25 November 2012
2 minute Survey on what to do after the Seerah:
Please visit this Survey Link
or click below:
http://www.surveymonkey.com/s/R7LJWBJ
Summary
Survey on what to do after the Seerah
Seerah:
Prophet* sends Leaders to Yemen (Muadh and Abu Musa)
Advice on how to bring people closer to Islam and not overburden new Muslims with too many rules
Prophet* approved of Muadh doing Ijtehad
Muadh tells Abu Musa how to get reward for sleeping
Muadh hands the money back to the Khalifah
What is Sunnah?
Linguistically, means a path or a way
Defined differently to Scholars of Hadith, Scholars of Law making and Scholars of Principles of Law
In Fiqh, Sunnah is synonymous to Nafilah or Mandub, meaning a recommended act
In Usul al-Fiqh it is a source for extracting rulings of Hukm Shar’i (Fard, Mandub, Mubah, Makruh, Haram)
Sunnah is a definitive source mentioned in Qur’an
Types of Sunnah include –
i - Qawli (verbal) – what he* said
ii - Taqriri (Approval) – what he* allowed (with silence)
iii - Fa’eli (Actions) – what deeds and actions he* did
The Prophet*’s actions are of 3 types:
1 - Actions as part of Prophet*’s Nature as a human
2 - Actions Specifically for the Prophet* and no-one else
3 - Actions of the Prophet* Carrying Legal Consequences which can be either
- an explanation for a text / Qur’an showing us how to do things like praying
- actions which fall under the category of Mandub or Nafilah
- actions which fall under the category of Mubah
Don’t forget things for the Bank of Akhirah
Quiz sometime before Christmas (i/A)
Survey on what to do after the Seerah:
http://www.surveymonkey.com/s/R7LJWBJ
Please complete the Online Survey:
We are about to finish the Seerah of the Prophet*, InshaAllah. What we would like to know is what topic people wanted to study after this on a regular basis in Future Circles. Please vote for which things you would like to discuss during the Circle. Or give your own suggestions. This shouldn't take more than 2 minutes (InshaAllah)
Q: What topic would you like to study after the Seerah is finished?
- Lives of the first 4 Khulafah (Caliph - Islamic Leaders) = Abu Bakr, Umer, Uthman & Ali
- Lives of the Prophets (Adam to Isa/Jesus)
- Other (please specify)
Seerah of Muhammed*
*: May the peace blessings and Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an
The Prophet* sends Leaders to Yemen
Muadh bin Jabal – A brief background
One of the greatest of Muadh’s contributions to the ummah of Muhammad was that he was one of the group of six who collected the Quran during the lifetime of the Prophet, peace be upon him. Whenever a group of companions met and Muadh was among them, they would look at him with awe and respect on account of his knowledge. The Prophet and his two Khalifahs after him placed this unique gift and power in the service of Islam . After the liberation of Mecca, the Quraish became Muslims en masse. The Prophet immediately saw the need of the new Muslims for teachers to instruct them in the fundamentals of Islam and to make them truly understand the spirit and letter of its laws. He appointed Attab ibn Usay as his deputy in Mecca and he asked Muadh ibn Jabal to stay with him and teach people the Quran and instruct them in the religion. Sometime after the Prophet had returned to Medina, messengers of the kings of Yemen came to him announcing that they and the people of Yemen had become Muslims. They requested that some teachers should be with them to teach Islam to the people. For this task the Prophet commissioned a group of competent duat (missionaries) and made Muadh ibn Jabal their amir.
How to Invite New Muslims to Islam
Abu Musa and Muadh were sent to Yemen and the Prophet* said to both of them "Facilitate things for the people (Be kind and lenient) and do not make things difficult (for people), and give them good tidings, and do not repulse them and both of you should obey each other." Abu Musa said, "O Allah's Prophet! In our land there is an alcoholic drink (prepared) from barley called Al-Mizr, and another (prepared) from honey, called Al-Bit"' The Prophet said, "All intoxicants are prohibited."
The Prophet* sent Muadh bin Jabal to Yemen and said, "Invite the people to testify that none has the right to be worshipped but Allah and I am Allah's Apostle, and if they obey you to do so, then teach them that Allah has enjoined on them five prayers in every day and night (in twenty-four hours), and if they obey you to do so, then teach them that Allah has made it obligatory for them to pay the Zakat from their property and it is to be taken from the wealthy among them and given to the poor."
How to Judge according to Islam
He* then put the following question to Muadh: "According to what will you judge?" "According to the Book of God," replied Muadh. "And if you find nothing therein?" "According to the Sunnah of the Prophet of God." "And if you find nothing therein?" "Then I will exert myself (exercise ijtihad) to form my own judgment." The Prophet* was pleased with this reply and said: "Praise be to God Who has guided the messenger of the Prophet to that which pleases the Prophet." The Prophet* personally bade farewell to this mission of guidance and light and walked for some distance alongside Muadh as he rode out of the city. Finally he* said to him: "O Muadh, perhaps you shall not meet me again after this year. Perhaps when you return you shall see only my mosque and my grave." Muadh wept. Those with him wept too. A feeling of sadness and desolation overtook him as he parted from his beloved Prophet*. The Prophet*'s premonition was correct. The eyes of Muadh never beheld the Prophet* after that moment. The Prophet* died before Muadh returned from the Yemen. There is no doubt that Muadh wept when he returned to Medina and found there was no longer the blessed company of the Prophet*.
Abu Musa and Muadh meet up for advice
Abu Musa & Muadh had been sent together to different parts of Yemen but agreed to meet up whenever they were near each other. Abu Musa said, "I came to the Prophet along with two men (from the tribe) of Ash'ariyin, one on my right and the other on my left, while Allah's Apostle was brushing his teeth (with a Siwak), and both men asked him for some employment. The Prophet said, 'O Abu Musa (O 'Abdullah bin Qais!).' I said, 'By Him Who sent you with the Truth, these two men did not tell me what was in their hearts and I did not feel (realize) that they were seeking employment.' As if I were looking now at his Siwak being drawn to a corner under his lips, and he said, 'We never (or, we do not) appoint for our affairs anyone who seeks to be employed. But O Abu Musa! (or 'Abdullah bin Qais!) Go to Yemen.'" The Prophet then sent Muadh bin Jabal after him and when Muadh reached him, he spread out a cushion for him and requested him to get down (and sit on the cushion). Behold: There was a fettered man beside Abu Musa. Muadh asked, "Who is this (man)?" Abu Mu’sa said, "He was a Jew and became a Muslim and then reverted back to Judaism." Then Abu Mu’sa requested Muadh to sit down but Muadh said, "I will not sit down till he has been killed for apostasy. This is the judgment of Allah and His Apostle (for such cases) and repeated it thrice. Then Abu Mu’sa ordered that the man be killed, and he was killed.
Being rewarded for Sleeping
Muadh asked Abu Musa, "How do you recite the Quran?" Abu Musa replied, "I recite it while I am standing, sitting or riding my riding animals, at intervals and piecemeal." Muadh said, "But I sleep and then get up. I sleep and hope for Allah's Reward for my sleep as I seek His Reward for my night prayer." Then he (i.e. Muadh) pitched a tent and they started visiting each other.
Muadh making money as the Amir
When Muadh returned from Yemen during Abu Bakr's caliphate, Umer Ibn Al Khattaab was informed that Muadh become wealthy, and he suggested to Abu Bakr that the community should have half of Muadh's wealth. Umer did not waste much time as he rushed to Muadh's house and told him about what he and Abu Bakr had agreed on. Muadh was an honest and trustworthy man. The fact that he had made a fortune did not make him vulnerable to suspicion or sin; therefore, he turned down Umer's suggestion and refuted his viewpoint. Finally, 'Umer left him. The next day, Muadh hurried towards 'Umer's house and no sooner had he laid his eyes on him than he hugged him. His tears flowed as he said, " Last night, I saw in my dream that I was crossing deep water. I nearly drowned were it not for your help, 'Umer." Afterwards, they both went to Abu Bakr's presence where Muadh asked him to take half his money, but Abu Bakr said," No, I will take nothing from you." Umer glanced at Muadh and said, "Now it is halaal and blessed."
First, the pious Abu Bakr would not take from Muadh one penny unless he was absolutely positive that he had earned it in a lawful halaal way. Second, Umer was not trying to accuse or cast suspicion on Muadh.
Main Topic: What is Sunnah ?
What is Sunnah
Sunnah, linguistically, means a path or a way. As a juristic term “Sunnah” has different meanings to various disciplines of the Islamic culture.
• To the Ulema of Hadith:
Sunnah refers to all that is narrated from the Prophet*, his acts, his sayings, whatever he has tacitly approved, and all the reports that describe his physical attributes and character.
• To the Ulema of Fiqh (Jurisprudence):
Sunnah refers to the category of Mandub or Nafilah (Recommended act). In this sense, Sunnah is used synonymously with Mandub. As an example, praying extra prayers or fasting extra days other than in Ramadan is Mandub or Nafilah.
• To the Ulema of Usul al-Fiqh:
Sunnah refers to another source of Shari’ah along with the Qur’an. Thus, in the usage of Usul al-Fiqh, one might say that fasting days other than in Ramadan is from Sunnah, denoting that the Sunnah has validated this ruling.
The usage of Sunnah in Usul al-Fiqh should not be confused with the Sunnah in Fiqh. In Fiqh, the term Sunnah is synonymous to Nafilah or Mandub, meaning a recommended act. In Usul al-Fiqh, it is a source for extracting rulings, and it establishes the following types of Hukm Shar’i:
• Fard: For example, the method of praying the Salah is established from the Sunnah and not the Qur’an. The Qur’an issues the command to pray.
• Mandub / Sunnah: Fasting on Monday is Mandub and is established from the Sunnah.
• Mubah: At times the Prophet* drank water while sitting or standing.
• Makruh: Eating garlic before going to masjid is Makruh and is established from the Sunnah.
• Haram: Fasting on the day of Eid is Haram and is established from the Sunnah.
The Sunnah is a definitive source
Allah says in the Qur’an: “He who obeys the Messenger has obeyed Allah.” (TMQ An-Nisa: 80) “And no, by thy Lord, they would never believe until they refer to you in the issues and disputes that are between them” (TMQ An-Nisa: 65) “He does not speak of his own desires and whims; indeed he is inspired by Wahy (revelation).” (TMQ An-Najm: 2 & 3) “What the Messenger has given you then take it, and what he prohibits then abstain from it.” (TMQ Al-Hashr: 7) “And we have revealed to you (O Muhammad) the Dhikr, for you to explain it to the people.” (TMQ An-Nahl: 44) “Say (O Muhammad): If you love Allah then follow me, and Allah will love you.” (TMQ Al-Imran: 31)
The Messenger of Allah* said: “One of you who while reclining on his chair is quoted a Hadith from me, and he says to the person who quoted the Hadith, ‘we have the Book of Allah (Qur’an), so what we find in it from what is Halal we will take it as Halal, and what we find in it that is Haram, we’ll treat as Haram.’ (The Prophet* continued...) But whatever the Messenger of Allah has made Haram, it is like that thing which Allah has made Haram.” The narration of Jabir adds: “Whosoever comes to know a hadith about me and he rejects it. He has rejected three: Allah, His Messenger and the one who informed him of the hadith.” Abdul-Aziz reported from Amr bin Amr - the freed slave of Al Mutallib bin Hantab that the Messenger of Allah* said: “I have left nothing concerning which Allah has given you an order without giving you that order; nor have I left anything concerning that which He has prohibited without giving you that prohibition.”
These Ayah and Hadith establish without any doubt that both the Qur’an and the Sunnah are from Allah and consequently both are sources for legislation. The Sunnah is a very fundamental element in Islam and knowing the Sunnah is a prerequisite for understanding and applying the Qur’an.
Types of Sunnah
A. Qawli (verbal):
Consists of the sayings of the Prophet* on any subject, for example: “He who cheats is not one of us.” (Ahmad)
B. Taqriri (Approval):
Consists of the approval of the Prophet*. If something was done in front of him* and he* didn’t disapprove it, then it is considered an approval. As an example, the Prophet* approved the way women prayed in the mosque; separate from the men, but in the same room.
C. Fa’eli (Actions):
Consists of the Prophet*’s deeds and practices, such as the way he* used to pray or perform Hajj.
The following paragraphs address the actions of the Prophet* and their legislative (legal) impact. The actions of the Messenger* can be divided into three parts. The first section consists of those actions, which were natural to him as a human being, secondly, actions, which were specific to him as a Prophet*, and thirdly, actions, which carry legislative impact.
i. Actions as part of Prophet*’s Nature
These actions include the way he stood, sat, ate or drank. For example it is reported that when he* walked and wanted to turn his head to another direction, he* would turn his entire body. This type of action has no legislative impact, except in certain cases when he* recommended doing a particular action. Then such an action would be considered Mandub. For example, there is a Hadith telling a Sahabi to eat with his right hand, which shifts the action, initially falling under a Mubah (permissible) category, to a Mandub (recommended) category. The Sunnah also excludes specialised and technical knowledge, such as medicine and agriculture because it is not held to be part of the function of Prophethood.
ii. Actions Specifically for the Prophet*
Allah has sent the Messenger* with rules that are specifically related to him* only. Some examples of these rules are:
• He* was ordered to pray the Tahajjud and the Ishraq Salah as Fard on him*.
• He* was allowed to continue his* fasting into the night.
• His* marriage contracts did not have to include a dowry (Mahr).
• His* wives could not remarry.
• He* was allowed to marry more than four wives at a time.
Whoever performs any of these actions is sinning because these actions are exclusively for the Prophet*.
iii. Actions of the Prophet* Carrying Legislative Consequences.
The kinds of actions, which carry legislative consequences, are of three types:
a) The action of the Messenger of Allah*, which provides an explanation for a text.
If this explanation was for a rule or text that was obligatory, then the explanation also becomes obligatory. If the explanation was for a rule that was Mandub, then the explanation also becomes Mandub. Generally speaking, the explanation takes the same status as the rule. Some examples will clarify this principle.
The Qur’an obligates the establishment of the Salah. Any explanation of performing the Salah by the Messenger* is thus also an obligation. For example, he* recited Surah Fatihah while standing and always recited the Surah during each Rakah. Except for people who are excused due to physical disabilities, reciting Surah Fatihah must be done while standing in Fard prayers.
Allah ordered the Messenger* to rule the people with what was revealed to him*. Thus, the way the Messenger* ruled the people (by Islam) is an obligation. Some argue that the Messenger* did not leave details about the ruling, rather he* left general outlines, and that it is left to our intellect to innovate and initiate new forms of ruling. Many Muslims believe this point and are using democracy and parliamentary processes to rule the Muslims. However, since any order that is addressed to the Messenger* is also addressed to all Muslims, the order to rule by the revelation is an order to all Muslims. The Qur’an warns us that those who do not rule by Islam are Zalim, Fasiq or Kafirs. (see Al Ma’idah: 44 to 47)
When we study the Seerah, we find an abundance of details related to ruling by Islam. For example, the Messenger’s* saying that: “The children of Israel were sent Prophets. Every time a Prophet died or was killed, another Prophet would succeed him. However, there will be no Prophet after me and there will be Khulafa and they will be many. So the Sahabah asked, „What should we do?’ He said, fulfil the Bay’ah to the first, the first and give them their rights for Allah will hold them accountable for their responsibilities.” (Muslim) In addition, the Prophet* said that there should be only one Khaleefah: “If the Ba’yah is given to two Khaleefahs, then kill the latter one.” (Muslim)
He* also told us that whoever backs away from his Bay’ah, Allah will be angry with him. The Seerah also defines the pillars of the State’s ruling system - it being made up of the Head of State, Delegates and Executive Representatives of the Head of State, Governors, Provincial Governors, Amir of Jihad, Judges of the Judicial Branch, the Majlis of the Ummah (Consultation Assembly) and the Administrative Council.
Since Islam detailed these aspects as an explanation of the order to rule, this explanation takes the same status as the order and is thereby mandatory for us to implement. This explanation should refute any claim by any person that utilizing a democratic, parliamentary, republican, monarchical, or dictatorial method of ruling is within the boundaries of Islam.
b) The actions of the Prophet*, which fall under the category of Mandub or Nafilah.
Examples of such actions are fasting 6 days during the month of Shawwal, making special Dhikr on occasions, and praying Sunnah Salah. Following the Uswah (example) of the Messenger* means to perform the action in the same way he* performed it. So, if he* did an action as Mandub then we must follow him* in doing that action as Mandub. If the action is done as a Fard, then the emulation of that action has to be done as a Fard. We cannot switch and do any action that he* did as a Fard and make it into a Sunnah, and conversely, we cannot change a Sunnah to a Fard. There are, however, some who feel that actions falling under this category are Fard (mandatory). This opinion is arrived at without a deep and comprehensive study of all the evidences and Daleel.
c) The actions of the Prophet*, which fall under the category of Mubah.
Since the actions are permissible, they result in neither attaining the pleasure nor the displeasure of Allah. An example of such an action is the time duration of ten years for the treaty of Hudaybiah. The ten years is not a fixed or set limit for treaties to be signed by the Khaleefah. Consequently, it is Mubah for the Khaleefah to sign a treaty for five or fifteen years. Another example is digging the ditch in the Battle of the Ditch. This tactic was used to defend Medina. So today, digging the ditch does not have to be done.
Children’s Feedback
Du'as for everyday use
Paradise and a Paradise Poem
Surah al-Asr
News Topic
Floods and a Gaza Map
Homework
Belief ~ How do we derive / make laws in Islam ?
What is the process of lawmaking ?
Thursday, 29 November 2012
Monday, 19 November 2012
18 November 2012
Happy New Year - 1434
Summary
Seerah: Najran Delegation and the death of the Prophet*’s son (Ibrahim)
The Delegation of the Christians of Najran
False Christian belief in Jesus being a God and 'Original Sin'
Christians debated with the Prophet* and stayed in his masjid
Quranic Ayah revealed and challenged the Christians with a curse for the liars
Christians agree a peace treaty and to pay Jizyah
2 men from Bani ‘Amir bin Sa‘sa‘a try to kill the Prophet*, one dies of illness and the other struck by lightning
Death of the Prophet*’s Son (Ibrahim) followed by coincidental eclipse
What is Qur’an
Qur’an is from the word Qara’a = to read or recite
Qur’an linguistically means the book that has been read or recited.
Shariah term, Qur’an: 'is Allah’s miraculous speech revealed unto Muhammad* in Arabic and transferred to us by the Tawatur method'
Revelation of the Qur’an in stages over 23 years
Arrangement and verified by Jibreel and Prophet*
Compiled into book later
Has clearcut and ambiguous meanings
Asbaab an-nuzool (Circumstances of revelation)
The types of abrogation
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 Delegation of the Christians of Najran
Many delegations of major Arab tribes are now reaching Medina, some asking for power others for friendship with whole tribes declaring acceptance of Islam. One with a special significance was from Najran. At the time of the Prophet*, Najran and its surrounding area, in the south of Arabia, was a Christian valley. It had a Bishop called Abu Harithah ibn ‘Alqamah who was considered an authority on the Christian faith. He was in touch with Byzantine emperors who respected him, sent him financial aid and helped build a number of churches in the area. In response to a letter sent by the Prophet* inviting them to Islam they sent a delegation of 60 people to Medina in order to get first-hand information about the Prophet*.
The Najranis had sympathy with much of Muhammad’s teaching, and admired the religious practices he was inaugurating – but they were concerned to defend the role of Jesus as the Divine Son of God, the second ‘person’ in their Holy Trinity. All Christian theologians, no matter to which branch of the Christian Church they belonged, understood that the entire edifice of Christianity as it was then being propounded depended on the literal acceptance of the doctrine of an original sin, which was then passed on to all humanity by inheritance, from which it was impossible for any human being, no matter how devout, to escape without extra Divine help. Thus, it was a necessary part of the faith that God Himself should become incarnate in human flesh, a being that was both God and Man – and therefore more than Man - to bring about the means for Man to escape the clutches of original sin; but at the same time he had to be part of humanity, so that Man might logically be the one paying the redemption for that sin. Jesus, they reasoned, was this God-Man, and the whole point of his incarnation on earth was in order to die as a sacrifice of God Himself, to God Himself, to save or redeem humanity from its impossible situation.
Once this doctrine of original sin was questioned, or the free grace and compassion of God accepted so that there was no need of sacrificial redemption from sin, then the notion of an incarnate saviour became unnecessary and nonsensical. The whole edifice of Christianity would be undercut – and this was the very real danger the Christian intellectuals grasped immediately. So, the Christians defended Trinitarianism and the divinity of Jesus, whereas Muhammad called them to recognise the Oneness of God and the spiritual unity of all humanity.
The Christians allowed to camp in the Medina Mosque
The Christians were treated with the utmost hospitality, and to allay their fears were allowed to have their tents erected in the security of Prophet*’s mosque, where they had all provisions of food and drink supplied to them. They made ready to meet him by taking off their travel (secular) clothes and putting on their ceremonial robes of fine silk embroidered with crosses, and gold rings. However, when they greeted the Prophet* he did not respond. They continued to wait on, and at the end of the day went to find Uthman b. Affan and Abdu’r Rahman b. Awf, who were known to them. They explained they had waited all day, and did not know what they were supposed to do. They had received the Prophet*’s letter and responded – should they now go home again, without speaking to him? Ali, who was with Uthman and Abdu’r Rahman, suggested they should take off their copes and rings, and try again. Sure enough, when the Prophet* approached him the next time, they were successful.
When meeting with the Prophet* he, after returning their greetings, spoke to them in his friendly manner. When the time came for the asr prayer, they also prayed, facing the east, the Prophet* allowing them to do so. They assured the Prophet* that they did not intend to change their faith, but wanted to hear what he had to say about Jesus. He told them that he had nothing to say that day, but they should wait. The next morning the Christians came forward, led by the Bishop.
‘O Muhammad,’ the Bishop opened, ‘Tell us what it is that you say about the Lord, the Messiah?’ ‘He is a servant of God,’ replied the Prophet*, ‘one chosen by God, and who answered Him.’ ‘Do you know whether his birth was caused by a father?’ ‘He was not born of human intercourse,’ replied the Prophet*, ‘so he could not have a father.’ ‘Then how can you say that he is a servant who has been created, when you consider all created servants to have been born as the result of human intercourse, and to have fathers?’
The Prophet* said, “I have nothing to say about him today. You have to stay until I can tell you what will be said to me about Jesus, peace be upon him.”
Revelation about Jesus (‘Isa)
Next morning, the Prophet* received fresh Qur’anic revelations which stated: “Jesus, in God’s view, is the same as Adam, whom He had created from dust and said to him: ‘Be’, and he was there. This is the truth from your Lord. Be not, therefore, one of the doubters. Should anyone argue with you about him after what has been given to you of true knowledge, say to them: let us call in our children and your children, our women and your women, and ourselves and yourselves. Let us then all pray God and ask that God’s curse overwhelm the liars.” (Al-Imran 3: 59-61)
When the Prophet* told the Najran delegation the following day what information he had received about Jesus, they refused to accept it. The Prophet* then offered them the challenge which was outlined in the Qur’anic verses quoted above. It was a serious challenge. It meant for the Najran people that they risked being cursed by a Prophet* and a Messenger of God. Such a prospect was not to be trifled with.
The Challenge of a Mubahalah and Treaty Signed
The Prophet* recited this to the Christians. Next the angel revealed that he should issue the challenge of a mubahalah, that they should pray, and let the One True God send His curse on the party which was not declaring the truth.
The Najrani leaders held a consultation, and decided to act cautiously - for if the Prophet* truly was a Messenger of God, they would have invoked disaster upon themselves. Their unanimous view was to wait until the following morning, and then watch carefully to see what the Prophet* did. If he came out with his children and his family showing he had the confidence to risk their safety, then they would withdraw from the contest of prayer; but if he came out defended by Companions ready to support him, then they should let the contest go ahead, for in that case, he would be showing that he did not have real confidence.
So the Christians came out early with the Bishop at their head, to see whether or not the Prophet* would emerge with his family. He came out holding the hand of a younger man, two little boys walked in front of him (and scurried shyly beneath his cloak when he stopped), and a woman followed behind.
‘Who are these people?’ asked the Bishop. ‘That is his cousin Ali b. Abu Talib, who is also his son-in-law and the father of his two grandsons,’ he was told, ‘the most beloved of all creatures to him. Those children are the sons of his daughter by Ali. That woman is his daughter, Fatimah, the dearest of people to him and the closest to his heart.’ The Bishop looked at the other Christian leaders. ‘He has come out with the special members of his family, trusting in his own truthfulness,’ he said. ‘By God, he would not have come with them if he was afraid that the proof would be against him.’ The others agreed. So the Bishop called out that they would not make a contest of prayer, but would make peace with him.
The Messenger of Allah* then admitted that agreement and ordered them to pay Al-Jizya (i.e. tribute) and he made peace with them for the provision of two thousand garments, one thousand of them to be delivered in Rajab, the other thousand ones in Safar. With every garment they had to pay an ounce (of gold). In return they will have the covenant of Allah and His Messenger*. He gave them a covenant that provides for practicing their religious affairs freely. They asked the Prophet* to appoint a trustworthy man to receive the money agreed on for peace, so he sent them the trustworthy man of this nation Abu ‘Ubaidah bin Al- Jarrah to receive the amounts of money agreed on in the peace treaty. By the time Islam started to spread in Najran, naturally, they did not have to pay Al-Jizya that usually non-Muslims paid. Whatever the case was, it was said that Al-Aqib and As-Saiyid embraced Islam as soon as they reached Najran on their journey back home. It is also said that the Prophet* sent to them ‘Ali too, for the collection of charities and tribute.
The terms of the peace agreement:
In the name of God, the Merciful, the Beneficent. This is what Muhammad, the Prophet* and God’s Messenger, has written down for the people of Najran when he has the authority over all their fruits, gold, silver, crops and slaves. He has benevolently left them all that in return for 2,000 hullas every year, 1,000 to be given in the month of Rajab and 1,000 in the month of Safar. Each hulla is equal to one ounce [a measure equal to 4 dirhams]. The Najran are also required to provide accommodation and expenses for my messengers, for up to 20 days. None of my messengers shall be kept in Najran more than one month. They are also required to give, as a loan, 30 shields, 30 horses and 30 camels, in case of any disorder and treachery in Yemen. If anything is lost of the shields, horses or camels they loan to my messenger, it will remain owing by my messenger until it is given back. Najran has the protection of God and the pledges of Muhammad, the Prophet*, to protect their lives, faith, land, property, those who are absent and those who are present, and their clan and allies.
They need not change anything of their past customs. No right of theirs or their religion shall be altered. No bishop, monk or church guard shall be removed from his position. Whatever they have is theirs, no matter how big or small. They are not held in suspicion and they shall suffer no vengeance killing. They are not required to be mobilized and no army shall trespass on their land. If any of them requests that any right of his should be given to him, justice shall be administered among them. He who takes usury on past loans is not under my protection. No person in Najran is answerable for an injustice committed by another.
It is useful to mention here that should a follower of an earlier religion state that Muhammad is a Prophet* or a Messenger of God, his statement does not bring him into the fold of Islam. This statement is not sufficient to make him a Muslim. What it signifies is that the man knows that Muhammad* is a messenger of God, but to be a Muslim is much more than mere knowledge, even when it is expressed in words and statements. To be a Muslim is to believe in God’s oneness and in the message of Muhammad* and to accept that in practice, making obedience to God and to the Prophet*, in public and in private, one’s way of life.
The Delegation of Bani ‘Amir bin Sa‘sa‘a
Among the group of delegates were ‘Amir bin At-Tufail — the enemy of Allah, Arbad bin Qais — Labid’s maternal brother, Khalid bin Ja‘far, and Jabbar bin Aslam. All of them were the leaders and satans of their people. ‘Amir was the one who doublecrossed the group of Ma‘una well. When this delegation made their mind to come to Medina, ‘Amir and Arbad conspired to kill the Prophet* . So when the group of delegates arrived, ‘Amir kept on talking to the Prophet* whereas Arbad turned aside trying to draw his sword. He managed to draw a span of hand long but Allah stilled his hand so that he was unable to proceed with its withdrawal. Allah protected the Prophet*. The Prophet* invoked Allah against them. So when they returned, Allah sent down a thunderbolt unto Arbad and his camel and he was burnt. As for ‘Amir he called at a house of a woman who was from Bani Salul and had a gland sore. He eventually died while he was saying: "What am I like? I have a gland similar to a camel’s. And here I am dying in the house of the woman from Bani Salul." In Sahih Al-Bukhari it is narrated that ‘Amir came to the Prophet* and said: "I grant you an opportunity to choose one of two: you will have the flat land people and I will have townspeople; or I will succeed you. Otherwise, I will invade your people with a thousand he-camels and a thousand shecamels." But, later on he got plague-stricken in a woman’s house. So he said: "What! I have a gland similar to a camel’s, and here I am in a woman’s house of Bani so and so people. Fetch me my mare!" He mounted it but died on its back.
Death of the Prophet*’s Son (Ibrahim)
The untroubled happiness of the early months of this year came to an end with the illness of Ibrahim. It was soon clear that he would not survive. He was tended by his mother and her sister Sirin, The Prophet* visited him continually, and was with him when he was dying. As the child breathed his last, he took him in his arms, and tears flowed from his eyes. His forbidding of vociferous lamentation had made prevalent the notion that all expressions of woe at bereavement were to be discouraged, and the mistaken idea still lingered on in many minds. "0 Messenger of God," said 'Abd ar-Rahrnan ibn 'Awf, who was present, "this is what thou hast forbidden. When the Muslims see thee weeping, they too will weep." The Prophet* continued to weep, and when he could find his voice he said: "Not this do I forbid. These are the promptings of tenderness and mercy, and he that is not merciful, unto him shall no mercy be shown. O Ibrahim, if it were not that the promise of reunion is sure, and that this is a path which all must tread, and that the last of us shall overtake the first, verily we should grieve for thee with a yet greater sorrow. Yet are we stricken indeed with sorrow for you, O Ibrahim. The eye weeps, and the heart grieves, nor say we anything that would offend the Lord."!
He spoke words of comfort now to Mariyah and Sirin, assuring them that Ibrahim was in Paradise. Then, having left them for a brief while, he returned with 'Abbas and Fa91. The young man washed the body and laid it out, while the two older men sat and watched him. Then it was borne forth to the cemetery on its little bier. The Prophet* led the funeral prayer and prayed again for his son at the edge of the grave after Usamah and Fadl had laid in it the body. When the earth had been heaped over it, he still lingered at the graveside, and calling for a skin of water he bade them sprinkle it over the grave. Some unevenness had been left in the earth, and noticing this he said: "When one of you doeth aught, let him do it to perfection." And smoothing it over with his hand, he said of his own particular action: "No harm it doth nor good, but it giveth relief unto the soul of the afflicted.":
He had already stressed more than once the need to make perfection one's aim in every earthly act, and many of his sayings indicate that this aim must be unworldly and detached. 'Ali is said to have summed up the Prophet*'s guidance in this respect as follows: "Do for this world as if to live for ever and for the next as if to die upon the morrow." To be always ready to depart is to be detached. "Be in this world as a stranger or as a passer-by," the Prophet* said.
On the day of Ibrahim's death, not long after his burial, there was an eclipse of the sun; but when some of the people attributed it to the Prophet*'s bereavement he said: "The sun and the moon are two signs of the signs of God. Their light is not dimmed for any man's death. Ifye see them eclipsed, ye should pray until they be clear."
Main Topic: What is the Qur’an?
What is the Qur’an?
It is necessary to define the Qur’an, from this definition we will know what is allowed to be read in prayer and what is not. What is a proof in Hukm Shara’i and what is not? It also tells us what makes somebody a Kafir due to what he denies and what does not constitute disbelief. So when we define Qur’an we mean the Qur’an as evidence in Fiqh.
Qur’an is derived from the word Qara’a, which means to read or recite. Therefore, Qur’an linguistically means the book that has been read or recited.
As a (Shariah) term, Qur’an is Allah’s miraculous speech revealed unto Muhammad* in Arabic and transferred to us by the Tawatur method.
The recitation of Qur’an is considered as an Ibadah (act of worship). By Allah’s speech it is meant that the Qur’an is the exact words of Allah. It was revealed to Muhammad* as it exists today. By ‘miraculous’ it is meant that no one can produce something similar to it. The term “in Arabic” refers to the language of the Qur’an, not to its scope or ideas because Qur’an addresses all Arabs and non-Arabs. The rules of Qur’an are universal and not restricted to one ethnic group or a specific area or time. All the Qu’ran is completely in Arabic and contains no foreign tongue. Furthermore, the ignorance of the Arabs about some words of the Quran is not evidence that the Quran contains foreign words. Rather there is a possibility that some non-Arabs learned some Arabic words and then it became wide spread in their language. Because of this some of their words may correspond to some words mentioned in the Quran, or maybe some foreign words entered in the Arabic language. And hence it became part of the Arabic language itself and therefore cannot be considered a foreign word anymore as the Arabs used it as part of their language, even if its root is foreign.
Many verses point that the Quran is completely in Arabic such as: “Verily, We have sent it down as an Arabic Qur’an.” (TMQ Yusuf: 2) “A Book whereof the Verses are explained in detail - a Qur’an in Arabic for people who know.” (TMQ Fussilat: 3) “An Arabic Quran with no crookedness in it, perchance they will be God fearing.” (TMQ Al-Zumar: 29) “We verily, have made it a Qur’an in Arabic.” (TMQ Zukhruf: 3)
By Tawatur method it is meant that a group or people for whom it is impossible to lie or conspire to fabricate a lie conveyed it to us. The Qur’an was transferred to us through an entire generation, not just by a group, to its successors, until it reached the present generation, without any interval in this transference.
Reciting Qur’an in Arabic by itself, without even comprehending its meaning is considered an Ibadah. In this regard, Qur’an is different from Hadith, which cannot be recited as an act of Ibadah. However, thinking about the meanings of both the Qur’an and Hadith is considered an Ibadah.
Revelation of the Qur’an
The Qur’an was revealed to Prophet* Muhammad* in parts for a period of twenty-three years. It used to be revealed in various ways. Sometimes the revelation would come in quick succession and other times it would take a long time. The Qur’an was revealed gradually and not all at once due to wisdom (Hikma) Allah has mentioned in the noble Qur’an itself: “And those who disbelieve say: ‘Why is not the Qur’an revealed to him all at once?’ Thus (it is send down in parts), that We may strengthen your heart thereby.” (TMQ Al-Furqan: 32)
So, in order to strengthen the heart of the Messenger*, and so as to recite it to the people slowly without haste, and also in order to reveal it according to incidents and answers to questions, the Qur’an was revealed gradually and in parts for twenty-three years.
As we mentioned in previous study circles the scholars have defined fiqh as ‘the knowledge of the practical Shariah rules that are derived from their detailed evidences’.
Qur’an and Shariah
Knowledge of the Shariah rules began the day when they were revealed by Allah. This took place mostly after the migration (Hijra) of the Prophet* from Mecca to Medina. The Prophet* stayed in Mecca for thirteen years, and then he resided in Medina for about ten years. The Quran was revealed in Mecca and continued throughout the Prophet*’s stay in Medina. Many of the verses of Ahkam (rules) were revealed in Medina. In this period verses from the Qur’an were revealed and the Messenger* used to convey the Ahkam relating to answering practical questions and providing solutions to problems that arose.
The portion that was revealed in Mecca is approximately about two thirds of the Qur’an and they are known as the Meccan verses (Makki). In their totality they barely deal with few Ahkam. Rather they are confined to explaining the fundamentals of the Deen and calling people to them, such as the belief in Allah and His Messenger, the Day of Judgement, the command to perform Salah, characterisation with moral attributes such as honesty, truthfulness, and forbidding evil actions such as fornication, murder, burying girls alive, deficiency in the measure and scales etc. The second portion that was revealed in Medina is close to a third of the Qur’an and they are known as the Medinan verses (Madani). These are verses of Mu'amalat (transactions) such as selling, renting and usury. They also include the Hudud, such as the Hadd of Zina (fornication) and stealing. They include the Jinayat (capital punishments) such as killing the one who killed someone intentionally or punishment of highway robbers and rules from the Bayyinat (testimonial evidences) such as the testimony of Zina and the rest of the testimonies. The remaining rules concerning the worships (Ibadat) such as fasting, Zakah, Hajj and Jihad were also revealed during this period.
Arrangement of the Qur’an
During the time of the Prophet*, the text of the Qur’an was preserved in memory and also inscripted on flat stones, wood, and bones. The Qur’an used to be revealed to the Prophet* and he used to instruct people to memorise it and write it down on pieces of leather, paper, scapula, palm risp, bones, leaf stalks of date palm etc. When the Ayat were revealed he used to give the order that they be placed in their proper place in the Surah (chapter). Thus, he used to say put this Ayah in such and such Surah after such and such Ayah. So they used to put them in their proper place in the Surah. It has been narrated by Uthman that he said, “The Ayat used to be revealed to the Prophet* and so he used to say: “Put these Ayat in the Surah which mentions such and such thing.” (Ibn Majah & Abu Dawud) It was done in this manner until the whole Qur’an was revealed and Allah took his* soul after the revelation of the Qur’an was complete. That is why the arrangement of the verses of every Surah in the form as it is in now in the present script (Mushaf) was determined by the revelation (Tawqeefan) from the Prophet* transmitted to him* by Jibreel from Allah. According to this arrangement the Ummah transmitted the Qur’an from the Prophet* and there is no dispute about this. The order of the verses within the chapters (Surahs) was in the same form as we see today.
Compilation of the Qur’an
This was covered is last week’s Study Circle
Open & Hidden meaning?
The noble Qur’an does not have a Zaahir (outer) or Baatin (secret) meaning as some claim. It is an Arabic speech, which has come in the tongue of the Arabs. He said: “We have sent it down as an Arabic Qur’an.” (TMQ Yusuf: 2) “In the plain Arabic language.” (TMQ Ash-Shu’ara: 195)
It is understood the same way as any Arabic speech is understood. What Allah intends by the Qur’an is what has been expressed by the noble Qur’an itself. Allah did not intend anything other than what was expressed. His intention is only understood from understanding of the syntax. The Arabic meaning is what Allah intended in His speech, which He expressed in the Arabic words and Arabic style. Accordingly, the import of the speech is what the speech indicated, through the linguistic proofs and the Shar’i indication mentioned in the Kitaab or Sunnah. This has no ‘outer’ or ‘inner’; it rather has a meaning indicated by the Arabic speech, through the understanding of the Arabic words and styles.
The Muhkamaat (clearcut) and Mutashaabihaat (ambiguous)
The Qur’an is composed of Ayat which are Muhkamaat (clearcut) and Ayat which are Mutashaabihaat (ambiguous), due to the saying of Allah: “In it are Verses that are entirely clear, they are the foundations of the Book; and others not entirely clear.” (TMQ Al-Imran: 7)
As for the Muhkam (clear) part, it is the text whose meaning is apparent and clear such that it precludes the possibility of having any other meaning, i.e. its indication is explicit and not open to interpretation. Such as the saying of Allah: “Allah has permitted trading and forbidden Riba (usury).” (TMQ Al-Baqarah: 275) “Cut off (from the wrist joint) the (right) hand of the thief, male or female.” (TMQ Al-Ma’ida: 38)
As for the Mutashaabih (ambiguous) part, it is the opposite of Muhkam. It is the text which is open to more than one meaning. For example: “Or you have been in contact with women.” (TMQ Al-Ma’ida: 6) “And the Face of your Lord full of Majesty and Honour will abide forever.” (TMQ Ar-Rahman: 27) “For verily, you are under Our Eyes.” (TMQ At-Tur: 48)
And other such examples, whose wording have a number of conflicting meanings cannot be reconciled. Rather they need a linguistic Qareenah (indication), which would specify one of the meanings. It might also have an apparent meaning that implies anthropomorphisation of Allah, a matter that is not possible, either rationally or by Shar’a, for the word to indicate. So, it needs a linguistic or Shar’i Qareenah (indication) to determine the intended meaning.
Asbaab an-nuzool (Circumstances of revelation)
Some jurists have coined the term ‘Asbab an-nuzool’ for incidents that the revelation came to clarify. The question arises, do these Ahkam remain specific (Khass) to these incidents and not go beyond them or do we apply these Ahkam on every similar incident (Aam)? The answer is, these Ahkam are applied on every similar incident and this is established in two ways:
1. By examining all the Ayat which were revealed clarifying the rules of these incidents we find that they came with expressions that were general and not specific and hence they must be taken in their generality.
2. The Messenger* took these Ahkam in their generality and applied them on every similar incident.
So the Ayah of stealing was revealed regarding the theft of Majn or Rida of Safwaan, the Ayah of Zihar with regards to Salamah bint Sakhar or Khawlah bint Tha’labah the wife of Aws b. Saamit, the Ayah of imprecation (Li’aan) regarding Hilal b. Umayyah. Even though they were all revealed regarding specific incidences the Messenger* and the Sahabah (may Allah be pleased with them) took them as general due to their general form and they applied them on every similar incident. This is proven by the Sunnah and Ijma of the Sahabah. It was from these evidences that the following Shariah principle was deduced: ‘The consideration is for the generality of the expression and not for the specificity of the cause’.
Abrogation (Naskh)
Linguistically abrogation means canceling (Izaalah) or changing the thing and transforming it from one state to another while it still exists in essence.
Technically, it is the address (Khitaab) of the legislator which prevents the continuation of a Hukm Shar’i of a previous address (Khitaab).
As for the term abrogator (Naasikh) it may refer to Allah: “Whatever a Verse (revelation) do We abrogate.” (TMQ Al-Baqarah: 106) Or it may refer to an Ayah: Thus, we say the Ayah of the sword’ (At-Tawbah: 29) abrogated so and so Ayah. Allah has informed us of the occurrence of abrogation and the Ahkam which have been abrogated show us its true occurrence: “Whatever a Verse (revelation) do We abrogate or cause to be forgotten, We bring a better one or similar to it. Know you not that Allah is able to do all things?” (TMQ Al-Baqarah: 106)
The types of abrogation:
a) Abrogation of the Hukm of the speech (Khitaab) without an alternative Hukm
b) Abrogation with a lighter alternative:
c) Abrogation with a similar alternative Hukm:
d) Abrogation with a more difficult alternative Hukm.
What is abrogated
It is important to know what is abrogated, is the Hukm and not the recitation, this is what has been proven. Thus we can see the abrogation of the Hukm of the one year Iddah period and the abrogation of bequests by parents. As for the two Ayat which have been abrogated, they are still recited and this is the case for the rest of the abrogated Ayat. As for the abrogation of recitation, such a case is not to be found. The absence of this type of abrogation is an evidence to say it is not allowed. As for the Ahadith mentioned regarding this subject they are all Ahad (singular) narrations which cannot be relied upon in matters of Aqeedah.
How abrogation takes place
• First: Abrogation of the Qur’an with Qur’an:
• Second: Abrogation of the Sunnah by Sunnah.
• Third: Abrogation of Sunnah by the Qur’an:
• Fourth: It is not allowed to abrogate the Hukm established by Ijma.
• Fifth: Abrogating the Hukm of Qiyas.
• Sixth: It is not allowed for the Kitab to be abrogated by the Mutawaatir Sunnah.
For all of these reasons the Mutawaatir Sunnah cannot abrogate Qur’an. So by greater reason (Min Bab awla) the Qur’an cannot be abrogated by the Ahad (singular narrations) of the Sunnah. As in addition to what we have said about the Mutawaatir Sunnah the singular narrations are Dhanni (speculative) and the definite (Qata’i) cannot be abrogated by the speculative (Dhanni). However a hadith may specify a rule mentioned in the Quran such as the specification of lashing for the unmarried fornicator as the Sunnah stipulates stoning for the married adulterer. Similarly, the Mutawaatir Sunnah cannot be abrogated by the Ahad (singular) narrations of the Sunnah, because the Mutawaatir is stronger than the Ahad. The definite report is not removed by the speculative report.
Children’s Feedback & News Topic:
How to do Dawah to Non-Muslims
Muharram (Islamic New Year 1434)
Pray for people in Gaza
Bank of Akhirah:
Parents and Children were asked to think about anything they have done over the past week purely for the sake of Allah, with Ihsaan and sincerity. Thus seeking the pleasure of Allah alone. Then put these on a piece of paper and put it in the cardboard Kaaba at the start of the next Study Circle.
Please write them anonymously.
Homework
Seerah ~ Nil
Belief / Actions ~ How do we derive laws in Islam – what is the process
Happy New Year - 1434
Summary
Seerah: Najran Delegation and the death of the Prophet*’s son (Ibrahim)
The Delegation of the Christians of Najran
False Christian belief in Jesus being a God and 'Original Sin'
Christians debated with the Prophet* and stayed in his masjid
Quranic Ayah revealed and challenged the Christians with a curse for the liars
Christians agree a peace treaty and to pay Jizyah
2 men from Bani ‘Amir bin Sa‘sa‘a try to kill the Prophet*, one dies of illness and the other struck by lightning
Death of the Prophet*’s Son (Ibrahim) followed by coincidental eclipse
What is Qur’an
Qur’an is from the word Qara’a = to read or recite
Qur’an linguistically means the book that has been read or recited.
Shariah term, Qur’an: 'is Allah’s miraculous speech revealed unto Muhammad* in Arabic and transferred to us by the Tawatur method'
Revelation of the Qur’an in stages over 23 years
Arrangement and verified by Jibreel and Prophet*
Compiled into book later
Has clearcut and ambiguous meanings
Asbaab an-nuzool (Circumstances of revelation)
The types of abrogation
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 Delegation of the Christians of Najran
Many delegations of major Arab tribes are now reaching Medina, some asking for power others for friendship with whole tribes declaring acceptance of Islam. One with a special significance was from Najran. At the time of the Prophet*, Najran and its surrounding area, in the south of Arabia, was a Christian valley. It had a Bishop called Abu Harithah ibn ‘Alqamah who was considered an authority on the Christian faith. He was in touch with Byzantine emperors who respected him, sent him financial aid and helped build a number of churches in the area. In response to a letter sent by the Prophet* inviting them to Islam they sent a delegation of 60 people to Medina in order to get first-hand information about the Prophet*.
The Najranis had sympathy with much of Muhammad’s teaching, and admired the religious practices he was inaugurating – but they were concerned to defend the role of Jesus as the Divine Son of God, the second ‘person’ in their Holy Trinity. All Christian theologians, no matter to which branch of the Christian Church they belonged, understood that the entire edifice of Christianity as it was then being propounded depended on the literal acceptance of the doctrine of an original sin, which was then passed on to all humanity by inheritance, from which it was impossible for any human being, no matter how devout, to escape without extra Divine help. Thus, it was a necessary part of the faith that God Himself should become incarnate in human flesh, a being that was both God and Man – and therefore more than Man - to bring about the means for Man to escape the clutches of original sin; but at the same time he had to be part of humanity, so that Man might logically be the one paying the redemption for that sin. Jesus, they reasoned, was this God-Man, and the whole point of his incarnation on earth was in order to die as a sacrifice of God Himself, to God Himself, to save or redeem humanity from its impossible situation.
Once this doctrine of original sin was questioned, or the free grace and compassion of God accepted so that there was no need of sacrificial redemption from sin, then the notion of an incarnate saviour became unnecessary and nonsensical. The whole edifice of Christianity would be undercut – and this was the very real danger the Christian intellectuals grasped immediately. So, the Christians defended Trinitarianism and the divinity of Jesus, whereas Muhammad called them to recognise the Oneness of God and the spiritual unity of all humanity.
The Christians allowed to camp in the Medina Mosque
The Christians were treated with the utmost hospitality, and to allay their fears were allowed to have their tents erected in the security of Prophet*’s mosque, where they had all provisions of food and drink supplied to them. They made ready to meet him by taking off their travel (secular) clothes and putting on their ceremonial robes of fine silk embroidered with crosses, and gold rings. However, when they greeted the Prophet* he did not respond. They continued to wait on, and at the end of the day went to find Uthman b. Affan and Abdu’r Rahman b. Awf, who were known to them. They explained they had waited all day, and did not know what they were supposed to do. They had received the Prophet*’s letter and responded – should they now go home again, without speaking to him? Ali, who was with Uthman and Abdu’r Rahman, suggested they should take off their copes and rings, and try again. Sure enough, when the Prophet* approached him the next time, they were successful.
When meeting with the Prophet* he, after returning their greetings, spoke to them in his friendly manner. When the time came for the asr prayer, they also prayed, facing the east, the Prophet* allowing them to do so. They assured the Prophet* that they did not intend to change their faith, but wanted to hear what he had to say about Jesus. He told them that he had nothing to say that day, but they should wait. The next morning the Christians came forward, led by the Bishop.
‘O Muhammad,’ the Bishop opened, ‘Tell us what it is that you say about the Lord, the Messiah?’ ‘He is a servant of God,’ replied the Prophet*, ‘one chosen by God, and who answered Him.’ ‘Do you know whether his birth was caused by a father?’ ‘He was not born of human intercourse,’ replied the Prophet*, ‘so he could not have a father.’ ‘Then how can you say that he is a servant who has been created, when you consider all created servants to have been born as the result of human intercourse, and to have fathers?’
The Prophet* said, “I have nothing to say about him today. You have to stay until I can tell you what will be said to me about Jesus, peace be upon him.”
Revelation about Jesus (‘Isa)
Next morning, the Prophet* received fresh Qur’anic revelations which stated: “Jesus, in God’s view, is the same as Adam, whom He had created from dust and said to him: ‘Be’, and he was there. This is the truth from your Lord. Be not, therefore, one of the doubters. Should anyone argue with you about him after what has been given to you of true knowledge, say to them: let us call in our children and your children, our women and your women, and ourselves and yourselves. Let us then all pray God and ask that God’s curse overwhelm the liars.” (Al-Imran 3: 59-61)
When the Prophet* told the Najran delegation the following day what information he had received about Jesus, they refused to accept it. The Prophet* then offered them the challenge which was outlined in the Qur’anic verses quoted above. It was a serious challenge. It meant for the Najran people that they risked being cursed by a Prophet* and a Messenger of God. Such a prospect was not to be trifled with.
The Challenge of a Mubahalah and Treaty Signed
The Prophet* recited this to the Christians. Next the angel revealed that he should issue the challenge of a mubahalah, that they should pray, and let the One True God send His curse on the party which was not declaring the truth.
The Najrani leaders held a consultation, and decided to act cautiously - for if the Prophet* truly was a Messenger of God, they would have invoked disaster upon themselves. Their unanimous view was to wait until the following morning, and then watch carefully to see what the Prophet* did. If he came out with his children and his family showing he had the confidence to risk their safety, then they would withdraw from the contest of prayer; but if he came out defended by Companions ready to support him, then they should let the contest go ahead, for in that case, he would be showing that he did not have real confidence.
So the Christians came out early with the Bishop at their head, to see whether or not the Prophet* would emerge with his family. He came out holding the hand of a younger man, two little boys walked in front of him (and scurried shyly beneath his cloak when he stopped), and a woman followed behind.
‘Who are these people?’ asked the Bishop. ‘That is his cousin Ali b. Abu Talib, who is also his son-in-law and the father of his two grandsons,’ he was told, ‘the most beloved of all creatures to him. Those children are the sons of his daughter by Ali. That woman is his daughter, Fatimah, the dearest of people to him and the closest to his heart.’ The Bishop looked at the other Christian leaders. ‘He has come out with the special members of his family, trusting in his own truthfulness,’ he said. ‘By God, he would not have come with them if he was afraid that the proof would be against him.’ The others agreed. So the Bishop called out that they would not make a contest of prayer, but would make peace with him.
The Messenger of Allah* then admitted that agreement and ordered them to pay Al-Jizya (i.e. tribute) and he made peace with them for the provision of two thousand garments, one thousand of them to be delivered in Rajab, the other thousand ones in Safar. With every garment they had to pay an ounce (of gold). In return they will have the covenant of Allah and His Messenger*. He gave them a covenant that provides for practicing their religious affairs freely. They asked the Prophet* to appoint a trustworthy man to receive the money agreed on for peace, so he sent them the trustworthy man of this nation Abu ‘Ubaidah bin Al- Jarrah to receive the amounts of money agreed on in the peace treaty. By the time Islam started to spread in Najran, naturally, they did not have to pay Al-Jizya that usually non-Muslims paid. Whatever the case was, it was said that Al-Aqib and As-Saiyid embraced Islam as soon as they reached Najran on their journey back home. It is also said that the Prophet* sent to them ‘Ali too, for the collection of charities and tribute.
The terms of the peace agreement:
In the name of God, the Merciful, the Beneficent. This is what Muhammad, the Prophet* and God’s Messenger, has written down for the people of Najran when he has the authority over all their fruits, gold, silver, crops and slaves. He has benevolently left them all that in return for 2,000 hullas every year, 1,000 to be given in the month of Rajab and 1,000 in the month of Safar. Each hulla is equal to one ounce [a measure equal to 4 dirhams]. The Najran are also required to provide accommodation and expenses for my messengers, for up to 20 days. None of my messengers shall be kept in Najran more than one month. They are also required to give, as a loan, 30 shields, 30 horses and 30 camels, in case of any disorder and treachery in Yemen. If anything is lost of the shields, horses or camels they loan to my messenger, it will remain owing by my messenger until it is given back. Najran has the protection of God and the pledges of Muhammad, the Prophet*, to protect their lives, faith, land, property, those who are absent and those who are present, and their clan and allies.
They need not change anything of their past customs. No right of theirs or their religion shall be altered. No bishop, monk or church guard shall be removed from his position. Whatever they have is theirs, no matter how big or small. They are not held in suspicion and they shall suffer no vengeance killing. They are not required to be mobilized and no army shall trespass on their land. If any of them requests that any right of his should be given to him, justice shall be administered among them. He who takes usury on past loans is not under my protection. No person in Najran is answerable for an injustice committed by another.
It is useful to mention here that should a follower of an earlier religion state that Muhammad is a Prophet* or a Messenger of God, his statement does not bring him into the fold of Islam. This statement is not sufficient to make him a Muslim. What it signifies is that the man knows that Muhammad* is a messenger of God, but to be a Muslim is much more than mere knowledge, even when it is expressed in words and statements. To be a Muslim is to believe in God’s oneness and in the message of Muhammad* and to accept that in practice, making obedience to God and to the Prophet*, in public and in private, one’s way of life.
The Delegation of Bani ‘Amir bin Sa‘sa‘a
Among the group of delegates were ‘Amir bin At-Tufail — the enemy of Allah, Arbad bin Qais — Labid’s maternal brother, Khalid bin Ja‘far, and Jabbar bin Aslam. All of them were the leaders and satans of their people. ‘Amir was the one who doublecrossed the group of Ma‘una well. When this delegation made their mind to come to Medina, ‘Amir and Arbad conspired to kill the Prophet* . So when the group of delegates arrived, ‘Amir kept on talking to the Prophet* whereas Arbad turned aside trying to draw his sword. He managed to draw a span of hand long but Allah stilled his hand so that he was unable to proceed with its withdrawal. Allah protected the Prophet*. The Prophet* invoked Allah against them. So when they returned, Allah sent down a thunderbolt unto Arbad and his camel and he was burnt. As for ‘Amir he called at a house of a woman who was from Bani Salul and had a gland sore. He eventually died while he was saying: "What am I like? I have a gland similar to a camel’s. And here I am dying in the house of the woman from Bani Salul." In Sahih Al-Bukhari it is narrated that ‘Amir came to the Prophet* and said: "I grant you an opportunity to choose one of two: you will have the flat land people and I will have townspeople; or I will succeed you. Otherwise, I will invade your people with a thousand he-camels and a thousand shecamels." But, later on he got plague-stricken in a woman’s house. So he said: "What! I have a gland similar to a camel’s, and here I am in a woman’s house of Bani so and so people. Fetch me my mare!" He mounted it but died on its back.
Death of the Prophet*’s Son (Ibrahim)
The untroubled happiness of the early months of this year came to an end with the illness of Ibrahim. It was soon clear that he would not survive. He was tended by his mother and her sister Sirin, The Prophet* visited him continually, and was with him when he was dying. As the child breathed his last, he took him in his arms, and tears flowed from his eyes. His forbidding of vociferous lamentation had made prevalent the notion that all expressions of woe at bereavement were to be discouraged, and the mistaken idea still lingered on in many minds. "0 Messenger of God," said 'Abd ar-Rahrnan ibn 'Awf, who was present, "this is what thou hast forbidden. When the Muslims see thee weeping, they too will weep." The Prophet* continued to weep, and when he could find his voice he said: "Not this do I forbid. These are the promptings of tenderness and mercy, and he that is not merciful, unto him shall no mercy be shown. O Ibrahim, if it were not that the promise of reunion is sure, and that this is a path which all must tread, and that the last of us shall overtake the first, verily we should grieve for thee with a yet greater sorrow. Yet are we stricken indeed with sorrow for you, O Ibrahim. The eye weeps, and the heart grieves, nor say we anything that would offend the Lord."!
He spoke words of comfort now to Mariyah and Sirin, assuring them that Ibrahim was in Paradise. Then, having left them for a brief while, he returned with 'Abbas and Fa91. The young man washed the body and laid it out, while the two older men sat and watched him. Then it was borne forth to the cemetery on its little bier. The Prophet* led the funeral prayer and prayed again for his son at the edge of the grave after Usamah and Fadl had laid in it the body. When the earth had been heaped over it, he still lingered at the graveside, and calling for a skin of water he bade them sprinkle it over the grave. Some unevenness had been left in the earth, and noticing this he said: "When one of you doeth aught, let him do it to perfection." And smoothing it over with his hand, he said of his own particular action: "No harm it doth nor good, but it giveth relief unto the soul of the afflicted.":
He had already stressed more than once the need to make perfection one's aim in every earthly act, and many of his sayings indicate that this aim must be unworldly and detached. 'Ali is said to have summed up the Prophet*'s guidance in this respect as follows: "Do for this world as if to live for ever and for the next as if to die upon the morrow." To be always ready to depart is to be detached. "Be in this world as a stranger or as a passer-by," the Prophet* said.
On the day of Ibrahim's death, not long after his burial, there was an eclipse of the sun; but when some of the people attributed it to the Prophet*'s bereavement he said: "The sun and the moon are two signs of the signs of God. Their light is not dimmed for any man's death. Ifye see them eclipsed, ye should pray until they be clear."
Main Topic: What is the Qur’an?
What is the Qur’an?
It is necessary to define the Qur’an, from this definition we will know what is allowed to be read in prayer and what is not. What is a proof in Hukm Shara’i and what is not? It also tells us what makes somebody a Kafir due to what he denies and what does not constitute disbelief. So when we define Qur’an we mean the Qur’an as evidence in Fiqh.
Qur’an is derived from the word Qara’a, which means to read or recite. Therefore, Qur’an linguistically means the book that has been read or recited.
As a (Shariah) term, Qur’an is Allah’s miraculous speech revealed unto Muhammad* in Arabic and transferred to us by the Tawatur method.
The recitation of Qur’an is considered as an Ibadah (act of worship). By Allah’s speech it is meant that the Qur’an is the exact words of Allah. It was revealed to Muhammad* as it exists today. By ‘miraculous’ it is meant that no one can produce something similar to it. The term “in Arabic” refers to the language of the Qur’an, not to its scope or ideas because Qur’an addresses all Arabs and non-Arabs. The rules of Qur’an are universal and not restricted to one ethnic group or a specific area or time. All the Qu’ran is completely in Arabic and contains no foreign tongue. Furthermore, the ignorance of the Arabs about some words of the Quran is not evidence that the Quran contains foreign words. Rather there is a possibility that some non-Arabs learned some Arabic words and then it became wide spread in their language. Because of this some of their words may correspond to some words mentioned in the Quran, or maybe some foreign words entered in the Arabic language. And hence it became part of the Arabic language itself and therefore cannot be considered a foreign word anymore as the Arabs used it as part of their language, even if its root is foreign.
Many verses point that the Quran is completely in Arabic such as: “Verily, We have sent it down as an Arabic Qur’an.” (TMQ Yusuf: 2) “A Book whereof the Verses are explained in detail - a Qur’an in Arabic for people who know.” (TMQ Fussilat: 3) “An Arabic Quran with no crookedness in it, perchance they will be God fearing.” (TMQ Al-Zumar: 29) “We verily, have made it a Qur’an in Arabic.” (TMQ Zukhruf: 3)
By Tawatur method it is meant that a group or people for whom it is impossible to lie or conspire to fabricate a lie conveyed it to us. The Qur’an was transferred to us through an entire generation, not just by a group, to its successors, until it reached the present generation, without any interval in this transference.
Reciting Qur’an in Arabic by itself, without even comprehending its meaning is considered an Ibadah. In this regard, Qur’an is different from Hadith, which cannot be recited as an act of Ibadah. However, thinking about the meanings of both the Qur’an and Hadith is considered an Ibadah.
Revelation of the Qur’an
The Qur’an was revealed to Prophet* Muhammad* in parts for a period of twenty-three years. It used to be revealed in various ways. Sometimes the revelation would come in quick succession and other times it would take a long time. The Qur’an was revealed gradually and not all at once due to wisdom (Hikma) Allah has mentioned in the noble Qur’an itself: “And those who disbelieve say: ‘Why is not the Qur’an revealed to him all at once?’ Thus (it is send down in parts), that We may strengthen your heart thereby.” (TMQ Al-Furqan: 32)
So, in order to strengthen the heart of the Messenger*, and so as to recite it to the people slowly without haste, and also in order to reveal it according to incidents and answers to questions, the Qur’an was revealed gradually and in parts for twenty-three years.
As we mentioned in previous study circles the scholars have defined fiqh as ‘the knowledge of the practical Shariah rules that are derived from their detailed evidences’.
Qur’an and Shariah
Knowledge of the Shariah rules began the day when they were revealed by Allah. This took place mostly after the migration (Hijra) of the Prophet* from Mecca to Medina. The Prophet* stayed in Mecca for thirteen years, and then he resided in Medina for about ten years. The Quran was revealed in Mecca and continued throughout the Prophet*’s stay in Medina. Many of the verses of Ahkam (rules) were revealed in Medina. In this period verses from the Qur’an were revealed and the Messenger* used to convey the Ahkam relating to answering practical questions and providing solutions to problems that arose.
The portion that was revealed in Mecca is approximately about two thirds of the Qur’an and they are known as the Meccan verses (Makki). In their totality they barely deal with few Ahkam. Rather they are confined to explaining the fundamentals of the Deen and calling people to them, such as the belief in Allah and His Messenger, the Day of Judgement, the command to perform Salah, characterisation with moral attributes such as honesty, truthfulness, and forbidding evil actions such as fornication, murder, burying girls alive, deficiency in the measure and scales etc. The second portion that was revealed in Medina is close to a third of the Qur’an and they are known as the Medinan verses (Madani). These are verses of Mu'amalat (transactions) such as selling, renting and usury. They also include the Hudud, such as the Hadd of Zina (fornication) and stealing. They include the Jinayat (capital punishments) such as killing the one who killed someone intentionally or punishment of highway robbers and rules from the Bayyinat (testimonial evidences) such as the testimony of Zina and the rest of the testimonies. The remaining rules concerning the worships (Ibadat) such as fasting, Zakah, Hajj and Jihad were also revealed during this period.
Arrangement of the Qur’an
During the time of the Prophet*, the text of the Qur’an was preserved in memory and also inscripted on flat stones, wood, and bones. The Qur’an used to be revealed to the Prophet* and he used to instruct people to memorise it and write it down on pieces of leather, paper, scapula, palm risp, bones, leaf stalks of date palm etc. When the Ayat were revealed he used to give the order that they be placed in their proper place in the Surah (chapter). Thus, he used to say put this Ayah in such and such Surah after such and such Ayah. So they used to put them in their proper place in the Surah. It has been narrated by Uthman that he said, “The Ayat used to be revealed to the Prophet* and so he used to say: “Put these Ayat in the Surah which mentions such and such thing.” (Ibn Majah & Abu Dawud) It was done in this manner until the whole Qur’an was revealed and Allah took his* soul after the revelation of the Qur’an was complete. That is why the arrangement of the verses of every Surah in the form as it is in now in the present script (Mushaf) was determined by the revelation (Tawqeefan) from the Prophet* transmitted to him* by Jibreel from Allah. According to this arrangement the Ummah transmitted the Qur’an from the Prophet* and there is no dispute about this. The order of the verses within the chapters (Surahs) was in the same form as we see today.
Compilation of the Qur’an
This was covered is last week’s Study Circle
Open & Hidden meaning?
The noble Qur’an does not have a Zaahir (outer) or Baatin (secret) meaning as some claim. It is an Arabic speech, which has come in the tongue of the Arabs. He said: “We have sent it down as an Arabic Qur’an.” (TMQ Yusuf: 2) “In the plain Arabic language.” (TMQ Ash-Shu’ara: 195)
It is understood the same way as any Arabic speech is understood. What Allah intends by the Qur’an is what has been expressed by the noble Qur’an itself. Allah did not intend anything other than what was expressed. His intention is only understood from understanding of the syntax. The Arabic meaning is what Allah intended in His speech, which He expressed in the Arabic words and Arabic style. Accordingly, the import of the speech is what the speech indicated, through the linguistic proofs and the Shar’i indication mentioned in the Kitaab or Sunnah. This has no ‘outer’ or ‘inner’; it rather has a meaning indicated by the Arabic speech, through the understanding of the Arabic words and styles.
The Muhkamaat (clearcut) and Mutashaabihaat (ambiguous)
The Qur’an is composed of Ayat which are Muhkamaat (clearcut) and Ayat which are Mutashaabihaat (ambiguous), due to the saying of Allah: “In it are Verses that are entirely clear, they are the foundations of the Book; and others not entirely clear.” (TMQ Al-Imran: 7)
As for the Muhkam (clear) part, it is the text whose meaning is apparent and clear such that it precludes the possibility of having any other meaning, i.e. its indication is explicit and not open to interpretation. Such as the saying of Allah: “Allah has permitted trading and forbidden Riba (usury).” (TMQ Al-Baqarah: 275) “Cut off (from the wrist joint) the (right) hand of the thief, male or female.” (TMQ Al-Ma’ida: 38)
As for the Mutashaabih (ambiguous) part, it is the opposite of Muhkam. It is the text which is open to more than one meaning. For example: “Or you have been in contact with women.” (TMQ Al-Ma’ida: 6) “And the Face of your Lord full of Majesty and Honour will abide forever.” (TMQ Ar-Rahman: 27) “For verily, you are under Our Eyes.” (TMQ At-Tur: 48)
And other such examples, whose wording have a number of conflicting meanings cannot be reconciled. Rather they need a linguistic Qareenah (indication), which would specify one of the meanings. It might also have an apparent meaning that implies anthropomorphisation of Allah, a matter that is not possible, either rationally or by Shar’a, for the word to indicate. So, it needs a linguistic or Shar’i Qareenah (indication) to determine the intended meaning.
Asbaab an-nuzool (Circumstances of revelation)
Some jurists have coined the term ‘Asbab an-nuzool’ for incidents that the revelation came to clarify. The question arises, do these Ahkam remain specific (Khass) to these incidents and not go beyond them or do we apply these Ahkam on every similar incident (Aam)? The answer is, these Ahkam are applied on every similar incident and this is established in two ways:
1. By examining all the Ayat which were revealed clarifying the rules of these incidents we find that they came with expressions that were general and not specific and hence they must be taken in their generality.
2. The Messenger* took these Ahkam in their generality and applied them on every similar incident.
So the Ayah of stealing was revealed regarding the theft of Majn or Rida of Safwaan, the Ayah of Zihar with regards to Salamah bint Sakhar or Khawlah bint Tha’labah the wife of Aws b. Saamit, the Ayah of imprecation (Li’aan) regarding Hilal b. Umayyah. Even though they were all revealed regarding specific incidences the Messenger* and the Sahabah (may Allah be pleased with them) took them as general due to their general form and they applied them on every similar incident. This is proven by the Sunnah and Ijma of the Sahabah. It was from these evidences that the following Shariah principle was deduced: ‘The consideration is for the generality of the expression and not for the specificity of the cause’.
Abrogation (Naskh)
Linguistically abrogation means canceling (Izaalah) or changing the thing and transforming it from one state to another while it still exists in essence.
Technically, it is the address (Khitaab) of the legislator which prevents the continuation of a Hukm Shar’i of a previous address (Khitaab).
As for the term abrogator (Naasikh) it may refer to Allah: “Whatever a Verse (revelation) do We abrogate.” (TMQ Al-Baqarah: 106) Or it may refer to an Ayah: Thus, we say the Ayah of the sword’ (At-Tawbah: 29) abrogated so and so Ayah. Allah has informed us of the occurrence of abrogation and the Ahkam which have been abrogated show us its true occurrence: “Whatever a Verse (revelation) do We abrogate or cause to be forgotten, We bring a better one or similar to it. Know you not that Allah is able to do all things?” (TMQ Al-Baqarah: 106)
The types of abrogation:
a) Abrogation of the Hukm of the speech (Khitaab) without an alternative Hukm
b) Abrogation with a lighter alternative:
c) Abrogation with a similar alternative Hukm:
d) Abrogation with a more difficult alternative Hukm.
What is abrogated
It is important to know what is abrogated, is the Hukm and not the recitation, this is what has been proven. Thus we can see the abrogation of the Hukm of the one year Iddah period and the abrogation of bequests by parents. As for the two Ayat which have been abrogated, they are still recited and this is the case for the rest of the abrogated Ayat. As for the abrogation of recitation, such a case is not to be found. The absence of this type of abrogation is an evidence to say it is not allowed. As for the Ahadith mentioned regarding this subject they are all Ahad (singular) narrations which cannot be relied upon in matters of Aqeedah.
How abrogation takes place
• First: Abrogation of the Qur’an with Qur’an:
• Second: Abrogation of the Sunnah by Sunnah.
• Third: Abrogation of Sunnah by the Qur’an:
• Fourth: It is not allowed to abrogate the Hukm established by Ijma.
• Fifth: Abrogating the Hukm of Qiyas.
• Sixth: It is not allowed for the Kitab to be abrogated by the Mutawaatir Sunnah.
For all of these reasons the Mutawaatir Sunnah cannot abrogate Qur’an. So by greater reason (Min Bab awla) the Qur’an cannot be abrogated by the Ahad (singular narrations) of the Sunnah. As in addition to what we have said about the Mutawaatir Sunnah the singular narrations are Dhanni (speculative) and the definite (Qata’i) cannot be abrogated by the speculative (Dhanni). However a hadith may specify a rule mentioned in the Quran such as the specification of lashing for the unmarried fornicator as the Sunnah stipulates stoning for the married adulterer. Similarly, the Mutawaatir Sunnah cannot be abrogated by the Ahad (singular) narrations of the Sunnah, because the Mutawaatir is stronger than the Ahad. The definite report is not removed by the speculative report.
Children’s Feedback & News Topic:
How to do Dawah to Non-Muslims
Muharram (Islamic New Year 1434)
Pray for people in Gaza
Bank of Akhirah:
Parents and Children were asked to think about anything they have done over the past week purely for the sake of Allah, with Ihsaan and sincerity. Thus seeking the pleasure of Allah alone. Then put these on a piece of paper and put it in the cardboard Kaaba at the start of the next Study Circle.
Please write them anonymously.
Homework
Seerah ~ Nil
Belief / Actions ~ How do we derive laws in Islam – what is the process
Monday, 12 November 2012
11 November 2012
Seerah: Delegation of Musailima (the Liar)
Lots of leaders and tribes became Muslim
Many from Bani Haneefa became Muslim
Musailima al-Khathhab (the Liar) wanted to lead the Muslims after the death of the Prophet and asked for this right but the Prophet refused
The Prophet refused to kill the messengers of Musailima
Musailima then launched a war against the Muslims after the Prophet died but he was killed by the spear of Wahshi – who had killed Hamzah
Compilation of the Qur’an:
The Prophet* himself supervised and authenticated the written texts of the Qur’an after receiving a revelation by memorising then having it written down.
Order and sequence of Qur’an is divinely inspired as instructed to the Prophet* through Jibreel. The Prophet would revise the revealed Qur’an every Ramadhan.
Later the Qur’an was copied on to one common material/sheets after many Sahabae died in battle against Musailima after the death of The Prophet* by Abu Bakr.
Uthman made copies of the Qur’an (led by Zaid bin Thabit) from the original manuscript and sent these to various cities.
The original fragments of written Qur’an and the original manuscript were destroyed to protect the Qur’an.
Diacritical marks were added for non-Arabs.
Allah Himself has promised to guard 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
The Delegation of Musailima (the Liar)
Bani Haneefa Delegation: They arrived in Medina in the ninth year of Al-Hijra. They were 17 in number and included the Master of Liars, Musailima bin Thumamah bin Kabeer bin Habeeb bin Harith of Bani Haneefa. The group of delegates were housed in a Helper’s house. They came to the Prophet* and declared their Islamization. As for Musailima the liar, versions vary concerning his embracing Islam. Contemplation of all these versions shows clearly that Musailima expressed disapproval and revealed haughtiness, boastful spirit and expectations to be a prince.
At first the Prophet* attempted going on well with him. He* dealt with him nicely and charitably but that did not do with him. The Prophet* perceived evil in his soul and recognized that he was one of those three evils he dreamt of while asleep. The Prophet* had already dreamt that he had been granted the treasures of earth. His hand fell upon two golden bracelets, which distressed and worried him a lot. He was taught by inspiration to blow them off, so he did that and they were gone off. They were interpreted to be two liars who would turn up after the death of Muhammad*. So when Musailima acted that way and showed disapproval, he realized that he would be one of the two liars. However Musailima used to say, "If Muhammad appointed me a successor of his, I would be a Muslim. Later on the Prophet* came to him, with a piece of palm leaf in his hand, and in the company of his orator, Thabit bin Qais bin Shammas. He was among some of his friends. The Prophet* talked to him but Musailima addressed him saying: "If you agree to transfer the whole thing to me after your death, I will not stand in your way." The Prophet* replied: "If you asked me to give you this (i.e. a piece of a palm leaf), I would not grant it to you. You are doomed. Even if you repented and stopped what you were doing, Allah appointed that you would be slain. By Allah, I swear, that I see you now in the very state that has been revealed to me. Here is Thabit! You will hear my answer (from him)." Then he went away.
Finally, the Prophet’s predictions of Musailima came true; for when Musailima returned to Yamama, he kept on thinking about the Prophet* and how he would be his partner. His dreams and thoughts went so far as to claim that he himself was a prophet. To confirm his prophecy he started uttering rhymed statements. He said that it was lawful to drink wine and commit adultery. He, however, bore witness that the Prophet* was a real Prophet. His people, who were fascinated by what he allowed them to do, followed him and made bargains with him. He grew so prominent among them that they called him the beneficent of Al-Yamama. He wrote to the Prophet* saying: "I have been appointed an associate with you, so I will have a half and Quraish will have the other half of the people’s affairs." The Prophet’s reply was a letter saying that: "Verily, the earth is Allah’s. He gives it as a heritage to whom He will of His slaves, and the (blessed) end is for the Muttaqoon (pious)." [TMQ 7:128]
On the authority of Ibn Mas‘ud, he says: When the two messengers of Musailima — Ibn An-Nawaha and Ibn Athal — came to the Prophet*, he asked them: "Do you bear witness that I am the Prophet?" Their reply was "We testify that Musailima is the Prophet." "I believe in Allah and in His Messenger," said the Prophet*, "If I had ever thought of killing a messenger I would have killed you both." Musailima’s pretence to Prophethood was in the tenth year of Al- Hijra. But he was killed in Al-Yamama war during Abu Bakr As- Siddeeq era, in Rabi‘ Al- Awwal, in the twelfth year of Al- Hijra. He was killed by Wahshi, the killer of Hamzah.
The second person who claimed to be a prophet was Al-Aswad Al- ‘Ansi who was in Yemen. He was killed by Fairuz. His head was cut off a day and a night before the Prophet’s death. So when the delegates came he told them the news that reached him through Divine Revelation. News about his death reached Abu Bakr from Yemen.
Main Topic: Compilation of the Qur’an
Compilation of the Qur’an
It has been proven by decisive and definite evidence that when the Prophet* died the whole Qur’an had been written and all of it was preserved in the hearts of the Sahabah. An verse or verses would be revealed and so he* used to order that they be written down before him at once. He* did not prevent the Muslims from writing the Qur’an other than what he used to dictate to the scribes who wrote down the revelation.
Abu Sa'id al-Khudri narrated that the Prophet* said: “Do not write down anything from me, whosoever writes anything I have said other than the Qur’an let him erase it.” (Muslim) What the scribes used to write of the revelation was collected on sheets (Suhuf). He said: “A Messenger from Allah, reciting purified pages (Suhuf) (of the Qur’an).” (TMQ Al-Bayyinah: 2)
“Nay, indeed it (verses of the Qur’an) are an admonition. So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honour. Exalted (in dignity), purified. In the hands of scribes, Honourable and obedient.” (TMQ Al-Abbasa: 11-16)
An Ijma' (consensus) has taken place on the fact that all of the verses of the Qur’an in their respective chapters had been written down directly in front of the Prophet* when the revelation was revealed to him, and that they were written on sheets (Suhuf). The greatest of Messengers died content about the Qur’an, his greatest miracle which established the proof for the Arabs and the world. He did not fear for the verses of the Qur’an that they would be lost because Allah has preserved the Qur’an with an explicit text: “Verily We: It is We Who have sent down the Zikr (the Qur’an) and surely, We will guard it (from corruption).” (TMQ Al-Hajj: 9)
Due to the preservation of the Qur’an in its written form and in the memory of the Sahabah after the death of the Messenger the Sahabah initially did not feel the need to compile the Qur’an in one book. This was the case until many of the Huffaz (memorisers of the Qur’an) had been killed in the Riddah (apostasy) wars. Due to this Umer feared for the loss of certain sheets and death of the Qurra' (Those who had committed the whole of the Qur’an to memory), thereby causing some verse to be lost. So he thought about bringing the written sheets together (in one compilation). He presented his idea to Abu Bakr who eventually accepted this and ordered for the compilation of the Qur’an.
It has been narrated by 'Ubayd b. al-Sibaq that Zayd b al-Thabit Al-Ansari said: “Abu Bakr sent for me after the (heavy) casualties among the warriors (of the battle) of Yamama (where a great number of Qurra' were killed). Umer was present with Abu Bakr who said, “Umer has come to me and said, ‘The people have suffered heavy casualties on the day of (the battle of) Yamama, and I am afraid that there will be more casualties among the Qurra' at other battle-fields, whereby a large part of the Qur’an may be lost, unless you collect it. And I am of the opinion that you should collect the Qur’an.’” Abu Bakr added, “I said to Umer, 'How can I do something which Allah's Apostle has not done?' Umer said (to me), 'By Allah, it is (really) a good thing.' So Umer kept on pressing, trying to persuade me to accept his proposal, till Allah opened my bosom for it and I had the same opinion as Umer.” Zayd b al-Thabit added: “Umer was sitting with him (Abu Bakr) and was not speaking to me. “You are a wise young man and we do not suspect you (of telling lies or of forgetfulness) and you used to write the revelation (Wahy) for Allah's Apostle. Therefore, look for the Qur’an and collect it (in one manuscript).” “By Allah, if he (Abu Bakr) had ordered me to shift one of the mountains (from its place) it would not have been harder for me than what he had ordered me concerning the collection of the Qur’an. I said to both of them, ‘How dare you do a thing which the Prophet has not done?' Abu Bakr said, 'By Allah, it is (really) a good thing. So I kept on arguing with him about it till Allah opened my bosom for that which He had opened the bosoms of Abu Bakr and Umer. So I started locating Quranic material and collecting it from parchments, scapula, leaf-stalks of date palms and from the memories of men (who knew it by heart). I found with Khuzaima two Verses of Surah Al-Tawbah which I had not found with anybody else (in terms of the written form), (and they were): “Verily, there has come unto you a Messenger from amongst yourselves. It grieves him that you should receive any injury or difficulty.” (TMQ At-Tawbah: 128) until the end of Bara’ah.”
The manuscript of the Quran which was collected, remained with Abu Bakr until Allah took him, and then with Umer during his lifetime, and finally it remained with Hafsa, Umer's daughter. Zayd's compilation of the Qur’an did not consist of what he wrote down from the Huffaz. Rather his compilation brought together what he had written himself in front of the Prophet*.
He did not place one sheet with another sheet in order to compile them unless two witnesses testified for that sheet that it was written in the presence of the Prophet*. Furthermore, he did not accept a sheet unless it met two conditions. Firstly, that it was present in written form with one of the Sahabah. Secondly, that it has been memorised by one of the Sahabah. When the written and memorised forms concurred with the sheet that was intended to be compiled, he took it, otherwise he did not accept it. That is why he refrained from taking the end of Surah al-Bara'ah until he found it in written form with Abu Khuzayma even though Zayd could himself recall and remember it. It has been narrated via Yahya b 'Abd al-Rahman b. Hatib that he said: “Umer stood up and said; whosoever has received anything of the Qur’an from the Prophet*, let him bring it forth. They used to write that on sheets, tablets and palm risp.” Ibn Hatib said: “He (Zayd) did not accept anything from anyone until two witnesses had given testimony. This shows that Zayd was not satisfied by merely finding something in a written form until the one who received it testified that he had heard it from the Prophet, despite the fact that Zayd already had it memorised. He did this due to his extreme caution.”
Thus, the process of compilation was nothing other than the bringing together of sheets that had already been written in the presence of the Prophet* into one book between two covers. The Qur’an used to be written down on sheets but they were separately kept. So Abu Bakr assembled them in one place. That is why Abu Bakr's order to compile the Qur’an was not an order to write it down in one Mushaf, rather it was an order to bring the sheets that had been written in the Messenger's presence together in one place. This was an order to make certain that they are in the same original form by supporting them with the testimonies of two witnesses that they had been written in front of the Prophet*, also that they were in the possession of the Sahabah in written form and they had memorised them. These sheets remained preserved in the possession of Abu Bakr during his life and then with Umer during his lifetime and them with Hafsa the daughter of Umer, the mother of the believers in accordance with Umer's bequest. From this it becomes clear that Abu Bakr's compilation of the Qur’an constituted only the bringing together of sheets that had been written in the presence of Allah's Messenger and it was not an actual compilation of the Qur’an.
This was regarding the compilation of Abu Bakr. As for the compilation of Uthman, in the third or some say the second year of his Khilafah, in the year 25 AH, Hudhayfa b. al-Yaman approached Uthman in Madinah at the time when the people of al-Sham and the people of Iraq were waging war to conquer Armenia and Azerbijan. Hudhayfa was afraid of the people of al-Sham and Iraq’s differences in the recitation of the Qur’an. He saw that the people of al-Sham reading according to the recitation of Ubay b. Ka'b, and they were coming with readings the people of Iraq had not heard of. Also he saw the people of Iraq reading according to the recitation of Abdullah b. Mas'ud and so they had certain readings that the people of al-Sham had not heard of. Thus, they began to charge each other of Kufr (disbelief). They both disagreed about a verse in Surah al-Baqarah.
One read: “And perform properly the hajj and 'Umra for Allah (wa atimmul hajja wal 'umrata lillah).” (TMQ Al-Baqarah: 196)
The other read: “And perform properly the hajj and 'Umra to the House (of Allah) (wa atimmul hajja wal 'umrata lil bayt).”
So Hudhayfah became angry and his eyes went red with rage. It has been narrated about Hudhayfah that he said: “The people of Kufah adhere to the recitation of Ibn Mas'ud and the people of Basra adhere to the recitation of Abu Musa. By Allah! If I go to the Leader of the Believers I will order him to make it a single recitation.” So he travelled to Uthman. It has been reported by Ibn Shihab that Anas b. Malik narrated: Hudhaifa bin al-Yaman came to Uthman at the time when the people of Sham and the people of Iraq were waging war to conquer Armenia and Azerbijan. Hudhayfa was afraid of their (the people of Sham and Iraq) differences in the recitation of the Qur’an, so he said to Uthman, “O chief of the Believers! Save this nation before they differ about the Book (Qur’an) as Jews and the Christians did before.” So Uthman sent a message to Hafsa saying, “Send us the manuscripts of the Qur’an so that we may compile the Qur’anic materials in perfect copies and return the manuscripts to you.” Hafsa sent it to Uthman. Uthman then ordered Zayd bin Thabit, 'Abd Allah b. al-Zubair, Said b. al-'As and 'Abd al-Rahman b. Harith b. Hisham to rewrite the manuscripts in perfect copies. Uthman said to the three Quraishi men, “In case you disagree with Zayd b. al-Thabit on any point in the Qur’an, then write it in the dialect of Quraish, the Qur’an was revealed in their tongue.” They did so, and when they had written many copies, Uthman returned the original manuscripts to Hafsa. Uthman sent to every Muslim province one copy of what they had copied, and ordered that all the other Qur’anic materials, whether written in fragmentary manuscripts or whole copies, be burnt. The number of copies made was seven. The seven Mushafs were sent to Mecca, al-Sham (Syria), Yemen, Bahrayn, Basra, Kufa, and one copy was kept in Madina.
Therefore, Uthman's action was not the compilation of the Qur’an. Rather it constituted in only the copying and transcription of the same thing transcribed from the Prophet* as it was. He did not do anything other than make seven copies from the preserved copy in the possession of Hafsa, mother of the believers and unite the people on this single script and forbade any other script or dictation other than it. The matter became settled on this copy as a script and dictation. It is the same script and dictation in which the sheets were written in the presence of Allah's Messenger* when the revelation was sent down, and it is the same copy which Abu Bakr had compiled. Then the Muslims began to make copies from this copy and not any other copy. Nothing remained except the Mushaf of Uthman in its script. When printers came about the Mushaf was printed from this copy with the same script and dictation.
The difference between the compilation of Abu Bakr and that of Uthman is that the compilation of Abu Bakr took place due to the fear that something would be lost from the Qur’an if any of its memorisers died out.
As even though it was written on sheets it had not been collected in one place in a single book, thus it was compiled. The compilation of Uthman took place because differences increased regarding aspects of the Qur’an when they read it due to the expansion of the language. This led some to accuse others of making an error. It was feared that the matter would escalate and become seriously worse. So the original compilation was copied seven times and sent to the different Muslim provinces. The Mushaf that we now have before us is the same Mushaf revealed to the Prophet*. It is the same Mushaf that Abu Bakr brought together when the sheets were compiled in one place. And it is the same one from which Uthman transcribed the seven copies and ordered for the rest to be burned. It is the same noble Qur’an in its verse arrangement in relation to each other and their arrangement in their respective Surahs, script and dictation.
As for the original copy dictated by the Prophet* from the revelation, those sheets were compiled together and then copied. It remained protected in the possession of Hafsa, mother of the believers until Marwan became the Wali (governor) of Medina and he tore it up. Since it was not considered binding because copies of the Mushaf had spread everywhere. Ibn Shihab narrated that Salim b. 'Abdullah b. Umer informed him: That Marwan used to send for Hafsa – i.e. when he was the Amir of Medina via Mu'awiyya - asking her for the sheets from which the Qur’an was written. She refused to give him it. Salim said: When Hafsa died, while we were returning from her burial Marwan communicated his firm decision to 'Abdullah b. Umer that he send him that mushaf. So 'Abdullah b. Umer sent it to him. Marwan ordered it to be destroyed. He said: “I did this because I feared that if it remained with people for a long time then people will have doubts regarding these sheets.”
In summary:
1. The Prophet* himself supervised and authenticated the written texts of the Qur’an that whenever the Prophet* received a revelation, he would first memorize it himself and later declare the revelation and instruct his Companions. The Prophet* would immediately ask the scribes to write down the revelation he had received, and he would reconfirm and recheck it himself. The Prophet* was an Ummi who could not read and write. Therefore, after receiving each revelation, he would repeat it to his Companions. They would write down the revelation, and he would recheck by asking them to read what they had written. Similarly he would even recheck and authenticate the portions of the Qur’an memorized by the Companions. In this way, the Qur’an was written down under the personal supervision of The Prophet*.
2. Order and sequence of Qur’an is divinely inspired. The complete Qur’an was revealed over a period of nearly 23 years portion by portion, as and when it was required. The Qur’an was not compiled by the Prophet in the chronological order of revelation. The order and sequence of the Qur’an too was Divinely inspired and was instructed to the Prophet by Allah* through archangel Jibreel. Whenever a revelation was conveyed to his companions, the Prophet* would also mention in which surah (chapter) and after which ayat (verse) this new revelation should fit.
Every Ramadhan all the portions of the Qur’an that had been revealed, including the order of the verses, were revised and reconfirmed by the Prophet with archangel Jibraeel. During the last Ramadhan, before the death of the Prophet*, the Qur’an was rechecked and reconfirmed twice. Hence, the Qur’an was compiled and authenticated by the Prophet* himself during his lifetime, both in the written form as well as in the memory of several of his Companions.
3. Later the Qur’an was copied on one common material. The complete Qur’an, along with the correct sequence of the verses, was present during the time of The Prophet*. After the death of The Prophet*, Abu Bakr ordered that the Qur’an be copied from the various different materials on to a common material and place, which was in the shape of sheets. These were tied with strings so that nothing of the compilation was lost.
4. Uthman made copies of the Qur’an from the original manuscript and sent these to various cities. Many Companions of the Prophet used to write down the revelation of the Qur’an on their own whenever they heard it from the lips of The Prophet*. However what they wrote was not personally verified by the Prophet and thus could contain mistakes. All the verses revealed to The Prophet* may not have been heard personally by all the Companions. This gave rise to disputes among Muslims regarding the different contents of the Qur’an during the period of the third Caliph Uthman. Hence, Uthman borrowed the original manuscript of the Qur’an from Hafsa and ordered four Companions who were among the scribes who wrote the Qur’an when the Prophet* dictated it, led by Zaid bin Thabit to rewrite the script in several perfect copies and these were sent to the main centres of Muslims. Two such copies of the copied text of the original Qur’an authenticated by the Prophet are present to this day, one at the museum in Tashkent in erstwhile Soviet Union and the other at the Topkapi Museum in Istanbul, Turkey.
5. Diacritical marks were added for non-Arabs. The original manuscript of the Qur’an does not have the signs indicating the vowels in Arabic script. These vowels are known as tashkil, zabar, zair, paish in Urdu and as fatah, damma and qasra in Arabic. The Arabs did not require the vowel signs and diacritical marks for correct pronunciation of the Qur’an since it was their mother tongue. For Muslims of non-Arab origin, however, it was difficult to recite the Qur’an correctly without the vowels. These marks were introduced into the Qur’anic script during the time of the fifth ‘Umayyad’ Caliph, Malik-ar-Marwan (66-86 Hijri/685-705 C.E.) and during the governorship of Al-Hajaj in Iraq.
6. Allah Himself has promised to guard the Qur’an: "We have, without doubt, sent down the Message; and We will assuredly Guard it (from corruption)." [TMQ 15:9]
Children’s Feedback & News Topic:
Nil
Bank of Akhirah:
Parents and Children were asked to think about anything they have done over the past week purely for the sake of Allah, with Ihsaan and sincerity. Thus seeking the pleasure of Allah alone. Then put these on a piece of paper and put it in the cardboard Kaaba at the start of the next Study Circle.
Please write them anonymously.
This week some people shared the following ~ Smile at a fellow Muslim Stranger, read Qur'an, read Qaa'ida
Homework
Seerah ~ Nil
Belief ~ Name some Miracles that occurred which were not performed by Prophets or Messengers?
Seerah: Delegation of Musailima (the Liar)
Lots of leaders and tribes became Muslim
Many from Bani Haneefa became Muslim
Musailima al-Khathhab (the Liar) wanted to lead the Muslims after the death of the Prophet and asked for this right but the Prophet refused
The Prophet refused to kill the messengers of Musailima
Musailima then launched a war against the Muslims after the Prophet died but he was killed by the spear of Wahshi – who had killed Hamzah
Compilation of the Qur’an:
The Prophet* himself supervised and authenticated the written texts of the Qur’an after receiving a revelation by memorising then having it written down.
Order and sequence of Qur’an is divinely inspired as instructed to the Prophet* through Jibreel. The Prophet would revise the revealed Qur’an every Ramadhan.
Later the Qur’an was copied on to one common material/sheets after many Sahabae died in battle against Musailima after the death of The Prophet* by Abu Bakr.
Uthman made copies of the Qur’an (led by Zaid bin Thabit) from the original manuscript and sent these to various cities.
The original fragments of written Qur’an and the original manuscript were destroyed to protect the Qur’an.
Diacritical marks were added for non-Arabs.
Allah Himself has promised to guard 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
The Delegation of Musailima (the Liar)
Bani Haneefa Delegation: They arrived in Medina in the ninth year of Al-Hijra. They were 17 in number and included the Master of Liars, Musailima bin Thumamah bin Kabeer bin Habeeb bin Harith of Bani Haneefa. The group of delegates were housed in a Helper’s house. They came to the Prophet* and declared their Islamization. As for Musailima the liar, versions vary concerning his embracing Islam. Contemplation of all these versions shows clearly that Musailima expressed disapproval and revealed haughtiness, boastful spirit and expectations to be a prince.
At first the Prophet* attempted going on well with him. He* dealt with him nicely and charitably but that did not do with him. The Prophet* perceived evil in his soul and recognized that he was one of those three evils he dreamt of while asleep. The Prophet* had already dreamt that he had been granted the treasures of earth. His hand fell upon two golden bracelets, which distressed and worried him a lot. He was taught by inspiration to blow them off, so he did that and they were gone off. They were interpreted to be two liars who would turn up after the death of Muhammad*. So when Musailima acted that way and showed disapproval, he realized that he would be one of the two liars. However Musailima used to say, "If Muhammad appointed me a successor of his, I would be a Muslim. Later on the Prophet* came to him, with a piece of palm leaf in his hand, and in the company of his orator, Thabit bin Qais bin Shammas. He was among some of his friends. The Prophet* talked to him but Musailima addressed him saying: "If you agree to transfer the whole thing to me after your death, I will not stand in your way." The Prophet* replied: "If you asked me to give you this (i.e. a piece of a palm leaf), I would not grant it to you. You are doomed. Even if you repented and stopped what you were doing, Allah appointed that you would be slain. By Allah, I swear, that I see you now in the very state that has been revealed to me. Here is Thabit! You will hear my answer (from him)." Then he went away.
Finally, the Prophet’s predictions of Musailima came true; for when Musailima returned to Yamama, he kept on thinking about the Prophet* and how he would be his partner. His dreams and thoughts went so far as to claim that he himself was a prophet. To confirm his prophecy he started uttering rhymed statements. He said that it was lawful to drink wine and commit adultery. He, however, bore witness that the Prophet* was a real Prophet. His people, who were fascinated by what he allowed them to do, followed him and made bargains with him. He grew so prominent among them that they called him the beneficent of Al-Yamama. He wrote to the Prophet* saying: "I have been appointed an associate with you, so I will have a half and Quraish will have the other half of the people’s affairs." The Prophet’s reply was a letter saying that: "Verily, the earth is Allah’s. He gives it as a heritage to whom He will of His slaves, and the (blessed) end is for the Muttaqoon (pious)." [TMQ 7:128]
On the authority of Ibn Mas‘ud, he says: When the two messengers of Musailima — Ibn An-Nawaha and Ibn Athal — came to the Prophet*, he asked them: "Do you bear witness that I am the Prophet?" Their reply was "We testify that Musailima is the Prophet." "I believe in Allah and in His Messenger," said the Prophet*, "If I had ever thought of killing a messenger I would have killed you both." Musailima’s pretence to Prophethood was in the tenth year of Al- Hijra. But he was killed in Al-Yamama war during Abu Bakr As- Siddeeq era, in Rabi‘ Al- Awwal, in the twelfth year of Al- Hijra. He was killed by Wahshi, the killer of Hamzah.
The second person who claimed to be a prophet was Al-Aswad Al- ‘Ansi who was in Yemen. He was killed by Fairuz. His head was cut off a day and a night before the Prophet’s death. So when the delegates came he told them the news that reached him through Divine Revelation. News about his death reached Abu Bakr from Yemen.
Main Topic: Compilation of the Qur’an
Compilation of the Qur’an
It has been proven by decisive and definite evidence that when the Prophet* died the whole Qur’an had been written and all of it was preserved in the hearts of the Sahabah. An verse or verses would be revealed and so he* used to order that they be written down before him at once. He* did not prevent the Muslims from writing the Qur’an other than what he used to dictate to the scribes who wrote down the revelation.
Abu Sa'id al-Khudri narrated that the Prophet* said: “Do not write down anything from me, whosoever writes anything I have said other than the Qur’an let him erase it.” (Muslim) What the scribes used to write of the revelation was collected on sheets (Suhuf). He said: “A Messenger from Allah, reciting purified pages (Suhuf) (of the Qur’an).” (TMQ Al-Bayyinah: 2)
“Nay, indeed it (verses of the Qur’an) are an admonition. So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honour. Exalted (in dignity), purified. In the hands of scribes, Honourable and obedient.” (TMQ Al-Abbasa: 11-16)
An Ijma' (consensus) has taken place on the fact that all of the verses of the Qur’an in their respective chapters had been written down directly in front of the Prophet* when the revelation was revealed to him, and that they were written on sheets (Suhuf). The greatest of Messengers died content about the Qur’an, his greatest miracle which established the proof for the Arabs and the world. He did not fear for the verses of the Qur’an that they would be lost because Allah has preserved the Qur’an with an explicit text: “Verily We: It is We Who have sent down the Zikr (the Qur’an) and surely, We will guard it (from corruption).” (TMQ Al-Hajj: 9)
Due to the preservation of the Qur’an in its written form and in the memory of the Sahabah after the death of the Messenger the Sahabah initially did not feel the need to compile the Qur’an in one book. This was the case until many of the Huffaz (memorisers of the Qur’an) had been killed in the Riddah (apostasy) wars. Due to this Umer feared for the loss of certain sheets and death of the Qurra' (Those who had committed the whole of the Qur’an to memory), thereby causing some verse to be lost. So he thought about bringing the written sheets together (in one compilation). He presented his idea to Abu Bakr who eventually accepted this and ordered for the compilation of the Qur’an.
It has been narrated by 'Ubayd b. al-Sibaq that Zayd b al-Thabit Al-Ansari said: “Abu Bakr sent for me after the (heavy) casualties among the warriors (of the battle) of Yamama (where a great number of Qurra' were killed). Umer was present with Abu Bakr who said, “Umer has come to me and said, ‘The people have suffered heavy casualties on the day of (the battle of) Yamama, and I am afraid that there will be more casualties among the Qurra' at other battle-fields, whereby a large part of the Qur’an may be lost, unless you collect it. And I am of the opinion that you should collect the Qur’an.’” Abu Bakr added, “I said to Umer, 'How can I do something which Allah's Apostle has not done?' Umer said (to me), 'By Allah, it is (really) a good thing.' So Umer kept on pressing, trying to persuade me to accept his proposal, till Allah opened my bosom for it and I had the same opinion as Umer.” Zayd b al-Thabit added: “Umer was sitting with him (Abu Bakr) and was not speaking to me. “You are a wise young man and we do not suspect you (of telling lies or of forgetfulness) and you used to write the revelation (Wahy) for Allah's Apostle. Therefore, look for the Qur’an and collect it (in one manuscript).” “By Allah, if he (Abu Bakr) had ordered me to shift one of the mountains (from its place) it would not have been harder for me than what he had ordered me concerning the collection of the Qur’an. I said to both of them, ‘How dare you do a thing which the Prophet has not done?' Abu Bakr said, 'By Allah, it is (really) a good thing. So I kept on arguing with him about it till Allah opened my bosom for that which He had opened the bosoms of Abu Bakr and Umer. So I started locating Quranic material and collecting it from parchments, scapula, leaf-stalks of date palms and from the memories of men (who knew it by heart). I found with Khuzaima two Verses of Surah Al-Tawbah which I had not found with anybody else (in terms of the written form), (and they were): “Verily, there has come unto you a Messenger from amongst yourselves. It grieves him that you should receive any injury or difficulty.” (TMQ At-Tawbah: 128) until the end of Bara’ah.”
The manuscript of the Quran which was collected, remained with Abu Bakr until Allah took him, and then with Umer during his lifetime, and finally it remained with Hafsa, Umer's daughter. Zayd's compilation of the Qur’an did not consist of what he wrote down from the Huffaz. Rather his compilation brought together what he had written himself in front of the Prophet*.
He did not place one sheet with another sheet in order to compile them unless two witnesses testified for that sheet that it was written in the presence of the Prophet*. Furthermore, he did not accept a sheet unless it met two conditions. Firstly, that it was present in written form with one of the Sahabah. Secondly, that it has been memorised by one of the Sahabah. When the written and memorised forms concurred with the sheet that was intended to be compiled, he took it, otherwise he did not accept it. That is why he refrained from taking the end of Surah al-Bara'ah until he found it in written form with Abu Khuzayma even though Zayd could himself recall and remember it. It has been narrated via Yahya b 'Abd al-Rahman b. Hatib that he said: “Umer stood up and said; whosoever has received anything of the Qur’an from the Prophet*, let him bring it forth. They used to write that on sheets, tablets and palm risp.” Ibn Hatib said: “He (Zayd) did not accept anything from anyone until two witnesses had given testimony. This shows that Zayd was not satisfied by merely finding something in a written form until the one who received it testified that he had heard it from the Prophet, despite the fact that Zayd already had it memorised. He did this due to his extreme caution.”
Thus, the process of compilation was nothing other than the bringing together of sheets that had already been written in the presence of the Prophet* into one book between two covers. The Qur’an used to be written down on sheets but they were separately kept. So Abu Bakr assembled them in one place. That is why Abu Bakr's order to compile the Qur’an was not an order to write it down in one Mushaf, rather it was an order to bring the sheets that had been written in the Messenger's presence together in one place. This was an order to make certain that they are in the same original form by supporting them with the testimonies of two witnesses that they had been written in front of the Prophet*, also that they were in the possession of the Sahabah in written form and they had memorised them. These sheets remained preserved in the possession of Abu Bakr during his life and then with Umer during his lifetime and them with Hafsa the daughter of Umer, the mother of the believers in accordance with Umer's bequest. From this it becomes clear that Abu Bakr's compilation of the Qur’an constituted only the bringing together of sheets that had been written in the presence of Allah's Messenger and it was not an actual compilation of the Qur’an.
This was regarding the compilation of Abu Bakr. As for the compilation of Uthman, in the third or some say the second year of his Khilafah, in the year 25 AH, Hudhayfa b. al-Yaman approached Uthman in Madinah at the time when the people of al-Sham and the people of Iraq were waging war to conquer Armenia and Azerbijan. Hudhayfa was afraid of the people of al-Sham and Iraq’s differences in the recitation of the Qur’an. He saw that the people of al-Sham reading according to the recitation of Ubay b. Ka'b, and they were coming with readings the people of Iraq had not heard of. Also he saw the people of Iraq reading according to the recitation of Abdullah b. Mas'ud and so they had certain readings that the people of al-Sham had not heard of. Thus, they began to charge each other of Kufr (disbelief). They both disagreed about a verse in Surah al-Baqarah.
One read: “And perform properly the hajj and 'Umra for Allah (wa atimmul hajja wal 'umrata lillah).” (TMQ Al-Baqarah: 196)
The other read: “And perform properly the hajj and 'Umra to the House (of Allah) (wa atimmul hajja wal 'umrata lil bayt).”
So Hudhayfah became angry and his eyes went red with rage. It has been narrated about Hudhayfah that he said: “The people of Kufah adhere to the recitation of Ibn Mas'ud and the people of Basra adhere to the recitation of Abu Musa. By Allah! If I go to the Leader of the Believers I will order him to make it a single recitation.” So he travelled to Uthman. It has been reported by Ibn Shihab that Anas b. Malik narrated: Hudhaifa bin al-Yaman came to Uthman at the time when the people of Sham and the people of Iraq were waging war to conquer Armenia and Azerbijan. Hudhayfa was afraid of their (the people of Sham and Iraq) differences in the recitation of the Qur’an, so he said to Uthman, “O chief of the Believers! Save this nation before they differ about the Book (Qur’an) as Jews and the Christians did before.” So Uthman sent a message to Hafsa saying, “Send us the manuscripts of the Qur’an so that we may compile the Qur’anic materials in perfect copies and return the manuscripts to you.” Hafsa sent it to Uthman. Uthman then ordered Zayd bin Thabit, 'Abd Allah b. al-Zubair, Said b. al-'As and 'Abd al-Rahman b. Harith b. Hisham to rewrite the manuscripts in perfect copies. Uthman said to the three Quraishi men, “In case you disagree with Zayd b. al-Thabit on any point in the Qur’an, then write it in the dialect of Quraish, the Qur’an was revealed in their tongue.” They did so, and when they had written many copies, Uthman returned the original manuscripts to Hafsa. Uthman sent to every Muslim province one copy of what they had copied, and ordered that all the other Qur’anic materials, whether written in fragmentary manuscripts or whole copies, be burnt. The number of copies made was seven. The seven Mushafs were sent to Mecca, al-Sham (Syria), Yemen, Bahrayn, Basra, Kufa, and one copy was kept in Madina.
Therefore, Uthman's action was not the compilation of the Qur’an. Rather it constituted in only the copying and transcription of the same thing transcribed from the Prophet* as it was. He did not do anything other than make seven copies from the preserved copy in the possession of Hafsa, mother of the believers and unite the people on this single script and forbade any other script or dictation other than it. The matter became settled on this copy as a script and dictation. It is the same script and dictation in which the sheets were written in the presence of Allah's Messenger* when the revelation was sent down, and it is the same copy which Abu Bakr had compiled. Then the Muslims began to make copies from this copy and not any other copy. Nothing remained except the Mushaf of Uthman in its script. When printers came about the Mushaf was printed from this copy with the same script and dictation.
The difference between the compilation of Abu Bakr and that of Uthman is that the compilation of Abu Bakr took place due to the fear that something would be lost from the Qur’an if any of its memorisers died out.
As even though it was written on sheets it had not been collected in one place in a single book, thus it was compiled. The compilation of Uthman took place because differences increased regarding aspects of the Qur’an when they read it due to the expansion of the language. This led some to accuse others of making an error. It was feared that the matter would escalate and become seriously worse. So the original compilation was copied seven times and sent to the different Muslim provinces. The Mushaf that we now have before us is the same Mushaf revealed to the Prophet*. It is the same Mushaf that Abu Bakr brought together when the sheets were compiled in one place. And it is the same one from which Uthman transcribed the seven copies and ordered for the rest to be burned. It is the same noble Qur’an in its verse arrangement in relation to each other and their arrangement in their respective Surahs, script and dictation.
As for the original copy dictated by the Prophet* from the revelation, those sheets were compiled together and then copied. It remained protected in the possession of Hafsa, mother of the believers until Marwan became the Wali (governor) of Medina and he tore it up. Since it was not considered binding because copies of the Mushaf had spread everywhere. Ibn Shihab narrated that Salim b. 'Abdullah b. Umer informed him: That Marwan used to send for Hafsa – i.e. when he was the Amir of Medina via Mu'awiyya - asking her for the sheets from which the Qur’an was written. She refused to give him it. Salim said: When Hafsa died, while we were returning from her burial Marwan communicated his firm decision to 'Abdullah b. Umer that he send him that mushaf. So 'Abdullah b. Umer sent it to him. Marwan ordered it to be destroyed. He said: “I did this because I feared that if it remained with people for a long time then people will have doubts regarding these sheets.”
In summary:
1. The Prophet* himself supervised and authenticated the written texts of the Qur’an that whenever the Prophet* received a revelation, he would first memorize it himself and later declare the revelation and instruct his Companions. The Prophet* would immediately ask the scribes to write down the revelation he had received, and he would reconfirm and recheck it himself. The Prophet* was an Ummi who could not read and write. Therefore, after receiving each revelation, he would repeat it to his Companions. They would write down the revelation, and he would recheck by asking them to read what they had written. Similarly he would even recheck and authenticate the portions of the Qur’an memorized by the Companions. In this way, the Qur’an was written down under the personal supervision of The Prophet*.
2. Order and sequence of Qur’an is divinely inspired. The complete Qur’an was revealed over a period of nearly 23 years portion by portion, as and when it was required. The Qur’an was not compiled by the Prophet in the chronological order of revelation. The order and sequence of the Qur’an too was Divinely inspired and was instructed to the Prophet by Allah* through archangel Jibreel. Whenever a revelation was conveyed to his companions, the Prophet* would also mention in which surah (chapter) and after which ayat (verse) this new revelation should fit.
Every Ramadhan all the portions of the Qur’an that had been revealed, including the order of the verses, were revised and reconfirmed by the Prophet with archangel Jibraeel. During the last Ramadhan, before the death of the Prophet*, the Qur’an was rechecked and reconfirmed twice. Hence, the Qur’an was compiled and authenticated by the Prophet* himself during his lifetime, both in the written form as well as in the memory of several of his Companions.
3. Later the Qur’an was copied on one common material. The complete Qur’an, along with the correct sequence of the verses, was present during the time of The Prophet*. After the death of The Prophet*, Abu Bakr ordered that the Qur’an be copied from the various different materials on to a common material and place, which was in the shape of sheets. These were tied with strings so that nothing of the compilation was lost.
4. Uthman made copies of the Qur’an from the original manuscript and sent these to various cities. Many Companions of the Prophet used to write down the revelation of the Qur’an on their own whenever they heard it from the lips of The Prophet*. However what they wrote was not personally verified by the Prophet and thus could contain mistakes. All the verses revealed to The Prophet* may not have been heard personally by all the Companions. This gave rise to disputes among Muslims regarding the different contents of the Qur’an during the period of the third Caliph Uthman. Hence, Uthman borrowed the original manuscript of the Qur’an from Hafsa and ordered four Companions who were among the scribes who wrote the Qur’an when the Prophet* dictated it, led by Zaid bin Thabit to rewrite the script in several perfect copies and these were sent to the main centres of Muslims. Two such copies of the copied text of the original Qur’an authenticated by the Prophet are present to this day, one at the museum in Tashkent in erstwhile Soviet Union and the other at the Topkapi Museum in Istanbul, Turkey.
5. Diacritical marks were added for non-Arabs. The original manuscript of the Qur’an does not have the signs indicating the vowels in Arabic script. These vowels are known as tashkil, zabar, zair, paish in Urdu and as fatah, damma and qasra in Arabic. The Arabs did not require the vowel signs and diacritical marks for correct pronunciation of the Qur’an since it was their mother tongue. For Muslims of non-Arab origin, however, it was difficult to recite the Qur’an correctly without the vowels. These marks were introduced into the Qur’anic script during the time of the fifth ‘Umayyad’ Caliph, Malik-ar-Marwan (66-86 Hijri/685-705 C.E.) and during the governorship of Al-Hajaj in Iraq.
6. Allah Himself has promised to guard the Qur’an: "We have, without doubt, sent down the Message; and We will assuredly Guard it (from corruption)." [TMQ 15:9]
Children’s Feedback & News Topic:
Nil
Bank of Akhirah:
Parents and Children were asked to think about anything they have done over the past week purely for the sake of Allah, with Ihsaan and sincerity. Thus seeking the pleasure of Allah alone. Then put these on a piece of paper and put it in the cardboard Kaaba at the start of the next Study Circle.
Please write them anonymously.
This week some people shared the following ~ Smile at a fellow Muslim Stranger, read Qur'an, read Qaa'ida
Homework
Seerah ~ Nil
Belief ~ Name some Miracles that occurred which were not performed by Prophets or Messengers?
Sunday, 11 November 2012
3 November 2012
Summary
Seerah:
Lots of leaders and tribes now becoming Muslim and pledging allegiance (bayah) to the Prophet* and to the Islamic State
The people who became Muslim before Conquest of Mecca are higher ranked than those now joining Islam
The story of how the people of Taif wanted to keep their goddess but the Prophet did not allow Islam and Kufr to co-exist even for a day. Only Islam!
Start of Surah Yusuf:
The complexity of Arabic
Children Respecting Parents
Parents talking nicely to children
Yusuf is one of the best Stories
Looking for the best in people and blaming evil of Shaytan
Bank of Akhirah
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 Year of Delegations
People Embrace The Religion Of Allah In Large Crowds:
The invasion and the conquest of Mecca was — as we have already stated — a decisive battle that destroyed paganism utterly. The Arabs as a result of that battle were able to differentiate the truth from the error. Delusion no longer existed in their life. So they raced to embrace Islam. ‘Amr bin Salamah said: “We were at a water (spring) where the passage of people was. So when camel riders passed by us we used to ask them: ‘What is the matter with people? What is this man (i.e. the Prophet*) like?’ They would say, ‘He claims that Allah has revealed so and so.’ I used to memorize those words as if they had been recited within my chest. The Arabs used to ascribe their Islamization to the conquest. They would say: ‘Leave him alone to face his people. If he were a truthful Prophet* he would overcome them.’ So when the conquest took place, peoples hastened to declare their Islam. My father was the quickest of all my people to embrace Islam. Arriving at his people he said: ‘By Allah I have just verily been to the Prophet* . And he said: ‘Perform so a prayer at such a time, and so and so prayers at such and such time. When the prayer time is due let one of you call for the prayer and appoint the most learned of the Qur’an among you to be an Imam (leader) of yours.” This Prophet*ic tradition manifests the great effect of the conquest of Mecca on the phase of events. It certainly shows the influence of the conquest of Mecca upon the consolidation of Islam as well as on the Arabs’ stand and their surrender to Islam. That influence was absolutely confirmed and deeply rooted after the invasion of Tabuk.
A clear and an obvious evidence of that influence could be deduced from the great number of delegations arriving in Medina successively in the ninth and tenth years of Al-Hijra. The immense crowds of people who raced to embrace the religion of Allah and the great army which included ten thousand fighters in the invasion of the conquest of Mecca had grown big enough to include thirty thousand fighters sharing in Tabuk invasion. It was only in less than a year after the conquest of Mecca that this growth in Islamic army had taken place. A hundred thousand or a hundred and forty four thousand Muslim pilgrims shared in Hajjatul -Wada‘ (i.e. Farewell Pilgrimage); it was such an enormous number of Muslims surging — as an ocean of men — round the Prophet* , that the horizon echoed their voices and the expanses of land shook whereby while saying Labbaik (i.e. Lord, here we are worshipping), glorifying and magnifying Allah, and thanking Him.
The Delegations:
The number of delegations listed in Ahl Al-Maghazi were over seventy. Investigating such a large number is not an accessible thing; besides stating them in detail is not of a great benefit. Therefore, I am going to reveal an expose about what is historically wonderful or highly significant. Anyway a reader should always keep in mind that whilst the majority of tribes arrived in Medina after the conquest, there were also pre-conquest delegations.
1. The delegation of ‘Abdul Qais: This tribe had two arrivals. The first was in the fifth year of Al- Hijra or before that date. Munqidh bin Haiyan, a member of that tribe, used to trade in Medina. So, as soon as he heard of Islam when he had arrived in it for trading — that was after the migration — he embraced Islam and carried a pledge from the Prophet* to his people who eventually became Muslims too. Thirteen or fourteen of them came to the Prophet* in one of the Hurum Months. It was then that they asked the Prophet*’s advice about the Faith and drinks. Their chief was Al-Ashaj Al-Usri, to whom the Prophet* said: “You have two qualities that Allah likes: They are deliberateness and clemency.”
2. Their second arrival was in the Year of Delegations. They were forty men. Al-Jarud bin Al-‘Ala’ Al- ‘Abdi, who was Christian but turned to be a good Muslim, was one of that group.
3. Daws Delegation: The arrival of this tribe was in the early times of the seventh year and that was when the Prophet* was in Khaibar. At-Tufail bin ‘Amr Ad-Dawsi, that we have already talked about and explained how he became a Muslim at the time the Prophet* was in Mecca. He went back home to his people where he kept calling people to Islam but they tarried till he despaired of them and returned to the Prophet* and asked him to invoke Allah against Daws but the Prophet* invoked Allah to guide Daws. Later on, Daws embraced Islam. So At-Tufail arrived in Medina accompanied by seventy or eighty families of his people in the early times of the seventh year of Al-Hijra, at the time that the Prophet* was at Khaibar, so he overtook him there.
4. Farwah Bani ‘Amr Al-Judhami’s messenger: Farwah was an Arab leader in the Byzantine army. He was a Byzantine agent ruler by proxy on the Arabs allied to the Byzantines. His home was at Mu‘an and the surrounding area of Ash-Sham lands. Seeing the stamina and courage of the Muslims he became a Muslim. The battle of Mu’tah — which took place in the eighth year of Al- Hijra — compelled his admiration. He sent a white mule gift with a messenger of his to the Prophet* to inform him of his conversion into Islam. When the Byzantines learnt of his embracing Islam, they sent him to prison. At first they gave him an opportunity to choose one of the two — “either he defects from Islam or death shall be his punishment.” Refusing to defect they crucified him and cut his neck at a water (fountain) called ‘Afra’ in Palestine.
5. Suda’ Delegation: The arrival of this delegation was after the departure of the Prophet* from Al-Ji‘ranah in the eighth year of Al-Hi. It was because the Prophet* had already dispatched a mission that comprised four hundred Muslims and asked them to go to where Suda’ was. Suda’ was (a fresh-water fountain) in Yemen. While the mission was camping there at the starting point of a canal. Ziyad bin Al-Harith As-Suda’i learned of their stay, so he came to the Prophet* and said: “I have come to you as a deputy of my people, so tell your army to go back and I guarantee of my people.” The army were sent away off the canal. In his turn As-Suda’i went back, cherished and urged his people to come and meet the Prophet* . Eventually fifteen of them came and pledged allegiance to him as true Muslims. Returning home, they in their turn, urged the rest to be Muslims. Thus Islam spread among them. Later on, a hundred men joined the Prophet* in Hajjatul-Wada‘ (Farewell Pilgrimage.)
6. The arrival of Ka‘b bin Zuhair bin Abi Sulma: Ka‘b who was a member of a family of poets, was considered one of the most poetic Arab poets. He used to satirize the Prophet* when he wasn’t a Muslim. In the eighth year of Al-Hijra and at the time that the Prophet* had already gone back from At-Ta’if invasion, Bujair bin Zuhair wrote a letter to his brother Ka‘b warning and advising him: “The Prophet* had killed some men in Mecca who used to satirize and harm him, and that the other poets who had survived fled in all directions for their lives. So if you want to save your skin, hasten to the Prophet* . He never kills those who resort to him as repentant. If you refuse to do as I tell, it is up to you to try to save your skin by any means.” The two brothers corresponded with one another for a long time till Ka‘b was awkward and felt as if the earth had constrained on him. Arriving in Medina, he stayed at a man’s house from Juhainah as a guest. They performed the dawn prayer together; but when he was about to leave, the man suggested that he go to the Prophet* . He went there, sat by him, put his hand in his. The Prophet* who had never seen Ka‘b before, did not recognize him. Ka‘b then said: “O, Prophet*! Ka‘b bin Zuhair has come to you as a repentant Muslim; will he be secure and forgiven if I fetch him?” The Prophet* said, “Yes.” “I am Ka‘b bin Zuhair,” said he. Upon hearing that one of the Helpers rose to his feet and asked the Messenger’s allowance to cut his throat. “Leave him alone!” Said the Prophet* , “He has become a repentant Muslim after his disposal of the past.” Ka‘b then recited his well-known poem “Su‘ad appeared...” in which he praised the Prophet* , thanked him and apologized for the wrongs he had done. He acknowledged Muhammad’s mission. Both Emigrants and Helpers were spoken of in this poem but differently. He praised the Emigrants but criticized the Helpers, for one of them demanded a Prophet*’s permission to kill him. Later on Ka‘b tried to compensate for that by praising the Helpers too but that was in another poem.
7. ‘Udharah Delegation: This delegation which consisted of twelve men, had arrived in Medina in Safar, the ninth year of Al-Hijra. They spent three days there. One of them was Hamza bin AnNu‘ man. When they were asked who they were, they said “We are Bani ‘Udharah, the foster brothers of Qusai to his mother. We are the ones who supported Qusai, and removed Khuza’a and Bani Bakr from the bosom of Mecca. We have relatives and kinspeople.” So the Prophet* welcomed them and gave good tidings to them, which was Ash- Sham Conquest; but he, on the other hand, forbade them from consulting a soothsayer and from eating the slain animals they slaughtered. Eventually they became Muslims, stayed there for several days then went back. 8. Bali Delegation: Their arrival was in Rabi‘ Al-Awwal, the ninth year of Al-Hijra. They embraced Islam, stayed in Medina for three days. Their chief Abu Ad-Dabeeb wondered whether hospitality was rewarded by Allah. The Prophet* said: l ¡ “Yes, and so is any charity you offer to poor or rich people that is Sadaqah.” He also inquired about the time allotted to hospitality. “Three days,” said he. “What about the stray ewe?” The Prophet* said: “It is either yours or your brother’s, otherwise it goes to the wolf.” He inquired about the stray camel. “It is not of your business. Leave it alone! Its owner will try to find it.”
8. Thaqif Delegation: Their arrival was in Ramadan, the ninth year of Al-Hijra, after the return of the Prophet* from Tabuk. As to how they became Muslims, this could be deduced from the following:
9. Their chief ‘Urwah bin Mas‘ud Ath-Thaqafi came to see the Prophet* after the latter’s return from At-Ta’if in Dhul-Qa‘dah in the year 8 A.H. ‘Urwah became a Muslim. He thought that when he will tell his people and call them to embrace Islam, they would obey him, because he had always been an obeyed Master. He was even more beloved to them than their own firstborn. But contrary to that, when he called them to Islam they shot arrows at him from everywhere and killed him. They remained as they were for months before they started discussing the situation again among themselves. Upon realizing that they were incapable of fighting the neighbouring Arabs who had paid allegiance to the Prophet* and converted to Islam, they made up their mind to dispatch a man to the Prophet* . They concluded that ‘Abd Yalail bin ‘Amr would be the right messenger. ‘Abd refused to do such a thing lest they should kill him as they had killed ‘Urwah. “I will not do such a thing till you send some other men with me,” said ‘Abd. So they sent two men of their allies and three others from Bani Malik. The six of them including ‘Uthman bin Abi Al-‘As Ath- Thaqafi who was the youngest among them all.
When they entered into the Prophet*’s audience, a tent was pitched up in a corner of the mosque so that they might listen to the Qur’an and see people at prayer. During their stay they came again and again to the Prophet* who kept on calling them to embrace Islam, till their chief asked the Prophet* to enter into a peace treaty between him and Thaqif by means of which he allows them to commit fornication, drink wine and deal with usury. They also asked him not to injure their tyrant idol “Al-Lat” or to oblige them to perform the prayer. Finally they insisted that they would not knock down the idols themselves. But the Prophet* turned down all their requests. They went aside to council. Realizing that there were no other alternatives they yielded and professed Islam. The only condition that they insisted on was that the demolition of Al-Lat should be dealt with and handled by the Prophet* whereas Thaqif should in no way knock it down themselves. The Prophet* agreed and took a pledge with them.
Being the most attentive and the keenest to study jurisprudence and learn Qur’an, ‘Uthman bin Abi Al-‘As was appointed by the Prophet* a prince on his people. His keenness and carefulness to learn the Qur’an and study jurisprudence were clearly discernible through his behaviour during their stay.
Everyday morning, the group of delegates used to go and see the Prophet*. Being the youngest one, ‘Uthman bin Abi Al-‘As was left behind with their camels and things to keep an eye on. At noon when they came back and slept, ‘Uthman used to go to the Prophet* in order to learn the Qur’an and inquire about religious matters. If it happened that the Prophet* was asleep, he would then go to Abu Bakr for the same purpose. With the pof time, he turned out to be a source of blessing to his people. For at the Apostasy Times (Ar-Riddah) when Thaqif were determined to apostatize, he addressed them saying: “O, folkmen of Thaqif! You have been the latest at embracing Islam, so do not be the first to apostatize.” Consequently they gave up apostasy and clung fast to Islam.
The group of delegates returned home but they were determined to conceal the truth for a while. They told their people to expect fight at any moment. They pretended to be grieved and depressed. They claimed that the Prophet* demanded that they should embrace Islam and abandon adultery, drinking wine and dealing with usury and some other things, or else he would fight them. Seized by the arrogance and zeal of Al-Jahiliyah (pre- Islamic traditions), Thaqif remained for days intent on fighting. Then Allah cast terror and dismay in their hearts in such a way that they gave up fighting and thought that the delegation should go back to him and announce their approval. It was until then that the group of delegates told them the truth and revealed the items of their peace-talk with the Prophet*, consequently Thaqif embraced Islam.
The Prophet* sent some men to demolish the idol called “Al-Lat” under the command of Khalid bin Al-Waleed. Al-Mugheerah bin Shu‘bah, stood to his feet, held the hoe and the ax and said: “By Allah, I will make you laugh at Thaqif.” He struck with them, and pretended to fall down while running. The people of Thaqif trembled at that sight and said: “May Allah dismay Al-Mugheerah off. The goddess has killed him.” Hearing that Al-Mugheerah leapt up to his feet and said: “May Allah bring shame on you. Al-Lat is nothing but a mass of dirt and stones.” Then he struck the door and broke it. He mounted its highest wall, and so did the other men. They knocked Al-Lat down till they levelled it with the ground. Then they dug up its foundation and brought out its jewels and garments; to the great astonishment of Thaqif. Khalid bin Al-Waleed and his group came back to the Prophet* carrying Al-Lat’s jewels and garments. The Prophet* distributed them and thanked Allah for helping his Prophet* and solidifying his religion.
Main Topic: Selected verses from the Start of Surah Yusuf
“Alif-Laam-Raa. These are the verses of the clear Book. Indeed, We have sent it down as an Arabic Qur'an that you might understand. We relate to you, (O Muhammad), the best of stories in what We have revealed to you of this Qur'an although you were, before it, among the unaware. (Of these stories mention) when Yusuf said to his father [i.e. Ya'qub]: "O my father, indeed I have seen [in a dream] eleven stars and the sun andthe moon; I saw them prostrating to me." He, (Yaqub) said, "O my son, do not relate your vision to your brothers or they will contrive against you a plan. Indeed Shaytan, to man, is a manifest enemy" [TMQ: 9, 1-5]
Just talking about a few verses from Surah Yusuf to demonstrate how complex and multi-levelled the meanings are and how important it is to know the Arabic in order to understand these fully. This is just a short taster! Revealed during the ‘Year of Grief’.
In the Arabic, the work ‘tilka’ is used and this demonstrative noun is used to point to something far away from the speaker, emphasising the Qur'an is being revealed from the Protected Tablet (al-I-awh al-Mahfi). Something ‘far away’ rather than ‘haa-thee’ which is near.
The word ‘mobeen’ - Here Allah describes the Qur'an as "clear". A characteristic of the Qur’an
‘Inna’ - This is analogous to what in English is called the "royal we". It does not mean that Allah is more than one. It is a feature of literary style in Arabic that a person may refer to himself by the pronoun ‘nahnu’ (we) for respect or glorification. He may also use the word ‘ana’ indicating one person, or the third person ‘huwa’ (he). All three styles are used in the Qur'an
‘Nazala’ indicates that this has come from high to low, that is a higher place to a lower place, from above to below and from Allah to Muhammed.
Characteristics of the best stories:
The value of learning history while heeding its numerous lessons. Many ayah in the Qur'an reiterate this concept; Allah says: There was certainly in their stories a lesson for those of understanding ...
Many names of surahs in the Qur'an are actually reminders of events of the past that can teach us the importance of historical events and the lessons present in them. There are 30 surahs in the Qur'an with historically related names; it is required of us that we ponder and deliberate upon these stories.
The beginning ayah clearly affirms the nabuwwah (prophethood) of Allah's Messenger.
The ayah illustrates the importance of explaining and translating the Qur'an based on the intended and clear, unambiguous Arabic meanings.
Yusuf’s Lineage
Ibrahim had two sons, Ishaq and Isma’il. All prophets after them were from the descendants of Ishaq, xcept Prophet Muhammad, who was descended from Isma’il:
Yusuf b. Ya’qub b. Ishaq b. Ibrahim (Khalul Allah).
Al-Bukhari and Muslim narrate: Upon the authority of Abu Hurayrah the Prophet was asked, "'Who is the most honourable of people?" He replied, "the most honourable is the one with the most taqwa." The questioner said, "I am not asking about that," so the Prophet said, "The most honoured is Yusuf, who was a prophet, son of a prophet, son of a prophet, son of Khalil Allah."
In another narration: Ibn "Umar narrates that the Prophet said of Yusuf: "[He is] the noble one, son of a noble one, son of a noble one, son of a noble one."
Respect for Parents
Another important lesson from these ayah are respect for parents and how parents and children should interact.
A Muslim child should respect, appreciate and honour his parents at all times. Allah ($6) has mentioned kind treatment of parents alongside the command to worship Him alone, which indicates the importance of honouring one's parents and treating them well. Allah emphasises the status of parents and how they should be treated in many lyEt:
Be good and dutiful: Allah says: And We have enjoined upon man goodness to parents... [Surat al-'Ankabut, 29: 8]. The scholars said: "be dutiful and kind to parents" means: treat them kindly in all ways, in word and deed.
Acknowledge the high status of parents: The importance and high status that Islam has granted to parents is evident from the fact that Allah often mentions the command to worship Him and to be dutiful to one's parents together, as in: 'And We have enjoined upon man [care]for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two year. Be grateful to Me and to your parents; to Me is the [final] destination]. But if they endeavour to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness and follow the way of those who turn back to Me [in repentance]. Then to Me will be your return, and I will inform you about what you used to do.” [Surat Luqman,31:14-15]
Obey them, and ask forgiveness for them: Islam teaches a child to obey his parents, to do as they ask and to refrain from what they tell him not to do, on condition that it does not contradict the teachings of Allah. Furthermore Allah commands us to supplicate for our parents and pray for forgiveness for them, especially when they grow old and weak: “And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], 'uff', and do not repel them but speak to them a noble word. And lower to them the wing of humility out of mercy and say, 'My Lord, have mercy upon them as they brought me up [when I was] small'.[Surat al-Isra,17:23-4]
The scholars said said: "this means, pray for mercy for them, while they are alive and after they die."
Allah has provided us with examples of his messengers and described how they treated their parents with kindness and compassion.
Children’s Feedback & News Topic:
Nil
Bank of Akhirah:
Parents and Children were asked to think about anything they have done over the past week purely for the sake of Allah, with Ihsaan and sincerity. Thus seeking the pleasure of Allah alone. Then put these on a piece of paper and put it in the cardboard Kaaba at the start of the next Study Circle.
Please write them anonymously.
Homework
Seerah ~ Nil
Belief ~ Qur'an: How was the Qur'an protected after the death of the Prophet* ?
Summary
Seerah:
Lots of leaders and tribes now becoming Muslim and pledging allegiance (bayah) to the Prophet* and to the Islamic State
The people who became Muslim before Conquest of Mecca are higher ranked than those now joining Islam
The story of how the people of Taif wanted to keep their goddess but the Prophet did not allow Islam and Kufr to co-exist even for a day. Only Islam!
Start of Surah Yusuf:
The complexity of Arabic
Children Respecting Parents
Parents talking nicely to children
Yusuf is one of the best Stories
Looking for the best in people and blaming evil of Shaytan
Bank of Akhirah
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 Year of Delegations
People Embrace The Religion Of Allah In Large Crowds:
The invasion and the conquest of Mecca was — as we have already stated — a decisive battle that destroyed paganism utterly. The Arabs as a result of that battle were able to differentiate the truth from the error. Delusion no longer existed in their life. So they raced to embrace Islam. ‘Amr bin Salamah said: “We were at a water (spring) where the passage of people was. So when camel riders passed by us we used to ask them: ‘What is the matter with people? What is this man (i.e. the Prophet*) like?’ They would say, ‘He claims that Allah has revealed so and so.’ I used to memorize those words as if they had been recited within my chest. The Arabs used to ascribe their Islamization to the conquest. They would say: ‘Leave him alone to face his people. If he were a truthful Prophet* he would overcome them.’ So when the conquest took place, peoples hastened to declare their Islam. My father was the quickest of all my people to embrace Islam. Arriving at his people he said: ‘By Allah I have just verily been to the Prophet* . And he said: ‘Perform so a prayer at such a time, and so and so prayers at such and such time. When the prayer time is due let one of you call for the prayer and appoint the most learned of the Qur’an among you to be an Imam (leader) of yours.” This Prophet*ic tradition manifests the great effect of the conquest of Mecca on the phase of events. It certainly shows the influence of the conquest of Mecca upon the consolidation of Islam as well as on the Arabs’ stand and their surrender to Islam. That influence was absolutely confirmed and deeply rooted after the invasion of Tabuk.
A clear and an obvious evidence of that influence could be deduced from the great number of delegations arriving in Medina successively in the ninth and tenth years of Al-Hijra. The immense crowds of people who raced to embrace the religion of Allah and the great army which included ten thousand fighters in the invasion of the conquest of Mecca had grown big enough to include thirty thousand fighters sharing in Tabuk invasion. It was only in less than a year after the conquest of Mecca that this growth in Islamic army had taken place. A hundred thousand or a hundred and forty four thousand Muslim pilgrims shared in Hajjatul -Wada‘ (i.e. Farewell Pilgrimage); it was such an enormous number of Muslims surging — as an ocean of men — round the Prophet* , that the horizon echoed their voices and the expanses of land shook whereby while saying Labbaik (i.e. Lord, here we are worshipping), glorifying and magnifying Allah, and thanking Him.
The Delegations:
The number of delegations listed in Ahl Al-Maghazi were over seventy. Investigating such a large number is not an accessible thing; besides stating them in detail is not of a great benefit. Therefore, I am going to reveal an expose about what is historically wonderful or highly significant. Anyway a reader should always keep in mind that whilst the majority of tribes arrived in Medina after the conquest, there were also pre-conquest delegations.
1. The delegation of ‘Abdul Qais: This tribe had two arrivals. The first was in the fifth year of Al- Hijra or before that date. Munqidh bin Haiyan, a member of that tribe, used to trade in Medina. So, as soon as he heard of Islam when he had arrived in it for trading — that was after the migration — he embraced Islam and carried a pledge from the Prophet* to his people who eventually became Muslims too. Thirteen or fourteen of them came to the Prophet* in one of the Hurum Months. It was then that they asked the Prophet*’s advice about the Faith and drinks. Their chief was Al-Ashaj Al-Usri, to whom the Prophet* said: “You have two qualities that Allah likes: They are deliberateness and clemency.”
2. Their second arrival was in the Year of Delegations. They were forty men. Al-Jarud bin Al-‘Ala’ Al- ‘Abdi, who was Christian but turned to be a good Muslim, was one of that group.
3. Daws Delegation: The arrival of this tribe was in the early times of the seventh year and that was when the Prophet* was in Khaibar. At-Tufail bin ‘Amr Ad-Dawsi, that we have already talked about and explained how he became a Muslim at the time the Prophet* was in Mecca. He went back home to his people where he kept calling people to Islam but they tarried till he despaired of them and returned to the Prophet* and asked him to invoke Allah against Daws but the Prophet* invoked Allah to guide Daws. Later on, Daws embraced Islam. So At-Tufail arrived in Medina accompanied by seventy or eighty families of his people in the early times of the seventh year of Al-Hijra, at the time that the Prophet* was at Khaibar, so he overtook him there.
4. Farwah Bani ‘Amr Al-Judhami’s messenger: Farwah was an Arab leader in the Byzantine army. He was a Byzantine agent ruler by proxy on the Arabs allied to the Byzantines. His home was at Mu‘an and the surrounding area of Ash-Sham lands. Seeing the stamina and courage of the Muslims he became a Muslim. The battle of Mu’tah — which took place in the eighth year of Al- Hijra — compelled his admiration. He sent a white mule gift with a messenger of his to the Prophet* to inform him of his conversion into Islam. When the Byzantines learnt of his embracing Islam, they sent him to prison. At first they gave him an opportunity to choose one of the two — “either he defects from Islam or death shall be his punishment.” Refusing to defect they crucified him and cut his neck at a water (fountain) called ‘Afra’ in Palestine.
5. Suda’ Delegation: The arrival of this delegation was after the departure of the Prophet* from Al-Ji‘ranah in the eighth year of Al-Hi. It was because the Prophet* had already dispatched a mission that comprised four hundred Muslims and asked them to go to where Suda’ was. Suda’ was (a fresh-water fountain) in Yemen. While the mission was camping there at the starting point of a canal. Ziyad bin Al-Harith As-Suda’i learned of their stay, so he came to the Prophet* and said: “I have come to you as a deputy of my people, so tell your army to go back and I guarantee of my people.” The army were sent away off the canal. In his turn As-Suda’i went back, cherished and urged his people to come and meet the Prophet* . Eventually fifteen of them came and pledged allegiance to him as true Muslims. Returning home, they in their turn, urged the rest to be Muslims. Thus Islam spread among them. Later on, a hundred men joined the Prophet* in Hajjatul-Wada‘ (Farewell Pilgrimage.)
6. The arrival of Ka‘b bin Zuhair bin Abi Sulma: Ka‘b who was a member of a family of poets, was considered one of the most poetic Arab poets. He used to satirize the Prophet* when he wasn’t a Muslim. In the eighth year of Al-Hijra and at the time that the Prophet* had already gone back from At-Ta’if invasion, Bujair bin Zuhair wrote a letter to his brother Ka‘b warning and advising him: “The Prophet* had killed some men in Mecca who used to satirize and harm him, and that the other poets who had survived fled in all directions for their lives. So if you want to save your skin, hasten to the Prophet* . He never kills those who resort to him as repentant. If you refuse to do as I tell, it is up to you to try to save your skin by any means.” The two brothers corresponded with one another for a long time till Ka‘b was awkward and felt as if the earth had constrained on him. Arriving in Medina, he stayed at a man’s house from Juhainah as a guest. They performed the dawn prayer together; but when he was about to leave, the man suggested that he go to the Prophet* . He went there, sat by him, put his hand in his. The Prophet* who had never seen Ka‘b before, did not recognize him. Ka‘b then said: “O, Prophet*! Ka‘b bin Zuhair has come to you as a repentant Muslim; will he be secure and forgiven if I fetch him?” The Prophet* said, “Yes.” “I am Ka‘b bin Zuhair,” said he. Upon hearing that one of the Helpers rose to his feet and asked the Messenger’s allowance to cut his throat. “Leave him alone!” Said the Prophet* , “He has become a repentant Muslim after his disposal of the past.” Ka‘b then recited his well-known poem “Su‘ad appeared...” in which he praised the Prophet* , thanked him and apologized for the wrongs he had done. He acknowledged Muhammad’s mission. Both Emigrants and Helpers were spoken of in this poem but differently. He praised the Emigrants but criticized the Helpers, for one of them demanded a Prophet*’s permission to kill him. Later on Ka‘b tried to compensate for that by praising the Helpers too but that was in another poem.
7. ‘Udharah Delegation: This delegation which consisted of twelve men, had arrived in Medina in Safar, the ninth year of Al-Hijra. They spent three days there. One of them was Hamza bin AnNu‘ man. When they were asked who they were, they said “We are Bani ‘Udharah, the foster brothers of Qusai to his mother. We are the ones who supported Qusai, and removed Khuza’a and Bani Bakr from the bosom of Mecca. We have relatives and kinspeople.” So the Prophet* welcomed them and gave good tidings to them, which was Ash- Sham Conquest; but he, on the other hand, forbade them from consulting a soothsayer and from eating the slain animals they slaughtered. Eventually they became Muslims, stayed there for several days then went back. 8. Bali Delegation: Their arrival was in Rabi‘ Al-Awwal, the ninth year of Al-Hijra. They embraced Islam, stayed in Medina for three days. Their chief Abu Ad-Dabeeb wondered whether hospitality was rewarded by Allah. The Prophet* said: l ¡ “Yes, and so is any charity you offer to poor or rich people that is Sadaqah.” He also inquired about the time allotted to hospitality. “Three days,” said he. “What about the stray ewe?” The Prophet* said: “It is either yours or your brother’s, otherwise it goes to the wolf.” He inquired about the stray camel. “It is not of your business. Leave it alone! Its owner will try to find it.”
8. Thaqif Delegation: Their arrival was in Ramadan, the ninth year of Al-Hijra, after the return of the Prophet* from Tabuk. As to how they became Muslims, this could be deduced from the following:
9. Their chief ‘Urwah bin Mas‘ud Ath-Thaqafi came to see the Prophet* after the latter’s return from At-Ta’if in Dhul-Qa‘dah in the year 8 A.H. ‘Urwah became a Muslim. He thought that when he will tell his people and call them to embrace Islam, they would obey him, because he had always been an obeyed Master. He was even more beloved to them than their own firstborn. But contrary to that, when he called them to Islam they shot arrows at him from everywhere and killed him. They remained as they were for months before they started discussing the situation again among themselves. Upon realizing that they were incapable of fighting the neighbouring Arabs who had paid allegiance to the Prophet* and converted to Islam, they made up their mind to dispatch a man to the Prophet* . They concluded that ‘Abd Yalail bin ‘Amr would be the right messenger. ‘Abd refused to do such a thing lest they should kill him as they had killed ‘Urwah. “I will not do such a thing till you send some other men with me,” said ‘Abd. So they sent two men of their allies and three others from Bani Malik. The six of them including ‘Uthman bin Abi Al-‘As Ath- Thaqafi who was the youngest among them all.
When they entered into the Prophet*’s audience, a tent was pitched up in a corner of the mosque so that they might listen to the Qur’an and see people at prayer. During their stay they came again and again to the Prophet* who kept on calling them to embrace Islam, till their chief asked the Prophet* to enter into a peace treaty between him and Thaqif by means of which he allows them to commit fornication, drink wine and deal with usury. They also asked him not to injure their tyrant idol “Al-Lat” or to oblige them to perform the prayer. Finally they insisted that they would not knock down the idols themselves. But the Prophet* turned down all their requests. They went aside to council. Realizing that there were no other alternatives they yielded and professed Islam. The only condition that they insisted on was that the demolition of Al-Lat should be dealt with and handled by the Prophet* whereas Thaqif should in no way knock it down themselves. The Prophet* agreed and took a pledge with them.
Being the most attentive and the keenest to study jurisprudence and learn Qur’an, ‘Uthman bin Abi Al-‘As was appointed by the Prophet* a prince on his people. His keenness and carefulness to learn the Qur’an and study jurisprudence were clearly discernible through his behaviour during their stay.
Everyday morning, the group of delegates used to go and see the Prophet*. Being the youngest one, ‘Uthman bin Abi Al-‘As was left behind with their camels and things to keep an eye on. At noon when they came back and slept, ‘Uthman used to go to the Prophet* in order to learn the Qur’an and inquire about religious matters. If it happened that the Prophet* was asleep, he would then go to Abu Bakr for the same purpose. With the pof time, he turned out to be a source of blessing to his people. For at the Apostasy Times (Ar-Riddah) when Thaqif were determined to apostatize, he addressed them saying: “O, folkmen of Thaqif! You have been the latest at embracing Islam, so do not be the first to apostatize.” Consequently they gave up apostasy and clung fast to Islam.
The group of delegates returned home but they were determined to conceal the truth for a while. They told their people to expect fight at any moment. They pretended to be grieved and depressed. They claimed that the Prophet* demanded that they should embrace Islam and abandon adultery, drinking wine and dealing with usury and some other things, or else he would fight them. Seized by the arrogance and zeal of Al-Jahiliyah (pre- Islamic traditions), Thaqif remained for days intent on fighting. Then Allah cast terror and dismay in their hearts in such a way that they gave up fighting and thought that the delegation should go back to him and announce their approval. It was until then that the group of delegates told them the truth and revealed the items of their peace-talk with the Prophet*, consequently Thaqif embraced Islam.
The Prophet* sent some men to demolish the idol called “Al-Lat” under the command of Khalid bin Al-Waleed. Al-Mugheerah bin Shu‘bah, stood to his feet, held the hoe and the ax and said: “By Allah, I will make you laugh at Thaqif.” He struck with them, and pretended to fall down while running. The people of Thaqif trembled at that sight and said: “May Allah dismay Al-Mugheerah off. The goddess has killed him.” Hearing that Al-Mugheerah leapt up to his feet and said: “May Allah bring shame on you. Al-Lat is nothing but a mass of dirt and stones.” Then he struck the door and broke it. He mounted its highest wall, and so did the other men. They knocked Al-Lat down till they levelled it with the ground. Then they dug up its foundation and brought out its jewels and garments; to the great astonishment of Thaqif. Khalid bin Al-Waleed and his group came back to the Prophet* carrying Al-Lat’s jewels and garments. The Prophet* distributed them and thanked Allah for helping his Prophet* and solidifying his religion.
Main Topic: Selected verses from the Start of Surah Yusuf
“Alif-Laam-Raa. These are the verses of the clear Book. Indeed, We have sent it down as an Arabic Qur'an that you might understand. We relate to you, (O Muhammad), the best of stories in what We have revealed to you of this Qur'an although you were, before it, among the unaware. (Of these stories mention) when Yusuf said to his father [i.e. Ya'qub]: "O my father, indeed I have seen [in a dream] eleven stars and the sun andthe moon; I saw them prostrating to me." He, (Yaqub) said, "O my son, do not relate your vision to your brothers or they will contrive against you a plan. Indeed Shaytan, to man, is a manifest enemy" [TMQ: 9, 1-5]
Just talking about a few verses from Surah Yusuf to demonstrate how complex and multi-levelled the meanings are and how important it is to know the Arabic in order to understand these fully. This is just a short taster! Revealed during the ‘Year of Grief’.
In the Arabic, the work ‘tilka’ is used and this demonstrative noun is used to point to something far away from the speaker, emphasising the Qur'an is being revealed from the Protected Tablet (al-I-awh al-Mahfi). Something ‘far away’ rather than ‘haa-thee’ which is near.
The word ‘mobeen’ - Here Allah describes the Qur'an as "clear". A characteristic of the Qur’an
‘Inna’ - This is analogous to what in English is called the "royal we". It does not mean that Allah is more than one. It is a feature of literary style in Arabic that a person may refer to himself by the pronoun ‘nahnu’ (we) for respect or glorification. He may also use the word ‘ana’ indicating one person, or the third person ‘huwa’ (he). All three styles are used in the Qur'an
‘Nazala’ indicates that this has come from high to low, that is a higher place to a lower place, from above to below and from Allah to Muhammed.
Characteristics of the best stories:
- a strong theme
- a fascinating plot conflict and resolution - The plot is most often about a conflict or struggle that the main character goes through. Most often, the characters learn or grow as they try to solve their problems. What the characters learn is the theme of the story.
- a coherent structure: The beginning of the story should jump right into the action. The ending of the story should wind up quickly.
- Unforgettable characters
- a well-chosen setting
- an appealing style
- a good story is one that:
- builds resonances with its audience, i.e. touches people in some way by working on their sympathies;
- creates vivid images;
- is a story that one loves and loves to tell or hear.
The value of learning history while heeding its numerous lessons. Many ayah in the Qur'an reiterate this concept; Allah says: There was certainly in their stories a lesson for those of understanding ...
Many names of surahs in the Qur'an are actually reminders of events of the past that can teach us the importance of historical events and the lessons present in them. There are 30 surahs in the Qur'an with historically related names; it is required of us that we ponder and deliberate upon these stories.
The beginning ayah clearly affirms the nabuwwah (prophethood) of Allah's Messenger.
The ayah illustrates the importance of explaining and translating the Qur'an based on the intended and clear, unambiguous Arabic meanings.
Yusuf’s Lineage
Ibrahim had two sons, Ishaq and Isma’il. All prophets after them were from the descendants of Ishaq, xcept Prophet Muhammad, who was descended from Isma’il:
Yusuf b. Ya’qub b. Ishaq b. Ibrahim (Khalul Allah).
Al-Bukhari and Muslim narrate: Upon the authority of Abu Hurayrah the Prophet was asked, "'Who is the most honourable of people?" He replied, "the most honourable is the one with the most taqwa." The questioner said, "I am not asking about that," so the Prophet said, "The most honoured is Yusuf, who was a prophet, son of a prophet, son of a prophet, son of Khalil Allah."
In another narration: Ibn "Umar narrates that the Prophet said of Yusuf: "[He is] the noble one, son of a noble one, son of a noble one, son of a noble one."
Respect for Parents
Another important lesson from these ayah are respect for parents and how parents and children should interact.
A Muslim child should respect, appreciate and honour his parents at all times. Allah ($6) has mentioned kind treatment of parents alongside the command to worship Him alone, which indicates the importance of honouring one's parents and treating them well. Allah emphasises the status of parents and how they should be treated in many lyEt:
Be good and dutiful: Allah says: And We have enjoined upon man goodness to parents... [Surat al-'Ankabut, 29: 8]. The scholars said: "be dutiful and kind to parents" means: treat them kindly in all ways, in word and deed.
Acknowledge the high status of parents: The importance and high status that Islam has granted to parents is evident from the fact that Allah often mentions the command to worship Him and to be dutiful to one's parents together, as in: 'And We have enjoined upon man [care]for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two year. Be grateful to Me and to your parents; to Me is the [final] destination]. But if they endeavour to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness and follow the way of those who turn back to Me [in repentance]. Then to Me will be your return, and I will inform you about what you used to do.” [Surat Luqman,31:14-15]
Obey them, and ask forgiveness for them: Islam teaches a child to obey his parents, to do as they ask and to refrain from what they tell him not to do, on condition that it does not contradict the teachings of Allah. Furthermore Allah commands us to supplicate for our parents and pray for forgiveness for them, especially when they grow old and weak: “And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], 'uff', and do not repel them but speak to them a noble word. And lower to them the wing of humility out of mercy and say, 'My Lord, have mercy upon them as they brought me up [when I was] small'.[Surat al-Isra,17:23-4]
The scholars said said: "this means, pray for mercy for them, while they are alive and after they die."
Allah has provided us with examples of his messengers and described how they treated their parents with kindness and compassion.
Children’s Feedback & News Topic:
Nil
Bank of Akhirah:
Parents and Children were asked to think about anything they have done over the past week purely for the sake of Allah, with Ihsaan and sincerity. Thus seeking the pleasure of Allah alone. Then put these on a piece of paper and put it in the cardboard Kaaba at the start of the next Study Circle.
Please write them anonymously.
Homework
Seerah ~ Nil
Belief ~ Qur'an: How was the Qur'an protected after the death of the Prophet* ?
Subscribe to:
Posts (Atom)