11 May 2014 Prophet Yusuf (17) completes his mission and story

11 May 2014

Prophet Yusuf (17) completes his mission and story

Just to let you know that for the coming few weeks the Harborne Islamic Study Circle will be at Naveed's house – at least until Naila’s mum leaves hospital and returns home

All our continued du’as for a speedy recovery, InshaAllah.
 

By the Grace of Allah, we have completed Surah Yusuf and the story of Yusuf.

InshaAllah, we will now start the story of Prophet Ayub (Job).
📖
A few people liked the symmetry of the Surah Yusuf storyline so I thought I would highlight the relevant sections of the Story of Yusuf.
☝
 

Introduction
Yusuf has a dream
His brothers plot against him
His owner’s wife attempts to seduce him
Her friends attempt to seduce him
Yusuf is imprisoned
The king has a dream
- - - - - - - - - - - - - - - - - - - - - - - - - -
The king’s dream is interpreted
Yusuf is released from prison
The ladies confess
His former owner’s wife confesses
His brothers learn their lesson
Yusuf dream is interpreted and realized.
Conclusion
☺
 

Jzk
Naveed

13 February 2011

13 February 2011

Seerah of Muhammed*

*: May the Peace, Blessings & Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an


Pre-emptive warfare
During the next months the Prophet had warning of three projected raids on the eastern fringes of the oasis, two by Sulaym and one by Ghatafan, In every case he pre-empted them by marching out at once into their territory, and in every case they had news of his approach and vanished before he reached their point of gathering. But one of these expeditions was none the less remarkably successful. It was against the Ghatafani tribes of Tha'labah and Muharib, and this time the Prophet decided to follow the elusive Bedouin into their half hidden fastnesses in the hills to the north of Najd, with the help of a man of Tha'labah who entered Islam and offered his services as a guide. From the plain they ascended into the Muharib territory, and a sudden fall of rain drenched some of the men, including the Prophet, before they could take shelter. The Prophet withdrew a little from the others, removed his two wet garments and hung them on a tree to dry, while he himself lay down under the tree and was soon overcome by sleep. But all their movements and his in particular had been watched by many unseen eyes; and he woke to find a man standing over him with a drawn sword. It was none other than Du'thur, the chief of Muharib, who had himself been largely responsible for planning the projected raid of which the Prophet had had warning. "O Muhammad," he said, "who will protect you from me this day?" "Allah," said the Prophet, whereupon Gabriel, clothed all in white, appeared between them and, placing his hand on the man's chest, he thrust him backwards. The sword fell from his grasp, and the Prophet seized it. Gabriel vanished from Du'thur's sight and he realised that he had seen an Angel. "O Du'thur - Who will protect you from me?" said the Prophet. "Nobody," said Du'thur. "I testify that there is no god but God, and that Muhammad is the messenger of God." The Prophet handed him back his sword, which touched the man deeply. They went together to the camp, and Du'thur was instructed in the religion. Then he returned to his people, and began to summon them to Islam -which astonished his tribe as he had gone to kill the Prophet* and now began preaching Islam!

Hasan is born
Fatimah gave birth to a son. The Prophet spoke the words of the call to prayer into the ear of the new-born babe. The Prophet* asked Ali what he was going to call his son. "Harb" replied Ali - which means 'war'. The Prophet* did not like harsh names like this and named him al-Hasan, which means "the beautiful" and "kind".

News of the Meccan Army
The moon reached its full, after which, a day or two later, came the anniversary of Badr; and in the last days of the month a sealed letter was brought to the Prophet by a horseman who had ridden from Mecca to Medina in three days. It was from his uncle 'Abbas, warning him that an army of three thousand men was on the point of marching out against Medina. Ubai bin Ka‘b read the letter to the Prophet*, who asked him to keep its serious contents secret. Seven hundred of the men were mailed, and there was a troop of horse two hundred strong. The camels were as many as the men, not counting the transport camels and those which carried howdahs for the women. The Prophet* dispatched other Muslims to verify this news. He hurried back to Madinah, convened a meeting with the Helpers and Emigrants and conducted with them serious consultations as regards the measures to be taken.
The whole of Madinah was put on the alert and all men were heavily armed even during prayer in anticipation of any emergency. A group of Helpers volunteered to guard the Prophet* and kept watchful eye all night at his door, amongst whom there were Sa‘d bin Mu‘adh, Usaid bin Hudair and Sa‘d bin ‘Ubadah. Lest they should be taken by surprise, armed groups of the Madinese began to police the entrances and roads leading to the city. To reconnoitre the movements of the polytheists, Muslim platoons began to patrol the routes for any probable enemy raids.

A Consultation Assembly for a Defence Plan
The scouting party of Madinah conveyed the news of the Makkan army step by step. Then the Prophet* held a head military consultation assembly to exchange views about the situation. He told them about a dream he had. He said: "By Allâh, I have dreamt of — I implore Allah to be a dream of bounty — cows slaughtered and that there was a groove at the pointed top of my sword, and that I had inserted my hand into an immune armour."
The interpretation of ‘the cows’ was that some of his men were killed, and ‘the groove at the pointed top of his sword’ was that a member of his House would be hurt. As for ‘the armour’ it was Madina. Then he offered a suggestion that his Companions should not go out of Madina and that they should encamp themselves within the city. He was of the opinion that the enemies should be left in the open to exhaust themselves and thus the Muslims would not risk a battle. But if they thought of attacking Madinah, Muslim men would be ready to fight them at the mouths of lanes; whereas Muslim-women would help from over the house roofs." ‘Abdullah bin Ubai — the head of the hypocrites; who attended the meeting as a chief of Al-Khazraj — supported the Prophet's* plan.
As a matter of fact his agreement was not based on the righteousness of the plan but rather on personal benefit. He did not want to fight. On the contrary he secretly aimed at being far away from fight. However it was Allah’s Will that he should be disclosed and disgraced in public — for the first time. It was His Will that the curtain which concealed their disbelief behind should be uncovered and pulled down. Allah’s Will enabled the Muslims to recognize the reality of those snakes that were creeping within their garments and inside the sleeves of their clothes. Thanks to Allah they recognized them in one of the most critical times of their lives.
Some of the best honourable Companions, who had missed Al-Jihad in Badr invasion, suggested that the Prophet* should go out of Madina and urged him to accept their point of view. One of them said: "O, Messenger of Allah*, for long time we have been looking forward to this day; and we have implored Allah to make such a day draw near. Thanks to Allah it is time to fight. So let us go out and fight our enemies lest they should think that we have lost heart and do not dare to fight them." Hamza bin Abdul Muttalib the paternal uncle of the Prophet*, who had already covered the ornaments of his sword with idolaters’ blood in Badr Battle, was ahead of those enthusiastics who urged him to go out and meet the disbelievers. He said to the Prophet*: "By Allâh, Who has sent the Book down unto you, I will not taste food till I fight them with my sword outside Madina." After weighing carefull the pros and cons of the issue, it was decided that the enemy should be resisted outside the city at Uhud. Although the Prophet had wanted to fight from within Medina - the decision was not one of strategy, revelation but choice. Hence it was the legitimate right of the people to exercise that choice and they did that in the Shura (Consultation) with the Prophet*. They were asked to fight from within the city walls or outside.

Hadith:
Hadith no 19 of Nawawi’s 40 Hadith
Uqbah bin Amri Al-Ansari narrated that the messenger of Allah* said: "Among the words people obtained from the previous Prophets are: If you feel no shame, then do as you wish." [Bukhari]
Haya' can be translated as: modesty, shame, shyness or bashfulness. The word haya' is derived fro m the word "al-hayah", which means life, as if the person who has no haya'(modesty) is like a dead person. Islam encourages and treasures al-haya' or modesty. It is one of the most important characteristics that each and every Muslim should acquire and posses. The Prophet* mentioned that Haya was a unique characteristic of his Ummah.
The following are some hadiths which emphasize this great quality:
"Haya' (modesty) and Iman (faith) are two that go together. If one is lifted, the other is also lifted." [al-Hakim]
"Al-Haya' is part of Iman." [Bukhari and Muslim]
"Haya' does not produce but goodness." [Bukhari and Muslim]
3 interpretations
Due to the form of the text, it may be interpreted in many possible meaningful ways:
First interpretation: If you have no modesty, then do whatever you wish and Allah will punish you for what you do. This mode of expression is well known in the Arabic language, and it is used for threatening someone. See Qur'an in Surah Fussilat: ayat 40.
Second interpretation: If you are contemplating an act and it is an act such that there is no reason to be ashamed of doing it before Allah or the people, then you may do that act. Modesty is used as a criterion over whether or not to do a certain act. The command here is in the form of displaying permission.
However, there is a valid third interpretation that the command is not what is meant by this statement. Instead, it is a statement of fact. The meaning is: If a person does not have any modesty, then there is nothing to prevent him/her from doing anything.
Haya' is one of the most important factors that keeps a person from committing a sinful act. If a person has no haya', he/she will do almost anything. There are two aspects of haya': Natural haya' and acquired haya'. The later is attained as a result of knowing and realizing the Glory of Allah and His attributes.
There are many manifestations of haya':
- Having haya' towards Allah - a Muslim should feel ashamed to have Allah see him doing - or hear him saying - something that displeases Allah, especially when that Muslim is alone and out of the view of humankind.
- Haya' towards the angels - as they are noble and dignified creatures who witness the acts performed by humans.
- Haya' towards other humans - an essential characteristic that keeps people from harming one another and from performing indecent acts.
- Haya' towards the person him/herself - a person should be ashamed of him/herself when he/she performs acts that are shameful. If he/she notices that his/her haya' level is low he/she should improve it by remembrance of Allah, getting closer to Him, and fearing Him.
This great concept of haya' or modesty should be promoted through all possible means and at all levels and by everyone: educators, teachers, lecturers, parents, and du'at (preachers).
In today's society we see the opposite of Haya' in these Western countrues that we live in. Here the media is entertainment oriented. Entertainment is taking new destructive directions which negatively affect the concept of haya' a great deal. Reality TV shows (such as Big Brother, or I'm a Celebrity, even Strictly Come Dancing and other Talent Shows) intrude on the privacy and bare all to the viewing public. The newspapers and magazinews sensationalise all the private lives of people in details that are unnecessary - just to entertain. Then the society accepts these norms and even expects to intrude and strip away people's modesty. Unfortunately, Muslim societies are now following this trend...slowly.

Haya is not an excuse
Haya' can sometimes be abused as a justification for not doing something or giving up an obligatory act. For example, being silent or passive in the presence of falsehood or oppression for no reason except claiming haya'. Or using haya' as an excuse for not encouraging good or discouraging evil. Unless, for both of the above mentioned cases, there is another good reason for not doing these acts such as considering the most likely expected harmful consequences.
Another example of abusing haya' is to use it as an excuse for not seeking knowledge. In many Muslim cultures this matter is confused and misunderstood where there is a proverb or cliché that says: "There is no modesty in asking questions in religious matters". But this cliché is only practiced in a few certain sensitive issues. However when it comes to seeking knowledge in a classroom, the situation is different. Most Muslims become shy and use modesty as an excuse. Parents at home, teachers at school, even lecturers at Universities add to the problem where they may treat asking questions as a sign of not being modest. This attitude needs to be changed to the right, positive one.
Another example is using haya' as an excuse for not doing what is correct and allowed. You know that something should be done and it is good and allowed or is even a recommended or obligatory act. However, you simply give up and do not do it because of a claimed haya'. Not giving sadaqah (charity) to a needy in front of others, not taking away a harmful material from the street or the path of the Muslims, or not helping or giving a hand to a disabled or an elderly person to cross the street are some good examples of this phenomenon.


News Topics:

~ Some people had broken into the Egyptian Museum in Cairo and stolen some rare antiquities / treasures about a month ago. Many of these people had been caught but the treasures seemd to be lost. There were over fifty treasures missing. Why this happened is unclear at the moment due to the reports we have. However, as Muslims, stealing is forbidden. There are harsh punishments for people who steal and the Shariah (Islamic Law) is strict on the conditions when these laws can be applie. People will not usually be sent to jail for stealing food to feed themselves. This compares with the shocking statistic that a quarter of all prisoners in the world are in jails in USA. The USA jails about 1% of its population - and some people are in jail for 25 years for stealing cookies or a DVD (thanks to their 3-strikes-and-your-out rule). Islamic Law is far more just thatn this.
~There has been continued unrest in some Muslim countries - the most significant this week was the ousting out of power of Hosni Mubarak from the government of Egypt. Finally, the Western-backed corrupt ruler of Egypt (known as the Pharaoh to many of his people) left power to the military that he appointed and that is funded by USA. Let's hope the people get a better government now. We also talked about how the Prophet* took power in a bloodless coup in Medina:
- he planned the takeover carefully after Aqaba and staying in Quba
- had appointed 12 leaders from the tribes
- was escorted by military guards on entering Medina
- Tribal leaders had their (ceremonial) fighting gear on when he entered
- no blood was spilled and he took power
- then many of the people of Medina rejoiced by singing and dancing

31 October 2010

31 October 2010

Seerah of Muhammed*

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

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

The Day before Badr

The Caravan Escapes

Abu Sufyan was very alert scouting the area near the wells of Badr and he asked the people there if they saw somebody here who seemed foreign. Abu Sufyan went to where their camels were and he then held some of the camel manure in his hand and he crushed it and this was the food of the camels in Medina. He rushed towards the coast changing his course thus was able to evade the Muslims and sends a letter back to Mecca saying: You came out to do battle in order to protect your caravan, people and wealth. Allah has now saved these, so go back.

But Abu Jahl said: By Allah we will not turn around until we reach Badr. We sill stays there three days, slaughter some camels eat well, drink whine, and entertainers will play music for us. The Bedouin will get to hear of our journey and our gathering there and they will respect us for it. Let us proceed ahead.

Allah says: And do not be like those who came forth from their homes insolently and to be seen by people and avert [them] from the way of Allah. And Allah is encompassing of what they do. TMQ (Sural Al-Anfal) 8:47

A Second Shura about fighting

The Prophet* realised that the caravan is trying to get away and instead of facing around 40 men with the caravan they might have to face an army of a thousand men. The Prophet* held a shura and asked the companions what they think. Abu Bakr Siddiq (ra) stood and spoke, Umar (ra) did the same, then Maqdad said something and in response: ‘O Messenger of Allah go forth to what Allah has commanded you to do and we are not going to say like the children of Israel told Musa (as): Go and fight with your Lord we are going to stay here. But we will fight in front of you, behind you, on your right, and to your left. And we will say ‘go forth and fight with your Lord, we will fight with you’. On hearing this the face of The Prophet* lit up, shined and then he stood up.

Some of the troops were not prepared to fight a war because they had left Medina with the intention to raid a caravan, though they were armed, they were not mentally prepared to face an army. That is why some were reluctant and inside their heart they wished they could just raid the caravan. Allah knows what is in the hearts of people: (A historian can only write what he observes he can never know about the thoughts or feelings of people).

[It is] just as when your Lord brought you out of your home [for the battle of Badr] in truth, while indeed, a party among the believers were unwilling (TMQ 8:5)

This was because fighting is something disliked and this was their first time, some of them may not have had to face an enemy before.

Fighting has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not. (TMQ 2:216)

Arguing with you concerning the truth after it had become clear, as if they were being driven toward death while they were looking on. Remember, O believers], when Allah promised you one of the two groups - that it would be yours - and you wished that the unarmed one would be yours. But Allah intended to establish the truth by His words and to eliminate the disbelievers That He should establish the truth and abolish falsehood, even if the criminals disliked it. (TMQ 8: 6-7)

Preparing for the battle

The Prophet* stopped near Badr by an old man and inquired about, Quraish and about Muhammad and his Companions and what he had heard about them. The old man said, “I won't tell you before you tell me which party you belong to”. The Prophet* said, "If you tell us we will tell you." The man said, "Should this be for that?" Yes, he replied. The man said, “I have heard that Muhammad and his Companions went out on such-and-such a day. If that is true, today they are in such-and-such a place; and I heard that Quraish went out in such-and-such a day, and if this is true, today they are in such-and-such a place.” Meaning the one in which they actually were. “When he had finished he said, ‘Of whom are you?’ the Prophet* said, “We are from Mar."

The Prophet* returned to his Companions and he sent Ali Ibn Abi Talib, Az-zubair and Sa'd Ibn Abi Waqqas with a number of his Companions in quest for news. They arrested a servant belonging to the army of the Quraish. They asked him who he belongs to; he responded that he belonged to the army of Quraish, so they then beat him up and asked him about the location of Abu Sufyan, but the servant did not know where Abu Sufyan was. The sahabah then asked asked him who he knows about. He said that he knows the whereabouts of Abu Jahl, Abu Ummayya bin Khalaf, Utba bin Rabi’a and some other prominent members of the army of Quraish. They then would start beating him up to know about Abu Sufyan, so the man would agree to give information about Abu Sufyan, when the beating stopped he would then say that he doesn’t know. Having completed his Prayer, the Prophet* said, "When he told you the truth, you beat him: and when he lied, you leave him alone.” The Prophet* interrogated himself because the sahabah were not asking the right questions. The Messenger of Allah (saw) asked him how many are they, and he said, "Many," The Prophet* wanted then asked them how many camels do they slaughter every day, so the man said one day they would slaughter 10 camels and the next day they would slaughter nine, the Messenger of Allah (saw) said, 'The people are between nine hundred and a thousand.”

Just over 300

The muhajirun were 86 in number, Al-Aus were 61, and Al-Khazraj were a 170. In Bukhari Al-Baraa bin Aazib (ra) said: We the companions of The Prophet*, when we would talk about the battle of Badr, we would say that ‘the number of people who participated in the Battle of Badr is equal to the number of people who participated with Talut, after they passed the trial of the river. And the only ones who passed were the believers; we were al little over 310.’”

The Prophet* had banners, flags, slogans, and battle cries; this was all to encourage the soldiers to fight. The banner for the army during the Battle of Badr was white and it was handed to Musab ibn Umair. The Prophet* also had two black flags; one of them was called Al-Uqab, this was standard it was carried by Ali ibn abi Talib and the other black flag was given to one of the Ansar.

The entire army had only two horses one was with Zaubair and the other with Al-Maqdad bin Amr (ra). The Muslims had 70 camels; each camel as shared by three people. The Prophet* shared his camel with Ali Ibn Abi Talib and Marthad Ibn Abi Marthab.

Is this Wahy or Tactics?

When The Prophet* chose the location of the army Al-Habbab bin Al-Mundhir (ra) (one of the ansar) said: O Messenger of Allah! Is this the place about which Allah revealed to you, that; we should not advance beyond or stop before, or is this a question of opinion in warfare tactics?

The Prophet* told him that it is a matter of warfare tactics. Al-Mundhir suggested that the army should go ahead till they get to the well of Badr and stop there, stop up the wells beyond it, and construct a cistern so that they would have plenty of water; then they could fight their enemy who would have nothing to drink. The Prophet* agreed that this was an excellent plan and they acted accordingly.

The night before battle

The night before the battle started The Prophet* saw a dream that the army of Quraish very few in number than what it really was.

Remember, O Muhammad], when Allah showed them to you in your dream as few; and if He had shown them to you as many, you [believers] would have lost courage and would have disputed in the matter [of whether to fight], but Allah saved [you from that]. Indeed, He is Knowing of that within the breasts. (TMQ 8:43)

The following morning it rained, though it was not a rainy season. Ibn Ishaq said that the valley was soft brown; the water from the sky dampened the earth for The Prophet* and his force but did not impede their progress but the Quraish had such rain fall upon them that they could not move ahead.

Also some of the Muslims woke up in a state of impurity. So to spare the Muslims of this uncomfortable feeling, Allah sent down water to cleanse them. This was spiritual cleaning in addition to the Earth becoming firm for them to march over.

 [Remember] when He overwhelmed you with drowsiness [giving] security from Him and sent down upon you from the sky, rain by which to purify you and remove from you the evil [suggestions] of Satan and to make steadfast your hearts and plant firmly thereby your feet. (TMQ 8:11)

Ali ibn abi Talib said about the night before the battle that all of the Muslim army was asleep; this sleep was a blessing from Allah as mentioned in the ayat ‘He overwhelmed you with drowsiness’. Hence, some scholars say that sleeping before a battle is a sign of Iman, while sleeping during salah is a sign of hypocrisy

Ali ibn abi Talib said that the only one who was awake that night was The Prophet*.

[Remember] when you were on the near side of the valley, and they were on the farther side, and the caravan was lower [in position] than you. If you had made an appointment [to meet], you would have missed the appointment. But [it was] so that Allah might accomplish a matter already destined - that those who perished [through disbelief] would perish upon evidence and those who lived [in faith] would live upon evidence; and indeed, Allah is Hearing and Knowing. (TMQ 8:42)


Dhikr (Zikr) of Allah
Autumn is a special time of year and very beautiful - especially with all the leaves turning different colours. In ancient Britain the pre-Christian religions (pagans) believed it to be a special time of year too and had major festivals (such as Samhain) marking the transition into the colder winter. The Christians adopted this festival and remodelled it for a celebration of their saints - All Saints Day (hallows) and the night before was the Eve of Hallows. Hence, we find today people celebrating this event still - unaware of its pagan origins. Even some Muslims partake in the same celebrations.

Just over month after Ramadhan we should still be focussing on how best to worship Allah - in a consistent manner. And the richness of Autumn provides lots of opportunities for Muslims to Praise & Glorify Allah. We do it formally in our Salat (prayers) like in Sajood, Rukuh or standing up from Rukuh - but we should also do it outside of prayer time.

The other creation of Allah (mountains, trees, ocean, birds etc) all glorify and praise Allah continuously. How this happens we cannot always understand or comprehend. Just as we may work out the mechanism of what creates thunder & lightning - we may not understand the language of the clouds and how they communicate and praise Allah. Just as an alien or other creature studying Muslims as they say 'Alhamdulillah' may work out the mechanism of how the sound is produced but fail to undestand what is being said.

We should remember Allah often and be thankful to Allah for all His Bounties and Mercies. We should be praising & glorifying Allah morning and evening. Allah says in the Qur'an:
"Therefore remember Me (by praying, glorifying). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungreateful to Me" TMQ 2:152

The Prophet* said: "Two words/phrases are light for the tongue but heavy in the scale and are dear to Ar-Rahman: Glorified & Praised be Allah [SubhanAllah Wa-bi Hamdi] and Glorified be Allah, The Almighty [SubhanAllah-il Azeem]". He also asked: "Are any of you capable of gaining a thousand good deeds everyday?" nad the companions asked how this could be done. The Prophet* replied "If one glorifies Allah a hundred times (saying SubhanAllah) - then one thousand good deeds will be registered to him."

Part of this glorification is the realisation that not a single leaf falls from a tree without the permission and knowledge of Allah. Indeed, Allah is worthy of All Praise. And we should remember Him as often as we can.

News Topic:

Indonesian Events ~ Earthquake, Tsumani & Volcano 

The Muslims of Indonesia, the modern country with the most Muslims living there, are being tested very much at the moment. As Muslims living far away - we should not be ignorant or uncaring of the plight of fellow Muslims. Indeed, we should be aware of all the less fortunate or oppressed people in earth. There are many things we can do - and the least of them is to remember them in our prayers and to ask Allah to make their lives easier. Also, we should not forget their plight even if it is not being mentioned on the news - because it take many years for communities to recover.

17 October 2010

17 October 2010

Seerah of Muhammed*

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

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

Prelude to the Battle of Badr

A few lessons from the sarayah:

• These sarayah were to establish the military presence of the Prophet* & the Muslims being sent out in all directions to let people know that the Muslims have forces and are capable of using it and as a deterrent for others, for the Bedouins who surrounded Medina who still have respect for the Quraish in their hearts being the custodians of the Ka’aba. The Prophet* was trying to break that, he tried to tell the people that there was now a rival power in the area
• The Prophet* was winning over tribes and establishing alliances.
• These sarayah were mostly for economic reasons to attacked the economical network of the Quraish and this was a serious threat to Quraish and this is what lead to the Battle of Badr.
• These sarayah was training for the Muslims learning methods of reconnaissance, and learn how to ambush. They would get to know the area, and the tribes around them.

The Prophet* wasn’t totally secure in Medina. The number of Muslims was not that large. One night he couldn’t sleep, and he wished that someone could guard him during this night and said: Were there a pious person from amongst my companions who should keep a watch for me during the night? He then heard the noise of arms, whereupon he said: Who is it? And Sa’d b. Abi Waqqas said: Allah's Messenger. I have come to serve as your guard.

This lasted for many years until Allah revealed the ayat of surah AL-MAIDAH (5:67): ”And Allah will protect you from the people..”

The Prophet* ordered a census to count the number of souls that profess Islam. The total number of men of fighting age was 1500. The sahabah then wondered that if their number is 1500 then they shouldn’t be afraid.

The Vision of Aatika

In Mecca, Aatika bint Abdul Muttallib, the aunt of the Prophet* saw a dream where a man rushes into Mecca riding his camel and he screams to gather the people of Mecca around him. His camel stands on top of Al-Ka’aba and after that it stands on top of a mountain in Mecca. He then warns the people of Quraish that: In three days you will perish. This man then takes a rock and throws it from on top of the mountain; it explodes as it lands in the valley of Mecca. Every house in Mecca is hit by a fragment of that explosion.

Aatika told her brother Al-Abbas about it, but told Abbas not to tell anyone about it. Al-Abbas heard the dream and said that it was a vision, he told Aatika to keep quiet about it. However Al-Abbas told his friend Waleed bin Utba and tells Waleed not to tell anybody about it. Waleed bin Utba goes and tells his father and soon the news is all over Mecca. Later, Abu Jahl saw Al-Abbas he asked him to join him and Abu Jahl said: How long has your family of Abdul Muttalib had this female prophet? Abbas pretended he didn’t know what Abu Jahl was talking about. Abu Jahl said that he was talking about Aatika’s vision. Abu Jahl then sarcastically asked that: aren’t you Abdul Muttalibs satisfied with your men becoming prophets, has it got to be your women now? Abu Jahl then said that Aatika gave the time of three days. Abu Jahl warned Abbas that the Quraish will keep a close eye on them for three days and if what she said is true, so be it. But if it turns out to be false then they will call him one of the biggest liars of Arabia.

Al-Abbas went back home and every woman of Abdul Muttalibs visited and said: Have you agreed to let that dirty old reprobate attack first your men and then your women while you just listened? Didn’t anything you heard, offend you? Al-Abbas said: I would have done something but I never had a problem with him before. I swear I will confront him. If he repeats this, I will confront him for you. So after three days Abbas goes to haram and walks by Abu Jahl so that Abu Jahl can call him, and then he could get a chance to argue back and take revenge for what happened.

Al Abbas says: On the morning of the third day after Aatika’s vision, I was extremely angry feeling that I have let him get away with something I should have put a stop to. I went into the mosque and saw him; I swear I was moving towards him to confront him, to get him to retract what he had said. He was a slight man with a sharp face, a sharp voice and a sharp gaze. When he hurried of towards the door of the mosque, I asked myself, ‘what could be the matter with the fellow?’ and whether he was doing this because he feared I was about to confront him? But actually he had heard something I had not; he had heard the voice of Damdam Ibn Amr Al-Ghafari, who was out in the centre of the valley standing by his camel.

The caravan of Abu Sufyan

The Quraish were sending out their major caravan to Ash-Sham headed by Abu Sufyan. The Prophet* heard of this through his network of spies. Having heard the news, the Prophet* came out hurriedly, spoke to the people and said: We are in need (of men); whoever has an animal to ride upon ready with him should ride with us. People began to ask him permission for bringing their riding animals which were grazing on the hillocks near Medina. He said: No. (I want) only those who have their riding animals ready. In total there were between 310 – 320 men. The purpose of this army was to take over the caravan of Quraish led by Abu Sufyan. The Prophet* told the people that: This caravan is of the Quraish and will carry much wealth, attack it, may Allah present it to you.

Abu Sufyan was very careful and also had sent out spies to gather the whereabouts of the Prophet*. Abu Sufyan reached Badr, which is 150 km from Medina. He held some camel manure in his hand and crushed it. He sensed that the manure had the animal feed of Medina in it. He figured out that Muhammed’s followers were pursuing him. Abu Sufyan sent out an urgent message to the Quraish, informing them about the threat to the caravan and called them to come and protect it. He sent the message with Damdam Ibn Amr Al-Ghafari.

Al Abbas says: On the morning of the third day after Aatika’s vision, I was extremely angry feeling that I have let him get away with something I should have put a stop to. I went into the mosque and saw him; I swear I was moving towards him to confront him, to get him to retract what he had said. He was a slight man with a sharp face, a sharp voice and a sharp gaze. When he hurried of towards the door of the mosque, I asked myself, ‘what could be the matter with the fellow?’ and whether he was doing this because he feared I was about to confront him? But actually he had heard something I had not; he had heard the voice of Damdam Ibn Amr Al-Ghafari, who was out in the center of the valley standing by his camel. The man, who was sent by Abu Sufyan, arrives three days after the dream of Aatika. Damdam Al-Ghafari comes into Mecca in a scene. He came in and he cut the nose of his camel and he turns its saddle upside down, and he tears his shirt. He stands in the middle of the valley screaming calling to the people and saying, ‘Oh Quraish! The caravan! The caravan! Your goods being brought by Abu Sufyan have been raided by Muhammed and his men. I don’t think you can save them. Help! Help!’

Al- Abbas said: ‘and so all this diverted us from our personal conflict.’ This was an emergency situation now; everyone was trying to defend their caravan. The people of Quraish mobilize to go and fight the Prophet* in order to protect their caravan.

The Prophet* asks for advice

The Prophet* made shura (to consult) with the sahabah (ra), he asked for counseling from his troops. Abu Bakr (ra) spoke, Umar (ra) spoke but it seemed as if the Prophet* didn’t take interest in what they had to say. Sa’d ibn Muadh said, that it seems the Prophet* want the Ansar to speak. the Prophet* said yes. Sa’d bin Muadh said: O Messenger of Allah, if you want us to lead our horses towards the sea, we will do that, and if you want us to lead our horses towards Bark ul-Ghamad which was at the tip of Arabia, we will do so. This made the Prophet* very happy. The Prophet*  wanted to know what the Ansar were thinking. The Prophet was very glad with the attitude of Al-Ansar, and it shows us the understanding that the Ansar had, about the importance of the protection of Rusool Allah (saw).

It has been narrated on the authority of A'isha, wife of the Holy Prophet (may peace be upon him), who said: The Messenger of Allah (may peace be upon him) set out for Badr. When he reached Harratul- Wabara (a place four miles from Medina) a man met him who was known for his valor and courage. The Companions of the Messenger of Allah (may peace be upon him) were pleased to see him. He said: I have come so that I may follow you and get a share from the booty. The Messenger of Allah (may peace be upon him) said to him: Do you believe in Allah and His Apostle? He said: No. The Messenger of Allah (may peace be upon him) said: Go back, I will not seek help from a Mushrik (polytheist). He went on until we reached Shajara, where the man met him again. He asked him the same question again and the man gave him the same answer. He said: Go back. I will not seek help from a Mushrik. The man returned and overtook him at Baida'? He asked him as he had asked previously: Do you believe in Allah and His Apostle? The man said: Yes. The Messenger of Allah (may peace be upon him) said to him: Then come along with us.

Every camel was shared by three men. These men would take turns. The Prophet* like everybody else shared a camel with two other sahabah and he said to them that : You are not stronger than I am, and I am in need of reward just as you are.

The caravan is safe but the Quraish carry on

Meanwhile, Abu Sufyan rushed the caravan towards the coast changing his course thus was able to evade the Muslims. He sends a letter back to Mecca saying: You came out to do battle in order to protect your caravan, people and wealth. Allah has now saved these, so go back.

Abu Jahl said: By Allah we will not turn around until we reach Badr. We sill stays there three days, slaughter some camels eat well, drink whine, and entertainers will play music for us. The Bedouin will get to hear of our journey and our gathering there and they will respect us for it. Let us proceed ahead.

So for Abu Jahl this was nothing but a show of the strength of the Quraish. Allah says in the Qur’an: And do not be like those who came forth from their homes insolently and to be seen by people and avert [them] from the way of Allah . And Allah is encompassing of what they do. (8:47)

So the people came out with insolence and arrogance. They wanted to boast there power and strength. Rusool Allah (saw) realised that the caravan is trying to get away and he thought that instead of facing around 40 men with the caravan they might have to face an army of thousand men.

Hadith

Nawawi's 40 Hadith ~ No. 7 (Religion is Advice)

On the authority of Abu Ruqayya Tameem ibn Aus ad-Dari (radi Allahu anhu) that the Prophet* said: 'The Deen (religion) is naseehah (advice/sincerity)'.

We said 'To whom?'

He said 'To Allah and His Book, and His Messenger, and to the leaders of the Muslims and their common folk.' [Muslim]

This is the only hadeeth narrated by Tameem ad-Daaree (radi Allahu 'anhu). 'Naseehah' is a comprehensive word, whose meaning implies the desire for all possible good for the one being advised. And this word 'an-naseehah' is most concise in speech, and there is no other single word in the Arabic language that completely and precisely explains its meaning, just as it is said that regarding the word 'al-Falaah' (the success) that there is no other word in the Arabic language that more precisely and succinctly describes the good of both this world and the next.

And the meaning of this statement "The Deen is Naseehah" is that the main pillar of the Religion and its Straightness lies in this concept of Naseehah. And this is similar to the Prophet's* statement "The Hajj is 'Arafah", meaning the main pillar of the Hajj is the standing in the Plain of 'Arafah.

And giving Naseehah (advice) is a Fardh Kifaayah, such that if a sufficient number of people perform it then the obligation is lifted from the community as a whole, and it is obligatory according to the ability of the individual.

And in the arabic language 'naseehah' means 'purification/clarification', as it is said: "I purified (nasahtu) the honey", and it is said that it means other than that. And Allah knows best.

As for the detailed explanation of Naseehah then al-Khattaabi (rahimhu Allah) and others from amongst the 'ulemaa have said:

Naseehah to Allah refers:

• To sincerity to Allah(SWT)
• To having iman (faith) in Allah, and the denial of misinterpretation with regards to His Attributes.
• Describing Him(SWT) with the qualities of completeness, perfection, and greatness whilst declaring Him completely free from any defects or deficiencies.
• To avoid disobedience to Him & keeping away from sin.
• To love for His sake and to hate for His sake.
• To keep good relations with those who obey Him and to have enmity towards those who disobey Him.
• To perform Jihad against those who disbelieve in Him.
• To recognize His favours and to give thanks to Him for them.
• To have sincerity in all affairs.
• To supplicate to Him with all of His Names and Attributes that He has mentioned
• To call to everything that we have mentioned, and to encourage it.
• To show kindness to all people, to all those whom you are able to, in this call.

Imam al-Khattabi said, “The reality of this attachment refers back to the servant being sincere to himself, since Allah(SWT) has not need of the sincerity of the one doing it.“

And as for the Naseehah to His Book, then this is:

• By believing it to be the Speech of Allah and what He has sent down as Revelation
• Believing that there is no similarity between the Speech of Allah and the speech of mankind
• And that no one from amongst the creation is able to produce anything like it.
• Giving it due respect by reciting it and acting upon it as it should be done, and to do that well.
• And further, glorification of His Book and reciting it as it should be recited and fulfilling its Rights,
• Beautifying the recitation and having khushoo' (humility, submissiveness) while doing so,
• Establishing the correct pronunciation of its letters
• Defending the Qur'an from the false interpretations of the innovators, and having faith in all that is in it, and understanding its sciences and examples, and accepting its mutashaabih (hidden, unclear), and making du'aa by it.
• To believe in what is in it.
• To affirm its rulings.
• That you learn its sciences and examples.
• That you take heed over its warnings and ponder over its amazing matters.
• That you act upon those things that are clear, and that you submit to those that are not so clear.
• That you seek after those matters which are general and specific, abrogated and abrogating.
• To promulgate its sciences and to call to it, all of this being sincerity to it

And as for the Naseehah to His Messenger* then this involves:

• Believing in his Messengership, and having faith in all that he came with
• To obey him in what he ordered and prohibited.
• To help him both in his life and after his death.
• To having enmity with all those who have enmity with him.
• To having allegiance to all those who have allegiance with him.
• To fulfilling his Rights, and honouring him.
• To reviving his manner and Sunnah.
• To responding to his da'wah, and spreading his Sunnah, and his shari’ah (law).
• To expel any doubt that is raised against it.
• To give ones full attention to the sciences of Hadith.
• To understanding its meanings and sciences and calling towards it.
• Being eager in studying it
• To have mildness and kindness in learning and teaching it.
• To give due place and importance to it.
• To display correct manners when reading it.
• To refrain from speaking about it without knowledge.
• Showing respect when it is mentioned because of their attachment to it.
• Mixing amongst the people of the Sunnah
• Behaving with the character taught by the Sunnah
• Showing love towards the members of the Prophet's* household, and his companions
• To avoid those who introduce bida’ (innovations) into his Sunnah, and to avoid those who attack even a single one of his Companions.

And as for the Naseehah to the leaders of the Muslims (refers to the Pious Muslim Leaders / Caliphs who implement Islam & the Shariah), then this involves:

• Helping them in the Truth
• Obeying them in it
• Ordering them with the Truth
• Reminding them of it with kindness and gentle words
• Notifying/advising them of that which they have neglected
• Informing them of the Rights of the Muslims that has not reached them yet
• Not rebelling against them with the sword
• Gathering the hearts of the people upon obeying them
• Praying behind them, and fighting in Jihad along with them
• Making supplication for their correction.

Imam al-Khattabi says, “From sincerity to them is Prayer behind them, Jihad along with them, to give the zakat (charity) to them, and not to rebel against them with the sword when injustice or bad treatment appears from them. And that they are not praised with false praises, and that du’a (supplication) is made for their righteousness.“

All of this is based upon the fact that what is meant by the leader of the Muslims is the Caliph, and other than him from the administrators who take charge of the affairs of the Muslims. Imam al-Khattabi also quotes it, then says, “And it has also been taken to refer to the Imams – who are the scholars of the Religion. And that sincerity to them includes accepting what they report, following them as regards rulings, and to have good thoughts about them.“

And as for the Naseehah to the general Muslims, and they are those who are other than the rulers and scholars, then it involves:

• Guiding them towards that which will correct their affairs of both this life and the next, and helping them in that.
• Protecting them from harm so that he teaches them that which they are ignorant of as regards the Religion
• To help them in this by words and actions.
• Helping them in times of need, and acquiring what is beneficial for them,
• Ordering them with al-ma'roof (good) and forbidding them from al-munkar (evil) with kindness and sincerity,
• Showing mercy towards them.
• To hide their faults and to fulfil their needs and wants.
• Honouring and respecting their elders,
• Showing kindness to their youngsters,
• Supporting them with good advice.
• Leaving cheating them or having jealousy of them,
• That one loves for them what one loves for oneself of goodness,
• That one hates for them what one hates for oneself of evil,
• Protecting their wealth and honour and reputation, and other than that from speech and action.
• Encouraging them upon all that we have mentioned above of the various types of naseehah, and allah knows best.

Summary

That one cannot worship Allah sincerely without being sincere to what He has revealed, and to the people according to their station in life. Also one has to respect and honour His Messenger*, which is to respect and honour what he said, did, approved of or recommended, and to love him for who he was and what he was. 

News Topic:

The Rescue of the miners in Chile

There are a few points about this topic and things related to being in a cave...

• They relied upon their belief to see them through
• Living in a cave for so long is quite difficult
• When we all die, the earth gives us a big hug & squeeze
• It was not their appointed time to die.
• In the past, other people have lived in mountains - the people of Thamud had Prophet Saleh sent to them
• Also, the Juj & Majooj are currently living underground somewhere...waiting...