17 July 2011

17 July 2011

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

Banu Nadir Invasion (part 1)

Some of the Jews were trying to undermine the cause of Islam despite all the covenants and pledges they had given to the Prophet*. Their behaviour fluctuated between resignation and slackness after the Banu Qainuqa‘ event and the murder of Ka‘b bin Al-Ashraf, and rebellion coupled with treacherous clandestine contacts with Quraish and the hypocrites in order to establish an alliance against the Muslims after the battle of Uhud. Being inexperienced in war tactics, they resorted to conspiracy and intrigue hatching.
Once the Prophet* with some of his Companions set out to see Banu Nadir and seek their help in raising the blood-money he had to pay to Bani Kalb for the two men that ‘Amr bin Omaiyah Ad-Damari had killed by mistake. All of that was in accordance with the clauses of the treaty that both parties had already signed. On hearing his story they said they would share in paying the blood-money and asked him and his Companions Abu Bakr, ‘Umar, ‘Ali and others to sit under a wall of their houses and wait. The Jews held a short private meeting and conspired to kill the Prophet*. The most wicked among them, ‘Amr bin Jahsh, volunteered to climb up the wall and drop a large millstone on his head. One of them, Salam bin Mashkam, cautioned them against perpetrating such a crime, predicting that Allah would divulge their plot to him, and added that such an act would constitute a manifest violation of the pact concluded with the Muslims.
In fact, Gabriel did come down to reveal to the Prophet* their wicked criminal intention, so he, with his Companions, hurried off back to Madinah. On their way, he told his Companions of the Divine Revelation.
Soon after, the Prophet* delegated Muhammad bin Maslamah to communicate an ultimatum to Bani Nadir to the effect that they should evacuate Madinah within ten days, otherwise, their heads would be cut off. The chief of the hypocrites, ‘Abdullah bin Ubai, urged the Jews not to pay heed to the Prophet*’s words and to stay in their habitations, offering to run to their support with two thousands of his followers, and assuring them of help to come from Quraizah tribe and former allies Banu Ghatfan. In this regards, Allah says:
"If you are expelled, we (too) indeed will go out with you, and we shall never obey anyone against you, and if you are attacked (in fight), we shall indeed help you." [Al-Qur'an 59:11]
The Jews regained their confidence and were determined to fight. Their chief Huyai bin Akhtab relied hopefully on what the chief of the hypocrites said. So he sent to the Messenger of Allah* saying: "We will not leave our houses. Do whatever you like to do."
Undoubtedly the situation was awkward for the Muslims. Launching a war against their opponents at this critical stage could entail terrible far reaching ramifications in the light of the unfavourable conditions they were passing through, besides the hostile environment growing in power and hatred around them, the harbinger of which assumed the form of killing the Muslim missions, as it has been already introduced.
The Jews of Bani Nadir were also a power to count for, and the prospects of inflicting a military defeat on them was precarious; consequently forcing them into war engagement would be attended with unpredictable risks. On the other hand, the continual state of repeated assassinations and acts of treachery carried out against the Muslims individually and collectively brought about unbearable headache to Muhammad*’s followers. Having judged all the prevalent status quo in this perspective, and in the light of the disgraceful attempt on the life of the Prophet*, the Muslims made the decisive decisions of taking up arms whatever turn the consequences could assume.

Following on from the BBC2 documentary (Life of Muhammed) here is an issue that needs clearing up:

Sujud at-Tilawah
Verses of the Holy Quran on Which a Prostration (Sujud at-Tilawah (the Prostration of Quran Recitation)) is Mandatory After Recitation: There are 15 verses in the Holy Quran where prostrating after their recitation is obligatory

7:206 Surely those who are with your Lord are not too proud to serve Him, and they glorify Him and prostrate themselves before Him.
13:15 And whoever is in the heavens and the earth makes obeisance to Allah only, willingly and unwillingly, and their shadows, too, at morn and eve.
16:50 They fear their Lord above them and do what they are commanded.
17:109 And they fall down on their faces, weeping, and it adds to their humility.
19:58 These are they on whom Allah bestowed favours, from among the prophets, of the seed of Adam, and of those whom We carried with Noah, and of the seed of Abraham and Israel, and of those whom We guided and chose. When the messages of the Beneficent were recited to them, they fell down in submission, weeping.
22:18 See you not that to Allah makes submission whoever is in the heavens and whoever is in the earth, and the sun and the moon and the stars, and the mountains and the trees, and the animals and many of the people? And many there are to whom chastisement is due. And he whom Allah abases, none can give him honour. Surely Allah does what He pleases.
22:77 O you who believe, bow down and prostrate yourselves and serve your Lord, and do good that you may succeed.
25:60 And when it is said to them: Make obeisance to the Beneficent, they say: And what is the Beneficent? Shall we make obeisance to what you bid us? And it adds to their aversion.
27:26 Allah, there is no God but He, the Lord of the Mighty Throne.
32:15 Only they believe in Our messages who, when they are reminded of them, fall down prostrate and celebrate the praise of their Lord, and they are not proud.
38:24 He said: Surely he has wronged you in demanding your ewe (to add) to his own ewes. And surely many partners wrong one another save those who believe and do good, and very few are they! And David knew that We had tried him, so he asked his Lord for protection, and he fell down bowing and turned (to God).
41:38 But if they are proud, yet those with your Lord glorify Him night and day, and they tire not.
53:62 So bow down in prostration before Allah and serve (Him).
84:21 And, when the Quran is recited to them, they adore (Him) not?.
96:19 Nay! Obey him not, but prostrate thyself, and draw nigh (to Allah).


Refutation to the “Satanic Verses” Incident

Many of you have read or heard about the satanic book, “Satanic Verses” written by Salman Rushdie (May Allah’s curse be upon him!). He based his satanic book on an incident known as, “The Incident of Satanic Verses”. When Prophet* gave consent to allow about 14 of companions to depart for Abyssinia since the mushrikin of Makkah were disturbing the Muslims a lot. Later on the number of Muslims in Abyssinia increased to 83 excluding the small children. King Negus was very kind to the Muslims. One day the Muslims, living in Abyssinia, heard that the whole Quraysh had accepted Islam. What actually happened was that when Surah an-Najm was revealed to Prophet*, he recited it to his blessed companions within the same room were the mushrikin. And when he* reached the last ayah, So fall you down in prostration to Allah, and worship Him (Alone). {Surah an-Najm, 62} Everyone in the room fell into prostration even the kuffar.
The Muslims did Sajdah because it’s an obligation that we have to do Sajdah when we either hear the ayah or when we recite it. As for the kuffar, they felt so compelled and overpowered in front of Allah’s words that they had to do Sajdah. Seeing this, the rumour spread to Abyssinia that the Quraysh accepted Islam.
What also was spread into our times is the “Satanic Verses” incident. It is falsely attributed to Prophet* that when he read the last ayah of Surah an-Najm, he prostrated because satan came to Prophet* and whispered some stuff about the Quraysh’s 3 so called gods Lat, ‘Uzza, Manat (verses19 and 20) that they were the true gods. Whilst the second narration goes to say that Prophet* was reciting, Have you then considered Al-Lat, and Al-Uzza (two idols of the pagan Arabs) And Manat (another idol of the pagan Arabs), the other third? {Surah an-Najm, 19-20} And satan came to him and whispered the glorification of these so called gods and he* then prostrated. These are 2 narrations reported to have taken place. Prominent scholars and interpreters of Qur’an have declared both of the narrations as complete FABRICATIONS.

There are many reasons:
1) It is impossible that satan comes to Prophet* and he* obeys him
2) No one can tamper with the Qur’an so satan can add/delete into the Qur’an by telling Prophet *
3) Prophet* was, as all the Prophets sinless (regarding the deen) and he was the best creation of Allah, i.e. can never commit sins let alone shirk. Allah saved him from all sins
4) If we believe that the Qur’an can not be tampered, then second narration is to be ignored. Therefore, it is impossible that satan would come to Prophet* telling him to do Sajdah on something haram
5) There is the ayah of Sajdah hearing which Prophet* did Sajdah not any other reason
6) Satan’s coming to whisper Prophet* doesn’t make sense if analyse the situation contextually, i.e. the context of the ayaat Prophet* was reciting. Allah was ridiculing the mushrikin by saying,Then which of the Graces of your Lord (O man!) will you doubt. This (Muhammad SAW) is a warner (Messenger) of the (series of) warners (Messengers) of old. The Day of Resurrection draws near; none besides Allah can avert it, (or advance it, or delay it). Do you then wonder at this recital (the Quran)? And you laugh at it and weep not, wasting your (precious) lifetime in pastime and amusements (singing, etc.). So fall you down in prostration to Allah, and worship Him (Alone). {Surah an-Najm, ayaat 55-62}
If Allah was question the mushrikin about their wonder regarding the Qur’an and telling them that they are wasting there lives, then how can this 3 false god issue occur? It doesn’t make sense to say the least.
7) Both narrations (as mentioned above) are fabrications, baseless, lies which were thoroughly checked by Scholars.

The sources for the satanic verses, at-Tabari and Ibn Sa'd, are reputable Muslim sources for early Quranic commentary and Islamic history. They have only transmitted the story as it was transmitted to them. Al-Tabari mentions the so-called 'Satanic verses' story in his Tarikh as well as an important set of statements in the introduction of his book, which states: “Let him who examines this book of mine know that I have relied, as regards everything I mention therein which I stipulate to be described by me, solely upon what has been transmitted to me by way of reports which I cite therein and traditions which I ascribe to their narrators, to the exclusion of what may be apprehended by rational argument or deduced by the human mind, except in very few cases”. Hence, Claiming that the issue of so-called 'Satanic verses' incident is true just because al-Tabari or Ibn Sa'd mentioned them amounts to a deliberate distortion of the facts.
 “These are the high-flying ones, whose intercession is to be hoped for!” The Prophet*, it is alleged, recited these along with other verses of Surah an-Najm in the prayer. The idolators of Makkah who were present in the Ka'bah at that time joined him in the prayer because he praised their deities and thus won their hearts. The story afterwards reached Abyssinia where the Muslims, persecuted by the Makkan infidels, had earlier migrated and many of them returned to Makkah under the impression that the disbelievers no longer opposed the Prophet* and the Islamic movement. The story also says that the angel Gabriel came to the Prophet* the same evening and told him about the mistake he had committed by reciting verses which were never revealed to him. This naturally worried the Prophet* and made him apprehensive. 'Admonishing' the Prophet*, God revealed the following verses of Surah al-Isra' which read: And their purpose was to tempt thee away from that which We had revealed unto thee, to substitute in our name something quite different; (in that case), behold! they would certainly have made thee (their) friend! And had We not given thee strength, thou wouldst nearly have inclined to them a little. In that case We should have made thee taste an equal portion (of punishment) in this life, and an equal portion in death: and moreover thou wouldst have found none to help thee against Us! [Qur'an 17:73-75]
This made the Prophet* feel very guilty until God revealed the following consoling verse of Surah al-Hajj: Never did We send a messenger or a prophet before thee, but, when he framed a desire, Satan threw some (vanity) into his desire: but Allah will cancel anything (vain) that Satan throws in, and Allah will confirm (and establish) His Signs: for Allah is full of Knowledge and Wisdom. [Qur'an 22:52]. This is the gist of the story mentioned by al-Tabari.

However, the verses of Surah al-Isra' (17:73-5) which were revealed, according to the story, to 'admonish' the Prophet* for allegedly reciting the 'Satanic' verses, in fact were not revealed until after the event of the Mi'raj. The Mi'raj or the Ascent of the Prophet*, according to historical sources, occurred in the tenth or eleventh year of the Prophetic call, i.e., two or three years before the Hijrah to Madinah. If this is so, then it implies that the 'Satanic' verses were not detected or for some reason no mention was made about the alleged interpolation of the verses for five or six years and only afterwards was the Prophet* admonished for it. Can any sensible person believe that the interpolation occurs today, while the admonition takes place six years later and the abrogation of the interpolated verses is publicly announced after nine years. The relevant verse of Surah al-Hajj (22:52) according to the commentators of the Qur'an was revealed in the first year of Hijrah, i.e., about eight to nine years after the incident and about two and a half years after the so-called admonition of the Prophet* (17:73-5).
The first passage shows that it was the unbelievers who attempted to induce the Prophet to making a compromise with them, not that he ever wanted it. The passage further states that Allah made the Prophet’s heart firm against such attempts of the unbelievers. The emphasis here is on the intensity of the unbelievers’ attempts, and Allah’s special favor upon the Prophet making him immune against such efforts and because of such special favor, the Prophet*, did not incline towards the unbelievers even a little. Finally the above verse warns that, had the Prophet*, been guilty of slight inclination towards the unbelievers’ proposals, he would have been doubly punished by Allah.
Can anybody who knows about the Qur'an, its history and revelation, understand and explain how the incident of interpolation was allowed to be tolerated for six years and also why the offensive 'verses' were not abrogated until after nine years?
The implication of this argument is that since the abrogating verses were revealed nine years after the original event, that would mean that for nine years Muslims had been asking Lat, Manat and Uzza for intercession! In other words outright idolatry resulting from compromised monotheistic beliefs. It is therefore quite pretentious to suggest any historicity in the notion that Muslims had been asking Lat, Manat and Uzza for intercession over the span of almost a decade.

Conclusions
It is quite clear that the nature of the story is absurd and it cannot stand the external and internal criticism. It is even clearer from the Qur'an that it is not possible for the Prophet* to accept anything in the Qur'an from any external source. If this is so, then how can one take seriously, let alone believe in the so-called story of the 'Satanic' revelation? This is why the leading traditionalists and the exegetes in Islam have regarded this story as malicious and without foundation. It is unfortunate that an eminent historian like al-Tabari mentioned this story in his Tarikh al-Umam wal-Muluk and did not make any comment on its authenticity except to mention that he had faithfully transmitted whatever he received.
Yet, we are not aware of any Muslims that actually believe the aforementioned story, and this position is cogently justified on the grounds of rigorous historical criticism. However, episodes of fabulous rumors followed by a credulous following are quite common outside the history of Islam. For example, it was rumoured that Jesus* traveled to India. It was rumoured that St. Matthew actually wrote the Gospel According to St. Matthew. It was rumoured that Islamic fundamentalists were responsible for the Oklahoma bombing. It was rumoured that UFOs visited Roswell, New Mexico. However, just because we do not know the individuals responsible for these rumours, does this mean that the rumours are true? Is the absence of an identified source of these rumours supposed to be construed as some sort of threat? The naïve implications of this method of inquiry should bring shame upon anybody who entertains them.

The Qur’anic evidence against the genuineness of the story is of three kinds.
There are a number of statements in the Qur’an that show that neither Satan nor anyone else could interfere in the process of coming of the revelation. Nor did the Prophet*, ever entertain any intention of making compromise with the unbelieving leaders, nor did he ever interpolate in the text of the revelation. The passages cited as having been revealed as a sequel to the incident and for reassuring the Prophet, peace and blessings be upon him, prove to the contrary, showing that he had not made even the slightest move towards making a compromise with the unbelieving leaders.

THE PASSAGES FROM THE QUR’AN THAT DIRECTLY BELIE THE STORY ARE AS FOLLOWS:
“If he (Messenger) were to invent any saying in Our Name, We should certainly have seized him by the right hand and We should then have surely cut off the artery of his heart" [Qur’an 60:44-46]
“Say; It is not for me, of my own accord, to change it (the revelation). I follow naught but what is revealed unto me"[Qur'an 10:15 ]
“No falsehood can approach it from the front, nor from the rear (i.e. neither directly nor indirectly). It is sent-down from Allah the All-Wise, the All-Praiseworthy.”[Qur'an 41:42]
“We indeed have sent down the recital (the Qur’an) and indeed are its Protectors (from any interference).”[Qur'an 15:9]
“In what way (We have revealed it), that We may make your heart firm thereby; and We have dictated it in stages.”[Qur'an 25:32]
It is seen from the above that the Qur’an repeatedly assures that Allah has protected it against any possibility of being tampered with directly or indirectly, that it is not for the Prophet to change it or add to it anything. If he had done so, Allah’s severe punishment would inevitably and irresistibly have befallen him. These clear and positive statements directly contradict the story, which says that the Prophet, peace and blessings be upon him, of his own accord or being deceived by Satan introduced something into the text of revelation. Not only that. The alleged interpolation violated the fundamental teaching of the Qur’an – monotheism (Tauhid) and thus constituted the offence of shirk which Allah warns elsewhere in the Qur’an that He shall under no circumstances forgive.

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7 November 2010

7 November 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 start of the Battle of Badr
The Portico

Then Sa'd ibn Mu'adh came to the Prophet and said: "O Prophet of God, let us build for you a shelter and put thy riding camels in readiness beside it. Then will we meet our enemy, and if God strengthen us and make us victorious over them, that is what we fervently desire. But, if not, then thou canst mount and ride to join those whom we left behind us. For as to some of those who came not out with thee, O Prophet of God, even our love for thee is not greater than theirs, nor had they stayed behind, if they had known thou wouldst meet with war. Through them God will protect thee, and they will give thee good counsel and fight at thy side." The Prophet praised him and invoked blessings upon him, and the shelter was fashioned with branches of palms.

Utbah trying to stop the battle
Umayr al-Hakim, a respected Quraishi, said to Utbah: “"Father ofWalid, thou art the greatest man of Quraysh, and their lord and the one whom they obey. Wouldst thou be remembered with praise amongst them until the end of time?"
"How shall that be?" said 'Utbah.
"Lead the men back," said Hakim, "and take upon thyself the cause of thy slain confederate 'Amr." He meant that 'Utbah should eliminate one of the strong reasons for fighting and pay the blood-wite to the kinsmen of the man who had been killed at Nakhlah, whose brother 'Amir had in fact come to take his revenge on the field of battle. 'Utbah agreed to do all that he said, but urged him to go and speak to Abu Jahl, the man most likely to insist on war. Meantime he addressed the troops, saying: "Men of Quraysh, ye will gain naught by fighting Muhammad and his companions. If you lay them low, each man of you will for ever.look with loathing on the face of another who hath slain his uncle or his cousin or some yet nearer kinsman. Therefore turn back and leave Muhammad to the rest of the Arabs. If they slay him, that is what ye desire; and if not, he will find that ye have shown self-restraint towards him."
He no doubt intended to approach 'Amir al-Hadrami at once with a view of paying the blood-wite for his brother, but Abu jahl was too quick for him. He taunted 'Utbah with cowardice, with being afraid of death for himself and also for his son Abu Hudhayfah, who was in the ranks of the Muslims. And then Abu Jahl said: I swear his lungs are filled with terror when he saw Muhammed and his men, by Allah we will not return until Allah decides the issue between us and Muhammed, Utba is not sincere in what he says. He sees Muhammed and his men as fodder for camels awaiting slaughter and his own son is there among them He is scaring you for his own sake.Then he turned to 'Amir and urged him not to let slip his opportunity of revenge for his brother. "Arise," he said, "and remind them of thy covenant and of the slaying of thy brother." 'Amir leapt to his feet, and frantically stripping off his clothes, he began to utter cries of lamentation at the top of his voice. "Alas for 'Amr! Alas for 'Amr!" So the fire of war was kindled and men's souls were filled with violence and it was in vain for 'Utbah or anyone else to seek to turn them back.

Lining up to fight

The arab method of fighting was Al-kurru wal'-furh which is to attack and withdraw, then attack again then withdraw… this happens repeatedly. This is a very disorganised attack. The Prophet's* method of fighting was in ranks is called az-Zahf, which also probably employed by the Romans and the Persians. This method gives the leader a greater control over the army rather than just attacking and withdrawing in a disorganised fashion. And that is how The Prophet* fought in the majority of his battles.

The Prophet* now drew up his army, and he passed in front of each man to give them good heart and to straighten the ranks, bearing an arrow in his hand. "Stand in line, O Sawad," he said to one of the Helpers who was too far forward, and he gave him a slight prick in the belly with his arrow. "O Messenger of God, you hurt me," said Sawad, "and God hath sent thee with truth and justice, so give me my revenge." "Take it," said the Prophet, laying bare his own belly and handing him the arrow whereupon Sawad stooped and imprinted a kiss where it was his due to place the point of the shaft. "What made thee do this?" said the Prophet. And he answered: "O Messenger of God, we are now faced with what you see; and I desired that at my last moment with you -if so it be -my skin should touch your skin;" and the Prophet prayed for him and blessed him. The spirit he infused into his men was clearly witnessed by the valour of ‘Umair, a lad of sixteen, who flung away some dates he was eating crying out: "These (the dates) are holding me back from Paradise." So saying he plunged into the thick of the battle and died fighting bravely.

A light slumber came upon him, and when he woke he said: "Be of good cheer, Abu Bakr; the help of God hath come to thee. Here is Gabriel and in his hand is the rein of a horse which he is leading, and he is armed for war."!

Umaiya bin Khalaf
From Sa’d bin Mu'adh: Sa’d bin Mu'adh was an intimate friend of Umaiya bin Khalaf and whenever Umaiya passed through Medina, he used to stay with Sa’d, and whenever Sa’d went to Mecca, he used to stay with Umaiya. When Allah's Apostle arrived at Medina, Sa'd went to perform 'Umra and stayed at Umaiya's home in Mecca. He said to Umaiya, "Tell me of a time when (the Mosque) is empty so that I may be able to perform Tawaf around the Ka'ba." So Umaiya went with him about midday. Abu Jahl met them and said, "O Abu Safwan! Who is this man accompanying you?" He said, "He is Sa’d." Abu Jahl addressed Sa’d saying, "I see you wandering about safely in Mecca inspite of the fact that you have given shelter to the people who have changed their religion (i.e. became Muslims) and have claimed that you will help them and support them. By Allah, if you were not in the company of Abu Safwan, you would not be able to go your family safely." Sa’d, raising his voice, said to him, "By Allah, if you should stop me from doing this (i.e. performing Tawaf) I would certainly prevent you from something which is more valuable for you, that is, your passage through Medina." On this, Umaiya said to him, "O Sa’d do not raise your voice before Abu-l-Hakam, the chief of the people of the Valley (of Mecca)." Sa’d said, "O Umaiya, stop that! By Allah, I have heard Allah's Apostle predicting that the Muslim will kill you." Umaiya asked, "In Mecca?" Sa’d said, "I do not know." Umaiya was greatly scared by that news.
When Umaiya returned to his family, he said to his wife, "O Um Safwan! Don't you know what Sa’d told me? "She said, "What has he told you?" He replied, "He claims that Muhammad has informed them (i.e. companions that they will kill me. I asked him, 'In Mecca?' He replied, 'I do not know." Then Umaiya added, "By Allah, I will never go out of Mecca." But when the day of (the Ghazwa of) Badr came, Abu Jahl called the people to war, saying, "Go and protect your caravan." But Umaiya disliked to go out (of Mecca). Abu Jahl came to him and said, "O Abu Safwan! If the people see you staying behind though you are the chief of the people of the Valley, then they will remain behind with you." Abu Jahl kept on urging him to go until he (i.e. Umaiya) said, "As you have forced me to change my mind, by Allah, I will buy the best camel in Mecca. Then Umaiya said (to his wife). "O Um Safwan, prepare what I need (for the journey)." She said to him, "O Abu Safwan! Have you forgotten what your Yathribi brother told you?" He said, "No, but I do not want to go with them but for a short distance." So when Umaiya went out, he used to tie his camel wherever he camped. He kept on doing that till Allah caused him to be killed at Badr. Bukhari: Book-5 Volume-59 Hadith-286)
So Umaiya said that he would not leave Mecca, now when the call came to respond to the battle of Badr, Umaiya didn’t want to leave. So Abu Jahl brings him a mubkhura which is something in which you burn the oudh . Abu Jahl made fun of him by saying that Ummaiya is an old woman, and that he should use this like old women do. Abu Jahl indicated that Ummaiya was a coward. Abu Jahl tried until he convinced Umaiya to go with him. Umaiya went back home to prepare for the journey. His wife asked him if he forgot what his friend from Medina (Sa’d) told him. He responded that he remembers but he will just go with the Quraish and then come back. Ibn Kathir said that whenever the Quraish would stop on their way, Umaiya would make the intention that it was their last stop, but he eventually ended up entering the fray of the battle himself.

Aswad al-Makhzuhm and Utbah
Aswad al-Makhzuhm strode ahead of the others, clearly intending to drink from the wells behind the Prophet's* lines. Hamzah went out to meet him and struck him a blow which severed one of his legs below the knee, and a second blow which killed him.

Then Utbah, still smarting from the taunts of Abu Jahl, stepped from the ranks and gave the challenge for single combat; and for the further honour of the family his brother Shaybah and his son Walid stepped forward on either side of him. The challenge was immediately accepted by 'Awf of the Najjar clan of Khazraj, who had been one of the first six of the Helpers to pledge themselves to the Prophet; and with 'Awf stepped forward his brother Mu'awwidh. The third to accept the challenge was 'Abd Allah ibn Rawahah.
"Who are you?" said the challengers. When the men answered, 'Utbah said: "You are noble and our peers, yet have we no quarrel with you. Our challenge is against none but men of our own tribe." Then the herald of Quraish shouted: "O Muhammad, send forth against us our peers from our own tribe." The Prophet had not intended anything else, but the eagerness of the Helpers (Ansar) had caught him by surprise. Now he turned to his own family, since it was above all for them to initiate the battle. The challengers were two men of mature age and one youth. "Arise, O 'Ubaydah," he said. "Arise, O Hamzah, Arise, O 'Ali." 'Ubaydah was the oldest and most experienced man in the army, a grandson of Muttalib, and he faced 'Utbah while Harnzah faced Shaybah and 'Ali faced Wand.


Hadith

Nawawi's 40 Hadith ~ no.8 (Protection of Islam):

Abdullah bin Umer narrated that the messenger of Allah said: "I have been ordered to fight against people until they testify that there is no god but Allah and that Muhammed is the messenger of Allah and until they perform the prayers and pay the zakat, and if they do so they will have gained protection from me for their lives and property, unless [they do acts that are punishable] in accordance with Islam, and their reckoning will be with Allah the Almighty."    [Bukhari and Muslim]

This is a very important Hadith but can be easily misunderstood. It reinforces the fact that Jihad is a core aspect of Islam and something that will continue until the Day of Judgement according to other Hadith. This Hadith must be taken into context and in conjunction with other aspects of Islam – such as the verse in Qur’an which states that ‘There is no compulsion in Religion’ [TMQ 2:256]. Muslims cannot force non-Muslims to become Muslims and in the history of Islam this was observed quite strictly. Islam is not tainted like other religions that forced others to convert: e.g., Christian conquests in North America, South America, the Spanish Inquisition etc. Dar-ul Islam (the land where Islam in implimented) has always tolerated its citizens practising other beliefs.

However, scholars have stated that this hadith refers to the situation where people are being denied the message of Islam. If there are obstacles to the Muslims spreading the word and message of Islam through peaceful dawah (invitation & teaching) and people are being prevented from hearing about the benefits of Islam, and getting to experience the Justice that comes with Islam, then it is permitted for the Amir / leader of the Muslims to remove those obstacles. If this cannot be done peacefully then he may have to resort to fighting. But the fight is not to convert people but to spread the word of Islam and the System of Islam so that people can actually understand the beauty of Islam better. This is not a recipe for all out war against all non-Muslims as history has clearly demonstrated that is not how to live.

The Prophet* also highlights the fact that both prayer  and Zakat are key essentials of Islam and people should not deny these, as did some people after the Prophet* died – hence Abu Bakr (ra) had to wage war against these people.

The rights of Islam are interpreted in many ways. Some scholars say that once a person has declared he/she is a Muslim then we accept that and do not delve into the matters of the heart or intention with these people. If people appear to do good actions that is fine. If people appear to do wrong actions then they should be punished by Islam according to the rules. Whether Allah forgives them or not is left for Allah to decide on the Day of Judgement and we should concern ourselves with how we implement the Law of Allah on earth and not accuse people of hypocrisy or insincerity. Hence, by declaring the Shahadah, the lives, property, wealth & honour of Muslims becomes immediately protected by the Muslim community and upheld by the rightful leader of the Muslims. The rights of Islam could also be interpreted as when a person declares Islam, they must then perform all the duties of a Muslim without missing anything out – of which prayer and Zakat are prominent examples. Hence Allah will reward His servant as needed. The ‘rights of Islam’ could also be interpreted as the laws of Islam that are implemented upon the Muslims by any rightful leader of the Muslims, which includes the Shariah and specific hudood punishments.

Homework: Talut and Jalut

One of the leaders of the children of Israel after Musa was Talut. He wanted to capture the Holy Land as promised to Musa through fighting and warfare. The followers of Musa refused to fight to get the land and so when that generation died a new generation of believers grew up. Talut took 80,000 fighting men to conquer the Holy Land and put the army through a series of tests to get a core dependable army that was firm on belief and Iman. After a long walk in the desert heat the army came across a river and Talut said that only those who didn’t drink (or only had 1 handful) were allowed to carry on. Some narrations say that only 4000 were left in the army!

Next he ordered them to face up to the people of Jalut (Goliath) who were known to be big, powerful and warriors. Many in the army declined to face the enemy, except for 314 hardcore fighters who had firm belief in Allah, and they would say that numbers are not important as sometimes small numbers can easily defeat larger armies. And for the duel with Jalut only 1 person stepped forward on 3 occasions – Prophet Dawud* who was a young boy of about 16.

Hence, the Sahabah would often compare those that fought at Badr with those in the army of Talut. True and firm believers. The best of the best !