16 December 2012

Study Circle holiday for 2 weeks, to return (InshaAllah) on Sunday 6 January 2013


The Prophet*’s Final Days, Death and Burial

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 and Ali
- Lives of the Prophets (Adam to Isa/Jesus)
- Other (please specify)

Summary
The Prophet*’s Final Days, Death and Burial:
The Prophet* gives final advice to Ummah, including:
- not making his tomb a place of worship
- being good to the Ansar (Helpers)
- no Jews or Christians should remain in Arabia
- Delegations and ambassadors be respected
- Sending out Ussama's army
- Treating the wives and slaves well
The Prophet* ordered Abu Bakr to lead the prayers
The wives of the Prophet* kept his counsel
Before death the Prophet* gave away all his wealth
The final day he briefly appears better and smiles at the Muslims who are praying
Abbas predicts his death but Ali refuses to ask for leadership
The Prophet* predicts Fatimah will die, and kisses Al-Hasan and Al-Husain
The Jewish poison from Khaibar now takes effect
The Prophet* uses miswak just before dying
In Ayesha's lap the Prophet breathes his last saying "The most exalted Companionship on high"
Umer finds is hard to believe the death
Abu Bakr reminds all that the Prophet was mortal
The Muslims agree to appoint Abu Bakr as Khalifah
Ali and the family prepare the Prophet*s body for burial and wash over his clothes
The Prophet* is buried where he died on 12 Rabi' Awwal (6 June, 632)
Thank you, Oh Allah, for helping us share in getting to know the greatest man who ever lived. Ameen

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*’s Final Days: The Prophet* Gives the Ummah final advice
Five days before death On Wednesday, five days before he died the Prophet’s temperature rose so high signalling the severeness of his disease. He fainted and suffered from pain. "Pour out on me seven Qirab (water skin pots) of various water wells so that I may go out to meet people and talk to them." So they seated him in a container (usually used for washing) and poured out water on him till he said: "That is enough. That is enough." Then he felt well enough to enter the Mosque. He entered it band-headed, sat on the pulpit and made a speech to the people who were gathering together around him. He said: "The curse of Allah falls upon the Jews and Christians for they have made their Prophets’ tombs places of worship." Then he said: "Do not make my tomb a worshipped idol."
Then he offered himself and invited the people to repay any injuries he might have inflicted on them, saying: "He whom I have ever lashed his back, I offer him my back so that he may avenge himself on me. He whom I have ever blasphemed his honour, here I am offering my honour so that he may avenge himself." Then he descended, and performed the noon prayer. Again he returned to the pulpit and sat on it. He resumed his first speech about enmity and some other things. A man then said: "You owe me three Dirhams." The Prophet* asked Fadl to pay him.”
He went on saying: "I admonish you to be good to Al-Ansar (the Helpers). They are my family and with them I found shelter. They have acquitted themselves credibly of the responsibility that fell upon them and now there remains what you have to do. You should fully acknowledge and appreciate the favour that they have shown, and should overlook their faults." In another version: "The number of believers would increase, but the number of Helpers would decrease to the extent that they would be among men as salt in the food. So he who from among you occupies a position of responsibility and is powerful enough to do harm or good to the people, he should fully acknowledge and appreciate the favour that these benefactors have shown and overlook their faults." 

Four days before his death – More Advice
On Thursday, four days before his* death he said to people — though he was suffering from a severe pain: "Come here. I will cause you to write something so that you will never fall into error." Upon this Umer bin Al- Khattab said: "The Prophet* of Allah* is suffering from acute pain and you have the Qur’an with you; the Book of Allah is sufficient unto you." Others however wanted the writing to be made. When Muhammad* heard them debating over it, he ordered them to go away and leave him alone. That day he recommended three things:
1. Jews, Christians and polytheists should be expelled out of Arabia.
2. He recommended that delegations should be honoured and entertained, in a way similar to the one he used to do.
3. As for the third — the narrator said that he had forgotten it. It could have been adherence to the Holy Book and the Sunnah. It was likely to be the accomplishment and the mobilization of Ussama’s army, or it could have been performance of prayers and being attentive to slaves.
In spite of the strain of disease and suffering from pain, the Prophet* used to lead all the prayers till that Thursday — four days before he died. On that day he led the sunset prayer and recited: "By the winds (or angels or the Messengers of Allah) sent forth one after another." [TMQ 77:1]
In the evening he grew so sick that he could not overcome the strain of disease or go out to enter the Mosque. Ayesha said: The Prophet* asked: "Have the people performed the prayer?" "No. They haven’t. They are waiting for you." "Put some water in the washing pot," he said. We did what he ordered. So he washed and wanted to stand up, but he fainted. When he came round he asked again "Have the people prayed?" Then the same sequence of events took place again and again for the second and the third times from the time he washed to the time he fainted after his attempts to stand up. So he said to his wives: "Tell Abu Bakr to lead the people in prayer." But Ayesha feared that it would greatly pain her father to take the place of the Prophet and that people would resent Abu Bakr taking over the Prophet*’s role. "O Messenger of God," she said, "Abu Bakr is a very sensitive man, not strong of voice and much given to weeping when he reciteth the Koran." "Tell him to lead the prayer," said the Prophet, as if she had not spoken. She tried again, this time suggesting that Umer should take his place. "Tell Abu Bakr to lead the prayer," he reiterated. Ayesha had thrown a glance of appeal at Hafsah, who now began to speak, but the Prophet* silenced her with the words: " You (women) are like the women who tried to entice Joseph (Yusuf) into immorality. Convey my request to Abu Bakr to lead the prayer. Let the blamer find fault and let the ambitious aspire. God and the believers will not have it otherwise." He repeated the last sentence three times, and for the rest of his illness Abu Bakr led the prayer. Therefore he sent to Abu Bakr to lead the prayer himself. Abu Bakr then led the prayer during those days. They were seventeen prayers in the lifetime of Muhammad*.
 
A Day or Two prior to Death
On Saturday or on Sunday, the Prophet* felt that he was well enough to perform the prayer; so he went out leaning on two men in order to perform the noon prayer. Abu Bakr, who was then about to lead the prayer withdrew when he saw him coming; but the Prophet* made him a gesture to stay where he was and said: "Seat me next to him." They seated him on the left hand side of Abu Bakr. The Prophet* led the prayer, and Abu Bakr followed him and raised his voice at every Allahu Akbar’ (i.e. Allah is the Greatest) the Prophet* said, so that the people may hear clearly.
He suffered much pain in his illness, and one day when it was at its worst his wife Safiyyah said to him: "O Prophet* of God, would that I had what thou hast!" whereupon some of the other wives exchanged glances and whispered one to another that this was hypocrisy. The Prophet* saw them and said: "Go rinse your mouths." They asked him why, and he said: "For your maligning of your companion. By God, she speaketh the truth in all sincerity." Umm Ayman was in constant attendance, and she kept her son informed. He had already resolved to advance no further and to remain in his camp at Jurf until God should decide. But one morning the news was such that he came to Medina and went in tears to the Prophet, who was too ill that day to speak, though he was fully conscious. Ussama bent over him and kissed him, and the Prophet* raised his hand, palm upwards, to ask and to receive blessings from Heaven. Then he made a gesture as if to empty the contents of his hand upon Ussama, who returned sadly to his camp.
 
A Day before his Death
On Sunday, a day before he died, the Prophet* set his slaves free, paid as a charity the seven Dinars he owned and gave his weapons as a present to the Muslims. So when night fell Ayesha had to borrow some oil from her neighbour to light her oil-lantern. Even his armour was mortgaged as a security with a Jew for thirty Sa‘a (a cubic measure) of barley.
 
The Last Day Alive
The next day was Monday the twelfth of Rabi' Awwal in the eleventh year of Islam, that is, the eighth day of June in the year AD 632. Early that morning the Prophet's fever abated, and although he was exceedingly weak the call to prayer decided him to go to the Mosque. The prayer had already begun when he entered, and the people were almost drawn away from it for joy at the sight of him, but he motioned them to continue. For a moment he stood to watch them and his face shone with gladness as he marked the piety of their demeanour. Then, still radiant, he made his way forward, helped by Fadl and by Thawban, one of his freedmen. "I never saw the Prophet's face more beautiful than it was at that hour," said Anas.
The Muslims were surprised to see the Messenger of Allah* raising the curtain of Ayesha’s room. He looked at them while they were praying aligned properly and smiled cheerfully. Anas said: "The Muslims, who were praying, were so delighted that they were almost too enraptured at their prayers. The Messenger of Allah* made them a gesture to continue their prayer, went into the room and drew down the curtain." The Messenger of Allah* did not live for the next prayer time. Hence, rumours were spreading that the Prophet* was getting better. Great was the rejoicing at this apparent recovery, and not long after the prayer Ussama arrived again from his camp, expecting to find the Prophet* worse and overjoyed to find him better. "Set forth, with the blessings of God," said the Prophet. So Ussama bade him farewell, and rode back to Jurf, where he told his men to make ready for the northward march. Meantime Abu Bakr had taken leave to go as far as Upper Medina. Already before his marriage to Asma', he had long been betrothed to Habibah, the daughter of Kharijah, the Khazrajite with whom he had lodged ten years ago on his arrival in the oasis, and they had recently been married. Habibah still lived with her family at Sunh, where he now went to visit her.
Ali and 'Abbas followed them there, but did not stay long, and when they came out some men who were passing asked Ali how the Prophet* was. "Praise be to God," said Ali, "he is well." But when the questioners had gone on their way 'Abbas took Ali's hand and said: "I swear I recognise death in the face of God's Messenger, even as I have ever been able to recognise it in the faces of our clansmen. So let us go and speak with him. If his authority is to be vested in us, then we shall know it; and if in other than us, then will we ask him to commend us unto the people, that they may treat us well." But 'Ali said: "By God, I will not, for if the authority be withheld from us by him, none after him will ever give it us."
When it was daytime, the Prophet* called Fatimah and told her something in a secret voice that made her cry. Then he whispered to her something else which made her laugh. Ayesha enquired from her after the Prophet’s death, as to this weeping and laughing to which Fatimah replied: "The first time he disclosed to me that he would not recover from his illness and I wept. Then he told me that I would be the first of his family to join him, so I laughed." He gave Fatimah glad tidings that she would become the lady of all women of the world. Fatimah witnessed the great pain that afflicted her father. So she said: "What great pain my father is in!". To these words, the Prophet* remarked: "He will not suffer any more when today is over." He asked that Al-Hasan and Al-Husain be brought to him. He kissed them and recommended that they be looked after. He asked to see his wives. They were brought to him. He preached them and told them to remember Allah. Pain grew so much severe that the trace of poison he had at Khaibar came to light. It was so sore that he said to Ayesha: "I still feel the painful effect of that food I tasted at Khaibar. I feel as if death is approaching." He ordered the people to perform the prayers and be attentive to slaves. He repeated it several times.
 
The Prophet* breathes his Last
When the pangs of death started, Ayesha leant him against her. She used to say: One of Allah’s bounties upon me is that the Messenger of Allah* died in my house, while I am still alive. He died between my chest and neck while he was leaning against me. Allah has mixed his saliva with mine at his death. For ‘Abdur Rahman — the son of Abu Bakr — came in with a Siwak (i.e. the root of a desert plant used for brushing teeth) in his hand, while I was leaning the Messenger of Allah* against me. I noticed that he was looking at the Siwak, so I asked him — for I knew that he wanted it — "Would you like me to take it for you?" He nodded in agreement. I took it and gave it to him. As it was too hard for him, I asked him "Shall I soften it for you?" He nodded in agreement. So I softened it with my saliva and he passed it (on his teeth). In another version it is said: "So he brushed (Istanna) his teeth as nice as he could." There was a water container (Rakwa) available at his hand with some water in. He put his hand in it and wiped his face with it and said: "There is no god but Allah. Death is full of agonies."
As soon as he had finished his Siwak brushing, he raised his hand or his finger up, looked upwards to the ceiling and moved his lips. So Ayesha listened to him. She heard him say: "With those on whom You have bestowed Your Grace with the Prophets and the Truthful ones (As-Siddeeqeen), the martyrs and the good doers. O Allah, forgive me and have mercy upon me and join me to the Companionship on high." Then at intervals he uttered these words: "The most exalted Companionship on high. To Allah we turn and to Him we turn back for help and last abode." Again she heard him murmur: "The most exalted Companionship on high,” and these were the last words she heard him speak. Gradually his head grew heavier upon her breast, until the other wives began to lament, and Ayesha laid his head on a pillow and joined them in crying. This event took place at high morning time on Monday, the twelfth of Rabi‘ Al-Awwal, in the eleventh year of Al-Hijrah. He was sixty-three years and four days old when he died.
 
The Companions’ concern over the Prophet’s Death
The great (loss) news was soon known by everybody in Medina. Dark grief spread on all areas and horizons of Medina. Anas said: "I have never witnessed a day better or brighter than that day on which the Messenger of Allah* came to us; and I have never witnessed a more awful or darker day than that one on which the Messenger of Allah* died on." When he died, Fatimah said: "O Father, whom his Lord responded to his supplication! O Father, whose abode is Paradise. O Father, whom I announce his death to Gabriel."
 
Umer’s Attitude
Umer, who was so stunned that he almost lost consciousness and stood before people addressing them: "Some of the hypocrites claim that the Messenger of Allah* died. The Messenger of Allah* did not die, but went to his Lord in the same way as Moses bin ‘Imran did. He stayed away for forty nights, but finally came back though they said he had been dead. By Allah, the Messenger of Allah* will come back and he will cut off the hands and legs of those who claim his death."
 
Abu Bakr’s Attitude
Abu Bakr left his house at As-Sunh and came forth to the Mosque on a mare-back. At the Mosque, he dismounted and entered. He talked to nobody but went on till he entered Ayesha’s abode, and went directly to where the Messenger of Allah* was. The Prophet* was covered with a Yemeni mantle. He uncovered his face and tended down, kissed him and cried. Then he said: "I sacrifice my father and mother for your sake. Allah, verily, will not cause you to die twice. You have just experienced the death that Allah had ordained." Then he went out and found Umer talking to people. He said: "Umer, be seated." Umer refused to do so. People parted Umer and came towards Abu Bakr, who started a speech saying: "And now, he who worships Muhammad*. Muhammad is dead now. But he who worships Allah, He is Ever Living and He never dies. Allah says: ‘Muhammad is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allah, and Allah will give reward to those who are grateful.’" [TMQ 3:144]
Ibn ‘Abbas said: "By Allah, it sounded as if people had never heard such a Qur’anic verse till Abu Bakr recited it as a reminder. So people started reciting it till there was no man who did not recite it." Ibn Al-Musaiyab said that Umer had said: "By Allah, as soon as I heard Abu Bakr say it, I fell down to the ground. I felt as if my legs had been unable to carry me so I collapsed when I heard him say it. Only then did I realize that Muhammad* had really died."
 
Selecting the next leader of the Muslim Ummah (Khalifah)
Although it is compulsory to bury the dead body of a Muslim as early as possible – ideally before sunset we notice that the Muslim community (including all the Sahabae) deferred the burial of the Prophet until after they had chosen a successor. Hence, we accept this as Ijma-as-Sahaba that it is choosing a righteous leader of the Muslims is one of the most important actions for the Ummah.
Ali had now withdrawn to his house, and with him were Zubayr and Talhah, The rest of the Emigrants gathered round Abu Bakr and they were joined by Usayd and many of his clan. But most of the Helpers, of Aws as well as Khazraj, had assembled in the hall of the Bani Sa'idah of whom Sa'd ibn 'Ubadah was chief, and word was brought to Abu Bakr and Umer that they were debating there the question as to where the authority should lie, now that the Prophet* was dead. They had gladly accepted his authority; but failing him, many of them were inclined to think that the sons of Qaylah should be ruled by none except a man of Yathrib, and it appeared that they were about to pledge their allegiance to Sa'd. Umer urged Abu Bakr to go with him to the hall, and Abu 'Ubaydah went with them. Sa'd was ill and he was lying in the middle of the hall, wrapped in a cloak. On behalf of him another of the Helpers was about to address the assembly when the three men of Quraysh entered, so he included them in his speech, which began, after praise for God, with the words: "We are the Helpers of God and the fighting force of Islam; and ye O Emigrants, are of us, for a group of your people have settled amongst us." The speaker continued in the same vein, glorifying the Helpers, and while giving the Emigrants a share of that glory, deliberately failing to recognise the unique position that they held in themselves as the first Islamic community. When he had finished Umer was about to speak, but Abu Bakr silenced him and spoke himself, tactfully but firmly, reiterating the praise of the Helpers, but pointing out that the community of Islam was now spread throughout Arabia, and that the Arabs as a whole would not accept the authority of anyone other than a man of Quraysh, for Quraysh held a unique and central position amongst them. In conclusion he took Umer and Abu 'Ubaydah each by a hand and said: "I offer you one of these two men. Pledge your allegiance to whichever of these ye will." Then another of the Helpers rose and suggested that there should be two authorities, and this led to a heated argument, until finally Umer intervened, saying: "O Helpers, know ye not that the Messenger of God ordered Abu Bakr to lead the prayer?" "We know it," they answered, and he said: "Then which of you will willingly take precedence over him?" "God forbid that we should take precedence over him!" they said, whereupon Umer seized the hand of Abu Bakr and pledged allegiance to him, followed by Abu 'Ubaydah and others of the Emigrants who had now joined them. Then all the Helpers who were present likewise pledged their allegiance to Abu Bakr, with the exception of Sa'd.
They spent the whole Monday there till it was night. People were so busy with their arguments that it was late night — just about dawn of Tuesday — yet his blessed body was still lying on his bed covered with an inked-garment. He was locked in the room.
Whatever they had decided in the hall, it would have been unacceptable for anyone to have led the prayers in the Mosque in Medina except Abu Bakr, so long as he was there; and the next day at dawn, before leading the prayer, he sat in the pulpit, and Umer rose and addressed the assembly, bidding them pledge their allegiance to Abu Bakr, whom he described as "the best of you, the Companion of God's Messenger, the second of two when they were both in the cave," A recent Revelation had recalled the privilege of Abu Bakr to have been the Prophet's sole Companion at this crucial moment;' and with one voice the whole congregation swore fealty to him all except 'Ali, who did so later.
Then Abu Bakr gave praise and thanks to God and addressed them, saying: "I have been given the authority over you, and I am not the best of you. If I do well, help me; and if I do wrong, set me right. Sincere regard for truth is loyalty and disregard for truth is treachery. The weak amongst you shall be strong with me until I have secured his rights, if God will; and the strong amongst you shall be weak with me until I have wrested from him the rights of others, if God will. Obey me so long as I obey God and His Messenger. But if I disobey God and his Messenger, ye owe me no obedience. Arise for your prayer, God have mercy upon you!'"

Burial and Farewell Preparations to his Honourable Body
After the prayer the Prophet's household and his family decided that they must prepare him for burial, but they were in disagreement as to how it should be done. Then God cast a sleep upon them all, and in his sleep each man heard a voice say: "Wash the Prophet* with his garment upon him." So they went to Ayesha's apartment, which for the moment she had vacated, and Aws ibn Khawli’a Khazrajite, begged leave to represent the Helpers, saying: "I adjure thee by God, O 'Ali, and by our share in His Messenger," and 'Ali allowed him to enter. 'Abbas and his sons Fadl and Qitham helped 'Ali to turn the body, while Ussama poured water over it, helped by Shuqran, one of the Prophet's freedmen, and 'Ali passed his hand over every part of the long woollen garment. "Dearer than my father and my mother," he said, "how excellent art thou, in life and in death!" Even after one day, the Prophet's body seemed to be sunken merely in sleep, except that there was no breathing and no pulse, no warmth and no suppleness.
The Companions now disagreed as to where he should be buried. It seemed to many that his grave should be near the graves of his three daughters and Ibrahim and the Companions whom he himself had buried and prayed over, in the Baqi al-Gharqad, while others thought he should be buried in the Mosque; but Abu Bakr remembered having heard him say "No Prophet* dieth but is buried where he died," so the grave was dug in the floor of Ayesha's room near the couch where he was lying. So Abu Talhah lifted the bed on which he died, dug underneath and cut the ground to make the tomb.
They shrouded him in three white Sahooli cotton cloth which had neither a headcloth nor a casing and inserted him in.
People entered the room ten by ten. They prayed for the Prophet*. The first to pray for him were people of his clan. Then the Emigrants, then the Helpers. Women prayed for him after men. The young were the last to pray. This process took Tuesday long and Wednesday night (i.e. the night which precedes Wednesday morning). Ayesha said: "We did not know that the Prophet* was being buried till we heard the sound of tools digging the ground at the depth of Wednesday night."
Great was the sorrow in the City of Light, as Medina now is called. The Companions rebuked each other for weeping, but wept themselves. "Not for him do I weep," said Umm Ayman, when questioned about her tears. "Know I not that he hath gone to that which is better for him than this world? But I weep for the tidings of Heaven which have been cut off from us." It was indeed as if a great door had been closed. Yet they remembered that he had said: "What have I to do with this world? I and this world are as a rider and a tree beneath which he takes shelter. Then he goes on his way, and leaves it behind him." He had said this that they, each one of them, might say it of themselves; and if the door had now closed, it would be open or the faithful at death. They still had in their ears the sound of his saying: "I go before you, and I am your witness. Your tryst with me is at the Pool."

Reminder
Quiz January 13th InshaAllah

No other main topic

Children's feedback:
Muslim (Palestinian) and Israeli Conflict
Amirah Foundation Charity Event

News
Another American school shooting

Homework:
REVISE for quiz - Sunday 13 January, I/A

1 July 2012

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

Rivalry between Mecca and Taif
Traditionally, there was great rivalry between the people of Mecca & Ta’if, with the Ta’if people having a chip on their shoulder as they thought they were better than the Meccans but Mecca had the Kaaba and the established pilgrimage associated with it. When the Prophet* was first given revelation, people complained that it should have gone to a noble person from one of the two towns – meaning Mecca or Ta’if. Also, it was the first place that the Prophet* went to for support (Nusra) to establish an Islamic State when it was clear that Mecca would not give him the base (after the death of his wife and uncle). Hence, he* was so bitterly disappointed when they drove him out of Ta’if in such a wicked manner.
The conquest of Mecca which came forth as a consequence of a swift blow astounded both the Arabs and other tribes who realized that they were doomed and had to submit to the new situation as a fait accompli. Some of the fierce, powerful proud tribes did not submit and favoured resistance. They thought that they were too mighty to admit or surrender to such a victory. So they met Malik bin ‘Awf An-Nasri and made up their mind to proceed fighting against the Muslims.

Hawazin gather forces
The Prophet's final definite move against Quraysh had not stopped Hawazin from continuing to consolidate their forces. Nor were their apprehensions allayed by the news of his easy conquest of Mecca and his destruction of all its idols; and great was their alarm at the fate of the temple of al-'Uzza, which had been the sister-shrine to their own temple of al-Lat, By the time that the invaders had spent two weeks in Mecca, Hawazin had assembled an army of some twenty thousand men in the valley of Awtas, to the north of Ta'if, The clans of Hawazin which had come out against them were Thaqif, Nasr, jusham, and Sa'd ibn Bakr. Their commander-in-chief was a thirty-year-old man of Nasr named Malik, who had already won for himself, despite his youth, a reputation for great valour and princely munificence. Against the advice of older men he had ordered them to bring with them all their women and children and cattle, on the grounds that with these in the rear of the army the men would fight more valiantly.

Enemy's march and encampment at Uwtas:
When Malik bin ‘Awf — the general leader — decided to march and fight the Muslims, he made his country people take their wealth, women and children with them to Uwtas — which is a valley in Hawazin land and is quite near Hunain. It differs from Hunain in its being adjacent to Dhi-Al-Majaz which is around ten miles from Makkah in ‘Arafat’s direction.

Malik & Duraid argue about tactics:
As soon as they had camped in Awtas, people crowded round Malik. The old sane Duraid bin As- Simmah, who was well-known as a war-experienced man, and who was among those who gathered round Malik, asked: “What valley are we in?” “In Awtas,” they said. “What a good course it is for horses! It is neither a sharp pointed height nor a loosed soiled plain. What? Why do I hear camels’ growling, the donkeys’ braying, the children’s cries and the sheep bleating?” asked Duraid. They said: “Malik bin ‘Awf had made people bring their women, properties and children with them.” So he called Malik and asked him what made him do such a thing. Malik said that his aim was to have everybody’s family and properties around them so that they fight fiercely to protect them.” “I swear by Allah that you are nothing but a shepherd,” answered Duraid, “Do you believe that there is anything whatsoever, can stand in the way of a defeated one or stop him from fleeing? If you win the battle you avail nothing but a man with a sword and a spear; but if you lose you will bring disgrace on your people and properties,” then he resumed his talk and went on wondering about some septs and their leaders. “O Malik, thrusting the distinguished people of Hawazin into the battlefield will avail you nothing. Raise them up to where they can be safe. Then make the young people mount their horses and fight. If you win, those whom you tarried will follow you, but if you were the loser it would be a loss of a battle, but your kinsmen, people and properties would not be lost.” But Malik, the general leader, refused this suggestion. “By Allah,” he said, “I will not do such a thing. You must have grown a senile. Hawazin have to obey me, or else I will lean my body against this sword so that it penetrates through my back.” He rejected any sort of contribution of Duraid’s in that concern. “We obey you,” said his people, Duraid consequently said: “Today is a day that I have not missed but surely I will not be tempted to witness.”

Fiqh (part 7):
 

Basic Terms in Hadith

·    Sanad: A chain of reporters leading back to the Prophet*. [from person F to A]

·    Tabaqah: A class of reporters in the same generation, i.e. Sahabah, Tabi’een. [Persons B-G-L same as Sahabah; and/or C-H-M same as Tabi’een, D-I-N same as Tabi- Tabi’een, E-J-O next generation, etc]

·    Marfu’: A Hadith whose Sanad leads to the Prophet*. [from person F to A]

·    Mawquf: A Hadith whose Sanad ends with a Sahabi. [from person F to B]

·    Mursal: A Hadith leading to the Prophet* but missing the name of the Sahabi who reported it. [Missing B-G-L]

·    Qudsi: A Hadith whose Sanad leads to Prophet* and the Prophet* is reporting it from Allah.

Types of Hadith:

Different types of Ahadith (Ahadith = plural of Hadith) exist due to the method of transmission, number of reporters in each class, and the authenticity of the Hadith.

Methods of Transmitting a Hadith

Mutawatir / Tawatur = Transmitters are 5 and/or greater than 5 in each class

Khabar Ahad = Transmitters are less than 5

Mutawatir / Tawatur:

A Daleel transmitted by an very large number of people (5 or over). Due to the large number of people reporting the Daleel and their diversity of residence, reliability, and conviction, it is inconceivable that this Daleel could be fabricated. (We talked about people standing on weighing scales to check their weight, and then lots of different scales to see if they also matched up.)

The minimum number of transmitters that are required to classify a Daleel as Mutawatir is generally five. However, some scholars may have more stringent criteria. The character of the reporters narrating Mutawatir Ahadith has to be noble.

Ahad:

Riwayah Ahad is a number less than the Mutawatir.

Ahad can be further sub-divided depending upon the number of reporters in each class for Khabar Ahad:

·    Mashoor: A Hadith reported by at least three individuals in every class (Sahabah, Tabi’een, etc.).

·    Aziz: A Hadith reported by at least two individuals in every class.

·    Gharib: A Hadith reported by only one individual in one or more classes.

Authenticity of the Reporters for Khabar Ahad This applies only to Khabar Ahad as Mutawatir are deemed to be beyond doubt, and so are as authentic as you can get. However, with fewer narrators there is greater chance of some doubt and so the authenticity can vary. There are 3 main classes of authenticity (Sahih to Hasan to Dha’eef), and each one can be further subdivided – although the main divisions are in the lowest (Dha’eef) category:

Sahih (‘Correct’):

A Hadith narrated by an Adl (not known for misconduct) and Daabit (maintains accuracy of the report) person from another person of similar qualities until the end of the report. The report should also exclude any Shudhudh (disagreement with other credible reporters).

Hasan (‘Good’): It has two definitions:

a) A Hadith, which meets the requirements of Sahih to a lesser degree.

b) A Hadith, which is acceptable by the majority of the Fuqaha (scholars).

Dha’eef (‘Weak’):

A weak Hadith which does not meet the requirement of either the Sahih or the Hasan Hadith, it can be further classified into one of the following:

·    Mu’alaq: A Hadith which is missing one or more reporters either at the beginning of the Isnad, in the middle or in the end [from Person B to F].

·    Mu’addal: Hadith which is missing two or more consecutive reporters [missing C – D, or D – E].

·    Munqati: A Hadith which has interruption in the class [no C or D].

·    Ash-Shaath: A Hadith in which one credible reporter reports something that disagrees with other credible reporters.

·    Mu’allal: A Hadith whose Sanad seems to be fine, but due to some reasons discovered by scholars, it is discredited.

·    Munkar: A Hadith in which non-credible reporters convey a message, which is in disagreement with what, was reported by credible reporters.

·    Mawd’u: A fabricated Hadith.

Main Topic: Shariah (part 1): Who should we follow?
- Why do we need Messengers or Prophets?
- Why can't we rely on our mind for how we pray, and live?

We briefly talked about the number of issues related to whom we should follow for our day-to-day guidance.  Rather than have a full discussion a series of questions were raised.  The starting point focuses on whom you should listen to in deciding how we live our lives.  Because we have been given the mind -- surely we should use that as intelligent human beings to decide how best we can live.  After all, surely we know best the challenges that we face. 
This is a common argument that is often mentioned and as foursomes as Muslims we should know how to consider responding to this.  After all, we have just spent a few weeks talking about how important it is to use our minds in coming to the conclusion that there is only one Allah.  Hence, surely we should be able to use our minds to decide how we live.
The group was asked to think about these issues in preparation for a fuller discussion the following week (inshaAllah). How do we decide on how can convince others what is the best way to live?  






Children's feedback: 
- Olympic preparation and forgiveness
- Emperor Ling and his plant seeds
- Shahnam Charity Events volunteering

Home work:
- How many people protected the Prophet* in the Battle of Hunain?
- Why do we need Messengers to follow? What is the need for Revelation and how would we discuss this with people?

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