3 November 2012

Summary
Seerah:
Lots of leaders and tribes now becoming Muslim and pledging allegiance (bayah) to the Prophet* and to the Islamic State
The people who became Muslim before Conquest of Mecca are higher ranked than those now joining Islam
The story of how the people of Taif wanted to keep their goddess but the Prophet did not allow Islam and Kufr to co-exist even for a day. Only Islam!

Start of Surah Yusuf:
The complexity of Arabic
Children Respecting Parents
Parents talking nicely to children
Yusuf is one of the best Stories
Looking for the best in people and blaming evil of Shaytan

Bank of Akhirah

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

The Year of Delegations
People Embrace The Religion Of Allah In Large Crowds:
The invasion and the conquest of Mecca was — as we have already stated — a decisive battle that destroyed paganism utterly. The Arabs as a result of that battle were able to differentiate the truth from the error. Delusion no longer existed in their life. So they raced to embrace Islam. ‘Amr bin Salamah said: “We were at a water (spring) where the passage of people was. So when camel riders passed by us we used to ask them: ‘What is the matter with people? What is this man (i.e. the Prophet*) like?’ They would say, ‘He claims that Allah has revealed so and so.’ I used to memorize those words as if they had been recited within my chest. The Arabs used to ascribe their Islamization to the conquest. They would say: ‘Leave him alone to face his people. If he were a truthful Prophet* he would overcome them.’ So when the conquest took place, peoples hastened to declare their Islam. My father was the quickest of all my people to embrace Islam. Arriving at his people he said: ‘By Allah I have just verily been to the Prophet* . And he said: ‘Perform so a prayer at such a time, and so and so prayers at such and such time. When the prayer time is due let one of you call for the prayer and appoint the most learned of the Qur’an among you to be an Imam (leader) of yours.” This Prophet*ic tradition manifests the great effect of the conquest of Mecca on the phase of events. It certainly shows the influence of the conquest of Mecca upon the consolidation of Islam as well as on the Arabs’ stand and their surrender to Islam. That influence was absolutely confirmed and deeply rooted after the invasion of Tabuk.
A clear and an obvious evidence of that influence could be deduced from the great number of delegations arriving in Medina successively in the ninth and tenth years of Al-Hijra. The immense crowds of people who raced to embrace the religion of Allah and the great army which included ten thousand fighters in the invasion of the conquest of Mecca had grown big enough to include thirty thousand fighters sharing in Tabuk invasion. It was only in less than a year after the conquest of Mecca that this growth in Islamic army had taken place. A hundred thousand or a hundred and forty four thousand Muslim pilgrims shared in Hajjatul -Wada‘ (i.e. Farewell Pilgrimage); it was such an enormous number of Muslims surging — as an ocean of men — round the Prophet* , that the horizon echoed their voices and the expanses of land shook whereby while saying Labbaik (i.e. Lord, here we are worshipping), glorifying and magnifying Allah, and thanking Him.

The Delegations:
The number of delegations listed in Ahl Al-Maghazi were over seventy. Investigating such a large number is not an accessible thing; besides stating them in detail is not of a great benefit. Therefore, I am going to reveal an expose about what is historically wonderful or highly significant. Anyway a reader should always keep in mind that whilst the majority of tribes arrived in Medina after the conquest, there were also pre-conquest delegations.
1. The delegation of ‘Abdul Qais: This tribe had two arrivals. The first was in the fifth year of Al- Hijra or before that date. Munqidh bin Haiyan, a member of that tribe, used to trade in Medina. So, as soon as he heard of Islam when he had arrived in it for trading — that was after the migration — he embraced Islam and carried a pledge from the Prophet* to his people who eventually became Muslims too. Thirteen or fourteen of them came to the Prophet* in one of the Hurum Months. It was then that they asked the Prophet*’s advice about the Faith and drinks. Their chief was Al-Ashaj Al-Usri, to whom the Prophet* said: “You have two qualities that Allah likes: They are deliberateness and clemency.”
2. Their second arrival was in the Year of Delegations. They were forty men. Al-Jarud bin Al-‘Ala’ Al- ‘Abdi, who was Christian but turned to be a good Muslim, was one of that group.
3. Daws Delegation: The arrival of this tribe was in the early times of the seventh year and that was when the Prophet* was in Khaibar. At-Tufail bin ‘Amr Ad-Dawsi, that we have already talked about and explained how he became a Muslim at the time the Prophet* was in Mecca. He went back home to his people where he kept calling people to Islam but they tarried till he despaired of them and returned to the Prophet* and asked him to invoke Allah against Daws but the Prophet* invoked Allah to guide Daws. Later on, Daws embraced Islam. So At-Tufail arrived in Medina accompanied by seventy or eighty families of his people in the early times of the seventh year of Al-Hijra, at the time that the Prophet* was at Khaibar, so he overtook him there.
4. Farwah Bani ‘Amr Al-Judhami’s messenger: Farwah was an Arab leader in the Byzantine army. He was a Byzantine agent ruler by proxy on the Arabs allied to the Byzantines. His home was at Mu‘an and the surrounding area of Ash-Sham lands. Seeing the stamina and courage of the Muslims he became a Muslim. The battle of Mu’tah — which took place in the eighth year of Al- Hijra — compelled his admiration. He sent a white mule gift with a messenger of his to the Prophet* to inform him of his conversion into Islam. When the Byzantines learnt of his embracing Islam, they sent him to prison. At first they gave him an opportunity to choose one of the two — “either he defects from Islam or death shall be his punishment.” Refusing to defect they crucified him and cut his neck at a water (fountain) called ‘Afra’ in Palestine.
5. Suda’ Delegation: The arrival of this delegation was after the departure of the Prophet* from Al-Ji‘ranah in the eighth year of Al-Hi. It was because the Prophet* had already dispatched a mission that comprised four hundred Muslims and asked them to go to where Suda’ was. Suda’ was (a fresh-water fountain) in Yemen. While the mission was camping there at the starting point of a canal. Ziyad bin Al-Harith As-Suda’i learned of their stay, so he came to the Prophet* and said: “I have come to you as a deputy of my people, so tell your army to go back and I guarantee of my people.” The army were sent away off the canal. In his turn As-Suda’i went back, cherished and urged his people to come and meet the Prophet* . Eventually fifteen of them came and pledged allegiance to him as true Muslims. Returning home, they in their turn, urged the rest to be Muslims. Thus Islam spread among them. Later on, a hundred men joined the Prophet* in Hajjatul-Wada‘ (Farewell Pilgrimage.)
6. The arrival of Ka‘b bin Zuhair bin Abi Sulma: Ka‘b who was a member of a family of poets, was considered one of the most poetic Arab poets. He used to satirize the Prophet* when he wasn’t a Muslim. In the eighth year of Al-Hijra and at the time that the Prophet* had already gone back from At-Ta’if invasion, Bujair bin Zuhair wrote a letter to his brother Ka‘b warning and advising him: “The Prophet* had killed some men in Mecca who used to satirize and harm him, and that the other poets who had survived fled in all directions for their lives. So if you want to save your skin, hasten to the Prophet* . He never kills those who resort to him as repentant. If you refuse to do as I tell, it is up to you to try to save your skin by any means.” The two brothers corresponded with one another for a long time till Ka‘b was awkward and felt as if the earth had constrained on him. Arriving in Medina, he stayed at a man’s house from Juhainah as a guest. They performed the dawn prayer together; but when he was about to leave, the man suggested that he go to the Prophet* . He went there, sat by him, put his hand in his. The Prophet* who had never seen Ka‘b before, did not recognize him. Ka‘b then said: “O, Prophet*! Ka‘b bin Zuhair has come to you as a repentant Muslim; will he be secure and forgiven if I fetch him?” The Prophet* said, “Yes.” “I am Ka‘b bin Zuhair,” said he. Upon hearing that one of the Helpers rose to his feet and asked the Messenger’s allowance to cut his throat. “Leave him alone!” Said the Prophet* , “He has become a repentant Muslim after his disposal of the past.” Ka‘b then recited his well-known poem “Su‘ad appeared...” in which he praised the Prophet* , thanked him and apologized for the wrongs he had done. He acknowledged Muhammad’s mission. Both Emigrants and Helpers were spoken of in this poem but differently. He praised the Emigrants but criticized the Helpers, for one of them demanded a Prophet*’s permission to kill him. Later on Ka‘b tried to compensate for that by praising the Helpers too but that was in another poem.
7. ‘Udharah Delegation: This delegation which consisted of twelve men, had arrived in Medina in Safar, the ninth year of Al-Hijra. They spent three days there. One of them was Hamza bin AnNu‘ man. When they were asked who they were, they said “We are Bani ‘Udharah, the foster brothers of Qusai to his mother. We are the ones who supported Qusai, and removed Khuza’a and Bani Bakr from the bosom of Mecca. We have relatives and kinspeople.” So the Prophet* welcomed them and gave good tidings to them, which was Ash- Sham Conquest; but he, on the other hand, forbade them from consulting a soothsayer and from eating the slain animals they slaughtered. Eventually they became Muslims, stayed there for several days then went back. 8. Bali Delegation: Their arrival was in Rabi‘ Al-Awwal, the ninth year of Al-Hijra. They embraced Islam, stayed in Medina for three days. Their chief Abu Ad-Dabeeb wondered whether hospitality was rewarded by Allah. The Prophet* said: l ¡ “Yes, and so is any charity you offer to poor or rich people that is Sadaqah.” He also inquired about the time allotted to hospitality. “Three days,” said he. “What about the stray ewe?” The Prophet* said: “It is either yours or your brother’s, otherwise it goes to the wolf.” He inquired about the stray camel. “It is not of your business. Leave it alone! Its owner will try to find it.”
8. Thaqif Delegation: Their arrival was in Ramadan, the ninth year of Al-Hijra, after the return of the Prophet* from Tabuk. As to how they became Muslims, this could be deduced from the following:
9. Their chief ‘Urwah bin Mas‘ud Ath-Thaqafi came to see the Prophet* after the latter’s return from At-Ta’if in Dhul-Qa‘dah in the year 8 A.H. ‘Urwah became a Muslim. He thought that when he will tell his people and call them to embrace Islam, they would obey him, because he had always been an obeyed Master. He was even more beloved to them than their own firstborn. But contrary to that, when he called them to Islam they shot arrows at him from everywhere and killed him. They remained as they were for months before they started discussing the situation again among themselves. Upon realizing that they were incapable of fighting the neighbouring Arabs who had paid allegiance to the Prophet* and converted to Islam, they made up their mind to dispatch a man to the Prophet* . They concluded that ‘Abd Yalail bin ‘Amr would be the right messenger. ‘Abd refused to do such a thing lest they should kill him as they had killed ‘Urwah. “I will not do such a thing till you send some other men with me,” said ‘Abd. So they sent two men of their allies and three others from Bani Malik. The six of them including ‘Uthman bin Abi Al-‘As Ath- Thaqafi who was the youngest among them all.
When they entered into the Prophet*’s audience, a tent was pitched up in a corner of the mosque so that they might listen to the Qur’an and see people at prayer. During their stay they came again and again to the Prophet* who kept on calling them to embrace Islam, till their chief asked the Prophet* to enter into a peace treaty between him and Thaqif by means of which he allows them to commit fornication, drink wine and deal with usury. They also asked him not to injure their tyrant idol “Al-Lat” or to oblige them to perform the prayer. Finally they insisted that they would not knock down the idols themselves. But the Prophet* turned down all their requests. They went aside to council. Realizing that there were no other alternatives they yielded and professed Islam. The only condition that they insisted on was that the demolition of Al-Lat should be dealt with and handled by the Prophet* whereas Thaqif should in no way knock it down themselves. The Prophet* agreed and took a pledge with them.
Being the most attentive and the keenest to study jurisprudence and learn Qur’an, ‘Uthman bin Abi Al-‘As was appointed by the Prophet* a prince on his people. His keenness and carefulness to learn the Qur’an and study jurisprudence were clearly discernible through his behaviour during their stay.
Everyday morning, the group of delegates used to go and see the Prophet*. Being the youngest one, ‘Uthman bin Abi Al-‘As was left behind with their camels and things to keep an eye on. At noon when they came back and slept, ‘Uthman used to go to the Prophet* in order to learn the Qur’an and inquire about religious matters. If it happened that the Prophet* was asleep, he would then go to Abu Bakr for the same purpose. With the pof time, he turned out to be a source of blessing to his people. For at the Apostasy Times (Ar-Riddah) when Thaqif were determined to apostatize, he addressed them saying: “O, folkmen of Thaqif! You have been the latest at embracing Islam, so do not be the first to apostatize.” Consequently they gave up apostasy and clung fast to Islam.
The group of delegates returned home but they were determined to conceal the truth for a while. They told their people to expect fight at any moment. They pretended to be grieved and depressed. They claimed that the Prophet* demanded that they should embrace Islam and abandon adultery, drinking wine and dealing with usury and some other things, or else he would fight them. Seized by the arrogance and zeal of Al-Jahiliyah (pre- Islamic traditions), Thaqif remained for days intent on fighting. Then Allah cast terror and dismay in their hearts in such a way that they gave up fighting and thought that the delegation should go back to him and announce their approval. It was until then that the group of delegates told them the truth and revealed the items of their peace-talk with the Prophet*, consequently Thaqif embraced Islam.
The Prophet* sent some men to demolish the idol called “Al-Lat” under the command of Khalid bin Al-Waleed. Al-Mugheerah bin Shu‘bah, stood to his feet, held the hoe and the ax and said: “By Allah, I will make you laugh at Thaqif.” He struck with them, and pretended to fall down while running. The people of Thaqif trembled at that sight and said: “May Allah dismay Al-Mugheerah off. The goddess has killed him.” Hearing that Al-Mugheerah leapt up to his feet and said: “May Allah bring shame on you. Al-Lat is nothing but a mass of dirt and stones.” Then he struck the door and broke it. He mounted its highest wall, and so did the other men. They knocked Al-Lat down till they levelled it with the ground. Then they dug up its foundation and brought out its jewels and garments; to the great astonishment of Thaqif. Khalid bin Al-Waleed and his group came back to the Prophet* carrying Al-Lat’s jewels and garments. The Prophet* distributed them and thanked Allah for helping his Prophet* and solidifying his religion.

Main Topic: Selected verses from the Start of Surah Yusuf
“Alif-Laam-Raa. These are the verses of the clear Book. Indeed, We have sent it down as an Arabic Qur'an that you might understand. We relate to you, (O Muhammad), the best of stories in what We have revealed to you of this Qur'an although you were, before it, among the unaware. (Of  these stories mention) when Yusuf said to his father [i.e. Ya'qub]: "O my father, indeed I have seen [in a dream] eleven stars and the sun andthe moon; I saw them prostrating to me." He, (Yaqub) said, "O my son, do not relate your vision to your brothers or they will contrive against you a plan. Indeed Shaytan, to man, is a manifest enemy" [TMQ: 9, 1-5]
Just talking about a few verses from Surah Yusuf to demonstrate how complex and multi-levelled the meanings are and how important it is to know the Arabic in order to understand these fully. This is just a short taster! Revealed during the ‘Year of Grief’.
In the Arabic, the work ‘tilka’ is used and this demonstrative noun is used to point to something far away from the speaker, emphasising the Qur'an is being revealed from the Protected Tablet (al-I-awh al-Mahfi). Something ‘far away’ rather than ‘haa-thee’ which is near.
The word ‘mobeen’ - Here Allah describes the Qur'an as "clear". A characteristic of the Qur’an
‘Inna’ - This is analogous to what in English is called the "royal we". It does not mean that Allah is more than one. It is a feature of literary style in Arabic that a person may refer to himself by the pronoun ‘nahnu’ (we) for respect or glorification. He may also use the word ‘ana’  indicating one person, or the third person ‘huwa’ (he). All three styles are used in the Qur'an
‘Nazala’ indicates that this has come from high to low, that is a higher place to a lower place, from above to below and from Allah to Muhammed.

Characteristics of the best stories:

• a strong theme
• a fascinating plot conflict and resolution - The plot is most often about a conflict or struggle that the main character goes through. Most often, the characters learn or grow as they try to solve their problems. What the characters learn is the theme of the story.
• a coherent structure: The beginning of the story should jump right into the action. The ending of the story should wind up quickly.
• Unforgettable characters
• a well-chosen setting
• an appealing style
• a good story is one that:
• builds resonances with its audience, i.e. touches people in some way by working on their sympathies;
• creates vivid images;
• is a story that one loves and loves to tell or hear.

Other Lessons from these ayah...
The value of learning history while heeding its numerous lessons. Many ayah in the Qur'an reiterate this concept; Allah says: There was certainly in their stories a lesson for those of understanding ...
Many names of surahs in the Qur'an are actually reminders of events of the past that can teach us the importance of historical events and the lessons present in them. There are 30 surahs in the Qur'an with historically related names; it is required of us that we ponder and deliberate upon these stories.
The beginning ayah clearly affirms the nabuwwah (prophethood) of Allah's Messenger.
The ayah illustrates the importance of explaining and translating the Qur'an based on the intended and clear, unambiguous Arabic meanings.
Yusuf’s Lineage
Ibrahim had two sons, Ishaq and Isma’il. All prophets after them were from the descendants of Ishaq, xcept Prophet Muhammad, who was descended from Isma’il:
Yusuf b. Ya’qub b. Ishaq b. Ibrahim (Khalul Allah).
Al-Bukhari and Muslim narrate:  Upon the authority of Abu Hurayrah the Prophet was asked, "'Who is the most honourable of people?" He replied, "the most honourable is the one with the most taqwa." The questioner said, "I am not asking about that," so the Prophet said, "The most honoured is Yusuf, who was a prophet, son of a prophet, son of a prophet, son of Khalil Allah."
In another narration:  Ibn "Umar narrates that the Prophet said of Yusuf:  "[He is] the noble one, son of a noble one, son of a noble one, son of a noble one."
Respect for Parents
Another important lesson from these ayah are respect for parents and how parents and children should interact.
A Muslim child should respect, appreciate and honour his parents at all times. Allah ($6) has mentioned kind treatment of parents alongside the command to worship Him alone, which indicates the importance of honouring one's parents and treating them well. Allah emphasises the status of parents and how they should be treated in many lyEt:
Be good and dutiful: Allah says: And We have enjoined upon man goodness to parents... [Surat al-'Ankabut, 29: 8]. The scholars said: "be dutiful and kind to parents" means: treat them kindly in all ways, in word and deed.
Acknowledge the high status of parents: The importance and high status that Islam has granted to parents is evident from the fact that Allah often mentions the command to worship Him and to be dutiful to one's parents together, as in:  'And We have enjoined upon man [care]for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two year. Be grateful to Me and to your parents; to Me is the [final] destination]. But if they endeavour to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness and follow the way of those who turn back to Me [in repentance]. Then to Me will be your return, and I will inform you about what you used to do.” [Surat Luqman,31:14-15]
Obey them, and ask forgiveness for them: Islam teaches a child to obey his parents, to do as they ask and to refrain from what they tell him not to do, on condition that it does not contradict the teachings of Allah. Furthermore Allah commands us to supplicate for our parents and pray for forgiveness for them, especially when they grow old and weak: “And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], 'uff', and do not repel them but speak to them a noble word. And lower to them the wing of humility out of mercy and say, 'My Lord, have mercy upon them as they brought me up [when I was] small'.[Surat al-Isra,17:23-4]
The scholars said said: "this means, pray for mercy for them, while they are alive and after they die."
Allah has provided us with examples of his messengers and described how they treated their parents with kindness and compassion.

Children’s Feedback & News Topic:
Nil

Bank of Akhirah:
Parents and Children were asked to think about anything they have done over the past week purely for the sake of Allah, with Ihsaan and sincerity. Thus seeking the pleasure of Allah alone. Then put these on a piece of paper and put it in the cardboard Kaaba at the start of the next Study Circle.
Please write them anonymously.
Homework
Seerah ~ Nil
Belief ~ Qur'an: How was the Qur'an protected after the death of the Prophet* ?

16 September

Summary
Seerah: The Battle of Tabuk - Preparations
Previously, neither the Persians nor Christians cared about the Arabs or thought it worth their while invading a ‘backward uncivilised Bedouin people’
The Romans / Byzantines now feared the rise of the Muslims (and Islam)
The Romans announced they would attack the Muslims
The Prophet* mobilised every able bodied Male to fight and spend for the upcoming war
There were good reasons not to go out fighting as the Prophet* had announced their enemy this time
Some Muslims gave generously (Uthman was promised Paradise because of his giving to the Muslim cause)

Belief Pathway: The Origins of Thinking and Why We Need Messengers
The Feral Child and How we think. The need for the Mind, Reality, Senses and Previous Information
There is no such thing as Common Sense?
Why Allah sends Messengers and Prophets – to tell us how best to live our lives
Man is subject to whims and desires and cannot be Just
Prophetic Miracles sent to Prove that these special people (Prophets) are sent from God with a special message
Miracles are not extra-ordinary things but Impossible Events that happen (by the permission of Allah)
Each Prophet was given special Miracles

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 Battle of Tabuk
The invasion and the conquest of Mecca was considered a decisive one between the truth and the error. As a result of which, the Arabs had no more doubt in Muhammad’s mission. Thus we see that things went contrary to the pagans’ expectations. People started to embrace Islam, the religion of Allah, in great numbers. It can also be deduced out of the enormous number of people who shared in the Hajjatul-Wada‘ (Farewell Pilgrimage). All domestic troubles came to an end. Muslims, eventually felt at ease and started setting up the teachings of Allah’s Laws and intensifying the Call to Islam.

Underlying Reasons: Politics behind the Battle
Previously, neither the Persians nor Christians cared about the Arabs or thought it worth their while invading a ‘backward uncivilised Bedouin people’. Now te Muslims were united and had a State and were spreading their message and this could disrupt their important trade routes (Syria etc). The Byzantine power, which was considered the greatest military force on earth at that time, showed an unjustifiable opposition towards Muslims. As we have already mentioned, their opposition started at killing the ambassador of the Messenger of Allah , Al-Harith bin ‘Umair Al-Azdi, by Sharhabeel bin ‘Amr Al-Ghassani. The ambassador was then carrying a message from the Prophet* to the ruler of Busra. We have also stated that the Prophet* consequently dispatched a brigade under the command of Zaid bin Haritha, who had a fierce fight against the Byzantines at Mu’tah. Although Muslim forces could not have revenge on those haughty overproud tyrants, the confrontation itself had a great impression on the Arabs, all over Arabia. Caesar — who could neither ignore the great benefit the Mu’tah Battle had brought to Muslims, nor could he disregard the Arab tribes’ expectations of independence, and their hopes of getting free from his influence and reign, nor he could ignore their alliance to the Muslims — realizing all that, Caesar was aware of the progressive danger threatening his borders, especially Ash-Sham-fronts which were neighbouring Arab lands. So he concluded that demolition of the Muslims power had grown an urgent necessity. This decision of his should, in his opinion, be achieved before the Muslims become too powerful to conquer, and raise troubles and unrest in the adjacent Arab territories.
Not long after the battle of Hunayn the Emperor Heraclius had restored the Holy Rood to Jerusalem, and this marked the final fulfilment of the victory of the Byzantines over the Persians - the victory which the Revelation had predicted and of which it had said that day the believers will rejoice. There was indeed cause for rejoicing that the Persians had been forced to evacuate their troops from both Syria and Egypt. But as regards Syria, one danger seemed to have been replaced by another. It was from that direction alone that the new Islamic state appeared to be threatened. There were growing rumours in Medina that Heraclius had advanced a year's pay to his army in view of a lengthy campaign against Yathrib. It was said, moreover, that the Byzantines had already marched south as far as Balqa' and had mustered the Arab tribes of Lakhm, Judham, Ghassan and 'Amilah.
This state alertness manifests clearly the seriousness of the situation that Muslims began to experience. The seriousness of the situation was confirmed to a large degree by the hypocrites behaviour, when news about the Byzantines’ preparations reached Medina. The fact that the Messenger of Allah won all the battles he fought, and that no power on earth could make him terrified, and that he had always proved to be able to overcome all the obstacles that stood in his way - did not prevent the hypocrites, who concealed evil in their hearts, from expecting an affliction to fall upon the Muslims and Islam. They used to harbour evil and ill-intentions against the whole process of Islam and the Muslims.
The Prophet* announced an expedition against the Byzantines, and set about mustering by far the largest and best equipped army which he had led. Hitherto it had been his practice not to divulge his true objective at first, and to keep preparations as secret as possible. But this time .there was no attempt at secrecy, and orders were sent to Mecca and to the allied tribes that they must send at once to Medina all their available armed and mounted men for the Syrian campaign.
A magnified image of the prominent danger threatening the Muslims life was carried to them by the Nabateans who brought oil from Ash-Sham to Medina. They carried news about Heraclius’ preparations and equipment of an enormous army counting over forty thousand fighters besides Lukham, Judham and other tribes allied to the Byzantines. They said that its vanguard had already reached Al-Balqa’. Thus was the grave situation standing in ambush for the Muslims. The general situation was aggravated seriously by other adverse factors of too much hot weather, drought and the rough and rugged distance they had to cover in case they decided to encounter the imminent danger.
 
Preparing for the Battle of Tabuk
It was the beginning of October in the year AD 630. The season was always a hot one, but that year there was a drought and the heat was more oppressive than usual. It was also the time when there was much ripe fruit to be eaten, so that there were two reasons for not wanting to take part in the expedition; and a third reason was the formidable reputation of the imperial legions.
The Messenger of Allah’s concept and estimation of the situation and its development was more precise and accurate than all others. He thought that if he tarried or dealt passively with the situation in such a way that might enable the Byzantines to paddle through the Islamic controlled provinces or to go as far as Medina, this would — amid these circumstances — leave the most awful impression on Islam as well as on the Muslims’ military credibility. The pre-Islamic beliefs and traditions (Al-Jahiliyah) which were at that time dying because of the strong decisive blow that they had already had at Hunain, could have had a way to come back to life once again in such an environment. The hypocrites who were conspiring against the Muslims so that they might stab them in the back whereas Byzantines would attack them from the front. If such a thing came to light and they succeeded in their evil attempts, the Prophet* and his Companions’ efforts to spread Islam would collapse and their profits which were the consequences of successive and constant fights and invasions would be invalidated. The Messenger of Allah realised all that very well. So — in spite of the hardships and drought that Muslims were suffering from — the Prophet* was determined that the Muslims should invade the Byzantines and fight a decisive battle at their own borders. He was determined not to tarry at all in order to thwart any Roman attempt to approach the land of Islam.
 
How some people responded to the call of the Prophet*
When the Messenger of Allah had made up his mind and took his final decision, he ordered his Companions to get ready for war and sent for the Meccans and the other Arab tribes asking for their assistance. Contrary to his habit of concealing his real intention of the invasion by means of declaring a false one, he announced openly his intention of meeting the Byzantines and fighting them. He cleared the situation to his people so that they would get ready, and urged them to fight in the way of Allah. On this occasion a part of Surat Bara’a (Chapter 9 — The Repentance) was sent down by Allah, urging them to steadfastness and stamina.
On the other hand, the Messenger of Allah cherished them to pay charities and to spend the best of their fortunes in the way of Allah. No sooner had the Muslims heard the voice of the Messenger of Allah calling them to fight the Byzantines than they rushed to comply with his orders. With great speed they started getting ready for war. Tribes and Clans from here and there began pouring in Medina. Almost all the Muslims responded positively. Only those who had weakness at their hearts favoured to stay behind. They were only three people. Even the needy and the poor who could not afford a ride came to the Messenger of Allah asking for one so that they would be able to share in the fight against the Byzantines. But when he said: • “...‘I can find no mounts for you’ they turned back while their eyes overflowing with tears of grief that they could not find anything to spend (for Jihad).” [9:92]
The Muslims raced to spend out money and to pay charities to provide this invasion. ‘Uthman, for instance, who had already rigged two hundred, saddled camels to travel to Ash-Sham, presented them all with two hundred o(of gold) as charity. He also fetched a thousand dinars and cast them all into the lap of the Messenger of Allah , who turned them over and said: “From this day on nothing will harm ‘Uthman regardless of what he does.” Again and again ‘Uthman gave till his charity toped to nine hundred camels and a hundred horses, besides the money he paid.
Abdur Rahman bin ‘Awf, on his side, paid two hundred silver ounces, whereas Abu Bakr paid the whole money he had and left nothing but Allah and His Messenger as a fortune for his family. ‘Umar paid half his fortune. Al-‘Abbas gifted a lot of money. Talhah, Sa‘d bin ‘Ubadah and Muhammad bin Maslamah, gave money for the welfare of the invasion. ‘Asim bin ‘Adi, on his turn, offered ninety camel-burdens of dates. People raced to pay little and much charities alike. One of them gave the only half bushel (or the only bushel) he owned. Women shared in this competition by giving the things they owned; such as musk, armlets, anklets, ear-rings and rings. No one abstained from spending out money, or was too mean to grant money or anything except the hypocrites: “Those who defame such of the believers who give charity (in Allah’s cause) voluntarily, and those who could not find to give charity (in Allah’s cause) except what is available to them, so they mock at them (believers).” [9:79]
On grounds of illusory hopes of destroying this great religious edifice, they erected a hotbed of conspiracy and intrigue in the form of a mosque — Masjid-e-Darar (the mosque of harm). They approached the Prophet* with the request that he should come and consecrate the place by praying in it himself. As he was at the moment about to start for Tabuk, he deferred compliance with their request till his return. Meanwhile he came to know through Divine Revelation that it was not a Mosque for devotion and prayer but a meeting place for the anti-Islamic elements. On his return, therefore, the Prophet* sent a party to demolish the new structure – and we’ll talk about this in a later circle (InshaAllah).

Main Topic: Belief Pathway ~ Thinking and Why We Need Messengers
 
How We Think: The Curious Case of The Feral Child
In the Belief Pathway we talked last week about how people should think and ponder about the Universe and they will come to the conclusion that there is a Creator. Hence, it is important to think about thinking! Is there anything called ‘common sense’ – or universally shared ideas that ALL humans have. To discuss this we examined (via the homework) the curious case of the feral child:
Whilst talking about ‘thinking’ and realising the Creator’s existence we talked about the mythical child brought up by wolves or in a jungle – why is this child incapable of proper thought
Some people think it’s a bad thing to put your hand in fire – or walk naked into a thorny bush – but these are learned behaviours / knowledge as opposed to innate knowledge. The child brought up in the jungle (excepting Mowgli [Jungle Book] and Tarzan [King of the Jungle] – who are fictitious characters) will only react to the stimulation he/she receives and will not be able to piece together cogent thoughts. They will survive but not think! So the question arises – how do we think?
Without going into too much detail, the things we need to think are:
•    The Mind (brain)
•    The Reality around us
•    The Senses (to interact or interface the two)
But these are not enough. We also need to have some previous information or knowledge about things:
•    Previous information or knowledge
If we extrapolate where al this original knowledge first came from – it was not learned from the nature of reality but taught to humans. When??
Although the Muslims do have that which proves that the presence of precedent knowledge about a matter is indispensable in recognising it and although this is correct, to consider this fact a description of reality – and considering that the aim is to compel all humans to the definition of reason – it would be imperative to have the definition of reason based upon the sensed and tangible reality. This is because the aim is to compel all human beings, not just the Muslims from amongst them.
Allah says: “And He taught Adam the names of all things, He then placed them before the angels and said: ‘Tell me the names of these if you are right.’ They said: ‘Glory be to You, we have no knowledge save for what You have taught us. It is You Who is perfect in knowledge and wisdom.’ He said: ‘O Adam, inform them of their names.’ When he had told them Allah said: ‘Did I not tell you that I know the secrets of heavens and earth and I know what you reveal and what you conceal?’ ” T.M.Q. [2-31,32,33]
These verses indicate that precedent knowledge is indispensable in attaining any kind of knowledge. Adam was taught the names or the specifics of things by Allah so that, when they were displayed to him, he recognised them. Hence, the first man, Adam, was given knowledge by Allah and he therefore recognised these things. Had it not been for this knowledge he would not have recognised them. Hence, another argument for the Existence of Allah!
To explain this further: In order to avoid provoking an argument about language and reality, let us look directly at reality. Let us take a child who has sensation but lacks knowledge and let us place before him a piece of gold, a piece of copper and a stone. Allowing for all his sensations partaking in sensing these objects, he still would not be able to perceive them no matter how numerous and no matter how diverse these sensations were. However, if he were given knowledge about these objects and then if he were to sense them, he would use this knowledge to perceive these objects. If this child were to grow up and reach twenty years of age, he would remain like the first day, sensing the objects but unable to perceive them no matter how developed his brain became, because what makes him perceive is not the brain, but rather the precedent knowledge with the brain and with the reality that he senses. Let us also take a four-year-old child who is yet to see a lion, a dog and an elephant or hear about them, and who is also yet to see scales or hear about them. If we were to show him a lion, scales, a dog and an elephant, or if we were to show pictures of a lion, scales, a dog and an elephant and then ask the child to identify any of these things or their names or what they are, he would not be able to recognise anything and he would not be able to generate any rational process towards these things. Also, if we were to teach him their names by heart, but in isolation from these things and without any link between them and their names, and if we were to afterwards display these things in front of him and tell him: “Here are their names, i.e. the names that you had memorised are names for these things”, he would still be unable to recognise any of their names.
However, if we were to give him the name of each one of these things and guide him towards its reality or towards the picture of that reality and then linked the name to that reality until he learnt the names with each name linked to its own reality, he would then be able to perceive each thing by its name, i.e. to perceive what that thing is: If asked, “Is it a lion, or scales?” he would not make mistakes and, if we attempted to confuse him, he would not go along with us but he would persist that this is a lion, in reference to the lion and its picture and that these are scales, in reference to the very scales and their picture, and so on. Hence, the issue is neither related to reality nor is it related to the sensing of reality. It is rather related to the precedent knowledge about reality, i.e. the knowledge linked to reality according to his knowledge, or related to reality according to his own knowledge. Hence, precedent knowledge about reality or the precedent knowledge related to that reality is a fundamental and an essential condition for the rational process to be occasioned, i.e. a fundamental and a basic condition for reason to exist.
This is with regard to rational perception; as for sensory perception, it stems from the instincts and the organic needs. Also, whatever occurs in animals occurs in man as well. Man would recognise after giving him an apple and a stone repeatedly that the apple is edible and the stone is not. Likewise, a donkey would recognise that barley is edible and that sand is not. However, this distinction is neither thought nor perception, rather it is related to the instincts and the organic needs and it is existent in animals as it is existent in man. Hence, it is impossible to occasion thought unless the precedent knowledge was available together with the transmission of reality via the senses to the brain.
 
Why Allah sends Messengers and Prophets
Mankind is driven to satisfy his organic needs (eating, drinking, sleeping) and his instincts (worship, reproduction/species, survival), and without any form of criterion for right and wrong surely he will go astray. The annals of history are full of man's oppression of man. Greed, selfishness, killing, monopoly, and vice are manifestations of man fulfilling his survival instinct. If man is prepared to go as far as killing others in satisfaction of his needs, then surely man is in need of control over his actions. Without a criterion for action the striving for satisfaction of mans needs will lead him to constant conflict with others. One man's freedom is another’s slavery. God has not left man to his own devices, man has never been free to undertake his life in whichever way he feels best. It is wholly consistent with our perception of man as being limited, dependant and imperfect, that for man to bring his own way, his own system, would be false, due to man's limited understanding of life. Man is always subject to bias, disparity, differences, contradictions and the influence of his current environment, hardly a basis for complete impartiality and absolute truth. Any man made system will suffer from these same bias, disparity, differences, contradictions and influence. The example of modern day politicians and their links with the business community serves as a reminder of how the supposedly impartial nature of the political function can be abused.
The religiousness instinct within man serves as a reminder to us of how mankind can be diverted from his true goal in life. History shows us many instances of man worshipping the Sun, Stars, Fire, Stone idols, and more recently books, writers, leaders and material things. Faced with this strong instinct of dependence/sanctification man strives to satisfy this need, but without a system or clear guidance in this matter purely intuitive or instinctive acts of worship have led man astray. Man must use his mind to establish the source of the correct form of sanctification/worship. It is not possible for a limited being to comprehend an unlimited being, therefore the Creator has given mankind communication through a channel that is clear for him. God has sent Prophets and Messengers (Prophets with the divine law) to mankind to give guidance in all of our affairs. The Prophets were each given miracles which proved to mankind the authenticity of their Prophethood. So we see that Musa (Moses) was given the power of magic, when his staff was thrown down and turned to a snake devouring the staffs of the magicians. Or similarly Isa (Jesus) was given the ability to cure the sick. The miracle given to Muhammad (pbuh) was the Qur'an, the word of God. As only the Messengers of God are given the Divine Law of God (Ahkam Shar'iyah) then Muhammad must definitely be the Prophet and Messenger of God. To prove this point comprehensively we must examine critically the Qur'an.
 Thus if this organisation of society was left to man, the system would be liable to disparity, differences and contradiction and would lead to man's misery. Therefore, this system must come from Allah. It follows that since the Creator, Allah (swt) has created man, life and the universe, there must have been a purpose for the creation and a means, i.e. systems, by which to achieve it. The obvious questions that proceed are:
•    How does man receive the purpose, rules and regulations, given by the Creator, by which he is to govern and understand his life?
•    In what form are these rules and regulations received by man?
Clearly, either man communicates with the Creator or that the Creator communicates with us to explain our existence. Man, however, is limited and unable to comprehend or perceive the unlimited and as such cannot communicate with the Creator. This obvious fact therefore, means that the communication had to come from the Creator. Throughout history, there have been messengers and prophets, men sent from the Creator, bringing laws or revelation on how man should conduct his life. They were given miracles which proved to mankind that they were bringing revelation. A miracle is something which goes against the laws of nature. For example prophet Musa (Moses) had a stick which parted the Red Sea. Prophet Isa (Jesus) had the ability to cure the sick by just touching them. But how do we know if these messengers existed? The miracles performed by the above prophets were only miracles for that specific period of time. But how do we know that they were not just legends or fables? They are not proof for us. So what miracle do we have right now to convince us and guide us through our lives?
Children's feedback:
Respect - for parents and children
Importance of Salah (Prayer)

News Topic:
Responding to the anti-Islam YouTube video

Homework:
Seerah: Who did the Prophet* leave behind in Medina and why was he upset about this?
Belief: What is the miracle of the Qur'an, and what are the miracles in the Qur'an?