07 October 2012
Summary
Seerah: Story of Ka’b ibn Malik and the Battle of Tabuk
The Prophet* set out to fight the Romans – but it was a test for the Muslims due to the season, harvest, enemy, journey
Ka’b was a leader of his people and one of the 12 Nuquba (people who pledged allegiance to the Prophet* in Aqabah) that helped to establish the Islamic State
Ka’b missed Badr but preferred Aqabah
The 30,000 Muslims needed to prepare for the long hard journey
Ka'b was able to go but kept delaying preparing
Ka'b's procrastination casued him to miss the army when it left
Only hypocrites and elderly/infirm left behind in Medina
Ka'b panics when he hears the Prophet is returning and is told to lie
Hypocrites give their excuses and the Prophet seeks their forgiveness but leaves their hearts to Allah
Ka'b, well-known poet, decides not to make up an excuse and to tell the truth: He has no excuse
Ka'b and 2 others are boycotted for a total of 50 days
Ka'b feels the city is alien and feels constricted in his repentance
The non-Muslims try to recruit Ka'b and divide the Muslims
Allah then accepts his repentance and Ka'b is overjoyed, and the other 2 men
Ka'b gives away most of his wealth and vows never to lie again
The hypocrites are condemned to Hellfire by Allah
Lying, delaying and putting things off is a bad thing
Seerah of Muhammed*
*: May the peace blessings and Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an
Battle of Tabuk (4) – Story of Ka’b ibn Malik
Story of Ka’b ibn Malik and the Battle of Tabuk
After the Conquest of Makkah, Caeser - Ruler of Byzantium, which was considered the greatest military force on earth at the time - could no longer turn a blind eye to the activities of the Muslims. He was anxiously aware of the Arab tribes' expectations of independence, and their hopes of getting free from his reign and influence. They could not ignore the alliance of the Arab tribes on his borders to the Muslims. So he concluded that the 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. Thus, Caeser raised a huge army of Byzantine and pro-Roman Ghassanide tribes to launch a decisive bloody battle against the Muslims. News of this army reached the Muslims and much fear spread in their hearts. After much deliberating on the situation, the Prophet* made up his mind and ordered his companions to prepare for war. No sooner had the Muslims heard the voice of the Prophet calling them to fight the Byzantines, than they rushed to comply with his orders. Almost all the Muslims responded positively. Only those who had weakness in their hearts favoured to stay behind. They were only three people. Their story is told below:
Due to its particular circumstances, this invasion was a particularly severe trial provided by Allah only to try the believers' faith and sort them out from the others. This is Allah's permanent Will in such circumstances. In this respect He says: "Allah will not leave the believers in the state in which you are in now, until He distinguishes the wicked from the good..." [Qur'an 3:179]
Lagging behind and hanging back from full participation in that invasion amounted to a degree of hypocrisy. Whenever the Prophet* was informed of a man's lingering, he would say: "Leave him alone! If Allah knows him to be good, He will enable him to follow you; but if he were not so, Allah would relieve us of him."
Nobody stayed behind except those who were either hindered by a serious excuse or the hypocrites who told lies to Allah and His Messenger. Some of those hypocrites' lingering was due to an excuse based on forgery and delusion. Some others tarried, but didn't ask for instant permission. But there were three believers who unjustifiably lingered. They were the ones whose faith Allah tried, but later He returned to them in Mercy and accepted their repentance. One of the believers' stories is recorded below:
The Hadith of Ka’b
It has been related by 'Abdullah bin Ka'b bin Malik, who became Ka'b's guide from amongst his children - when he became blind. He said: I heard Ka'b bin Malik speaking about the incident concerning his non-participation during the Battle of Tabuk.
Ka'b said: I was not absent from the Prophet* during any campaign that he fought in, except the Battle of Tabuk. Nevertheless, I was absent from the Battle of Badr. However, no individual was admonished for non-participation. Indeed, the Prophet* departed in search of a caravan of the Quraish, thereafter certain events took place until Allah assembled the two armies unexpectedly. Verily, I witnessed the night of Al-'Aqabah (the pledge) with the Prophet*, the night wherein we pledged our allegiance to Islam. Furthermore I would not exchange it for participation in the Battle of Badr, regardless of the fact that the Battle of Badr is deemed more noteworthy amongst the people. In relation to my news: I had never before been stronger nor wealthier than at the time I remained behind the Prophet during that campaign. By Allah - I had never before been in possession of two she-camels, until the time of the battle.
The Prophet* would conceal his intention to embark upon a military expedition by making reference to other campaigns, until the time for that expedition arrived.
The Prophet* conducted that expedition during a season of extreme heat, undertaking a lengthy journey through desert terrain. In addition, the enemy was great in number. Thus, the Prophet clarified the matter to the Muslims, in order that they prepare themselves adequately for their campaign, and he informed them of their intended destination. The Prophet* was accompanied by a considerable number of Muslims, whose names could not be recorded in a book. Ka'b continued: Any individual who wished to remain absent would assume that his absence would pass unnoticed, unless it was revealed by Allah by means of Divine Revelation. The Prophet* undertook that expedition during a season wherein the fruit had ripened and the shade had become pleasant.
The Prophet* and the Muslims equipped themselves with the necessary provisions. I too departed in order to prepare myself, however I returned without accomplishing anything. I would say to myself: I am able to prepare myself. Hence, I continued to postpone my preparations. However the people occupied themselves in earnest with the journey, until the day arrived wherein the Prophet* and the Muslims proceeded to depart. However I had not completed any part of my preparations. I said to myself: I shall prepare myself in one or two days after his departure, and then I will join them.
The morning after their departure, I set out in order to equip myself. However, I returned without completing anything. The following morning, I set out again, nevertheless, but I returned without accomplishing anything. This continued until they hastened towards the battle, and the campaign had passed by. Nevertheless, I intended to depart and reach them, would that I had done so! However, I was not destined to do that.
After the departure of the Prophet* I would enter amongst the people and it would become a cause of sadness for me. For I did not see except the one suspected of being a hypocrite, or the weak and infirm whom Allah had excused from participation.
The Prophet* did not remember me until he arrived in Tabuk. He was sitting amongst his people in Tabuk and asked "What happened to Ka'b?" A man from amongst the tribe of Bani Salimah responded: "O Messenger of Allah, he was hindered by his garments and pleasure for his clothes and his self."
Mua'adh bin Jabal said: "What a wretched statement you have uttered. O Messenger of Allah, we do not know of him save goodness."
Hence, the Prophet* became silent. Whilst he was in that position, he saw a man clothed in a white garment real in essence (not merely a desert mirage). The Prophet* said: "May it be Abu Khaythama al-Ansaaree, he was the one who donated a measure of dates when the Munaafiqeen (Hypocrites) defamed him."
Ka'b bin Malik continued: When I learned that he had turned in order to return, I was consumed by distress, and started therefore to invent lies. I started to question myself: With what can I avoid his anger tomorrow? I sought assistance from every individual of sound mind and judgment from amongst my family.
When it was mentioned that the Messenger of Allah's arrival is imminent, the false excuses vanished from my mind. I recognized that I could not liberate myself from this predicament by means of falsehood. I therefore resolved to speak the truth.
The Prophet* arrived the following morning. It was a practice of the Prophet that upon returning from a journey, he would proceed towards the Mosque and perform a two rak'ah prayer therein, and then sit amongst the people. After those matters had taken place, the absentees approached him. They started to present their excuses and take oaths to that effect. There were over eighty men in number. The Prophet* accepted their excuses, their oaths, and sought forgiveness on their behalf. In addition, he entrusted unto Allah their secret affairs. Thereafter I approached him, and conveyed the greeting upon him. He smiled - the smile of the one enraged. Then he said: "Come forward." I therefore approached him walking until I was sitting before him. Then he said: "What prevented you from accompanying us? Had you not purchased a riding animal?"
I responded: "Of course O Messenger of Allah. However, by Allah, if I was in the presence of any other man from amongst the inhabitants of this World, I would avoid His wrath by presenting an excuse for I have been granted the ability to speak in an eloquently persuasive manner. However, I am aware that if I utter a lie today in order to seek your pleasure, certainly Allah will cause you to become enraged with me in the future. Alternatively, if I inform you of the truth, thereby causing you to become angry, I may nevertheless hope for Allah's Pardon. No, By Allah I have no excuse to present. I had never before been stronger nor wealthier than during the time I neglected to accompany you."
The Prophet* replied: "In relation to this man - he has spoken the truth. Therefore, stand until Allah pronounces judgment in this matter." I therefore stood, a group of men from the tribe of Bani Salimah became disorderly and started following me. They addressed me: "By Allah - we have not known you to commit a misdeed. Verily you erred in not excusing yourself before the Prophet* in a similar manner to the other absentees who excused themselves. The Messenger of Allah's action of seeking forgiveness for your misdeed would have been sufficient for you." They continued to reprimand me until I desired to return to the Prophet and fabricate a lie against myself (contradict my story). However I questioned them: "Is there any other individual in a similar position?" They responded: "Yes, there are two men who uttered the same statement as you and both received the same directive as you did." I asked: "Who are these two men?" They answered: "Murarah bin al-Rabee' and Hilaal bin Umayyah al-Waaqifee."
By their statement, they had made reference to two virtuous men who had participated in the Battle of Badr, and were examples to be followed. After they had mentioned these two men I remained steadfast upon my original statement.
Thereafter, the Prophet* prohibited the Muslims from speaking to us -namely the three individuals from amongst us who had neglected to accompany him. As a consequence the people avoided us and altered their conduct towards us, until the land wherein I lived appeared foreign, not one which I was familiar with. We remained in that state for a period of fifty nights. In relation to my companions - they surrendered themselves to their houses and remained seated therein, weeping. However, I was the youngest and most forbearing of the three, I would therefore exit the house in order to perform the prayer with the other Muslims.
I would wander around the markets, yet no one would speak to me. I would approach the Prophet* and convey the greeting upon him whilst he was sitting amidst his gatherings, which took place upon completion of the prayer. I would question myself: Did his lips move in the act of reciprocating the greeting upon me or not? Thereafter, I would perform the prayer close by him, and look towards him in a surreptitious manner. When I occupied myself with the prayer, he would turn towards me. However, when I looked in his direction, he would avoid me. When this period of estrangement lengthened, I set out to walk until I climbed upon the wall of Abu Qatadah's garden. He was my cousin and amongst the most beloved of people to me. I conveyed the greeting upon him, and by Allah -he did not reciprocate the greeting upon me. Hence, I said: "O Abu Qatadah: I implore you by Allah, are you aware that I love Allah and His Messenger?" He remained silent. I appealed to him by Allah a second time, however he remained silent. Then he responded: "Allah and His Messenger are greater in knowledge." Thereupon tears flowed from my eyes, I turned away and climbed over the wall. He continued: Whilst I was walking in the market in Medina I saw a Christian farmer from amongst the farmers of Shaam, who had travelled to Medina in order to sell their produce. He said: "Who shall direct me to towards Ka'b bin Malik?" The people started to gesture towards me, until he approached me and presented me with a letter from the King of Ghassan, in which it was written:
'To proceed, it has come to our attention that your companion has dealt with you in a harsh manner. Allah has not rendered this world for you as a dwelling of disgrace and degradation, nor one of loss and ruin. So join us and we shall bestow upon you comfort and consolation.' Upon reading the letter I said to myself: This too is a trial placed before me. I therefore placed the letter in the oven and created a fire by burning it therein.
When a period of forty out of fifty nights had passed, the messenger of the Prophet* approached me and said: "The Prophet* commands you to distance yourself from your wife." I said: "Should I divorce her, or what must I do?" He responded: "No, distance yourself from her and do not approach her. The Prophet has issued a similar directive to your two companions." Hence, I said to my wife: "Go to your parents and remain with them until Allah passes judgment in this matter."
Ka'b said: The wife of Hilaal bin Umayyah came to the Apostle of Allah and said: "O Messenger of Allah, verily Hilaal bin Umayyah is an elderly man who is incapable of taking care of himself. Furthermore, he is not in possession of a servant, would you therefore object if I was to serve him?" He responded: "No, but he must not approach you." She said: "By Allah, he has no desire for any matter. By Allah, he has not ceased to weep from the day this matter started until this time now." Some of my family members questioned me: "Why don't you seek permission from the Prophet* concerning your wife, as he has granted permission for the wife of Hilaal bin Umayyah to serve him?" I responded: "By Allah, I shall not seek permission from the Prophet* concerning her. I am not aware of what the Prophet* would say if I sought his permission in relation to her whilst I am still a young man." I remained in that state for an additional ten nights, until fifty nights had been completed from the point that he had prohibited the people from speaking to us.
On the morning of the fiftieth night, I performed the Fajr prayer upon the roof of one of our houses. I was experiencing a condition which Allah had mentioned in the Book: 'My soul had become contracted, and the earth had contracted upon me despite its vastness.'
Suddenly I heard a clear voice emanating from the direction of Mount Sala. Somebody announced with his loudest voice: "O Ka'b bin Malik, I confer upon you glad tidings!" I prostrated myself upon the ground. I realized that relief from this tribulation had arrived and that the Prophet* had indicated that Allah had granted us penitence. After the Fajr prayer, the people thereupon proceeded forth to congratulate us, and bearers of glad tidings departed to my two companions. A horseman raced towards me in order to congratulate me and a messenger from the tribe of Aslam raced towards the mountain and scaled it in order to make the announcement. I heard his voice before that of the horseman. When the individual whose voice I had heard approached me to convey the glad tidings, I removed my garments and clothed him in them. By Allah, on that day I was not in possession of any other garments, I therefore borrowed two items, clothed myself and proceeded towards the Prophet*. People started receiving me in groups, congratulating me upon the acceptance of my penitence. They said: "We congratulate you upon Allah's acceptance of your repentance." When I entered the Mosque, the Prophet* was sitting, surrounded by people. Talha bin 'Ubaidullah hastened towards me. He shook my hand, and congratulated me. By Allah, no one from amongst the Muhaajireen (Emigrants) stood in order to greet me save him, and I shall never forget Talha's action in doing so Ka'b said: When I greeted the Prophet* , his face was radiant with happiness, and he said: "I give you the glad tidings of the best day you have witnessed since your mother gave birth to you." Ka'b continued: "Is this from you or from Allah?" He responded: "No, it is from Allah."
Whenever the Prophet* became delighted, his face became illuminated until it resembled a piece of the moon. We recognized that this matter was characteristic of him. When I sat before him, I said: "O Messenger of Allah, by virtue of the acceptance of my repentance, I shall donate the sum total of my wealth in charity for the sake of Allah and His Messenger." The Prophet* responded: "Retain a portion of your wealth, for it is better for you to do so." I said: "I shall retain a portion of my wealth in Khaibar. O Messenger of Allah, verily Allah has delivered me from this tribulation because I spoke the truth. My penitence therefore dictates that I shall speak only the truth as long as I live."
By Allah, I am not aware of any individual from amongst the Muslims whom Allah has blessed for speaking the truth more than myself, from the time wherein I mentioned those words of truth to the Prophet* . In addition, I have never intended to utter a falsehood from the time wherein I mentioned those words of truth to the Prophet* to the present day. Furthermore, I hope that Allah will protect me from uttering falsehood during the remaining portion of my life. Allah revealed the Verse to His Messenger: "Allah has forgiven the Prophet, the Muhaajireen, and the Ansaar...(to His statement)...Be with those who are truthful..." [Qur'an 9:117-119]
By Allah, after guiding me to Islam, Allah has not bestowed upon me a favour - greater in magnitude - than my statement of truth to the Apostle of Allah , and my action of not uttering a lie to him. For I would have destroyed myself, as those who uttered lies were destroyed. Allah ascribed to those who had uttered falsehood, a description more evil than he had ascribed to any other individual, when He revealed His Revelation. Allah, Blessed be He, the Most High stated: "They will swear by Allah to you when you return to them, that you may turn away from them. So turn away from them. Surely, they are impure, and Hell is their dwelling place - a recompense for that which they used to earn. They (the hypocrites) swear to you (Muslims) that you may be pleased with them, but if you are pleased with them, certainly Allah is not pleased with people who are defiantly rebellious." [Qur'an 9:95-96]
Ka'b continued: We, the three who neglected to participate, differed from those whose excuses were accepted by the Prophet* when they swore to him to that effect. He accepted their pledge of allegiance and sought forgiveness for them. However, the Prophet* deferred our case until Allah passed judgment in relation to it. With reference to that, Allah said: "He also forgave the three who remained behind..." [Qur'an 9:118]
In this Verse Allah did not refer to our non-participation in the military expedition. However it refers to the postponement and deferment of the Messenger in the act of passing judgment. In contrast to the one who took an oath before him and excused himself: an action which was accepted by the Prophet*
As for those who were needy and poor, even they came to the Prophet out of a yearning desire to join the blessed Jihad. However, the Prophet* could find no mounts for them, and they turned away, grief stricken with their eyes full of tears that they could not accompany the expedition. Regarding them, Allah mentioned in the Qur'an: "Nor (is there blame) on those who came to you to be provided with mounts, and when you 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)." [Qur'an 9:92]
And regarding them, the Prophet said to his companions as they returned to Medina: "Inside Medina, there are certain men, who though being left back due to serious excuses, they have, all the time, been with you. Lingerers as they are, they have been while you were passing valleys or walking along roads." "Do you mean that they have done that while they are still in Medina?" They wondered. "Yes though they are in Medina."
Children’s Feedback
The Importance of the Muslim Greeting – Assalamu Alaikum
News Topic
Hypocrisy of UK justice system in extraditing Muslims to America
Homework
Seerah ~ Read Surah at-Taubah (AKA al-Baraa – chapter 9 of Qur’an. Which is your favourite verse(s)?
Main topic (Qur'an) ~ Who could have possibly wrote (authored) the Qur'an at the time of the Prophet*?
Showing posts with label Romans. Show all posts
Showing posts with label Romans. Show all posts
Monday, 8 October 2012
Monday, 17 September 2012
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?
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?
Monday, 23 January 2012
22 January 2012
Letter to Heraclius
Seerah of Muhammed**: May the Peace, Blessings and Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an
TMQ: Translation to the nearest meaning of the Qur’an
The Prophet*’s Letter to Heraclius
The letter was delivered by
Dihya to the Governor of Busra (Al-Harith Al-Ghassani), who then forwarded it
to Heraclius. The Prophet* sent him with the letter to Heraclius towards the end
of the 6th year after the Hijrah. Dihya reached Heraclius in the month of
Al-Muharram in the beginning of the year 7 H. Busra was a city between
Al-Medina and Damascus (not the present day Basra in Iraq). Al-Harith bin
Shamir Al-Ghassani, the governor of Busra, forwarded the letter to Heraclius.
It is recorded in the Musnad of Al-Bazzar that Dihya handed the letter to
Heraclius himself.
The letter said: “In the name of Allah, the entirely
merciful, the especially merciful From Muhammad….” The majority of scholars
say that it is the sunnah to start a letter with one’s own name as the Prophet*
did here. It is also narrated that when Heraclius was presented with the
letter, his nephew was also present. This nephew mocked the letter when he
heard it and said, “Don’t read it, because he started the letter with his own
name,” but Heraclius emphatically rejected this suggestion.
The letter said: “To Heraclius, the ruler of the Romans”.
The Prophet* avoided addressing him as “King,” because Islamic law essentially
deposes him from his rule. However, he did not deprive him of all respect, in
order to soften his heart to Islam. In some narrations, it is mentioned that
Heraclius’ nephew objected to the Prophet* not addressing Heraclius as “The
King of the Romans.”
The letter said: “Peace be upon him, who follows the guidance
(to the right path)”. This is similar to the words of Allah regarding Musa
and Haroon amid (what took place with) Fur’awn (Pharaoh) in the Qur’an:
“…indeed, we have come with a sign from your Lord! And peace will be upon him
who follows the guidance! (Ta-Ha 20:47)”. If it is asked, how a disbeliever can
be greeted with the Islamic greeting of salaam, the answer is that the correct
meaning of Peace here is salvation from the punishment of Allah upon whomsoever
submits (to correct guidance).” That is why the verse above is immediately
followed by: “’Truly, it has been revealed to us that the torment will be for
him who denies [believes not in Islam], and turns away (from the truth and
obedience of Allah)” (Ta-Ha 20:48)” The meaning is clarified in a later part of
the letter, “if you reject this
(invitation of Islam) you will also carry the sin (of misguiding your) subjects.”
And since Heraclius did not “follow the guidance (to the right path),” he has no
peace from the torment of Allah.
The letter said: “I invite you to Islam. Embrace Islam and
you will be safe; Allah will double your reward, I invite you to testify that
there is no deity worthy of being worshipped except Allah and Muhammad is His
Prophet*” . In the narration recorded by Muslim, “I invite you with the
call to Islam.” Meaning with the word that identifies with Islam, which is
bearing witness that there is no deity worthy of worship other than Allah and
that Muhammad is the messenger of Allah.
In the Book of Jihad in Sahih
Al-Bukhari, the author has narrated that the letter said: “Embrace Islam, embrace Islam; your reward will be doubled.” The
command to embrace Islam was repeated possibly for emphasis, or the first was a
command to enter Islam and the second to remain steadfast, as Allah said in the
Qur’an, “O you who believe! Believe in Allah, and His Messenger….” (4:136).
The letter said: “Allah will double your reward”. This is
in accordance with what Allah said in the Qur’an “Those to whom We gave the
Scripture before it, – they believe in it (the Qur’an). And when it is recited
to them, they say: “We believe in it. Verily, it is the truth from our Lord.
Indeed even before it we have been from those who submit themselves to Allah in
Islam as Muslims. These will be given their reward twice over, because they are
patient, and repel evil with good, and spend (in charity) out of what we have
provided them.” (Al-Qisas 28:52-54). He would receive a double reward either
due to the fact that he already believed in his own Prophet (Jesus) and would
go on to believe in the Prophet Muhammad*, or he would receive a double reward
for becoming a Muslim and leading his subjects to Islam.
The letter said: “…and if you reject this (invitation of
Islam) you will carry the sin of (misguiding your) subjects”. In the
original Arabic the word used is ‘upon you would be the sin of the peasants,
but as the scholars pointed out, ‘peasants’ here is an expression used to mean
‘subjects of the kingdom’ or ‘the weak, who follow those higher in status and
power’. This means that ‘you will carry along with your sin, the sin of the
subjects’. This does not contradict the words of Allah, “and no bearer of
burdens will bear the burden of another”; Because the burden of one person will
not be carried by another person, however the one who not only does evil but
causes others to follow him in that evil carries two parts of the burden. One
for the sinful act itself and the other for causing others to sin as well.
The letter said: “And (Allah said in the Qur’an): ‘O people
of the scripture! Come to a word common to you and us that we worship none but
Allah and that we associate nothing in worship with Him, and that none of us
shall take others as Lords beside Allah. Then, if they turn away, say: Bear
witness that we are Muslims (those who have surrendered to Allah).’ (3:64).
Abu Sufyan meets the King
‘Abdullah bin ‘Abbas informed
that Abu Sufyan bin Harb informed him that Heraclius had sent for him while he
was in a camel-caravan (from Quraish). They were merchants doing business in
Al-Sham (area comprising preset-day Syria, Palestine, Lebanon and Jordan), at
the time when Allah’s Prophet* had a truce with Abu Sufyan and the infidels of
Quraish. So they went to Heraclius at Ilya (Jerusalem). Heraclius called them
in the court and he had Roman governors around him. Then he called for them and
his translator (translating Heraclius’ questions) said: “Whom amongst you is
the most closely related to this man who claims to be a Prophet*?”
Abu Sufyan replied, “I am the
nearest relative to him (amongst the group).”
Heraclius said, “Bring him
(Abu Sufyan) close to me and let his companions come forward and make them
stand behind his back.” He then told his translator, “Tell them (Abu Sufyan’s
companions) that I will ask him (Abu Sufyan) about this man (the Prophet*) so
if he lies to me deny what he says.” Abu Sufyan added, “By Allah! Had I not
been afraid of my companions exposing my lies, I would have lied about him. The
first question he asked me was:
‘What is his family status
amongst you?’
I replied, ‘He belongs to a
good (noble) family amongst us.’
Heraclius further asked: ‘Has
anybody amongst you ever claimed the same (i.e. to be a Prophet*) before
him?’
I replied, ‘No.’
He said, ‘Was anybody amongst
his ancestors a king?’
I replied, ‘No.’
Heraclius asked, ‘Do the
nobles or the weak (and poor) follow him?’
I replied, ‘It is the weak who
follow him.’
He said, ‘Are his followers increasing
or decreasing?’
I replied, ‘They are
increasing.’
He then asked, ‘Does anybody
amongst those who embrace his religion become displeased with the religion and renounce
it?’
I replied, ‘No.’
Heraclius said, ‘Have you ever
accused him of telling lies before his claim (to be a Prophet*)?’
I replied, ‘No. ‘
Heraclius said, ‘Does he betray
(break his promises)?’
I replied, ‘No. We are in a
truce with him but we do not know what he will do in it.’ I could not find
opportunity to insert anything (against the Prophet*) except that.
Heraclius asked, ‘Have you
ever had a war with him?’
I replied, ‘Yes.’
Then he said, ‘What was the
outcome of the battles?’
I replied, ‘Sometimes he was
victorious and sometimes we.’
Heraclius said, ‘What does
he order you to do?’
I said, ‘He tells us to
worship Allah alone and not to worship anything along with Him, and to renounce
all that our ancestors had said. He orders us to pray, to speak the truth, to
be chaste and to keep up the ties with our relatives.’
Heraclius said to his
translator: “Tell him, I asked you about his family and your reply was that he
belonged to a very noble family. In fact all the Prophet*s come from noble
families amongst their respective peoples.
I questioned you whether
anybody else amongst you claimed such a thing, your reply was in the negative.
If the answer had been in the affirmative, I would have thought that this man
was following the previous man’s statement.
Then I asked you whether
anyone of his ancestors was a king. Your reply was in the negative, and if it
had been in the affirmative, I would have thought that this man wanted to take
back his ancestral kingdom.
I further asked whether he was
ever accused of telling lies before he said what he said, and your reply was in
the negative. So I wondered how a person who does not tell a lie about others
could ever tell a lie about Allah.
I then asked you whether the
noble people followed him or the weak. You replied that it was the weak who
followed him. And in fact all the Prophet*s have been followed by this very
class of people.
Then I asked you whether his
followers were increasing or decreasing. You replied that they were increasing,
and in fact such is the way of true faith, until it is complete in all
respects.
I further asked you whether
there was anybody who, after embracing his religion, became displeased with his
religion and discarded his religion. Your reply was in the negative, and in
fact this is (the sign of) true faith, when its delight enters the heart and
mixes with it completely.
I asked you whether he had
ever betrayed. You replied in the negative and likewise the Apostles never
betray.
Then I asked you what he
ordered you to do. You replied that he ordered you to worship Allah and Allah
alone and not to worship anything along with Him and forbade you to worship
idols and ordered you to pray, to speak the truth and to be chaste.
If what you have said is true,
he will very soon occupy this place underneath my feet and I knew (from the
scriptures) that he was going to appear but I did not expect that he would be
from you (your people), and if I knew I could reach him, I would go out of my
way to meet him and if I were with him, I would certainly wash his feet.’
Heraclius responds
Heraclius then asked for the
letter sent by Allah’s Prophet* which was delivered by Dihya to the Governor of
Busra, who forwarded it to Heraclius. He read the letter, which said: (In the
name of Allah, the Entirely Merciful, the Especially Merciful).
Abu Sufyan then added, “When
Heraclius had finished his speech and had read the letter, there was a great
hue and cry (in the Royal Court) and people raised their voices and we were
turned out of the court.
Then I told my companions:
“The matter of Ibn Abi Kabsha (the Prophet*) has become so great that even the
King of Sons of Yellow (i.e. Romans) is afraid of him”. Then I remained sure
that he (the Prophet*) would be the conqueror in the near future until I
embraced Islam (i.e. Allah guided me to it).”
(The sub narrator Al-Zuhri
adds) “And Ibn An-Natuur – the Governor of llya’ (Jerusalem) and a friend of
Heraclius- was the head of the Christians of Al-Sham. Ibn An-Natuur said that
once while Heraclius was visiting ilya’ (Jerusalem), he got up in the morning
with a sad mood. Some of the dignitaries of the Roman state asked him why he
was in that mood? Heraclius was a foreteller and an astrologer. He replied, ‘At
night when I looked at the stars, I saw that the King of those who practice
circumcision has become the conqueror. Who are they who practice circumcision?’
The people replied, ‘Except the Jews nobody practices circumcision and you
should not worry about them (the Jews). Just issue orders to kill every Jew
present in the country.’ While they were discussing it, a messenger sent by the
king of Ghassan to convey the news of Allah’s Prophet* to Heraclius was brought
in. After having questioned this messenger, he (Heraclius) ordered his men to
go and see whether the messenger of Ghassan was circumcised. The people, after
seeing him, told Heraclius that he was circumcised. Heraclius then asked him
about the Arabs. The messenger replied, ‘Arabs also practice circumcision.’
(After hearing that) Heraclius remarked that, “The kingdom of these people has
appeared”. Heraclius then wrote a letter to his friend in Rome who was as
strong as Heraclius in knowledge. Heraclius then left for Hims (a city in
Syria) and stayed there until he received the reply to his letter from his
friend who agreed with his opinion about the emergence of the Prophet* and the
fact that it was Muhammad*. On that Heraclius invited all the heads of the
Romans to assemble in his palace at Hims. When they assembled, he ordered that
all the doors of his palace be closed. Then he came out and said, ‘O Romans! If
success is your desire and if you seek right guidance and want your empire to
remain then give a pledge of allegiance to this Prophet* (i.e. embrace Islam).’
(Upon hearing the views of Heraclius) the people ran towards the gates of the
palace like wild donkeys but found the doors closed. Heraclius realized their
hatred towards Islam and when he lost the hope of their embracing Islam, he
ordered that they should be brought back in his audience. (When they returned)
he said, ‘What I said just now was only to test your steadfastness upon your
religion, and I have seen it.’ The people prostrated before him and became
pleased with him, and this was the end of Heraclius’s story (in connection with
his being called to Islam).
ompanions prayed over him
and buried him, and made a mosque at the place of his burial; then they went to
join the Prophet* in Medina.'
No Hadith
Feedback:
Anger in Islam
Muslim Inventions: Paper
Celebration of 5 years of the Study Circle
By the Grace and Permission of Allah, this Study Circle has been going strong for the past 5 years. Thanks to all the people involved and make du'a that it continues and the learning grows.All the Good is from Allah and any mistakes are mine alone.
The participants were requested to think about things that they wanted to cover in future Study Circles...
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