23 September 2012

Summary
Seerah: The Battle of Tabuk - Journey
Ali is upset about being left in Medina with the hypocrites but the Prophet* compares him to Haroon
It was a very difficult journey to Tabuk – Hence the other name of Jaysh al-Usrah (Army of Hardship)
The Muslims pass by the ruins of Thamud (Prophet Saleh)
Abu Khaythamah procrastinates but joins the Prophet* late
Abu Dharr joins the Prophet* on foot and his lonely death in the desert was prophesised by the Prophet*

Belief Pathway: Miracles
Allah sends Prophets and Messengers with Laws and Guidance; Proof of their message is through acts of miracles that set them aside from other humans
Miraculous claims of previous Prophets are all historical and can we know for sure these happened?
Islam came with a living miracle that we can test today
Miracles of the Prophets
Miracles of the Prophet*
Miracles in the Qur’an
Miracle of the Qur’an

Importance and Power of Thought
Thought is the most powerful tool known to mankind
Using the thought in Islam we can transform our situation, like the previous Muslims did


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 (2) – The Journey
Final Preparations for War
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]
When all the Bedouin contingents had arrived the army was thirty thousand strong, with ten thousand horses. A camp was made outside the town, and Abu Bakr was put in charge of it until, when all was ready for the march, the Prophet* himself rode forth and took command.
The Muslim Army is leaving for Tabuk:
On Thursday, the Prophet* marched northwards to Tabuk. The army that numbered thirty thousand fighters was a great one, when compared with the previous armies of Islam. Muslims had never marched with such a great number before. Despite all the gifts of wealth and mounts the army was not perfectly equipped. The shortage of provisions and mounts was so serious that eighteen men mounted one camel alternatively. As for provisions, members of the army at times had to eat the leaves of trees till their lips got swollen. Some others had to slaughter camels — though they were so dear — so that they could drink the water of their stomach; that is why that army was called “The army of distress” (Jaysh al-Usrah)
He had left 'Ali to look after his family, but the hypocrites spread the rumour that the Prophet* found him a burden and was relieved to be rid of his presence. Hearing this, 'Ali was so distressed that he put on his armour, seized his arms and overtook the Prophet* at his first halt, intending to beg his permission to accompany him. He told him what the people were saying, and the Prophet* said: "They lie. I asked you to remain for the sake of what I had left behind me. So return and represent me in my family and in yours”. But the Prophet* made ‘Ali turn back to Madinah after saying: “Would it not suffice you to be my successor in the way that Aaron (Harun) was to Moses’?” Then he proceeded saying: “But no Prophet* succeeds me.”

The Muslims pass by the ruins of Thamud
On their way to Tabuk, the army of Islam passed by Al-Hijr — which was the native land of Thamud who cut out (huge) rocks in the valley; that is “Al-Qura Valley” of today. They watered from its well but later the Prophet* told them not to drink of that water, nor perform the ablution with it. The dough they made, he asked them to feed their camels with. He forbade them to eat anything whatsoever of it. As an alternative he told them to water from that well which Prophet Saleh’s she-camel used to water from. On the authority of Ibn ‘Umar: “Upon passing by Al-Hijr the Prophet* (peace be upon him) said: l “Do not enter the houses of those who erred themselves lest what had happened to them would afflict you, but if you had to do such a thing let it be associated with weeping.” Then he raised his head up and accelerated his strides till he passed the valley out.” 

Abu Khaythamah leaves late to join the Prophet*
Meantime in Medina, about ten days after the army had marched out, one of the four believers who had stayed behind, Abu Khaythamah of Khazraj, went out into his garden amid the shade of the trees on a day of great heat. There were two huts there, and he found that his wives had sprinkled each one with water, and in each a meal was prepared for him, and water had been cooled in earthenware jars for him to drink. He stood at the threshold of one of the huts and said: "The Messenger of God is in the glare of the sun, blown on by hot winds, and Abu Khaythamah is in cool shade with food made ready for him, and two fair women, abiding at rest on his own estate!" Then he turned to his wives and said: "By God, I will not enter either of your huts until I have first overtaken the Messenger, so make ready provisions for me." They did so, and saddling his camel, he set off with all speed in the wake of the army. The Prophet* had been disappointed and saddened by the default of the four believers who had failed to march out with the army, not least as regards Abu Khaythamah, who overtook them a few days after they had reached Tabuk. When the lone rider was seen approaching, but before he was distinguishable, the Prophet* said, as it were in prayer: "Be Abu Khaythamah!" Then, when the man rode up and greeted him, he said: "Alas for thee, Abu Khaytharnah!"; but when told what had happened, he blessed him.
Shortage of water and the army’s need to it made them complain to the Prophet* about that. So he supplicated Allah, who sent a rainful cloud. It rained and so all people drank and supplied themselves with their need of water. About half-way between Medina and Jerusalem, the Prophet* said one night: When they drew near Tabuk, the Prophet* said: “If Allah will, tomorrow you will arrive at Tabuk spring. You will not get there before daytime. So whoever reaches it should not touch its water; but wait till I come.” Mu‘adh said: “When we reached the spring it used to gush forth some water. We found that two men had already preceded us to it. The Prophet* asked them: ‘Have you touched its water?’ They replied: ‘Yes’. He said what Allah inspired him to say, then he scooped up little water of that spring, thin stream which gathered together, he washed his face and hand with it and poured it back into it; consequently plenty of water spouted out of it so people watered. ‘Mu‘adh’, said the Messenger of Allah, ‘if you were doomed to live long life you will see in here fields full of vegetation.’
On the way to Tabuk, or as soon as they reached Tabuk, the Prophet* said: ‘Severe wind will blow tonight, so none of you should stand up. Whoever has a camel should tie it up.’ Later on when the strong wind blew, one of the men stood up and the wind carried him away to Tai’ Mountain. All the way long the Prophet* was intent on the performance of the combined prayer of noon and the afternoon; and so did he with sunset and evening prayers. His prayers for both were either pre-time or post-time prayers.

Abu Dharr joins the Prophet* on foot
A group of Muslims (mainly hypocrites) refrained from going to battle, justifying their position with different apologies. The Prophet* and his Companions went out anyway. The farther they went, the more exhausted and tired they became. Whenever a man stayed behind people said, "O Prophet! So-and-so stayed behind." He then said, "Let him! If he's any good, he will reach you. If he's something else, then Allah will save you his trouble." One day the people turned around. They could not find Abu Dharr. They told the Prophet* that Abu Dharr had stayed behind and his camel had slowed down. It is here that the Prophet* repeated his first statement. Abu Dharr's camel became weaker under the severe pressure of hunger, thirst, and hot weather. It stumbled due to weakness and fatigue. Abu Dharr tried by all means to force it to move forward, but the burden of the camel's exhaustion was too heavy. Finally, Abu Dharr felt that he would be left behind, losing the caravan's traces. Therefore, he dismounted from his camel, took his belongings, carried them on his back, and continued his route on foot over the burning desert sand, hurrying in order to rejoin the Prophet*.
In the early morning, while the Muslims were stopped for a while to rest, one of them saw a cloud of dust and sand behind which the shadow of a man could be seen. The one who saw that said to the Prophet*, "O Messenger of Allah, there is someone walking alone." The Prophet* said, "Be Abu Dharr." The Muslims continued their talk until the man crossed the remaining distance between them. Only then were they able to know. The respectful traveller approached little by little. Although he could only with great effort pull his feet out of the burning sand and with a lot of pain carry the heavy burden on his back, he was very delighted to have finally reached the blessed caravan without staying behind and abandoning the Prophet*. When he at last reached the caravan, someone shouted, "O Prophet, it's Abu Dharr." The Prophet* then said, "Allah will have mercy upon Abu Dharr. He walks alone, dies alone, and resurrects alone."
He is also remembered alone by history for his brave resistance and his great asceticism. Allah will also resurrect him alone, because the multitude of his various merits will not enable anyone else to find a place near him.
Abu Dharr dies alone as prophesised:
In the lonely village, Abu Dharr had only the company of his wife and a maidservant. When the end was in sight, Abu Dharr called his wife and the maid and said, "When I am dead, you two wash me up, wrap me in a shroud and place my dead body by the road-side. When the first body of riders passes this way, tell them: `This is the dead body of Abu Dharr, the Companion of the Messenger of Allah. Help us bury him'."
A slim dark-skinned woman sitting crying beside Abu Dharr was his wife. Abu Dharr asks her, "Why do you cry and death is true?" She answers crying, "You are dying and I don't have a gown which suffices to be a winding sheet!!" He smiles like a passing evening glow and says to her "Calm down. Don't cry. I heard the Prophet* once saying while I was sitting among a number of Companions, 'One of you will die in a desert land, and a group of the faithful will witness him." All those who were sitting with me at that assembly have died, whether in a village or among a congregation. No one is left except me, and now I am dying in a desert land. Watch out, a group of the faithful will soon show up. By Allah, I didn't lie in my life."
There is a caravan which sets off on a journey across the desert. It consists of a group of the faithful with Abdullah Ibn Masood, the Prophet's Companion, at their head. They saw this lady waving at them despite the fact that the pilgrim journeys had passed. She explained to them that she will need help to bury her dying husband. They asked who he is and she replied that it was Abu Dharr. “What – the beloved Companion of the Prophet* Abu Dharr?” – “Yes”. “May we sacrifice our fathers and mothers for his sake!” they replied and went in to see him. In his last breath he gave them glad tidings from the Prophet* as they were the true believers that he* promised. And soon he passed away and was buried there in the desert. Ibn Masood narrated the interpretation of the statement "The Messenger of Allah was right," he said, "when he remarked: you are walking alone, you will die in loneliness and you will be raised alone on the Day of Judgement."


Main Topic: The Miracles of The Prophet(s)*
We said last week: 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?
Allah has sent Prophet*s and Messengers (Prophet*s with the divine law) to mankind to give guidance in all of our affairs. The Prophet*s were each given miracles which proved to mankind the authenticity of their Prophethood. 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. We will do this in the Study Circle over the coming weeks, InshaAllah.
However, the miracles (outlined below) are all historical and we can not know (independently) if they actually occurred but have to take it on trust that they are true stories. How does this differ from the stories or fables about other mythical persons and any superpowers they may have had, or what their followers claim from their books? The only way we can be certain – without any doubt – is if the sources are proven to be true and accurate. Hence we need to study the authenticity of the books that claim this as there were no cameras, YouTube uploads or other triangulation of information. As stated, we will discuss this soon (I/A) but it is necessary to set the context of the discussion. Below are some stated miracles from Muslim sources concerning the Prophets and our Prophet* too:
Some Miracles of Some of the Prophets
•    Prophet Saleh – the she-camel from the rock
•    The miracle of Ibrahim (Abraham) – the fire not burning him, the knife not cutting
•    Prophet Musa (Moses) – ‘Magic’, splitting the Sea
•    Prophet Suleiman (Solomon) – talking to the animals and command over the Jinn
•    Prophet Isa (Jesus) – Curing the sick, dead to life
Miracles of The Prophet*
•    Splitting of the Moon
•    Food Multiplication
•    Water Multiplication
•    Supplication for Rain
•    Lights to guide Companions
•    Crying of the stem of the Date-palm Tree
•    Glorification of Allah by the Prophet's meals
•    Spider's Web
•    The Prophet's Night Journey to Jerusalem and Ascent to the Heavens
•    The Quran: Prophet Mohammad's Greatest Miracle
Miracles in the Qur’an
We will cover this next week (I/A) as this is the homework…
Miracle of the Qur’an
We will cover this next week (I/A) as this is the homework…
However, just to mention that Muslims consider the Quran to be the greatest miracle of prophet Mohammad, even though, the Quran is authored by Allah, not prophet Mohammad. Unlike the miracles of other prophets before him, the miracle of the Qur'an is eternal.


Mankind’s Greatest Weapon: Thought
What is the most powerful weapon known to man? It isn’t the spears, bow & arrows, guns, tanks, grenades or bombs that we read about – or the imaginary virtual weapons from games consoles. The most powerful weapon or tool is obviously the human mind and when mixed with the Truth from Allah we find an explosive mix. This is one of the reasons that the rich & powerful non-Muslims are afraid of the return of Islam as we would seek to rule by the Justice in Islam an do our best to eradicate tyranny, oppression and poverty.
The Situation of the Arabian Peninsula before Islam
If we consider the situation of the Arabian Peninsula before the advent of Islam, it was characterised by a widespread decline in many areas of life. Internally, the societies were plagued by tribalism, petty feuding and social injustice. For example in Medina the two major tribes, the Aws and Khazraj were constantly engaged in futile wars, such as the Harb al-Jamal - a battle lasting for years over the killing of a camel. In Mecca, the practices of burying daughters alive, cheating in the markets, prostitution and oppression of the weak by the strong were rife. Externally, the Arabs had no influence on the rest of the world. The major powers at the time, the Romans and the Persians, while fighting against each other, troubled themselves little with the Arabs, seeing them as insignificant Bedouins not worth conquering.
The Impact of Islam on the Arabian Peninsula
However, with the arrival of Islam, things changed dramatically in the Arabian Peninsula. Muhammad* and the Muslims struggled to bring an entirely new way of thinking on to the scene. This is clear from the description of Ja'far ibn Abu Talib to the Negus in Abyssinia made by him during the first Hijra from Mecca, when he said, "…we were an uncivilised people worshipping idols, eating corpses, committing abominations, breaking natural ties, treating guests badly, and our strong devoured the weak. Thus, we were until God sent us an apostle whose lineage, truth, trustworthiness and clemency we know. He summoned us to acknowledge God's unity and to worship Him and to renounce the stones and images we and our forefathers formerly worshipped. He commanded us to speak the truth, be faithful to our engagements, mindful of the ties of kinship and kindly hospitality, and to refrain from crimes and bloodshed…..We confessed his truth and believed in him, and we followed him in what he had brought from God, and we worshipped God alone without associating anything with Him."
A Productive Way of Thinking
So, with this new way of thinking, the Arabs ascended from the former depths of decline and jahiliyyah (ignorance). The Prophet* and the Muslims with him established a state in Medina, whose history contrasts starkly with what had come before it. Internally, it ruled with justice and security over those who lived under it, whether they were Muslims or not, freeing them from the shackles of slavery, poverty, ignorance and the obedience to other human beings. Externally, the Islamic State expanded to unite more than half of the known world under the banner of Islam, and was the leading nation in all areas of life, whether in technology, intellect, economic ability or societal security and justice.
The Power of Thought
The important fact is that this dramatic transformation came about not after any materialistic innovation, the discovery of wealth or for any other reason than the absorption of an entirely new way of thinking. This way of thinking was one that gave the people an objective in their life, and gave them a reference point for solving all of the problems which would face them.
Allah says, "Lo! We reveal unto you the scripture with the truth, that you may judge between mankind with that which Allah has shown you." [TMQ: 4:105] and He says, "It is He who sent the Messenger with the guidance and the deen of truth, that it may prevail over all other deens." [TMQ: 9:33]
That is part of what we are trying to do in this Study Circle and talk through the importance of thinking about these things – not to take everything in blind faith but to reason things through.
As we stated in the Study Circle, ‘Thoughts’ are the most powerful weapon we have and the mind is such a great tool that we should use it. What better way to use it than to prove the existence of Allah and that the Qur’an is the Word of Allah.

Children’s Feedback and News Topic:

None

Homework

Seerah ~ None This Week

Belief ~ What is the miracle of the Qur'an, and what are the miracles in the Qur'an? AGAIN

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?

27 May, 2012

Belief (part 4): Proof of Allah (continued)

No Seerah, or Fiqh for the Study Circle this day as we all talked about the Existence of Allah, and what 'Belief' really means. Trying to clear up some of the questions from the previous week(s). Some of the main points that we covered, and re-covered included:

Limited nature of the Universe
When we look around us at everything we can sense one factor is shared by these things, and that is that they are all limited. By limited we mean that they have restrictions, a starting point and an ending point, and they have definable attributes i.e. they are all finite. Man is born and he dies. There is no-one alive who will not die. During his life span, he will grow to a certain height, weight and volume. The universe (cosmos) is defined as all the celestial planets. All these objects have certain mass, shape, volume and so on. The life span of a star may be very long, but a point in time will come when it will cease to exist.
The universe is large, but still a finite space. No scientist could ever prove using hard facts that the universe has no bounds. In fact when we say that the universe arose from the Big Bang and expanding they inherently admit it is finite in size, otherwise it could not expand! There is nothing in reality which is unlimited. No matter how hard we try, man is unable to find anything unlimited around him. All he can perceive is the finite and limited. A further attribute of everything around us is that they are all needy and dependent in order to continue existing. They are not self-sustaining or independent.
Thus what we see is that everything around us is limited and finite. Everything that is limited and finite is dependant and everything that is dependant is dependant upon something greater than itself.
Applying this to everything we see will bring us to a conclusion. If everything in the universe is dependant because it has not the power of being in existence on its own accord, and is also finite and limited, then what is everything dependant upon for its existence? Hence, two possibilities exist:
•    That is either all finite and limited objects depend upon each other in an infinite chain of inter dependencies (infinite regression). Or,
•    There is a first cause a sole Creator upon which everything depends.
To explain this further we can understand this by way of analogy. Consider a set of dominoes for example, for the final domino to fall it is dependent upon the domino before it, and for that domino to fall over it is dependent upon the domino before it. Now imagine if there was an infinite number of dominoes…… would any of the dominoes fall over? The answer is no, none of the dominoes would fall over. Now to view any aspect of the universe we would see that something is already in existence in essence the last domino has fallen over. Thus meaning that finite things are not dependent upon each other in an infinite chain. Therefore, there needs to be a first cause or a sole Creator upon which everything depends and itself being independent.
Now, we have noted that everything that is finite and limited is also dependant, hence, for something to be independent it would need to be infinite and unlimited. This is whom we Muslims call Allah the sole Creator, self subsistent, and completely unique and different from creation.
The only rational and intellectual solution to the question of creation is that there is a Creator that has accounted for all that we see and perceive. Ration tells us that nothing can be created without a creator. Ultimately, there must be a Creator who is unlimited in every aspect. Hence, we cannot ask if Allah can build a wall over which he cannot jump, or make a stone that he cannot lift or make a square-circle – as these would be putting limits onto Allah and confining Him to our limited understanding of the universe and its laws. Allah is beyond this and not subject to these laws as He created them. So the questions do not make sense.
Belief in Allah is not a superstition nor a mythology, but is a definite fact that is established upon the use of the mind and is felt within every person. Hence, looking at any planet in the universe, contemplating on any phase of life, or comprehending any aspect of man provides a conclusive evidence for the existence of a Creator. "Verily in the Creation of the heavens and the Earth and the alternation of the night and the day the are indeed signs for a people who depth and thinking" Quran [TMQ 3:190] We cannot try to limit Allah with our limited understanding of the Universe

Who Created Allah?
When we ponder on the limited things all around us, we see that it is not azali (eternal - limitless), otherwise it would not have been limited! Therefore, it must be created by something else, which is the Creator of all things (that include man, life and the whole universe/cosmos). This “Creator”, is either:
i.    created by someone else,
ii.    creator of himself, or
iii.    azali (eternal - limitless) whose existence is indispensable (wajib ul-wujood).
It is absolutely false that he is created by someone else (as in option i), because he would then be limited. Also, he would not be the creator and would have been created. Who created him would be like the question of the dominoes we already talked about. This who-created-who (like chicken & egg) could not go on for infinity and must have a start point. Hence, we can exclude this option that Allah was created by someone else.
It is also false that he is the creator of himself (as option ii) and could not be rationally considered as the Creator. As for being self-created, the ramification of which would be he is created by himself and creating himself at the same time (simultaneously). This is simply absurd. He cannot be both existing and not-existing at the same time (simultaneously) in order to create himself! Hence, we can exclude this option that Allah created himself. Hence, the creator must be azali (eternal - limitless) whose existence is indispensable (option iii – nothing else fits rationally). He is Allah.

To 'Know' as a command on every soul
The Islamic Belief (Aqeeda) and subsequently the Islamic way of life has an intellectual basis – based on thinking and the mind. Therefore, Islam is neither a religion nor a set of values and rituals that arise from Blind Faith. Rather, Islam is an intellectual belief from which emanates a comprehensive system of life, be it for individuals or society.

Firm Conviction in belief in Allah and hope / leap of faith in Allah
Muslims should have a belief in Allah that is beyond superstition and ‘leap of faith’. Allah talks about this type of belief in the Qur’an: "Were they created by nothing? Or were they themselves the creators? Or did they create the heavens and the earth? Nay they have no firm belief." [TMQ 52:35-36]
Anyone who has a mind (the mental faculty) can comprehend from things that can be sensed that they have a creator. This is because what is noticed in all of them is that they are imperfect, weak and dependent, so they are definitely created. Therefore, it is sufficient to draw one's attention to anything in the universe, life and humankind to conclude from that the existence of the Creator and Organiser. Hence, looking at any celestial body of the universe, contemplating upon any facet of life, or comprehending any aspect of man, indicates definitely of the existence of Allah. Therefore, we see that the Qur’an draws attention to these things and orders humans to ponder upon them, their surroundings, and what is related to them, and to conclude from his pondering the existence of Allah. Thus man looks at things how they are in need of other things, so he definitely concludes from this the existence of Allah, the Creator. There are hundreds of Qur’anic ayat expressing this meaning:
"Behold! In the creation of the heavens and the earth and the alteration of night and day, these are indeed signs for men of understanding." [Aali-Imran: 190]
"And of His signs is the creation of the heavens and the earth, and the difference of your languages and colours. Behold! herein indeed are signs for men of knowledge." [Ar-Rum: 22]
"Will they not look at the camels, how they are created! And the heaven, how it is raised! And the mountains, how they are set up! And the earth, how it is spread!" [Al-Ghashiya: 17-20]
"So let man reflect, from what he is created. He is created from a gushing fluid, that is issued from between the loins and ribs." [At-Tariq: 5-7]
"Behold! in the creation of the heavens and the earth and the difference of night and day, and the ships which run upon the sea with that which is of use to men, and the water which Allah sends down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and in the ordinance of the winds, and the clouds obedient between heaven and earth are signs (of Allah's sovereignty) for people who have sense." [Al-Baqarah: 164]
In addition, there are so many ayat that call upon man to ponder deeply upon things and their surroundings and that which is related to them, thereby concluding from that the existence of the Creator, the Organiser. Thus belief in Allah is firmly established through reason and clear evidence.
Hence, there should be no element of ‘leap of faith’ or ‘blind faith’ like the people at the time of Ibrahim or the Quraish at the time of the Prophet. As Muslims, we should think and come to a rational conclusion in the existence of Allah and this should be done by everyone who can think!

Nature of Proof: Rational Proof and the limitations of Logic / Scientific Method
Scientific (empirical) evidence is one type of evidence, but not the only type. Other types include the likes of logic, reports and conceptual analysis. Logical approaches are based on sound premises and a valid structure to argument (like mathematics). For example, the statements that all men are mortal combined with the observation that Abdul is a man rationally means that necessarily Abdul is mortal. Our acceptance of the concept that human beings are the product of a mother and father, allows us to establish, on analysis of this concept and its rational extension, that Aisha had a great-great-grandfather. None of these conclusions are scientific, for they do not involve the application of the scientific method (observation, experimentation and deduction). Yet all of them are rational.
We discussed evidence and Proof and why rational thinking is superior to scientific thinking – as we can not always measure things so it does not mean things do not exist. Humans made inferences and deduce things from what we see and weigh things up. Not everything is testable!

Value of Actions
We very briefly talked about what is considered ‘good’ and ‘bad’ and where these concepts come from. But we mainly chatted about praying (or doing any good action or deed) with or witho  ut belief. Hence, a Muslim who believes in Allah and does good deeds requested by Him will get huge reward (i/A) but another person without belief in Allah may do the exact same action / deed but get no reward as they lack belief. So, all actions should be related to and stem from the belief. This is what Allah will be looking for first after we die – WHAT DID WE BELIEVE IN!!
Therefore, we are spending so much time talking about our belief and why this should be firm and unshakeable. When we do get tested by Allah, some people who do not have firm belief may have greater doubts about life & Allah if their belief is based upon a hereditary system (from their parents). It doesn’t necessarily mean their actions will be less rewarded by Allah but having a firm foundation for belief (upon which the five pillars of actions are built) could mean the actions are done with greater conviction.

Design Theory
We then explored the second strand of evidence (proof) of the existence of Allah (Creator). This is based on the theory of Divine Knowledge or Divine Design behind existence.

The story of Abu Hanifah and the boat
Imam Abu Hanifa (a great scholar of Islam) was known for his intelligence and so there came to him a group of atheists asking him to prove the Existence of Allah. Imam Abu Hanifa said, "Let me think," then he remarked, "I am thinking about a loaded ship that was tied to a port. The cargo unloaded itself without porters and the ship sailed away without a captain from port to port.” (Upon hearing this,) the atheists declared, "How can you say something like this! This is impossible. We cannot believe in it.” Imam Abu Hanifa replied, "If you do not believe in this then how do you believe in the sun, the moon, the stars, the sky and the earth – how can you believe that all these came into existence without an Originator?" Allah points out this intellectual proof in His Saying, "Were they created by nothing or were they themselves the creators?" [TMQ 52: 35]

The knock on the door
When we hear a knock on a door there are so many things we can learn from that, which include:
•    The wooden door makes a sound when it is knocked
•    Someone is likely knocking
•    Someone is likely knocking for a reason
•    Sound from the door travels
•    We can’t see the person knocking but believe they are there
•    Hard objects are good at knocking and making sound
•    The knocking attracts our attention
•    People usually respond to the knock
…And many more things
But the essence for this discussion is that the knocking gives us an indication that someone is making the sound. By contemplating on the Universe, our existence and mortality we can reasonably assume that we have been created by Allah. Not such a huge jump.

The pile of stones on the beach
Likewise, we talked about walking along the beach and finding a neat pile of stones stacked upon each other. Reason would tell us that this is unlikely to occur purely by chance but that someone constructed it in that fashion. Who is this Constructor or Designer – Muslims would call Him Allah. This is a rational conclusion not a far-fetched obscure unlikely theory…like what the atheists have.

Footprints and the sky and mountains
A further simple example was a story of a Bedouin who was asked, "How do you know your Lord?" The Bedouin could only reply with (the example of) that which was before him, so he said, "Droppings tell of a camel. Foot-prints tell of a traveller. The sky, the earth with mountain passes, seas with waves -do they not tell of the All-Hearer, the All-Seer?"

Homework:
- What did Khalid bin Walid do that caused the Prophet* to disown his actions
- Where is Allah and What was there before Allah