21 November 2010
Seerah of Muhammed*
*: May the Peace, Blessings & Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an
Death of Abu Jahl
The great tyrant Abu Jahl, however, on seeing the adverse course of the battle, tried to stop the tidal wave of the Islamic victory by nerving the polytheists and encouraging them by all means available and adjuring them by Al-Lat and ‘Uzza and all symbols of paganism to stand firm in place and retaliate against the Muslims, but to no avail. Abdur-Rahman bin Awf related the following interesting story in this regard: I was in the thick of the battle when two youths, still seemingly inexperienced in the art of fighting, one on the right and the second on the left. One of them spoke in a secret voice asking me to show him Abu Jahl. I asked about his intention, to which he replied, that he had a strong desire to engage with him in a combat until either of them was killed. It was something incredible to me. I turned left and the other said something to the same effect and showed a similar desire. I acceded to their earnest pleas and pointed directly at their target. They both rushed swiftly (like falcons) towards the spot, and without a moment’s hesitation struck him simultaneously with their swords and finished him off. Ikrimah, the son of Abu Jahl, then struck Mu'adh and all but severed his arm at the shoulder. Mu'adh went on fighting with his good arm, while the other hung limply by its skin at his side; but when it became too painful he stooped, and putting his foot on his dead hand jerked himself up, tore off the hanging limb, and continued fighting. They went back to the Prophet*, each claiming that he had killed Abu Jahl to the exclusion of the other. The Prophet* asked if they had wiped the blood off their swords and they answered that they had not. He then examined both swords and assured them that they both had killed him. When the battle concluded, Abu Jahl’s spoils were given to Mu‘adh bin Amr bin Al-Jumuh, because the other Mu‘awwadh bin Al-Afra was later killed in the course of the same battle.
At the end of the battle, the Prophet* wanted to look for this archenemy of Islam, Abu Jahl – who had done more than any other to stir up hatred of Islam amongst the people of Mecca. Abdullah bin Mas‘ud found him on the verge of death breathing his last. Abu Jahl still had enough life in him to recognise the enemy who now stood over him. Abd Allah had been the first man to recite the Qur’ran aloud in front of the Kaaba, and Abu Jahl had struck him a severe blow and wounded him in the face. He stepped on his neck addressing him: "Have you seen how Allah has disgraced you?" The enemy of Islam still defiantly answered: "I am not disgraced. I am no more than a man killed by his own people on the battlefield." And then inquired: "Who has won the battle?" Ibn Mas‘ud replied "Allah and His Messenger." Abu Jahl then said with a heart full of grudge "You have followed difficult ways, you shepherd!" Ibn Mas‘ud used to be a shepherd working for the Meccan aristocrats. Ibn Mas‘ud then cut off his head and took it to the Prophet* who, on seeing it, began to make Allah’s praise: "Allah is Great, praise is to Allah, Who has fulfilled His Promise, assisted His servant and defeated the confederates alone." He then set out to have a look at the corpse. There he said: "This is the Pharaoh of this nation."
Death of Umaiyah bin Khalaf
Abdur-Rahman ibn Awf was carrying coats of mail which he had taken as booty, and he passed by the Umaiyah bin Khalaf, who had lost his horse and was unable to escape. With him was his son Ali, whose hand he was holding. Umaiyah had been another arch-enemy of Islam as he had once almost strangled the Prophet*, and had the intestines of a camel put on the Prophet during his sujood by Uqbah as well as torturing Muslims himself (such as Bilal). Umaiyah called out to his one-time close friend during the pre-Islamic era: "Take me prisoner, for I am worth more than coats of mail." Abdur-Rahman agreed, and throwing down the mail he took him and his son each by a hand. Umaiyah also asked who fought with the ostrich feather across his chest. When he was told this was Hamzah - Umaiyah said that Hamzah had been a major reason for their defeat. But as he was leading them towards the camp Bilal saw them and recognised his former master and torturer. "Umaiyah," he exclaimed, "the head of disbelief! May I not live if he survives!" Abdur-Rahman protested that they were his prisoners, but Bilal repeated his cry: "May I not live if he survives!" "Will you not hear me, thou son of a black mother?" said the outraged Umaiyah, whereupon Bilal shouted with all the power of the voice that had won him the function of muezzin: "Oh Helpers of Allah, the head of disbelief, Umaiyah! May I not live if he survives!" Men came running from all sides and narrowly encircled Abdur-Rahman and his two captives. Ali was struck to the ground quickly. At this point, Abdur-Rahman called upon his old friend to run for his life but he was put to swords from different people and lay down dead. Abdur-Rahman used to say in after years: "Allah have mercy on Bilal! My coats of mail were lost to me, and he robbed me of my two prisoners."!
Utbah and the Well
When the Prophet* ordered that the corpses of the dead Quraish be dropped into an empty well and when the body of Utbah was being dragged towards it the face of his son Abu Hudhayfah turned pale. The Prophet* noticed that and asked him about it. Abu Hudhayfah said: "Oh Messenger of Allah, it is not that I question thy command as to my father and the place where they have thrown him. But I used to know him as a man of wise counsel, forbearance and virtue, and I had hoped that these qualities would lead him unto Islam; and when I saw what had befallen him, and when I remembered what state of disbelief he died in after my hopes for him, it saddened me." Then the Prophet blessed Abu Hudhayfah and spoke to him words of kindness.
Hadith
Nawawi’s Forty Hadith Number 10 (Purity – at-Tayyib)
On the authority of Abu Hurairah, who said: the messenger of Allah* said : "Allah the Almighty is good and accepts only that which is good. Allah has commanded the faithful to do that which he commanded the messengers, and the Almighty has said: "O ye messengers! Eat of the good things and do right". And Allah the Almighty has said: "O ye who believe! Eat of the good things wherewith We have provided you"
Then he mentioned [the case of] a man who, having journeyed far, is dishevelled and dusty and who spreads out his hands to the sky [saying]: "O Lord! O Lord!" - while his food is unlawful, his drink unlawful, his clothing unlawful, and he is nourished unlawfully, so how can he be answered!" [Muslim]
At-Tayyib when referring to Allah describes the fact that He is PURE and confirms Allah’s attributes of perfection and completeness. Hence, it is only fitting and right that He would only accept deeds and actions which are themselves pure and free from any pollution or unlawful (Haram) things. Our actions should not be spoiled by wrong intentions (like showing off) and must be allowed (Halal), as there is no concept in Islam of ‘the ends justify the means’. In Islam, both the means and the ends need to be from Islam and not from the Haram. Indeed, this is a constant message that Allah told to all the prophets: to do good, eat lawfully and avoid the prohibited things. Scholars have said that if we eat from the halal with the intention of obeying Allah and strengthening the body then the act of eating becomes a worship for which we will be rewarded. Even if we enjoy the Halal food without the above intention, we may still get rewarded by avoiding the Haram food. This is a measure of Allah’s Bounty.
And this is one of those ahadith upon which the Principles and Rulings of Islam are built. And in it is encouragement towards spending upon that which is Halal, and forbiddance from spending upon that which is other than that. And that what is eaten, and what is drunk and what is worn, and all such similar things should be purely Halal, without any doubt in them. And that whosoever wishes to supplicate to Allah should humble and submit himself before his Lord with that which is Halal. And from the hadith we also understand that when the slave spends upon the good, Halal things then these things purify him and bring him prosperity. And that delicious and tasty food which is not permissible to eat will instead be a source of evil and punishment, and the actions of the slave will then not be acceptable by Allah. Hence, some scholars have said that if the way in which we get the money (stealing, gambling, selling alcohol or other Haram jobs) is Haram then anything bought with that money is tainted an impure; and they say that you cannot steal and use that money for Hajj or take interest and give that as charity. Any repentance needs to be sincere and true and cannot happen if people persist in the sin.
*: May the Peace, Blessings & Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an
Death of Abu Jahl
The great tyrant Abu Jahl, however, on seeing the adverse course of the battle, tried to stop the tidal wave of the Islamic victory by nerving the polytheists and encouraging them by all means available and adjuring them by Al-Lat and ‘Uzza and all symbols of paganism to stand firm in place and retaliate against the Muslims, but to no avail. Abdur-Rahman bin Awf related the following interesting story in this regard: I was in the thick of the battle when two youths, still seemingly inexperienced in the art of fighting, one on the right and the second on the left. One of them spoke in a secret voice asking me to show him Abu Jahl. I asked about his intention, to which he replied, that he had a strong desire to engage with him in a combat until either of them was killed. It was something incredible to me. I turned left and the other said something to the same effect and showed a similar desire. I acceded to their earnest pleas and pointed directly at their target. They both rushed swiftly (like falcons) towards the spot, and without a moment’s hesitation struck him simultaneously with their swords and finished him off. Ikrimah, the son of Abu Jahl, then struck Mu'adh and all but severed his arm at the shoulder. Mu'adh went on fighting with his good arm, while the other hung limply by its skin at his side; but when it became too painful he stooped, and putting his foot on his dead hand jerked himself up, tore off the hanging limb, and continued fighting. They went back to the Prophet*, each claiming that he had killed Abu Jahl to the exclusion of the other. The Prophet* asked if they had wiped the blood off their swords and they answered that they had not. He then examined both swords and assured them that they both had killed him. When the battle concluded, Abu Jahl’s spoils were given to Mu‘adh bin Amr bin Al-Jumuh, because the other Mu‘awwadh bin Al-Afra was later killed in the course of the same battle.
At the end of the battle, the Prophet* wanted to look for this archenemy of Islam, Abu Jahl – who had done more than any other to stir up hatred of Islam amongst the people of Mecca. Abdullah bin Mas‘ud found him on the verge of death breathing his last. Abu Jahl still had enough life in him to recognise the enemy who now stood over him. Abd Allah had been the first man to recite the Qur’ran aloud in front of the Kaaba, and Abu Jahl had struck him a severe blow and wounded him in the face. He stepped on his neck addressing him: "Have you seen how Allah has disgraced you?" The enemy of Islam still defiantly answered: "I am not disgraced. I am no more than a man killed by his own people on the battlefield." And then inquired: "Who has won the battle?" Ibn Mas‘ud replied "Allah and His Messenger." Abu Jahl then said with a heart full of grudge "You have followed difficult ways, you shepherd!" Ibn Mas‘ud used to be a shepherd working for the Meccan aristocrats. Ibn Mas‘ud then cut off his head and took it to the Prophet* who, on seeing it, began to make Allah’s praise: "Allah is Great, praise is to Allah, Who has fulfilled His Promise, assisted His servant and defeated the confederates alone." He then set out to have a look at the corpse. There he said: "This is the Pharaoh of this nation."
Death of Umaiyah bin Khalaf
Abdur-Rahman ibn Awf was carrying coats of mail which he had taken as booty, and he passed by the Umaiyah bin Khalaf, who had lost his horse and was unable to escape. With him was his son Ali, whose hand he was holding. Umaiyah had been another arch-enemy of Islam as he had once almost strangled the Prophet*, and had the intestines of a camel put on the Prophet during his sujood by Uqbah as well as torturing Muslims himself (such as Bilal). Umaiyah called out to his one-time close friend during the pre-Islamic era: "Take me prisoner, for I am worth more than coats of mail." Abdur-Rahman agreed, and throwing down the mail he took him and his son each by a hand. Umaiyah also asked who fought with the ostrich feather across his chest. When he was told this was Hamzah - Umaiyah said that Hamzah had been a major reason for their defeat. But as he was leading them towards the camp Bilal saw them and recognised his former master and torturer. "Umaiyah," he exclaimed, "the head of disbelief! May I not live if he survives!" Abdur-Rahman protested that they were his prisoners, but Bilal repeated his cry: "May I not live if he survives!" "Will you not hear me, thou son of a black mother?" said the outraged Umaiyah, whereupon Bilal shouted with all the power of the voice that had won him the function of muezzin: "Oh Helpers of Allah, the head of disbelief, Umaiyah! May I not live if he survives!" Men came running from all sides and narrowly encircled Abdur-Rahman and his two captives. Ali was struck to the ground quickly. At this point, Abdur-Rahman called upon his old friend to run for his life but he was put to swords from different people and lay down dead. Abdur-Rahman used to say in after years: "Allah have mercy on Bilal! My coats of mail were lost to me, and he robbed me of my two prisoners."!
Utbah and the Well
When the Prophet* ordered that the corpses of the dead Quraish be dropped into an empty well and when the body of Utbah was being dragged towards it the face of his son Abu Hudhayfah turned pale. The Prophet* noticed that and asked him about it. Abu Hudhayfah said: "Oh Messenger of Allah, it is not that I question thy command as to my father and the place where they have thrown him. But I used to know him as a man of wise counsel, forbearance and virtue, and I had hoped that these qualities would lead him unto Islam; and when I saw what had befallen him, and when I remembered what state of disbelief he died in after my hopes for him, it saddened me." Then the Prophet blessed Abu Hudhayfah and spoke to him words of kindness.
Hadith
Nawawi’s Forty Hadith Number 10 (Purity – at-Tayyib)
On the authority of Abu Hurairah, who said: the messenger of Allah* said : "Allah the Almighty is good and accepts only that which is good. Allah has commanded the faithful to do that which he commanded the messengers, and the Almighty has said: "O ye messengers! Eat of the good things and do right". And Allah the Almighty has said: "O ye who believe! Eat of the good things wherewith We have provided you"
Then he mentioned [the case of] a man who, having journeyed far, is dishevelled and dusty and who spreads out his hands to the sky [saying]: "O Lord! O Lord!" - while his food is unlawful, his drink unlawful, his clothing unlawful, and he is nourished unlawfully, so how can he be answered!" [Muslim]
At-Tayyib when referring to Allah describes the fact that He is PURE and confirms Allah’s attributes of perfection and completeness. Hence, it is only fitting and right that He would only accept deeds and actions which are themselves pure and free from any pollution or unlawful (Haram) things. Our actions should not be spoiled by wrong intentions (like showing off) and must be allowed (Halal), as there is no concept in Islam of ‘the ends justify the means’. In Islam, both the means and the ends need to be from Islam and not from the Haram. Indeed, this is a constant message that Allah told to all the prophets: to do good, eat lawfully and avoid the prohibited things. Scholars have said that if we eat from the halal with the intention of obeying Allah and strengthening the body then the act of eating becomes a worship for which we will be rewarded. Even if we enjoy the Halal food without the above intention, we may still get rewarded by avoiding the Haram food. This is a measure of Allah’s Bounty.
And this is one of those ahadith upon which the Principles and Rulings of Islam are built. And in it is encouragement towards spending upon that which is Halal, and forbiddance from spending upon that which is other than that. And that what is eaten, and what is drunk and what is worn, and all such similar things should be purely Halal, without any doubt in them. And that whosoever wishes to supplicate to Allah should humble and submit himself before his Lord with that which is Halal. And from the hadith we also understand that when the slave spends upon the good, Halal things then these things purify him and bring him prosperity. And that delicious and tasty food which is not permissible to eat will instead be a source of evil and punishment, and the actions of the slave will then not be acceptable by Allah. Hence, some scholars have said that if the way in which we get the money (stealing, gambling, selling alcohol or other Haram jobs) is Haram then anything bought with that money is tainted an impure; and they say that you cannot steal and use that money for Hajj or take interest and give that as charity. Any repentance needs to be sincere and true and cannot happen if people persist in the sin.
And his* statement "Then he mentioned [the case] of a man who, having journeyed far, is dishevelled and dusty ..." then its meaning is best known by Allah. But we know from other ahadith that the supplication (du’a) of the traveller is more readily acceptable to Allah, and a 'long journey' could be from amongst the actions of worship, such as the Hajj or Jihad or other than that from the pious actions. Other times when the du’a is more readily accepted is during Jihad, during sickness, during prostration or the last third of the night, Even in this case his supplication is still not accepted because his food, drink and clothing are Haram. Haram clothing could include those things that we are not allowed – such as silk for men or wearing clothes that are associated with different religions.
And his* statement: "who spreads out his hands to the sky" means that he raises his hands in supplication to Allah, while at the same time he is opposing His commands and is sinning. And his* statement: "so how can [his supplication] be answered ?!" and in another narration "so how can he be answered because of that ?!", means that there cannot be an answer for the one who possesses such characteristics. We talked before about those that fast but still backbite and steal – and many argue what is the benefit of one with the other? Such a person cannot be amongst those whose supplication will be answered, unless Allah the Almighty does so out of His infinite Grace and Kindness and Generosity, and Allah knows best.
This hadith also tells us of some of the manners (Adaab) of du’a, such as raising the hands to the sky and being humble in our du’a, as well as some of the best times to make du’a (such as a long journey). Also, we should be eager in our du’a and ask our Lord with sincerity (like saying ‘Ya Rabb, Ya Rabb’) as this highlights our need of Allah and His Mercy for us.
News Topic: Hajj & Eid
Eid Mubarak Everyone !
A short discussion of some of the meaning of the Hajj and the origins of the ceremonies. Also, the significance of Eid was discussed. For further explanation of these, please see the previous Study Circle Notes from last year (click on link): 29 November 2009
Homework for next week ~ Some reasons why Abu Jahl was killed in Battle; What happened to the nobles in the well (Kulaib); and talk about your favourite Hadith from the first 10 of Nawawi's 40 Hadith.
And his* statement: "who spreads out his hands to the sky" means that he raises his hands in supplication to Allah, while at the same time he is opposing His commands and is sinning. And his* statement: "so how can [his supplication] be answered ?!" and in another narration "so how can he be answered because of that ?!", means that there cannot be an answer for the one who possesses such characteristics. We talked before about those that fast but still backbite and steal – and many argue what is the benefit of one with the other? Such a person cannot be amongst those whose supplication will be answered, unless Allah the Almighty does so out of His infinite Grace and Kindness and Generosity, and Allah knows best.
This hadith also tells us of some of the manners (Adaab) of du’a, such as raising the hands to the sky and being humble in our du’a, as well as some of the best times to make du’a (such as a long journey). Also, we should be eager in our du’a and ask our Lord with sincerity (like saying ‘Ya Rabb, Ya Rabb’) as this highlights our need of Allah and His Mercy for us.
News Topic: Hajj & Eid
Eid Mubarak Everyone !
A short discussion of some of the meaning of the Hajj and the origins of the ceremonies. Also, the significance of Eid was discussed. For further explanation of these, please see the previous Study Circle Notes from last year (click on link): 29 November 2009
