16 December 2012
Study Circle holiday for 2 weeks, to return (InshaAllah) on Sunday 6 January 2013
The Prophet*’s Final Days, Death and Burial
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We are about to finish the Seerah of the Prophet*, InshaAllah. What we would like to know is what topic people wanted to study after this on a regular basis in Future Circles. Please vote for which things you would like to discuss during the Circle. Or give your own suggestions. This shouldn't take more than 2 minutes (InshaAllah)
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- Lives of the first 4 Khulafah (Caliph - Islamic Leaders) = Abu Bakr, Umer, Uthman and Ali
- Lives of the Prophets (Adam to Isa/Jesus)
- Other (please specify)
Summary
The Prophet*’s Final Days, Death and Burial:
The Prophet* gives final advice to Ummah, including:
- not making his tomb a place of worship
- being good to the Ansar (Helpers)
- no Jews or Christians should remain in Arabia
- Delegations and ambassadors be respected
- Sending out Ussama's army
- Treating the wives and slaves well
The Prophet* ordered Abu Bakr to lead the prayers
The wives of the Prophet* kept his counsel
Before death the Prophet* gave away all his wealth
The final day he briefly appears better and smiles at the Muslims who are praying
Abbas predicts his death but Ali refuses to ask for leadership
The Prophet* predicts Fatimah will die, and kisses Al-Hasan and Al-Husain
The Jewish poison from Khaibar now takes effect
The Prophet* uses miswak just before dying
In Ayesha's lap the Prophet breathes his last saying "The most exalted Companionship on high"
Umer finds is hard to believe the death
Abu Bakr reminds all that the Prophet was mortal
The Muslims agree to appoint Abu Bakr as Khalifah
Ali and the family prepare the Prophet*s body for burial and wash over his clothes
The Prophet* is buried where he died on 12 Rabi' Awwal (6 June, 632)
Thank you, Oh Allah, for helping us share in getting to know the greatest man who ever lived. Ameen
Seerah of Muhammed*
*: May the peace blessings and Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an
The Prophet*’s Final Days: The Prophet* Gives the Ummah final advice
Five days before death On Wednesday, five days before he died the Prophet’s temperature rose so high signalling the severeness of his disease. He fainted and suffered from pain. "Pour out on me seven Qirab (water skin pots) of various water wells so that I may go out to meet people and talk to them." So they seated him in a container (usually used for washing) and poured out water on him till he said: "That is enough. That is enough." Then he felt well enough to enter the Mosque. He entered it band-headed, sat on the pulpit and made a speech to the people who were gathering together around him. He said: "The curse of Allah falls upon the Jews and Christians for they have made their Prophets’ tombs places of worship." Then he said: "Do not make my tomb a worshipped idol."
Then he offered himself and invited the people to repay any injuries he might have inflicted on them, saying: "He whom I have ever lashed his back, I offer him my back so that he may avenge himself on me. He whom I have ever blasphemed his honour, here I am offering my honour so that he may avenge himself." Then he descended, and performed the noon prayer. Again he returned to the pulpit and sat on it. He resumed his first speech about enmity and some other things. A man then said: "You owe me three Dirhams." The Prophet* asked Fadl to pay him.”
He went on saying: "I admonish you to be good to Al-Ansar (the Helpers). They are my family and with them I found shelter. They have acquitted themselves credibly of the responsibility that fell upon them and now there remains what you have to do. You should fully acknowledge and appreciate the favour that they have shown, and should overlook their faults." In another version: "The number of believers would increase, but the number of Helpers would decrease to the extent that they would be among men as salt in the food. So he who from among you occupies a position of responsibility and is powerful enough to do harm or good to the people, he should fully acknowledge and appreciate the favour that these benefactors have shown and overlook their faults."
Four days before his death – More Advice
On Thursday, four days before his* death he said to people — though he was suffering from a severe pain: "Come here. I will cause you to write something so that you will never fall into error." Upon this Umer bin Al- Khattab said: "The Prophet* of Allah* is suffering from acute pain and you have the Qur’an with you; the Book of Allah is sufficient unto you." Others however wanted the writing to be made. When Muhammad* heard them debating over it, he ordered them to go away and leave him alone. That day he recommended three things:
1. Jews, Christians and polytheists should be expelled out of Arabia.
2. He recommended that delegations should be honoured and entertained, in a way similar to the one he used to do.
3. As for the third — the narrator said that he had forgotten it. It could have been adherence to the Holy Book and the Sunnah. It was likely to be the accomplishment and the mobilization of Ussama’s army, or it could have been performance of prayers and being attentive to slaves.
In spite of the strain of disease and suffering from pain, the Prophet* used to lead all the prayers till that Thursday — four days before he died. On that day he led the sunset prayer and recited: "By the winds (or angels or the Messengers of Allah) sent forth one after another." [TMQ 77:1]
In the evening he grew so sick that he could not overcome the strain of disease or go out to enter the Mosque. Ayesha said: The Prophet* asked: "Have the people performed the prayer?" "No. They haven’t. They are waiting for you." "Put some water in the washing pot," he said. We did what he ordered. So he washed and wanted to stand up, but he fainted. When he came round he asked again "Have the people prayed?" Then the same sequence of events took place again and again for the second and the third times from the time he washed to the time he fainted after his attempts to stand up. So he said to his wives: "Tell Abu Bakr to lead the people in prayer." But Ayesha feared that it would greatly pain her father to take the place of the Prophet and that people would resent Abu Bakr taking over the Prophet*’s role. "O Messenger of God," she said, "Abu Bakr is a very sensitive man, not strong of voice and much given to weeping when he reciteth the Koran." "Tell him to lead the prayer," said the Prophet, as if she had not spoken. She tried again, this time suggesting that Umer should take his place. "Tell Abu Bakr to lead the prayer," he reiterated. Ayesha had thrown a glance of appeal at Hafsah, who now began to speak, but the Prophet* silenced her with the words: " You (women) are like the women who tried to entice Joseph (Yusuf) into immorality. Convey my request to Abu Bakr to lead the prayer. Let the blamer find fault and let the ambitious aspire. God and the believers will not have it otherwise." He repeated the last sentence three times, and for the rest of his illness Abu Bakr led the prayer. Therefore he sent to Abu Bakr to lead the prayer himself. Abu Bakr then led the prayer during those days. They were seventeen prayers in the lifetime of Muhammad*.
A Day or Two prior to Death
On Saturday or on Sunday, the Prophet* felt that he was well enough to perform the prayer; so he went out leaning on two men in order to perform the noon prayer. Abu Bakr, who was then about to lead the prayer withdrew when he saw him coming; but the Prophet* made him a gesture to stay where he was and said: "Seat me next to him." They seated him on the left hand side of Abu Bakr. The Prophet* led the prayer, and Abu Bakr followed him and raised his voice at every Allahu Akbar’ (i.e. Allah is the Greatest) the Prophet* said, so that the people may hear clearly.
He suffered much pain in his illness, and one day when it was at its worst his wife Safiyyah said to him: "O Prophet* of God, would that I had what thou hast!" whereupon some of the other wives exchanged glances and whispered one to another that this was hypocrisy. The Prophet* saw them and said: "Go rinse your mouths." They asked him why, and he said: "For your maligning of your companion. By God, she speaketh the truth in all sincerity." Umm Ayman was in constant attendance, and she kept her son informed. He had already resolved to advance no further and to remain in his camp at Jurf until God should decide. But one morning the news was such that he came to Medina and went in tears to the Prophet, who was too ill that day to speak, though he was fully conscious. Ussama bent over him and kissed him, and the Prophet* raised his hand, palm upwards, to ask and to receive blessings from Heaven. Then he made a gesture as if to empty the contents of his hand upon Ussama, who returned sadly to his camp.
A Day before his Death
On Sunday, a day before he died, the Prophet* set his slaves free, paid as a charity the seven Dinars he owned and gave his weapons as a present to the Muslims. So when night fell Ayesha had to borrow some oil from her neighbour to light her oil-lantern. Even his armour was mortgaged as a security with a Jew for thirty Sa‘a (a cubic measure) of barley.
The Last Day Alive
The next day was Monday the twelfth of Rabi' Awwal in the eleventh year of Islam, that is, the eighth day of June in the year AD 632. Early that morning the Prophet's fever abated, and although he was exceedingly weak the call to prayer decided him to go to the Mosque. The prayer had already begun when he entered, and the people were almost drawn away from it for joy at the sight of him, but he motioned them to continue. For a moment he stood to watch them and his face shone with gladness as he marked the piety of their demeanour. Then, still radiant, he made his way forward, helped by Fadl and by Thawban, one of his freedmen. "I never saw the Prophet's face more beautiful than it was at that hour," said Anas.
The Muslims were surprised to see the Messenger of Allah* raising the curtain of Ayesha’s room. He looked at them while they were praying aligned properly and smiled cheerfully. Anas said: "The Muslims, who were praying, were so delighted that they were almost too enraptured at their prayers. The Messenger of Allah* made them a gesture to continue their prayer, went into the room and drew down the curtain." The Messenger of Allah* did not live for the next prayer time. Hence, rumours were spreading that the Prophet* was getting better. Great was the rejoicing at this apparent recovery, and not long after the prayer Ussama arrived again from his camp, expecting to find the Prophet* worse and overjoyed to find him better. "Set forth, with the blessings of God," said the Prophet. So Ussama bade him farewell, and rode back to Jurf, where he told his men to make ready for the northward march. Meantime Abu Bakr had taken leave to go as far as Upper Medina. Already before his marriage to Asma', he had long been betrothed to Habibah, the daughter of Kharijah, the Khazrajite with whom he had lodged ten years ago on his arrival in the oasis, and they had recently been married. Habibah still lived with her family at Sunh, where he now went to visit her.
Ali and 'Abbas followed them there, but did not stay long, and when they came out some men who were passing asked Ali how the Prophet* was. "Praise be to God," said Ali, "he is well." But when the questioners had gone on their way 'Abbas took Ali's hand and said: "I swear I recognise death in the face of God's Messenger, even as I have ever been able to recognise it in the faces of our clansmen. So let us go and speak with him. If his authority is to be vested in us, then we shall know it; and if in other than us, then will we ask him to commend us unto the people, that they may treat us well." But 'Ali said: "By God, I will not, for if the authority be withheld from us by him, none after him will ever give it us."
When it was daytime, the Prophet* called Fatimah and told her something in a secret voice that made her cry. Then he whispered to her something else which made her laugh. Ayesha enquired from her after the Prophet’s death, as to this weeping and laughing to which Fatimah replied: "The first time he disclosed to me that he would not recover from his illness and I wept. Then he told me that I would be the first of his family to join him, so I laughed." He gave Fatimah glad tidings that she would become the lady of all women of the world. Fatimah witnessed the great pain that afflicted her father. So she said: "What great pain my father is in!". To these words, the Prophet* remarked: "He will not suffer any more when today is over." He asked that Al-Hasan and Al-Husain be brought to him. He kissed them and recommended that they be looked after. He asked to see his wives. They were brought to him. He preached them and told them to remember Allah. Pain grew so much severe that the trace of poison he had at Khaibar came to light. It was so sore that he said to Ayesha: "I still feel the painful effect of that food I tasted at Khaibar. I feel as if death is approaching." He ordered the people to perform the prayers and be attentive to slaves. He repeated it several times.
The Prophet* breathes his Last
When the pangs of death started, Ayesha leant him against her. She used to say: One of Allah’s bounties upon me is that the Messenger of Allah* died in my house, while I am still alive. He died between my chest and neck while he was leaning against me. Allah has mixed his saliva with mine at his death. For ‘Abdur Rahman — the son of Abu Bakr — came in with a Siwak (i.e. the root of a desert plant used for brushing teeth) in his hand, while I was leaning the Messenger of Allah* against me. I noticed that he was looking at the Siwak, so I asked him — for I knew that he wanted it — "Would you like me to take it for you?" He nodded in agreement. I took it and gave it to him. As it was too hard for him, I asked him "Shall I soften it for you?" He nodded in agreement. So I softened it with my saliva and he passed it (on his teeth). In another version it is said: "So he brushed (Istanna) his teeth as nice as he could." There was a water container (Rakwa) available at his hand with some water in. He put his hand in it and wiped his face with it and said: "There is no god but Allah. Death is full of agonies."
As soon as he had finished his Siwak brushing, he raised his hand or his finger up, looked upwards to the ceiling and moved his lips. So Ayesha listened to him. She heard him say: "With those on whom You have bestowed Your Grace with the Prophets and the Truthful ones (As-Siddeeqeen), the martyrs and the good doers. O Allah, forgive me and have mercy upon me and join me to the Companionship on high." Then at intervals he uttered these words: "The most exalted Companionship on high. To Allah we turn and to Him we turn back for help and last abode." Again she heard him murmur: "The most exalted Companionship on high,” and these were the last words she heard him speak. Gradually his head grew heavier upon her breast, until the other wives began to lament, and Ayesha laid his head on a pillow and joined them in crying. This event took place at high morning time on Monday, the twelfth of Rabi‘ Al-Awwal, in the eleventh year of Al-Hijrah. He was sixty-three years and four days old when he died.
The Companions’ concern over the Prophet’s Death
The great (loss) news was soon known by everybody in Medina. Dark grief spread on all areas and horizons of Medina. Anas said: "I have never witnessed a day better or brighter than that day on which the Messenger of Allah* came to us; and I have never witnessed a more awful or darker day than that one on which the Messenger of Allah* died on." When he died, Fatimah said: "O Father, whom his Lord responded to his supplication! O Father, whose abode is Paradise. O Father, whom I announce his death to Gabriel."
Umer’s Attitude
Umer, who was so stunned that he almost lost consciousness and stood before people addressing them: "Some of the hypocrites claim that the Messenger of Allah* died. The Messenger of Allah* did not die, but went to his Lord in the same way as Moses bin ‘Imran did. He stayed away for forty nights, but finally came back though they said he had been dead. By Allah, the Messenger of Allah* will come back and he will cut off the hands and legs of those who claim his death."
Abu Bakr’s Attitude
Abu Bakr left his house at As-Sunh and came forth to the Mosque on a mare-back. At the Mosque, he dismounted and entered. He talked to nobody but went on till he entered Ayesha’s abode, and went directly to where the Messenger of Allah* was. The Prophet* was covered with a Yemeni mantle. He uncovered his face and tended down, kissed him and cried. Then he said: "I sacrifice my father and mother for your sake. Allah, verily, will not cause you to die twice. You have just experienced the death that Allah had ordained." Then he went out and found Umer talking to people. He said: "Umer, be seated." Umer refused to do so. People parted Umer and came towards Abu Bakr, who started a speech saying: "And now, he who worships Muhammad*. Muhammad is dead now. But he who worships Allah, He is Ever Living and He never dies. Allah says: ‘Muhammad is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allah, and Allah will give reward to those who are grateful.’" [TMQ 3:144]
Ibn ‘Abbas said: "By Allah, it sounded as if people had never heard such a Qur’anic verse till Abu Bakr recited it as a reminder. So people started reciting it till there was no man who did not recite it." Ibn Al-Musaiyab said that Umer had said: "By Allah, as soon as I heard Abu Bakr say it, I fell down to the ground. I felt as if my legs had been unable to carry me so I collapsed when I heard him say it. Only then did I realize that Muhammad* had really died."
Selecting the next leader of the Muslim Ummah (Khalifah)
Although it is compulsory to bury the dead body of a Muslim as early as possible – ideally before sunset we notice that the Muslim community (including all the Sahabae) deferred the burial of the Prophet until after they had chosen a successor. Hence, we accept this as Ijma-as-Sahaba that it is choosing a righteous leader of the Muslims is one of the most important actions for the Ummah.
Ali had now withdrawn to his house, and with him were Zubayr and Talhah, The rest of the Emigrants gathered round Abu Bakr and they were joined by Usayd and many of his clan. But most of the Helpers, of Aws as well as Khazraj, had assembled in the hall of the Bani Sa'idah of whom Sa'd ibn 'Ubadah was chief, and word was brought to Abu Bakr and Umer that they were debating there the question as to where the authority should lie, now that the Prophet* was dead. They had gladly accepted his authority; but failing him, many of them were inclined to think that the sons of Qaylah should be ruled by none except a man of Yathrib, and it appeared that they were about to pledge their allegiance to Sa'd. Umer urged Abu Bakr to go with him to the hall, and Abu 'Ubaydah went with them. Sa'd was ill and he was lying in the middle of the hall, wrapped in a cloak. On behalf of him another of the Helpers was about to address the assembly when the three men of Quraysh entered, so he included them in his speech, which began, after praise for God, with the words: "We are the Helpers of God and the fighting force of Islam; and ye O Emigrants, are of us, for a group of your people have settled amongst us." The speaker continued in the same vein, glorifying the Helpers, and while giving the Emigrants a share of that glory, deliberately failing to recognise the unique position that they held in themselves as the first Islamic community. When he had finished Umer was about to speak, but Abu Bakr silenced him and spoke himself, tactfully but firmly, reiterating the praise of the Helpers, but pointing out that the community of Islam was now spread throughout Arabia, and that the Arabs as a whole would not accept the authority of anyone other than a man of Quraysh, for Quraysh held a unique and central position amongst them. In conclusion he took Umer and Abu 'Ubaydah each by a hand and said: "I offer you one of these two men. Pledge your allegiance to whichever of these ye will." Then another of the Helpers rose and suggested that there should be two authorities, and this led to a heated argument, until finally Umer intervened, saying: "O Helpers, know ye not that the Messenger of God ordered Abu Bakr to lead the prayer?" "We know it," they answered, and he said: "Then which of you will willingly take precedence over him?" "God forbid that we should take precedence over him!" they said, whereupon Umer seized the hand of Abu Bakr and pledged allegiance to him, followed by Abu 'Ubaydah and others of the Emigrants who had now joined them. Then all the Helpers who were present likewise pledged their allegiance to Abu Bakr, with the exception of Sa'd.
They spent the whole Monday there till it was night. People were so busy with their arguments that it was late night — just about dawn of Tuesday — yet his blessed body was still lying on his bed covered with an inked-garment. He was locked in the room.
Whatever they had decided in the hall, it would have been unacceptable for anyone to have led the prayers in the Mosque in Medina except Abu Bakr, so long as he was there; and the next day at dawn, before leading the prayer, he sat in the pulpit, and Umer rose and addressed the assembly, bidding them pledge their allegiance to Abu Bakr, whom he described as "the best of you, the Companion of God's Messenger, the second of two when they were both in the cave," A recent Revelation had recalled the privilege of Abu Bakr to have been the Prophet's sole Companion at this crucial moment;' and with one voice the whole congregation swore fealty to him all except 'Ali, who did so later.
Then Abu Bakr gave praise and thanks to God and addressed them, saying: "I have been given the authority over you, and I am not the best of you. If I do well, help me; and if I do wrong, set me right. Sincere regard for truth is loyalty and disregard for truth is treachery. The weak amongst you shall be strong with me until I have secured his rights, if God will; and the strong amongst you shall be weak with me until I have wrested from him the rights of others, if God will. Obey me so long as I obey God and His Messenger. But if I disobey God and his Messenger, ye owe me no obedience. Arise for your prayer, God have mercy upon you!'"
Burial and Farewell Preparations to his Honourable Body
After the prayer the Prophet's household and his family decided that they must prepare him for burial, but they were in disagreement as to how it should be done. Then God cast a sleep upon them all, and in his sleep each man heard a voice say: "Wash the Prophet* with his garment upon him." So they went to Ayesha's apartment, which for the moment she had vacated, and Aws ibn Khawli’a Khazrajite, begged leave to represent the Helpers, saying: "I adjure thee by God, O 'Ali, and by our share in His Messenger," and 'Ali allowed him to enter. 'Abbas and his sons Fadl and Qitham helped 'Ali to turn the body, while Ussama poured water over it, helped by Shuqran, one of the Prophet's freedmen, and 'Ali passed his hand over every part of the long woollen garment. "Dearer than my father and my mother," he said, "how excellent art thou, in life and in death!" Even after one day, the Prophet's body seemed to be sunken merely in sleep, except that there was no breathing and no pulse, no warmth and no suppleness.
The Companions now disagreed as to where he should be buried. It seemed to many that his grave should be near the graves of his three daughters and Ibrahim and the Companions whom he himself had buried and prayed over, in the Baqi al-Gharqad, while others thought he should be buried in the Mosque; but Abu Bakr remembered having heard him say "No Prophet* dieth but is buried where he died," so the grave was dug in the floor of Ayesha's room near the couch where he was lying. So Abu Talhah lifted the bed on which he died, dug underneath and cut the ground to make the tomb.
They shrouded him in three white Sahooli cotton cloth which had neither a headcloth nor a casing and inserted him in.
People entered the room ten by ten. They prayed for the Prophet*. The first to pray for him were people of his clan. Then the Emigrants, then the Helpers. Women prayed for him after men. The young were the last to pray. This process took Tuesday long and Wednesday night (i.e. the night which precedes Wednesday morning). Ayesha said: "We did not know that the Prophet* was being buried till we heard the sound of tools digging the ground at the depth of Wednesday night."
Great was the sorrow in the City of Light, as Medina now is called. The Companions rebuked each other for weeping, but wept themselves. "Not for him do I weep," said Umm Ayman, when questioned about her tears. "Know I not that he hath gone to that which is better for him than this world? But I weep for the tidings of Heaven which have been cut off from us." It was indeed as if a great door had been closed. Yet they remembered that he had said: "What have I to do with this world? I and this world are as a rider and a tree beneath which he takes shelter. Then he goes on his way, and leaves it behind him." He had said this that they, each one of them, might say it of themselves; and if the door had now closed, it would be open or the faithful at death. They still had in their ears the sound of his saying: "I go before you, and I am your witness. Your tryst with me is at the Pool."
Reminder
Quiz January 13th InshaAllah
No other main topic
Children's feedback:
Muslim (Palestinian) and Israeli Conflict
Amirah Foundation Charity Event
News
Another American school shooting
Homework:
REVISE for quiz - Sunday 13 January, I/A
Showing posts with label Umer. Show all posts
Showing posts with label Umer. Show all posts
Monday, 17 December 2012
Tuesday, 24 April 2012
22 April, 2012
Hudaibiyah Treaty broken, Hadith 42 Allah's Mercy
* SURVEY ~ Future Circles for Harborne Islamic Study Circle *
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---------------
Seerah of Muhammed*
*: May the Peace, Blessings and Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an
*: May the Peace, Blessings and Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an
Banu Bakr and Quraish break the Treaty of Hudaibiyah
In the jays of Jahilliyah, some men from the tribe of Khuza’ah killed men from the tribe of Banu Bakr. The latter tribe sought revenge and the tit-for-tat cycle started. According to the terms of the treaty of Hudaibiyah, the Arab tribes were given the option to join either of the parties, the Muslims or Quraish, with which they desired to enter into treaty alliance. Should any of these tribes suffer aggression, then the party to which it was allied would have the right to retaliate. As a consequence, Banu Bakr joined Quraish, and Khuza’ah joined the Prophet*. Khuza’ah were allies of Abu Talib and were already favouring the Prophet*, although not many of them were Muslims. They thus lived in peace for sometime but ulterior motives stretching back to pre-Islamic period ignited by unabated fire of revenge triggered fresh hostilities. Banu Bakr, without caring a bit for the provisions of the treaty, attacked Banu Khuza’ah in a place called Al-Watir in Sha'ban, 8 A.H. Quraish helped Banu Bakr with men and arms taking advantage of the dark night. Pressed by their enemies, the tribesmen of Khuza’ah sought the Holy Sanctuary, but here too, their lives were not spared, and, contrary to all accepted traditions, Nawfal, the chief of Banu Bakr, chasing them in the sanctified area - where no blood should be shed - massacred his adversaries.
The Bani Ka'b of Khuza’ah immediately sent a deputation to Medina to inform the Prophet* of what had happened and to ask for his help. When the aggrieved party sought justice from their Muslim allies, the Prophet*, as their leader, demanded an immediate redress for not only violating the treaty but also slaying men allied to him in the sanctified area. Three demands were made, the acceptance of any one of them was imperative:
a) to pay blood money for the victims of Khuza’ah,
b) to terminate their alliance with Banu Bakr; or
c) to consider the truce to have been nullified.
The Prophet reassures the Khuza’ah
This behaviour on the part of Quraish was clearly a breach of the treaty of Al-Hudaibiyah and was obviously an act of hostility against the allies of the Muslims, i.e. Banu Khuza’ah.
The Prophet* told them they could rely on him, and sent them back to their territory. He did not refer to and Security Council or Committee but gave an unequivocal response that most modern Muslim leaders wouldn’t even dream of! When they had gone, he went to A'ishah, who could see from his face that he was in great anger. He asked for some water to perform his ablution, and she heard him say as he poured it over himself: "May I not be helped if I help not the sons of Ka'b." On the morning of the third day Amr bin Salim Al-Khuza'i arrived in the company of forty horsemen to brief the Prophet* on the plight of his people and seeking the Muslims' help for retaliation. People of Medina then got to know that Quraish had breached the covenant.
Abu Sufyan humiliates himself in Medina
Quraish immediately realized the grave situation and feared the horrible consequences looming on the horizon. They immediately called for an emergency meeting and decided to delegate their chief Abu Sufyan to Medina for a renewal of the truce. On his way, he met the men of Khuza’ah returning home and he feared he was too late as he knew they had been to Medina by crushing the camel dung to find ground date feed – that only camels in Medina get. His fears were increased by the inscrutable demeanour of the Prophet. "O Muhammad," he said, "I was' absent at the time of the truce of Hudaibiyah, so let us now strengthen the pact and prolong its duration." The Prophet* parried his request with the query: "Has anything happened to break it on your side?" "God forbid!" said Abu Sufyan uneasily. "We likewise," said the Prophet, "are keeping to the truce for the period agreed upon at Hudaibiyah. We will not modify it, neither will we accept another in its place." He was clearly not prepared to say more, so Abu Sufyan went to see his daughter, Umm Habibah, hoping she might agree to intervene on his behalf. They had not met for fifteen years. The best place to sit was the Prophet's rug, but as he was about to take his seat she hastily folded it up from beneath him. "Little daughter," he said, "Do you think this rug too good for me, or am I too good for it?" "It is the Prophet's rug," she said, "and you are an idolater, a man unpurified and unclean." Then she added: "My father, thou art lord of Quraish and their chief. How is it that thou hast failed to enter Islam, and that you worship stones which neither hear nor see?" "Wonder of wonders," he said, "am I to forsake what my fathers worshipped to follow the religion of Muhammad? Evil has befallen you!"
Abu Sufyan tries the Companions
And, feeling that no help was to be expected from her, he went to Abu Bakr and others of the Companions to ask them to intercede on his behalf for a renewal of the pact, for he was now sure, although the Prophet* had not said so, that he considered the pact to have been abrogated by the recent fighting. But it would serve the same purpose as a renewal of the pact, that is, it would prevent bloodshed, if some man of influence would grant a general protection between man and man. Abu Sufyan suggested this alternative to Abu Bakr but he merely answered: "I grant protection only within the scope of protection granted by the Messenger of God."
Umer’s reply was that if he only had an army of ants he would wage war on Abu Sufyan! Finally Abu Sufyan went to the house of Ali, making much of their kinship, for they were both great-grandsons of the two brothers Hashim and Abdu Shams. But Ali said: "Alas for thee, Abu Sufyan! The Messenger of God hath resolved not to grant thy request; and none can speak to him in favour of a thing when he is averse to it." For the Companions knew well that the Revelation had said to the Prophet: Consult them about affairs; and when thou art resolved, then trust in God;' and they had come to know by experience that when the Prophet* had reached the degree of resolution he had clearly reached on this occasion it was useless to seek to deter him
Abu Sufyan now turned to Fatimah, who was present, with Hasan sitting on the floor in front of her. "O daughter of Muhammad," he said, "bid your little son grant protection between man and man, that he may become forever the lord of the Arabs." But Fatimah replied that boys do not grant protection, and Abu Sufyan turned again to Ali in desperation and begged him to suggest some course of action. "I see nothing for it", said Ali, "but that thou thyself shouldst rise and grant protection between man and man. Thou art lord of Kinanah." "Will that help me?" said Abu Sufyan. "By God, I think not so," said Ali, "but I find nothing else for you to do." So Abu Sufyan went to the Mosque and said in a loud voice: "Behold, I grant protection between man and man, and I do not think that Muhammad will fail to uphold me." Then he went to the Prophet* and said: "O Muhammad, I do not think thou wilt disavow my protection." But the Prophet* merely answered: "That is what thou thinkest, O Abu Sufyan;"
Abu Sufyan turned his steps back to Mecca in a state of bitter disappointment and utter horror. There he submitted a report of his meeting with his daughter, Abu Bakr, 'Umer and Ali's reaction and the meaningful silence of the Prophet. The Meccans were dismayed and said that Ali had made a fool of him, but did not expect imminent danger.
Hadith 42 (of Nawawi's Forty Hadith)
Hadith 42: Allah's Mercy
Hadith 42: Allah's Mercy
From Anas who said: I heard the Messenger of Allah*, say: "Allah the Almighty has said: 'O son of Adam, so long as you call upon Me, and hope in Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds in the sky and were you then to ask forgiveness of Me, I shall forgive you. O son of Adam, were you to come to Me with an earthful of sins and were you then to face Me, without having associated anything with Me, I shall grant you an earthful of pardon.'" [Al-Tirmidhi]
There are three means or ways which enable a Muslim to be forgiven by Allah.
1. The first one is al-du'a which means to supplicate Allah.
Allah says in Surah Ghafir Ayah 60: And your Lord said: Call upon me, I will respond to you. The Prophet* said: "Supplication is the essence of worship" [Al-Tirmidhi]. The Prophet* also said: "Supplicate to Allah as if you are certain about His response." Supplication is guaranteed that Allah will attend to or respond to it when certain conditions are fulfilled. At the same time there are other things that a Muslim should avoid doing in order for his supplication to be answered. The conditions of supplication have been discussed in previous hadiths. The most important thing is the full concentration and attention of the heart and to have full hope that Allah will respond to that du'a and not to rush it. Muslims have to practice supplication frequently because it is a continuous process. Among the things that a Muslim asks Allah in his supplication are to forgive his sins, to be saved from the Hell-Fire and to be among those who enter Paradise. Muslims have to make du'a with full hope that there is a response. Allah says in a Hadith Qudsi: "I am as My servant expects of Me." [Muslim]. The Prophet* says in another hadith: "No Muslim who supplicates a supplication, that does not contain any sin or cutting of relations, Allah will grant him one of three things: either Allah will immediately respond to his supplication, or He may keep or store the answer for the Hereafter, or He will turn away from him an equivalent amount of evil or harm." The Companions asked what if they keep requesting Allah. The Prophet* replied: "Then Allah shall give you even both." [Imam Ahmad]. Supplication is the one-on-one quality time people have with their Creator – don’t rush it!
2. The second means that leads us to receive Allah's forgiveness is istighfar (seeking forgiveness)
Even if someone has committed many sins. What is meant by seeking forgiveness is the istighfar that is linked to repentance which in turn also necessitates that the Muslim gives up committing sins and does not persist on doing them. Istighfar is a form of worship. The Muslim has to do and perform a lot of istighfar every day. Allah commanded us to make istighfar and praised those who perform istighfar. Allah says in Surah al-Zumar Ayah 53: O My servants, who have transgressed against themselves! Despair not of the Mercy of Allah. Verily, Allah forgives all sins. Truly He is Oft-Forgiving, Most Merciful. There are many forms of istighfar. There is what the Prophet* taught his Companions to say. It is also narrated that the Prophet* used to seek forgiveness from Allah more than seventy times a day, and in some narration more than one hundred times a day. Consequently, Muslims are recommended and required to do istighfar and seek the forgiveness of Allah at least one hundred times a day. The best statement of forgiveness is the statement that is narrated by the Prophet* when he said: "O Allah: You are my Lord. There is no God but You. You created me and I am Your servant. I am following Your covenant and promise to the best of my ability. I seek refuge in You from the evils that I have done. I profess to You Your bounties upon me and I confess my sins. Forgive me for no one forgives sins except You." The Prophet* says: "Whoever says this statement with certainty concerning it in the daytime and dies that day before the evening, he is one of the inhabitants of Paradise; and whoever says this statement with certainty concerning it during the night and dies that night before the morning, he is one of the inhabitants of Paradise." [Al-Bukhari]
As for His statement: "O Son of Aadam, as long as you invoke Me and ask of Me" then this is in agreement with His statement: "I [treat My Slave] in accordance to what he supposes of Me, so let him deem of Me whatever he wishes". And it has been narrated that when a Slave commits a sin and then feels remorse, and says "O My Lord! I have committed a sin, so forgive me, for surely none can forgive sins except you!"; so Allah says "My slave knows that he has a Lord, Who forgives sins and [also] punishes for them. So I testify to you that I have forgiven him". Then [the slave] does the same a second time, and a third, and so Allah replies the same way each time. Then after that He says: "Do as you please, for I have forgiven you!", meaning when he commits a sin and then repents for it.
Know, that for the acceptance of Repentance there are three conditions:
- cessation from the sin,
- remorse for what has preceeded,
- and firm resolve not to return to performing the sin.
And if the sin involved taking the right of another person, then he must hasten to return his right and absolve himself from this transgression. And if the sin was between him and Allah , and a kaffaarah (expiation) is required for this sin, then it is also necessary that he fulfills this kaffaarah, and thus this becomes the fourth condition [for the acceptance of repentance]. And so, even if a person were to commit a sin many times in a single day, and then repent each time with its conditions, Allah would still forgive him. Istighfar is recommended to be practiced by true and close servants of Allah and every Muslim. They are recommended to do so in the morning, preferably after the Fajr prayers, and in the evening until the sunset. This should be part of the supplications that they perform day and night. Allah says in Surah al-Nisa' Ayah 110: And whoever does evil or wrongs himself but afterwards seeks Allah's Forgiveness, he will find Allah Oft-Forgiving, Most Merciful.
3. The third cause or means of seeking Allah's forgiveness is Tawhid.
Tawhid means that a Muslim should worship Allah alone. Allah should be worshiped without associating or ascribing any partners with Him. Allah says in Surah al-Nisa' Ayah 116: Verily! Allah forgives not the setting up partners (in worship) with Him, but He forgives whom He wills sins other than that, and whoever sets up partners in worship with Allah has indeed strayed far away. Tawhid, as the scholars say, melts away sins. Through fulfilling all the obligations of Tawhid, Muslims are going to be forgiven and rewarded. In a previous hadith in this collection of Imam Nawawi's Forty Hadith, we discussed the importance of the realisation of of the idea of Tawhid where Muslims have to love, fear, and glorify Allah the most. By Tawhid, Muslims seek refuge only in Allah and ask support and help from only Him. All of these great actions of Tawhid, which means that the heart becomes fully devoted to Allah, enable the Muslims to be true believers and Muwahideen. Only then Muslims will become enlightened, inspired, and their iman or faith will be strengthened and their sins will be forgiven. By realising the idea of Tawhid, the Muslim also minimises the chances of committing sins because his heart is fully devoted to Allah. Tawhid is the greatest essence of the Message of every Prophet. All the Prophets, peace be upon them, were sent with the Message of Tawhid - that is Allah is the only One Who deserves to be worshipped and to be totally obeyed. Unfortunately, many Muslims today do not observe the realisation of Tawhid. Many Muslims violate Tawhid, for example, there are some groups of Muslims that supplicate and slaughter for dead Muslims. By doing these acts of shirk (associating someone with Allah), they are violating the most important messages of Islam and that is the realisation of Tawhid. If we want to be good Muslims to Allah, we should follow the way that awliya' Allah (closer servants of Allah) followed. We should follow their ways and practices as mentioned in Hadith 38. They had good morals, they loved Allah, feared Him, had total belief or faith in Allah and his Messengers, and they were obedient to Allah and followed His instructions - this included performing good deeds. This obedience was based on fear of Allah, repenting to Allah and submission to His will. Moreover, they were characterised with devotion, honesty, and sincerity.
The realisation of Tawhid is very important for all Muslims. This is the last portion of the hadith. Moreover, it is the last hadith in Imam Nawawi's collection. This is very significant for us as Muslims since this last portion summarises the most important thing in Islam and that is Tawhid. It is a message from Allah to all Muslims to make sure that their Tawhid is sincere and pure. It is important to realise that they should not ascribe any partners with Allah. By doing so, they are assured that they will receive the forgiveness of Allah even if they have committed other sins. To realise Tawhid Muslims should fulfill all obligations towards Allah by fully submitting to His will, worshiping Him, obeying Him and following His guidance and revelation.
Children's feedback:
Hadith 7: the Prophet* said: "Religion is sincerity". We said: "To whom?" He said: "To Allah and His Book, and His messenger, and to the leaders of the Muslims and their common folk"
Hadith 23: The Messenger of Allah*, said: "Purification is half of iman (faith). Saying 'Al-Hamdulillah' (Praise be to Allah) fills the scales. Saying 'Subhanallah wa al-Hamdulillahi' (Exhalted be Allah and Praise be to Allah) fills the space between the heavens and the earth. Salah (prayer) is a light. Sadaqah (charity) is a proof. Sabr (patience) is a shining glory. The Qur'an is an argument either for you or against you. Everybody goes out in the morning and sell themselves, thereby setting themselves free or destroying themselves."
There are three means or ways which enable a Muslim to be forgiven by Allah.
1. The first one is al-du'a which means to supplicate Allah.
Allah says in Surah Ghafir Ayah 60: And your Lord said: Call upon me, I will respond to you. The Prophet* said: "Supplication is the essence of worship" [Al-Tirmidhi]. The Prophet* also said: "Supplicate to Allah as if you are certain about His response." Supplication is guaranteed that Allah will attend to or respond to it when certain conditions are fulfilled. At the same time there are other things that a Muslim should avoid doing in order for his supplication to be answered. The conditions of supplication have been discussed in previous hadiths. The most important thing is the full concentration and attention of the heart and to have full hope that Allah will respond to that du'a and not to rush it. Muslims have to practice supplication frequently because it is a continuous process. Among the things that a Muslim asks Allah in his supplication are to forgive his sins, to be saved from the Hell-Fire and to be among those who enter Paradise. Muslims have to make du'a with full hope that there is a response. Allah says in a Hadith Qudsi: "I am as My servant expects of Me." [Muslim]. The Prophet* says in another hadith: "No Muslim who supplicates a supplication, that does not contain any sin or cutting of relations, Allah will grant him one of three things: either Allah will immediately respond to his supplication, or He may keep or store the answer for the Hereafter, or He will turn away from him an equivalent amount of evil or harm." The Companions asked what if they keep requesting Allah. The Prophet* replied: "Then Allah shall give you even both." [Imam Ahmad]. Supplication is the one-on-one quality time people have with their Creator – don’t rush it!
2. The second means that leads us to receive Allah's forgiveness is istighfar (seeking forgiveness)
Even if someone has committed many sins. What is meant by seeking forgiveness is the istighfar that is linked to repentance which in turn also necessitates that the Muslim gives up committing sins and does not persist on doing them. Istighfar is a form of worship. The Muslim has to do and perform a lot of istighfar every day. Allah commanded us to make istighfar and praised those who perform istighfar. Allah says in Surah al-Zumar Ayah 53: O My servants, who have transgressed against themselves! Despair not of the Mercy of Allah. Verily, Allah forgives all sins. Truly He is Oft-Forgiving, Most Merciful. There are many forms of istighfar. There is what the Prophet* taught his Companions to say. It is also narrated that the Prophet* used to seek forgiveness from Allah more than seventy times a day, and in some narration more than one hundred times a day. Consequently, Muslims are recommended and required to do istighfar and seek the forgiveness of Allah at least one hundred times a day. The best statement of forgiveness is the statement that is narrated by the Prophet* when he said: "O Allah: You are my Lord. There is no God but You. You created me and I am Your servant. I am following Your covenant and promise to the best of my ability. I seek refuge in You from the evils that I have done. I profess to You Your bounties upon me and I confess my sins. Forgive me for no one forgives sins except You." The Prophet* says: "Whoever says this statement with certainty concerning it in the daytime and dies that day before the evening, he is one of the inhabitants of Paradise; and whoever says this statement with certainty concerning it during the night and dies that night before the morning, he is one of the inhabitants of Paradise." [Al-Bukhari]
As for His statement: "O Son of Aadam, as long as you invoke Me and ask of Me" then this is in agreement with His statement: "I [treat My Slave] in accordance to what he supposes of Me, so let him deem of Me whatever he wishes". And it has been narrated that when a Slave commits a sin and then feels remorse, and says "O My Lord! I have committed a sin, so forgive me, for surely none can forgive sins except you!"; so Allah says "My slave knows that he has a Lord, Who forgives sins and [also] punishes for them. So I testify to you that I have forgiven him". Then [the slave] does the same a second time, and a third, and so Allah replies the same way each time. Then after that He says: "Do as you please, for I have forgiven you!", meaning when he commits a sin and then repents for it.
Know, that for the acceptance of Repentance there are three conditions:
- cessation from the sin,
- remorse for what has preceeded,
- and firm resolve not to return to performing the sin.
And if the sin involved taking the right of another person, then he must hasten to return his right and absolve himself from this transgression. And if the sin was between him and Allah , and a kaffaarah (expiation) is required for this sin, then it is also necessary that he fulfills this kaffaarah, and thus this becomes the fourth condition [for the acceptance of repentance]. And so, even if a person were to commit a sin many times in a single day, and then repent each time with its conditions, Allah would still forgive him. Istighfar is recommended to be practiced by true and close servants of Allah and every Muslim. They are recommended to do so in the morning, preferably after the Fajr prayers, and in the evening until the sunset. This should be part of the supplications that they perform day and night. Allah says in Surah al-Nisa' Ayah 110: And whoever does evil or wrongs himself but afterwards seeks Allah's Forgiveness, he will find Allah Oft-Forgiving, Most Merciful.
3. The third cause or means of seeking Allah's forgiveness is Tawhid.
Tawhid means that a Muslim should worship Allah alone. Allah should be worshiped without associating or ascribing any partners with Him. Allah says in Surah al-Nisa' Ayah 116: Verily! Allah forgives not the setting up partners (in worship) with Him, but He forgives whom He wills sins other than that, and whoever sets up partners in worship with Allah has indeed strayed far away. Tawhid, as the scholars say, melts away sins. Through fulfilling all the obligations of Tawhid, Muslims are going to be forgiven and rewarded. In a previous hadith in this collection of Imam Nawawi's Forty Hadith, we discussed the importance of the realisation of of the idea of Tawhid where Muslims have to love, fear, and glorify Allah the most. By Tawhid, Muslims seek refuge only in Allah and ask support and help from only Him. All of these great actions of Tawhid, which means that the heart becomes fully devoted to Allah, enable the Muslims to be true believers and Muwahideen. Only then Muslims will become enlightened, inspired, and their iman or faith will be strengthened and their sins will be forgiven. By realising the idea of Tawhid, the Muslim also minimises the chances of committing sins because his heart is fully devoted to Allah. Tawhid is the greatest essence of the Message of every Prophet. All the Prophets, peace be upon them, were sent with the Message of Tawhid - that is Allah is the only One Who deserves to be worshipped and to be totally obeyed. Unfortunately, many Muslims today do not observe the realisation of Tawhid. Many Muslims violate Tawhid, for example, there are some groups of Muslims that supplicate and slaughter for dead Muslims. By doing these acts of shirk (associating someone with Allah), they are violating the most important messages of Islam and that is the realisation of Tawhid. If we want to be good Muslims to Allah, we should follow the way that awliya' Allah (closer servants of Allah) followed. We should follow their ways and practices as mentioned in Hadith 38. They had good morals, they loved Allah, feared Him, had total belief or faith in Allah and his Messengers, and they were obedient to Allah and followed His instructions - this included performing good deeds. This obedience was based on fear of Allah, repenting to Allah and submission to His will. Moreover, they were characterised with devotion, honesty, and sincerity.
The realisation of Tawhid is very important for all Muslims. This is the last portion of the hadith. Moreover, it is the last hadith in Imam Nawawi's collection. This is very significant for us as Muslims since this last portion summarises the most important thing in Islam and that is Tawhid. It is a message from Allah to all Muslims to make sure that their Tawhid is sincere and pure. It is important to realise that they should not ascribe any partners with Allah. By doing so, they are assured that they will receive the forgiveness of Allah even if they have committed other sins. To realise Tawhid Muslims should fulfill all obligations towards Allah by fully submitting to His will, worshiping Him, obeying Him and following His guidance and revelation.
Virtues of Relating 40 (or more) Hadith
Taken From the Introduction to the Collection of
Forty Hadith by Imâm an-Nawawî (d. 676 AH / 1299 CE)
All Praise is due to Allah, the Lord of the
Worlds, the [One Who] Sustains the Heavens and Earths, Director of all that is
created, who sent the Messengers (may the peace and blessings of Allah be upon
all of them) to rational beings, to guide them and explain the religious laws
to them with clear proofs and undeniable arguments. I praise Him for all of His
bounties. I ask Him to increase His grace and generosity. I bear witness that
there is none worthy of worship except Allah alone, who has no partner, the
One, Who Subdues, the Generous, the Forgiving. I bear witness that our leader
Muhammad is His servant and Messenger, His beloved and dear one, the best of
all creation. He was honoured with the Glorious Qur'aan that has been an
enduring miracle throughout the years. He was also sent with his guiding Sunnah
that shows the way for those who seek guidance. Our leader Muhammad has been
particularized with the characteristic of eloquent and pithy speech, and
simplicity and ease in the religion. May the peace and blessings of Allah be
upon him, the other Prophets and Messengers, all of their families and the rest
of the righteous.
To proceed : We have narrated, through many
chains (isnaad, pl. asaaneed) and various narrations, from Ali ibn Abee Taalib,
Abdullaah ibn Mas'ood, Mu'aadh ibn Jabal, Abu ad-Dardaa, [Abdullaah] ibn 'Umar,
[Abdullaah] ibn 'Abbaas, Anas ibn Maalik, Abu Hurairah and Abu Sa'eed
al-Khudree - May Allah be pleased with all of them - that the Messenger of Allah*
said : "Whoever preserves for my Ummah forty hadith related to the
religion, Allah will then resurrect him in the company of the pious and the
scholars." Another narration states : "Allah will raise him as an
erudite and learned scholar". In the narration from Abu ad-Dardaa, it is
stated : "On the Day of Resurrection, I will be an intercessor and witness
for him". In the narration from Ibn Mas'ood it is stated that the Prophet*
said : "It will be said to him 'Enter Paradise through any door you
wish'".
The scholars (may Allah be pleased with
them) have compiled innumerable works of this nature [ie. collections of forty hadith].
The first one that I know of who compiled such a work was Abdullaah ibn
al-Mubaarak [a taabi'ee, rahimahu Allah]. After him came ibn Aslam at-Toosee, a
pious scholar. Then came al-Hasan ibn Sufyaan an-Nasaa'ee, Abu Bakr
al-Aajurree, Abu Bakr Muhammad ibn Ibraaheem al-Asfahaanee, ad-Daaraqutnee,
al-Haakim, Abu Nu'aim, Abu Abd-ir-Rahmaan as-Sulamee, Abu Sa'eed al-Maleenee,
Abu 'Uthmaan as-Saaboonee, Abdullaah ibn Muhammad al-Ansaaree, Abu Bakr
al-Baihaqee and countless others both from the earlier and later times. I have
turned to Allah for guidance and prayed to Him while compiling these forty hadith,
following the example of those Imaams and guardians of Islam. The scholars have
agreed that it is permissible to act in accordance with weak hadith that deal
with the virtues of good deeds [ie not weak hadith that deal with rulings -
ahkaam - or acts of worship]. Nonetheless, given that fact, I have not simply
relied upon that [weak] hadith [mentioned above], in compiling this work.
Instead, I am following the statement of the Prophet* found in an authentic hadith
: "Let him who was present among you inform those who are absent".
The Prophet* also said : "May Allah make radiant the man who has heard
what I said, preserved it in his memory and conveyed it in the way that he
heard it".
Scholars have compiled forty hadith on
faith and belief (usool), on practical matters (furoo'), on jihaad, on
austerity (zuhd), on etiquette (adaab), and even on sermons (khutbahs). All of
these [collections] were concerning righteous aims. May Allah be pleased with
those who sought them. However I have found it best to collect together forty hadith
which are more important than all of those. These forty hadith incorporate all
of those separate topics. In fact, each hadith is by itself a great general
precept from the foundations of the Religion. Some scholars state that all of Islam
revolves around these hadith. Some have said, about a particular hadith, that
they are one-half of Islam, one-third of Islam and so forth.
I have committed
myself to including only authentic hadith (saheeh or hasan) in these forty hadith.
The majority of them are from Saheeh al-Bukhaaree or Saheeh Muslim. I have
mentioned them without their chain of narrators in order for it to be easier to
memorize them and thus more [people] will be able to benefit from them, Allah
willing. After the hadith, I included a section on the meanings of the obscure
expressions found in the hadith. Everyone who desires and looks forward to the
Hereafter must be familiar with these hadith because they cover the most
important aspects of the religion and offer direction to all forms of obedience
of Allah. This is clear to anyone who ponders these hadith. I rely only upon Allah
and I entrust my affair only to Him. To Him is all Praise and Grace, from Him
is Guidance and protection from error.Children's feedback:
Hadith 7: the Prophet* said: "Religion is sincerity". We said: "To whom?" He said: "To Allah and His Book, and His messenger, and to the leaders of the Muslims and their common folk"
Hadith 23: The Messenger of Allah*, said: "Purification is half of iman (faith). Saying 'Al-Hamdulillah' (Praise be to Allah) fills the scales. Saying 'Subhanallah wa al-Hamdulillahi' (Exhalted be Allah and Praise be to Allah) fills the space between the heavens and the earth. Salah (prayer) is a light. Sadaqah (charity) is a proof. Sabr (patience) is a shining glory. The Qur'an is an argument either for you or against you. Everybody goes out in the morning and sell themselves, thereby setting themselves free or destroying themselves."
News Topic:
Decline of seagulls around the British Coast
Monday, 16 January 2012
15 January 2012
Al-Hudaibiyah (part 4): Lessons and Returning Home
*: May the Peace, Blessings and Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an
Umer is beckoned by the Prophet* after revelation of Surah al-Fath
These are the realities of the clauses of the truce treaty and as it seems they all function in favour of the nascent Islamic state. However, two points in the treaty made it distasteful to some Muslims, namely they were not given access to the Holy Sanctuary that year, and the seemingly humiliating attitude as regards reconciliation with the pagans of Quraish. Umer, unable to contain himself for the distress taking full grasp of his heart, went to the Prophet* and said: “Aren’t you the true Messenger of Allah?” The Prophet* replied calmly, “Why not?” Umer again spoke and asked: “Aren’t we on the path of righteousness and our enemies in the wrong?” Without showing any resentment, the Prophet* replied that it was so. On getting this reply he further urged: “Then we should not suffer any humiliation in the matter of Faith.” The Prophet* was unruffled and with perfect confidence said: “I am the true Messenger of Allah, I never disobey Him, He shall help me.” “Did you not tell us,” rejoined Umer, “that we shall perform pilgrimage?” “But I have never told you,” replied the Prophet*, “that we shall do so this very year.” Umer was silenced. But his mind was disturbed. He went to Abu Bakr and expressed his feelings before him. Abu Bakr who had never been in doubt as regards the Prophet*’s truthfulness and veracity confirmed what the Prophet* had told him. In due course the Chapter of Victory (48th) was revealed saying: • “Verily, We have given you [O Muhammad] a manifest victory.” [48:1]
This was revealed to the Messenger* whilst he was marching back to Medina, words of satisfaction to the believers and instilling fear within the hearts of the Kuffar and Munafiqoon, encased within Surah al-Fath. When addressing the Muslims he announced: ‘Today such a thing has been sent down to me, which is more valuable to me than the world and what it contains.” After which he recited the complete Surah. Within its verses was a reminder for them of the responsibilities of the Muslims towards the Muslims, their duty to convey the message of Islam to the world. The Messenger of Allah* summoned Umer and imported to him the happy tidings. Umer was overjoyed, and greatly regretted his former attitude. He used to spend in charity, observe fasting and prayer and free as many slaves as possible in expiation for that reckless attitude he had assumed.
The Prophet* asks the Abyssinian Muslims to return
The Prophet* had also sent word to Ja'far bin Abi Talib that it would please him if he and his community would now come to live in Medina. Ja'far forthwith set about making preparations for the journey, and the Negus gave them two boats.
Al-Hudaibiyah Treaty: Lessons and Impact
- A series of events confirmed the profound wisdom and splendid results of the peace treaty which Allah called “a manifest victory”. How could it be otherwise when Quraish had recognized the legitimate Muslims’ existence on the scene of political life in Arabia, and began to deal with the believers on equal terms. Quraish in the light of the articles of the treaty, had indirectly relinquished its claim to religious leadership, and admitted that they were no longer interested in people other than Quraish, and washed their hands of any sort of intervention in the religious future of the Arabian Peninsula. The Muslims did not have in mind to seize people’s property or kill them through bloody wars, nor did they ever think of pursuing any coercive approaches in their endeavours to propagate Islam, on the contrary, their sole target was to provide an atmosphere of freedom as regards ideology or religion: • “Then whosoever wills, let him believe, and whosoever wills, let him disbelieve.” [18:29]
- The Muslims, on the other hand, had the opportunity to spread Islam over areas not then explored. When there was armistice, war was abolished, and men met and consulted together, none talked about Islam intelligently without entering it; within the two years following the conclusion of the treaty double as many entered Islam as ever before. This is supported by the fact that the Prophet* went out to Al-Hudaibiyah with only 1,400 men, but when he set out to liberate Mecca, two years later, he had 10,000 men with him. The article of the treaty pertaining to cessation of hostilities for ten years points directly to the utter failure of political haughtiness exercised by Quraish and its allies, and functions as evidence of the collapse and impotence of the war instigator.
- The Muslims had been obliged to lose those advantages in return for one seemingly in its favour but does not actually bear any harm against the Muslims, i.e., the article that speaks of handing over believing men who seek refuge with the Muslims without their guardians’ consent to Quraish. At first glance, it was a most distressing clause and was considered objectionable in the Muslim camp. However, in the course of events, it proved to be a great blessing. The Muslims sent back to Mecca were not likely to renounce the blessings of Islam; contrariwise, those very Muslims turned out to be centres of influence for Islam. It was impossible to think that they would become apostates or renegades. The wisdom behind this truce assumed its full dimensions in some subsequent events. When the Sahabah were privy to this information they were filled with tranquillity and were more than willing to engage in the acts of statesmanship which had inspired the Treaty of Hudaibiyah. What dawned upon the Muslims and also ourselves as we look back at these events are the following important offshoots of this treaty.
- Firstly, it established within the region the legitimacy of the Islamic State which the Muslims had established in Medina. They were no longer the motley crew of rebels as the Quraish and the rest of the tribes had viewed, they were a state which possessed territory, with a head of state and were now treated as such. Although seen as minor in significance it meant that the surrounding tribes and indeed the regional players saw an equal player in the region who they could ally with and thus extend the influence of Islam.
- Secondly, The Quraishi propaganda was neutralised. The Muslims were not a bunch of bloodthirsty and ignorant mercenaries seeking economic domination; they were people who sought Justice and nothing more than to spread the message of Islam. Conversely, it was the Quraish who were antagonistic and war hungry, this something that the Muslims built on and accounted for the fast spread of the authority of Islam. The treaty created a positive public opinion for Islam and the Muslims - through their actions in attempting to go peacefully to Mecca. This public opinion victory was a great propaganda tool in favour of the Muslims and worked against the Quraish, with the respect for the authority of the Quraish now greatly diminished due to their hypocritical actions. [We talked about this hypocrisy before.] Now, the society in Mecca and amongst the wider Arabs was more sympathetic to the Muslims with the debunking of many of the myths that were previously circulating about the Muslims. People could see Islam in action, with a single leader and unified body, and they liked what they saw!
- Thirdly, The Muslims were able to put down the Jewish plot to ally with the Quraish and thus create a war on two fronts for the Muslims to contend with. This was because the Jews of Khaibar had planned to ally with the Quraish to attack and finish off the Islamic State of Medina. The Quraish could not initiate hostilities against the Muslims, therefore could not ally with the Jews of Khaibar. The result of this was the skilful isolation of a potential enemy. This also meant that the Muslims could consolidate the rule with the region and then gave them breathing space in order to initiate delegations and then expeditions to the Roman and Persian empires and territories. This also shows how astute political manoeuvres can be used effectively to promote Islam – which is what the Prophet* did as part of the public journey and response to the treaty. This showed true statesmanship. The Prophet* managed to conceal his real aims from the enemy of his political desires as we see that after the treaty he then redoubled his efforts to rid the Muslims of the people of Khaibar and other tribes who were active in plotting against the Muslims. Hence, the Prophet commenced his Jihad against other nations and tribes to expand the message of Islam. This treaty effectively isolated the people of Khaibar.
- The Prophet* did not accept anyone's advice in signing the treaty of Hudaibiyah his ignored usage of Shura is defined clearly in the Sunnah of the Prophet* . He* sought advice in the battle of Uhud, as to whether to fight inside or outside of Madina. Likewise, he* sought Shura in the battle of Badr regarding where to camp. He* also sought advice from the Sahabah in the case of the slander against Aa'isha . These were all of the permissible forms of advice. In any matter where Allah had already decided His hukm (ruling), the Prophet* did not consider the objection of the majority of the Sahabah , responding that he was sent to obey Allah and not any other. Clearly then, there is no Shura upon a hukm of Allah, as is conveyed by the following ayah, the tafseer for which was given above: "It is not for a believer, man or woman, when Allah and His Messenger have decided a matter that they have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed into a plain error" [TMQ Al-Ahzab: 36]. Also, the Prophet* did not involve himself in Shura (consultation) when conducting the treaty negotiations (as he had done before) which shows that this was revelation (wahy) that he was following – and he mentioned this to the Companions on numerous occasions. Hence, this treaty should not be used to justify modern treaties where Muslims appear weak and give away their rights and land – as modern dictators and leaders of Muslim countries are in a habit of doing for the last few hundred years!
- This incident also goes to demonstrate the unshakeable Iman of the Muslims when they were asked to stick together and agree to something which they clearly didn’t like – also, not apparently achieving their objective (Umrah). Furthermore, it highlights their courage and readiness to sacrifice for the sake of Islam – when they gave the Pledge (Bayah) of Ridwan. Furthermore, the Muslims in Mecca were given glad tidings and moral support through the visits of Uthman, and they became an effective pocket of believers in the enemy stronghold in Mecca.
- Finally, the Muslims were now seen as regional players on the international scene. The treaty finally legitimised the Muslims and their Islamic State and gave confidence to other people and tribes to do formal business with the Muslims, as they has seen that the arch-enemies (Quraish) had now been forced to recognise the power and authority of the Muslims. Hence the Muslims were now not seen as rebels, renegades or outcasts but serious people with a message worth listening to. This also demonstrates that sometimes peace is more effective than war, through these negotiations. Hence, those that were exposed to Islam after this event was greatly increased. Thereupon, more people embraced Islam (see above). As this treaty provided a degree of security – no longer an existential threat from Quraish – the Muslims could consolidate. As part of this the Prophet finally called back the back-up community of Muslims in Abyssinia because of the new security situation.
Abu Basir and his Guerrilla Army
After the Prophet* had reached Medina, Abu Basir, who had escaped from Quraish, came to him as a Muslim; Quraish sent two men demanding his return, so the Prophet* handed him over to them. Abu Basir of the Bani Thaqif was a young man whose family had come from Ta'if and settled in Mecca as confederates of the Bani Zuhrah. He had entered Islam and they had imprisoned him, but he escaped and made his way to Medina on foot, arriving there shortly after the Prophet*'s return from Hudaybiyah, He was soon followed by an envoy of Quraish who demanded his return. While giving Abu Basir the same words of comfort that he had given to Abu Jandal, the Prophet* told him that he was bound by the treaty to deliver him into the hands of the envoy. The Companions, including Umer, were now more or less reconciled to the terms of the treaty, so when Abu Basir was led off by the man of Quraish and the freed slave he had brought with him for support, those Emigrants and Helpers who were present serenely echoed the words of the Prophet*: "Be of good cheer! God will surely find thee a way out."
Their hopes were realised sooner than was expected. Despite his youth, Abu Basir was a resourceful man and at the first halt he contrived to get the sword of the envoy and to kill him, whereupon the freedman, Kawthar by name, fled headlong back to Medina. He entered the Mosque unopposed and threw himself at the feet of the Prophet*, who happened to be there and who said as he approached: "This man hath seen some terrible thing." Kawthar gasped out that his fellow had been killed and that he himself was all but killed, and it was not long before Abu Basir himself appeared with the drawn sword in his hand. "O Prophet* of God," he said, "thine obligation hath been fulfilled. Thou didst return me unto them, and God hath delivered me." "Alas for his mother!"! said the Prophet*. "What a fine firebrand for war, had he but other men with him!" But if Quraish sent further envoys to demand his return he would be bound to comply, as he had done in the first case. Such an idea however was far from the mind of Abu Basir, who now suggested that the arms and the armour of the dead man together with the camels should be treated as booty, divided into five parts and distributed according to the law. "If I did that," said the Prophet*, "they would hold that I had not fulfilled the terms I swore to keep." Then he turned to the terrified survivor of the two Meccans. "The spoil plundered from thy fellow is thy concern," he said. "And take thou back this man to those who sent thee," he added, indicating Abu Basir, Kawthar turned pale: "O Muhammad," he said, "I value my life. My strength is not enough for him, nor have I the hands of two men." The Muslims had fulfilled their obligation, but the representative of Quraish had refused to take custody of the prisoner. So the Prophet* turned to Abu Basir and said: "Go whither thou wilt."
He made his way to the shores of the Red Sea, with the words "had he but other men with him" still in his ears. Nor was he the only one who had taken note of this veiled authorisation and instruction. Umer had been intent on what had passed; and he contrived to pass the Prophet*'s words on to the Muslims in Mecca, together with information about Abu Basir's whereabouts which he soon learned from friendly men of the coastal tribes who came to Medina. Now Suhail's son, Abu Jandal, was no longer closely guarded by his protectors as he had been by his father; and in any case the treaty had made for a general slackening of vigilance in Mecca as to the watch kept on the young Muslim prisoners, for Muhammad had shown that if they escaped to Medina he would keep to his word and return them. So Abu Jandal made his way to Abu Basir, and other youths did the same, including WalId, the brother of Khalid. Abu Basir made with them a camp at a strategic point on the Meccan caravan route to Syria. They recognised him as their leader and he led them in prayer and advised them on questions concerning the rites and other aspects of the religion, for many of them were recent converts, and they greatly respected him and gladly obeyed him. Quraish had been rejoicing in the re-established safety of their favourite road to the north. But no less than seventy young men joined Abu Basir's camp, and they became the terror of the caravans. Finally, after they had suffered the loss of many lives and much merchandise,
Quraish sent a letter to the Prophet* asking him to take guerrilla army into his community, and promising that they would not ask for them to be returned to Mecca. So the Prophet* wrote to Abu Basir that he could now come to Medina with his companions. But meantime the young leader had fallen seriously ill and when the letter arrived death was close upon him. He read it and died clasping it between his hands. His companions 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.'
Main Topic:
Surah al-Fath (48)
In the name of Allah, the Beneficent, the MercifulVerily, We have given you (O Muhammad*) a manifest victory. (1)
That Allah may forgive you your sins of the past and the future, and complete His Favour on you, and guide you on the Straight Path; (2)
And that Allah may help you with strong help. (3)
He it is Who sent down As-Sakinah (calmness and tranquillity) into the hearts of the believers, that they may grow more in Faith along with their (present) Faith. And to Allah belong the hosts of the heavens and the earth, and Allah is Ever All-Knower, All-Wise. (4)
That He may admit the believing men and the believing women to Gardens under which rivers flow (i.e. Paradise), to abide therein forever, and He may expiate from them their sins, and that is with Allah, a supreme success, (5)
And that He may punish the Munafiqun (hypocrites), men and women, and also the Mushrikun men and women, who think evil thoughts about Allah, for them is a disgraceful torment, And the Anger of Allah is upon them, and He has cursed them and prepared Hell for them — and worst indeed is that destination. (6)
And to Allah belong the hosts of the heavens and the earth. And Allah is Ever All-powerful, All-Wise. (7)
Verily, We have sent you (O Muhammad*) as a witness, as a bearer of glad tidings, and as a warner (8)
In order that you (O mankind) may believe in Allah and His Messenger*, and that you assist and honour him*, and (that you) glorify (Allah's) praises morning and afternoon. (9)
Verily, those who give Bai'ah (pledge) to you (O Muhammad*) they are giving Bai'ah (pledge) to Allah. The Hand of Allah is over their hands. Then whosoever breaks his pledge, breaks it only to his own harm, and whosoever fulfils what he has covenanted with Allah, He will bestow on him a great reward. (10)
Those of the bedouins who lagged behind will say to you: "Our possessions and our families occupied us, so ask forgiveness for us." They say with their tongues what is not in their hearts. Say: "Who then has any power at all (to intervene) on your behalf with Allah, if He intends you hurt or intends you benefit? Nay, but Allah is Ever All-Aware of what you do. (11)
"Nay, but you thought that the Messenger* and the believers would never return to their families; and that was made fair-seeming in your hearts, and you did think an evil thought and you became a useless people going for destruction." (12)
And whosoever does not believe in Allah and His Messenger*, then verily, We have prepared for the disbelievers a blazing Fire. (13)
And to Allah belongs the sovereignty of the heavens and the earth, He forgives whom He wills, and punishes whom He wills. And Allah is Ever Oft-Forgiving, Most Merciful. (14)
Those who lagged behind will say, when you set forth to take the spoils, "Allow us to follow you," They want to change Allah's Words. Say: "You shall not follow us; thus Allah has said beforehand." Then they will say: "Nay, you envy us." Nay, but they understand not except a little. (15)
Say (O Muhammad SAW) to the bedouins who lagged behind: "You shall be called to fight against a people given to great warfare, then you shall fight them, or they shall surrender. Then if you obey, Allah will give you a fair reward, but if you turn away as you did turn away before, He will punish you with a painful torment." (16)
No blame or sin is there upon the blind, nor is there blame or sin upon the lame, nor is there blame or sin upon the sick (that they go not for fighting). And whosoever obeys Allah and His Messenger (Muhammad SAW), He will admit him to Gardens beneath which rivers flow (Paradise); and whosoever turns back, He will punish him with a painful torment. (17)
Indeed, Allah was pleased with the believers when they gave the Bai'ah (pledge) to you (O Muhammad SAW) under the tree, He knew what was in their hearts, and He sent down As-Sakinah (calmness and tranquillity) upon them, and He rewarded them with a near victory, (18)
And abundant spoils that they will capture. And Allah is Ever All-Mighty, All-Wise. (19)
Allah has promised you abundant spoils that you will capture, and He has hastened for you this, and He has restrained the hands of men from you, that it may be a sign for the believers, and that He may guide you to a Straight Path. (20)
And other (victories and much booty, He promises you) which are not yet within your power, indeed Allah compasses them, And Allah is Ever Able to do all things. (21)
And if those who disbelieve fight against you, they certainly would have turned their backs, then they would have found neither a Walî (protector, guardian) nor a helper. (22)
That has been the Way of Allah already with those who passed away before. And you will not find any change in the Way of Allah. (23)
And He it is Who has withheld their hands from you and your hands from them in the midst of Mecca, after He had made you victors over them. And Allah is Ever the All-Seer of what you do. (24)
They are the ones who disbelieved (in the Oneness of Allah — Islamic Monotheism), and hindered you from Al-Masjid al-Haram (at Mecca) and detained the sacrificial animals, from reaching their place of sacrifice. Had there not been believing men and believing women whom you did not know, that you may kill them, and on whose account a sin would have been committed by you without (your) knowledge, that Allah might bring into His Mercy whom He wills, if they (the believers and the disbelievers) had been apart, We verily would have punished those of them who disbelieved, with painful torment. (25)
When those who disbelieve had put in their hearts pride and haughtiness — the pride and haughtiness of the time of ignorance — then Allah sent down His Sakinah (calmness and tranquillity) upon His Messenger ( SAW) and upon the believers, and made them stick to the word of piety (i.e. none has the right to be worshipped but Allah), and they were well entitled to it and worthy of it. And Allah is the All-Knower of everything (26)
Indeed Allah shall fulfil the true vision which He showed to His Messenger* [i.e. the Prophet* saw a dream that he has entered Mecca along with his companions, having their (head) hair shaved and cut short] in very truth. Certainly, you shall enter Al-Masjid al-Haram; if Allah wills, secure, (some) having your heads shaved, and (some) having your head hair cut short, having no fear. He knew what you knew not, and He granted besides that a near victory. (27)
He it is Who has sent His Messenger (Muhammad SAW) with guidance and the religion of truth (Islam), that He may make it (Islam) superior over all religions. And All-Sufficient is Allah as a Witness. (28)
Muhammad* is the Messenger of Allah, And those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allah and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of prostration (during prayers). This is their description in the Taurat (Torah). But their description in the Injeel (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, and becomes thick, and it stands straight on its stem, delighting the sowers that He may enrage the disbelievers with them. Allah has promised those among them who believe (i.e. all those who follow Islamic Monotheism, the religion of Prophet Muhammad SAW till the Day of Resurrection) and do righteous good deeds, forgiveness and a mighty reward (i.e. Paradise). (29)
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Monday, 9 January 2012
08 January 2012
Hudaibiyah 3: Signing the Treaty
Seerah
of Muhammed*
*: May
the Peace, Blessings and Mercy of Allah be upon him
TMQ:
Translation to the nearest meaning of the Qur’an
Context of the Treaty ~ The Prophet's struggle to date
The Prophet was born to a noble family and
grew up in Mecca and became trusted by the people. He then received revelation (Wahy)
from Allah via Angel Gabriel at the age of 40. He then started inviting close
friend to Islam. Then, started preaching publicly and face a fierce backlash –
with him and his supporters being subject to abuse, ridicule and then torture
& persecution. They elders of society tried to buy him off but he refused.
They then boycotted him and his followers – leading to a harsh time for the
Muslims. After the boycott ended, he soon lost his uncle and beloved wife. Then
he started asking other tribes for support to establish the Islamic State and
found support from a small group of people from Yathrib (Medina), who came back the
following year to give a pledge (bayah) of allegiance, followed by a larger
group of more influential leaders giving a pledge to set up a State with him as
the leader. By this stage the leaders in Mecca decided to finally
kill him but he escaped to the cave with his best friend Abu Bakr. Thereafter,
they entered Medina under armed guard and overthrew the existing leadership – instituting a
revolution / coup, albeit peaceful.
Then the hard work of gelling the society
started but they were constantly threatened internally (people in Medina) and externally
through their old enemies the Quraish of Mecca. The Muslims won their first
encounter at Badr, but lost the nest one in Uhud, with the polytheists not turning
up for the decider back at Badr. However, they mustered up a colossal army with
the Jewish tribes of Arabia to finally end the Prophet’s aspirations but this was thwarted again.
The Prophet dealt with most of the Jewish tribes and then had a dream that he
was to visit his home in Mecca and do Tawwaf around the Kaaba. Hence he invited the Muslims to
accompany him on a peaceful journey purely to observe his duties – even though
tey were I an active state of war with the enemies in Mecca. A very brave move
and he took 1400 followers with him. This out-maneuvered the Quraish who
panicked and tried to halt the advance of the pilgrims and stop them fro
entering Mecca – a task that had never been done before and something that went
against their core principles of looking after all pilgrims. Some Quraish tried
to start a war by provocation but the Muslims did not fall into the trap.
Frantic negotiations then ensued whilst the Prophet sent his envoy Uthman with
a message of peace for the people of Mecca and support for the
Muslims there. This was a tense time and things could turn nasty, but the hope
and expectation of the Muslims were that they would visit the Sacred House…
The story of Hudaibiyah should be seen in this
context – not an isolated event:
The Pledge of Ridwan
Truth is the first casualty in War – is an
oft-repeated slogan. So a time for rumours and mistrust… Time passed. Negotiations went
on but with no results. Then the Prophet* desired Umer to see the nobles of
Quraish on his behalf. Umer excused himself on account of the personal enmity
of Quraish; he had, moreover, no influential relatives in the city who could
shield him from danger; and he pointed to ‘Uthman bin ‘Affan, who belonged to
one of the most powerful families in Mecca, as the suitable envoy. ‘Uthman
went to Abu Sufyan and other chiefs and told them that the Muslims had come
only to visit and pay their homage to the Sacred House, to do worship there,
and that they had no intention to fight. He was also asked to call them to
Islam, and give glad tidings to the believers in Mecca, women and men, that the
conquest was approaching and Islam was surely to prevail because Allah would
verily establish His religion in Mecca. ‘Uthman also assured them that
after the performance of ceremonies they would soon depart peacefully, but the
Quraishites were adamant and not prepared to grant them the permission to visit
Al-Kaaba. They, however, offered ‘Uthman the permission to perform the
pilgrimage, if he so desired in his individual capacity, but ‘Uthman declined
the offer saying: “How is it possible that I avail myself of this opportunity,
when the Prophet* is denied of it?” The Muslims anxiously waited for the
arrival of ‘Uthman with mingled feelings of fear and anxiety. But his arrival
was considerably delayed and a foul play was suspected on the part of Quraish.
It was
during 'Uthman's absence in Mecca that there came over the Prophet a state
which was comparable to that of receiving a Revelation but which left him in
full possession of his faculties. He gave instructions to one of his
Companions, who thereupon went through the camp proclaiming: "The Holy
Spirit hath descended upon the Messenger and commandeth allegiance. So go ye
forth in the Name of God to make your pledge.'" Meantime the Prophet had
seated himself beneath an acacia tree that was green with its spring foliage
breaking into leaf; and one by one the Companions came and pledged allegiance
to him. This pledge goes by the name of Bay‘at Ar-Ridwan (a covenant of
fealty). The first man to reach him was Sinan, who was of the same tribe as the
jahsh family, that is the Bani Asad ibn Khuzaymah. The crier had specified
nothing about the nature of the pledge, so Sinan said "O Messenger of God,
I pledge thee mine allegiance unto that which is in thy soul," and the
others pledged themselves accordingly. Then the Prophet said "I pledge the
allegiance of 'Uthman," whereupon he put out his left hand, as the hand of
his son-in-law, and grasping it with his right hand, pledged the pact. Only one
man present failed to respond to the crier, and that was the hypocrite Jadd ibn
Qays who tried to hide behind his camel but was none the less seen. This fealty
was sworn under a tree, with Umer holding the Prophet’s hand and Ma‘qil bin
Yasar holding a branch of the tree up. The Noble Qur’an has referred to this
pledge in the following words:
“Indeed,
Allah was pleased with the believers when they gave their Bai‘a (pledge) to you
[O Muhammad*] under the tree.” [48:18]
Sohail bin Amr
The Quraish had now heard about the pledge and
fully realized that things were extremely delicate and dangerous – and that the
Muslims would not be fobbed off so easily. When Quraish saw the firm determination of
the Muslims to shed the last drop of blood for the defence of their Faith, they
came to their senses and realized that Muhammad’s followers could not be cowed
down by these tactics. After some further interchange of messages they agreed
to conclude a treaty of reconciliation and peace with the Muslims. Hence they now
sent Suhayl to conclude a treaty, and with him were his two clansmen Mikraz and
Huwaytib. They conferred with the Prophet, and the Companions heard their
voices rise and fall according to whether the point in question was hard to
agree upon or easy.
Writing the Treaty
Some
dispute arose with regard to the preamble. For example, when the agreement was
to be committed to writing, ‘Ali bin Abi Talib, who acted as a scribe began
with the words: Bismillah ir- Rahman ir-Raheem, i.e., “In the Name of Allah,
the Most Beneficent, the Most Merciful” but the Makkan plenipotentiary, Suhail
bin ‘Amr declared that he knew nothing about Ar-Rahman and insisted upon the
customary formula Bi-ismika Allahumma, i.e., “In Your Name, O Allah!” The
Muslims grumbled with uneasiness but the Prophet* agreed. He then went on to
dictate, “This is what Muhammad, the Messenger of Allah has agreed to with
Suhail bin ‘Amr.” Upon this Suhail again protested: “Had we acknowledged you as
Prophet, we would not have debarred you from the Sacred House, nor fought
against you. Write your own name and the name of your father.” The Muslims
grumbled as before and refused to consent to the change. The Prophet*, however,
in the larger interest of Islam, attached no importance to such an
insignificant detail, erased the words himself, and dictated instead:
“Muhammad, the son of ‘Abdullah.” Soon after this treaty, Khuza‘a clan, a
former ally of Banu Hashim, joined the ranks of Muhammad*, and Banu Bakr sided
with Quraish. The clauses of the said treaty go as follows:
- The Muslims shall return this time and come back next year, but they shall not stay in Mecca for more than three days.
- They shall not come back armed but can bring with them swords only sheathed in scabbards and these shall be kept in bags.
- War activities shall be suspended for ten years, during which both parties will live in full security and neither will raise sword against the other.
- If anyone from Quraish goes over to Muhammad* without his guardian’s permission, he should be sent back to Quraish, but should any of Muhammad’s followers return to Quraish, he shall not be sent back.
- Whosoever to join Muhammad*, or enter into treaty with him, should have the liberty to do so; and likewise whosoever wishes to join Quraish, or enter into treaty with them, should be allowed to do so.
Abu Jandal arrives
In
virtue of the Prophet's vision, the Companions had been certain of the success
of their expedition; and when they heard the terms of the treaty and realised
that having reached the very edge of the sacred precinct they must now return
home with nothing accomplished, it was almost more than they could endure. But
worse was to come: as they sat there in sullen and explosive silence, the clank
of chains was heard and a youth staggered into the camp with his feet in
fetters. It was Abu jandal, one of the younger sons of Suhayl. His father had
imprisoned him on account of his Islam, fearing that he would escape to Medina. His elder brother 'Abd Allah
was among the pilgrims and was about to welcome him when Suhayl caught hold of
the chain that was round his prisoner's neck and struck him violently in the
face. Then he turned to the Prophet and said: "Our agreement was concluded
before this man came to thee." "That is true," said the Prophet.
"Return him then unto us," said Suhayl. "O Muslims,"
shouted Abu Jandal at the top of his voice, "am I to be returned unto the
idolaters, for them to persecute me on account of my religion?" The
Prophet took Suhayl aside and asked him as a favour to let his son go free, but
Suhayl implacably refused. His fellow envoys, Mikraz and Huwaytib, had been so
far silent; but now, feeling that this incident was an inauspicious start for
the truce, they intervened. "O Muhammad," they said, "we give
him our protection on thy behalf." This meant that they would lodge him
with them, away from his father, and they held to their promise. "Be
patient, Abu Jandal," said the Prophet. "God will surely give thee
and those with thee relief and a way out. We have agreed on the terms of a truce
with these people, and have given them our solemn pledge, even as they have
done to us, and we will not now break our word."
Umer is upset with the treaty terms
At this
point Umer could no longer contain himself. Rising to his feet, he went to the
Prophet and said "Art thou not God's Prophet?" and he answered
"Yea." "Are we not in the right and our enemies in the
wrong?" he said, and again the Prophet assented. "Then why yield we
in such lowly wise against the honour of our religion?" said Umer, whereupon
the Prophet replied: "I am God's Messenger and I will not disobey Him. He
will give me the victory." "But didst thou not tell us,"
persisted Umer, "that we should go unto the House and make our rounds
about it?" "Even so," said the Prophet, "but did I tell
thee we should go to it this year?" Umer conceded that he had not.
"Verily thou shalt go unto the House," said the Prophet, "and
shalt make thy rounds about it." But Umer was still seething with
indignation, and went to Abu Bakr to work off his feelings still further. He
put to him exactly the same questions he had put to the Prophet; but though Abu
Bakr had not heard the answers, he gave him the same answer to each question in
almost exactly the same words; and at the end he added: "So cleave unto
his stirrup, for by God he is right." This impressed Umer, and though his
feelings had not yet subsided, he gave no further vent to them, and when the
Prophet summoned him to put his name to the treaty he signed it in silence. The
Prophet also told Suhayl's son 'Abd Allah to put his name to it. Others of the
Muslims who signed it were 'Ali, Abu Bakr, 'Abd ar-Rahman ibn 'Awf and Mahrnud
ibn Maslamah.
Shaving the head / sacrificing the animals
Some of
the general bitterness seemed to have been smoothed over; but when Suhayl and
the others left the camp, taking with them the tearful Abu Jandal, men's souls
were stirred up again. The Prophet was standing apart, with those who had
signed the document. He now left them, and went towards the main body of the
pilgrims. "Rise and sacrifice your animals," he said, "and shave
your heads." Not a man moved, and he repeated it a second and a third
time, but they simply looked at him in dazed and bewildered silence. It was not
a rebellion on their part, but having had their expectations shattered by the
turn of events they were now genuinely perplexed by the command to do something
which they knew to be ritually incorrect; for according to the tradition of
Abraham the sacrifices had to be performed within the sacred territory, and the
same applied to the rite of shaving the head. None the less, their apparent
disobedience dismayed the Prophet, who withdrew to his tent and told Umm
Salamah what had happened. "Go forth," she said, "and say no
word to any man until thou hast performed thy sacrifice." So the Prophet
went to the camel which he himself had consecrated and sacrificed it, saying in
a loud voice, so that the men could hear: Bismillah, AllahuAkbar. At these
words the men leaped to their feet and raced to make their sacrifices, falling
over each other in their eagerness to obey; and when the Prophet called for
Khirash -the man of Khuza'ah he had sent to Mecca before 'Uthman -to shave his
head, many of the Companions set about shaving each other's heads so vigorously
that Umm Salamah was afraid, as she afterwards remarked, that mortal wounds
might be inflicted. But some of them merely cut locks of their hair, knowing
that this was traditionally acceptable as a substitute. Meantime the Prophet
had retired to his tent with Khirash; and when the rite had been accomplished
he stood at the entrance with shaven scalp and said: "God have Mercy on
the shavers of their heads!" The Prophet* prayed three times for those who
shaved their heads and once for those who cut their hair. Returning to his
tent, the Prophet gathered up his luxuriant black hair from the ground and
threw it over a nearby mimosa tree, whereupon the men crowded round, each bent
on taking what he could for its blessing. Nor was Nusaybah to be outdone by the
men, and she also made her way to the tree, and was able to snatch some locks,
which she treasured until her dying day.
Female Emigrants
Meanwhile
some believing women emigrated to Medina and asked the Prophet* for
refuge which they were granted. When their families demanded their return, he
would not hand them back because the following verse was revealed: “O you who
believe! When believing women come to you as emigrants, examine them, Allah
knows best as to their Faith, then if you know them for true believers, send
them not back to the disbelievers, they are not lawful (wives) for the
disbelievers nor are the disbelievers lawful (husbands) for them. But give the
disbelievers that (amount of money) which they have spent [as their Mahr] to
them. And there will be no sin on you to marry them if you have paid their Mahr
to them. Likewise hold not the disbelieving women as wives …” [60:10]
The
reason why the believing women were not handed back was either because they
were not originally included in the terms of the treaty, which mentioned only
men, or because the Qur’an abrogated any terms dealing with women in the verse:
“O Prophet! When believing women come to you to give you the Bai‘a (Pledge),
that they will not associate anything in worship with Allah …” [60:12]
This is
the verse which forbade Muslim women from marrying disbelieving men. Likewise,
Muslim men were commanded to terminate their marriages to disbelieving women.
In compliance with this injunction, Umer bin Al-Khattab divorced two wives he
had married before he embraced Islam; Mu‘awiyah married the first woman, and
Safwan bin Omaiyah married the second.
No Hadith
No News
Last week’s
Homework:
Also, Umer (ra) later cut down the tree under which the pledge was made
- why was this?
Partly to stop people treating the tree as a particularly holy place and
to stop superstition around the tree – as some people would specifically pray
under the tree as it was mentioned in the Qur’an. This was how shirk started in
the times of yore.
Furthermore, we talked about how the Quraish prevented pilgrims from
visiting the Kaaba - something unheard of until then. Name some ways in which
modern Western Countries are doing things that go against their stated
fundamental values when it comes to Muslims or Islam.
We talked about many of the hypocrisies we see in Western countries.
Some of these are outlined in brief below:
- Freedom of Speech – People are allowed to criticize Islam, and the Muslims in the West or ridicule the Prophet*. In fact this is often encouraged! When Muslims speak against Western values they are labeled extremists or are prosecuted for having materials (books) that support terrorism!
- Freedom of Wealth – It is okay for Western countries to own the resources of other nations, but when Muslim nations want to buy some western institutions – they are prevented (like Dubai wanting to buy American Port Authorities). Also, Western countries impose unfair taxes on imported goods to protect their own markets but want poor countries to open their markets completely.
- Freedom of Religion / Belief – Believing in religion is fine so long as it stays out of political affairs! If Muslims criticize the killing of Muslims – based on their faith then that is criticised. Muslims are increasingly being persecuted in Europe for their dress – e.g., the hijab, niqab, whilst nuns & monks are okay!
- Personal Freedom – You can wear as much or little as you like so long as you don’t look like a Muslim!
- Rule of Law – Western nations pride themselves of being peoples that adhere to the rule of law. But it is increasingly one rule for them another for Muslims. Even their own rules they don not follow! Torture in Abu Ghraib, Assassination policies, invading other counties (Iraq), innocent until proven guilty, the right to a (fair) trial (Guantanamo), habeus corpus to name but a few
- Democracy – should be ‘rule of the people for the people by the people’ but turns out to be ruling of the people by the few for the rich. If Western countries were committed to principles of democracy they would refuse to support brutal dictators in the world – but still supply them with arms and weapons to control their people
- Transparency – Whilst claiming to be open & transparent they have greater secrets and try to suppress any contradictory opinions. See their collective response to Wikileaks and Freedom of Information requests
- Tolerant Society – The Muslims were tolerant 1000 years ago with pluralistic society. Living in the West we are being increasingly told what we can wear, believe, read and who to mix with. If we do not fir it we are accused of marginalizing ourselves and living separate lives. Just like Westerners do when they settle in Dubai or Spain!
- Nations of Peace – Such an Orwellian lie with Western countries launching war after war over the last 200 years. Military societies that try to enforce their view and opinions on others by brute force. The USA has over a 1000 military bases in foreign countries and is actively fighting wars in many counties to protect its empire. War is good business so why would they promote PEACE !! Check out this link: All Bases Covered?
Hajj trip to British Museum
Hajj
Journey to the heart of Islam
26 January – 15 April 2012
Journey to the heart of Islam
26 January – 15 April 2012
It is laid down in the Qur’an that it is a sacred duty for Muslims everywhere, if they are able, to make the journey to Mecca at least once in their lives. This pilgrimage takes place during the last month of the Islamic year, known as Dhu’l Hijja. At the heart of the sanctuary at Mecca lies the Ka’ba, the cube-shaped building that Muslims believe was built by Abraham and his son Ishmael. It was in Mecca that the Prophet Muhammad received the first revelations in the early 7th century. Therefore the city has long been viewed as a spiritual centre and the heart of Islam. The rituals involved with Hajj have remained unchanged since its beginning, and it continues to be a powerful religious undertaking which draws Muslims together from all over the world, irrespective of nationality or sect.
A wide variety of objects will be lent to the exhibition. Loans include significant material from Saudi Arabia including a seetanah which covers the door of the Ka’ba as well as other historic and contemporary artefacts from key museums in the Kingdom. Other objects have come from major public and private collections in the UK and around the world, among them the British Library and the Khalili Family Trust. Together these objects will evoke and document the long and perilous journey associated with the pilgrimage, gifts offered to the sanctuary as acts of devotion and the souvenirs that are brought back from Hajj. They include archaeological material, manuscripts, textiles, historic photographs and contemporary art. The Hajj has a deep emotional and spiritual significance for Muslims, and continues to inspire a wide range of personal, literary and artistic responses, many of which will be explored throughout the exhibition.
For more information, click on this link: http://www.britishmuseum.org/whats_on/exhibitions/hajj.aspx.This exhibition concludes the British Museum’s series of three exhibitions focused on spiritual journeys. In partnership with King Abdulaziz Public Library, Riyadh, Saudi Arabia. HSBC Amanah has supported the exhibition’s international reach outside the Kingdom of Saudi Arabia.
- Opening hours 10.00-17.30 Saturday to Thursday, 10.00-20.30 Fridays. The exhibition runs between 26 January – 15 April 2012
- Admission charge £12, children under 16 and Members free plus a range of concessions including group rates. Tickets are available to book through the box office by calling 020 7323 8181 or online at www.britishmuseum.org/hajj. A full public programme will accompany the exhibition. More information is available from the press office.
- An accompanying catalogue will be published by British Museum Press: Hajj; journey to the heart of Islam, is edited by Venetia Porter and features contributions by leading scholars, paperback £25
For further information or images please contact the Press Office on 020 7323 8583 / 8394 or communications@britishmuseum.org
Tickets are now on sale. To book tickets please visit www.britishmuseum.org/hajjor phone +44 (0)20 7323 8181
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