18 September 2011
Seerah of Muhammed*
*: May the Peace, Blessings & Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an
The Bani Quraizah were afraid of Huyay; they looked on him as a bearer of bad fortune, an inauspicious man who had brought disaster upon his own people, and who would do the same for them if they let him have his way. They feared him all the more because he had an overwhelming power of soul that was difficult to counter. If he wanted something, he would wear down all opposition and neither rest himself nor let others rest until he had gained his end. He now went to the fortress of Ka'b ibn Asad, the chief of Quraizah -it was he who had made their pact with the Prophet -and knocked on the gate, announcing who he was. Ka'b at first refused to unbolt it. "Confound thee, Ka'b," said Huyay, "let me in." "Confound thee, Huyay," said Ka'b, knowing well what he wanted. "I have made a pact with Muhammad, and 1will not break what is between me and him." "Let me in," said Huyay, "and let us talk." "I will not," said Ka'b; but finally Huyay accused him of not letting him in simply because he grudged sharing his food with him, and this so angered Ka'b that he opened the gate. "Confound thee, Ka'b," he said, "I have brought thee lasting glory for all time and power like that of a raging sea. I have brought you Quraysh and Kinanah and Ghatafan with their leaders and chiefs, a full ten thousand of them, with their horse a thousand strong. They have sworn to me that they will not rest until they have rooted out Muhammad and those with him. This time Muhammad shall not escape." "By Allah," said Ka'b, "you hast brought me shame for all time -a cloud without water, all thunder and lightning, and naught else in it. Confound thee, Huyay. Leave me and let me be as I am." Huyay saw that he was weakening, and his eloquent tongue enlarged on the great advantages that would come to them all if the new religion were blotted out. Finally, he swore by Allah the most solemn oath: "If Quraysh and Ghatafan return to their territories and have not smitten down Muhammad, I will enter with thee into thy fortress, and my fate shall be as yours." This convinced Ka'b that there could be no possibility of survival for Islam, and he agreed to renounce the pact between his people and the Prophet. Huyay asked to see the document, and when he had read it he tore it in two. Ka'b now went to tell his fellow tribesmen what had passed between them. "What advantage is it," they said, "if you art slain, that Huyay should be slain with thee?" and at first he met with considerable opposition. It was amongst the Bani Quraizah that Ibn al-Hayyaban had come to live, the old Jew from Syria who had hoped to meet the coming Prophet and who had described him and insisted that his advent was at hand, and many of them felt that Muhammad must indeed be the man, though few of these were capable of being interested in a Prophet who was not a Jew, and still fewer were capable of drawing any practical conclusions about the gravity of opposing a Prophet, be he Jew or Gentile. As for the majority, they were simply averse to breaking a political pact; but when some of the hypocrites brought news which confirmed what Huyay had said, and when some of their own men went singly and unobtrusively to see for themselves, the general opinion began to swing in favour of Quraysh and their allies. It was indeed a formidable sight, looking across the trench from the Medina side, to see the plain beyond it surging with men and horses as far and wide as the eye could reach.
Fast Forward: After the Battle of the Trench
They had only a few hours to rest. When the noon prayer had been prayed Gabriel came to the Prophet. He was splendidly dressed, his turban rich with gold and silver brocade, and a cloth of brocaded velvet was thrown over the saddle of the mule he was riding. "Hast you laid down thine arms, Oh Messenger of Allah?" he said. "The Angels have not laid down their arms, and I return this moment from pursuing the foe, nothing else. Verily Allah in His might and His majesty commands thee, Oh Muhammad, that you should go against the sons of Quraizah, I go to them even now, that I may cause their souls to quake."!
The Prophet gave orders that none should pray the afternoon prayer (Asr) until he had reached Bani Quraizah territory. Some Muslims refused to observe it until they had defeated the enemy, while others offered it in its proper time, as usual. The Prophet* objected to neither. The banner was given to 'Ali, and before sunset all the fortresses had been invested by the same army, three thousand strong, which had opposed Quraysh and their allies at the trench. When they reached the habitations of Banu Quraizah, they laid tight siege to their forts.
Banu Quraizah given options by their leader
Seeing this terrible situation they were in, the chief of the Jews Ka‘b bin Asad offered them three alternatives: to embrace Islam, and consequently their life, wealth, women and children would be in full security, and reminded them that such behaviour would not be incongruous with what they had read in their books about the veracity of Muhammad’s Prophethood; to kill their children and women and then challenge the Prophet* and his followers to the sword to either exterminate the Muslims or be exterminated, or as a third possibility to take Muhammad* and his people by surprise on Saturday — a day mutually understood to witness no fighting.
But the people said that death was preferable to recognising Muhammed as the Messenger, and that they would have nothing but the Torah and the law of Moses. None of those alternatives appealed them, so their chief, angrily and indignantly, turned to them saying: "You have never been decisive in decision-making since you were born".
The Jews of Banu Quraizah could have endured the siege much longer because food and water were plentifully available and their strongholds were greatly fortified, whereas the Muslims were in the wild bare land suffering a lot from cold and hunger, let alone too much fatigue consequent on endless warfare operations that had started even before the battle of Confederates. Nevertheless, this was a battle of nerves, for Allah had cast fear in the the Jews’ hearts, and their morale had almost collapsed especially when two Muslim heroes, ‘Ali bin Abi Talib and Az-Zubair bin ‘Awwam proceeded with ‘Ali swearing that he would never stop until he had either stormed their garrisons or been martyred like Hamza.
Bani Quraizah now seek advice from Abu Lubabah
For twenty-five nights they were besieged, and then they sent to the Prophet to ask him to let them consult Abu Lubabah, Like the Bani Nadir, they had long been allies of Aws, and Abu Lubabah had been one of their chief links with his tribe. The Prophet bade him go to them, and he was beset on his arrival by weeping women and children so that much of his sternness against the treacherous enemy was softened; and when the men asked him if they should submit to Muhammad he said "Yes", but at the same time he pointed to his throat as much as to warn them that in his opinion submission meant slaughter. The gesture was in contradiction with his assent, and might have prolonged the siege still further; and no sooner had he made it than an overwhelming sense of guilt overcame him. "My two feet had not moved from where they were," he said, "before I was aware that I had betrayed the Messenger for Allah." His face changed colour and he recited the verse: Verily we are for Allah, and verily unto Him are we returning. "What the matter?" said Ka'b. "I have betrayed Allah and His Messenger," said Abu Lubabah, and as he went down from the upper room he put his hand to his beard, and it was wet with his tears. He could not bring himself to go out the way he had entered and to face his fellow Aus tribesmen and others who, as he knew, were waiting eagerly to hear his news and to escort him to the Prophet. So he passed through a gate at the back of the fortress and was soon on his way to the city. He went straight to the Mosque, and bound himself to one of the pillars, saying: "I will not stir from this place until Allah relent unto me for what I did."
The Prophet was waiting for his return, and when he finally heard what had happened he, said: "If he had come to me I would have prayed Allah to forgive him; but seeing that he hath done what he hath done, it is not for me to free him until Allah shall relent unto him."! He remained at the pillar for some ten or fifteen days. Before every prayer, or whenever it was necessary, his wife would come to untie his bonds; then after he had prayed he would bid her bind him once more.
*: May the Peace, Blessings & Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an
Seerah: Banu Quraizah (part 1)
Rewind: How Huyay and how he convinced Banu Quraizah to commit TreasonThe Bani Quraizah were afraid of Huyay; they looked on him as a bearer of bad fortune, an inauspicious man who had brought disaster upon his own people, and who would do the same for them if they let him have his way. They feared him all the more because he had an overwhelming power of soul that was difficult to counter. If he wanted something, he would wear down all opposition and neither rest himself nor let others rest until he had gained his end. He now went to the fortress of Ka'b ibn Asad, the chief of Quraizah -it was he who had made their pact with the Prophet -and knocked on the gate, announcing who he was. Ka'b at first refused to unbolt it. "Confound thee, Ka'b," said Huyay, "let me in." "Confound thee, Huyay," said Ka'b, knowing well what he wanted. "I have made a pact with Muhammad, and 1will not break what is between me and him." "Let me in," said Huyay, "and let us talk." "I will not," said Ka'b; but finally Huyay accused him of not letting him in simply because he grudged sharing his food with him, and this so angered Ka'b that he opened the gate. "Confound thee, Ka'b," he said, "I have brought thee lasting glory for all time and power like that of a raging sea. I have brought you Quraysh and Kinanah and Ghatafan with their leaders and chiefs, a full ten thousand of them, with their horse a thousand strong. They have sworn to me that they will not rest until they have rooted out Muhammad and those with him. This time Muhammad shall not escape." "By Allah," said Ka'b, "you hast brought me shame for all time -a cloud without water, all thunder and lightning, and naught else in it. Confound thee, Huyay. Leave me and let me be as I am." Huyay saw that he was weakening, and his eloquent tongue enlarged on the great advantages that would come to them all if the new religion were blotted out. Finally, he swore by Allah the most solemn oath: "If Quraysh and Ghatafan return to their territories and have not smitten down Muhammad, I will enter with thee into thy fortress, and my fate shall be as yours." This convinced Ka'b that there could be no possibility of survival for Islam, and he agreed to renounce the pact between his people and the Prophet. Huyay asked to see the document, and when he had read it he tore it in two. Ka'b now went to tell his fellow tribesmen what had passed between them. "What advantage is it," they said, "if you art slain, that Huyay should be slain with thee?" and at first he met with considerable opposition. It was amongst the Bani Quraizah that Ibn al-Hayyaban had come to live, the old Jew from Syria who had hoped to meet the coming Prophet and who had described him and insisted that his advent was at hand, and many of them felt that Muhammad must indeed be the man, though few of these were capable of being interested in a Prophet who was not a Jew, and still fewer were capable of drawing any practical conclusions about the gravity of opposing a Prophet, be he Jew or Gentile. As for the majority, they were simply averse to breaking a political pact; but when some of the hypocrites brought news which confirmed what Huyay had said, and when some of their own men went singly and unobtrusively to see for themselves, the general opinion began to swing in favour of Quraysh and their allies. It was indeed a formidable sight, looking across the trench from the Medina side, to see the plain beyond it surging with men and horses as far and wide as the eye could reach.
Fast Forward: After the Battle of the Trench
They had only a few hours to rest. When the noon prayer had been prayed Gabriel came to the Prophet. He was splendidly dressed, his turban rich with gold and silver brocade, and a cloth of brocaded velvet was thrown over the saddle of the mule he was riding. "Hast you laid down thine arms, Oh Messenger of Allah?" he said. "The Angels have not laid down their arms, and I return this moment from pursuing the foe, nothing else. Verily Allah in His might and His majesty commands thee, Oh Muhammad, that you should go against the sons of Quraizah, I go to them even now, that I may cause their souls to quake."!
The Prophet gave orders that none should pray the afternoon prayer (Asr) until he had reached Bani Quraizah territory. Some Muslims refused to observe it until they had defeated the enemy, while others offered it in its proper time, as usual. The Prophet* objected to neither. The banner was given to 'Ali, and before sunset all the fortresses had been invested by the same army, three thousand strong, which had opposed Quraysh and their allies at the trench. When they reached the habitations of Banu Quraizah, they laid tight siege to their forts.
Banu Quraizah given options by their leader
Seeing this terrible situation they were in, the chief of the Jews Ka‘b bin Asad offered them three alternatives: to embrace Islam, and consequently their life, wealth, women and children would be in full security, and reminded them that such behaviour would not be incongruous with what they had read in their books about the veracity of Muhammad’s Prophethood; to kill their children and women and then challenge the Prophet* and his followers to the sword to either exterminate the Muslims or be exterminated, or as a third possibility to take Muhammad* and his people by surprise on Saturday — a day mutually understood to witness no fighting.
But the people said that death was preferable to recognising Muhammed as the Messenger, and that they would have nothing but the Torah and the law of Moses. None of those alternatives appealed them, so their chief, angrily and indignantly, turned to them saying: "You have never been decisive in decision-making since you were born".
The Jews of Banu Quraizah could have endured the siege much longer because food and water were plentifully available and their strongholds were greatly fortified, whereas the Muslims were in the wild bare land suffering a lot from cold and hunger, let alone too much fatigue consequent on endless warfare operations that had started even before the battle of Confederates. Nevertheless, this was a battle of nerves, for Allah had cast fear in the the Jews’ hearts, and their morale had almost collapsed especially when two Muslim heroes, ‘Ali bin Abi Talib and Az-Zubair bin ‘Awwam proceeded with ‘Ali swearing that he would never stop until he had either stormed their garrisons or been martyred like Hamza.
Bani Quraizah now seek advice from Abu Lubabah
For twenty-five nights they were besieged, and then they sent to the Prophet to ask him to let them consult Abu Lubabah, Like the Bani Nadir, they had long been allies of Aws, and Abu Lubabah had been one of their chief links with his tribe. The Prophet bade him go to them, and he was beset on his arrival by weeping women and children so that much of his sternness against the treacherous enemy was softened; and when the men asked him if they should submit to Muhammad he said "Yes", but at the same time he pointed to his throat as much as to warn them that in his opinion submission meant slaughter. The gesture was in contradiction with his assent, and might have prolonged the siege still further; and no sooner had he made it than an overwhelming sense of guilt overcame him. "My two feet had not moved from where they were," he said, "before I was aware that I had betrayed the Messenger for Allah." His face changed colour and he recited the verse: Verily we are for Allah, and verily unto Him are we returning. "What the matter?" said Ka'b. "I have betrayed Allah and His Messenger," said Abu Lubabah, and as he went down from the upper room he put his hand to his beard, and it was wet with his tears. He could not bring himself to go out the way he had entered and to face his fellow Aus tribesmen and others who, as he knew, were waiting eagerly to hear his news and to escort him to the Prophet. So he passed through a gate at the back of the fortress and was soon on his way to the city. He went straight to the Mosque, and bound himself to one of the pillars, saying: "I will not stir from this place until Allah relent unto me for what I did."
The Prophet was waiting for his return, and when he finally heard what had happened he, said: "If he had come to me I would have prayed Allah to forgive him; but seeing that he hath done what he hath done, it is not for me to free him until Allah shall relent unto him."! He remained at the pillar for some ten or fifteen days. Before every prayer, or whenever it was necessary, his wife would come to untie his bonds; then after he had prayed he would bid her bind him once more.
Hadith: Nawawi’s 40 Hadith
Hadith no 31 (Nawawi's 40 Hadith):
On the authority of Abu al-'Abbas Sahl bin Sa'd al-Sa'idi who said: A man came to the Prophet*, and said: "O Messenger of Allah, direct me to an act which if I do it, [will cause] Allah to love me and people to love me." He*, answered: "Be indifferent to the world and Allah will love you; be indifferent to what people possess and they will love you." [Ibn Majah]
Hadith no 31 (Nawawi's 40 Hadith):
On the authority of Abu al-'Abbas Sahl bin Sa'd al-Sa'idi who said: A man came to the Prophet*, and said: "O Messenger of Allah, direct me to an act which if I do it, [will cause] Allah to love me and people to love me." He*, answered: "Be indifferent to the world and Allah will love you; be indifferent to what people possess and they will love you." [Ibn Majah]
The hadith is related to one of the major concepts in Islam which is al-zuhd. Unfortunately, many Muslims misunderstand and misinterpret this concept due to the influence of other cultures. We need to remove this misunderstanding or misinterpretation which is linked to this concept.
Ibn Rajab says that this hadith contains some great advice: Prophet Muhammad*, said the renouncing of this world will lead to the love of Allah. In other words, the one who practices this zuhd will be loved by Allah. And to renounce what people possess and that will cause the love of people to the person who practices zuhd. Al-zuhd has been emphasized in the Qur'an and hadiths especially zuhd in this world. In Surah al-Nisa' Ayah 77, Allah says: Brief is the enjoyment of this world whereas the life to come is best for all who are muttaqun or conscious of Allah.In Surah al-Ra'd Ayah 20, Allah says: The life of this world is nothing but a flitting pleasure. In Surat al-A'la Ayah 16-17, Allah says: But may you prefer the life of this world although the life to come is better and more enduring.
One of the early scholars, Abu Muslim Al-Hawlani, says zuhd in this world does not mean forbidding what is permissible or wasting wealth. Zuhd with respect to this world is only where a person puts more trust in Allah, more than what was is in his own hands. If he was afflicted with calamity by losing something of this world, he is more hopeful for its reward and what is in store for him in the Hereafter than if it were to have remained with him. Based on this, Ibn Rajab states that zuhd can be interpreted as three actions of the heart:
1. The Muslim should realize that all provisions come from Allah and not simply the result of his own acts. He should trust Allah and what Allah has more than what he has in his hands.
2. If he loses anything in this world, this should not bother him because he is looking for its reward.
3. The Muslim should not care whether he is going to be blamed or praised by others. He will not look for praise. In his heart, he is not touched by such praise. And if he is blamed, he will not be offended by being blamed. If the accusation is not true, he has nothing to worry about; if it is true then he has to face it and try to be a better Muslim.
Al-Imam Ahmad bin Hanbal was asked one day if someone owns one thousand dinar, can he still be a zahid? He replied yes, he can be still a zahid if he does not feel rejoice if the money increases and he does not become sad if it decreases. We must not become slaves to money or our worldly possessions. We can be wealthy and zahid if we are still thankful to Allah and use wealth in the right way (provided also that we obtained this wealth in the right way). This meaning has been emphasised by Sufian Ibn 'Uyainah, one of the great scholars, when he was asked who is to be considered as zahid. He said whoever Allah bestowed a bounty on him then he is thankful and then when he is under trial, he is patient.
Some Muslims misunderstand zuhd. This will lead the Muslim community to become backward. Since we are entrusted for the establishment of Islamic civilization, this requires that we have professionals, and different fields of specializations. All these take effort and time. But what we do here is for the betterment of the community where there is a great need for professional people. If we do it with good intentions and for the sake of Allah we will be rewarded - this is the real zuhd.
Zuhd does not mean that we stay in one place and worship Allah. Worshiping Allah is a broad concept. The betterment of the community is considered as a form of worship. So asceticism or zuhd does not clash with any of the worldly affairs that the community needs. The zuhd here becomes that we do it in the right way, with a good intention and for the sake of Allah. This should not keep us from fulfilling the obligations towards Allah. We do not become like monks living separately to society in a monastery. Know that the Messenger of Allah* used to encourage his Companions upon making do with little from worldly possessions and upon abstemiousness, and said : "Remain in the World as though you are a stranger, or a passing traveller."
And he* said : "Whoever makes the Hereafter his pre-occupation, then Allah gathers together his affairs, and places freedom from want in his heart, and the Dunyaa comes to him despite being reluctant to do so. And whoever makes the Dunyaa his pre-occupation, then Allah breaks up his affairs, and places his poverty before his eyes, and nothing of the Dunyaa comes to him except that which has been decreed for him. And the happy one is he who chooses that whose blessings will remain forever over the trial whose punishments shall never cease".
Hence, renouncing what people have will secure their love for you and renouncing what people have means not to compete in having what they own, thus saving one from mutual rivalry for gain at the cost of others and their jealousy. Be happy for others in what they have and be happy for yourself in what you have.
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Discussion about exams / tests !!
Exams (and lessons from the latest Quiz / Questionnaire)We all know that life is one big exam – with the final results being dished out on the Day of Judgement. (Let us make du’a that we receive the book of deeds in the right hand – Ameen)
In order to pass most exams you need to PREPARE, which includes knowing what the test is about and how to pass. As Muslims, Allah has mede it so easy for us by showing us the examination paper (all the questions) and giving us most of the answers. All we need to do is follow this! Allah wants us to get to Jannah (Paradise) hence HE tries to make is easy for us: Blessings such as Ramadhan, extra prayers, charity and kind words, kind thoughts etc – all good actions then multiplied…
Start preparing!
Reflecting on the recent Quiz / Questionnaire:
- Some answers in life are very easy for which there is also a great reward – don’t miss out
- Don’t miss out any questions – so you won’t get rewarded unless you try
- Belief / thoughts are important, as well as actions
- Sometimes there is no wrong answer – so try !
- There are always questions (or tests) of varying difficulty.
And the spread of ability is usually distributed in a ‘bell-shape’ or ‘normal distribution’ (see graph). A fair test will give this shape (and the Quiz / Questionnaire was fair) with most people doing well. Such is life. However, to sort ‘the wheat from the chaff’ or the ‘men from the boys’ harder questions are set to test & stretch ability in the extreme of the graph. But know what Allah says in Surat Al-Baqarah: “Allah does not burden a soul beyond that it can bear…” (Qur’an, 2:286). This is such a profound and comforting verse that we should all reflect on. Those that are tested hardest are the Prophets and all other tests (as part of al-Qadha w’al Qadr) are bearable for us humans. Hence, there should be no despair and no ultimate negation of this in acts like suicide. The tests we face – we can get through.
Well Done to everyone who did the Quiz / Questionnaire
Scary Words (or Concepts)
AllahShaytan
Day of Judgement
Execute
Anything
Scary
…mine is FOREVER
(Do contemplate and think about this)
