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

Survey on what to do after the Seerah:
http://www.surveymonkey.com/s/R7LJWBJ

Please complete the Online Survey:
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)
Q: What topic would you like to study after the Seerah is finished?
- 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

26 February2012
Khaibar Falls (3);Intentions, Actions and Rewards

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 use of catapults in warfare

Last week we briefly mentioned how the Muslim Army found a quantity of weapons stored in cellars, including some engines of war. These were brought out to be used in other assaults, a ballista (catapults) for hurling rocks and two testudos for bringing men up to the walls beneath an impregnable roof so that they could breach an entrance; thanks to these engines, the easier fortresses fell one by one. The first powerful resistance they encountered was at a stronghold named Na'im, Here the garrison came out in great force, and on that day every attack made by the Muslims was repulsed.

Shortly after this battle, the Jews moved to ’Abi Castle and barricaded themselves inside. The same events recurred; the Muslims besieged the new site for three days and then the great Muslim hero Abu Dujanah Sammak bin Kharshah Al-Ansari — of the red ribbon — led the Muslim army and broke into the castle, conducted fierce military operations within and forced the remaining Jews to flee for their lives into another fort, An-Nizar. An-Nizar was the most powerful fort, and the Jews came to the established conviction that it was too immune to be stormed, so they deemed it a safe place for their children and women. The Muslims, however, were not dismayed but dragged on the siege, but because standing at a commanding top, the fort was impregnable. The Jews inside were too cowardly to meet the Muslims in open fight but rather hurled a shower of arrows and stones on the attackers. Considering this situation, the Prophet* ordered that rams be used and these proved effective and caused cracks in the ramparts providing an easy access into the heart of the fort, where the Jews were put to rout and fled in all directions leaving behind their women and children. With these series of military victories, the first division of Khaibar was totally reduced, and the Jews in the other minor fortresses evacuated them and fled to the second division.

The catapult is a war machine that is used to demolish walls behind which the enemies fortify themselves. The Prophet (peace be upon him) used it to throw stones at those walls, but he most certainly did not employ snakes or fire. The intended targets were the fortifications and the enemy combatants who were fighting from their stations upon the fortifications and from directly behind them. The targets intended by the catapults were clearly not civilians, women, or children, though there was a possibility under those circumstances that some civilians could have been injured unintentionally. This, however, is quite different than intentionally attacking civilian targets, women, and children. Any direct attack against such people is categorically unlawful and had been expressly prohibited by the Prophet*. During the battles of those days a catapult served the same purpose as artillery serves in modern warfare.

Modern Western armies claim to fight with ‘Smart Weapons’ but many of these lead to the killing of innocent people – including aerial bombing, drone attacks, army tank fire, cluster munitions. Indeed, the greatest terror attacks in history (Nagasaki & Hiroshima atomic bombs) were clearly aimed to kill civilians and not just military persons. Hence, Muslims should be aware of the rules of warfare and other countries should not preach justice and fairness when they clearly do not care about innocents dying on or near a battlefield, or even far away from a battlefield (as with current US policy).

The little girl and the Prophet

A brief story about how a young girl, along with other female helpers who wanted to take care of the wounded during the battle, was sat with the Prophet* on his camel. When they dismounted the Prophet* noticed that she was curled up by the foot of the camel and he also saw some blood stain on the saddle. He* enquired whether this was the first time she had her menses and she said it was and he reassured her, and told her to wash the stain with salt and water – which she did. After the battle and the distribution of the spoils of war, the Prophet* sought her out by name and personally put a necklace around her neck. She later said that she never parted with the necklace and wrote in her will that when she died, as a sign of respect for the Prophet*, she wanted her body to be washed with water mixed with salt.

Khaibar falls

The last of the strongholds to make any resistance was Qamus. This belonged to the family of Kinanah, one of the richest and most powerful clans of the Bani Nadir. Some of them had long lived in Khaibar whereas others of the family, including Kinanah himself, had recently settled there after they had been exiled from Yathrib. It was they especially who had been counting on the help of Ghatafan, whose failure to keep their promise had been an unnerving disappointment for them; and they were still further demoralised by the bad news brought by all those fugitives who had now crowded into Qamus. They none the less held out for fourteen days; then Kinanah sent word that he wished to come to terms with the Prophet, who said he was willing to negotiate.

Ibn Abi Al-Huqaiq was despatched to the Messenger of Allah* to negotiate the surrender treaty. The Prophet* agreed to spare their lives on condition they evacuate Khaibar and the adjacent land, leaving whatever gold and silver they had in their possession. However, he stipulated that he would disavow any commitment if they concealed anything. So the chieftain came down from the fortress with others of his family; and it was agreed that none of the garrison should be put to death or made captive -neither they nor their families -on condition that they should leave Khaibar and that all their possessions should become the property of the victors. The Prophet then added a further clause, namely that his obligation to spare their lives and let them go free should be annulled with regard to anyone who might try to conceal any of his possessions. Kinanah and the others agreed to this; and the Prophet called on Abu Bakr, 'Umar, 'Ali and Zubayr and ten of the Jews to witness the agreement.

After the fall of Qamus the two remaining fortresses surrendered on the same terms. Then the Jews of Khaibar consulted together, and sent a deputation to the Prophet, suggesting that since they were skilled in the management of their farms and their orchards he should allow them to remain in their homes, and they would pay him a yearly rent of half the produce. To this the Prophet agreed; but he stipulated that if in the future he decided to banish them they must go.

Thus, the Muslims had a decisive victory. The Jews lost ninety-three (93) men while the loss on the Muslim side was only nineteen (19) men.

Stealing from the Spoils of War

Abu Hurayra said, "We went out with the Messenger of Allah, may Allah bless him and grant him peace, in the yea rof Khaybar. We did not capture any gold or silver except for personal effects, clothes, and baggage. Rifaa ibn Zayd presented a black slave boy to the Messenger of Allah, may Allah bless him and grant him peace, whose name was Midam. The Messenger of Allah, may Allah bless him and grant him peace, made for Wadi'l-Qura, and when he arrived there, Midam was unsaddling the camel of the Messenger of Allah, may Allah bless him and grant him peace, when a stray arrow struck and killed him. The people said, Praise be to Allah! The Garden!' The Messenger of Allah said, 'No! By He in whose hand my self is! The cloak which he took from the spoils on the Day of Khaybar before they were distributed will blaze with fire on him.' When the people heard that, a man brought a sandal-strap or two sandal-straps to the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, said, 'A sandal-strap or two sandal-straps of fire!' "

Story of Kinanah

Shortly afterwards, the forts were handed over to the Muslims and all Khaibar was reduced and brought under the sway of Islam. This treaty notwithstanding, Abi Al-Huqaiq’s two sons concealed a leather bag full of jewels, and money belonging to Huyai bin Al-Akhtab, who carried it with him when Banu Nadir had been banished. But it soon became clear to both Jews and Muslims that much wealth was being hidden. Where was the famed treasure of the Bani Nadir which they had brought with them from Medina, and which they had so lavishly displayed in their procession through its streets? The Prophet questioned Kinanah about this, and he replied that since their arrival in Khaibar the treasure had all been sold to pay for more arms and armour and fortifications. The Jews knew that he was lying, and were all the more apprehensive because many of them now believed themselves to be in the presence of a Prophet. They held that they had no need to follow him, because he had not been sent to them; but it would be clearly vain to try to deceive him. One of them, who had Kinanah's welfare at heart, went to him and begged him to hide nothing, for if he did the Prophet would certainly be informed of it. Kinanah angrily rebuked him; but within less than a day the treasure was discovered, and Kinanah was put to death together with a cousin of his who was found to be privy to the concealment. Their families were made captive. Abi Al-Huqaiq’s two sons were killed in recompense for breaching the covenant, and Safiyah, Huyai’s daughter was taken as a captive.

Zainab tries to poison the Prophet*

When all the terms had been agreed upon, and when the victorious army had rested, the widowed wife of Sallam ibn Mishkam roasted a lamb and poisoned every part of it with a deadly poison which she concentrated especially in the shoulders, having learnt on inquiry that the Prophet preferred the shoulder of lamb to the other joints. Then she brought it to the camp and set it before him, whereupon he thanked her and invited those of his Companions who were present to sup with him. It happened on this occasion that seated next to the Prophet was a Khazrajite named Bishr, the son of that Bara' who had led the Muslims of Yathrib to the Second 'Aqabah and who had been the first ever to pray the ritual prayer in the direction of Mecca. When the Prophet took a mouthful of lamb, Bishr did the same and swallowed it, but the Prophet spat out what was in his mouth, saying to the others: "Hold off your hands! This shoulder proclaimeth unto me that it is poisoned." He sent for the woman and asked her if she had poisoned the joint. "Who told thee?" she asked. "The shoulder itself," said the Prophet. "What made thee do it?" "Well thou knowest," she said, "what thou hast done unto my people; and thou hast slain my father and mine uncle and my husband. So I told myself: 'If he be a king, I shall be well quit of him; and if he be a Prophet he will be informed of the poison.' " The Prophet none the less pardoned the woman. The face of Bishr was already ashen pale, and he died shortly afterwards. Then it is narrated in some hadith that the lady was killed because of Bishr’s death.

Nawawi's Forty Hadith

Hadith 37: Intentions, Actions and Rewards

“… from among the sayings he relates from His Lord (glorified and exalted be He)”

This statement shows us that this is a qudsi hadith, in which the Prophet, peace and blessing of Allah be upon him, directly related words of Allah, all praises and glory be to Him, that were not to be contained in the Qur’an.

 ”Verily, Allah recorded the good deeds and the evil deeds.”

Allah, all praises and glory be to Him, has already recorded and decreed which deeds are deserving of reward and which are deserving of punishment. In this narration of the hadith the wording is “Allah recorded” implying that Allah Himself recorded these things. In other narrations it states that the angels record the deeds at the command of Allah, which is the more common understanding, supported by other hadith.  These two understandings have been reconciled by some scholars who stated that the recording by Allah implies two matters. One is the recording of the good and bad deeds by Allah in the Preserved Tablet (al-Lauh al-Mahfoodh), which took place before any of the deeds were actually performed, according to Allah’s knowledge of when they will occur. The second recording is when the person actually performs the deeds, at which time they are recorded by the angels according to Allah’s justice and mercy. Imam at-Tabari said that in this hadith is evidence for the statement that the Two Recording Angels, [assigned to each person to write down the good and bad deeds of that person], write down not just the actions but also what the person intends to do of good or evil, and they know what he resolves to do in his heart. Other scholars think that the Two Angels only write down that which is apparent from the outward actions of the person, or from what they hear him say. It may be that the  Two Angels know all that which a person intends in his heart, and it is conceivable that Allah has granted for them a means to attain this knowledge [which is from the Knowledge of the Ghayb or Unseen], just as He has granted a means to many of the Prophets to attain knowledge of many things from the Unseen. However, we should not argue about these 2 possibilities as this is part of the Knowledge of the Unseen. The fact that all our good and bad deeds are recorded should be a reminder to us that anything we do and say should not be taken lightly. Nothing escapes Allah’s knowledge, and everything will be recorded as either a good or bad deed. This should cause us to pause before we act and ask ourselves, ‘Will this be recorded for me as a good deed or an evil deed?’ Call yourself to account before you are called to account.

“Then He clarified how [that recording should occur:] whoever decided to do a good deed but he did not do it, Allah records it with Him as a complete good deed.”

We can see from this hadith that Allah  has divided deeds into four categories: deciding to do good deeds and then not doing them, doing good deeds, deciding to do evil deeds and then not doing them and doing evil deeds.

1. The first concept to understand is al-haajis, which is a fleeting thought that occurs in one’s mind but does not stay. This kind of thought can occur to anyone and its content may be quite evil, but we are not held accountable for this. This hadith is not referring to this type of thought.

2. The second concept to understand is al-khaatir, which is a thought that comes into one’s mind, that a person gives some thought or consideration to, but then dismisses. This thought can also be quite evil, coming either from shaitan or one’s own soul, but once it has passed the person does not give anymore consideration to it. We are not held responsible for this type of thought either.

3. The third concept is ‘the speech of a person to himself’ and this goes beyond the other levels to contemplate whether or not we should actually perform this action. If we do not act on this then we will not be held responsible for this thought.

By the mercy of Allah we are not held accountable for any of the above listed type of thoughts. The Prophet, peace and blessings of Allah be upon him, advised us: “Verily, Allah has overlooked for [the members of] my nation what their souls think about as long as they do not act on it or speak about it.” (Recorded in al-Bukhari and Muslim)  Although we are not held accountable, if evil thoughts do come to our minds we should refuge in Allah from the accursed Satan.

4. The next level is a decision or al-hamm, and that is what this portion of the hadith is referring to. This is where the heart is determined to do a specific act. It is a decision that is just short of a complete resolution to act. It is this type of intention that this hadith is referring to. So whoever decides in their heart, and becomes determined to do a good deed, but they are unable to do it, will have a reward with Allah that is equal to a complete good deed. This determination in the heart, it should be noted is different to having a fleeting thought, or lightly contemplating something. This special reward is reserved for those who had resolved in their hearts to do a good deed, for the sake of Allah, but were unable to do it. And Allah knows best what is in the hearts.

“And if he decided to do it and actually did it, Allah records it with Him as ten good deeds up to seven hundred up to many times over.”

SubhanAllah, such is the mercy of Allah that when we actually do a good deed, He not only rewards us for that, but He increases our reward at least ten times! Allah tells us in the Qur’an: “Whoever brings a good deed shall have ten times the like thereof” (Surah al-Anaam:160) How easy Allah makes it for us to make our scale of good deeds heavy on the Day of Judgement, all praises and glory be to Him. The Prophet, peace and blessings of Allah be upon him, tells us in this part of the hadith, that some good deeds could actually receive up to seven hundred times the reward of the deed. We should immediately ask ourselves, what is it that secures a reward as great as seven hundred times? One deed that is specifically multiplied seven hundred fold, is the act of giving wealth for the sake of Allah. Allah, all praises and glory be to Him, says in the Qur’an: “The likeness of those who spend their wealth in the way of Allah is as that of a grain [of corn]. It grows seven ears and each ear has a hundred grains. Allah gives manifold increase to whom He wills. And Allah is all-sufficient for His creatures’ needs, All-Knowing” (Surah al-Baqarah:261) There is also the following example from the hadith: “On the authority of Abu Masood al-Ansaari who said: A man came with a camel and its reigns, saying, “This is for the sake of Allah.” The Messenger of Allah (peace be upon him) said, “For you, on the Day of Resurrection, will be seven hundred camels, all of them with their reigns.” (Recorded in Muslim)  We also have hadith that tell us that a deed may be rewarded so many times over that the total amount is known only to Allah. The Messenger of Allah, may Allah’s peace and blessings be upon him, said: “Every good deed that a human performs is multiplied ten times up to seven hundred. And Allah has said, ‘Except for the fast for it is done for My sake and I shall reward it [even more]. The person leaves his desires and food for My sake…” (Recorded in al-Bukhari and Muslim)

Patience and perseverance is another deed that is rewarded by an amount that is known only to Allah. Allah says in the Qur’an: “Only those who are patient shall receive their reward in full without measure.” (Surah al-Zumar:10) In fact, the same deed may be performed by two different people and the reward for each of them may be totally different. We can see from this, that the amount of multiple reward is based on a number of factors, including the excellence of one’s Islam, one’s sincerity and purity in action, the excellence of the deed itself and the need for the deed done. In this way even a small deed may secure a large reward with Allah.

“If he decided to do an evil deed but he did not do it, Allah records it with Him as one complete good deed.”

If a person considers doing an evil deed, but fears Allah and changes their mind, a full good deed is recorded for them. From this we can see that restraining oneself from evil for the sake of Allah, is a good deed and deserves to be rewarded as such. If a person is able to make restraint for the sake of Allah a part of their character, Allah promises they be from among the inhabitants of Paradise: “But as for him who feared standing before his Lord and restrained himself from impure evil desires and lusts, verily, Paradise will be his abode,” (Surah al-Naaziaat:40-41)  It may be the case that someone decides not to perform an evil deed, simply out of fear of what others may think of them. In this case some scholars say that the person may be held accountable for this intention, because they put the fear of men over fear of Allah, and Allah knows best. If a person decided to perform an evil deed and is prevented from doing so simply by circumstance, they will still be held accountable for this evil intention. The question arises – if a person decides to do a good deed and it is counted as a good deed, shouldn’t the one who decides to do an evil deed have it counted as an evil deed? The answer is that this is part of the blessings and mercy of Allah, all praises and glory be to Him. Allah records the evil deeds of people and them responsible for it as an act of justice on His part. And He forgives other deeds and disregards the decision to do evil as an act of His mercy. We can see the wisdom behind this mercy when we consider that if a person knows they will be held accountable just for the evil thought, there is not much to stop them from actually committing the sin. But if that person restrains themselves, no evil deed will be recorded for them, in fact there is the incentive of achieving a good deed. Then, if they actually go forward and do the good deed, it will be multiplied for them many times. And Allah is the most Just, full of Mercy.

1. The one who decides or just has the intention to do the evil act but then he refrains from doing it because of his fear of the people or does not like to be blamed by them. Some scholars say this person will be punished.

 2. The person decides to do the evil act but was not able to perform it because of external factors (qadr). For example, a person decides to break into a house to steal, but he does not succeed and runs away because a police car is driving around the area. Some scholars say that he will be punished though he did not steal.

 3. Someone who decides and has the intention to do the evil act, makes the effort but is not able to perform it because of his lack of strength or capabilities. Scholars say this person will be punished. For instance, if two Muslims fight each other with the intention of killing each other, as stated in the well-known hadith, both the killer and the one who has been killed will be in the Hellfire. The Companions asked: "O Messenger of Allah, this is the killer - what about the poor person who has been killed?" The Prophet*, said he had the intention to kill his friend or brother but was not able to because he was killed himself.

 4. Someone has the intention to do an evil act and talks to others about it but does not do it. Some scholars say that he will be punished just because of his bad intention. Other scholars say he will not be punished unless the sin itself is the impermissible kind of speech like slander, backbiting or lying.

”If he decided to do it and he actually did it, Allah records it as one evil deed.”

Allah is not unjust to any of His creation. If a person commits an evil deed, it is recorded as one bad deed without any multiplication. Allah, all praises and glory be to Him, tells us in the Qur’an: “Whoever brings an evil deed shall have only the recompense of the like thereof, and they will not be wronged.” (Surah al-Anaam:160) From above, that when a person intends to do a good deed, this is in itself considered a good deed, and if they then go on to perform the deed, the reward is multiplied a minimum of ten times. If a person intends to do an evil deed, but does not do it, a good deed is recorded for them. If they actually perform an evil deed, it is only counted as one evil deed with no multiplication. We should note though that evil deeds do differ in their weight and gravity. So whilst they are only counted as one evil deed, some of these deeds may be graver than others. Very grave sins include destructive sins such as adultery, murder, shirk and so forth. The time at which the sin is committed may contribute to the gravity, such as wrongdoing committed during the Inviolable Months, being worse than that committed at other times. The sanctity of the place where the wrongdoing was committed also increases the gravity of the sin. Allah says of sins committed in the Inviolable Mosque: “And whoever inclines to evil therein or to do wrong, him We shall cause to taste a painful torment” (Surah al-Hajj:26)

The nobility of the person, or the fact that they are taken as an example can also make the sin graver. Allah says: “O wives of the Prophet! Whoever of you commits an open illegal sexual intercourse, the torment for her will be doubled. And that is easy for Allah.” (Surah Al Ahzaab:30)

Many scholars have also noted that if a person shows pleasure at having committed a sin the enormity of the sin would be considered greater. The sin is also made greater by telling others about what you have done. The Prophet, peace and blessing of Allah be upon him, said: “All of my Nation are to be forgiven except those who publicise their sins. Publicising the sins includes a person doing something during the night and then in the morning, although Allah had kept that act concealed for him, he says, ‘O so and so, last night I did such and such’. He spent the whole night being concealed by his Lord and in the morning he uncovered what Allah had kept concealed for him.” (Bukhari and Muslim)

The enormity of the sin is also greater when there is little excuse for the person to commit the sin. This means that the act was not committed by a person who was overcome by their desires. The Prophet, peace and blessing of Allah be upon him, said: “There are three [categories of people] to whom Allah will not speak [any pleasing words], for whom Allah will not cleanse of their sins and at whom Allah will not look and they shall have a grievous punishment. [They are] an old man who commits illegal sexual intercourse, a lying king and an arrogant impoverished person.” (Recorded by Muslim)

If we consider how merciful Allah is with recompensing our deeds, we will see that the only ones who are destroyed are those who destroy themselves willingly. If a person restrains themselves and then does a good deed, they will find their reward multiplied by Allah. And Allah is the Most Just, the Most Kind.

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