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

28 August 2011

28 August 2011

Seerah of Muhammed*

*: May the Peace, Blessings & Mercy of Allah be upon him

TMQ: Translation to the nearest meaning of the Qur’an

Battle of the Trench / Confederates (Coalition) [part2]

Seerah: Miracles during the Battle of the Trench

A cry for help came from Jabir, who had dug down to a rock which none of their implements could loosen. The Prophet* called for some water and spat into it; then having prayed, he sprinkled the water over the rock, and they were able to shovel it out like a heap of sand.'

Another day it was the Emigrants who needed help. After many vain attempts to split or dislodge a rock he had struck, 'Umar went to the Prophet*, who took the pickaxe from him and gave the rock a blow at which a flare as of lightning flashed back over the city and towards the south. He gave it another blow and again there was a flash but in the direction of Uhud and beyond it towards the north. A third blow split the rock into fragments, and this time the light flashed eastwards. Salman saw the three flashes and knew they must have some significance, so he asked for an interpretation from the Prophet*, who said: "Didst thou see them, Salman? By the light of the first I saw the castles of the Yemen; by the light of the second I saw the castles of Syria; by the light of the third I saw the white palace of Kisra' at Mada'in. Through the first hath God opened unto me the Yemen; through the second hath He opened unto me Syria and the West; and through the third the East. "

On another day the Prophet* saw a girl enter the camp with something in her hand, and he called her to him. It was the niece of 'Abd Allah ibn Rawahah, In her own words: "When I told the Messenger of God that I was taking some dates to my father and mine uncle, he bade me give them to him. So I poured them into his hands, but they did not fill them. He called for a garment, which was spread out for him, and he threw the dates upon it in such wise that they were scattered over its surface. Then he bade those who were with him invite the diggers to lunch, and when they came they began to eat, and the dates increased and they were still overflowing from the edges of the garment when the men turned away from them."!

Jabir had been struck by the Prophet*'s exceeding leanness the day he had needed his help at the trench, and that evening he asked his wife if she could not cook him a meal. "We have naught but this ewe," she said "and a measure of barley." So he sacrificed the ewe, and the next day she roasted it and ground the barley and made some bread. Then, when it was too dark to continue working, Jabir went to the Prophet* as he was leaving the trench and invited him to the meal of mutton and barley bread. "The Prophet* put his palm against mine", said Jabir, "and knotted his fingers through my fingers. I wanted him to come alone, but he told a crier to call out: 'Go with the Messenger of God unto the house of Jabir, Respond, for Jabir inviteth you.''' Jabir uttered the verse which the faithful are recommended to utter at a moment of disaster: Verily we are for God, and verily unto Him are we returning, and he went on ahead to warn his wife. "Didst thou invite them or did he?" she said. "Nay, he invited them," said Jabir. "Then let them come," she said, "for he knoweth best." The meal was placed in front of the Prophet* and he blessed it and uttered the Name of God over it and began to eat. There were ten sitting down with him, and when they had all eaten their fill they rose and went to their homes, making room for ten more, and so it went on until all the workers at the trench had satisfied their hunger, and there still remained some mutton and some bread.

Some Fighting

There were a few skirmishes. Only a few managed to cross the Trench at its weakest point. One of these, 'Amr, shouted a challenge to single combat. When 'Ali offered himself he refused, saying: "I hate to kill the like of thee. Thy father was a boon companion of mine. Therefore go back, thou art but a stripling." But 'Ali insisted, so 'Amr dismounted and both men advanced. A cloud of dust soon hid them from view; then they heard 'All's voice raised in magnification and they knew that 'Arnr was dead or dying. Sa'd ibn Mu'adh was struck in the arm by an arrow which severed a vein, and many of the horses of Quraish and Ghatafan were wounded.

During the process of fighting, Sa‘d bin Mu‘adh was shot by an arrow that pierced his artery. Perceiving his end approaching, he invoked Allah saying: “Oh, Allah, you know nothing is closer to my heart than striving in Your way against those people (disbelievers) who belied Your Messenger and banished him from his town. Oh, Allah, I deeply believe that You have decreed that we should fight them, so if there is still more fighting to go with them, let me stay alive in order to strive more against them. If it has settled down, I beseech you to ignite it again so that I breathe my last in its context.”

Banu Quraizah's treachery

The Bani Qurayzah's renunciation of their pact did not remain hidden. Many of the hypocrites were undetermined as to which side they belonged to, and they were ready to betray the secrets of either side to the other. 'Umar was the first of the Companions to hear that the Jews were now a potential enemy. He went to the Prophet*, who was sitting in his tent with Abu Bakr. "O Messenger of God," he said, "I have been told that Bani Qurayzah have broken their treaty and are at war with us." The Prophet* was visibly troubled; and he sent Zubayr to find out the truth of the matter. On hearing this bad news, the Messenger despatched four Muslim prominent leaders Sa‘d bin Mu‘adh, Sa‘d bin ‘Ubada, ‘Abdullah bin Rawaha and Khawat bin Jubair for investigation but warning against any sort of spreading panic amongst the Muslims and advising that they should declare in public that the rumours are groundless if they happen to be so: "Go and see if it be true. Ifit be false, then say so plainly. But if it be true, then tell me in some subtle way that I shall understand." Unfortunately the four men discovered that the news was true and that the Jews announced openly that no pact of alliance existed any longer with Muhammad*. and when they saw that they were wasting their words they returned to the Prophet*. "'Aqal and Qarah," they said to him, these being the two tribes who had betrayed Khubayb and his companions to the men of Hudhayl. The Prophet* understood and magnified God: "Allahu Akbar! Be of good cheer, O Muslims." The Messenger of Allah was briefed on this situation, and the Muslims understood their critical position with the horrible danger implied therein. Their back was vulnerable to the attacks of Banu Quraiza, and a huge army with no way to connive at in front, while their women and children unprotected standing in between. They reached the fortresses of Qurayzah soon after Zubayr and found that they had indeed renounced the pact. They adjured them by God to revert to it again before it was too late, but they only answered: "Who is the Messenger of God? There is no pact between us and Muhammad* nor any agreement." In vain they reminded them of the fates of the Bani Qaynuqa and the Bani Nadir. Ka'b and the others were now too confident of the victory of Quraish to listen to them;

It was now necessary to reduce the strength of the forces at the trench and to keep a garrison within the town itself, so the Prophet* sent back a hundred men. Then the warning came to him that Huyay was urging Quraish and Ghatafan to send by night each a thousand men to the fortresses of Qurayzah and from there to raid the centre of the town and break into the fortresses of the Muslims and carry off their women and children. The appointed night, for various reasons, was put off more than once, and the project was never realised; but as soon as the Prophet* heard of it he sent Zayd with a troop of three hundred horse to patrol the streets, magnifying God throughout each night, and it was as if the city was filled with a mighty host.

Hadith:

Sadly, no time for Hadith this week too (outvoted)

News

Hurricane Irene

A brief review of the hurricane currently lashing New York and the Eastern Part of the USA. A short reflection on what disasters tend to make the news and a reminder of how the Qur’an mentions the destruction of the people of Aad through a strong wind, and the message of Prophet Hud to his dead people. Also, a reminder of how Muslims should seek to help all people suffering from disasters.

Feedback

Visit to Mecca and Medina

A lovely explanation of a recent trip to the Holy Land and the rituals involved in Umrah and the feelings the trip evokes.

15 November 2009

Seerah of Muhammed*

*: May the peace blessings & Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an


Some of the extra-ordinary and miraculous events surrounding the Prophet*

The greatest miracle that the Prophet* was given and presented to the people of Arabia was the Qur’an – the Absolute Word of Allah. We have covered its miraculous nature in previous study circles. Here we will deal with some additional events that were signs for the people at the time.

A couple of weeks ago we covered the dissolution (cancelling) of the boycott of the Muslims and some of the tribes. When the people went to tear up the document that was hanging on the Kaaba wall it had been eaten up by insects, all apart from the first words: ‘In the name of Allah our Lord’. This demonstrates that the helpers of Allah come in all shapes and sizes.

Another sign was the strength and ability of the Prophet* when he wrested with Rukaana – the undisputed & undefeated wrestling champion of Mecca. He had asked the Prophet* to challenge him in order to discredit the Prophet* and claim superiority over him – and they settled on a bet of 100 sheep (in the time before betting was made Haram) for the winner. Thrice the Prophet* defeated Rukaana who had never been overturned and put on his back. After that he professed Islam and was given back his 100 sheep by the Prophet*.

In the time between the migration to Abyssinia and the conversion of Umer, the Prophet* performed one of his greatest miracles by the leave of Allah. The Quraish knew that prophets came with miracles and wanted a sign other than the Qur’an and so the Prophet* told them to gather one night and observe the splitting of the moon. Many people gathered, Muslims & non-Muslims, and saw the moon split in two on either side of the mountain of Mina. The Prophet* asked them to behold the majesty of Allah but the disbelievers made excuses – and this is mentioned in the Qur’an: “The hour of Judgement in near and the moon is cleft asunder, but if they see a sign they say this is but transient magic.”

Some scholars say this is one of the greatest miracles of any of the prophets as it was witnessed both in the heavens and on earth. So, why isn’t this documented in any other place if the moon did split, ask some people even today:
- As this happened at night it would not have been visible to the half of the globe in daylight.
- in the area covered by night, some parts would have been too early or too late to see the moon
- in the area covered by night, some parts may have been cloudy
- in the area covered by night, people do not generally run around looking at the moon
- documentation of the peoples in that era was not great and many important things that happened were not always recorded
- some scholars have heard rumours that this event was documented in places like India and China, where people refer to events happening ‘in the year the moon split’. There needs to be more evidence of this documentation and other arguments about astronomy and a rift on the moon being observable.

In the early years the Quraish teased the Muslims about many things (see previous circles) and they were particularly delighted when the Persian Empire defeated the Christians from the West. They taunted the Muslims saying that it was now the time of the pagans as they were winning, and as the Persians were victorious so the Quraish would defeat the Muslims. The sympathies of the Muslims were with the Christians as they were ‘people of the Book’ and were originally worshippers of the one True God (although many had since gone astray). Then Allah revealed a prophecy in the Qur’an: “The Romans have been defeated but they will be victorious within 10 years in the nearest land, and on that day the Muslims will be happy with the victory of Allah.”

On hearing this Abu Bakr placed a bet with Abu Jahl for 100 camels (again, in the time before betting was prohibited) that the Romans would win within 10 years. Abu Jahl agreed as the general news was that the Persians were so strong that they would roll over and obliterate the Christians. About 8 years later the Persians were indeed defeated in a major battle near the Dead Sea and news of this victory reached the Muslims on the very day that they defeated the Quraish in the battle of Badr. In addition, the word in Arabic (ard-nal ard) was previously translated as ‘the nearest land’ but could also mean ‘the lowest land’ which would refer to the Dead Sea area – as it is below sea level.

[The other extra-ordinary event was the Night Journey & Ascension....more next week]


Choosing friends and feeling good as Muslims

The Prophet* once said: ‘The Muslim is a mirror to a Muslim…’ There are many lessons from this short statement that highlight how we should chose our friends, how important good friends are and how we can start to feel good about ourselves.

• a mirror helps to complete you: you can notice if your hair is straight or if your shirt is buttoned properly. It helps you to perfect yourself. Likewise, a Muslim friend would point out the good and negative elements in a person so that they can improve themselves – and this is done by friends for the best of intentions.
• a mirror is fair and it doesn’t exaggerate or belittle features – it will show your nose as it is, neither bigger nor smaller. Likewise, a Muslim friend will always be honest to another Muslim friend and reflect things as they are.
• a mirror provides a ‘secret image’ – one that is for those that are present and looking. The mirror does not store the image (especially if not nice) and show it to other people later on. Hence, Muslim friends are friends to each other and keep their secrets safe and between each other, and does not go behind his friend and start backbiting or putting his friend down. So, friends keeps confidence for each other.
• a mirror is always polite and says so much by saying so little, hence the mirror does not overpower someone with criticism if they look bad in the mirror. A friend wouldn’t slap another friend just because of the way they look but they would be polite and get the message across effectively.
• the closer you get to a mirror the clearer the image can become and so, any defect can be fixed more easily. Hence, with a good Muslim friend, the closer they are in friendship the more honest they are and the better they know each other, especially their good points and faults. Hence, their advice would be sincere and for the best of intentions.
• when you stand back from the mirror it can also give you a sense of the whole picture – more than just the face. With good Muslim friends they are also able to tell each other not just about the small aspects of life but the wider picture – including complimenting on the overall objectives of life and where each action fits into the scheme of life & worship.

These are just some of the ways in which some of the scholars have explained this part of the Hadith, and how looking in the mirror should never be the same again! It also highlights the importance of choosing good Muslim friends.

How we feel about ourselves should not be based on our colour, height, physique, place of birth as we did not, as individuals, put much effort into being these. If we base our worth on these that would be shallow. If a good-looking person had and accident and became disfigured, they should not go from being proud to ashamed because of how society or other people see them. We should not live our life for the approval of other people as all of us are flawed. Muslims should have a positive identity about themselves based on something better and more lasting than the identity that western society gives us. Our reference point for feeling good is not ‘what people think’ but something greater.

If parents keep telling children that they are silly or stupid, then over time the children will start to believe it and act according to it. Also, if friends or society always tell people to behave in a certain way or are something bad then people will start to believe that themselves. We shouldn’t let western society judge us as Muslims because their values can be different to many Muslim values. The Prophet* did not criticise people or always put them down. Infact, the Prophet* used to praise people whenever he found good in them and there are books dedicated to the compliments the Prophet* paid to his followers. Hence we should not belittle people with constant criticism as this may crush their confidence over time, but we should sincerely compliment each other.

When children are approaching their teen years then they are very impressionable and there is a danger they will change their behaviour to gain approval from friends – such as starting to smoke, dressing a in ceratin way or talking/swearing in a particular fashion. Then children will act differently with friends, with parents, with the opposite sex, with relatives, and when they are by themselves. They never get settled and develop different personalities rather than being consistent and true to themselves. People may even want to change their names because they are ashamed of the name or what others may think about them because of it.

Last week we talked about a story where the followers of Musa felt very negative about themselves. But our Prophet* forbade Muslims to be disrespectful about themselves and he said tat is was haram to belittle ourselves. On one occasion he said that Muslims shouldn’t say they are ‘like pigs or donkeys’ in a way that is derogatory (saying very negative things). Today we may say that we are ‘so stupid and always foolish’, but this is wrong. We should mention what we have done wrong and try to improve on it but not to lower our self-worth. On another occasion, Abu Hurairah was very late for a gathering and the Prophet* sent for him. He reported that he didn’t come to the meeting because he thought he was unclean following a dream he had. The Prophet* told him off saying that a believing Muslim is never impure.

Another companion stayed away from the Prophet* and went to see Abu Bakr complaining that he felt like a hypocrite because when he was around the Prophet* he felt really good but when he got home he would go back to normal and be caught up in worldly affairs. Abu Bakr said that the same happened to him. So they went to the Prophet* who reassured them that it is not humanly possible to feel so good all the time. This lifted their morale and self-confidence.

So, where do we get our confidence from? Where do we get our self-belief or esteem from? What should we be proud of?

Our worth comes from our relationship with Allah. Allah informs us that He “has honoured the son of Adam”. We have all been honoured by Allah. Indeed, Allah says that “We have preferred them over many of Our creation”. Furthermore, the Prophet* said that the destruction of the Kaaba is less evil in the eyes of Allah than the death of an innocent Muslim. They drop of blood of Muslims is sacred and we should feel proud because of that.

We would naturally feel some joy if we get a specific personal mention & praise by important people such as a headmaster, a community leader, or the Prime Minister or even Obama! However, if we mention the name of Allah in an assembly of people, the Prophet* informs us that Allah – the Creator of the heavens and earth – will make a mention of us in a better assembly. Also, the Prophet* tells us that even if we make a mention of Allah (such as ‘SubhanAllah’ or ‘Alhadulillah’) then Allah will make a mention of us in Himself. That must be one of the best power-up boosts we can imagine! Saying the Kalimah gives us a personal relationship with Allah. As our belief (Aqeeda) and actions are based on Islam, something we think about and put our effort into – this would be something we should truly feel proud of!

Proud to be Muslim!

To finish off and linking the two themes from today: friendship and esteem. The Prophet* mentioned that the parable of friendship is like the perfume seller and the blacksmith – hanging around the latter will be associated with smelly and dirty clothes whereas being with the former and we will smell nicer! Also, we will begin to be judged by the company we keep and are seen to be with –and we should have self respect in this regard too.

In addition, Ali gave advice to his son, saying: “Oh my son! Be selective with your friends and do not enslave yourself to others as Allah has created you a free man”. Enslavement to others could mean changing ourselves (personality, behaviour, habits, clothes etc) for the approval of others.

Ali also mentioned that we should be careful with our friends as they can be our helpers in this life and the Hereafter. People asked him how could friends help us in the hereafter, as the former is fairly obvious. Ali replied by quoting from the Qur’an where “friends in the Hereafter will be the enemies of each other except the righteous”. Those ‘friends’ in Hell will be cursing each other and blaming each other for their situation, and those friends in Paradise will be thanking each other – for eternity – for the friendship they had and how it helped them reach a more settled place. All that is left to say is Alhamdulillah – and praise Allah in ourselves or in a group!!