30 September 2012

Summary
Seerah: Battle of Tabuk Return Journey
The Army of Islam at Tabuk and 'Abd ar-Rahman ibn 'Awf leads the Prophet* in prayer
No-Show from the Romans at Tabuk so The Prophet* consolidates the Islamic State through treaties with the Christian Kings (agreeing to pay JIZYA)
Khalid bin Al-Waleed captures the King ‘Ukaidir who was hunting Bulls
Returning to Medina from Tabuk - Hadhaifa disrupts a plot to kill the Prophet*
The People Who lagged Behind made their excuses to the Prophet*
Destroying the Masjid of Dirar as Abu 'Amir al-Faasiq wanted to have a base to fight against Islam and the mosque provided a good cover for this. Allah revealed their plot.

Belief: The Miraculous Qur’an
Many claimed scientific miracles in the Qur’an
Qur’anic statements about the embryos
Limits of purely scientific interpretations as theory can change, unless established truth
Literary Miracle of the Qur’an (Qur’an’s Challenge)
Only the Qur’an has been able to synthesise these three elements Grammar (syntax), Poetry (Style) and Meaning in a written form


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 Army of Islam at Tabuk
During the northward march it happened one day at dawn that the Prophet was delayed in making his ablution. The men were in lines for the prayers and they waited for him until they feared that the sun would rise before they had prayed. Then it was agreed that 'Abd ar-Rahman ibn 'Awf should lead them, and they had already prayed one of the two prayer cycles when the Prophet appeared. 'Abd ar-Rahman was about to draw back, but the Prophet motioned him to remain where he was, and he himself joined the congregation. When they had uttered the greeting of Peace which ends the prayer the Prophet rose and prayed the cycle he had missed. When he had finished he said: "Ye have done well, for verily a Prophet doesn’t die until he hath been led in prayer by a pious man of his people."
Arriving at Tabuk and camping there, the Muslim army was ready to face the enemy. There, the Prophet* delivered an eloquent speech that included the most inclusive words. In that speech he urged the Muslims to seek the welfare of this world and the world to come. He warned and cherished them and gave them good tidings. By doing that he cherished those who were broken in spirits, and blocked up the gap of shortage and mess they were suffering from due to lack of supplies, food and other substances.

No-Show from the Romans at Tabuk so The Prophet* consolidates the Islamic State through treaties with the Christian Kings (agreeing to pay JIZYA)
Upon learning of the Muslims’ march, the Byzantines and their allies were so terrified that none of them dared set out to fight. On the contrary they scattered inside their territory. It brought, in itself, a good credit to the Muslim forces. That had gained military reputation in the mid and remote lands of Arabian Peninsula. The great and serious political profits that the Muslim forces had obtained, were far better than the ones they could have acquired if the two armies had been engaged in military confrontation. The Head of Ailah, Yahna bin Rawbah came to the Prophet*, made peace with him and paid him the tribute (Al- Jizya). Both of Jarba’ and Adhruh peoples paid him tribute, as well. So the Prophet* gave each a guarantee letter, similar to Yahna’s, in which he says: "In the Name of Allah, the Most Beneficent, the Most Merciful. This is a guarantee of protection from Allah and Muhammad the Prophet, the Messenger of Allah, to Yahna bin Rawbah and the people of Ailah; their ships, their caravans on land and sea shall have the custody of Allah and the Prophet Muhammad, he and whosoever are with him of Ash-Sham people and those of the sea. Whosoever contravenes this treaty, his wealth shall not save him; it shall be the fair prize of him that takes it. Now it should not be lawful to hinder the men from any springs which they have been in the habit of frequenting, nor from any journeys they desire to make, whether by sea or by land."
The Prophet* dispatched Khalid bin Al-Waleed at the head of four hundred and fifty horsemen to ‘Ukaidir Dumat Al-Jandal and said to him: "You will see him hunting oryxes." So when Khalid drew near his castle and was as far as an eye-sight range, he saw the oryxes coming out rubbing their horns against the castle gate. As it was a moony night Khalid could see Ukaidir come out to hunt them, so he captured him — though he was surrounded by his men — and brought him back to the Prophet*, who spared his life and made peace with him for the payment of two thousand camels, eight hundred heads of cattle, four hundred armours and four hundred lances. He obliged him to recognize the duty of paying tribute and charged him with collecting it from Dumat, Tabuk, Ailah and Taima’.
The tribes, who used to ally the Byzantines, became quite certain that their dependence on their former masters came to an end. Therefore they turned into being pro-Muslims. The Islamic state had therefore enlarged its borders to an extent that it, touched the Byzantines’ and their agents’ borders. So we see that the Byzantine agents role was over.

Returning to Medina from Tabuk
The Muslim army returned from Tabuk victoriously, undeceived or wronged. That was because Allah had sufficed them the evils of fight. On the way back and at a mountain road, twelve hypocrites sought the Prophet’s life and that was while he was passing along that mountain road with only Ammar holding the rein of his she-camel and Hudhaifa bin Al-Yaman driving it, at the time that people had already gone down into the bottom of the valley. The hypocrites seized that opportunity to seek the Prophet’s life. As the Prophet* and his two companions were moving along, they heard thrusts of people coming towards him from behind with their faces veiled. Hudhaifa, who was sent by the Prophet to see what was going on, saw them and stroke their mounts’ faces with a crook in his hand and Allah cast fear into their hearts. They fled away and overtook their people. However, Hudhaifa named them to the Prophet* and informed him of their intentions. So that was why Hudhaifa was called the "confidant" of the Prophet*. About this event Allah, the Exalted says: "And they resolved that (plot to murder Muhammad) which they were unable to carry out." [Al-Qur'an 9:74]
When his headquarters, Medina, began to loom at the horizon, the Prophet [pbuh] said: "This is a cheerful sight. This is Uhud, which is a mountain, we like it and it likes us." When the Medinese learnt of their arrival they set out to meet the army. Women, youths, youngsters and small children went out of town to celebrate their home-return wholeheartedly singing: "The full moon shone down upon us, through the traits of Al-Wada‘ Mountain. Thanks is due to us, as long as a supplicator invokes to Allah.."
The Prophet*’s march to Tabuk was in Rajab and his return in Ramadan. So we see that this Ghazwah took fifty days, twenty days of which were spent in Tabuk and the others on the way to and fro. Tabuk Invasion was the last one made by the Prophet*.

The People Who lagged Behind
Due to its particular circumstances, this invasion was a peculiar severe trial provided by Allah only to try the believers’ Faith and sort them out of others. This is Allah’s permanent Will in such circumstances. In this respect He says: "Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good." [Al-Qur'an 3:179] Lagging and hanging back from full participation in that invasion amounted to the degree of hypocrisy. Whenever the Prophet* was informed of a man’s lingering, he would say: "Leave him alone! If Allah knows him to be good He will enable him to follow you; but if he were not so, Allah would relieve us of him." Nobody stayed behind except those who were either hindered by a serious excuse or the hypocrites who told lies to Allah and His Messenger.
Some of those hypocrites’ lingering was due to an excuse based on forgery and delusion. Some others tarried but didn’t ask for an instant permission. But there were three believers who unjustifiably lingered. They were the ones whom Allah tried their Faith, but later on He turned to them in mercy and accepted their repentance. As soon as the Prophet* had entered Medina, he prayed two Rak‘a then he sat to receive his people. The hypocrites who were over eighty men [Fath Al- Bari 8/119] came and offered various kinds of excuses and started swearing. The Prophet acknowledged their excuses and invoked Allah’s forgiveness for them but he entrusted their inner thoughts and Faith to Allah.

Destroying the Masjid of Dirar
From that time on, hypocrites were no longer treated leniently or even gently by the Muslims. Allah not only bade Muslims to treat them severely but He also forbade them to take their gift charities or perform prayer on their dead, or ask Allah’s forgiveness for them or even visit their tombs. Allah bade the Muslims to demolish the mosque, which they verily appointed and used as a hiding place where they might practise their plots, conspiracy and deceit. Some Qur’anic verses were sent down disclosing them publicly and utterly so that everybody in Medina got to know their reality.
The demolition or burning of Masjid al-Dirar, also referred to as the Mosque of Opposition, the Mosque of Dissent, or the Mosque of Harm is mentioned in the Qur'an. Masjid al-Dirar was a Medinian mosque that was erected close to the Quba' Mosque and which the Prophet* initially approved of but subsequently had destroyed while he was returning from the Battle of Tabuk (which occurred in October 630 AD).
The mosque was built by twelve disaffected men from the Ansar on the commands of Abu `Amir Ar-Rahib (the Monk); a Christian monk who refused Muhammad's invitation to Islam and instead fought along with the Meccan non-Muslims against Islam in the Battle of Uhud.
This man embraced Christianity before Islam and read the Scriptures. During the time of Jahiliyyah, Abu `Amir was known for being a worshipper and being a notable person among Al-Khazraj. When the Prophet* arrived at Al-Medina after the Hijrah, the Muslims gathered around him and the word of Islam was triumphant on the day of Badr, causing Abu `Amir, the cursed one, to choke on his own saliva and announce his enmity to Islam. He fled from Al-Medina to the idolators of Quraysh in Makkah to support them in the war against the Prophet* . The Quraysh united their forces and the bedouins who joined them for the battle of Uhud, during which Allah tested the Muslims, but the good end is always for the pious and righteous people. The rebellious Abu `Amir dug many holes in the ground between the two camps, into one of which the Messenger fell, injuring his face and breaking one of his right lower teeth. He also sustained a head injury. Before the fighting started, Abu `Amir approached his people among the Ansar and tried to convince them to support and agree with him. When they recognized him, they said, "May Allah never burden an eye by seeing you, O Fasiq one, O enemy of Allah!'' They cursed him and he went back declaring, "By Allah! Evil has touched my people after I left.'' The Prophet* called Abu `Amir to Allah and recited the Qur'an to him before his flight to Makkah, but he refused to embrace Islam and rebelled. The Messenger invoked Allah that Abu `Amir die as an outcast in an alien land, and his invocation came true. After the battle of Uhud was finished, Abu `Amir realized that the Messenger's call was still rising and gaining momentum, so he went to Heraclius, the emperor of Rome, asking for his aid against the Prophet . Heraclius gave him promises and Abu `Amir remained with him. He also wrote to several of his people in Al-Medina, who embraced hypocrisy, promising and insinuating to them that he will lead an army to fight the Prophet* to defeat him and his call. He ordered them to establish a stronghold where he could send his emissaries and to serve as an outpost when he joins them later on. These hypocrites built a Masjid next to the Masjid in Quba', and they finished building it before the Messenger went to Tabuk. They went to the Messenger inviting him to pray in their Masjid so that it would be a proof that the Messenger approved of their Masjid. They told him that they built the Masjid for the weak and ill persons on rainy nights. However, Allah prevented His Messenger from praying in that Masjid.
Abu 'Amir urged his men to establish a stronghold and prepare whatever they can of power and weapons as he promised and insinuated to them that he will lead an army, backed by Heraclius, to fight the Prophet* and his companions, and defeat his message by expelling him from Medina. The Prophet* prepared himself to go to the Mosque, before he was prevented by a revelation about the hypocrisy and ill design of the builders of the Mosque. The Prophet* and the companions believed they were Hypocrites (munafiqs) and had ulterior motives for building the Al-Dirar mosque. Thus he ordered his men to burn it down upon their return and Abu 'Amir was given the name Abu 'Amir al-Faasiq. When the Prophet* came back from Tabuk and was approximately one or two days away from Al-Medina, Jibril came down to him with the news about Masjid Ad-Dirar and the disbelief and division between the believers, who were in Masjid Quba' (which was built on piety from the first day), that Masjid Ad-Dirar was meant to achieve. Therefore, the Prophet* sent some people to Masjid Ad-Dirar to bring it down before he reached Al-Medina.


Main Topic: Belief ~ The Miraculous Qur’an

Scientific Miracles of the Quran
Many people have studies the Qur’an and pointed to statements which are written in the Qur’an that modern-day science has verified as being true. They point out (correctly) that an unlettered person living in the desert 1400 years ago could not have known these scientific truths. The main elements mentioned are the verses relating to the formation of the human embryo in the womb, and other scientific statements. Some of these are listed below (taken from a website: http://www.miraclesofthequran.com/scientific_index.html).
The skies with 'woven' orbits
The tsunami effect in the prophet moses’s parting of the sea
The sun will eventually expire
Modern-day radar technology
The contraction motion that facilitates birth
The solidity of the atom and electron orbits
A red rose in the sky: the rosette nebula
Bone loss in old age
The helio-centric system
The ozone layer at the poles as the sun rises
Heart massage
The cloning of living things
The sun will expire after some time
The pulling motion that facilitates birth
The expanding earth
Quasars and the gravitational lens effect
Scientific facts in the story of the flood of nuh
The earth’s gravitational force
Aerodynamic forces and the flight programmed in birds
The miracle of fire and wood, that cannot be obtained artificially
Radio receivers on mountains
The wisdom behind the prohibition of blood in the qur’an
Fossilization and iron content
The mother’s womb with its secure protection
The sun’s hydrogen and helium content
Oxidation in the blood
The quivering and swelling of the earth
The coming of the universe into existence
The expansion of the universe
The end of the universe and the big crunch
Creation from hot smoke
The splitting asunder of "the heavens and the earth"
The creation of what lies between the heavens and the earth
The perfect equilibrium in the universe
The fine tuning in the universe
The structural differences between the sun, the moon and the stars
Orbits and the rotating universe
The sun's trajectory
The moon's orbit
Calculating the lunar year
The force of gravity and orbital movements
The roundness of the earth
The earth's direction of rotation
The earth's geoid shape
The diameters of the earth and space
The layers of the atmosphere
The protected roof
The sky made a dome
The returning sky
The layers of the earth
The earth disgorges its charges
The function of mountains
The movement of mountains
Different points in the rising and setting of the sun
Land loss at the extremities
The splitting earth
The miracle of iron
The formation of petrol
The relativity of time
Creation in six days
The truth of destiny
Duality in creation
Sub-atomic particles
Black holes
Pulsars: pulsating stars
The star sirius
Light and dark
Combustion without fire
The weight of clouds
The proportion of rain
The formation of rain
Rains which bring a dead land back to life
The formation of hail, thunder and lightning
The fecundating winds
The stages of wind formation
How the process of photosynthesis begins in the morning
The seas not mingling with one another
Darkness in the seas and internal waves
The region that controls our movements
Hearts find peace in the remembrance of allah
Forgiveness according to the morals of islam and its benefits on health
How prayer accelerates the treatment of the sick
Stress and depression: the results of not abiding by the religion
The birth of a human being
The creation of human beings from water
Creation from clay
The programming in genes
The menstrual period
Pregnancy and birth
The sequence in development of human organs
The formation of milk
Miraculous mixture: mother's milk
The identity in the fingerprint
The female honey bee
The miracle of honey
The date and its uses as described in the qur'an
The fig: a fruit whose perfection has only recently been revealed
Fish: a valuable source of nutrition
Pork and its harmful effects on health
The olive: a health-giving plant
Coronary by-pass surgery
Health benefits of movement, washing and drinking water
The existence of microscopic life
The existence of animal societies
Biomimetics: drawing inspiration from the design in living things
Locusts moving in swarms
Ant communication
The food cycle
The ears are active during sleep
The importance of movement in sleep
Reduced movement at night
Chest contraction with increasing height

Caution about scientific interpretations
However, a note of caution ~ many statements are vague and open to interpretation. Also, we know that scientific theory can change from age to age and will this invalidate the miraculous nature of the Qur’an? Theories are only theories, and the true miraculous nature of the Qur’an is its use of the Arabic language:

Literary Miracle of the Qur’an
“Read in the Name of your Lord” [TMQ]. These were the first few words of the Qur’an revealed to the Prophet Muhammad* over fourteen hundred years ago. Muhammad, who was known to have been in retreat and meditation in a cave outside Mecca, had received the first few words of a book that would have a tremendous impact on the world of Arabic literature.  Not being known to have composed any piece of poetry and not having any special rhetorical gifts, Muhammad had just received the beginning of a book that would deal with matters of belief, law, politics, ritual, spirituality,  and economics  in an ‘entirely new literary form’. This unique literary form was the cause of the dramatic intellectual revival of desert Arabs, and after thirteen years of the first revelation, it became the only reference for a new state in Medina. This new form of speech, the Qur’an, became the sole source of the new civilisation’s political, philosophical, and spiritual outlook.

The Qur’an’s Challenge
The unique literary form forms the backdrop to the doctrine of I’jaz al-Quran, the inimitability of the Qur’an, which lies at the heart of the Qur’an’s claim to being of divine origin. The Qur’an states, “If you are in doubt of what We have revealed to Our messenger, then produce one chapter like it. Call upon all your helpers, besides Allah, if you are truthful”;  and “Or do they say he fabricated the message? Nay, they have no faith. Let them produce a recital like it, if they speak the truth.”
According Qur’anic experts these verses issue a challenge to produce a chapter (surah) that imitates the Qur’an’s unique literary form. The tools needed to meet this challenge are the finite grammatical rules and the twenty eight letters that make-up the Arabic language; these are independent and objective measures available to all. The fact that it has not been matched since it emerged to this day does not surprise most scholars familiar with the Arabic language and that of the Qur’an.
The inability of any person to produce anything like the Qur’an, due to its unique literary form, is the essence of the Qur’anic miracle. A miracle is defined as “events which lie outside the productive capacity of nature”.  The argument posed by Muslim Theologians and Philosophers is that if, with the finite set of Arabic linguistic tools at humanity’s disposal,  there is no effective challenge; then providing a naturalistic explanation for the Qur’an’s uniqueness is incoherent and  doesn’t explain its inimitability. This is because the natural capacity of the text producer, or author, is able to produce the known literary forms in the Arabic language. The development of an entirely unique literary form is beyond the scope of the productive nature any author, hence a supernatural entity, God, is the only sufficient comprehensive explanation. 

The Arabic Qur’an
The uniqueness of the Qur’an lies in its use of the Arabic language – which was at its peak at the time of revelation – at the time of the Prophet*. The Arabs felt that they had reached the pinnacle of excellence for the language when Allah then sent the Qur’an – which dumbfounded the experts of Arabic language. We can get technical about the miracles (I’jaz) of the Qur’an but to put it in a simplistic way – the Arabic language has three main components: Grammar (syntax), Poetry (Style) and Meaning. These don’t all co-exist at their purest forms as only two can exist whilst sacrificing the third domain. Only the Qur’an has been able to synthesise these three elements Grammar (syntax), Poetry (Style) and Meaning in a written form. The challenge for any doubters is to study Arabic and disprove the rules of Arabic and the Qur’anic approach. It is possible to get more technical about this – but one needs to know Arabic to discuss these technical aspects of the miracle – outside the scope of our Study Circle! We will, however, touch on some aspects of this shortly, I/A.


Children’s Feedback:
Charity Event about the Rohingya Muslims being persecuted in Burma
99 Names of Allah

News Topic
Nil

HomeworkSeerah ~ Read the story (Hadith) of Ka'b ibn Malik and his experience of the Battle of Tabuk. What can you learn from this?
Belief ~ Who could have possibly wrote (authored) the Qur'an at the time of the Prophet?

23 September 2012

Summary
Seerah: The Battle of Tabuk - Journey
Ali is upset about being left in Medina with the hypocrites but the Prophet* compares him to Haroon
It was a very difficult journey to Tabuk – Hence the other name of Jaysh al-Usrah (Army of Hardship)
The Muslims pass by the ruins of Thamud (Prophet Saleh)
Abu Khaythamah procrastinates but joins the Prophet* late
Abu Dharr joins the Prophet* on foot and his lonely death in the desert was prophesised by the Prophet*

Belief Pathway: Miracles
Allah sends Prophets and Messengers with Laws and Guidance; Proof of their message is through acts of miracles that set them aside from other humans
Miraculous claims of previous Prophets are all historical and can we know for sure these happened?
Islam came with a living miracle that we can test today
Miracles of the Prophets
Miracles of the Prophet*
Miracles in the Qur’an
Miracle of the Qur’an

Importance and Power of Thought
Thought is the most powerful tool known to mankind
Using the thought in Islam we can transform our situation, like the previous Muslims did


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

Battle of Tabuk (2) – The Journey
Final Preparations for War
Abdur Rahman bin ‘Awf, on his side, paid two hundred silver ounces, whereas Abu Bakr paid the whole money he had and left nothing but Allah and His Messenger as a fortune for his family. ‘Umar paid half his fortune. Al-‘Abbas gifted a lot of money. Talhah, Sa‘d bin ‘Ubadah and Muhammad bin Maslamah, gave money for the welfare of the invasion. ‘Asim bin ‘Adi, on his turn, offered ninety camel-burdens of dates. People raced to pay little and much charities alike. One of them gave the only half bushel (or the only bushel) he owned. Women shared in this competition by giving the things they owned; such as musk, armlets, anklets, ear-rings and rings. No one abstained from spending out money, or was too mean to grant money or anything except the hypocrites: “Those who defame such of the believers who give charity (in Allah’s cause) voluntarily, and those who could not find to give charity (in Allah’s cause) except what is available to them, so they mock at them (believers).” [9:79]
When all the Bedouin contingents had arrived the army was thirty thousand strong, with ten thousand horses. A camp was made outside the town, and Abu Bakr was put in charge of it until, when all was ready for the march, the Prophet* himself rode forth and took command.
The Muslim Army is leaving for Tabuk:
On Thursday, the Prophet* marched northwards to Tabuk. The army that numbered thirty thousand fighters was a great one, when compared with the previous armies of Islam. Muslims had never marched with such a great number before. Despite all the gifts of wealth and mounts the army was not perfectly equipped. The shortage of provisions and mounts was so serious that eighteen men mounted one camel alternatively. As for provisions, members of the army at times had to eat the leaves of trees till their lips got swollen. Some others had to slaughter camels — though they were so dear — so that they could drink the water of their stomach; that is why that army was called “The army of distress” (Jaysh al-Usrah)
He had left 'Ali to look after his family, but the hypocrites spread the rumour that the Prophet* found him a burden and was relieved to be rid of his presence. Hearing this, 'Ali was so distressed that he put on his armour, seized his arms and overtook the Prophet* at his first halt, intending to beg his permission to accompany him. He told him what the people were saying, and the Prophet* said: "They lie. I asked you to remain for the sake of what I had left behind me. So return and represent me in my family and in yours”. But the Prophet* made ‘Ali turn back to Madinah after saying: “Would it not suffice you to be my successor in the way that Aaron (Harun) was to Moses’?” Then he proceeded saying: “But no Prophet* succeeds me.”

The Muslims pass by the ruins of Thamud
On their way to Tabuk, the army of Islam passed by Al-Hijr — which was the native land of Thamud who cut out (huge) rocks in the valley; that is “Al-Qura Valley” of today. They watered from its well but later the Prophet* told them not to drink of that water, nor perform the ablution with it. The dough they made, he asked them to feed their camels with. He forbade them to eat anything whatsoever of it. As an alternative he told them to water from that well which Prophet Saleh’s she-camel used to water from. On the authority of Ibn ‘Umar: “Upon passing by Al-Hijr the Prophet* (peace be upon him) said: l “Do not enter the houses of those who erred themselves lest what had happened to them would afflict you, but if you had to do such a thing let it be associated with weeping.” Then he raised his head up and accelerated his strides till he passed the valley out.” 

Abu Khaythamah leaves late to join the Prophet*
Meantime in Medina, about ten days after the army had marched out, one of the four believers who had stayed behind, Abu Khaythamah of Khazraj, went out into his garden amid the shade of the trees on a day of great heat. There were two huts there, and he found that his wives had sprinkled each one with water, and in each a meal was prepared for him, and water had been cooled in earthenware jars for him to drink. He stood at the threshold of one of the huts and said: "The Messenger of God is in the glare of the sun, blown on by hot winds, and Abu Khaythamah is in cool shade with food made ready for him, and two fair women, abiding at rest on his own estate!" Then he turned to his wives and said: "By God, I will not enter either of your huts until I have first overtaken the Messenger, so make ready provisions for me." They did so, and saddling his camel, he set off with all speed in the wake of the army. The Prophet* had been disappointed and saddened by the default of the four believers who had failed to march out with the army, not least as regards Abu Khaythamah, who overtook them a few days after they had reached Tabuk. When the lone rider was seen approaching, but before he was distinguishable, the Prophet* said, as it were in prayer: "Be Abu Khaythamah!" Then, when the man rode up and greeted him, he said: "Alas for thee, Abu Khaytharnah!"; but when told what had happened, he blessed him.
Shortage of water and the army’s need to it made them complain to the Prophet* about that. So he supplicated Allah, who sent a rainful cloud. It rained and so all people drank and supplied themselves with their need of water. About half-way between Medina and Jerusalem, the Prophet* said one night: When they drew near Tabuk, the Prophet* said: “If Allah will, tomorrow you will arrive at Tabuk spring. You will not get there before daytime. So whoever reaches it should not touch its water; but wait till I come.” Mu‘adh said: “When we reached the spring it used to gush forth some water. We found that two men had already preceded us to it. The Prophet* asked them: ‘Have you touched its water?’ They replied: ‘Yes’. He said what Allah inspired him to say, then he scooped up little water of that spring, thin stream which gathered together, he washed his face and hand with it and poured it back into it; consequently plenty of water spouted out of it so people watered. ‘Mu‘adh’, said the Messenger of Allah, ‘if you were doomed to live long life you will see in here fields full of vegetation.’
On the way to Tabuk, or as soon as they reached Tabuk, the Prophet* said: ‘Severe wind will blow tonight, so none of you should stand up. Whoever has a camel should tie it up.’ Later on when the strong wind blew, one of the men stood up and the wind carried him away to Tai’ Mountain. All the way long the Prophet* was intent on the performance of the combined prayer of noon and the afternoon; and so did he with sunset and evening prayers. His prayers for both were either pre-time or post-time prayers.

Abu Dharr joins the Prophet* on foot
A group of Muslims (mainly hypocrites) refrained from going to battle, justifying their position with different apologies. The Prophet* and his Companions went out anyway. The farther they went, the more exhausted and tired they became. Whenever a man stayed behind people said, "O Prophet! So-and-so stayed behind." He then said, "Let him! If he's any good, he will reach you. If he's something else, then Allah will save you his trouble." One day the people turned around. They could not find Abu Dharr. They told the Prophet* that Abu Dharr had stayed behind and his camel had slowed down. It is here that the Prophet* repeated his first statement. Abu Dharr's camel became weaker under the severe pressure of hunger, thirst, and hot weather. It stumbled due to weakness and fatigue. Abu Dharr tried by all means to force it to move forward, but the burden of the camel's exhaustion was too heavy. Finally, Abu Dharr felt that he would be left behind, losing the caravan's traces. Therefore, he dismounted from his camel, took his belongings, carried them on his back, and continued his route on foot over the burning desert sand, hurrying in order to rejoin the Prophet*.
In the early morning, while the Muslims were stopped for a while to rest, one of them saw a cloud of dust and sand behind which the shadow of a man could be seen. The one who saw that said to the Prophet*, "O Messenger of Allah, there is someone walking alone." The Prophet* said, "Be Abu Dharr." The Muslims continued their talk until the man crossed the remaining distance between them. Only then were they able to know. The respectful traveller approached little by little. Although he could only with great effort pull his feet out of the burning sand and with a lot of pain carry the heavy burden on his back, he was very delighted to have finally reached the blessed caravan without staying behind and abandoning the Prophet*. When he at last reached the caravan, someone shouted, "O Prophet, it's Abu Dharr." The Prophet* then said, "Allah will have mercy upon Abu Dharr. He walks alone, dies alone, and resurrects alone."
He is also remembered alone by history for his brave resistance and his great asceticism. Allah will also resurrect him alone, because the multitude of his various merits will not enable anyone else to find a place near him.
Abu Dharr dies alone as prophesised:
In the lonely village, Abu Dharr had only the company of his wife and a maidservant. When the end was in sight, Abu Dharr called his wife and the maid and said, "When I am dead, you two wash me up, wrap me in a shroud and place my dead body by the road-side. When the first body of riders passes this way, tell them: `This is the dead body of Abu Dharr, the Companion of the Messenger of Allah. Help us bury him'."
A slim dark-skinned woman sitting crying beside Abu Dharr was his wife. Abu Dharr asks her, "Why do you cry and death is true?" She answers crying, "You are dying and I don't have a gown which suffices to be a winding sheet!!" He smiles like a passing evening glow and says to her "Calm down. Don't cry. I heard the Prophet* once saying while I was sitting among a number of Companions, 'One of you will die in a desert land, and a group of the faithful will witness him." All those who were sitting with me at that assembly have died, whether in a village or among a congregation. No one is left except me, and now I am dying in a desert land. Watch out, a group of the faithful will soon show up. By Allah, I didn't lie in my life."
There is a caravan which sets off on a journey across the desert. It consists of a group of the faithful with Abdullah Ibn Masood, the Prophet's Companion, at their head. They saw this lady waving at them despite the fact that the pilgrim journeys had passed. She explained to them that she will need help to bury her dying husband. They asked who he is and she replied that it was Abu Dharr. “What – the beloved Companion of the Prophet* Abu Dharr?” – “Yes”. “May we sacrifice our fathers and mothers for his sake!” they replied and went in to see him. In his last breath he gave them glad tidings from the Prophet* as they were the true believers that he* promised. And soon he passed away and was buried there in the desert. Ibn Masood narrated the interpretation of the statement "The Messenger of Allah was right," he said, "when he remarked: you are walking alone, you will die in loneliness and you will be raised alone on the Day of Judgement."


Main Topic: The Miracles of The Prophet(s)*
We said last week: Clearly, either man communicates with the Creator or that the Creator communicates with us to explain our existence. Man, however, is limited and unable to comprehend or perceive the unlimited and as such cannot communicate with the Creator. This obvious fact therefore, means that the communication had to come from the Creator. Throughout history, there have been messengers and prophets, men sent from the Creator, bringing laws or revelation on how man should conduct his life. They were given miracles which proved to mankind that they were bringing revelation. A miracle is something which goes against the laws of nature. For example prophet Musa (Moses) had a stick which parted the Red Sea. Prophet Isa (Jesus) had the ability to cure the sick by just touching them. But how do we know if these messengers existed? The miracles performed by the above prophets were only miracles for that specific period of time. But how do we know that they were not just legends or fables? They are not proof for us. So what miracle do we have right now to convince us and guide us through our lives?
Allah has sent Prophet*s and Messengers (Prophet*s with the divine law) to mankind to give guidance in all of our affairs. The Prophet*s were each given miracles which proved to mankind the authenticity of their Prophethood. As only the Messengers of God are given the Divine Law of God (Ahkam Shar'iyah) then Muhammad must definitely be the Prophet* and Messenger of God. To prove this point comprehensively we must examine critically the Qur'an. We will do this in the Study Circle over the coming weeks, InshaAllah.
However, the miracles (outlined below) are all historical and we can not know (independently) if they actually occurred but have to take it on trust that they are true stories. How does this differ from the stories or fables about other mythical persons and any superpowers they may have had, or what their followers claim from their books? The only way we can be certain – without any doubt – is if the sources are proven to be true and accurate. Hence we need to study the authenticity of the books that claim this as there were no cameras, YouTube uploads or other triangulation of information. As stated, we will discuss this soon (I/A) but it is necessary to set the context of the discussion. Below are some stated miracles from Muslim sources concerning the Prophets and our Prophet* too:
Some Miracles of Some of the Prophets
•    Prophet Saleh – the she-camel from the rock
•    The miracle of Ibrahim (Abraham) – the fire not burning him, the knife not cutting
•    Prophet Musa (Moses) – ‘Magic’, splitting the Sea
•    Prophet Suleiman (Solomon) – talking to the animals and command over the Jinn
•    Prophet Isa (Jesus) – Curing the sick, dead to life
Miracles of The Prophet*
•    Splitting of the Moon
•    Food Multiplication
•    Water Multiplication
•    Supplication for Rain
•    Lights to guide Companions
•    Crying of the stem of the Date-palm Tree
•    Glorification of Allah by the Prophet's meals
•    Spider's Web
•    The Prophet's Night Journey to Jerusalem and Ascent to the Heavens
•    The Quran: Prophet Mohammad's Greatest Miracle
Miracles in the Qur’an
We will cover this next week (I/A) as this is the homework…
Miracle of the Qur’an
We will cover this next week (I/A) as this is the homework…
However, just to mention that Muslims consider the Quran to be the greatest miracle of prophet Mohammad, even though, the Quran is authored by Allah, not prophet Mohammad. Unlike the miracles of other prophets before him, the miracle of the Qur'an is eternal.


Mankind’s Greatest Weapon: Thought
What is the most powerful weapon known to man? It isn’t the spears, bow & arrows, guns, tanks, grenades or bombs that we read about – or the imaginary virtual weapons from games consoles. The most powerful weapon or tool is obviously the human mind and when mixed with the Truth from Allah we find an explosive mix. This is one of the reasons that the rich & powerful non-Muslims are afraid of the return of Islam as we would seek to rule by the Justice in Islam an do our best to eradicate tyranny, oppression and poverty.
The Situation of the Arabian Peninsula before Islam
If we consider the situation of the Arabian Peninsula before the advent of Islam, it was characterised by a widespread decline in many areas of life. Internally, the societies were plagued by tribalism, petty feuding and social injustice. For example in Medina the two major tribes, the Aws and Khazraj were constantly engaged in futile wars, such as the Harb al-Jamal - a battle lasting for years over the killing of a camel. In Mecca, the practices of burying daughters alive, cheating in the markets, prostitution and oppression of the weak by the strong were rife. Externally, the Arabs had no influence on the rest of the world. The major powers at the time, the Romans and the Persians, while fighting against each other, troubled themselves little with the Arabs, seeing them as insignificant Bedouins not worth conquering.
The Impact of Islam on the Arabian Peninsula
However, with the arrival of Islam, things changed dramatically in the Arabian Peninsula. Muhammad* and the Muslims struggled to bring an entirely new way of thinking on to the scene. This is clear from the description of Ja'far ibn Abu Talib to the Negus in Abyssinia made by him during the first Hijra from Mecca, when he said, "…we were an uncivilised people worshipping idols, eating corpses, committing abominations, breaking natural ties, treating guests badly, and our strong devoured the weak. Thus, we were until God sent us an apostle whose lineage, truth, trustworthiness and clemency we know. He summoned us to acknowledge God's unity and to worship Him and to renounce the stones and images we and our forefathers formerly worshipped. He commanded us to speak the truth, be faithful to our engagements, mindful of the ties of kinship and kindly hospitality, and to refrain from crimes and bloodshed…..We confessed his truth and believed in him, and we followed him in what he had brought from God, and we worshipped God alone without associating anything with Him."
A Productive Way of Thinking
So, with this new way of thinking, the Arabs ascended from the former depths of decline and jahiliyyah (ignorance). The Prophet* and the Muslims with him established a state in Medina, whose history contrasts starkly with what had come before it. Internally, it ruled with justice and security over those who lived under it, whether they were Muslims or not, freeing them from the shackles of slavery, poverty, ignorance and the obedience to other human beings. Externally, the Islamic State expanded to unite more than half of the known world under the banner of Islam, and was the leading nation in all areas of life, whether in technology, intellect, economic ability or societal security and justice.
The Power of Thought
The important fact is that this dramatic transformation came about not after any materialistic innovation, the discovery of wealth or for any other reason than the absorption of an entirely new way of thinking. This way of thinking was one that gave the people an objective in their life, and gave them a reference point for solving all of the problems which would face them.
Allah says, "Lo! We reveal unto you the scripture with the truth, that you may judge between mankind with that which Allah has shown you." [TMQ: 4:105] and He says, "It is He who sent the Messenger with the guidance and the deen of truth, that it may prevail over all other deens." [TMQ: 9:33]
That is part of what we are trying to do in this Study Circle and talk through the importance of thinking about these things – not to take everything in blind faith but to reason things through.
As we stated in the Study Circle, ‘Thoughts’ are the most powerful weapon we have and the mind is such a great tool that we should use it. What better way to use it than to prove the existence of Allah and that the Qur’an is the Word of Allah.

Children’s Feedback and News Topic:

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Homework

Seerah ~ None This Week

Belief ~ What is the miracle of the Qur'an, and what are the miracles in the Qur'an? AGAIN

16 September

Summary
Seerah: The Battle of Tabuk - Preparations
Previously, neither the Persians nor Christians cared about the Arabs or thought it worth their while invading a ‘backward uncivilised Bedouin people’
The Romans / Byzantines now feared the rise of the Muslims (and Islam)
The Romans announced they would attack the Muslims
The Prophet* mobilised every able bodied Male to fight and spend for the upcoming war
There were good reasons not to go out fighting as the Prophet* had announced their enemy this time
Some Muslims gave generously (Uthman was promised Paradise because of his giving to the Muslim cause)

Belief Pathway: The Origins of Thinking and Why We Need Messengers
The Feral Child and How we think. The need for the Mind, Reality, Senses and Previous Information
There is no such thing as Common Sense?
Why Allah sends Messengers and Prophets – to tell us how best to live our lives
Man is subject to whims and desires and cannot be Just
Prophetic Miracles sent to Prove that these special people (Prophets) are sent from God with a special message
Miracles are not extra-ordinary things but Impossible Events that happen (by the permission of Allah)
Each Prophet was given special Miracles

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 Battle of Tabuk
The invasion and the conquest of Mecca was considered a decisive one between the truth and the error. As a result of which, the Arabs had no more doubt in Muhammad’s mission. Thus we see that things went contrary to the pagans’ expectations. People started to embrace Islam, the religion of Allah, in great numbers. It can also be deduced out of the enormous number of people who shared in the Hajjatul-Wada‘ (Farewell Pilgrimage). All domestic troubles came to an end. Muslims, eventually felt at ease and started setting up the teachings of Allah’s Laws and intensifying the Call to Islam.

Underlying Reasons: Politics behind the Battle
Previously, neither the Persians nor Christians cared about the Arabs or thought it worth their while invading a ‘backward uncivilised Bedouin people’. Now te Muslims were united and had a State and were spreading their message and this could disrupt their important trade routes (Syria etc). The Byzantine power, which was considered the greatest military force on earth at that time, showed an unjustifiable opposition towards Muslims. As we have already mentioned, their opposition started at killing the ambassador of the Messenger of Allah , Al-Harith bin ‘Umair Al-Azdi, by Sharhabeel bin ‘Amr Al-Ghassani. The ambassador was then carrying a message from the Prophet* to the ruler of Busra. We have also stated that the Prophet* consequently dispatched a brigade under the command of Zaid bin Haritha, who had a fierce fight against the Byzantines at Mu’tah. Although Muslim forces could not have revenge on those haughty overproud tyrants, the confrontation itself had a great impression on the Arabs, all over Arabia. Caesar — who could neither ignore the great benefit the Mu’tah Battle had brought to Muslims, nor could he disregard the Arab tribes’ expectations of independence, and their hopes of getting free from his influence and reign, nor he could ignore their alliance to the Muslims — realizing all that, Caesar was aware of the progressive danger threatening his borders, especially Ash-Sham-fronts which were neighbouring Arab lands. So he concluded that demolition of the Muslims power had grown an urgent necessity. This decision of his should, in his opinion, be achieved before the Muslims become too powerful to conquer, and raise troubles and unrest in the adjacent Arab territories.
Not long after the battle of Hunayn the Emperor Heraclius had restored the Holy Rood to Jerusalem, and this marked the final fulfilment of the victory of the Byzantines over the Persians - the victory which the Revelation had predicted and of which it had said that day the believers will rejoice. There was indeed cause for rejoicing that the Persians had been forced to evacuate their troops from both Syria and Egypt. But as regards Syria, one danger seemed to have been replaced by another. It was from that direction alone that the new Islamic state appeared to be threatened. There were growing rumours in Medina that Heraclius had advanced a year's pay to his army in view of a lengthy campaign against Yathrib. It was said, moreover, that the Byzantines had already marched south as far as Balqa' and had mustered the Arab tribes of Lakhm, Judham, Ghassan and 'Amilah.
This state alertness manifests clearly the seriousness of the situation that Muslims began to experience. The seriousness of the situation was confirmed to a large degree by the hypocrites behaviour, when news about the Byzantines’ preparations reached Medina. The fact that the Messenger of Allah won all the battles he fought, and that no power on earth could make him terrified, and that he had always proved to be able to overcome all the obstacles that stood in his way - did not prevent the hypocrites, who concealed evil in their hearts, from expecting an affliction to fall upon the Muslims and Islam. They used to harbour evil and ill-intentions against the whole process of Islam and the Muslims.
The Prophet* announced an expedition against the Byzantines, and set about mustering by far the largest and best equipped army which he had led. Hitherto it had been his practice not to divulge his true objective at first, and to keep preparations as secret as possible. But this time .there was no attempt at secrecy, and orders were sent to Mecca and to the allied tribes that they must send at once to Medina all their available armed and mounted men for the Syrian campaign.
A magnified image of the prominent danger threatening the Muslims life was carried to them by the Nabateans who brought oil from Ash-Sham to Medina. They carried news about Heraclius’ preparations and equipment of an enormous army counting over forty thousand fighters besides Lukham, Judham and other tribes allied to the Byzantines. They said that its vanguard had already reached Al-Balqa’. Thus was the grave situation standing in ambush for the Muslims. The general situation was aggravated seriously by other adverse factors of too much hot weather, drought and the rough and rugged distance they had to cover in case they decided to encounter the imminent danger.
 
Preparing for the Battle of Tabuk
It was the beginning of October in the year AD 630. The season was always a hot one, but that year there was a drought and the heat was more oppressive than usual. It was also the time when there was much ripe fruit to be eaten, so that there were two reasons for not wanting to take part in the expedition; and a third reason was the formidable reputation of the imperial legions.
The Messenger of Allah’s concept and estimation of the situation and its development was more precise and accurate than all others. He thought that if he tarried or dealt passively with the situation in such a way that might enable the Byzantines to paddle through the Islamic controlled provinces or to go as far as Medina, this would — amid these circumstances — leave the most awful impression on Islam as well as on the Muslims’ military credibility. The pre-Islamic beliefs and traditions (Al-Jahiliyah) which were at that time dying because of the strong decisive blow that they had already had at Hunain, could have had a way to come back to life once again in such an environment. The hypocrites who were conspiring against the Muslims so that they might stab them in the back whereas Byzantines would attack them from the front. If such a thing came to light and they succeeded in their evil attempts, the Prophet* and his Companions’ efforts to spread Islam would collapse and their profits which were the consequences of successive and constant fights and invasions would be invalidated. The Messenger of Allah realised all that very well. So — in spite of the hardships and drought that Muslims were suffering from — the Prophet* was determined that the Muslims should invade the Byzantines and fight a decisive battle at their own borders. He was determined not to tarry at all in order to thwart any Roman attempt to approach the land of Islam.
 
How some people responded to the call of the Prophet*
When the Messenger of Allah had made up his mind and took his final decision, he ordered his Companions to get ready for war and sent for the Meccans and the other Arab tribes asking for their assistance. Contrary to his habit of concealing his real intention of the invasion by means of declaring a false one, he announced openly his intention of meeting the Byzantines and fighting them. He cleared the situation to his people so that they would get ready, and urged them to fight in the way of Allah. On this occasion a part of Surat Bara’a (Chapter 9 — The Repentance) was sent down by Allah, urging them to steadfastness and stamina.
On the other hand, the Messenger of Allah cherished them to pay charities and to spend the best of their fortunes in the way of Allah. No sooner had the Muslims heard the voice of the Messenger of Allah calling them to fight the Byzantines than they rushed to comply with his orders. With great speed they started getting ready for war. Tribes and Clans from here and there began pouring in Medina. Almost all the Muslims responded positively. Only those who had weakness at their hearts favoured to stay behind. They were only three people. Even the needy and the poor who could not afford a ride came to the Messenger of Allah asking for one so that they would be able to share in the fight against the Byzantines. But when he said: • “...‘I can find no mounts for you’ they turned back while their eyes overflowing with tears of grief that they could not find anything to spend (for Jihad).” [9:92]
The Muslims raced to spend out money and to pay charities to provide this invasion. ‘Uthman, for instance, who had already rigged two hundred, saddled camels to travel to Ash-Sham, presented them all with two hundred o(of gold) as charity. He also fetched a thousand dinars and cast them all into the lap of the Messenger of Allah , who turned them over and said: “From this day on nothing will harm ‘Uthman regardless of what he does.” Again and again ‘Uthman gave till his charity toped to nine hundred camels and a hundred horses, besides the money he paid.
Abdur Rahman bin ‘Awf, on his side, paid two hundred silver ounces, whereas Abu Bakr paid the whole money he had and left nothing but Allah and His Messenger as a fortune for his family. ‘Umar paid half his fortune. Al-‘Abbas gifted a lot of money. Talhah, Sa‘d bin ‘Ubadah and Muhammad bin Maslamah, gave money for the welfare of the invasion. ‘Asim bin ‘Adi, on his turn, offered ninety camel-burdens of dates. People raced to pay little and much charities alike. One of them gave the only half bushel (or the only bushel) he owned. Women shared in this competition by giving the things they owned; such as musk, armlets, anklets, ear-rings and rings. No one abstained from spending out money, or was too mean to grant money or anything except the hypocrites: “Those who defame such of the believers who give charity (in Allah’s cause) voluntarily, and those who could not find to give charity (in Allah’s cause) except what is available to them, so they mock at them (believers).” [9:79]
On grounds of illusory hopes of destroying this great religious edifice, they erected a hotbed of conspiracy and intrigue in the form of a mosque — Masjid-e-Darar (the mosque of harm). They approached the Prophet* with the request that he should come and consecrate the place by praying in it himself. As he was at the moment about to start for Tabuk, he deferred compliance with their request till his return. Meanwhile he came to know through Divine Revelation that it was not a Mosque for devotion and prayer but a meeting place for the anti-Islamic elements. On his return, therefore, the Prophet* sent a party to demolish the new structure – and we’ll talk about this in a later circle (InshaAllah).

Main Topic: Belief Pathway ~ Thinking and Why We Need Messengers
 
How We Think: The Curious Case of The Feral Child
In the Belief Pathway we talked last week about how people should think and ponder about the Universe and they will come to the conclusion that there is a Creator. Hence, it is important to think about thinking! Is there anything called ‘common sense’ – or universally shared ideas that ALL humans have. To discuss this we examined (via the homework) the curious case of the feral child:
Whilst talking about ‘thinking’ and realising the Creator’s existence we talked about the mythical child brought up by wolves or in a jungle – why is this child incapable of proper thought
Some people think it’s a bad thing to put your hand in fire – or walk naked into a thorny bush – but these are learned behaviours / knowledge as opposed to innate knowledge. The child brought up in the jungle (excepting Mowgli [Jungle Book] and Tarzan [King of the Jungle] – who are fictitious characters) will only react to the stimulation he/she receives and will not be able to piece together cogent thoughts. They will survive but not think! So the question arises – how do we think?
Without going into too much detail, the things we need to think are:
•    The Mind (brain)
•    The Reality around us
•    The Senses (to interact or interface the two)
But these are not enough. We also need to have some previous information or knowledge about things:
•    Previous information or knowledge
If we extrapolate where al this original knowledge first came from – it was not learned from the nature of reality but taught to humans. When??
Although the Muslims do have that which proves that the presence of precedent knowledge about a matter is indispensable in recognising it and although this is correct, to consider this fact a description of reality – and considering that the aim is to compel all humans to the definition of reason – it would be imperative to have the definition of reason based upon the sensed and tangible reality. This is because the aim is to compel all human beings, not just the Muslims from amongst them.
Allah says: “And He taught Adam the names of all things, He then placed them before the angels and said: ‘Tell me the names of these if you are right.’ They said: ‘Glory be to You, we have no knowledge save for what You have taught us. It is You Who is perfect in knowledge and wisdom.’ He said: ‘O Adam, inform them of their names.’ When he had told them Allah said: ‘Did I not tell you that I know the secrets of heavens and earth and I know what you reveal and what you conceal?’ ” T.M.Q. [2-31,32,33]
These verses indicate that precedent knowledge is indispensable in attaining any kind of knowledge. Adam was taught the names or the specifics of things by Allah so that, when they were displayed to him, he recognised them. Hence, the first man, Adam, was given knowledge by Allah and he therefore recognised these things. Had it not been for this knowledge he would not have recognised them. Hence, another argument for the Existence of Allah!
To explain this further: In order to avoid provoking an argument about language and reality, let us look directly at reality. Let us take a child who has sensation but lacks knowledge and let us place before him a piece of gold, a piece of copper and a stone. Allowing for all his sensations partaking in sensing these objects, he still would not be able to perceive them no matter how numerous and no matter how diverse these sensations were. However, if he were given knowledge about these objects and then if he were to sense them, he would use this knowledge to perceive these objects. If this child were to grow up and reach twenty years of age, he would remain like the first day, sensing the objects but unable to perceive them no matter how developed his brain became, because what makes him perceive is not the brain, but rather the precedent knowledge with the brain and with the reality that he senses. Let us also take a four-year-old child who is yet to see a lion, a dog and an elephant or hear about them, and who is also yet to see scales or hear about them. If we were to show him a lion, scales, a dog and an elephant, or if we were to show pictures of a lion, scales, a dog and an elephant and then ask the child to identify any of these things or their names or what they are, he would not be able to recognise anything and he would not be able to generate any rational process towards these things. Also, if we were to teach him their names by heart, but in isolation from these things and without any link between them and their names, and if we were to afterwards display these things in front of him and tell him: “Here are their names, i.e. the names that you had memorised are names for these things”, he would still be unable to recognise any of their names.
However, if we were to give him the name of each one of these things and guide him towards its reality or towards the picture of that reality and then linked the name to that reality until he learnt the names with each name linked to its own reality, he would then be able to perceive each thing by its name, i.e. to perceive what that thing is: If asked, “Is it a lion, or scales?” he would not make mistakes and, if we attempted to confuse him, he would not go along with us but he would persist that this is a lion, in reference to the lion and its picture and that these are scales, in reference to the very scales and their picture, and so on. Hence, the issue is neither related to reality nor is it related to the sensing of reality. It is rather related to the precedent knowledge about reality, i.e. the knowledge linked to reality according to his knowledge, or related to reality according to his own knowledge. Hence, precedent knowledge about reality or the precedent knowledge related to that reality is a fundamental and an essential condition for the rational process to be occasioned, i.e. a fundamental and a basic condition for reason to exist.
This is with regard to rational perception; as for sensory perception, it stems from the instincts and the organic needs. Also, whatever occurs in animals occurs in man as well. Man would recognise after giving him an apple and a stone repeatedly that the apple is edible and the stone is not. Likewise, a donkey would recognise that barley is edible and that sand is not. However, this distinction is neither thought nor perception, rather it is related to the instincts and the organic needs and it is existent in animals as it is existent in man. Hence, it is impossible to occasion thought unless the precedent knowledge was available together with the transmission of reality via the senses to the brain.
 
Why Allah sends Messengers and Prophets
Mankind is driven to satisfy his organic needs (eating, drinking, sleeping) and his instincts (worship, reproduction/species, survival), and without any form of criterion for right and wrong surely he will go astray. The annals of history are full of man's oppression of man. Greed, selfishness, killing, monopoly, and vice are manifestations of man fulfilling his survival instinct. If man is prepared to go as far as killing others in satisfaction of his needs, then surely man is in need of control over his actions. Without a criterion for action the striving for satisfaction of mans needs will lead him to constant conflict with others. One man's freedom is another’s slavery. God has not left man to his own devices, man has never been free to undertake his life in whichever way he feels best. It is wholly consistent with our perception of man as being limited, dependant and imperfect, that for man to bring his own way, his own system, would be false, due to man's limited understanding of life. Man is always subject to bias, disparity, differences, contradictions and the influence of his current environment, hardly a basis for complete impartiality and absolute truth. Any man made system will suffer from these same bias, disparity, differences, contradictions and influence. The example of modern day politicians and their links with the business community serves as a reminder of how the supposedly impartial nature of the political function can be abused.
The religiousness instinct within man serves as a reminder to us of how mankind can be diverted from his true goal in life. History shows us many instances of man worshipping the Sun, Stars, Fire, Stone idols, and more recently books, writers, leaders and material things. Faced with this strong instinct of dependence/sanctification man strives to satisfy this need, but without a system or clear guidance in this matter purely intuitive or instinctive acts of worship have led man astray. Man must use his mind to establish the source of the correct form of sanctification/worship. It is not possible for a limited being to comprehend an unlimited being, therefore the Creator has given mankind communication through a channel that is clear for him. God has sent Prophets and Messengers (Prophets with the divine law) to mankind to give guidance in all of our affairs. The Prophets were each given miracles which proved to mankind the authenticity of their Prophethood. So we see that Musa (Moses) was given the power of magic, when his staff was thrown down and turned to a snake devouring the staffs of the magicians. Or similarly Isa (Jesus) was given the ability to cure the sick. The miracle given to Muhammad (pbuh) was the Qur'an, the word of God. As only the Messengers of God are given the Divine Law of God (Ahkam Shar'iyah) then Muhammad must definitely be the Prophet and Messenger of God. To prove this point comprehensively we must examine critically the Qur'an.
 Thus if this organisation of society was left to man, the system would be liable to disparity, differences and contradiction and would lead to man's misery. Therefore, this system must come from Allah. It follows that since the Creator, Allah (swt) has created man, life and the universe, there must have been a purpose for the creation and a means, i.e. systems, by which to achieve it. The obvious questions that proceed are:
•    How does man receive the purpose, rules and regulations, given by the Creator, by which he is to govern and understand his life?
•    In what form are these rules and regulations received by man?
Clearly, either man communicates with the Creator or that the Creator communicates with us to explain our existence. Man, however, is limited and unable to comprehend or perceive the unlimited and as such cannot communicate with the Creator. This obvious fact therefore, means that the communication had to come from the Creator. Throughout history, there have been messengers and prophets, men sent from the Creator, bringing laws or revelation on how man should conduct his life. They were given miracles which proved to mankind that they were bringing revelation. A miracle is something which goes against the laws of nature. For example prophet Musa (Moses) had a stick which parted the Red Sea. Prophet Isa (Jesus) had the ability to cure the sick by just touching them. But how do we know if these messengers existed? The miracles performed by the above prophets were only miracles for that specific period of time. But how do we know that they were not just legends or fables? They are not proof for us. So what miracle do we have right now to convince us and guide us through our lives?
Children's feedback:
Respect - for parents and children
Importance of Salah (Prayer)

News Topic:
Responding to the anti-Islam YouTube video

Homework:
Seerah: Who did the Prophet* leave behind in Medina and why was he upset about this?
Belief: What is the miracle of the Qur'an, and what are the miracles in the Qur'an?