Banu Nadir 

Jewish tribe that said they would help Muhammad to pay blood money for two men who had been killed. However, they ended up trying to assassinate Muhammad, but he escaped their plot after being informed of the attack through divine intervention. He later gave the trive ten days to get out of Medina. They at first refused to get out, but after their allies abandoned them, they were forced to leave. They left Medina with only their property that they could carry on their camels, except for their armor. (SOURCE: P.437-438 Life of Muhamamd).  The property and land that they left behind was given to the poor and needy, especially the emigrants who had been driven from their homes and who were dependent on the Ansar. Only two of the Ansar were given a share, and this was because they were extremely poor.  By giving the shares to the emigrants the Prophet made them independent. Banu Nadir also supported the Quraysh in the Battle of Trench and participated in Khaybar.  They were on the losing side in both battles.

Quranic verse related to their explusion: p.438-439.  

‘Abd Allah b. Jahsh  

Literal: Muslim man on the Prophet’s side, also Prophet’s cousin

Technical: He was told by the Prophet to take eight men with him, travel for two days, and then open the letter the Prophet had given him; Muhammad told him not to pressure any of his companions. When the ‘Abd Allah opened the letter it said to go to Nakhla and to learn what the Quraysh were up to. He told him eight companions that they could come if they wanted to, but they would not be forced. They all went with him, however, on the way a camel was lost and two stayed behind to look for it. When the Muslims got there they debated among themselves as to whether they should attack the caravan; it was the sacred month, but if they waited to attack the Quraysh would be in the sacred area, they decided to attack and take as much as they could. Muhammad first refused to take any of the booty or prisoners because he did not tell them to attack the Quraysh. Later God revealed a surah dealing with the events at Nahkla (contained in surah al-bakra)

“They will ask thee about the sacred month, fighting therein; say: ‘fighting therein is serious, but debarring [people] from the way of God, and unbelief in Him….is in God’s sight more serious still’; persecution is more serious than killing…

Significance: This expedition was a breakthrough in determining Islam’s independence from the values of pre-Islamic age of Jahiliya.  

Source p.286-289 Life of Muhammad 

Khandaq  

Literal: “Trench”

This was a battle. Also known as the Battle of Trench or the Battle of the Confederates. 

This was a battle fought by the Muslims in Medina against the Quraysh, Jews, and Ghatafa. The Muslims were incredibly outnumbered 3,000 to 10,000. The Muslims were warned by te Banu Khuza’ah. The Muslims dug trenches around the entrances of Medina to prevent an attack by horse on Medina. This strategy they learned from Salman the Persian. Eventually, Banu Qurayza, a Jewish tribe, chose to fight against the Muslims and attack them from the South. The Muslims got really worried about this because the south side was not protected with trenches. Nuaym ibn Masud, an Arab leader well respected by the entire confederacy, had secretly converted to Islam. He was given permission by the Prophet to spread whatever lies he wanted to break up the Confederacy. Nuaym was successful in destroying the unity of the Confederacy. With the addition of cold and windy weather, the Confederacy fell apart and the Quraysh left. The Muslims are considered to be the winners of this battle. After the battle the Muslims besieged the Banu Qurayzah for 25 days. After they opened their doors to the Prophet, he allowed a man of the Aws (whom the Qurayzah agreed to) to pronounce judgment. He pronounced death for the men and the women, children, and property were to be divided.SOURCES P.450-460

Quranic verses related to this battle are contained in those 10 pages. The suras are 4, 24, 33 (p.122-124 arberry). Not mentioned specifically in Life of Muhammad, was p.122-124 as indicated.   

Date of Battle: 17 March, 624 AD

The Battle of Badr was a very key battle fought by Muslims against the Quraysh in the Hejaz region.  The battle erupted over the caravan of Abu Sufyan which the Muslims were going to attack. The Quraysh, fearing the loss of their goods, quickly mustered for battle. The Muslims, numbering about 315, were incredibly outnumbered by the Quraysh, who number almost 1000, but still managed to defeat them. In Islam, the victory of the Muslims is attributed to divine intervention. The angels are also believed to have fought against the Quraysh. Additionally, there were several other factors combined to bring about the victory

1.   Lack of unity among the Quraysh

2.   Many did not support Abu Jahl’s policy. – To go and fight against the Muslims after being told by Abu Sufyan that the caravan was safe. Some of the Quraysh left after finding out the caravan was secure; they left before the battle of Badr.

3.   Meccans over confident- they thought they would win easily because they outnumbered the Muslims at least 2 to 1.

4.   The spirit of Muslims built upon belief in future life

5.   Muhammad’s generalship – a tactical advantage.

Significance: The Battle of Badr allowed Muhammad to consolidate his power in Medina. It also sealed the independence of the Muslim community and its ability to survive. The Ansar proved their allegiance to the Prophet by consenting to fight for him and protect him outside of the territory of Yathrib. This was an important moment because previously the Prophet had been unsure about the extent of the Ansari allegiance. The people who fought in Badr gained extreme prestige in the Muslim community. The battle also helped to strengthen the faith of the Muslims and was signal to the Quraysh that they could not easily defeat the Muslims.  

Date: 19 March, 625

Uhud was a battle between the Muslims and the Quraysh fought at Mount Uhud. This is the second major battle between the Muslims and the Quraysh. Before the battle started Ibn Ubayy led 300 of the hypocrites away from the battle. The Muslims, at around 700, were outnumbered by the Quraysh at about 3,000, who were led by Abu Sufyan. The Quraysh were initially losing to the Muslims, but when Muhammad’s archers left their ranks to get the spoils of the Quraysh, the Muslims were flanked and defeated by the Quraysh. The initial success of the Muslims against the Quraysh is exaggerated. The Prophet was initially thought to have been killed, but later the Muslims realized he did not die. For an unknown reason, the Quraysh did not go and finish off all the Muslims left in Medina; they left the Muslims alone after it became clear they had won. This battle restored some of the prestige of the Quraysh, but they were unable to subdue Muhammad.

Significance:

The Battle of Uhud had shocked the Muslims. They had expected to defeat the Quraysh as they had in the Battle of Badr because they were with the Prophet. Muslim tradition says that the Battle of Uhud was initially slated to be a victory, but that was changed to defeat because the men posted to guard the flank broke rank to join the plundering.  This led some of the Muslims to question the Prophet and their faith. Several verses in the Quran were revealed pertaining to this battle:

·     “God made good His promise to you when ye were sweeping them away by His permission, until when ye flinched and vied in withdrawing from the affair., and disobeyed after He had shown you what ye love……” (Q. 3:152)

·     (what ye love = booty)--à Plundering instincts of the archers

·     Q. 8:65: “O thou prophet, stir up the believers to fight…”

Battle of Hunayn 

Literal: Location between Mecca and al-Ta’if.  

Technical: Battle: the Muslims vs. the Bedoiun tribe of Hawazin along with Thaqif. Muslims had an army of 12,000 men vs. the 4,000 of the Hawazin group. The Hawazin leader, Malik ibn ‘Auf al-Nasri, had brought their women and children to the battle as well as a lot of property; he believed that this would force the men to fight harder because they had to defend the people and property in the rear. This is the reason that the Muslims captured so much of the spoil after taking victory in the battle. This is interesting because this is one of the first times that the Muslims outnumbered their foes, however, in the beginning of the battle the Muslims, despite their great numbers, were having difficulty; God, through divine intervention, helped them take the victory.

Significance: This is one of the two battles mentioned by name in the Qur’an saying that the Muslim’s great numbers did not really help them and that it was God who brought them the victory. Muhammad gave much of the spoils to those who’s ‘hearts were to be reconciled’ this both helped to bring new converts to Islam and cement the faith of recent converts. Muhammad also ran into his foster sister, and she converted to Islam, though she remained with her tribe.

Hudaybiyah

 This was a treaty that was established between Muhammad and the Quraysh of Mecca in 628.  As Muhammad and His followers travelled from Medina to Mecca to perform pilgrimage, they were met by Suhayl sent by Quraysh and they agreed on a ten year peace treaty that would allow Muhammad and His followers enter Mecca for pilgrimage, not that year, but the following year.  During the pilgrimage, the  Meccans would retreat to the surrounding hills and there would be no arms nor bloodshed.  The treaty stated that those of the Quraysh who joined the Muslims without the consent of their guardian had to be returned to the Quraysh, but that those of the Muslims who rejoined the Quraysh did not have to be returned to Muhammad. Those who wanted to could enter into agreements with Muhammad or the Quraysh could do so freely.

The treaty lasted until 630 when there was a skirmish between a Quraysh ally and a Muslim tribe.  Upon the breach of contract, Muhammad demanded that the Quraysh either pay blood compensation, dissolve alliance with the perpetrator, or annul the treaty with Muhammad.  When the Quraysh chose the latter, Muhammad marched on Mecca with 10,000 men, taking the city without resistance or bloodshed.   Islam spread very quickly after the conquest of Mecca

Sadaqah

Literal: 'voluntary charity' or 'truthfulness'

Technical: Any charitable act done out of compassion, love, or generosity. These are good deeds done for those who need them.

Significance: This is important because it was part of Muhammad’s program of social reform; it increased the social awareness of the community which, in pre-Islamic times, had no concept of charity or social awareness and it helped the poor. It is similar to zakat, but it is voluntary rather than mandatory and the amount of sadaqah given has no bearing on the amount of zakat owed. It also encompasses all charitable acts, rather than just monetary donations. It is also thought to wash away spiritual sins and that it should be done in secret when possible. It should also not be thought of as a favor to the person reciveing the charity, in fact it should be thought of as a favor from the person recieving to the person giving because they are helping the giver purify their soul.

Literal: to purify

Technical: The mandatory giving required by all Muslims.  This money is to go to the poor. Zakat is one of the five pillars of Islam

Significance: zakat was part of Muhammad’s program of social reform and like the sadaqah is meant to increase social awareness and welfare and decrease miserliness and greed. Giving zakat is thought of as a tool of purification for one’s soul and it serves as a welfare contribution to the poor and deprived.

Literal: One fifth (1/5)

Technical: The spoils of war which the prophet received mostly in order to help the poor and the needy and to for the reconciling of hearts (of new converts or prospective converts)

Significance: The khums were part of Muhammad’s social program, but it was also a way to establish himself as a political leader of the new polity; tribal leaders used to receive something akin to khums except that pre-Islamic tribal leaders would receive ¼ of the booty. By establishing the khums Muhammad tied himself back to leaders, but separated himself from them as well.

ta-lif al-qulub

Literal: "how to win hearts" or "to put affection between hearts"

Technical: Giving away spoils or gifts in order to bring your enemy into the fold

Significance: This mainly applies to the reconciling of hearts of those people who are new and wavering converts or potential converts. After the battle of Hanayn the Prophet gave away much of the spoils to recent, wavering converts or those who had not yet converted, much to the chagrin of his faithful followers. However, Muhammad replied to their protestations saying that he entrusted them to their Islam and that God made them rich.

Literal: The hypocrites

Technical: Those who flocked to Islam in order to save their own lives or for other insincere reasons

Significance: These people sometimes endangered the young community. The hypocrites pretended to love Islam when the prophet was around, but they secretly strove against it. During the battle of uhud 300 of the hypocrites left before the fighting began, leaving the Muslims at a disadvantage. They didn’t really have a strong allegence to any side. When the Banu Qurayzah decided to renege on their agreement with the prophet during the Battle of the Trench, they were some of the first to find out and they talked about it freely.There is a surah entitled the hypocrites in the Qur’an number 63 which rails against them

Literal: 'Community'

Technical: The community of believers to whom a prophet is sent, whose connection is based on a common religion rather than a blood relationships. The umma of Muslim believers under the leadership of Muhammad formed in Medina

Significance: The umma was very different from the pre-Islamic pagan community organization system which was based on blood ties. Those who did not have anyone to protect them in that community were in grave danger and normally did not last long. The umma created a community who were brothers in Islam and helped and protected each other. In the Constitution of Medina the umma also had a territorial basis, though not recognized, as well as political and religious basis. Acceptance of the Prophet Muhammad was central to the organization of the umma in Medina.

Literal: Slander

Technical: The slander of A’isha by the hypocrites after a raid

Significance: A’isha was accidentally left behind after a raid because she had been searching for her favorite necklace. After the party left without her Safwan, who had been lagging behind, found her and brought her back to Medina with him. There were four hypocrites who spread stories of adultery about A’isha and Safwan. At first Muhammad believe the stories, but later a revelation came from God proclaiming A’isha’s innocence. He had the offenders punished with 80 lashes. Khui says that revelations which concern specific people, do not only concern them because, at their death, the revelation would also die. The revelation concerning A’isha has far reaching effects. It talks both about adultery and the penalty for slandering and honorable woman.

One of the worst offenders in the slander against A’isha , however he was not flogged as the other offenders were flogged. He was a hypocrite and he was the Chief of the Banu Khazraj tribe. He was also a leader of the hypocrites and right before the battle of Uhud, he lead 300 of the hypocrites away from the battle

She was the third wife of the Prophet and the only one who was a virgin at the time of her marriage. The sources say that she was still playing with dolls at her marriage, meaning she was a child, and that she was about 18 when the prophet died in her apartment. Though she was the favorite wife of the Prophet, her marriage was probably a political one; she was the daughter of the Prophet’s good friend, Abu Bakr, who wanted his family to become connected to the Propeht’s family. She is an extremely important source for modern scholars and Muslims as she is the source for many of the stories about the Prophet are attributed to her authority. One of the verses of the Qur’an refers to her and the incident during which she was charged with adultery by some of the hypocrites. She was also extremely active after the Prophet’s death, at one point she even raised her own army, though she was defeated. She is known as the Mother of the Believers by many Muslims. Died 678

Literal: “Joy” or “pleasure”

Technical: Temporary marriage which involves a payment of money to the woman in the relationship

Significance: This temporary marriage was meant to satisfy the sexual urges of men during military campaigns, it was also meant to protect the rights of women in such a relationship; the man was responsible for any children born of the marriage. This was another part of Muhammad’s program of social reform and it was a huge improvement over the practices of the pre-Islamic time because during that period, a man had no obligations to the women and could just walk away leaving her holding children she had no means of caring for. Today, there are mixed reactions to mut’ah, some say it was banned by Umar others say that it is still allowed. Almost all of them agree that it was definitely practiced during Muhammad’s time.

Literal: Period of waiting

Technical: period of waiting after a divorce or death during which period a woman may not marry another man. This period is normally calculated based on the number of cycles a woman has, normally three. The length of the wait is longer for a widow (4 mo. 10 days)

Significance: This is intended to provide paternity for any children born after a marriage union has been dissolved. Lineage was, and still is, an important part of Arab life and it had a special importance to Muhammad and Islam. This can also be seen in the prohibition for adopted sons to take the name of their adoptive father, they must take the name of their real father to ensure that the line is known. This concept also applies to widows who must wait an appropriate amount of time before re-marriage to allow for the mourning period and to ensure no criticism comes against the woman. This was also part of Muhammad’s program of social reform because it protected the child; the biological father is also the father legally.

Literal: removing the dress from the body

Technical: divorce by mutual consent; normally initiated by the women

Significance: This gives the women more power in the marriage relationship and she is treated as an individual (unlike the normal practice in pre-Islamic times)In this the wife pays some money to the husband for her release from the marriage (normally not more than the dowry), and the divorce is immediate and perminate. The husband has no right to demand the woman back.

This is a bad definition better hope it’s not on there       

Literal:  ‘covenant’ or ‘compact’

Technical: a compact giving a guarantee of security, or protection (it is used twice in the Qur’an in the sense of compact)

Significance: This term refers to the protection given the people of the ummah under Muhammad and God. The ummah should also protect others within the ummah. Dhimmi, which comes from this word, refers to the people of the book who life in Muslim controlled territory. This means that they are also given protection under God and the Muslim state as long as they, in return, fulfill their obligations.

Literal: The people of the book

Technical: The Christians and Jews

Significance: These people are accorded a special place in the Qur’an because they follow the word of God, though it is from an earlier time. The Qur’an says that these people will be judged according to their own books and their own beliefs, and the Muslims should not try to seduce them from their religion. However, the Qur’an also says not to make friends, meaning to trust them, because their loyalty ultimately lies with their own people and not with the Muslims. Muhammad had a lot of trouble with the Jews during his time in Medina, though he did not have excessive contact with the Christians. Those people who live under Muslim rule, but are not Muslim are called dhimmi and they have different obligations imposed on them than do the Muslims.  

nur muhammadiya 

Literal: ‘the light of Muhammad’

Technical: term which applies to Muhammad and describes features used widely in Muslim literature

Significance: one of the central themes which mystical prophetology revolves around. Also used in the Qur’an

Put more into this definition!

Literal: Cloak or Coat

Technical: A relic which is the noble coat of the Prophet. It is found in several mosques

Significance:  After the poet, Ka’b, who had previously slandered the Prophet recited his poem asking for forgiveness, “Muhammad was so impressed by this poem that he casts his own mantle, the burda on Ka’b’s shoulders, thus granting him forgiveness.” (180)  Ka’b’s poem, called Burda, soon gained a special place in Arabic poetry and became the model for all later poems of praise to the prophet, as well as gaining as sanctity of its own Sources: Annemarie Shimmel (AMS) pg 39 and pg 180

Literal: Ornament

Technical: Calligraphy which consists of short descriptions of the Prophet’s external and internal qualities

Significance: The hilya is a way for Muslims to honor the Prophet. It is said that seeing a hilya is like seeing the Prophet himself and those who long for the Prophet when seeing the hilya will not go to Hell. There is also a tradition which says that the Prophet told the first four caliphs to remember his shama’il-nama (the description of his looks and qualities). There is another tradition which states that an Abbasid Caliph who bought a hilya fro a wandering dervish (and rewarded him lavishly) got a vision from the Prophet the following night. The Prophet promised him eternal blessings

Uswa  

Literal: Beautiful Model

Technical: Muhammad is the beautiful model for the faithful community and they should follow him and imitate his example for ‘to obey [Muhammad] means to obey God”

Significance: This is in the Qur’an, Shimmel notes Surah 33 ayah 21. Also Muslims believe that God, by sending his Prophet Muhammad to the world, reveals himself to the world. Muhammad is an aspect of God’s activity, the Chosen one, and for that reason his sunna is the valid rule of conduct for Muslims.  Muslims, by following the Prophet’s sunna are obeying God.

sahihan  

Literal:  The Two Sound Ones

Technical: The collections of sound hadith put together by the scholars Bukhari and Muslim (though there are four others which are also regarded as having great authority)

Significance: Highly esteemed and in some circles Buhhari’s sahihan was regarded as second only to the Qur’an. Muslims were able to obtain information about the customs of the Prophet, about his outward appearance, and about his ethical ideals. This helps Muslims follow the Prophets sunna (he is a uswa hasana; a beautiful model) and they would be a help in making hilya which comment on the Prophets inward and outward qualities.

sahaba   

Literal: Companions

Technical: Companions of the Prophet

Significance: These people are the most important source for Prophetic traditions.  They were all of the people who ever saw or met the Prophet.  Trustworthy companions provide the hadith.