6 Battle of Badr Learning Objectives

Total Page:16

File Type:pdf, Size:1020Kb

6 Battle of Badr Learning Objectives GRACE VALLEY INDIAN SSCHOOL AL AIN GRADE: 6 Battle of Badr Learning Objectives: I can explain the causes of the battle I can state the key events of the battle of Badr I can explain the tolerance of Islam. Choose the right word from the brackets and fill in the blanks: 1. The caravan of Quraysh was returning from . 0558955178 (Madinah / Syria) 2. , a leader of Quraysh along with 30-40 men was returning in great caravan. (Abu Sufyan / Abu Jahl) 3. Muslims the duels. (Won /lose) 4. The Battle of Badr was on the 17th of . (Rabi ul Awwal / Ramadan) 5. It was in the year of Hijrah. (2nd / 4th) 6. Allah sent to fight in the side of the Muslims. (Jinns / Angels) Answer the following: 1. When was the battle of Badr occurred? An. The Battle of Badr fought on Tuesday, 13 March 624 CE (17 Ramadan, 2 H in the Islamic calendar. 2. What was the strength of Quraysh? An. Around 1,000 Makkan fighters. 3. What was the strength of Muslims? An. 314 4. Why was the battle of Badr so significant? An. The Muslim victory over a stronger force of Makkan established Mohammed (S) as one of the most powerful leaders on the Arabian Peninsula. On March 13, 624, Mohammed led Muslims to victory in the Battle of Badr. This was a major event in the spread of Islam on the Arabian Peninsula. 5. What was the reason of Battle of Badr? An. Muhammad (SA) began raiding Makkan caravan routes to take back the wealth of Muslim. This provoked the Makkan tribes into sending an army to confront Muslims. 6. Explain the effect of the battle of Badr? An. The battle of Badr helped Muslims to improve the trust in Allah and his messenger. It helped Muslims to understand it is not the number but the trust in Allah that brings the victory. 7. Explain about the status of martyrs in Islam? An. A martyr is someone whom sacrifices his life in defense of his religion, country, land and honor, therefore he deserves to be rewarded and honored by Allah The Prophet (peace be upon him) also said, “Whoever is killed defending himself is a martyr, whoever is killed defending his family is a martyr, whoever is killed defending his property is a martyr.” (At-Tirmidhi and Abu Dawud) UNIT 5, LESSON FIVE, The Battle of Uhud Learning Objective: • Explain the motives of the Battle of Uhud. • Infer lessons to be learned from the Battle of Uhud. • State the dangers of Wars for society. I. Fill in the Blanks:- 1. The people of Quraysh wanted to revenge their defeat in Battle of Badr 2. The people of Quraysh wanted to restore their status among Arabs. 3. Consulting is the secret of success. led 700 hundred Muslims to defend Madina against the Quraysh’s ﷺ Prophet Muhammad .4 army. 5. The Quraysh army had 3000 disbelievers. 6. More than seventy sahabah were martyred in the battle of Uhud. II. Write True or false:- 1. The Quraysh disbelievers were marching with a big army toward Madinah. (True) 2. Al-Abbas was the leader of Quraysh army. (False) 3. The Quraysh army marched to Madinah during the month of Shawwal. (True) 4. The Battle of Uhud happened the 3rd year after Hijrah. (True) 5. The Muslim archers disobeyed the Prophet’s orders. (True) 6. The Muslim soldiers didn’t collect the spoils of war. (False) III. Answer the following:- 1. Why do you think the enemies tried their best to kill the Prophet? Ans: Because they think that if the Prophet is killed people will leave Islam and thus Islam will be over. 2. What is Uhud and where is it? Ans: Uhud is a mountain near Madinah. 3. What was the main cause of the Battle of Uhud? Ans: Quraysh wanted to avenge their loss in Badr. 4. When did the Battle of Uhud take place? Ans: It took place in Shawwal of the third year after Hijrah. 5. Who was the leader of the Quraysh? Ans: Abu Sufyan was the leader of the Quraysh. ﷺ Who was the leader of Muslim army? Ans: Prophet Muhammed .6 7. Who was the leader of the Archers? Ans: Abdullah ibn Jubair. 8. Who were the women who defended the Prophet in Uhud? Ans: Naseebah bint Ka’b who was called also Ummu Amarah. 9. What was the Prophet’s instruction to the archers? Ans: He ordered the archers to stay on the top of the hill near Jabal Uhud and throw at the enemies with arrows. He told them not to leave their position at all. ﷺ Describe how the Sahabah defended the Prophet .10 Ans: They crowded themselves around the Prophet and guarded him with their bodies. 11. Describe Dangers of wars for societies Ans: Wars are considered one of the cause of poverty and civilizational backwardness, because they result in loss of lives, destruction of building and facilities waste of the country’s wealth and resources and spread of panic and fear. .
Recommended publications
  • The Battle of Badr
    The Battle of Badr Project paper Cultures of the Middle East, Professor Abdelrahim Salih, Spring 2006 By: Adam Engelkemier A Bedouin tribe stops at a palm tree lined oasis. All of a sudden, a loud yelling is heard from the west. Cresting a dune, men on camels, wearing flowing white robes thunder down at the tribe. Each rider swings a scimitar over his head, and ululates loudly. As the riders near the tribe, they veer off and begin to circle the oasis. The tribe forms a defensive circle, with the women and children in the middle. Suddenly, the riders stop circling and charge in to attack. No one is spared. Even the women and children are slaughtered. This is what people think of when they think of warfare in early Islam. Heartless warriors whose only purpose in life is to kill infidels. This is not the reality of history. In fact, Islamic warriors were not mindless. They methodically planned each attack, and stuck to their plan as much as possible. They were not heartless killers either. When Mohammed attacked Mecca, he did not kill a single civilian. In fact, no one was killed in the taking of Mecca. Early Islamic warriors fought for one thing: the right to practice their new religion. When Islam was first beginning, Mohammed was being pressured the Umayyad, the ruling family of Mecca. They felt that their power and supremacy were being challenged. Several of Mohammed’s followers were forced out of Mecca for practicing Islam. The Muslims then moved into the city of Medina to live.
    [Show full text]
  • 1 the Role of the Women in Fighting the Enemies [Please Note: Images
    The Role Of The Women In Fighting The Enemies [Please note: Images may have been removed from this document. Page numbers have been added.] By the martyred Shaykh, Al-Hafith Yusuf Bin Salih Al-‘Uyayri (May Allah have Mercy upon him) Introduction In the Name of Allah, the Beneficent, the Most Merciful Verily all praise is due to Allah, and may the Peace and Blessings of Allah be upon the Messenger of Allah, his family and all of his companions. To proceed: My honoured sister, Indeed for you is an important and great role; and you must rise and fulfill your obligatory role in Islam 's confrontation of the new Crusade being waged by all the countries of the world against Islam and the Muslims. I will address you in these papers, and I will prolong this address due only to the importance of the topic; [a topic] that is in need of double these papers. So listen, may Allah protect and preserve you. The Muslim Ummah today is suffering from types of disgrace and humiliation that cannot be enumerated; [disgrace and humiliation] that it was not familiar with in its previous eras, and were never as widespread as they are today. And this disgrace and humiliation is not a result of the smallness of the Islamic Ummah or its poverty - it is counted as the largest Ummah today, just as it is the only Ummah that possesses the riches and elements that its enemies do not possess. And the question that presents itself is: what is the reason for this disgrace and humiliation that the Ummah suffers from today, when it is not in need of money or men? We say that
    [Show full text]
  • Hagiographic Elements in the Battle of Uhud: a Prolegomenon to the Early Sirah Traditions
    Journal of Hadith Studies (December 2016) e-ISSN: 2550-1448 HAGIOGRAPHIC ELEMENTS IN THE BATTLE OF UHUD: A PROLEGOMENON TO THE EARLY SIRAH TRADITIONS Ummi Kamila Mior Ahmad Ramdzan1, Ahmad Sanusi Azmi2 1Master Candidate, Fakulti Pengajian Quran Sunnah, Universiti Sains Islam Malaysia, Bandar Baru Nilai, Negeri Sembilan. 2Fakulti Pengajian Quran Sunnah, Universiti Sains Islam Malaysia, Bandar Baru Nilai, Negeri Sembilan. Article Progress Abstract Recent studies on the Sirah are usually focusing on the reliability of its sources by Received: 21 September 2016 applying critical analysis of its material. There is obviously a lack of study on its Revised: 21 October 2016 Accepted: 31 December 2016 hagiographic elements and its patterns. This is precisely where the lacuna occurs in which the present study aims to fill by clarification and analysis. It has been *Ummi Kamila Mior Ahmad confirmed by the preliminary study of the present researcher that there is an obvious Ramdzan, MA Candidate, hagiographical element in the narrative of Battle of Uhud. Therefore, this study aims Fakulti Pengajian Quran dan Sunnah, Universiti Sains Islam (1) to explore the nature and element of hagiography by focusing on the hadith of Malaysia al-Maghazi in the Battle of Uhud, (2) and identify these elements based on the Email: narrative delivered in the early Sirah literature. The study is qualitative in nature in [email protected] which the researcher employed critical textual analysis as a main method of study. The study in its finding argues that there is some addition and deduction in the storyline conveyed by the early Sirah compilers. Secondly, there is difference facts among the biographer of Sirah about particular issue in the Battle of Uhud.
    [Show full text]
  • Battle of Uhud Summary
    battle of Uhud summary The students will be asked to write in their own words the summary of the lesson. Summary After the humiliating defeat at the battle of Badr, the Quraish wanted to take revenge from the Muslims. To fulfill their desire, they marched towards the holy city of Madina with the armed force of 3000 warriors. Abu Sufyan was the commander of that massive army. On hearing the news of Quraish approaching Madina, the Holy Prophet (S.A.W.W) took advice from the council of war. The older ones along with the Holy Prophet (S.A.W.W) were of the opinion to stay at Madina and let the enemy besiege the city. On the other hand, the younger elements wanted to have a fight at an open place outside Madina. Although the Holy Prophet (S.A.W.W) was reluctant to take up this decision, he agreed upon it. A total number of 1000 Muslims were assembled by the Holy Prophet (S.A.W.W) for the war but almost 300 hypocrites stepped back from taking part in the battle. The Holy Prophet (S.A.W.W) appointed a band of archers at the mound of Uhud to have an eagle’s eye view on the move of the enemy force. They were advised not to leave their post without getting approval from the Holy Prophet (S.A.W.W). With the force of 700 people, the Muslims fought bravely and forced the enemy to move back. After realizing their defeat, the Qureish fell back and the Muslims started collecting the booty.
    [Show full text]
  • The Rise of Islam As a Constitutive Revolution
    Chapter 5 Revolution in Early Islam: The Rise of Islam as a Constitutive Revolution SAÏD AMIR ARJOMAND We conceive of revolution in terms of its great social and political consequences. In a forthcoming comparative and historical study of revolutions, I contrast to the state-centered revolutions of modern times with another ideal-type of revolution which I call the ‘integrative’ revolution (see the Appendix). This ideal type of revolution – which is an aspect of all revolutions – expresses two simple ideas: revolutions 1) bring to power a previously excluded revolutionary elite, and 2) enlarge the social basis of the political regime. This makes integrative revolu- tions not just political but also ‘social revolutions.’ Integrative revolution is in turn divided into three subtypes, the two sub-types I derive from Aristotle-Pareto and Ibn Khaldun are so labeled. The ‘constitutive’ type is my own invention, of- fering the sharpest contrast to the state-centered or ‘Tocquevillian’ type in that it is the typical pattern of radical change in the political order through the enlarge- ment of political community in ‘stateless societies,’ be they of 6th century BCE Greece or 7th century CE Arabia. In addition to this structural typology, we need to come to terms with the mo- tives and goals of the revolutionaries as historical actors, and here I do what may be politically incorrect from the viewpoint of the theory community by using the term teleology, not in the strict Aristotelian sense but rather as a term denoting the directionality of revolution. Through teleology, I seek to capture the distinc- tive direction of a revolution, its intended or intentionally prefigured conse- quences.
    [Show full text]
  • Summary of Juz 4
    The Message of the Majestic Quran Summary of Juz 4 Surat Ale-Imran-continued The fourth Juz opens with the declaration, you will only do well when you give your best. Learn lessons from the stories of the Israelites. Muslims do not invent beliefs and practices that contradict divine teachings nor innovate. Before declaring the pilgrimage as an obligation for anyone who can afford it, the Quran gives the background of the Kaaba, in Makkah, as the first place of worship built on Earth. A warning is given not to deny Allah’s favours. Among them, the Unity of the believers, a sense of belonging to good people. The Ansar of Madinah are reminded of their bloody and bitter past. Sectarianism is condemned, examples from the Jewish infighting are given to stress the destructive nature of disunity. The uniting power of Islam calls Muslim to play a leading role in inviting humanity to goodness and rejecting evil. This is the special calling of Muslims. If they ignore it they will be disgraced. Despite these criticisms of the Israelites, the Quran cautions against stereotyping people due to religion and race. Allah said: “All of them are not alike; a group among the People of the Book upholds the original teachings of the scripture, reciting Allah’s verses throughout the night as they prostrate to Him… Whatever good they do, it will never go unrewarded by Allah, Allah knows the pious.” (113-5) This is followed by two sections full of pearls of wisdom, such as: • Virtuous deeds without faith in Allah are worthless • Friends should be chosen wisely The story of the Battle of Uhud (121-177) The next fifty-six verses tell the story of the battle of Uhud.
    [Show full text]
  • The Fate of Prisoners of War Between the Quran, Traditions of the Prophet Muhammad and Practice of the Islamic State in Iraq and Syria
    European Scientific Journal December 2017 edition Vol.13, No.34 ISSN: 1857 – 7881 (Print) e - ISSN 1857- 7431 The Fate of Prisoners of War Between the Quran, Traditions of the Prophet Muhammad and Practice of the Islamic State in Iraq and Syria Rebaz R. Khdir, PhD Candidate School of Law, University of Minho, Braga-Portugal Doi: 10.19044/esj.2017.v13n34p30 URL:http://dx.doi.org/10.19044/esj.2017.v13n34p30 Abstract Humanitarian law is the law of armed conflict that has originated from the rules and costumes of the ancient religions and civilizations. Islam includes many rules that restrict war between combatants and prohibit the warfare methods cause superfluous harm. The Quran and prophet Muhammad command Muslims to release and ransom war prisoners based on their personal conditions. The Quran never encourages Muslims to enslavement neither does mention execution but Muslims often enslaved prisoners as a common phenomenon of the era and executed some few for their atrocities and dishonesty. ISIS captured many war prisoners after the commencement of its military attacks against Iraq and Syria in 2013. The group executed most of the prisoners for taking part in battle against them through shooting, beheading, hanging and burning alive. The article compares the ISIS practice with the commandments of the Quran and prophet Muhammad in respect of the fate of war prisoners. Keywords : Humanitarian law, prisoners of war, the Quran, traditions of the prophet Muhammad, ISIS Introduction Modern international humanitarian law comprises of the rules and costumes that have been enshrined and practiced by the ancient religions and civilizations.
    [Show full text]
  • Religious Conflict in Early Islam: a Study of Its Causes from Qur'an Sunnah
    QURANICA, International Journal of Quranic © 2014 Centre of Quranic Research (CQR), Research, Vol. 6, Issue.2, December 2014, Pp. 1-18 University of Malaya, Malaysia RELIGIOUS CONFLICT IN EARLY ISLAM: A STUDY OF ITS CAUSES FROM QUR’AN SUNNAH PERSPECTIVE)*( 1 2 S. M. Yunus Gilani & Tazul Islam ABSTRACT This paper aims to present an historical survey on the conflict between Islam and other religions. It undertakes an analytic textual reading of the concerned Quranic verses and a historical survey of the Prophet’s (pbuh) efforts to resolution of the conflict. This study finds that a multi-dimensional causes contributed to the conflict between the Prophet Muhammad (pbuh) and other religions. For example, Religious roots which was mainly caused by the Christians and Jews’ denial of prophecy of Muhammad (pbuh) after a clear prediction of his prophethood in their religious scriptures. However, politico-economy was another key element of this conflict in the early Islamic state in Madinah. Though this conflict had come to broad daylight in the Islamic era, had a long pre-Islamic root go back to the second and third century CE. Moreover, Jews and Christians had a genuine fear of being defeated by the new emerging Muslim power. Therefore, they had found themselves in conflict so that they could reign their hegemony over the territory. In addition, after a city state was established in Madinah, the Prophet (pbuh) found a demographic presence of Jews and their ally Quraish threatening it peace, security, stability and even assassination of head of the state. Hence, the conflict had become inevitable.
    [Show full text]
  • The Firsts • Notes
    Abu Hudhaifa Ibn Utbah Seeking Another Status His name was Hashim, he did not have a son named Hudhaifa, or perhaps he had passed away at a young age. He was known for being very tall, handsome and having impeccable manners, being gentle, generous, and kind. One of his mannerisms was that he was quiet, despite his position. Utbah Abu Hudhaifa was from the tribe of Abu Shams, son of Utbah, one of the most influential ﷺ leaders of this tribe from Quraish. Utbah tried to negotiate with Prophet Muhammad and offered him great wealth, fame, prominence, or kingship of Mecca to stop spreading healing expenses if all ﷺ Islam's message. Utbah offered to pay for Prophet Muhammad's this was a result of a psychological condition. After politely listening to his offers, Prophet replied by reciting the Quran, starting with Sura Al Fussilat until he ﷺ Muhammad ﷺ reached Sura Al Sajida. Utbah was stunned by the recitation, and Prophet Muhammad told him that now it was time for Utbah to decide whether or not to accept the message and that he would not leave his message for anything that he was offered. When Utbah returned to Quraish, his face was changed after hearing the Quranic recitation. His heart, however, had not changed. He said that his advice was to leave Prophet .alone because he no longer believed it was witchcraft, sorcery, or poetry ﷺ Muhammad and his ﷺ They did not accept that approach, and they kept fighting the Prophet companions. Family Ties & Status Abu Hudhaifa’s mother was divorced from Utbah, accepted Islam, and later made the hijrah to Abyssinia.
    [Show full text]
  • PRAYER TIMINGS AL-QURAN HADITH Join MCA Mailing List And
    PRAYER TIMINGS Effective 07/10 MCA NOOR Fajr 5:00 5:00 Dhuhr 1:30 1:30 Asr 5:15 6:30 Maghrib Sunset Sunset Isha 10:10 10:10 Juma 1 12:15 1:30 Juma 2 1:30 2:30 Juma 3 2:30 Published Weekly by the Muslim Community Association of San Francisco Bay Area www.mcabayarea.org Dhul-Qa’dah 29, 1442 AH Friday, July 9, 2021 Masjid Al-Haram - Jabal Rahmah Masjid Al-Haram AL-QURAN “We have rendered the shrine (the Ka`aba) a focal point for the people, and a safe sanctuary. You may use Abraham’s shrine as a prayer house. We commissioned Abraham and Ismail: “You shall purify My house for those who visit, those who live there, and those who bow and prostrate.” Quran 2:125 HADITH Prophet Muhammad said: “O Amr! Do you not know that embracing Islam washes away all sins committed before it (during disbelief)? And that migration (Hijrah) washes away all sins committed before it. And that Hajj wipes out all sins committed before it”. Muslim Final Deadline to submit Join MCA Mailing List and Stay Connected Advertisements is Tuesday at 5:00 PM www.mcabayarea.org/newsletter You Are Not Alone! If you’re struggling with food or rent due to Covid-19, we’re offering FREE GROCERY DELIVERED TO YOUR DOOR! Easy Application process! Yes, I want a delivery! Donate Volunteer to Deliver 2 65. Al-Maajid The All-Noble One The Glorious, He who is Most Glorious. “And to Allah belong the best names, so invoke Him by them.” [Quran 7:180] 3 Companions of the Prophet Muhammad ibn Maslamah Black, tall and sturdy, Muhammad ibn to Madinah, he adopted the unique method There are many instances in the life of Maslamah towered above his contemporar- of strengthening the bonds of brotherhood Muhammad ibn Maslamah which showed ies.
    [Show full text]
  • Quran and Conquest
    01ch.qxp 5/20/15 5:35 PM Page 5 ONE QURAN AND CONQUEST MUHAMMAD, THE QURAN, AND JIHAD Islam did not begin with violence. Rather, it began as the peaceful proclamation of the absolute unity of God by the Prophet Muhammad (ca. 610 c.e.) in the pagan-dominated town of Mecca. The early suras (chapters) of the Quran proclaim this basic message: “Say: He is Allah, the only One, Allah, the Everlasting. He did not beget and is not begot- ten, and none is His equal” (Quran 112). Initially, Muhammad was instructed merely to communicate this message to his immediate family and close friends, who, together with a number of social outcasts and slaves, formed the original community of Muslims. Within a few years, the Prophet and his adherents found themselves increasingly persecuted for their beliefs by the elite of the Quraysh (the tribe that dominated Mecca). Muhammad proselytized among the tribesmen of the oasis of Yathrib, about 150 miles to the north of Mecca, who accepted his mes- sage. In 622 he, together with the other Muslims, emigrated to this oasis, which was subsequently called Medina. Muslim history begins with the hijira—Muhammad’s emigration to Medina (although there continue to be major, unresolved problems with the historicity of the events narrated below concerning the life of the Prophet Muhammad and the first conquests). Medina was not a town in the conventional sense but rather a collection of small villages and forts spread over the oasis, divided politically among two pagan Arab tribes— the Aws and the Khazraj—and three smaller Jewish tribes: the Banu 5 01ch.qxp 5/20/15 5:35 PM Page 6 6 /QURAN AND CONQUEST Qaynuqa, the Banu al-Nadir, and the Banu Qurayza.
    [Show full text]
  • (AS) and Prophet Isma'il
    Lesson # 1 1. Allah has blessed the city of Makkah and Madinah. 2. Prophet Ibrahim (AS) and Prophet Isma’il (AS) built Ka’bah. 3. Prophet Muhammad (S) was born in the city Makkah 4. Prophet Muhammad (S) received first Wahi of the Qur’an in Makkah. 5. Before Prophet Muhammad (S) migrated to Madinah, it used to be known as Yathrib. 6. The sacred Masjid un_Nabawi is in Madinah. Lesson # 2 1. The kuffar decided to kill Prophet Muhammad (S) to stop the message of Islam. 2. Angel Jibril told Prophet Muhammad (S) about kuffar’s plan to kill him and that he has to migrate to Madinah. 3. Prophet Muhammad (S)’s cousin Ali stayed behind in the house when Prophet Muhammad (S) migrated to Madinah. 4. Prophet Muhammad (S) and Abu Bakr (RA) stayed in Cave Thawr for 3 days as Kuffar were searching for them after they found out that Prophet Muhammad (S) left Makkah. Lesson # 3 1. The meaning of the word Hijrah is migration. 2. Prophet Muhammad (S) and Abu Bakr (RA) arrived in Madinah after 2 weeks. 3. Prophet Muhammad (S) camel’s name was Qaswa. 4. Prophet Muhammad (S) stayed at the house of Abu Ayyub when he arrived in Madinah. 5. The tribes of Aws and Khazraj used to fight before accepting Islam. Prophet Muhammd (S) asked them to stop fighting and live in peace. 6. The people who migrated from Makkah were known as Muhajirun. 7. The people of Madinah were known as Ansars. Lesson #4 1. Prophet Muhammad (S) said “Whoever builds a Masjid on earth, Allah (SWT) will build a house for him in Jannah” 2.
    [Show full text]