18 December 2011

Hudaibiyah Envoys

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 Treaty of Hudaibiyah: part 2: The Envoys
Budayl ibn Warqa' of Khuza’ah
Two Bedouin chiefs approached, whose tribe, the Bani Khuza'ah, one-time guardians of the Sanctuary, included the clans of Aslam, Ka'b and Mustaliq, to a man, these were now all well disposed towards the Prophet. For such of them as had not yet entered Islam, there was a political advantage in this alliance, which was needed to counterbalance the pact that their great enemies, the Bani Bakr, had long had with Quraish. One of their leading men, Budayl ibn Warqa', was in Mecca when news came that the pilgrims were encamped at Hudaybiyah. He now went with some of his clansmen to the Prophet* to inform him of the attitude of Quraish. "They swear by God," he said, "that they will not leave the way open between thee and the House until the last of their fighting men hath perished." The Prophet* said: "We came not here for battle; we came only to make our pilgrimal rounds about the House. He that stands in our way, him we shall fight; but I will grant them time, if they so desire it, to take their precautions and to leave the way clear for us."
Budayl and his fellows returned to Mecca, and Quraish received them in sullen silence. When they offered to tell them what Muhammad had said to them, 'Ikrimah, the son of Abu Jahl, said they did not wish to hear it, whereupon Urwah, one of their allies of Thaqif -his mother was a Meccan -protested that this attitude was absurd. So Safwan said to Budayl: "Tell us what ye have seen and what ye have heard." And he told them of the peaceful intent of the pilgrims, and also that the Prophet* had said he was ready to give Quraish time to prepare for their coming. Then Urwah said: "Budayl hath brought you a goodly concession such as no man can refuse except to his own hurt. So accept his hearsay of it, but send me to bring confirmation direct from Muhammad; and I will look on those who are with him, and I will be for you a scout, to bring you tidings of him."
Hulays of the Bani l-Harith (Ahabish)
Quraish accepted his offer, but they had already sent, as scout and possible envoy, the man who commanded all their allies of the Bedouin tribes, known collectively as the Ahabish. This was Hulays of the Bani l-Harith, one of the clans of Kinanah, It was he who had rebuked Abu Sufyan for the mutilations at Uhud. When the Prophet* saw him coming, he knew -either from his gait and demeanour or from what he had heard of him -that he was a man of piety, with a great reverence for sacred things, so he gave orders that the animals they intended to sacrifice should be sent to meet him; and when the seventy camels solemnly filed past Hulays with their marks of consecration and their festive ornaments he was so impressed that without going to speak to the Prophet* he went straight back to Quraish and assured them that the pilgrims intentions were entirely peaceful.
Exasperated, the Meccans told him that he was merely a man of the desert and that he had no knowledge of the situation. This was a great tactical error, as they soon realised, but too late. "Men of Quraish," he said sternly, "not for this, by God, did we consent to be your allies, and not for this pledged we our pact with you. Shall one who cometh to honour the House of God be banned from it? By Him in whose hand is my soul, either ye let Muhammad do what he hath come to do, or I lead away the Ahabish, every man of them." "Bear with us, Hulays," they said, "until we reach terms that we can accept."
Mikraz bin Hafs
The Quraish sent another one called Mikraz bin Hafs. On seeing him, the Prophet* said that that he was a treacherous man. He was given the same message to communicate to his people.
Urwah bin Masud of Taif
Meantime Urwah of Thaqif had arrived at the pilgrim's camp, and was already in converse with the Prophet. Seated in front of him, he began by treating him as an equal and took him by the beard when he addressed him; but Mughirah, one of the Emigrants who was standing by, rapped his hand with the flat of his sword, and he took it away. A few moments later, when he ventured to take the Prophet's beard again, Mughirah gave him a harder rap, saying: "From the beard of God's Messenger take thy hand while it is yet thine to take." Al-Mugheerah bin Shu‘bah forbade him from touching the Prophet’s beard. Here, Quraish’s envoy remarked indignantly and alluded to the latter’s treacherous act of killing his companions and looting them before he embraced Islam.
In the course of discussion he said to the Prophet*: “Muhammad! Have you gathered around yourself mixed people and then brought them against your kith and kin in order to destroy them. By Allah I think I see you deserted by these people tomorrow.” At this point Abu Bakr stood up and expressed his resentment at this imputation.
Meanwhile, Urwah, during his stay in the Muslim camp, had been closely watching the unfathomable love and profound respect that the followers of Muhammad* showed him. Urwah refrained from any further familiarities with the Prophet; but after talking with him at some length, he stayed in the camp for several hours. He had promised Quraish to be their scout as well as their envoy, and he was bent on taking note of everything. But what impressed him most were things which he had not come to see, things of which he had never seen the like; and when he returned to Mecca he said to Quraish: "O people, I have been sent as envoy unto kings -unto Caesar and Chosroes and the Negus -and I have not seen a king whose men so honour him as the companions of Muhammad honour Muhammad, If he cornmandeth aught, they almost outstrip his word in fulfilling it; when he performeth his ablution, they wellnigh fight for the water thereof; when he speaketh, their voices are hushed in his presence; nor will they look him full in the face, but lower their eyes in reverence for him. He hath offered you a goodly concession; therefore accept it from him.'"
The Prophtet* sends Uthman to Mecca
While Urwah was still in the camp, the Prophet* had mounted a man of Ka'b named Khirash on one of his camels and sent him as envoy to Quraish. When he arrived, 'Ikrimah hamstrung the camel; but Hulays and his men intervened and saved the envoy's life, compelling Quraish to let him go back to the Prophet. "O Messenger of God," he said on his return, "send a man who is better protected than I am." The Prophet* called Umer to him, but Umer said that Quraish knew well of his great hostility to them, and that none of his own clan, the Bani 'Adl, were strong enough to defend him. "But I will show you," he said, "a man who is more powerful in Mecca than I am, richer in kinsmen and better protected -Uthman ibn 'Affan." So the Prophet* sent Uthman and he was well received by his kinsmen of'Abdu Shams and by others; and though they reiterated to him their refusal to allow any of those now in Hudaybiyah to approach the Ka'bah, they invited him personally to make his pilgrimal rounds, which he refused to do.
Uthman went to Abu Sufyan and other chiefs and told them that the Muslims had come only to visit and pay their homage to the Sacred House, to do worship there, and that they had no intention to fight. He was also asked to call them to Islam, and give glad tidings to the believers in Mecca, women and men, that the conquest was approaching and Islam was surely to prevail because Allah would verily establish His religion in Mecca. Uthman also assured them that after the performance of ceremonies they would soon depart peacefully, but the Quraishites were adamant and not prepared to grant them the permission to visit Al-Ka‘bah. They, however, offered Uthman the permission to perform the pilgrimage, if he so desired in his individual capacity, but Uthman declined the offer saying: “How is it possible that I avail myself of this opportunity, when the Prophet* is denied of it?”
War averted
Seeing an overwhelming tendency towards reconciliation among their chiefs, some reckless, fight-prone youngsters of Quraish devised a wicked plan that could hinder the peace treaty. They decided to infiltrate into the camp of the Muslims and produce intentional skirmishes that might trigger the fuse of war. Muhammad bin Maslamah, chief of the Muslim guards, took them captives, but in view of the far-reaching imminent results about to be achieved, the Prophet* set them free. In this context Allah says: “And He it is Who has withheld their hands from you and your hands from them in the midst of Mecca, after He had made you victors over them.” [48:24]

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11 December 2011

Hudaibiyah (1); Abraha; Exams

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 Treaty of Hudaibiyah: part 1 – the journey the Mecca
One night the Prophet* dreamed that with his head shaved he entered the Ka'bah, and its key was in his hand. The next day he told his Companions of this and invited them to perform the Lesser Pilgrimage (Umrah) with him, whereupon they hastily set about making preparations so that they could leave as soon as possible. Between them they purchased seventy camels to be sacrificed in the sacred precinct. Their meat would then be distributed among the poor of Mecca. The Prophet decided to take one of his wives with him, and when lots were cast the lot fell to Umm Salamah. Also amongst the pilgrims were the two women of Khazraj who had been present at the Second 'Aqabah, Nusaybah and Umm Mani.
Each man took with him a sword, and what might be needed for hunting, but before they set off Umer and Sa'd ibn 'Ubadah suggested that they should go fully armed. Quraish, they said, might well take the opportunity of attacking them, despite the sacred month. But the Prophet refused, saying: "I will not carry arms; I have come forth for no end other than to make the Pilgrimage." At the first halt he called for the sacrificial camels to be brought to him, and he himself consecrated one of them, turning it to face towards Mecca, making a mark on its right flank, and placing garlands round its neck, after which he ordered that the others should be consecrated in the same way. He then sent on ahead a man of Khuza'ah, of the clan of Ka'b, to bring him back word of the reactions of Quraish.
The Prophet was bareheaded and had already donned the age-old traditional pilgrim's dress of two pieces of unstitched cloth, one girt round the waist to cover the lower part of the body, and the other draped round the shoulders. He now consecrated himself for the Pilgrimage with two prayer cycles, after which he began to utter the pilgrim's cry Labbayk Allahumma Labbayk, which means "Here I am at Thy service, O God." Most of the others followed his example, but a few preferred to wait until they had advanced somewhat further upon their journey, for the pilgrimal state carried with it certain restrictions about hunting.
When Quraish heard of the departure of the pilgrims from Medina, they were filled with misgivings, as the Prophet had anticipated, and they immediately summoned a meeting in the Assembly. Never had they known a more serious dilemma. If they, the guardians of the sanctuary, were to hinder the approach of over a thousand Arab pilgrims to the Holy House, this would be a most flagrant violation of the laws on which all their own greatness was founded. On the other hand, if they allowed their enemies to enter Mecca in peace and comfort, it would be an immense moral triumph for Muhammad. The tidings of it would spread throughout Arabia and be on everybody's lips; and it would serve to place the crown of defeat upon their own recent unsuccessful attack upon Medina. Perhaps worst of all, these pilgrims' performances of the ancient rites would serve to make the new faith more attractive and to confirm its claim to be the religion of Abraham. All things considered, it was out of the question to let them come. "By God, this shall not be," they said, "so long as there is a single eye amongst us with a glimmer of life left in it."
The scout that the Prophet* sent out came back to tell the Prophet* that a large number of slaves, as well as a huge army, were gathered to oppose him, and that the road to Makkah was completely blocked. The Prophet* consulted his Companions, who were of the opinion that they would fight none unless they were debarred from performing their pilgrimage.
When the pilgrims reached 'Usfan, the scout who had been sent on ahead rejoined them with the news that Quraish had sent Khalid bin Walid with a troop of two hundred horse to bar their approach. So the Prophet asked for a guide who could take them on by another way, and a man of Aslam led them a little towards the coast and then by a devious and difficult path until they reached the pass which leads down to Hudaibiyah, an open tract of land below Mecca at the edge of the sacred territory. Their detour had kept them well out of sight of Khalid, but at one point, when it was too late for him to take up another position, they raised so much dust that he realised what had happened, and galloped back to Mecca with his troop to warn Quraish of their approach.
The Prophet had chosen his favourite camel, Qaswa', for the Pilgrimage, and at the end of the pass she stopped and knelt. The rocks resounded as many of the men cried out ‘Hal! Hal!’, which is what they say to make a camel rise, but she remained as if rooted to the earth. "Qaswa' is stubborn," they said, but the Prophet knew well that it was a sign that they should go no further than Hudaibiyah, at any rate for the moment. "She is not stubborn," he said, "it is not in her nature; but He holdeth her who held the elephant." He added, referring to Quraish: "They shall not ask of me this day any concession which honoureth the rights of God but I will grant it them."! Then he spoke to Qaswa', and she quickly rose to her feet and bore him down to the edge of Hudaibiyah, followed by the other pilgrims. Here he told them to camp; but there was almost no water, only the dregs of it at the bottom of one or two hollows, and the men were complaining of thirst. The Prophet called Najiyah to him, the man of Aslam who was in charge of the sacrificial camels, and told him to bring him a pail of as much water as he could from the largest of the hollows, which he did. Having performed his ablution, the Prophet rinsed his mouth and spat back the water into the pail. Then, taking an arrow from his quiver, he said: "Go down with this water and pour it into the waters of the hollow; then stir them with this arrow." Najiyah did as he was bid, and water, clear and fresh, surged up so quickly and so plentifully at the touch of the arrow that he was almost overwhelmed before he could clamber out. The pilgrims gathered round the edge of the hollow and every man drank his fill, as did also the animals.

Abrahah and the Year of the Elephant
Just before  the Prophet* was born Yemen was under the rule of Abyssinia, and an Abyssinian named Abrahah was vice-regent. He built a magnificent cathedral in San'a', hoping thereby to make it supersede Mecca as the great place of pilgrimage for all Arabia. He had marble brought to it from one of the derelict palaces of the Queen of Sheba, and he set up crosses in it of gold and of silver, and pulpits of ivory and ebony, and he wrote to his master, the Negus: "I have built thee a church, O King, the like of which was never built for any king before thee; and I shall not rest until I have diverted unto it the pilgrimage of the Arabs." Nor did he make any secret of his intention, and great was the anger of the tribes throughout Hijaz and Najd. Finally a man of Kinanah, a tribe akin to Quraish, went to San'a' for the deliberate purpose of defiling the church (with excrement), which he did one night and then returned safely to his people.
When Abrahah heard of this he vowed that in revenge he would destroy the Ka'bah to the ground; and having made his preparations he set off for Mecca with a large army, in the head of which he placed an elephant. Some of the Arab tribes north of San'a' attempted to bar his way, but the Abyssinians put them to flight and captured their leader, Nufayl of the tribe of Khath'am. By way of ransom for his life, he offered to act as guide.
When the army reached Ta'if, the men of Thaqif came out to meet them, afraid that Abrahah might destroy their temple of al-Lat in mistake for the Ka'bah. They hastened to point out to him that he had not yet reached his goal, and they offered him a guide for the remainder of his march. Although he already had Nufayl, he accepted their offer, but the man died on the way, about two miles from Mecca, at a place called Mughammis, and they buried him. Afterwards the Arabs took to stoning his grave, and the people who live there still stone it to this day.
Abrahah halted at Mughammis, and sent on a detachment of horse to the outskirts of Mecca. They took what they could on the way, and sent back their plunder to Abrahah, including two hundred camels which were the property of 'Abd al-Muttalib. Quraish and other neighbouring tribes held a council of war, and decided that it was useless to try to resist the enemy. Meanwhile Abrahah sent a messenger to Mecca, bidding him to ask for the chief man there. He was to tell him they had not come to fight but only to destroy the temple, and if he wished to avoid all bloodshed he must come to the Abyssinian camp.
There had been no official chief of Quraish since the time when their privileges and responsibilities had been divided between the houses of 'Abd ad-Dar and 'Abdu Manaf, But most people had their opinion as to which of the chiefs of the clans was in fact if not by right the leading man of Mecca, and on this occasion the messenger was directed to the house of 'Abd al-Muttalib who, together with one of his sons, went back with the messenger to the camp. When Abrahah saw him he was so impressed by his appearance that he rose from his royal seat to greet him and then sat beside him on the carpet, telling his interpreter to inquire if he had a favour to ask. 'Abd al-Muttalib replied that the army had taken two hundred of his camels and he asked that they should be returned to him. Abrahah was somewhat surprised at the request, and said that he was disappointed in him, that he should be thinking of his camels rather than his religion which they had now come to destroy. 'Abd al-Muttalib replied: "I am the lord of the camels, and the temple likewise hath a lord who will defend it." "He cannot defend it against me," said Abrahah. "We shall see," said 'Abd al-Muttalib. "But give me my camels." And Abrahah gave orders for the camels to be returned.
'Abd al-Muttalib returned to Quraish and advised them to withdraw to the hills above the town. Then he went with some of his family and others to the Sanctuary. They stood beside him, praying to God for His help against Abrahah and his army, and he himself took hold of the metal ring in the middle of the Ka'bah door and said: "O God, thy slave protecteth his house. Protect Thou Thy House!" Having thus prayed, he went with the others to join the rest of Quraish in the hills at points where they could see what took place in the valley below.
The next morning Abrahah made ready to march into the town, intending to destroy the Ka'bah and then return to San'a' by the way they had come. The elephant, richly caparisoned, was led into the front of the army, which was already drawn up; and when the mighty animal reached his position his keeper Unays turned him the same way as the troops were turned, that is towards Mecca. But Nufayl, the reluctant guide, had marched most of the way in the van of the army with Unays, and had learned from him some of the words of command which the elephant understood; and while the head of Unays was turned to watch for the signal to advance, Nufayl took hold of the great ear and conveyed into it a subdued but intense imperative to kneel. Thereupon, to the surprise and dismay of Abrahah and the troops, the elephant slowly and deliberately knelt himself down to the ground. Unays ordered him to rise, but Nufayl's word had coincided with a command more powerful than that of any man, and the elephant would not move. They did everything they could to bring him to his feet; they even beat him about the head with iron bars and stuck iron hooks into his belly, but he remained like a rock. Then they tried the strategem of making the whole army turn about and march a few paces in the direction of the Yemen. He at once rose to his feet, turned round and followed them. Hopefully they turned round about again, and he also turned, but no sooner was he facing Mecca than again he knelt.
This was the clearest of portents not to move one step further forward, but Abrahah was blinded by his personal ambition for the sanctuary he had built and by his determination to destroy its great rival. If they had turned back then, perhaps they would all have escaped disaster. But suddenly it was too late: the western sky grew black, and a strange sound was heard; its volume increased as a great wave of darkness swept upon them from the direction of the sea, and the air above their heads, as high as they could see, was full of birds. Survivors said that they flew with a flight like that of swifts, and each bird had three pebbles the size of dried peas, one in its beak and one between the claws of each foot. They swooped to and fro over the ranks, pelting as they swooped, and the pebbles were so hard and launched with such velocity that they pierced even coats of mail. Every stone found its mark and killed its man, for as soon as a body was struck its flesh began to rot, quickly in some cases, more gradually in others. Not everyone was hit, and amongst those spared were Unays and the elephant, but all were terror-stricken. A few remained in the Hijaz and earned a livelihood by shepherding and other work. But the main part of the army returned in disorder to San'a': Many died by the wayside, and many others, Abrahah included, died soon after their return. As to Nufayl, he had slipped away from the army while all attention was concentrated on the elephant, and he made his way unscathed to the hills above Mecca. After that day Quraish were called by the Arabs "the people of God", and they were held in even greater respect than before, because God had answered their prayers and saved the Ka'bah from destruction. They are still honoured, but rather on account of a second event - no doubt not unconnected with the first -which took place in that same Year of the Elephant.

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Discussion about exams / tests !!

Exams (and lessons from the latest Quiz / Questionnaire)
We all know that life is one big exam – with the final results being dished out on the Day of Judgement. (Let us make du’a that we receive the book of deeds in the right hand – Ameen)
In order to pass most exams you need to PREPARE, which includes knowing what the test is about and how to pass. As Muslims, Allah has made it so easy for us by showing us the examination paper (all the questions) and giving us most of the answers. All we need to do is follow this! Allah wants us to get to Jannah (Paradise) hence HE tries to make is easy for us: Blessings such as Ramadhan, extra prayers, charity and kind words, kind thoughts etc – all good actions then multiplied…
Start preparing!

Reflecting on the recent Quiz / Questionnaire:
- Some answers in life are very easy for which there is also a great reward – don’t miss out
- Don’t miss out any questions – so you won’t get rewarded unless you try
- Belief / thoughts are important, as well as actions
- Sometimes there is no wrong answer – so try !
- There are always questions (or tests) of varying difficulty.

And the spread of ability is usually distributed in a ‘bell-shape’ or ‘normal distribution’ (see graph). A fair test will give this shape (and the Quiz / Questionnaire was fair) with most people doing well. Such is life. However, to sort ‘the wheat from the chaff’ or the ‘men from the boys’ harder questions are set to test & stretch ability in the extreme of the graph. But know what Allah says in Surat Al-Baqarah: “Allah does not burden a soul beyond that it can bear…” (Qur’an, 2:286). This is such a profound and comforting verse that we should all reflect on. Those that are tested hardest are the Prophets and all other tests (as part of al-Qadha w’al Qadr) are bearable for us humans. Hence, there should be no despair and no ultimate negation of this in acts like suicide. The tests we face – we can get through.

Well Done to everyone who did the Quiz / Questionnaire !!

Tests From Allah

Allah has tested the people of the past in various ways and will keep on testing His creation. He has informed us about these tests in the Quran. Our beloved Prophet Muhammad* also informed us that Allah will test us from time to time. Sometimes hardships and losses occur in life due to our sins. To wash of these sins in this world, Allah inflicts upon us these hardships:

Narrated By Aisha: Allah’s Apostle* said, “No calamity befalls a Muslim but that Allah expiates some of his sins because of it, even though it were the prick he receives from a thorn.” (Bukhari). Narrated By Abu Said Al-Khudri and Abu Huraira: The Prophet* said, “No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that.” (Bukhari)

Paying for sins in this world is much easier than paying in the Hereafter. It is a blessing in disguise which Allah bestows upon us and saves us from the payment of these sins in the Hereafter.

The Quran informs us what to do when we face these tests in our life and also tells us about the reward that we will receive if we are successful in dealing with the situation in the way we are expected to: Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere, Who say, when afflicted with calamity: “To Allah We belong, and to Him is our return” They are those on whom (Descend) blessings from Allah, and Mercy, and they are the ones that receive guidance. - [TMQ 2:155-157]

We are to be patient during hard times and always remember that Allah is the Creator of everything and we all will return to Him. No deed is lost in front of Allah and we will be rewarded for even the smallest good that we ever did do. Trials afflicting us can be signs of His Love. It is narrated that Prophet Muhammad* said: Narrated By Abu Huraira: Allah’s Apostle said, “If Allah wants to do good to somebody, He afflicts him with trials.” (Bukhari)

Misfortune can bring a person towards the right path. It can make better Muslims out of people. Observing patience, remembering Allah and turning only to Him for help and guidance during such times, will help us attain Allah’s forgiveness and His rewards.

Allah tests man through various agencies, both through adversity and prosperity. A person with a luxurious life is tested to see how much he spends in the way of Allah and how much he is thankful to Allah for the blessings bestowed upon him. Another can be tested by the things he desires but does not and/or cannot possess. What do these people do is actually their test. Does the person deviate from the way of Allah to pursue the worldly gains? Every soul shall have a taste of death: and We test you by evil and by good by way of trial. To Us must ye return. [TMQ 21:35]

The Quran reminds us that in periods of hardships, we are to remain patient, remember Allah, and protect ourselves from committing that which is declared unlawful by Allah: Ye shall certainly be tried and tested in your possessions and in your personal selves; and ye shall certainly Hear much that will grieve you, from those who received the Book before you and from those who worship many gods. But if ye persevere patiently, and guard against evil,-then that will be a determining factor in all affairs. – [TMQ 3:186]

An important thing that we should always remember is that everyone is tested. If we declare that we are Muslims, that does not mean that we will not be tested in this world. The Quran is very clear on this issue: Do men think that they will be left alone on saying, “We believe”, and that they will not be tested? – [TMQ 29:2]

Surely Allah is not unjust and does not over burden a soul: On no soul doth Allah Place a burden greater than it can bear – [TMQ 2:286]

Tribulations are a part of life but that doesn’t make them easy. We still grieve — but how could we not? We are, after all, a very emotional creation. This world is an abode for tests and one should not deny or avoid these but should face them and pass them successfully. A person can be put into hardships for a number of reasons and we might not know those reasons when undergoing a certain loss but what we must do is always remember Allah, be patient, abstain from what is unlawful, give charity and ask Him to help ease out our hard times. If we do fail to do this then we should turn to Allah and ask for forgiveness. If you stand back and take a look at the whole picture, you will realize that what you have when faced by a tragedy is a choice. Will you go through the stages of grief, denying Allah’s destiny and the wisdom of His plan for you? Or will you realize that what you are going through is something you know you can handle? Whatever trial comes your way is something that Allah has planned and which He has guaranteed you can handle. Allah is Most Merciful & InshaAllah He will forgive us for the wrong that we do. So when you go through a difficult situation, be it the inevitable death of a loved one or the loss of a job or just a flat tire on the side of the highway, take a deep breath and say: “Say: ‘Nothing shall ever happen to us except what Allah has ordained for us…’” (TMQ 9:51)

Preparing for Exams and Preparing for Death

Each year we are faced with the scenario of sitting exams. Whether were at School, College or Uni, the outcomes of these decide whether we have progressed into the next year/semester or that we have failed and will need to re-sit our exams in order to continue our course. Indeed, it is very important for us to succeed, because the purpose of attending School, College or Uni is to gain expertise in specific areas to be able to gain employment and find work related to those areas. Hence we have a purpose for coming to university. We seek to achieve certain results, which require effort and hard work, in order for us to attain the degree.

During examinations this becomes very clear, because it is crunch time. Either you make it or you break it. So at this stage we are even more conscious about seeking those results and fulfilling the objective of attending university. For the preparation of these exams we see people change their entire timetable of activity. So people stop watching their favourite television programmes, some revise in the library till midnight, others have to let go of that x-box / Wii and shut off their online friends or limit going onto Facebook twice day as opposed to every hour! We will see people during this time whose health is very bad, because they haven’t been eating properly or at the right times. People who normally take pride in their appearances, all of a sudden are dressed shabby, because they have no time for this because of exams coming up.

Thinking affects our views/Attitudes

So we can see very clear patterns of thinking here and how it manages to transform a person’s behaviour radically. Everyone clearly realises, that they have to pass. They also realise that if they don’t pass then they still have the option to re-sit during summer time. However, there is one examination, one test which we all are a part of. The results of this exam are unknown to us presently. Each day that passes, we are monitored and are examined.

Reality of Death

The day when mankind will stand before Allah) on the day of reckoning definitely, and Allah will question us about our actions we performed in our life. The very life which Allah gave us without our choice and the one which he will take from us without our choice. This is the exam that every single human who has existed in this dunya, from the time of Adam and Bibi Hawa, to the last person to live in this dunya will face. And on that day we will not have the ability to go back to this world to make ourselves better. There will be no re-sits and the decision on that day made by Allah the supreme will be decisive and final, and nobody will be able to change it. Either it will be the Bliss of Jannah or the darkness of jahannam.

Our Attitude to Death

Islam answers the questions about our purpose in life, and gives us a direction in life. So we think about death and remind ourselves and question our actions. Those actions which Allah has given us a shariah for, to guide us to sirat-ul-mustaqim. So let us look at what attitude we should have towards the issue of death.

Allah’s Messenger* said to Abdullah b.Umar, “If you awoke in the morning, do not speak to yourself of the evening, and if you reach the evening, do not speak to yourself of the morning. Take from your life for your death, and from your health for your illness, as you, oh Abdullah, do not know what your name will be tomorrow” [Bukhari].

Remembrance of death continually keeps us in check in this dunya. It makes it realise that we have a contract with our creator. A contract with no expiry date specified. It is like a bomb, which is ticking and has no timer but just a question mark. You do not know when it will explode.  Allah says: “To every person is a term appointed. When their term is reached, not an hour can they delay it, nor by an hour can they advance it” [TMQ 7:34] Hence Life is limited, and time is short and there are many actions which we need to perform. Allah describes this in the following ayah: “It will seem to them that their life on Earth had spanned only one evening, or one morning” [TMQ 79; 46]

On the Authority of Abdullah bin Mas’ud (ra) who said: Once the Messenger of Allah (saw), slept on a mat made of date palm leaves and when he awoke the impressions of the mat were visible on his body. We (the Sahabah) said: “O messenger of Allah (saw) may we prepare a soft bedding for you?” Allah’s Messenger* said “I have nothing to do with this world, I am in this world like a rider who halts in the shade of a tree for a short period of time and after taking some rest, resumes his journey leaving the tree behind.” [Tirmidhi]

Remembrance of death is not crying and wailing and blaming one’s self when one is on the brink of death, or attending a funeral or visiting graves alone. Rather, remembrance of death is when a believer imagines that he will meet his Lord at any moment, and his actions will be cut off, as will his ability for repentance. So he will be aware of himself, careful to obey Allah (swt), wary of his Lord every second of his life.

What to Do

Exam time clearly shows us that those people who say they can’t change and their iman is weak are lying and fooling themselves. Exam time clearly shows us that Western Society makes people think individually and makes them avoid the real issues of life. Islam on the other hand builds a clear vision and a goal in life, part of which is that we seek education and we sit exams, and deem this as something which our deen has permitted. Let us question ourselves on our attitudes for the preparation of exams compared to our preparation for the life to come which is everlasting and has no end. Let us take today, this time, and this place where we renew our allegiance to Allah and promise that now will be the change to which the world will stand witness to. And Allah says: “And whoever believes in Allah and carries out His commands, Allah will forgive him his sins, and admit him into the Gardens of Paradise beneath which rivers flow, to live in forever, and this is the supreme success” [TMQ 64:9]

Feedback:

5 ways to Jannah (Paradise)

Levels of Jannah

Muslim Inventions - Mechanical Clock

Obedience to Parents

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4 December 2011

Questionnaire / Quiz !!

Some sample questions to be uploaded soon (I/A).

Well Done to all those who took part.

Some Selected Questions:


1 Give 1 reason why mothers are so important in Islam [5 marks]
a)     

2 What are the 5 Pillars of Islam [20 marks]
a)     
b)    
c)     
d)    
e)     

3 What are the 6 articles of Belief (Aqeedah) [18 marks]
a)     
b)    
c)     
d)    
e)     
f)     

4 To pass exams you must
a) Do nothing and hope to pass
b) Prepare to pass
c) Trust in yourself

5 “Allah does not burden a soul beyond that it can bear…” (Qur’an, 2:286). Who are tested the hardest
a) The weak people
b) The prophets
c) The clever people

6 Many rituals during Hajj are related to which Prophet
a) Ibrahim
b) Nuh
c) Musa

7 Some Muslim medical students are boycotting lectures on evolution because
a) They think Allah created Adam
b) Science proves Darwin to be true
c) They think mankind is descended from apes

8 Dhikr is
a) Remembering Allah
b) Giving Charity
c) Seeking forgiveness

9 Can Muslims fast on the day of Eid
a) Yes as fasting is a good thing
b) Yes if they are doing Eid the next day
c) No as it is Haram

10 Muslims should be United because
a) We control most of the world’s oil
b) We are a quarter of the world’s population
c) We are One Ummah

17 The Prophet gave orders that none should pray the afternoon prayer (Asr) until he had reached Bani Quraizah territory. This incident shows that
a) Differences of opinion are allowed in Islam
b) Differences of opinion are not allowed in Islam
c) Agreements are never possible in Islam

18 What is the Arabic for Trench / Ditch
a) Al-Khandaq
b) Al-Ahzab
c) Ar-Riqa

25 Saad ibn Muath was the leader of which tribe
a) Aus
b) Khazraj
c) Muhajir

26 Salman al-Farsi mentioned digging a trench. This shows Muslims that
a) There is a conflict between science/technology and Islam
b) New technology (madinniyah) is allowed in Islam
c) Cultural ideas (hadhara) conflicting Islam can be taken by Muslims

27 How many months in an Islamic Calendar Year
a) 10
b) 12
c) 15

33 In the Banu Mustaliq campaign, some Muslims started in-fighting and Abdullah ibn Ubai criticised the Prophet*. The Prophet* said that Muslims should be One Ummah (Nation) and that nationalism (pride and allegiance in the place we are born) is
a) Haram and a sign of jahilliyah (ignorance)
b) Fine because we can travel and spread Islam
c) Something encouraged for all Muslims because we learn new cultures

38 Which is most correct
a) Proof and Evidence are the same thing
b) Proof is not as good as Evidence
c) Proof is better than Evidence

46 Prophets on the Levels of Heaven, which is the correct order below (from level 1 to 7)
a) Adam – Isa/Yahya – Yusuf – Idris – Harun – Musa – Ibrahim
b) Adam – Isa/Yahya – Idris – Yunus – Harun – Musa – AcIbrahim
c) Adam – Isa/Yahya – Yaqub – Idris – Musa – Harun – Ibrahim

47 List (in Arabic or English) the 5 different categories of Hukm Shariah Actions [25 marks]
a)     
b)    
c)     
d)    
e)     

64 Hadith 33 of Nawawi's 40 Hadith (‘…But the burden of proof is upon the claimant and the taking of an oath is upon the one who denies (the allegation)’), scholars have said that a witness should be
a) Sane, competent and forgetful
b) A person of integrity and dishonesty
c) Of good memory

27 November 2011 / 03 Muharram 1433
Umm Habibah, al-Adba and Muharram

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

Prophet* Marries Umm Habibah (Ramlah bint Abi Sufyan)
Waraqah bin Nawfal, 'Uthman bin Huwayrith bin Asad, Zayd bin 'Amr bin Nafil and 'Ubaydullah bin Jahash were four friends who were disheartened by idol worship in Arabia. They used to get together and discuss this. One night they came to a decision to search the pure religion of Ibrahim which was the straight path of righteousness. After meeting they moved in different directions to find the pure religion of the Prophet Ibrahim. Waraqah bin Nawfal gave up idol worship, stopped eating flesh of animals sacrificed in idols' names and knew Torah and Injil by heart.
His cousin Khadijah had taken Muhammad (peace and blessings be upon him) to him on the occasion of the first revelation in the cave of Hira. Waraqah told her that it was the same Angel in the cave who delivered Messages from Allah to earlier Prophets, and that Muhammad must be the chosen Last Messenger, whose coming was foretold in both the Torah and the Injil. He would soon be elevated to that great position, and the whole nation would turn against him and he would be forced to flee his motherland. He passed away before Muhammad (peace and blessings be upon him) openly declared himself the Last Prophet of Allah.
'Uthman bin Huwayrith bin Asad, traveled to Syria, and worked as a missionary for Christianity. He became a close friend of the Roman Emperor Caesar and was elevated to the papal position Zayd bin 'Amr bin Nafil stopped worshipping idols. He gave up eating dead animals and drinking their blood. He hated eating the flesh of the animals sacrificed and often talked of the pure religion of the Prophet Ibrahim (peace and blessings be upon him). He too died before the proclamation of Muhammad as the Messenger of Allah.
'Ubaydullah bin Jahash fell into doubts between truth and falsehood. He married the beautiful, intelligent and well-educated daughter of the Qurayshi chieftain, Abu Sufyan Sakhr bin Harb. It was around this time that Makkah was shaken by the news that Muhammad (peace and blessings be upon him) was rejecting all the idols. He invited people to worship Allah and proclaimed he was His Last Prophet and Messenger. The Wise daughter of Abu Sufyan, Ramlah, accepted Islam and so did her husband. His two brothers 'Abdullah bin Jahash and Abu Ahmad bin Jahash had also become Muslims. Her sisters, Zaynab hint Jahash and Hamnah bin Jahash too entered Islam. The former had joined the select group of the Mother of the Believers. The whole family was fortunate to have obeyed the call to Islam, but while in Abyssinia 'Ubaydullah had the misfortune to reject Islam after having accepted it. Meanwhile, after surveying the situation the Prophet (peace and blessings be upon him) decided that the staunch supporters of Islam had taken enough of the oppression from the Quraysh. They would have to migrate, and he ordered them to leave for Abyssinia, where the ruler was known for his kindness and hospitality to refugees from tyrannical rule.
Ramlah bint Abu Sufyan and her husband were among the second group of migrants who left for Abyssinia. There Ramlah gave birth to a girl, Habibah so Ramlah was now known as Umm Habibah. The days passed swiftly for her as she kept busy seeing to the upbringing of her little daughter; and any free time was spent in prayer and meditation. One night she dreamt that her husband's face was mutilated. She woke up panic stricken, but was too nervous to talk about her dream to her husband. A few days later he told her that he originally had been a Christian and then converted to Islam. But since coming to Abyssinia he had given a great deal of careful consideration and concluded that Christianity offered the best system of beliefs for leading a successful life. Hence he was recanting and going back to the fold of Christianity. He advised her to do the same and become a Christian.
Immediately it struck Ramlah that this was what her dream meant. The metamorphosis of her husband's face from a superior to a lower form and its mutilation, meant that he had lost his identity as a Muslim. Then she told him about her dream, hoping that this at least would instill the fear of Allah in his heart. But he was too far gone on the downward road; not only his face but his heart had been mutilated. He started drinking and was so addicted that he was drunk for most of the time. Umm Habibah was now growing desperate, worrying about the future of her daughter and herself. She prayed to Allah to give her the strength to remain steadfast in her faith.
After some time 'Ubaydullah died due to heavy drinking. Umm Habibah was relieved, of course, but what was she to do now, how was she to survive? Only two activities kept her occupied - the upbringing of her daughter and her prayers. She would sometimes get together with the other Muslim ladies in Abyssinia to talk of the latest developments. Ruqayyah, the daughter of the Prophet (peace and blessings be upon him), Asma' bint 'Umays and Laylah bint Abi Hashmah were the great ladies with whom she would spend her free time. But these ladies too soon returned home. Still, there were other ladies with whom she was friendly and she would remain patient.
Years passed and the map of the Islamic world changed and battles continued to be fought. The Treaty of Hudaybiyah was signed. One night while she was fast asleep she dreamt someone called out to her, "Mother of the Believers". When she woke up she felt a great sense of not just happiness, but ecstasy. During the time, the Prophet* had migrated to Al-Madinah, and the first Islamic State had been established. Someone, while talking to him about the state of affairs in Abyssinia, mentioned that Umm Habibah, the daughter of a wealthy and noble family was living from hand to mouth. After the husband had recanted and died, and she was living under tragic circumstances. When the Prophet (peace and blessings be upon him) heard this, he sent 'Amr bin Umayyah to Najashi with the message that if Umm Habibah liked she could marry him.
When Najashi got the message he sent his slave girl Abraha to Umm Habibah. Umm Habibah was overjoyed when she heard of the proposal, she was so happy that she rewarded Abraha with all the silver jewellery she was wearing - bangles, anklets and rings. Abraha also told her she should appoint someone as her representative for the ceremony. Umm Habibah nominated her relative from the tribe of Quraysh, Khalid bin Sa'id bin 'Aas. That very evening Najashi sent a message to Ja'far bin Abi Talib asking him to bring all his Muslim friends to his palace. When all the refugee Muslims were assembled in the court, he announced the news of Umm Habibah's marriage. After praising Almighty Allah he said he had received a request from His Messenger to arrange for his marriage with Umm Habibah, and he was giving her a dowry of four hundred Dinars.
Then Umm Habibah's representative, Khalid bin Sa'id bin 'Aas, read the marriage vows and said, 'All Praise is for Allah, and I praise Him, seek His help and ask His forgiveness. I bear witness that None has the right to be worshipped but Allah and Muhammad is His Servant and His Messenger, to whom He has sent with true Religion and a guidance to the Right Path to overpower His Religion over all the false religions though the polytheists will not like it. I have accepted the proposal of the Prophet* and married Umm Habibah bint Abu Sufyan to him. May Allah bless this marriage and make it fruitful for Muhammad (peace and blessings be upon him). Najashi then gave four hundred Dinars to Khalid bin Sa'id. When all the guests rose to leave, Najashi asked them to stay on for a dinner he arranged in celebration of the marriage.
When Umm Habibah reached Al-Madinah she told the Prophet* about the happenings in Abyssinia and about the goodness of Najashi and how the wedding had been organized. She also told him about the slave girl Abraha and the respectful greetings she had sent him. The Prophet* was very pleased with her message; returning her greetings, he prayed that Allah should bless her with plenitude. Abu Sufyan heard about his daughter's marriage and he expressed happiness in spite of the fact that he had not yet accepted Islam. He said the Prophet* was the youth who would never lose face, and always be honoured.
Umm Habiba spent four years of her life with the Prophet Muhammad* and lived for another thirty-three years after he had died, dying at the age of seventy-two in 44 AH, may Allah be pleased with her. Like all the wives of the Prophet* Umm Habiba spent much of her time remembering Allah and worshipping Him. She has related that once the Prophet* said to her, "A house will be built in the Garden for anyone who, in the space of a day and a night, prays twelve voluntary rak'ats;" and she added, "I have never stopped doing this since I it from the Messenger of Allah*.

Al-Adba – The Prophet’s Camel
From Sahih Muslim: Narrated Imran ibn Husayn: The tribe of Thaqif was the ally of Banu Uqayl. Thaqif took two people from amongst the companions of Allah's Messenger* as prisoners. The companions of Allah's Messenger* took one person of Banu Uqayl as prisoner, and captured al- Adba' (the she-camel of the Holy Prophet) with him. Allah's Messenger* came to him and he was tied with ropes. He said: Muhammad. He came up to him and said: What is the matter with you? Thereupon he (the prisoner) said: Why have you taken me as prisoner and why have you caught hold of one preceding the pilgrims (the she-camel as she carried the Holy Prophet on her back and walked ahead of the multitude)? He (the Holy Prophet) said: (Yours is a great fault). I (my men) have captured of you for the crime of your allies, Banu Thaqif. He (the Holy Prophet) then turned away.
He again called him and said: Muhammad, Muhammad, and since Allah's Messenger* was very compassionate and tenderhearted, he returned to him, and said: What is the matter with you? He said: I am a Muslim. Thereupon he (the Holy Prophet) said: Had you said this when you had been the master of yourself, you would have gained every success. He then turned away. He (the prisoner) called him again saying: Muhammad, Muhammad. He came to him and said: What is the matter with you? He said: I am hungry, feed me, and I am thirsty, so provide me with drink. He (the Holy Prophet) said: That is (to satisfy) your want. He was then ransomed for two people (who had been taken prisoner by Thaqif).
He (the narrator) said: A woman of the Ansar had been taken prisoner and also al-Abda' was caught. The woman had been tied with ropes. The people were resting to their animals in front of their houses. She escaped one night from the bondage and came to the camels. As she drew near the camels, they fretted and became angry and so she left them alone until she came to al-Adba'. It did not fret and fume; it was docile. She mounted upon its back and rode away. Thus she escaped.
When they (the enemies of Islam) were warned of this, they went in search of it, but it (the shecamel) exhausted them. She (the woman) made vow to Allah that He saved her through it, she would offer that as a sacrifice.
As she reached Medina, the people saw her and they said: Here is al-Adba', the she-camel of Allah's Messenger*. She (the woman) said that she had taken a vow that if Allah would save her on its back, she would sacrifice it. They (the Prophet's companions) came to Allah's Messenger* and mentioned that to him. Thereupon he said: Hallowed be Allah, how ill she rewarded it by vowing to Allah that if He saved her on its back, she would sacrifice it! There is no fulfilment of the vow in an act of disobedience, nor in an act over which a person has no control. In the version of Ibn Hujr (the words are): "There is no vow in disobedience to Allah."

From Bukhari: Narrated by Anas: The Prophet had a she camel called Al Adba which could not be excelled in a race. (Humaid, a sub-narrator said, "Or could hardly be excelled.") Once a bedouin came riding a camel below six years of age which surpasses it (i.e. Al'Adba) in the race. The Muslims felt it so much that the Prophet noticed their distress. He then said, "It is Allah's Law that He brings down whatever rises high in the world."
 

Main Topic: Muharram

1433: The significance of Muharram and Ashura
The day of Ashura is approaching us on the tenth of the month of Muharram. This sacred month of Muharram is a blessed and important month for the Muslims. It is the first month of the Hijri calendar, and is one of the four sacred months concerning which Allah says in Surah al-Tawbah: “Verily, the number of months with Allah is twelve months (in a year), so it was ordained by Allah on the Day when He created the heavens and the earth; of them, four are sacred. That is the right religion, so wrong not yourselves therein…” [TMQ al-Tawbah: 36]
In this ayah, Allah says, “so wrong not yourselves therein…” means do not wrong yourselves in these sacred months, because sin in these months is worse than in other months. It was reported that Ibn ‘Abbas said that this phrase, “so wrong not yourselves therein…” referred to all the months, then these four were singled out and made sacred, so that sin in these months is more serious and good deeds bring a greater reward. It was narrated by al-Bukhari that Abu Bakrah reported that the Prophet* said: “The year is twelve months of which four are sacred, the three consecutive months of Dhu’l-Qa’dah, Dhu’ l-Hijjah and Muharram, and Rajab Mudar which comes between Jumaadil-akir and Sha’ baan.”
In these days of Muharram the Prophet* recommended for us to fast on the 9th and the 10th of this month. Al-Bukhari narrated from Ibn ‘Abbas who said: “The Prophet* came to Madinah and saw the Jews fasting on the day of Ashura’. He said, ‘What is this?’ They said, ‘This is a righteous day, it is the day when Allah saved the Children of Israel from their enemies, so Musa fasted on this day.’ He said, ‘We have more right to Musa than you,’ so he fasted on that day and commanded [the Muslims] to fast on that day.” [Bukhari]. In a report narrated by Imam Muslim, that the Jews said, “This is a great day, on which Allah saved Musa and his people, and drowned Pharaoh and his people.”Muslim also reported that, “Musa fasted on this day in thanksgiving to Allah, so we fast on this day.” Mu'awiyah ibn Abu Sufyan relates: I heard the Messenger of Allah* say, "It is the day of 'Ashoora. Allah has not made fasting obligatory for you. But I am fasting. He who likes to observe fast among you should do so, and he who likes not to observe it (does not have to) observe it." [Muslim] Abu Qatada relates that the Holy Prophet* said that, “the fast on the 10th of Muharram atones for the sins of the preceding year.” [Muslim] Abu Huraira reports that the Holy Prophet* said, “after Ramadan, the fasts of Muharram have the greatest excellence.” [Muslim] In addition to the keeping of the fast on the 10th of Muharram we should also aim to fast on the 9th as well as stipulated in the following ahadith: Ibn Abbas relates that when the Holy Prophet* said, "If I survive till next year, I will definitely observe fast on the 9th of Muharram (as well)." [Muslim]  Hakam ibn Al-Arat relates: I went to Ibn Abbas. I said to him: Tell me about fasting on 'Ashura. He said, "When you seen the new moon of Muharram count the (days) and (begin to) observe fast on the 9th." I said to him: "Is it how the Messenger of Allah (saw) observed the fast?" He said, "Yes." [Muslim]

These days also remind us of the story of Musa and his struggle against the Pharaoh.

Allah said in Sura al-Qasas: “These are Verses of the Book that makes (things) clear. We rehearse to you some of the story of Musa and Firawn (Pharaoh) in Truth for people who believe. Truly Firawn elated himself in the land and broke up its people into sections depressing a small group among them: their sons he slew but he kept alive their females: for he was indeed a maker of mischief. And We wished to be gracious to those who were being depressed in the land to make them leaders and make them heirs. To establish a firm place for them in the land and to show Firawn and Haman and their hosts at their hands the very things against which they were taking precautions.” [TMQ 28:1-6]
Indeed the story of Musa is a great story that Allah related to us in the Quran. Allah told us of how the Firawn oppressed the people, how Firawn broke the people into sections depressing a small group among them, how Firawn killed the new born sons of the people and how he ruled the people with his tyranny and oppression. And we all know how Allah raised Musa to liberate the people from this tyranny and oppression. Allah mentioned in the in Surah al-Qasas how he protected Musa from his campaign of killing the children. Allah tells us of how when Musa was born Allah inspired his mother to cast him into the river. Look how she obeyed this command of Allah with no resistance, imagine casting your child into the river, this is the meaning of having Tawakkal in Allah (swt). Firawn and his wife found Musa (as), upon seeing Musa Firawn’s wife felt joy and convinced Firawn not to slay him. Allah reunited Musa with his mother when he would not take the milk from others, so eventually the wife of Firawn employed Musa (as)’s mother as a maid to look after him. Allah explains this beautiful story: “And We ordained that he refused suck at first until (his sister came up and) said: "Shall I point out to you the people of a house that will nourish and bring him up for you and be sincerely attached to him?"...Thus did We restore him to his mother that her eye might be comforted that she might not grieve and that she might know that the promise of Allah is true: but most of them do not understand.” [TMQ al-Qasas: 12-13]
When Musa grew up he stood against Firawn and challenged his corruption and tyranny, he led the Children of Israel (Bani Israel) against the Firawn and made them disbelieve in him and his tyranny. Firawn believed he was a god and that he had the power of life and death in his hands. Allah said in Surah Yunus: “Firawn was an arrogant tyrant on the earth indeed he was one of the Musrifeen (transgressors)” [TMQ 10:83]
Unfortunately, today we have many modern day Firawn’s, many Musrifeen (transgressors) and tyrants. Who are the modern-day Pharaoh’s? And who are the assistants in the world as Firawn had his assistants like Haman?
Musa and all the other Prophet’s relied upon no-one other than Allah to fulfil their mission. Musa sought help and support from his Lord, Allah says in Surah Ta-Ha: "Musa said: 'O my Lord! Open for me my chest (grant me self-confidence, contentment, and boldness). And ease my task for me; And loosen the knot (the problem) from my tongue, (i.e. remove the impairment in my speech), that they understand my speech, And appoint for me a helper from my family, Haroon, my brother; Increase my strength with him, And let him share my task (of conveying Allah's message), That we may glorify You much, And remember You much, Verily! You are of us Ever a Well-Seer” [TMQ Ta-Ha: 25-35]

The Virtues of Fasting in the Month of Muharram
The month of Muharram, the first month of the Islamic calendar, holds many virtues. Fasting, charity and prayer hold additional values. Surely, the months provides a great opportunity to seek the inner strength that comes from the nearness to Allah for Muslims in general and dedicated dawa carriers in particular.
The Virtues of Fasting in the Month of Muharram
Muslim reported from Abu Hurayra , that the Prophet* said, "The best of fasts after the month of Ramadan are in the Month of Allah, which you call Muharram. And the best of prayer after the obligatory prayer is the night prayer." [Muslim] This refers to general voluntary fasts according to Imam Ibn Rajab: These are best in the month of Muharram, just as the best general voluntary prayer is night prayer. Fasting is a secret between the servant and his Lord. This is why Allah Mighty and Exalted says, [in the divine hadith (hadith qudsi)], "Every action of the son of Adam is his, except for fasting. It is Mine, and it is I who reward it." [Bukhari and Muslim] The Prophet* also said, "The fasting person has two joys: one when he breaks his fast, and the other when he meets his Lord." [Muslim] Similarly, it has been related that fasting is a means for good health. The Prophet* is reported to have said, "Fast, and you shall have good health." [Ahmad]
The Day of `Ashura': The Tenth of Muharram
It is mentioned in Bukhari and Muslim from Ibn Abbas that he was asked about fasting the Day of `Ashura' [10th of Muharram]. He said, "I did not see the Messenger of Allah (blessings and peace be upon him) fast a day while more avid to seek its virtue than this day," meaning the Day of `Ashura'." [Bukhari and Muslim]. The Day of `Ashura' has great virtue, and tremendous sanctity (hurma). The virtue of fasting it was known among the Prophets (peace be upon them all). Both Prophet Nuh and Prophet Musa (peace be upon them both) fasted it. The Prophet* used to fast this day even in Mecca, though he had not yet ordered others to do so, as mentioned in both Bukhari and Muslim. [Bukhari, Muslim] When he migrated to Medina, and found the People of the Book fasting this day and venerating it, he ordered the Muslims to fast it, and encouraged it so much that even the children would fast it.
It has been reported in both Bukhari and Muslim from Ibn Abbas , that, "When the Messenger of Allah* reached Medina, he found the Jews fasting the Day of `Ashura', so he asked them, ‘What is this day you are fasting?' They said, ‘This is a tremendous day. Allah saved Musa and his people on this day and drowned Pharaoh and his people. Musa fasted it out of thanks, so we fast it too.' The Messenger of Allah (blessings and peace be upon him) said, ‘And we are more deserving of Musa than you are.' So he fasted this day, and ordered that it be fasted." [Bukhari, Muslim]
At the end of his life, the Messenger of Allah (blessings and peace be upon him) made the determination not to fast this day alone, but with another day [either before or after it], in order to be different from the People of the Book. It has been reported in the Sahih of Imam Muslim, also from Ibn Abbas  that, "When the Messenger of Allah* fasted the Day of `Ashura' and ordered his companions to fast it, they said, ‘O Messenger of Allah! This is a day that the Jews and Christians venerate.' So the Messenger of Allah (blessings and peace be upon him) said, ‘When next year comes - if Allah wills - we will fast the Ninth [of Muharram with it].' But the next year did not come before the Messenger of Allah (blessings and peace be upon him) passed away." [Muslim, Abu Dawud] And it is reported in the Musnad of Imam Ahmad (Allah have mercy on him), from Ibn Abbas  that the Prophet* said, "Fast the Day of `Ashura' and be different from the Jews by fasting a day before it or a day after it." [Ahmad]
Giving in Charity on the Day of `Ashura'
It has been reported from Abd Allah ibn `Amr ibn al-`As , that "Whoever fasts `Ashura' it is as if he has fasted the entire year. And whoever gives charity this day it is like the charity of an entire year."
Some of the Virtues of the Day of `Ashura'
It is a day in which Allah forgave an entire people. Tirmidhi relates that the Prophet* said to a man, "If you want to fast a month after Ramadan, then fast Muharram, for it has a day in which Allah forgave an entire people, and He turns to others in repentance in." [Tirmidhi]
Night Prayer
As for voluntary night prayer (qiyam al-layl), it is superior to voluntary prayer during the day because it is closer to secrecy, and nearer to sincerity (ikhlas). Allah Most High said,"Lo! the vigil of the night is (a time) when impression is more keen and speech more certain." [Qur'an, 73:6] This is because the time of the night vigil (tahajjud) is the best of times for voluntary prayer, and the closest a servant gets to his Lord. It is a time when the doors of the skies are opened, supplications answered, and needs fulfilled. Allah Most High has praised those who wake up at night in His remembrance, supplication, seeking forgiveness, and intimate entreating (munajat), saying, "Who forsake their beds to cry unto their Lord in fear and hope, and spend of that We have bestowed on them. No soul knows what is kept hid for them of joy, as a reward for what they used to do." [Qur'an, 32:16-17]  And, "Or he who pays adoration in the watches of the night, prostrate and standing, bewaring of the Hereafter and hoping for the mercy of his Lord? Say: Are those who know equal with those who know not? But only those of understanding will pay heed." [Qur'an, 39:9]  And He swt said to His Prophet*, "And some part of the night awake for it, as voluntary worship for you. It may be that thy Lord will raise thee to a praised estate." [Qur'an, 17:79]
It has been said that those who worship at night will enter Paradise without reckoning, and that standing in night prayer shortens the length of one's Standing on the Day of Judgment. This is why the Prophet* said, "Stick to night prayer, for it was the way of the righteous before you. Night prayer is a means of closeness to Allah Most High, of expiating for bad deeds, avoiding sins, and keeping away illness from one's body." [Tirmidhi (3543], Bayhaqi, and others; it is a sound (hasan) hadith] This is why Abu Sulayman al-Darani would say, "The people of the night find more joy than the people of distraction (lahw) in their distractions. Were it not for the night, I would not like to remain living." 

Feedback:

Hajj - The duties this entails

News Topic: Muslims and Darwinism in University

Muslim medical students boycotting lectures on evolution... because it 'clashes with the Koran' 
By Daily Mail Reporter
27th November 2011
Conflict: An increasing number of Muslim biology students are boycotting lectures on the theories of Charles Darwin
Muslim students, including trainee doctors on one of Britain's leading medical courses, are walking out of lectures on evolution claiming it conflicts with creationist ideas established in the Koran.
Professors at University College London have expressed concern over the increasing number of biology students boycotting lectures on Darwinist theory, which form an important part of the syllabus, citing their religion.
Similar to the beliefs expressed by fundamentalist Christians, Muslim opponents to Darwinism maintain that Allah created the world, mankind and all known species in a single act.
Steve Jones emeritus professor of human genetics at university college London has questioned why such students would want to study biology at all when it obviously conflicts with their beliefs.
He told the Sunday Times: 'I had one or two slightly frisky discussions years ago with kids who belonged to fundamentalist Christian churches, now it is Islamic overwhelmingly.
'They don't come [to lectures] or they complain about it or they send notes or emails saying they shouldn't have to learn this stuff.
'What they object to - and I don't really understand it, I am not religious - they object to the idea that there is a random process out there which is not directed by God.'
Earlier this year Usama Hasan, iman of the Masjid al-Tawhid mosque in Leyton, received death threats for suggesting that Darwinism and Islam might be compatible.
Sources within the group Muslims4UK partly blame the growing popularity of creationist beliefs within Islam on Turkish author Harun Yahya who, influenced by the success of Christian creationists in America, has written several books denouncing Darwinist theory.
Yahya associates Dawinism with Nazism and his books are and videos are available at many Islamic bookshops in the UK and regularly feature on Islamic television channels.
One such lecture was given at UCL in 2008 and this year's talks have been given in London, Manchester, Leeds, Dundee and Glasgow.
Evolutionary Biologist and former Oxford Professor Richard Dawkins has expressed his concern at the number of students, consisting almost entirely of Muslims, who do not attend or walk out of lectures.

Homework from 27 November 2011:
Quiz: Prepare for the Quiz on the topics outlined:

Last Quiz was on 9th September 2011 ~ So revise everything since then, including:

Seerah
Banu Quraizah
Abu Lubabah
The Prophet offers to marry Rehana, a Jewish captive
Lessons from Ghazwah al-Ahzab (Battle of Khandaq – Ditch or Confederates/Coalition)
Banu Quraizah
Saad bin Muadh passes away
Some virtues of Saad ibn Muadh
Banu Mustaliq and Abdullah ibn Ubai (Leader of the Hypocrites)
Tribalism (nationalism) leading to the argument and in-fighting
Tayammum (ablution without using water)
Prophet* marries Juwairiyah
The incident of the Ifk (Slander) against Aisha.
Selected Verses Surah an-Nur (24: 11-25)
Lessons from The Ifk (lie) against Aisha
The Death of Abu Rafi’
Bani Bakr Expedition
Other Expeditions and Delegations (including: Bani Asad; Bani Tha‘labah in Dhil Qassa; Abu ‘Ubaidah bin Al-Jarrah; Bani Saleem; Zaid bin Haritha in Al-‘Ais; Bani Tha‘labah; Wadi Al-Qura)
Zainab’s (the Prophet’s daughter)
The Prophet* Marries Zainab with Zaid
The Prophet* Marries Zainab
Clarification of Adoption
Uraynah Robbers
Story of Salamah ibn Akwa
Prophet Marries Umm Habibah
The Prophet's Camel al-Adba

Hadith: Nawawi’s 40 Hadith (nos 31 - 34)
Hadith no 31 (Loved Actions): On the authority of Abu al-Abbas Sahl bin Sa'd al-Sa'idi who said: A man came to the Prophet*, and said: "O Messenger of Allah, direct me to an act which if I do it, [will cause] Allah to love me and people to love me." He*, answered: "Be indifferent to the world and Allah will love you; be indifferent to what people possess and they will love you." [Ibn Majah]
Hadith 32 (No Harming nor Reciprocating Harm): It was related on the authority of Abu Sa'id Sa'd bin Malik bin Sinan al-Khudri, that the Messenger of Allah*, said:  "There should be neither harming [darar] nor reciprocating harm [diraar]" [Ibn Majah, Al-Daraqutni and others]
Hadith 33: (Onus of Proof is on the Claimant): Ibn 'Abbas said that the Messenger of Allah*, said: "Were people to be given according to their claims, some would claim the wealth and blood of others. But the burden of proof is upon the claimant and the taking of an oath is upon the one who denies (the allegation)." [al-Bayhaqi, al-Bukhari and Muslim]
Hadith 34 (Changing an Evil): On the authority of Abu Sa'id al-Khudri who said: I heard the Messenger of Allah*, say: "When any one of you sees anything that is disapproved (of by Allah), let him change it with his hand. If he is not able to do so, then let him change it with his tongue. And if he is not able to do so, then let him change it with his heart, though that is the weakest (kind of) faith." [Muslim]

Main Topics (or other discussions)
Al Qadha Wal-Qadr (Divine fate & Destiny)
The Greatness of first 10 days Dhul-Hijjah
Highlights from the Life of Ibrahim [Abraham]
Selected Qualities of Ibrahim
Eid-ul Adha
Prophets on the different levels of Heaven
Tips on how to maintain prayers in school
Muharram and Ashura
Musa and Pahroah

News Topics
Falling satellites
Pakistan Floods
Palestine's Statehood bid and the US/UN
Assassination of Imam Anwar al-Awlaki
Vandalism of Graves in Israel/Palestine
Two Muslim children who are young and finished A-Levels
What is ‘intelligence’ and who are clever.
The difference between Proof and Evidence.
The Death of Gaddafi
Death in King's Heath of a young girl on a bike
Muslims in UK and loyalty
Darwinism, Evolution and Muslims

Feedback
Exams (lessons from Quiz / Questionnaires)
Scary Words (or Concepts)
Taqdeer (al-Qadha wal-Qadr)
Different colours
Prayer
Mosque
Islamic Calendar
Some Etiquettes of Visiting the Graves
Allah: 10 things about Allah that we need to know
Jannah-Jahannum:  Paradise and Hellfire
The Last Day
Signs of ad-Dajjal
The Day of Judgement
Unity of the Muslims - what this means
The Life of the Prophet
The M5 crash
Juj and Majooj
Equality for Muslims
Hajj

20 November 2011

Salamah bin Al-Akwa and Changing Evil by the Hand

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 Story of Salamah bin Al-Akwa (Dhu Qarad Invasion)

It has been narrated on the authority of Salamah bin Al-Akwa‘, the hero of this battle, that the Messenger of Allah* sent his hireling Rabah, with his camels to a nearby pasture. I, taking Talhah’s horse, went there for the same purpose. When the day dawned, ‘Abdur Rahman Al-Fazari made a raid, drove away all the camels, and killed the man who looked after them. I told Rabah to ride the horse, take it to Talhah and inform the Messenger of Allah* that the polytheists had made away with his camels. Then I stood upon a hillock and turning my face to Medina, shouted thrice: "Come to our help!" After that I set out in pursuit of the raiders, shooting at them with arrows and chanting (self-eulogatory) verse: "I am the son of Al-Akwa‘, Today is the day of defeat for the mean."

By Allah, I continued shooting at them and hamstringing their animals. Whenever a horseman turned upon me, I would come to a tree (hid myself) sitting at its base, shoot at him and hamstring his horse. At last they entered a narrow mountain gorge.

I ascended that mountain and held them at bay throwing stones at them. I continued to chase them in this way until I got all the camels released with no one left with them. They fled in all directions and I following and shooting at them continually until they dropped more than thirty mantles and thirty lances, lightening their burden. On everything they dropped, I put a mark with a stone so that the Messenger of Allah* and his Companions might recognize them (that it was booty left by the enemy). They went on until they came to a narrow valley. They sat down to eat something, and I sat on the top of a tapering rock. Four of them ascended the mountain coming towards me after Uyanah told them to give chase to me. When they were near enough to hear me, I shouted: "Do you recognize me?" They said: "No. Who are you?" I said: "I am Salamah son of Al- Akwa‘. I can kill anyone of you I like but none of you can kill me."

So they returned. I did not move from my place until I saw the horsemen of the Messenger of Allah*, who came riding through the trees. The foremost among them was Akhram, behind him was Abu Qatadah Al-Ansari followed by Al-Miqdad bin Al-Aswad. Akhram and ‘Abdur Rahman Al-Fazari met in combat. Akhram hamstrung ‘Abdur Rahman’s horse but the latter managed to strike him with his lance and kill him. ‘Abdur Rahman turned around riding Akhram’s horse. Abu Qatadah, seeing this, got engaged in fierce combat with ‘Abdur Rahman, smote him with his lance and it was fatal. The polytheists consequently fled away and I was in their pursuit until before sunset they reached a valley with a spring of water called Dhu Qarad. They rested there to have a drink. I however, running in hot pursuit, turned them out of the valley before they could drink a drop of water. Later on, the Prophet*, along with his Companions, overtook me. I addressed him saying: Messenger of Allah, let me select from our people one hundred men and I will follow the marauders and finish them. In reply, the Prophet* said: "Ibn Al-Akwa‘, you have taken enough and so now you have to show magnanimity; now they have reached the habitation of Ghatfan where they are being feted." He added saying: "Our best horseman today is Abu Qatadah, and our best footman today is Salamah."

He allotted me two shares of the booty - the share meant for the horseman and the other meant for the footman, and combined both of them for me. Intending to return to Medina, he made me mount behind him on his she-camel called Al-Adba.

Also it is stated that as they reached the outskirts of Medina, a man from the Ansar was boasting (in a joking fashion) that he was the fastest runner and no-one could beat him. So Salamah asked the Prophet*'s permission and ran with him - giving him a headstart. As they were about to enter Medina Salamah slapped the other man between the shoulder blades and said that he was the fastest. Indeed you are was the reply.

Hadith: Nawawi’s 40 Hadith

Hadith 34: Hadith on Changing the Evil

On the authority of Abu Sa'id al-Khudri who said: I heard the Messenger of Allah*, say: "When any one of you sees anything that is disapproved (of by Allah), let him change it with his hand. If he is not able to do so, then let him change it with his tongue. And if he is not able to do so, then let him change it with his heart, though that is the weakest (kind of) faith." [Muslim]

Essence of Dawa

The essence of the Islamic da'wah is enjoining the good and forbidding the evil, since whenever a person conveys the Message, he is enjoining good and forbidding evil. Therefore, it is a mistake to consider these two as separate matters, since they are actually performed concurrently and are synonymous. The main objective in fulfilling this obligation is to attain and maximize benefits, and to eliminate or minimize harm.

Munkar (evil) is everything denounced and prohibited by Shar'a, like neglecting an obligation or committing haram. Forbidding munkar is a divine law (Hukm Shar'ai) prescribed by Allah the Supreme upon all Muslims, whether they are individuals, groups, parties, nation and State.

Allah the Supreme made it obligatory upon Muslims to establish from themselves parties and groups in order to enjoin the right conduct and forbid indecency. Allah said, "Let spring from you a nation who invite to goodness, and enjoin right conduct and forbid indecency. Such are they who are successful".

Allah has honoured this nation by making her the best nation that was raised up for mankind as she enjoins the right conduct and forbids indecency, and believes in Allah. He said, "You are the best nation that hath been raised up for mankind. You enjoin right conduct and forbid indecency, and you believe in Allah".

Allah has differentiated between the believers and the hypocrites on the basis of enjoining the good conduct and forbidding indecency. He said, "The hypocrites, both men and women, proceed one from another. They enjoin the wrong and they forbid the right (conduct)". And He said, "And the believers, men and women, are protecting friends one of another; they enjoin the right conduct and forbid the wrong".

Allah has threatened Muslims by punishment if they remained silent about the wrong, and they did not act to change it and remove it. It was narrated about Huthaifa bin Al-Yaman about the Prophet* he said,"(I vow) by the One in Whose hands my soul rests, you have to enjoin right and forbid the wrong, other wise Allah will be about to send upon you a punishment from Him, then you would pray to Him and ask Him but He would not answer you". It was also narrated about Haitham, he said, "I heard the Prophet* said, 'Any people amongst whom sins are committed, and they could change them but they did not (change), Allah will be about to bring a general (prevalent?) punishment upon them'".

According to what Ahmed narrated, the Prophet* said, "Allah will not punish the common people because of the action of particular people, unless (until) they see the wrong among themselves and they are able to change it but they do not. Once they have done that He would punish the particular people and the common people”. So any muslim who witnesses a wrong thing - any wrong thing - in front of him, he has a duty to work for forbidding it and changing it by one of the three ways mentioned in the tradition (hadith) by Abu Said Al-Khudri according to his capability, otherwise he would be sinful.

Enjoining the good and forbidding the wrong

Enjoining the good and forbidding the wrong was practised at the time of the Prophet (saw), at the time of the companions (sahaba), at the times of the Followers (At-tabieen) and the Followers (Tab'ee at Tab'een); and this law will remain until the Day of Judgement. The wrong (Munkar) may occur by individuals, or groups or by the State. The one who forbids the wrong and changes it is the state, the individuals and the parties.

Commanding the good and forbidding the evil is a Fard Kifaayah [Collective Duty], so if a group of people establish it such that they suffice then the obligation falls from the rest of the people. But if all of the people leave it, then all of them, who are able to do it without difficulty, are sinful. Further, sometimes it may be restricted to certain individuals, such as if it concerns an affair that none knows of other than he, or none other than he has the ability to stop that affair, such as the one who sees his wife or son or slave perform an evil. The Prophet (saw) says, "Imam is a shepherd (caretaker) and he is responsible about his citizens". Allah delegated him to force people whether individuals or groups, to perform all the obligations (duties prescribed upon them by Allah. If the matter requires using the force to compel them to perform these duties, he is obliged to use it. Allah, also, made it obligatory upon him to prevent people from committing the prohibited things. And if the matter requires using the force to prevent them from committing the prohibited things, it is obligatory upon him to use it. So the state is the origin for changing the wrong and removing it by hand, i.e. by force, because it is responsible by Shar'a about application of Islam and compelling them to obey its rules. In regard with changing the wrong by individuals, the individual who sees a wrong thing in front of him, such as to see a person who drinks alcohol, or steals or he is about to kill somebody or to commit adultery with a woman or any other wrong thing, the it is obligatory upon him to forbid this wrong, and to work for changing it and removing it; and he would be sinful if he failed to do that. If he was able even if most likely - to remove this wrong by his hand then he is obliged to start changing it and removing it. Thus he prevents the person from drinking alcohol, or from stealing, or from killing or from adultery. He has to prevent that and remove it by hand, because he is able to change it by hand, in fulfilment to the saying of the Prophet (saw), "Whoever of you sees a wrong thing, let him change it by hand (i.e. by force)".

Allah has said : "The Messenger's duty is only to convey (the message) in a clear way" [Surah an-Noor, 54]. The scholars have said: "It is not a condition for the commander of good or the forbidder of evil to himself be perfect in his condition, and fully complying with that which he commands and fully leaving that which he forbids. Rather upon him is to command, even if he himself is not upon that completely. This is because he has two duties upon him: firstly, to order his own soul upon good and forbid it from evil, and secondly to command and forbid other people. So if he fulfils one of them then the other still remains obligatory upon him."

Using the hand, i.e. the physical power to change the wrong depends on the actual capability

Using the hand, i.e. the physical power to change the wrong depends on the actual capability - even if it is most likely - to change this wrong and to remove it by hand. If there was no ability to remove it, then the hand has not to be used, because using it as such would not achieve the aim it is used for, which is changing the wrong and removing it. So the place of using the hand, as mentioned in the hadith (tradition) depends on the ability to change the wrong actually. The evidence of this is that the hadith (tradition) make a transfer to forbidding the wrong by tongue (words) in case of the inability, i.e. in case of the inability to forbid the wrong and remove it by hand; where it said, "If he could not then let him forbid it by his tongue". Forbidding the wrong by tongue is not considered a changing of the wrong, it is rather a charging against the one who commits the wrong, i.e. denouncing his committing of the wrong. If he could not denounce by his tongue, then he has to hate that wrong by his heart and not to accept it.

And his* statement "let him change it with his hand; and if he is not able to do so, then [let him change it] with his tongue; and if he is not able to do so, then with his heart" means that he must hate it with his heart, and this does not stop the evil occurring nor change it to something good, but this is all that he is capable of doing.

And his* statement "and that is the weakest of faith" means, and Allah knows best, that this is the smallest possible fruit or result of his faith. And it is not upon the one who commands the good and forbids the evil to investigate and search and spy upon others, or to invade others privacy or to suspect others in order to find their wrongs. Rather, if he comes upon an evil then he changes it. And as for his (SAW) statement "and that is the weakest of faith" then it has already been mentioned that this means the smallest fruit of one’s faith.

Mandatory on Muslims

Sometimes when Muslims engage themselves in debate with journalists and media outlets, the conversation ends with the Muslims being told that the only reason they are able to speak is because of the ‘freedom of speech’ they are entitled to in democracies and that this is the reason they can be critical and disagree with others in the west. This argument is based upon a premise which assumes that the reason Muslims speak out against the injustices which they see around the world is because they have the ‘freedom’ to do so and for this reason Muslims should be grateful. This could not be further from the truth! The fact of the matter is that even before the birth of the concept of ‘free speech’ in Europe and America, Allah had revealed to the Muslims the concept of enjoining the good and forbidding the evil, as explained above. This is more precious and worthwhile than ‘free speech’, not only because it is from Allah, but also because the ‘freedom of speech’ in itself is merely a choice that an individual can uphold or ignore and we see this everyday in the streets of western cities.

The concept of enjoining the good and forbidding evil however is mandatory on Muslims. Hence it creates a proactive mentality where the Muslims will involve themselves in stopping the injustices and if necessary in many cases put their own lives at risk for others. Anybody who has been to the Muslim world would know that when any crime occurs, people from the street involve themselves to resolve these issues and if necessary stop the injustice, even if both the perpetrator and victim are complete strangers. For example, we recently saw the Ummah hold the rulers accountable in Egypt, Jordan, Algeria and Tunisia for their continuous transgression against the Ummah. Also, during the Gaza Massacre of 2009, the Ummah in Egypt and elsewhere held the rulers accountable for allowing Israel to massacre our brothers and sisters in Palestine. And there have been many individuals and members of groups who have held their rulers accountable and faced harsh consequences, such as imprisonment, torture, and even death. These actions carry a high reward based on the following hadith: “The master of the martyrs is Hamza ibn Abdul Mattalib, and a man who stands (in front of) an oppressive ruler and enjoins the good and forbids the evil and so is killed for it.” [Hakim]

Qualities possessed by a Caller who enjoins the good and forbids the evil

1. Ikhlas (Sincerity) - since enjoining the good and forbidding the evil becomes an action pleasing to Allah and accepted by Him only if it is done with sincerity for Him.
2. 'Ilm (Knowledge) - as Allah commands:  Say: This is my path, I do call to Allah upon clear knowledge. [Surah Yusuf (12): Ayah 108] This is an important condition since the Caller must know what matters are good, so he enjoins it, and what matters are evil, so he forbids it. In Ibn Taymiyyah's al-Amar it is stated that it is necessary to possess the knowledge of good and evil and of the difference between them, and it is necessary to know the situation of the person being commanded or forbidden.
3. Hikmah (Wisdom) - which means saying or doing the right thing in the right way at the right time to the right person, as prescribed by Allah in His statement: Call to the way of your Lord with wisdom and beautiful admonition.  [Surah an-Nahl (16): Ayah 125] Ibn Taymiyyah wrote: Enjoin the good in a good way and do not forbid the evil in an evil way.
4. Hilm (Forbearance) and Rifq (Gentleness) - especially in the face of opposition from the people. As Allah said to His Messenger*: And by the Mercy of Allah you were able to deal gently with them. If you had been severe and harsh-hearted, they would have broken away from you.   [Surah al-Imran (3): Ayah 159]. The Prophet*, also said: Indeed gentleness does not enter into anything except it beautifies it, nor is it removed from anything except that it makes it ugly [Muslim].
5. Sabr (Patience) - since the people whom the Caller opposes in enjoining good and forbidding evil, may be stubborn to his call and may even try to harm him. Ibn Taymiyyah says in al-Istiqaamah, concerning the call to the good and away from the evil: Knowledge must precede it, gentleness must accompany it and patience must follow it. Scholars say, in an explanation of Surah al-'Asr that Allah makes an oath that mankind will be in a state of deficiency, except with four conditions, which are: (a) iman, (b) good actions, (c) encouraging each other to the truth which means enjoining the good and forbidding the evil, and (d) encouraging each other to patience, which is required after enjoining good and forbidding evil. Furthermore each person will have a level of deficiency in accordance with the level of lack of any of these four.
6. Tawaadu' (Humility) - since the people will not heed if the Caller is arrogant or he seeks to put himself above others.
7. Qudwah (Good example) - for the Caller himself becomes a model to the people to whom he calls, doing those things which he enjoins and leaving those things which he forbids. Allah says:  O you who believe! Why do you say that which you do not do. It is a most hateful thing to Allah that you say that which you do not do.   [Surah as-Saff (61): Ayah 2-3]
8. Husnul-Istimaa' (Good listening) - which is that the Caller is attentive to the needs and feelings and also the complaints of the people whom he calls.
9. Shajaa'ah (Courage) - which does not refer to strength of the body; rather it is the strength of the heart, together with knowledge - this differentiates between true courage and mere recklessness.
10. Karam (Generosity).

Some Principles of Inkaarul-Munkar (Forbidding what is evil)

1. Do not look for people's faults.

2. Establish that the evil is indeed taking place.

3. Choose a suitable time to forbid the evil.

• The Caller (Dai'i) should not delay until the evil has finished.
• The Caller should exploit situations in which the people are more likely to respond to his call, for example when Prophet Yusuf  spoke to his companions in the prison about tawhid when they had been troubled by their dreams. Ibn Masoud said concerning this: Verily the heart has moments of yearning and responsiveness and moments of indifference and turning away, so snatch it at the time of yearning and response and leave it at the time of indifference and turning away.

4. Speak in private, as Imam ash-Shafie wrote: Come to me with your advice when I am alone and do not advise me in the crowd because advice amongst the people is a scolding and I do not like to hear it aloud. Then if you disobey me and do not heed my words do not feel sad when you are not followed. He also said: "He who admonishes his brother in secret has sincerely advised him and has adorned him, while he who admonishes his brother openly [in front of everyone] has humiliated him and disfigured him."

5. Do not instigate or provoke the people, but use a good argument, as Allah says: Call to the way of your Lord with wisdom and beautiful admonition, and argue with them with ways that are best.    [Surah an-Nahl (16): Ayah 125]

6. Show forgiveness and kindness towards the people, and not to be affected by worry or anger in case the people show a negative response to the advice.

7. If a difference of opinion arose as a result of ijtihaad, then the Caller who holds one opinion should not forbid the other opinion.

Feedback

Equality - how Muslims are equal and how we should treat each other, as well as non-Muslims

Tips on how to pray during school hours

We discussed how children could make sure they don't miss their prayers in school, especially in the winter months when the prayers are close together.

Tips include:

• Have wudu when leaving for school in the morning
• Practice masahah (wiping the tops of the socks)
• Not drinking too much
• Praying seated down
• If you are not sure about the direction just guess
• Asking for a Prayer Room
• Look for other places to pray
• Make sure you always pray with someone else (you can remind each other)
• Some people combine prayers (Dhuhr ans Asr)
• Praying with your fingers
• Just praying the Fard 

News: Muslims in UK and loyalty

Muslims proud to be British? 

Muslims proud to be British? There's something to learn from the surprise

Bemusement at the findings of Muslim pride in Britain stems from stereotyping about religious groups 

Mark Greer 

guardian.co.uk,

Wednesday 23 November 2011

Crowds in London with Union flags welcome the Queen on her jubilee tour in 2007. Illustration: Tim Graham/Getty Images
The finding in Demos's report A Place for Pride that 83% of Muslims said they were proud to be a British citizen, compared with the national average of 79%, has been met with surprise in some parts of the press. Clearly many British citizens have both a strong religious identity and a strong national identity. Yet it also seems clear that many people see these identities as mutually exclusive. Why is this the case?
That 83% of Muslims are proud to be British does in fact make sense. Many British Muslims come from families that have sought the opportunity and refuge offered in this country. The Demos report suggests that "People who are religious are more likely to be patriotic than are those who self-define as atheists or nonbelievers"; 88% of Anglicans and Jews agreed that they were "proud to be a British citizen". Many British Jews have a family history of refugee status and it follows that this leads to a sense of pride in their British identity. People with a strong religious identity are also often part of a strong community, and benefit from the co-operation and collective goodwill that can come with this. Patriotism, the report suggests, isn't only concerned with Queen and flag, but also with community values.
There is a lot of misinformation about the British Muslim community. In 2009 the Gallup Coexist Index found that only 36% of the British public thought that British Muslims were "loyal to this country" as opposed to 82% of the British Muslim community. The surprise at the findings of Muslim pride in Britain is rooted in a prejudice that leads people to believe that it is paradoxical for someone to hold both their religious and national identities as important. Lazy caricatures of Islam as contradicting many of the rights and values that are seen as quintessentially British – particularly freedom and democracy – only exacerbate this problem.
So, how do we tackle the prejudice that leads to this view? We must start by challenging perceptions of faith groups that rely on broad stereotypes, and instead provide people with opportunities for meaningful engagement, where they can meet and learn about each other as individuals. The report quotes a student who participated in Three Faiths Forum's Undergraduate ParliaMentors programme, which gives young people the opportunity to work with students of different faiths and non-religious beliefs on social action projects, and to be mentored by MPs and peers.
The "people I worked with, neither of them had even met a Jewish person before. I found it quite daunting but it was good and it helped me in a way to understand who I am as well as to know more about Islam and Christianity. In the end, the things we sometimes fell out about were what we were doing on the project – not God."
Finding out that the difficulties that come with working with others are often simply the usual interpersonal challenges is an important part of seeing others as individuals, not just a Muslim, Jew, atheist etc.
What we need are more opportunities for this humanising process. If we can find these while people work together on a social cause then this is all to the good. One of the clear implications of the Demos research is that public pride is linked closely with "social engagement, interpersonal trust and volunteerism". If we embrace opportunities to work with people of all faiths and beliefs then we can start to overcome the prejudice that leads to surprise that other people are also proud of Britain. We will, in turn, also give ourselves more reasons for civic pride.

Quiz in 2 weeks...(I/A)

Last Quiz was on 9th September 2011 ~ So revise everything since then, including:

Seerah
Banu Quraizah
Abu Lubabah
The Prophet offers to marry Rehana, a Jewish captive
Lessons from Ghazwah al-Ahzab (Battle of Khandaq – Ditch or Confederates/Coalition)
Banu Quraizah
Saad bin Muadh passes away
Some virtues of Saad ibn Muadh
Banu Mustaliq and Abdullah ibn Ubai (Leader of the Hypocrites)
Tribalism (nationalism) leading to the argument and in-fighting
Tayammum (ablution without using water)
Prophet* marries Juwairiyah
The incident of the Ifk (Slander) against Aisha.
Selected Verses Surah an-Nur (24: 11-25)
Lessons from The Ifk (lie) against Aisha
The Death of Abu Rafi’
Bani Bakr Expedition
Other Expeditions and Delegations (including: Bani Asad; Bani Tha‘labah in Dhil Qassa; Abu ‘Ubaidah bin Al-Jarrah; Bani Saleem; Zaid bin Haritha in Al-‘Ais; Bani Tha‘labah; Wadi Al-Qura)
Zainab’s (the Prophet’s daughter)
The Prophet* Marries Zainab with Zaid
The Prophet* Marries Zainab
Clarification of Adoption
Uraynah Robbers
Story of Salamah ibn Akwa

Hadith: Nawawi’s 40 Hadith (nos 31 - 34)
Hadith no 31 (Loved Actions): On the authority of Abu al-Abbas Sahl bin Sa'd al-Sa'idi who said: A man came to the Prophet*, and said: "O Messenger of Allah, direct me to an act which if I do it, [will cause] Allah to love me and people to love me." He*, answered: "Be indifferent to the world and Allah will love you; be indifferent to what people possess and they will love you." [Ibn Majah]
Hadith 32 (No Harming nor Reciprocating Harm): It was related on the authority of Abu Sa'id Sa'd bin Malik bin Sinan al-Khudri, that the Messenger of Allah*, said:  "There should be neither harming [darar] nor reciprocating harm [diraar]" [Ibn Majah, Al-Daraqutni and others]
Hadith 33: (Onus of Proof is on the Claimant): Ibn 'Abbas said that the Messenger of Allah*, said: "Were people to be given according to their claims, some would claim the wealth and blood of others. But the burden of proof is upon the claimant and the taking of an oath is upon the one who denies (the allegation)." [al-Bayhaqi, al-Bukhari and Muslim]
Hadith 34 (Changing an Evil): On the authority of Abu Sa'id al-Khudri who said: I heard the Messenger of Allah*, say: "When any one of you sees anything that is disapproved (of by Allah), let him change it with his hand. If he is not able to do so, then let him change it with his tongue. And if he is not able to do so, then let him change it with his heart, though that is the weakest (kind of) faith." [Muslim]

Main Topics (or other discussions)
Al Qadha Wal-Qadr (Divine fate & Destiny)
The Greatness of first 10 days Dhul-Hijjah
Highlights from the Life of Ibrahim [Abraham]
Selected Qualities of Ibrahim
Eid-ul Adha
Prophets on the different levels of Heaven
Tips on how to maintain prayers in school

News Topics
Falling satellites
Pakistan Floods
Palestine's Statehood bid and the US/UN
Assassination of Imam Anwar al-Awlaki
Vandalism of Graves in Israel/Palestine
Two Muslim children who are young and finished A-Levels
What is ‘intelligence’ and who are clever.
The difference between Proof and Evidence.
The Death of Gaddafi
Death in King's Heath of a young girl on a bike
Muslims in UK and loyalty

Feedback
Exams (lessons from Quiz / Questionnaires)
Scary Words (or Concepts)
Taqdeer (al-Qadha wal-Qadr)
Different colours
Prayer
Mosque
Islamic Calendar
Some Etiquettes of Visiting the Graves
Allah: 10 things about Allah that we need to know
Jannah-Jahannum:  Paradise and Hellfire
The Last Day
Signs of ad-Dajjal
The Day of Judgement
Unity of the Muslims - what this means
The Life of the Prophet
The M5 crash
Juj & Majooj
Equality for Muslims