30 January 2011

30 January 2011

Seerah of Muhammed*

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

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

Kaab Bin Al-Ashraf

Kaab bin Al-Ashraf was one of the most resentful Jews in Medina at Islam and the Muslims, and the keenest on inflicting harm on the Messenger of Allah* and the most zealous advocate of waging war against him and the Muslims. He belonged to Tai’ tribe but his mother to Banu Nadir. He was a wealthy man known for his handsomeness, and a poet living in luxury in his fort south east of Medina at the rear of Banu Nadir’s habitations, not far from the outskirts of Medina. Among the Arabs he was a gifted poet was like a multitude of men, for his verses were repeated from mouth to mouth. On hearing the news of Badr, he got terribly exasperated and swore that he would prefer death to life if the news was true. When this was confirmed he wrote poems satirising Muhammad*, eulogizing Quraish and enticing them against the Prophet*. He then rode to Mecca where he started to trigger the fire of war, and kindle rancour against the Muslims in Medina. When Abu Sufyan asked him which religion he was more inclined to, the religion of the Meccans or that of Muhammad* and his companions, he replied that the pagans were better guided. With respect to this situation, Allah revealed His Words: “Have you not seen those who were given a portion of the Scripture? They believe in Jibt and Taghut, and say to the disbelievers that they are better guided as regards the way than the believers (Muslims).” [4:51]

Poetry was the main media of the day (no TV, radio or newspapers!). He then returned to Medina to start a fresh campaign of slanderous propaganda that took the form of obscene songs and verses with a view to defaming the Muslim women – often by name. At this stage, the situation became unbearable and could no longer be put up with. The Prophet prayed: "O Lord, deliver me from the son of al-Ashraf howsoever Thou wilt, for the evil he declares and the poems he declaims." The Prophet* gathered his men and said to those who were present: "Who is for me against the son of al-Ashraf, for he hath done me great injury?" “Who will kill Kaab bin Al-Ashraf? He had maligned Allah, and His Messenger.” The first to volunteer was a man of Aws, Muhammad ibn Maslamah, of the clan of Saad ibn Mu'adh, The Prophet told him to consult Saad, and four more volunteers were found (Abbad bin Bishr, Al-Harith bin Aws, Abu ‘Abs bin Hibr and Salkan bin Salamah, Kaab’s foster brother, volunteered to do the job). But they realised that nothing could be achieved without deception and lies, and they knew that lying was abhorrent to the Prophet; so they went to him and told him what was in their minds. He said that they were free to say whatever would serve their purpose, for deception was legitimate in warfare, being a part of its strategy, and Kaab had declared war on them. Muhammad bin Maslamah said: “O Messenger of Allah, do you wish that I should kill him?” He said: “Yes.” He said: “Permit me to talk (to him in the way I deem fit).” He said: “Talk (as you like).”

So, Muhammad bin Maslamah came to Kaab and talked to him, saying: “This man (i.e. the Prophet*) has made up his mind to collect charity (from us) and this has put us to a great hardship.” When he heard this, Kaab said: “By Allah you will be put to more trouble by him.” Muhammad bin Maslamah answered: “No doubt, now we have become his followers and we do not like to forsake him until we see what turn his affairs will take. I want that you should give me a loan.” He said: “What will you mortgage (give in security)?” Muhammad answered: “What do you want?” Kaab demanded women and children as articles of security against the debt. Muhammad said: “Should we pledge our women whereas you are the most handsome of the Arabs; and the son of one of us may be abused by saying that he was pledged for two wasq (measurement unit of weight) of dates but we can pledge you (our) weapons.” Kaab agreed.

Salkan bin Salamah, Abu Na’ilah, at another time, went to see Kaab for the same purpose and there were more or less the same subjects, only that Abu Na’ilah would bring him some companions. The plan was successful and provided for the presence of both men and weapons.

On Rabi‘ Al-Awwal 14th, at night, the year 3 A.H. the people said good bye to the Prophet* and set out in the Name of Allah to implement the carefully drawn plan. The Prophet* stayed back praying for them and supplicating Allah to render them success. The men went and called upon him at night. He came down although his wife warned him not to meet them alleging that: “I hear a voice which sounds like the voice of murder.” He said: “It is only Muhammad bin Maslamah and my foster brother Abu Na’ilah. When a gentleman is called at night even if he be pierced with a spear, he should respond to the call.” Abu Na’ilah said to his companions: “As he comes down, I will extend my hand towards his head to smell and when I hold him fast, you should do your job.” So when he came down, they talked together for about an hour. They then invited him to go out and spend a nice time in the moonlight. On the way out, Abu Na’ilah remarked: “I smell the nicest perfume from you.” Kaab said: “Yes, I have with me a mistress who is the most scented of the women of Arabia.” Abu Na’ilah again said: “Allow me to smell (the scent on your head)”. He said: “Yes, you may smell.” So he caught it and smelt. Then he said: “Allow me to do so (once again).” He then held his head fast and said to his companions: “Do your job.” And they killed him. The group of men came back after fulfilling their mission. One of them Al-Harith bin Aws was wounded by mistake with the swords of his men, and was bleeding badly. When they reached Baqi Al-Gharqad, they shouted, “Allah is Great”. The Prophet* heard them and realized that they had killed the enemy of Allah. As they saw him, he said: “Cheerful faces are yours.” In reply, they said: “And yours, O Messenger of Allah.” They handed the head of the tyrant over to him. He entertained Allah’s praise for their success. He then applied his saliva to Al-Harith’s wound and it healed on the spot.

When the Jews of Medina learned about the death of their tyrant, Kaab bin Al-Ashraf, they were scared and even their stonelike hearts were in the grip of inexpressible panic. They realised that the Messenger of Allah* would thenceforth never hesitate to use force when good words and admonition failed. The Prophet knew well that most of them were as hostile to Islam as Kaab had been, and with great disappointment he had come to accept this. But it was vital to show them that if hostile thoughts were tolerable, hostile action was not. "If he had remained as others of like opinion remain," he said, "he would not have been killed by guile. But he did us injury and wrote poetry against us; and none of you shall do this but he shall be put to the sword."! He then invited them to make a special treaty with him in addition to the covenant, and this they did.
The Prophet* would only ask his companions to undertake these special operations in very specific instances, which included the defamation of the Messenger and Islam (not a constructive dialogue or discussion but outright lies and slander) and if a charismatic leader was preparing an army to fight the The Prophet* and the Muslims, an operation like this would prevent much needless bloodshed.

Hadith:

On the authority of Abu Dharr Jundub ibn Junaada, and Abu Abdur-Rahman Mu'adh bin Jabal that the Messenger of Allah* said: Have Taqwa (Fear) of Allah wherever you may be, and follow up a bad deed with a good deed which will wipe it out, and behave well towards the people. [at-Tirmidhi]

Taqwa

Taqwa is one of the most important and comprehensive Islamic concepts. The term is derived from its root "waqayya" which means “to protect.” Taqwa therefore means to protect one own self from the severe punishment of Allah by following His guidance. Some translate Taqwa as “to fear Allah” or to have “God Consciousness”. However, fearing Allah is only one aspect of this comprehensive concept. Ali ibn Abi Talib defines it as: “Fearing Allah, adhering to His commandments, being content with what He provides one with, and getting ready for the Day of Judgement.”

Mohammad Asad translates it as “to be conscious of Allah.” The term has been mentioned many times both in Qur’an and Sunnah. Allah the Almighty says: "O believers! Have Taqwa of Allah as is His right to have Taqwa. And die not except while you are Muslims" [3:102]

By realisation of Taqwa a Muslim is granted many bounties and blessings which he/she may gain. Among them are: the Love of Allah, a criterion by which to judge and distinguish between right and wrong, a way out of difficulties, matters will be made easier for him/her, sins will be remitted, guidance, help to acquire beneficial knowledge, prosperity and success.

This hadith contains comprehensive instruction concerning the rights of Allah and rights of people. The first of these is an admonition to fear Allah at every time and place, whether among others or alone; more specifically, to fear the displeasure and anger of Allah and to fear His punishment. The general meanings embodied in the verb "ittaqa" are protection and prevention, caution and avoidance; thus, the believer is advised to prevent and protect himself from the consequence of unlawful deeds by avoiding them altogether. It is accomplished by obeying Allah conscientiously and constantly, remembering that He sees everything one does and is aware of his innermost secrets. Taqwa in itself is commanded repeatedly by Allah in the Qur'an and is therefore a primary obligation upon every Muslim.

The righteous caliph, 'Umar bin 'Abdul-'Azeez, said, "Taqwa is not fasting by day, praying by night and other such things, but taqwa is refraining from what Allah has prohibited and doing what Allah has commanded. And whoever has been provided with good beyond that - it is additional good." And he wrote to someone, saying, "I recommend to you the fear [taqwa] of Allah, the Mighty and Majestic, who accepts only that, has mercy upon its people, and rewards for it; for those who advise it are many, and those who practice it are few. May Allah make us and you among those who have taqwa."

Many scholars say that Taqwa is to fulfil obligations and avoid prohibitions and doubtful matters. It is the advice of Allah to all humankind, and it is the advice of all prophets to their people. The Prophet* used to advise and continuously remind his Companions about Taqwa in all his talks and on different occasions. Those who define Taqwa as “fearing Allah” look at the concept as a motive, because according to early scholars the minimum level of fearing Allah is what motivates a Muslim to fulfil obligations and keeps him/her away from prohibitions.

Doing Good

Taqwa does not imply perfection. Those who have Taqwa are subject to commit sins. However, if they do so, they repent right away and follow up the bad deed they have done with a good deed to wipe the bad one out as mentioned in this hadith. This clarifies the debatable issue between some scholars: whether or not avoiding minor sins is considered an aspect of Taqwa. Allah the Almighty and all Merciful has left the door of forgiveness opened to many means by which the punishment for a sin might be removed. Since every servant of Allah is ordered to have taqwa both openly and privately in spite of the fact that he is bound to commit sins, the Prophet* directed the believer how to eliminate his misdeeds by following them with good ones, primarily, repentance as soon as one realises his error and apology to Allah. Hence, taking account of the self continuously is also prescribed so that one may rectify his condition before it is permanently inscribed in his record. To do good deeds right after bad ones to wipe them out is one mean. This is mentioned in Surah Hud, ayat 114: "Verily, the good deeds remove the evil deeds."
There are other ways and means by which sins are forgiven as stated in the Qur’an and Sunnah such as:

- Istighfar (seeking forgiveness by supplication)

- Tubah (repentance)

- Du'a’ of Muslims for one another

- The intercession by the Prophet

- Performing the daily five prayers regularly and on time

- Afflictions

- The torment in the grave

- The horrible scenes and events of the Last Day

- The mere Mercy and Forgiveness from Allah

It is possible that in this hadith the Prophet* was referring to other good deeds beyond repentance or to the acts of worship, such as performance of ablution and prayer, praising Allah, going for hajj and 'umrah, fasting, etc., which serve as a kaffarah (expiation for sins). He* stipulated in several other narrations, however, that such deeds remove the errors and lesser sins for those who avoid all the major sins. A major sin can be annulled only by immediate, complete and sincere repentance, which is in itself ordained by Allah for every believer. This consists of intense regret and the realisation that one has angered his Lord, immediate cessation of the transgression, and earnestly seeking the forgiveness of Allah through prayer, supplication and the performance of additional good deeds. Allah has confirmed: "Indeed, I am the Perpetual Forgiver of whoever repents and believes and does righteousness and then remains rightly guided."[20:82]

If we do a good deed, Allah will reward us by guiding us to do another good deed. Hence, doing a good deed will lead to doing another good deed. Doing a bad deed without regretting it or without istighfar or wiping it out by doing a good deed will most likely lead to doing another bad deed, whether of the same type or of a different type. By doing a bad deed with that attitude makes the person subject to repeat it again and again and doing other bad deeds becomes possible until the heart of that person is “sealed” and the person turns into a transgressor.

Treating others well

It is an obligation that every Muslim should treat others, deal with them, and interact with them in a good manner. Ibn Rajab says in his commentary: “Having good character is a characteristic of Taqwa. Taqwa cannot be complete without it. It was mentioned here by itself due to the need for explicitly explaining that point. Many people think that Taqwa implies fulfilling the rights of Allah without fulfilling the rights of humans. Therefore, the Prophet* explicitly stated that he/she must deal with people in a kind manner.” This ruling is stressed in many other hadith, of which the following are some:

- “Piety and Righteousness is being of good character.” [Muslim]

- “The believer with the most complete Iman (faith) is the one with the best behavior.” [Ahmad and Abu Dawud]

- “There is nothing heavier in the scales than good character.” [Ahmad and Abu Dawud]

- The Prophet, sallallahu 'alayhi wasallam, made Iman (faith) and good character as the main basic criterion whether or not to accept a man for marriage.

Behaving well toward people is in reality one aspect of taqwa; indeed, without it taqwa is deficient. Allah has described people with taqwa as: "...Those who spend [on others] during ease and hardship and restrain anger and pardon the people." [3:134]

The Prophet* mentioned good behaviour separately in this hadith because there is a need to emphasize this particular aspect of taqwa, for many people are of the opinion that righteousness means attention to Allah's rights alone. Thus, they devote themselves to worship while often neglecting the rights of their fellow men. Therefore, on numerous occasions the Messenger* stressed the importance of good character, saying, "The best of the believers is the best of them in character," and "Indeed, the believer, through good character, reaches the ranks of one who fasts (by day) and prays (by night).”

News Topic

Demonstrations in Egypt - People's Revolution ?

When a young graduate, trying to sell fruit on the street was pushed around and told he can’t sell here by the police, he lit himself on fire which echoed the sheer frustration of daily life in Tunisia. It was this which broke the final straw in the camel’s back and sparked thousands to get onto the streets. The ruler had no choice but to leave the country in humiliation.
In the Glorious Qur’an Allah (swt) refers to the drowning of Pharaoh and his army as follows: And neither heaven nor earth shed a tear over them. [44:29]  And neither did the Muslims of Tunisia shed any tear on the leaving of this tyrant from their land.
Witnessing this, Muslims in Egypt, Jordan, Syria. Kuwait and Libya rose with this momentum against their regimes which have denied them their rights and distances them from Islam and brought them much harm.

These protests in the Arab World need to have a clear vision for change. It’s not just any change with a new face, but a radical change in system where Islam should be the guiding force for the politics and not Western inspired slogans.

Homework from 30 January 2011:
1. Explore some of the reasons why the Battle of Uhud happened?
2. What do you understand from the next (number 19) of Nawawi's 40 Hadith:
Abu al-Abbas Abdullah bin Abbas reported: One day I was behind the Prophet* and he said to me: "O young man, I shall teach you some words [of advice]:
- Be mindful of Allah, and Allah will protect you.
- Be mindful of Allah, and you will find Him in front of you.
- If you (have need to) ask, ask of Allah;
- and if you seek help, seek help from Allah.
- Know that even if the Nation (or the whole community) were to gather together to benefit you with something, they would not benefit you with anything except that which Allah has already recorded for you,
- and that if they gather together to harm you with something, they would not be able to harm you with anything except that which Allah has already recorded against you. The pens have been lifted and the pages have dried." [Al-Tirmidhi]
In a version other than that of al-Tirmidhi it reads: "..Be mindful of Allah, you will find Him before you. Get to know Allah in prosperity and He will know you in adversity. Know that what has passed you by was not going to befall you; and that what has befallen you was not going to pass you by. And know that victory comes with patience, relief with affliction, and ease with hardship." [at-Tirmidhi]
3. News Topics from this week: Any interesting news articles from the week that relate to Islam or the Muslims? Bring a clipping or print out if you can...