21 October 2012

Summary

Seerah:
Negus the king of Abyssinia (Ethiopia) died.
The death of Umm Kulthum, the daughter of the Prophet*
The death of ‘Abdullah Ibn Ubayy - the head of hypocrites
Abu Bakr leads the Hajj delegation

Belief Pathway: Who authored the Qur'an?
The Qur’an can only the work of the following:
- Non-Arab
- Arab
- Companions
- Muhammad
- The Creator, Allah (swt)
The Qur’an challenges the world to produce anything like itself to disprove Islam
The Qur’anic style is unique
We accept it is a living miracle from Allah and are then obliged to follow everything in it

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

After the Battle some other events
During this year many events of great significance took place. They were:
Negus Ashama; the king of Abyssinia (Ethiopia), died so the Prophet* performed prayer in absentia for him.
The death of Umm Kulthum, the daughter of the Prophet*, the Prophet felt extremely sad at her death. “Had I got a third daughter, I would let you marry her.” He said to ‘Uthman.
 
The stoning of the adulteress
Buraidah, a companion of the Prophet*, reported that a man called  “Ma’ez bin Malek Al-Aslami came to the Prophet* and said: I have wronged myself; purge me of my sin.  The Prophet* turned him away saying, woe is you!  Go back and pray God to forgive you. The following day Ma’ez came to the Prophet* again and said: I have committed a carnal sin. Purge me, God’s Messenger.  Again the Prophet* turned him away.
The fourth time the man came and the Prophet* asked him: What shall I purge you of?  Of the sin of adultery, the man said.  Is he insane, the Prophet* asked his companions?  No, he was told.  Is he drunk, the Prophet* asked again?  A man sniffed at him and found no smell of alcohol.  The Prophet* asked: Did you fornicate?  Yes, the man answered. The Prophet then gave his orders and the man was stoned.  The people were divided among themselves, some said Ma’ez is ruined and damned for good with his sin; others said there is no better act of repentance than Ma’ez’s- he came of his own accord, put his hand in the Prophet*’s hand and told him fair and square:  Stone me, for I have sinned.
The two groups kept arguing for two, three days.  The Prophet* came to them while they were sitting debating the issue.  He greeted them and sat down.  Pray God to forgive Ma’ez bin Malek, the Prophet* said, so the people did.  The Prophet* added: He made such a staggering act of repentance that would have absolved a whole nation.
The narrator said: Then a Ghamedi woman from the Uzd tribe came to the Prophet*.  Godsend Messenger, she said, purge me of my sin.  The Prophet turned her away, saying: Woe is you! Go back, pray God to forgive you and repent.  The following day she came to the Prophet* again and said: Godsend Messenger, I see you are trying to turn me away like you turned Ma’ez bin Malek away.  Why, what’s it to you, he said?  She said she was pregnant.  Was it you (Mu’az committed adultery with), the Prophet* asked?  Yes, the woman said.  Wait till you deliver the child you carry, the Prophet* said.
An Ansari man vouchsafed to be responsible for her till she delivers the baby.  When she gave birth she came back to the Prophet* with the child in swaddles.  Here is the child I have delivered, she said.  We shall not stone her and let the baby starve with no one to feed him, the Prophet* said.  Go and suckle the baby until he is weaned.
When she weaned the baby, she came to the Prophet* with the child holding a piece of bread in his hand.  She said: Godsend Prophet, here he is.  I have weaned him and he can eat now.  The Prophet* entrusted the child to one of the Muslims then pronounced the punishment of stoning.”
 
The death of ‘Abdullah Ibn Ubayy - the head of hypocrites
As to the cousin of Abu 'Amir, Ibn Ubayy, in the month after Tabuk he fell seriously ill, and after a few weeks it was clear that he was dying. The traditional accounts differ as to the state of soul in which he died, but all are unanimous that the Prophet led the funeral prayer for him, and prayed beside his grave when he had been buried. According to one tradition, when the Prophet had already taken his stand for the prayer, Umer went to him and protested against the bestowal of such grace upon a hypocrite, but the Prophet answered him, saying with a smile: "Stand thou behind me, Umer. I have been given the choice, and I have chosen. It hath been said unto me: Ask forgiveness for them, or ask it not, though thou ask forgiveness for them seventy times, yet will not God forgive them. I And did I know that God would forgive him if I prayed more than seventy times, I would increase the number of my supplications.'" Then he led the prayer and walked beside the bier to the cemetery and stood beside his grave. Not long afterwards the verse was revealed, with reference to the hypocrites: “And never pray the funeral prayer over one of them who dieth, nor stand beside his grave, for verily they disbelieved in God and His Messenger, and died in their iniquity?”
Abu Bakr leads the Hajj delegation
In the month Dhul-Qa‘dah or in Dhul-Hijjah of the very year (the ninth of Al-Hijra), the Prophet* dispatched Abu Bakr (May Allah be pleased with him), the truthful, as a deputy prince of Al-Hajj (pilgrimage), so that he would lead the Muslims in performing of the pilgrimage rituals.
Soon after the departure of the Muslims, there came a Revelation from Allah: the opening passages of the Chapter 9 entitled ‘Repentance’ (Surah Tauba or Bara’a) in which ‘freedom from obligation’ is proclaimed from Allah in regard to those idolatrous tribes who had shown no respect for the treaties which they had entered into with the Prophet*. Communication of this news went in line with the Arabian traditions of making public any change relating to declining conventions of blood and fortunes.
‘Ali bin Abi Talib was deputed to make this declaration. He overtook Abu Bakr at Al-‘Arj or Dajnan. Abu Bakr inquired whether the Prophet* had put him in command or he had just been commissioned to make the announcement. “I have been deputed to make the proclamation only” replied ‘Ali. The two Companions then proceeded with the pilgrimage process. Towards the close of the rituals, on the day of the ritual sacrifice, ‘Ali stood at Al-Jamrah (a spot at which stones are pelted) and read aloud to the multitudes that thronged around him and declared quittance from covenants with idolaters and giving them four months’ respite to reconsider their position. As for the other idolaters with whom the believers had a treaty and had abated nothing of the Muslims’ rights nor had supported anyone against them, then the terms of the treaty would run valid until the duration of which expired. Abu Bakr then sent some Muslims to declare publicly that no disbeliever would after that year perform pilgrimage, nor would anyone be allowed to make the Tawaf (going round) of the Sacred House unclothed. That proclamation in fact vetoed all aspects of paganism out of Arabia and stated quite unequivocally that those pre-Islam practices were no longer in operation.

Main Topic: Belief ~
Who authored the Qur’an
It follows that since the Creator, Allah (swt) has created man, life and the universe, there must have been a purpose for the creation and a means, i.e. systems, by which to achieve it. The obvious questions that proceed are:
- How does man receive the purpose, rules and regulations, given by the Creator, by which he is to govern and understand his life?
- In what form are these rules and regulations received by man?
 
Clearly, either man communicates with the Creator or that the Creator communicates with us to explain our existence. Man, however, is limited and unable to comprehend or perceive the unlimited and as such cannot communicate with the Creator. This obvious fact therefore, means that the communication had to come from the Creator.
Throughout history, there have been messengers and prophets, men sent from the Creator, bringing laws or revelation on how man should conduct his life. They were given miracles which proved to mankind that they were bringing revelation. A miracle is something which goes against the laws of nature. For example prophet Musa (Moses) had a stick which parted the Red Sea. Prophet Isa (Jesus) had the ability to cure the sick by just touching them.
But how do we know if these messengers existed? The miracles performed by the above prophets were only miracles for that specific period of time. But how do we know that they were not just legends or fables? They are not proof for us. So what miracle do we have right now to convince us and guide us through our lives?
There are many texts available today claiming divine status from God. But is the guidance contained in them in its original form and is it applicable to all situations at all times? Any text claiming to be divine must not contain contradictions, discrepancies or adulterations, since this would question the perfection of God and the validity of the text.
If we apply this acid test to these ‘divine texts’, we find that non except the Qur’an fulfill the above criteria. Many religions contain aspects of the same truth (since messengers have come to teach each nation) but this truth has been tampered with by man.
Muslims believe that the Qur’an is the Word of God. They believe it is complete, i.e. it provides answers for all of life’s affairs and it has kept its authenticity. i.e. nothing has been removed or added to it by any man since it was revealed, but as we could not believe in the Creator, God (Allah [swt]), until we became intellectually convinced, similarly the ‘divine’ message must be examined and proved. There needs to exist a rational proof for the validity of the text, not a blind emotional argument.
The Qur’an was revealed to Muhammad (saw - may be peace and blessings of Allah [swt] be upon him and his family). At the time it was revealed, the pagan Arabs were deeply into poetry. It was an indication of nobility in society. People used to go to the desert for days just to write poetry. The Arabic language has great fluidity and depth of expression, so it was held high in esteem by the Arabs.
So we need to consider the authorship of the Qur’an. The Qur’an can only the work of the following:
•    Non-Arab
•    Arab
•    Companions
•    Muhammad
•    The Creator, Allah (swt)
Firstly, it is important to point out here that the Qur’an was revealed in Arabic. Because of the high standard of the Arabic used by the Qur’an, indeed its very excellence and mastery of the language, it is not from a non-Arab. It is well known that, a non-Arab aged 16 called Jabr was charged with conspiring with Muhammad* in writing the Qur’an, but Allah (swt) replied to these allegations: "And we know well that they say: only a man teaches him. The speech of him at whom they falsely hint is notably foreign, while this is Arabic, pure and clear." [T.M.Q 16:103]
Now one would turn to the Arabs for the authorship of the Qur’an, having dismissed the theory that a non-Arab could have written it as being ridiculous. One of the disbelieving Arab poets of the time, Walid ibn Al-Mughira said after hearing the Qur’an, "None of you is more conversant than I with poetry, melodious hymns and songs, and by God never did I hear anything similar to which he says. It is so sweet and so graceful that it remains at the summit with nothing to surpass it."
People who disbelieved the divine authenticity were sent revelation challenging them to bring forth any similar writing: "...They may say, ‘He forged it.’ Say, ‘Bring ye then ten surahs (chapters) forged, like unto it, and call (to your aid) whomsoever ye can other than God! If ye speak the truth.’ [T.M.Q 11:13] And when the Arabs failed to meet this, they were challenged once more. "And if ye are in doubt as to what we have revealed from time to time to our servant, then produce a chapter like there unto call to your witnesses or helpers (if there are any) besides God, if your doubts are true." [T.M.Q 2:23]
They tried to bring the like of the Qur’an but they failed. And this challenge has remained until this day for everyone, both Muslim and non-Muslim and both the Arab and the non-Arab. Clearly, it is not the speech of an Arab, let alone non-Arab. The Companions were also Arab so it means they couldn’t write it either.
The Qur’anic challenge is unique because the Creator, Allah (swt), pushes man to use his ability to undermine the authenticity of the Qur’an. Such a profound yet simple challenge. Imagine throughout the history of Islam, all her enemies needed to defeat this challenge to destroy the whole basis of Islam. Yet not one, non-Muslim Arab or non-Arab has been able to do this even though all the tools of the Arabic language are at their disposal.
It is also inconceivable that the Qur’an is the speech of Muhammad*. After all he is one of the Arabs. Also, whatever level of genius people may assign to him, he is still a human being and one of his tribe and nation. Since the Arabs failed to bring the like of the Qur’an, this equally applies to Muhammad*. He could not bring the like of it, thus it is not from him. It is important to point out that none of the Arabs, who despised Muhammad*, particularly at that time, that were the most acquainted with the styles of Arabic speech ever claimed that the Qur’an was Muhammad’s* speech, or even similar to his speech. Moreover, it is clearly documented that Muhammad* was illiterate i.e. he could not read not write. Infact illiteracy is a proof in itself.
Also the traditions (ahadith) of Muhammad* are completely unlike the linguistic style of the Qur’an. This is the case even though Muhammad* would utter the revealed Qur’anic verse and say the tradition at one sitting. How could a man maintain a completely different style for 23 years? Strangely, people could copy the style of his traditions but not that of the Qur’an! We have established that the Qur’an could not have originated from a non-Arab, Arab or Muhammad*. This leaves us with the only real source, the Creator, Allah (swt). He (swt) says: "Do they not ponder about the Qur’an? If it had come from God they would surely have found therein much contradictions." [T.M.Q:82]
To this day Muslim and non-Muslim scholars have not been able to find any contradiction or mistake in the Qur’an. Moreover, if one was to compare letter by letter a copy of the Qur’an published today to one of the first copies of the Qur’an available then one would find that not a single letter has been omitted or added. Copies of the Qur’an dating back to the first century of Islam can be found in Istanbul and Tashkent.
Thus it is clear that the basis of Islam, the Quran, could only have come from the one who created language in order to produce a book that surpasses the language of any human. And from the one who created science in order to put in the Quran knowledge that no human knew of, only until recently. Therefore, the Quran can only have come from the Creator, Allah (swt).
If the Qur'an is the word of God, and a miracle proving the Prophet-hood of Muhammad (pbuh) we must look carefully at this book and establish without doubt its authenticity. It is well known that the pagan Arabs of the time of Muhammad (pbuh) were great poets and writers of the Arabic language. It was common at the time for them to go into the desert to study Arabic and write poetry and prose with which to entertain each other. They held the Arabic language with all its fluidity and depth of expression in great esteem. When the revelation started to come to Muhammad in his fortieth year it was the style of language which set the revelation apart from anything that had been before or indeed since.
The unshakable proof of the authenticity of the Qur'an as the word of God is in its style of language. The Qur'an remains completely at the height of eloquence, rhetoric, and coherent expression. It acts as one complete piece, with the style the same as if it is one sentence, with perfect arrangements and strong plain text. The expressions brought were not known to the Arabs at the time or before that time, and matters cannot be expressed that have not been previously felt. One of the disbelieving Arab poets of the time Walid ibn Al Mughirah said after hearing the Qur'an: "By God: None of you is more conversant than I with poetry, melodious hymns, and songs, and by God never did I hear anything similar to which he says. It is so sweet, and so graceful that it remains at the summit with nothing to surpass it."
The Qur'an is in a literary style that no human can approach or match. Its style the Arabs cannot match, and it is this challenge which God has set forth within the Qur'an. "Or they say: He has invented it? Say: then bring a Surah like unto it and call (for help) on all ye can besides Allah if you are truthful"[10:38]
It is this challenge to all that doubt that has remained unanswered in over 1400 years since this revelation. Not one scholar of the Arabic language either Muslim or Non-Muslim has been able to write even one small chapter or paragraph in the same style of Arabic to that of the Qur'an. The Arabs are either able to imitate the style of the Qur'an or not, if they could then the book is clearly the work of men like them. If not then there are only two other possible sources Muhammad, or God.
Muhammad (pbuh) was of Arabic blood and tongue but never claimed to be the author of the Qur'an. In fact he was never challenged as its author, it can be seen clearly from Hadith Mutawatir (definitely confirmed sayings of Muhammad - narrated word for word) of which there are many hundreds that the style of language in Muhammad's speech and the Qur'an are very different. And no matter how hard one tries, one's style of speech cannot be completely altered consistently, and certainly not over a period of 23 years in which the Qur'an was revealed. The only accusation ever leveled at Muhammad (pbuh) was that he received it from a Christian youth called Jaber. As a response to this allegation God revealed: "We know indeed that they say, 'It is a man that teaches him.' The tongue of him they wickedly point to is notably foreign, while this is Arabic, pure and clear."[16:103]
Since it is proved that the Qur'an is neither the speech of the Arabs nor the speech of Muhammad*, it is definitely the speech of Allah as this is the only rational possibility we are left with.
The Qur’anic challenge is unique because the Creator, Allah (swt), pushes man to use his ability to undermine the authenticity of the Qur’an. It is such a profound yet simple challenge. Imagine throughout the history of Islam, all her enemies needed to defeat this challenge to destroy the whole basis of Islam. Yet not one, non-Muslim Arab or non-Arab has been able to do this even though all the tools of the Arabic language are at their disposal. The Western government’s hatred of Islam is well known. All they have to do in order to defeat Islam and to make over one billion Muslims apostatise from it, is not to spend billions of dollars in invading Afghanistan, Iraq and launching a mythical ‘war on terror’. They simply have to produce one chapter similar to the Qur’an.
There are many texts available today claiming divine status from God, like the Bible of the Christians and the Torah of the Jews etc. However, they have no proof that they have been revealed by God, if they are not miraculous in nature then there is no reason to believe in them. As Muslims we believe that Allah (swt) revealed different books through history such as the original Injeel (Bible) and Torah, Allah (swt) informed us of this in the Qur’an this is why we believe these. However, we have also been informed that these books have been altered and therefore the versions that exist today are not that which was revealed by Allah (swt). Besides this, the Qur’an is the final revelation from Allah (swt) which abrogates all others.
Allah (swt) says, "Say ye: "We believe in Allah, and the revelation given to us, and to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) Prophets from their Lord: we make no difference between one and another of them: and we bow to Allah (in Islam)." [TMQ Al-Baqarah:136]
Once we have established through rational proof that Allah (Swt) exists and that the Qur’an is the Word of Allah, we must believe in everything that the Qur’an informs us of and commands us with, whether we can perceive them or not. Therefore, we must have Iman (belief) in the Day of Resurrection, in paradise (jannah) and hell, in reckoning and punishment, in angels, in jinn, in Shayaateen and all others that the Qur'an or hadeeth mutawaatir (definitive narrations) have mentioned. To believe in these things is therefore not irrational just because we cannot see them or sense them physically as we have conclusively proved the Qur’an being from Allah (swt) which informs us about all of these.
"O you who believe! Believe in Allah and His messenger, and the Book which He sent to His Messenger and the Book which He sent to those before (him). Any who denies Allah, His Angels, His Books, His Messengers, and the Day of Judgement, has gone far, far astray." [An-Nisa: 136]
Once the Iman in Allah, His Messenger and the Qur’an has been proven, every Muslim is obliged to believe in the Islamic Shari’ah as a whole. We cannot pick and choose as we like. As the Shariah was revealed in the glorious Qur'an, and the Messenger* conveyed it. If someone disbelieves in this he would be a (disbeliever) Kafir. Therefore, it is disbelief (Kufr) to deny the shariah rules as a whole, or any definite detailed rule amongst them. This is the case whether these ahkam (rules) are connected with worships (ibadaat), transactions (mu'amalaat), punishments (uqoobat), food, etc. So the rejection of the verse: "So establish regular prayer" [Al-Baqarah: 43]
Is the same as rejecting the following verses: "But Allah has permitted trade and forbidden usury," [Al-Baqarah: 275] "As to the thief, male or female, cut off his or her hands," [Al-Ma’idah: 38] "Forbidden to you (for food) are dead meat, blood, the flesh of swine, and that on which has been invoked the name of any other than Allah." [Al-Ma’idah: 3]
We must completely surrender to all the rules revealed by Allah (swt) whether we see rational reasons for them or not. "But no, by your Lord, they can have no (real) faith, until they make you judge in all the disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest submission." [An-Nisa: 65].



Children's feedback:
- Virtues of the first 10 days of Dhul-Hijjah
- Choosing between right and wrong decisions

News Topic:
- Car crash in a boys bedroom

Homework:
Qur'an: How was the Qur'an protected after the death of the Prophet* ?

14 October 2012


Summary:
Selected Comments on these verses:
 
Many of these verses were revealed before, during and immediately after the Battle of Tabuk and deal with incidents surrounding the battle
Many verses highlight the importance of Jihad through wealth and physical fighting, and who should fight. As these were the latest verses revealed on this topic they abrogate many previous verses about fighting
Many verses expose the character of the Munafiqeen (Hypocrites)
Many verses ask Muslims to put their trust in Allah
Many verses address the Jews and Christians
The Surah does not start with ‘Bismillah’
Specific references are made to:

• Mushrikeen (polytheists / idol worshippers) not being allowed to visit the Kaaba
• Allah Testing the people regularly (like shaking a tree in Autumn)
• Not praying over Abdullah ibn Ubai or other Munafiqs (Hypocrites) upon death
• The incidence of Masjid ad-Dirar being exposed
• The repentance of the 3 who procrastinated and didn't go to the fight
• The specific excuses and mischief some mushriks used
• We shouldn’t mock the Prophet or Islam
• Keeping the treaties with people in good faith
• Allah's help during the Battle of Hunain
• Allah's protection of the Prophet* (in the cave) and our duty to him
• Incidents where the Jews and Christians changed their laws (through their priests / rabbis) and so pretended to be 'God'
• Staying in the company of good people

We finished off by reminding people that if we want to talk to Allah we should pray and make du'a, and if we want Allah to talk to us we should read the Qur'an

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

Battle of Tabuk (5) ~ Surah at-Taubah (Chapter 9: vv 1 - 129)

Here is a disavowal (proclaimed) by Allah and His Messenger against the Mushriks (polytheists) with whom you have a treaty. (1)
So, move in the land freely for four months, and be aware that you can never frustrate Allah, and that Allah is going to disgrace the disbelievers. (2)
And here is an announcement, from Allah and His Messenger, to the people on the day of the greater Hajj, that Allah is free from (any commitment to) the Mushriks, and so is His Messenger. Now, if you repent, it is good for you. And if you turn away, then be aware that you can never frustrate Allah. And give those who disbelieve the ‘good’ news of a painful punishment. (3)
Except those of the Mushriks with whom you have a treaty, and they were not deficient (in fulfilling the treaty) with you, and did not back up any one against you. So fulfill the treaty with them up to their term. Surely, Allah loves the God-fearing. (4)
So, when the sacred months expire, kill the Mushriks wherever you find them, and catch them and besiege them and sit in ambush for them everywhere. Then, if they repent and establish Salah and pay Zakah, leave their way. Surely, Allah is most Forgiving, Very-Merciful. (5)
And if any one of the Mushriks seeks your protection, give him protection until he listens to the Word of Allah, then let him reach his place of safety. That is because they are a people who do not know. (6)
How can the Mushriks have a treaty with Allah and His Messenger? Except those with whom you made a treaty near Al-Masjid-ul-Haram . Then, as long as they remain straight with you, you too remain straight with them. Surely, Allah loves the God-fearing. (7)
How (can they have a treaty) while if they overcome you, they will not observe any bond or treaty with you. They want to please you with (words of) their mouths, but their hearts refuse. Most of them are sinners. (8)
They have taken a paltry price for the verses of Allah, so they have prevented (people) from His path. Indeed, evil is what they have been doing. (9)
They do not observe any bond or treaty with a believer; and they are the transgressors. (10)
Then, if they repent and establish Salah and pay Zakah, they are your brothers in faith. We elaborate the verses for a people who understand. (11)
And if they break their oaths after they have made a covenant, and speak evil of your Faith, then fight the leaders of infidelity, since their oaths are nothing, so that they may desist, (12)
Would you not fight a people who broke their oaths and conspired to expel the Messenger, and it was they who started (fighting) against you for the first time? Do you fear them? But Allah has greater right that you fear Him, if you are believers. (13)
Fight them, so that Allah should punish them at your hands and disgrace them, and help you win against them and bring relief to bosoms of the believing people, (14)
And remove the rage of their hearts. And Allah relents to whomsoever He wills. Allah is (All-) Knowing, (All-) Wise. (15)
Do you think that you will be left alone (without being tested), while Allah has not yet seen those of you who struggle in Jihad and never take anyone as their confidant other than Allah and His Messenger and the believers? Allah is fully aware of what you do. (16)
It is not for the Mushriks to build up the mosques of Allah while they are witnesses of their own infidelity. Those are the ones whose deeds have gone to waste; and in the Fire they shall remain forever. (17)
In fact, the mosques of Allah are built-up only by those who believe in Allah and the Last Day and those who establish Salah and pay Zakah and who fear none but Allah. So, it is hoped that they are to be among those on the right path. (18)
Have you taken the serving of water to the pilgrims and the maintenance of Al-Masjid-ul-Haram as equal to (the acts) of one who believes in Allah and in the Last Day, and carries out Jihad in the way of Allah? They are not equal in the sight of Allah. Allah does not lead the wrongdoing people to the right path. (19)
Those who believed and emigrated and carried out Jihad in the way of Allah with their wealth and lives are greater in rank in the sight of Allah, and it is they who are the successful. (20)
Their Lord gives them the happy news of Mercy from Him, and of (His) Pleasure, and of Gardens having an everlasting bliss for them, (21)
Where they shall dwell forever. Surely, it is Allah with whom lies a great reward. (22)
O you who believe, do not take your fathers and your brothers as your friends, if they prefer infidelity to Faith. Those of you who have friendship with them are the wrongdoers. (23)
Say, “If your fathers and your sons and your brothers and your spouses and your clan and the wealth you have earned and the trade you apprehend will recede and the homes you like are dearer to you than Allah and His Messenger and Jihad in His way, then, wait until Allah comes with His command. Allah does not lead the sinning people to the right path.” (24)
Allah has surely blessed you with His help on many battlefields, and on the day of Hunain, when you were proud of your great number, then it did not help you at all, and the earth was straitened for you despite all its vastness, then you turned back on your heels. (25)
Then Allah sent down His tranquillity upon His Messenger and upon the believers, and sent down troops that you did not see, and punished those who disbelieved. That is the recompense of the disbelievers. (26)
Yet Allah relents, after that, to whomsoever He wills. Allah is Most-Forgiving, Very-Merciful. (27)
O you who believe, the Mushriks are impure indeed, so let them not approach Al-Masjid-ul-Haram after this year. And if you apprehend poverty, then, Allah shall, if He wills, make you self-sufficient with His grace. Surely, Allah is All-Knowing, All-Wise. (28)
Fight those People of the Book who do not believe in Allah, nor in the Last Day, 8 and do not take as unlawful what Allah and His Messenger have declared as unlawful, and do not profess the Faith of Truth; (fight them) until they pay jizyah with their own hands while they are subdued. (29)
The Jews say, “ ‘Uzair (Ezra) is the Son of Allah” and the Christians say, “Masih (the Christ) is the Son of Allah.” That is their oral statement. They imitate the saying of the earlier disbelievers. May Allah ruin them, how far they are turned back from the truth! (30)
They have taken their rabbis and their monks as gods beside Allah, and also (they have taken) Masih the son of Maryam (as god). And they were not commanded but to worship only One God. There is no god but He. Pure is He from what they associate with Him. (31)
They wish to blow out the Light of Allah with their mouths, and Allah rejects everything short of making His light perfect, no matter how the disbelievers may hate it. (32)
He is the One who has sent down His Messenger with guidance and the Faith of Truth, so that He makes it prevail over every faith, no matter how the Mushriks may hate it. (33)
O you who believe, many of the rabbis and the monks do eat up the wealth of the people by false means and prevent (them) from the way of Allah. As for those who accumulate gold and silver and do not spend it in the way of Allah, give them the ‘good’ news of a painful punishment, (34)
On the day it (the wealth) will be heated up in the fire of Jahannam, then their foreheads and their sides and their backs shall be branded with it: “This is what you had accumulated for yourselves. So, taste what you have been accumulating.” (35)
Surely, the number of months according to Allah is twelve (as written) in the Book of Allah on the day He created the heavens and the Earth, of which there are Four Sacred Months. That is the right faith. So, do not wrong yourself therein. And fight the Mushriks all together, as they fight you all together, and be sure that Allah is with the God-fearing. (36)
Nasi’ (i.e. postponement of months) is nothing but a further excess in infidelity, whereby the disbelievers are misguided. They allow it one year and disallow it another year, so that they may conform (only) to the number of what Allah has sanctified, and allow what Allah has disallowed. The evil of their deeds has been beautified for them (by Satan). And Allah does not lead the disbelieving people to the right path. (37)
O you who believe, what is wrong with you that when it is said to you, “Come out in the way of Allah,” you turn heavy (and cling) to the ground. Have you become happy with the worldly life instead of the Hereafter? So, (remember that) the enjoyment of the worldly life is but trivial in (comparison with) the Hereafter. (38)
If you do not march forth (in the way of Allah), He will chastise you with a painful punishment and will replace you with another nation, and you can do Him no harm at all. Allah is powerful to do anything. (39)
If you do not help him, (it makes no difference to the Prophet, because Allah has already helped him when the disbelievers expelled him, and he was the second of the two, when they were in the cave, and he was saying to his companion, “Do not grieve. Allah is surely with us.” So, Allah caused His tranquillity to descend on him, and supported him with troops that you did not see, and rendered the word of the disbelievers humiliated. And the word of Allah is the uppermost. Allah is Mighty, Wise. (40)
March forth (in the way of Allah), no matter whether you are light or heavy, and carry out Jihad (struggle) in the way of Allah with your wealth and lives. That is good for you, if you were to realize. (41)
Had it been a gain at hand or an average journey, they would have certainly followed you, but the distance seemed too far to them. They will swear by Allah: “We would have certainly set out with you, if we were able to.” They are putting themselves to ruin. Allah knows that they are liars. (42)
O Prophet, Allah has forgiven you; why did you permit them (to stay in Medina) before the truthful ones could become distinct to you, and you could be sure of the liars. (43)
Those who believe in Allah and in the Last Day do not ask you to excuse them from Jihad with their wealth and lives. Allah is aware of the God-fearing. (44)
Only those people ask you to be excused who do not believe in Allah and in the Last Day and whose hearts are in doubt; so they are wavering in their doubt. (45)
Had they wished to set out, they would have made some preparation for it, but Allah disliked their going forth, so He made them lag behind, and it was said to them, “Stay back with those who are staying back.” (46)
And had they set out with you, they would have added nothing for you but trouble, and would have run around in your midst seeking mischief against you. Still, among you there are those who spy for them. Allah is aware of the wrongdoers. (47)
They sought mischief even earlier and tried to upset matters for you, until the Truth arrived and the will of Allah prevailed, though they disliked it. (48)
And among them there is one who says, “Allow me (to stay behind) and do not expose me to an ordeal.” Look! They have already fallen into an ordeal, and certainly Jahannam (the Hell) has the disbelievers encircled. (49)
If some good comes to you, it annoys them, and if hardship befalls you, they say, “We had already taken care of our problem”, and they go their way delighted. (50)
Say, “Nothing can ever reach us except what Allah has destined for us. He is our Master. And in Allah alone the believers must place their trust.” (51)
Say, “What you are expecting for us is nothing but one of the two good things (martyrdom or victory). And we are expecting for you that Allah sends to you a punishment from Himself or at our hands. So, wait. Of course, we are waiting with you.” (52)
Say, “Spend, willingly or unwillingly, it will never be accepted from you. You have been a sinning people.” (53)
Nothing has prevented their spending from being accepted from them but that they have disbelieved in Allah and in His Messenger, and they do not come to the Salah but lazily, and do not spend but without volition. (54)
So, their wealth and their children should not attract you. In fact, Allah intends to punish them with these in this lowly life and that their souls should depart while they are disbelievers. (55)
They swear by Allah that they are from among you, whereas they are not from among you, but they are a people in fear. (56)
If they find a place of refuge or caves or any place to enter, they will turn towards it running (as) unbridled (horses). (57)
And among them there are those who find fault with you in (the distribution of) Sadaqat (alms). So, if they are given something out of it, they are quite happy, and if they are given nothing from it, they at once get annoyed. (58)
Would that they were content with what Allah and His Messenger had given to them, and were to say, “Allah is sufficient for us; Allah and His Messenger will give us (more) out of His grace (when they so will). Indeed, we crave for (the pleasure of) Allah alone.” (59)
The Sadaqat (prescribed alms) are (meant) only to be given to the poor, the needy, to those employed to collect them, to those whose hearts are to be won, in the cause of the slaves and those encumbered with debt, in the way of Allah and to a wayfarer. This is an obligation prescribed by Allah. Allah is All-Knowing, Wise. (60)
And among them (the hypocrites) there are those who hurt the Prophet and say, “He is just an ear” (that is, he hears and believes everything). Say, “He gives ear to that which is good for you; he believes in Allah and trusts the believers and is a mercy for those of you who (pretend to) believe.” And those who hurt the Messenger of Allah, for them there is a painful punishment. (61)
O believers, they swear by Allah before you, so that they may please you, whereas Allah, as well as His Messenger, has greater right that they should please Him, if they are (true) believers. (62)
Have they not come to know that whoever opposes Allah and His Messenger, definite for him is the fire of Jahannam (Hell) wherein he will remain forever. That is the extreme disgrace. (63)
The hypocrites are afraid that a Surah (a chapter of the Holy Qur’an) may be sent down about them, which tells them what lies in their hearts. Say, “Go on mocking. Allah is surely to bring out what you are afraid of.” (64)
And if you ask them, they will say, “We were just chatting and having fun.” Say, “Is it of Allah and His verses and His Messenger that you were making fun?” (65)
Make no excuses. You became disbelievers (by mocking at Allah and His Messenger) after you had professed Faith. If We forgive some of you (who repent and believe), We shall punish others (who carry on their hypocrisy), because they were guilty. (66)
The hypocrites, males and females, are all alike. They bid vice and forbid virtue and withhold their hands (from spending in Allah’s way). They forgot Allah, so He forgot them. Surely, the hypocrites are the sinners. (67)
Allah has promised the fire of Jahannam to the hypocrites, men and women, and to the disbelievers who shall live there forever. It is adequate for them. Allah has put His curse on them, and for them there is a lasting punishment. (68)
You are like those who were before you. They were stronger than you in power, and richer in wealth and children. So, they enjoyed their share (from the pleasures of this world), then you enjoyed your share as those before you enjoyed their share, and you indulged (in evils) as they indulged. They are the ones whose deeds have gone to waste in this world and in the Hereafter, and they are the losers. (69)
Has there not reached them the news of those before them, the people of Nuh and ‘Ad and Thamud and the people of Ibrahim and the people of Madyan, and (the news) of the towns overturned? Their messengers came to them with clear signs; so, Allah was not such as would wrong them, but they have been doing wrong to their own selves. (70)
The believers, male and female, are friends to each other. They bid virtue and forbid vice and establish Salah and pay Zakah and obey Allah and His Messenger. Those are the ones whom Allah will bless with mercy. Surely, Allah is Powerful, Wise. (71)
Allah has promised to the believers, male and female, gardens beneath which rivers flow, where they shall live forever, and good homes in gardens of eternity. And Allah’s pleasure is above all. That is the supreme success. (72)
O Prophet, carry out Jihad (struggle) against the disbelievers and hypocrites, and be strict with them. And their abode is Jahannam (Hell), and it is an evil terminus. (73)
They swear by Allah that they said nothing, while indeed, they had said the word of infidelity and had disbelieved after having accepted Islam, and had intended what they could not achieve. And they have reacted for nothing but that Allah and His Messenger have enriched them with His grace. So, if they repent, it will be good for them, and if they turn away, Allah will chastise them with a painful punishment in this world and the Hereafter, and for them there is neither a friend on the Earth, nor a helper. (74)
And among them there are those who made a pledge with Allah: “If He gives us (wealth) out of His grace, then, surely we shall give alms and shall be among the righteous.” (75)
But when He gave them (wealth) out of His grace, they became stingy about it, and went back turning their faces away. (76)
So Allah, in turn, put hypocrisy in their hearts till the day they shall meet Him, because they broke their promise with Allah, and because they have been telling lies. (77)
Do they not know that Allah knows what they conceal and what they whisper, and that Allah is well aware of all the Unseen? (78)
Among the hypocrites, there are those who taunt the believers who voluntarily give alms and have nothing but their hard earnings; still they mock at such people. Allah mocks at them, and for them there is a painful punishment. (79)
It is all equal whether you ask pardon for them or do not ask pardon for them. Even if you ask pardon for them seventy times, Allah will never pardon them. That is because they disbelieved in Allah and His Messenger. Allah does not lead the sinning people to the right path. (80)
Those who were left behind were happy with their sitting back to the displeasure of the Messenger of Allah, and they disliked carrying out Jihad in the way of Allah with their wealth and lives, and they said, “Do not march in this hot weather.” Say, “The fire of Jahannam is much more intense in heat,” only if they could understand. (81)
So, let them laugh a little, and weep a lot, this being a reward of what they used to earn. (82)
Then, if Allah brings you back to a group of them and they seek your permission to march, say to them, “You shall never march with me ever after, and shall never fight an enemy in my company. You were happy with sitting back the first time; now, sit with those remaining behind” (83)
And never offer a prayer on any one of them who dies, and do not stand by his grave. They disbelieved in Allah and His Messenger and died while they were sinners. (84)
Their wealth and children should not attract you. Allah only wills to punish them with these in this world and that their souls depart while they are disbelievers. (85)
When a Surah is revealed (saying), “Believe in Allah and carry out Jihad in the company of His Messenger” the capable ones from them seek your permission and say, “Let us remain with those sitting back.” (86)
They are happy to be with women who sit back, and their hearts are sealed; so they do not understand. (87)
But the Messenger and the believers in his company have carried out Jihad with their wealth and lives, and for them there are the good things, and they are the successful. (88)
Allah has prepared for them gardens beneath which rivers flow where they will live forever. That is the supreme achievement. (89)
And the excuse-makers from the Bedouins came, so that they might be allowed (to stay behind), while those who were false to Allah and His Messengers (just) stayed behind (without seeking permission). A painful punishment is about to fall upon those of them who disbelieve. (90)
There is no blame on the weak, or on the sick, or on those who have nothing to spend, if they are sincere to Allah and His Messenger. There is no way against those who are good in deeds. Allah is most Forgiving, Very Merciful. (91)
Nor (is there any blame) on those who, when they came to you so that you might provide them with a carrier (that they could ride for Jihad ) and you said (to them), “I find no carrier to give to you”, went back with their eyes flowing with tears in grief, because they had nothing to spend. (92)
Blame lies, in fact, on those who ask you permission despite being rich. They are happy being with women who sit back. Allah has sealed their hearts; so they do not know. (93)
They will make excuses to you when you return to them. Say, “Do not make excuses. We shall never believe you. Allah has told us the facts about you. Allah will see what you do, and His Messenger as well. Then you shall be returned to the Knower of the Seen and the Unseen, and He will tell you what you have been doing.” (94)
They will swear by Allah before you when you will go back to them, so that you may ignore their misdeeds. So, just ignore them. They are filth, and their abode is Jahannam, a recompense for what they used to do. (95)
They swear before you, so that you may be pleased with them. So, even if you are pleased with them, Allah will not be pleased with the sinning people. (96)
The Bedouins are often more strict in disbelief and hypocrisy, and are most likely to be ignorant of the limits of what Allah has sent down to His Messenger. Allah is All-Knowing, All-Wise. (97)
And among the Bedouins there are those who take what they spend as a fine, and they look forward to the cycles of time to turn against you. Upon those is the evil cycle. And Allah is All-Hearing, All-Knowing. (98)
And among the Bedouins there are others who believe in Allah and in the Last Day and take what they spend as a source of nearness to Allah and of prayers from the Messenger. It is indeed a source of nearness for them. Allah will admit them to His mercy. Surely, Allah is Most Forgiving, Very Merciful. (99)
As for the first and foremost of the Emigrants (Muhajirin) and the Supporters (Ansar) and those who followed them in goodness, Allah is pleased with them and they are pleased with Allah, and He has prepared for them gardens beneath which rivers flow, where they will live for ever. That is the supreme achievement. (100)
And among those Bedouins who are around you there are hypocrites, and among the people of Medina as well. They are adamant on hypocrisy. You do not know them. We know them. We will chastise them twice, then they shall be driven to a terrible punishment (in the Hereafter). (101)
And there are others who admitted their sins while they had mixed a good deed with an evil one. It is likely that Allah will relent towards them. Surely, Allah is Most-Forgiving, Very-Merciful. (102)
Take sadaqah (obligatory alms) out of their wealth through which you may cleanse and purify them, and pray for them. Indeed, your prayer is a source of peace for them. And Allah is (All-) Hearing, (All-) Knowing. (103)
Have they not come to know that Allah is He who accepts repentance from His slaves and accepts Sadaqat, and that Allah is Most-Relenting, Very-Merciful? (104)
Say, “Do (what you do); Allah will see your deed, as will the Messenger and the believers. And you shall be returned to the Knower of the Seen and the Unseen, then He will tell you what you have been doing.” (105)
And there are others whose matter is deferred till the command of Allah (comes): either He would punish them or relent towards them. Allah is All-Knowing, All-Wise. (106)
And (there are) those who have built a mosque to cause harm (to Islam) and to promote infidelity and to create dissention among the believers and to provide a station for one who has been at war with Allah and His Messenger even before. They will certainly swear (and say), “We intended to do nothing but good.” Allah testifies that they are liars. (107)
Do not ever stand there (in prayer). In fact, the mosque that was founded on Taqwa (piety) from the very first day has greater right that you stand in it. In it there are people who like to observe purity; and Allah loves those observing purity. (108)
Then tell me, which one is better, whether the one who has founded his building on fear of Allah and on search of His pleasure, or the one who has founded his building on the edge of an abyss that is about to collapse, then it did collapse with him into the fire of Jahannam ? Allah does not give guidance to the unjust people. (109)
The building they had built shall always remain a source of unrest in their hearts, unless their hearts are cut into pieces. Allah is All-Knowing, All-Wise. (110)
Surely, Allah has bought their lives and their wealth from the believers, in exchange of (a promise) that Paradise shall be theirs. They fight in the way of Allah, and kill and are killed, on which there is a true promise (as made) in the Torah and the Injil and the Qur’an. And who can be more faithful to his covenant than Allah? So, rejoice in the deal you have made, and that is the great achievement. (111)
They are those who repent, those who worship, those who praise (Allah), those who journey (in Allah’s way), those who bow in Ruku‘, those who prostrate in sajdah, those who bid the Fair and forbid the Unfair and those who preserve the limits prescribed by Allah. And give the good news to the believers. (112)
It is not (permissible) for the Prophet and the believers to seek forgiveness for the Mushriks, even if they are kinsmen, after it became clear to them that they are the people of hell. (113)
As for the prayer of Ibrahim for the forgiveness of his father, it was only due to a promise he had made to him. Later, when it became clear to him that he was an enemy of Allah, he withdrew himself from him. Indeed, Ibrahim was very tender-hearted, very forbearing. (114)
Allah is not such as He makes a people go astray after He has given them guidance, unless He explains to them what they should avoid. Indeed, Allah is fully aware of every thing. (115)
Surely, to Allah alone belongs the kingdom of the heavens and the earth. He gives life and brings death. And, other than Allah, you have neither a supporter, nor a helper. (116)
Surely, Allah has relented towards the Prophet and the Emigrants (Muhajirin) and the Supporters (the Ansar) who followed him in the hour of hardship after the hearts of a group of them were about to turn crooked, then He relented towards them. Surely, to them He is Very-Kind, Very-Merciful. (117)
And (He relented) towards the three whose matter was deferred until when the earth was straitened for them despite all its vastness, and even their own souls were straitened for them, and they realized that there is no refuge from Allah, except in Him, then He turned towards them, so that they may repent. Surely, Allah is the Most-Relenting, the Very Merciful. (118)
O you who believe, fear Allah, and be in the company of the truthful. (119)
It was not (permissible) for the people of Medina and for those around them of the Bedouins to stay behind abandoning the Messenger of Allah, nor to prefer their own lives to his life. That is because whatever thirst or fatigue or hunger strikes them in the way of Allah, and whenever they step into a place which infuriates the infidels, and whenever they make a gain from an enemy, a virtuous deed is thereby credited to their account. Surely, Allah does not nullify the reward of the virtuous. (120)
Whatever they spend, be it less or more, and whenever they cross a valley, is all written down for them, so that Allah may give them the best reward for what they used to do. (121)
It is not (necessary) for all the believers to go forth. So, why should it not be that a group from every section of them goes forth, so that they may acquire perfect understanding of the Faith, and so that they may warn their people when they return to them, so that they may take due care (of the rules of Shari‘ah). (122)
O you who believe, fight those disbelievers who are near you, and let them find severity in you. Know well that Allah is with the God-fearing. (123)
When a Surah is sent down, some of them (the hypocrites) say, “Whose faith from among you has been increased by this?” So far as the believers are concerned, it has certainly increased their faith, and they are quite happy. (124)
As for those who have malady in their hearts, it adds further impurity to their (initial) impurity, and they die infidels. (125)
Do they not see that they are put to trial every year once or twice; still they neither repent, nor do they take lesson? (126)
And when a Surah is sent down, they look at each other (as if saying): “Is there someone watching you?” Then they turn away. Allah has turned their hearts, because they are a people who do not understand. (127)
Surely, there has come to you, from your midst, a Messenger who feels it very hard on him if you face a hardship, who is very anxious for your welfare, and for the believers he is very kind, very merciful. (128)
So, if they turn away, say (O Messenger), “Enough for me is Allah. There is no god but He. In Him I have placed my trust, and He is the Lord of the Great Throne.” (129)

Selected Comments on these verses:
Many of these verses were revealed before, during and immediately after the Battle of Tabuk and deal with incidents surrounding the battle
Many verses highlight the importance of Jihad through wealth and physical fighting, and who should fight. As these were the latest verses revealed on this topic they abrogate many previous verses about fighting
Many verses expose the character of the Munafiqeen (Hypocrites)
Many verses ask Muslims to put their trust in Allah
Many verses address the Jews and Christians
The Surah does not start with ‘Bismillah’
Specific references are made to:

• Mushrikeen (polytheists / idol worshippers) not being allowed to visit the Kaaba
• Allah Testing the people regularly (like shaking a tree in Autumn)
• Not praying over Abdullah ibn Ubai or other Munafiqs (Hypocrites) upon death
• The incidence of Masjid ad-Dirar being exposed
• The repentance of the 3 who procrastinated and didn't go to the fight
• The specific excuses and mischief some mushriks used
• We shouldn’t mock the Prophet or Islam
• Keeping the treaties with people in good faith
• Allah's help during the Battle of Hunain
• Allah's protection of the Prophet* (in the cave) and our duty to him
• Incidents where the Jews and Christians changed their laws (through their priests / rabbis) and so pretended to be 'God'
• Staying in the company of good people

We finished off by reminding people that if we want to talk to Allah we should pray and make du'a, and if we want Allah to talk to us we should read the Qur'an


Children's Feedback: The Value of Food in Islam

No News Topic

Homework:
Seerah ~ Read Surah at-Taubah again and reflect on this. Which is your favourite verse(s)?
Main topic (Qur'an) ~ Who could have possibly wrote (authored) the Qur'an at the time of the Prophet*?

09 October 2011


Banu Mustaliq and Abdullah ibn Ubai, No Harming nor Reciprocating Harm and Some Etiquettes of Visiting the Graves

Seerah of Muhammed*

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

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

Seerah: Banu Mustaliq and Abdullah ibn Ubai (Leader of the Hypocrites)

The Quraish now stirred up their own Red Sea coast allies, the Bani l-Mustaliq, a clan of Khuza'ah, to make a raid on Medina, hoping no doubt that the raiders might gather support from other coastal tribes, and thus open up the way once more for themselves. But the other clans of Khuza'ah were more favourably disposed to the Prophet* than the Meccans realised, and news of this project reached him in good time. He was thus given the opportunity to demonstrate his undiminished and even increased power along the western route also, to within a few marches from Mecca itself. After eight days, considerably before the Bani l-Mustaliq were prepared to set out, he was already encamped on their territory at one of their watering places. From there he advanced and by a quick manoeuvre was able to close in upon the tent-dwellers, who surrendered without much resistance. Only one Muslim was killed, and of the enemy no more than ten. About two hundred families were made captive, and the booty included some two thousand camels and five thousand sheep and goats.

Tribalism (nationalism) leading to the argument and in-fighting

The army camped there for a few more days, but its stay was cut short by an untoward incident. A quarrel broke out at one of the wells between two coastal tribesmen, from Ghifar and Juhaynah, as to which bucket belonged to which, and they fell to fighting. The Ghifarite, whom 'Umar had hired to lead his horse, shouted for help -"O Quraish", while the juhaynite called on his traditional allies of Khazraj, and the more hotheaded of both Emigrants and Helpers rushed to the scene. Swords were drawn and blood might have been shed had not some of the closer Companions intervened on both sides. This would normally have been the end of the matter. But it so happened that more of the hypocrites than usual had taken part in this expedition; it was in familiar and well-watered territory, and from the outset there had been hope of an easy victory and spoils well worth the effort.

Ibn Ubai was sitting apart with a group of his intimates when the sound of the quarrel came to their ears, and one of them went to see what was the matter. He returned to report, quite truly, that 'Umar's man had been entirely to blame, and that it was he who had struck the first blow. This served to fan afresh the embers of bitterness which were still smouldering from the ordeal of the Trench. For the last five years the tension had gradually mounted until the presence of Muhammad and the other Emigrants had brought the whole of Arabia against them. Added to this, the rich and hospitable Jewish tribes which had played so important a part in the community had been rooted out -two of them exiled and the third killed. The civil wars of the oasis had indeed called for a solution, but Ibn Ubai was convinced that if he had been made king he would have known how to put an end to the discord without involving his people in more dangerous hostilities. And now these impoverished refugees had had the effrontry to obstruct the passage of their benefactors to the well! "Have they gone so far as this?" said Ibn Ubai. "They seek to take precedence over us, they crowd us out of our own country, and naught will fit us and these rags of Quraish but the old saying 'Feed fat thy dog and it will feed on thee.' By God, when we return to Medina, the higher and the mightier of us will drive out the lower and the weaker."

A boy of Khazraj named Zayd, who was sitting at the edge of the circle, went straight to the Prophet* and told him what Ibn Ubai had said. The Prophet* changed colour, and 'Umar, who was with him, suggested that he should forthwith have the traitor beheaded, but he said: "What if men should say, O 'Umar, that Muhammad kills his companions?" Meantime one of the Helpers had gone to Ibn Ubai and asked him if he had in fact said what the boy had reported, and Ibn Ubai came straight to the Prophet* and swore that he had said no such thing. Some of the men of Khazraj who were present also spoke in his defence, anxious to avoid trouble. The Prophet* let it seem as if the incident were closed; but a surer way of avoiding trouble was to busy men's minds with something else and he gave the order to break camp immediately. Never before had he been known to move off at that hour: it was not long after midday; and with brief halts at the times of prayer they were kept on the march through the heat of the afternoon, then all through the night and from dawn until the heat of the next day became oppressive. When they were finally told to pitch camp, the men were too tired to do anything but sleep. During the march the Prophet* confided to Sa'd ibn 'Ubadah, who for the Muslims had been gradually replacing Ibn Ubai as the chief man of Khazraj, that he believed young Zayd to have spoken the truth. "O Messenger of God," said Sa'd, "You, if you will, shall drive out him, for he is the lower and the weaker and thou are the higher and the mightier." He asked him none the less to deal gently with Ibn Ubai as ibn Ubai felt that his kingship was robbed by the Prophet, nor was the Prophet* intending to mention the incident again; but soon after his talk with Sa'd the matter was taken out of his hands, for the Revelation descended upon him and that chapter was revealed which is named the Surah of the Hypocrites, one of whom it quotes, though not by name, as having said the very words spoken by Zayd. The Prophet* did not however give out this chapter until they had returned to Medina. But he rode up to Zayd and leaning towards him took hold of his ear. "Boy," he said, "Your ear heard truly, and God has confirmed your speech."

In the meantime 'Abdullah, the son of Ibn Ubai, was deeply distressed for he knew that his father had spoken those words. He had also been told that 'Umar had wanted the Prophet* to put his father to death, and he was afraid that the sentence might be passed and the order given at any moment. So he went to the Prophet* and said: "O Messenger of God, I am told that thou art minded to kill Abdullah ibn Ubai. If  you must do it, then give me the order, and I will bring you his head. Khazraj know full well that there is no man amongst them of more filial piety unto his father than myself, and I fear that if thou should give the order to another my soul would not suffer me to look upon the slayer of my father walking amongst men, but I would slay him, and having thus slain a believer on behalf of a disbeliever I would enter the fire of Hell." But the Prophet* said: "No, but let us deal gently with him and make the best of his companionship so long as he be with us.'"

Almost a month later, the Messenger of Allah* and Umer bin Al-Khattab were engaged in the following talk: "Don’t you see Umer if I had had him (Abdullah bin Ubai) killed, a large number of dignitaries would have furiously hastened to fight for him. Now, on the contrary, if I ask them to kill him, they will do so out of their own free will." Umer replied "I swear by Allah that the Prophet’s judgement is much more sound than mine."

Tayammum
During the journey, there was not one well within reach, and the men had used up all the water they carried with them, intending to fill their skins and bottles at the well watered camp they had been aiming for. It would not be possible to pray at dawn, for they had no means of making their ablutions. But in the last hours of the night the verse of earth-purification (Tayammum) was revealed to the Prophet* - an event of untold importance for the practical life of the community: If ye find not water then purify yourselves with clean earth, wiping therewith your faces and your hands.'

Hadith: Nawawi’s 40 Hadith

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]

Know that he who harms his brother has oppressed him, and oppression is Prohibited [Haraam], as has preceded in the hadith of Abu Dharr : "O My servants ! I have forbidden dhulm (oppression) for Myself, and I have made it forbidden amongst you, so do not oppress one another", and the Prophet* has said: "Verily your blood [ie lives] and your property and your honour are all Sacred/Prohibited". And he said this on many occasions, including the Sermon he gave at the Farewell Hajj.

Some scholars have said : "ad-darar is that by which you attain benefit, but in it is harm for your neighbour". And other scholars have said ad-darar is that you harm one who has not harmed you, while ad-diraar is that you harm one who also harms you in a way that is not responding equally or taking revenge rightfully", and this is similar to his* statement "Return the Trusts given to you, to those who entrusted them to you, and do not betray the one who betrays you".

And what is correct from an examination of all the evidences is that it is not correct for someone to harm his brother, whether he has harmed him or not, except if he avenges himself to the extent that Justice allows him to [ie equally], and this is not considered to be oppression nor harm, as long at is in a fashion that the Sunnah makes permissible for him.

There is another version on the hadith in which the Prophet*, says: "No harm or harming in Islam". There is the additional phrase "in Islam". In a third version, the hadith states: "It is cursed whoever harms a mu'min (believer)."

The text of this hadith becomes one of the most important maxims. Later on other maxims were derived from the text of this hadith. Some of them are as follows:

1. Harm is to be prevented from appearing as much as possible.
2. Harm is to be eradicated.
3. Harm is not to be removed by a similar harm.
4. Preventing harm takes precedence over gaining or attaining benefits.
5. If there is a conflict between factors permitting something and others prohibiting something, the prohibition takes precedence; that is, it is going to be given the priority.
6. Something harmful is not given precedence just because it was pre-existing. In other words, the pre-existence of something does not allow it to continue to exist and be the cause of harm.
7. Another maxim is if there is a conflict between individual harm and public harm, the prohibition of public harm will take precedence.

There is a real story related to maxim number 6. This story took place in Al-Andalus (Muslim Spain) where the people built a mosque. After several years or decades, many houses had been built around the mosque and at that time when the mu'zin wanted to make the call for prayer (Adhan), he used to climb up to the minaret. The fuqaha (jurists) ruled that the mu'zin should stop going up to the minaret in order not to cause any harm (from the minaret, one was able to see into other people's homes and thus invade their privacy). This is similar to the introduction of double decker buses in the Muslim world a century ago – causing uproar!

The above are some of the maxims that are derived from the text of this present hadith.

When scholars talk about doing things right from the first time either based on experience or anticipation that certain things will cause harm, they urge people to take precautions to prevent any kind of harm. When we look at these maxims, we see that they are very great where we have to anticipate the harm and not to allow it to take place. If it takes place, efforts should be done in order to bring it to an end or to remove it. If it cannot be removed, we should try our best to minimize the harm.

Two interpretations of "harm/harming"

Regarding the interpretation of the text, scholars point out that what is stated in the hadith (i.e. the usage of the word "harm") is not a matter of emphasis. It is more sound because the two statements have different meanings. These scholars have given two interpretations of "harm/harming":

1. The first part of the hadith is the noun "no harm" and then the second part is the verb "harming". Harm is not allowed in shari'ah and causing harm without valid reasons is rejected and not accepted.
2. The second interpretation says that the first part of hadith (harm) means that the person causes harm to someone else by doing something which is beneficial to the doer. This kind of act is not allowed in Islam. The second part of hadith (harming) means that the person causes harm to someone else which is not even beneficial for him.

For example, suppose a person builds another floor (story) on top of his house and this results in his house being higher than his neighbours. This is beneficial to him but it causes harm to his neighbours as it invades their privacy. However, in the punishment of a criminal, there would be harm but the reason is valid. The aim here is to bring justice. In bringing justice, if there is any harm to an unjust person or criminal, then this harm is legal and allowed.

Causing harm without a valid or good reason

1. Ibn Rajab says the Prophet*, said that if the main objective is to actually cause the harm, then this is totally prohibited. There are many types of harms that are mentioned in the Qur'an:

• Wasiyyah (will) - if a person has some money and he wants to give it to someone who is no related to him. He is allowed but he must not exceed the limits (one third). If he exceeds the limits, he will cause harm to the immediate inheritors. Another situation is to give someone more than he deserves, as stated in the Qur'an. To favour any one of the inheritors is harm. Ibn Abbas considers this as a major sin. Some Muslims practice this because of ignorance or self-interest. [See Surah An-Nisa' : Ayah 12]
• Marriage and relationship between husband and wife. In al-raj'ah (returning), as stated in Surah Al-Baqarah Ayah 231 - someone divorces his wife and then he reconciles with her, but his intention in reconciliation is so that he can cause her harm. This is not allowed in Islam. Another point is aleyla' (disassociating with one's wife).
• Traveling or being away from the family for a long time and without a good reason - this can cause harm to the wife and family.
• Breastfeeding - in the case of divorce, the husband tries to take the baby away from the mother and not allow her to feed him. This is prohibited. [See Surah Al-Baqarah : Ayah 233]
• Selling and trading - when someone is in great need of something, the seller (who knows this) sells him at a very high price - this is not allowed. Some scholars consider this as a form of riba' (profit) which is prohibited in Islam.
• Somene who wants to buy is not good at bargaining, and because of this the seller sells at a very high price, more than it is worth. This is prohibited. According to Imam Malik if the price exceeds a third of what it is worth, it is considered harm.

2. Someone may do something for a beneficial reason and with a good intention. But he overdoes it, and consequently causes harm to others. Examples of this scenario are as follows:

• Burning rubbish on your property on a windy day. This will cause harm to your neighbours. It may cause harm to the environment and the people in the neighbouring countries. This kind of harm should be brought to an end.
• Building a high building, as mentioned above. Building a high building where it will obstruct air, sunlight, and moonlight, is not allowed because it will cause harm.
• Digging a well that will cause damage to the well of one's neighbour. If one needs to dig a well, he should position it a little further away from his neighbour's.
• Behaving on one's property in a way that will harm his neighbours.
• Causing bad smell to spread from one's property to his neighbours'.

There are also some other types of actions which imply that Allah did not ask His servants to do anything that will cause us harm. He said that whatever Allah commands us to do is beneficial in this world and the Hereafter. And whatever Allah prohibits is harmful to us whether it is in this world or in the Hereafter. Examples of these actions include:

• Tayammum (ablution without using water) - this is permissible for sick people or when there is no water.
• The traveler or the sick does not have to fast - they can make up for it in the future.
• Another example is taken from the biography of Prophet*, where he saw someone walking and asked about him. The companions told him that this man made a vow or commitment that he will perform pilgrimage walking. The Prophet*, said Allah is not in need for this one to torture himself. He asked his companions to tell the man to look for a ride, that is, to use an easier way or means to go for his pilgrimage.
• The person who has debt. If you lend someone money and he is indeed in a very bad financial situation, then you should give him time for him to get the money and pay you back.

Feedback:

Allah: 10 things about Allah that we need to know (followed by a short quiz)

Jannah-Jahannum: Things that are important to know about Paradise and Hellfire (followed by a short quiz)

News: 

Vandalism of Graves in Israel/Palestine

Below is an article which convers some of the background to the topic

Israeli Settlers Continue ‘Price-Tag’ Rampage

by Pierre Klochendler, October 11, 2011

http://original.antiwar.com/klochendler/2011/10/10/israeli-settlers-continue-price-tag-rampage/

“On Saturday, we as a nation atoned for our sins. I as a Jew feel ashamed of myself. I’m asking for forgiveness,” declared Ron Hulday, mayor of this mixed city, immediately at the closing of the Day of Atonement. As Jews fasted and prayed to amend for their past behavior, vandals, presumably Jewish, desecrated tombstones in two cemeteries of the Jewish-Arab city, one Muslim, another Christian, with slanderous tags against Arabs and “Russians,” the country’s largest minorities.

One in five Israelis is an Arab; there are more than one-and-a-half million citizens from the former Soviet Union. Yom Kippur is the most solemn day of the Jewish calendar. According to tradition, God “seals” the Book of Life into which each person’s fate is inscribed for the coming year in accordance to his or her past deeds. “The perpetrators are weak-kneed terrorists,” fumed former Chief Rabbi Yisrael Meir Lau, “for the dead cannot defend their name.” Sheikh Ahme Abu Ajwa, president of the Islamic Movement in Jaffa, joined the chorus of unanimous condemnations: “This is an attempt by extremists to incite the Arabs.”

The desecrations weren’t just isolated incidents. They share a common modus operandi. What’s been labeled by settlers as a “price tag” for “eye-for-eye” retribution against Palestinians collectively accused by them of violent actions perpetrated by isolated Palestinians against Israelis, has become not merely the “plague” of the day, but “policy.” In just the past fortnight, there were numerous such attacks. In the West Bank, according to police sources, young extreme right-wing settler activists attempted to torch a Palestinian village mosque and sprayed its walls with injurious “death to Arabs” and “price tag” graffiti, their signature. Alarmingly, the outbreak of assaults has known no respite and no border, national or physical. The door of a left-wing Israeli activist living in Israel proper was sprayed with menacing paint.

But the gravest incident occurred last week in the Bedouin Israeli village Tuba-Zanghariya. A mosque was torched and severely damaged. Copies of the Quran were destroyed in the blaze. The blackened walls were sprayed with “price tag” graffiti in revenge for the alleged murder, a week earlier, of two settlers, father and son, who were driving on a West Bank road at the time of the Palestinian bid for statehood at the United Nations. Police investigators had concluded — hastily it seems — that the deaths were the result of a traffic accident. But evidence showed that Palestinian youths had thrown rocks at the car which caused it to overturn. Last week, the suspected rock-throwers were arrested.

Other recent vengeful actions included the defacement of the Tomb of Joseph, a shrine revered by Jews but also by Muslims, located near the West Bank town Nablus. All politicians and religious figures have stood up united in their condemnation and reprobation: “Jews do not desecrate holy sites, period,” is the mantra. “Israel … will show no tolerance for those who oppose it,” stated Netanyahu at the start of the weekly cabinet meeting on Sunday. The statement was wide open to interpretation — as in “when” Israel “will show no tolerance.” For beyond the veneer of moral indignation and making, appropriately, good Kippur resolutions, what’s striking is the double-standard policy with regard to rule of law enforcement against “price tag” assailants. Police are responsible for law and order — including in the settlements. Whereas a suspected arsonist of the Israeli mosque was quickly apprehended, no one was ever detained, let alone tried, for “price tag” arsons and defacements of Palestinian mosques and for other acts of vandalism against Palestinian property, such as uprooting olive trees, a common settler practice.

When a military jeep was destroyed and tagged two weeks ago in response to the forced evacuation and demolition by police units — the army usually provides only peripheral security to the operation — of an “unauthorized settlement outpost” “illegally” built on “Palestinian-owned” land in the occupied West Bank, the perpetrators were quickly arrested. But the army is sacrosanct, so it would seem. Other such “outposts” are slated for evacuation at the end of the High Holiday season. Tension between the Israeli military and police and settlers is on the rise. Wednesday, settlers blocked an army vehicle and assaulted its soldiers. “A Jewish authority has taken shape in the West Bank,” warned political commentator Zvi Barel in the daily Haaretz. “Its goal is to replace the state as sovereign authority, and eventually also supplant the military authority.” Hence, the ominous warning issued last month by Bar-Ilan University Prof. Hillel Weiss at a settlers’ event marking the creation of a new “Jewish Authority” (as counterweight to the Palestinian Authority) labeled “the rescue of the Jewish people and the land of Israel.”

The notorious far right-wing speaker said: “Instead of a governmental authority which gleefully cracks the skulls of Jewish youths, instead of what the state calls ‘the rule of law,’ there are Jews who stand up. … We Jewish citizens to be abandoned to the authority of an artificial enemy state [a future Palestine] declare that this will never happen.” Yom Kippur seals the Days of Awe. This holy day presaged more such days to come. In the land ostensibly cursed by its own holiness, each parcel of it is replete with shrines, pilgrimage sites, houses of prayers, places of worship, and cemeteries. “Price tag” militants not only target places of elemental religious tolerance, which all too often have been misrepresented as ferment of political intolerance.

As the land — who controls it, what stands on it, and who lives in it — is slated for division (at least nominally under U.N. auspices), the “price taggers” also risk turning to ashes any prospect of a two-state solution.  (Inter Press Service)

Comment - Some Etiquettes of Visiting the Graves
It is wrong to desecrate graves. We then discussed some of the etiquettes about visiting the grave and burials, including:

- Do not walk on a grave as the dead body can feel it

- The visitor benefits from remembering death and the dead, remembering that their destiny will be either Paradise or Hell. This is the primary purpose of the visit

- The deceased also benefits and is treated kindly by the visitor greeting him with salaams

- At the beginning of Islam, visiting graves was not allowed for men and women alike, because the Muslims were new in Islam and came from a background where grave-worship and attachment to the dead were widespread. So they were forbidden to visit graves. But once Islam was well-established and they understood Islam, Allah prescribed visiting the graves because of the lessons and reminders of death and the Hereafter involved in that, and so that they could make du’aa’ for the deceased and pray for mercy for them. The Prophet* said: “I had prohibited you from visiting the graves, but now I encourage you to visit them, because they are a reminder of the Hereafter.” [Abu Dawud]

- The Prophet said: " Surah Ya Seen is the heart of the Qur'an, no man reads it desiring Allah and the afterlife except he is forgiven. Read it over your dying/deceased."

- Some of the Surahs you can recite are: Surat al-Fatiha, Surat al-Baqara, beginning, Ayat al-Kursi, and amana al-rasul, Surat Ya Seen, Surat al-Mulk, Surat al-Takathur and Surat al-Ikhlas 12 or 11 or 7 or 3 times

- Weeping for the dead is permissible, whereas crying and wailing are not

- Women are allowed to visit the graves but not during the funeral / burial