17 June 2012

Welcome back after a couple of weeks break…

Seerah of Muhammed*
*: May the peace blessings and Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an
 
Abu Sufyan's conversation with Hind
Having given orders that Hubal, the largest of the fallen idols, should be broken to pieces and that all of them should be burned, the Prophet* had it proclaimed throughout the city that everyone who had an idol in his house must destroy it. The Messenger of Allah* stayed in Mecca for 19 days. During that period he used to define the way to Islam, guide people to the orthodox path. He ordered Abu Usaid Al-Khuza'i to restore the pillars of the Holy Sanctuary, sent missions to all quarters inviting them to adopt Islam and break down the graven images still lying in the vicinity of Mecca, and he did have all of them scrapped, inculcating in the believers' ears his words: "Whoever believes in Allah and the Hereafter is supposed to scrap out the idols that should happen to be in his house."
Abu Sufyan was still only a new Muslim and, as a senior leader of the Quraish who had spent the last twenty years opposing the Prophet*, found his new predicament strange – overturning his world view. When he saw the strength of the Muslims and their devotion to Allah, as they went around the Kaaba, he was impressed. Then he returned home to his wife Hind and asked her if this was really from Allah. Hind, who was a bitter enemy of Islam just days prior had now smashed the idols in her house and was becoming reconciled to Islam. She reassured Abu Sufyan that this was truly was a sign from Allah and that the Prophet* was true. The next day Abu Sufyan met the Prophet* who informed Abu Sufyan of the private conversation he had with his wife. Abu Sufyan immediately knew that no-one could over-hear their intimate conversation and again testified that the Prophet* was indeed a Messenger of Allah.

Khalid bin Walid and his mistake with the people of Bani Jazimah
During the Age of Ignorance the tribe of Bani Jazimah had killed Khalid's uncle and Abdur Rahman's father while they were returning from Yemen and had plundered their property, and Khalid nursed a grudge against them on this account. When he came face to face with the people of Bani Jazimah, he found all of them armed and ready to defend themselves. The commander of the battalion then said aloud: "Lay down your arms on the ground, because the period of idol-worship is over and Mecca has fallen, and all the people have surrendered before the army of Islam". The chief of the tribe expressed the opinion to his men that they should hand over their arms and surrender before the army of Islam. One person out of them was intelligent enough to realize that the intentions of the commander of the army were not good. Addressing the chiefs of the tribe, therefore, he said: "The result of surrendering will be captivity and thereafter death". Eventually the opinion of the chiefs was acted upon and the arms were made over to the soldiers of Islam.

Khalid bin Al-Walid at the head of 350 horsemen of Helpers, Emigrants and Bani Saleem was despatched once again in the same year 8 A.H. to the habitation of Bani Khuzaimah bedouins to invite them to the fold of Islam. He was instructed to carry out his mission with peace and goodwill. There, the people were not articulate enough to communicate their intentions, so Khalid ordered his men to kill them and take the others as captives. He even had in mind to kill the captives but some of the Companions were opposed to his plan. Abdullah ibn Umer tells of this story: “The Prophet sent Khalid bin Al-Walid to the tribe of Jadhima and Khalid invited them to Islam but they could not express themselves by saying, "Aslamna (i.e. we have embraced Islam)," but they started saying "Saba'na! Saba'na (i.e. we have come out of one religion to another)." Khalid kept on killing (some of) them and taking (some of) them as captives and gave every one of us his Captive. When there came the day then Khalid ordered that each man (i.e. Muslim soldier) should kill his captive, I said, "By Allah, I will not kill my captive, and none of my companions will kill his captive." When we reached the Prophet, we mentioned to him the whole story. On that, the Prophet raised both his hands and said twice, "O Allah! I am free from what Khalid has done."” ‘Saba'na’ was a derogatory term that the Quraish used to call the Muslims – as they would not say ‘Muslims’ or ‘Islam’ but call the people who left their religion (to follow Muhammed*) as ‘Suba’a’. This is not too dissimilar to people calling Muslims today as bad terms like ‘terrorist’ or ‘extremist’! The unfortunate thing was that the people of the tribe of Jadhima only ever heard these words and so believed that all Muslims were called this. Khalid did not know this and was therefore acting in good faith but wrongly. Ibn Umer knew this and refused to obey the leader (Amir) on killing the captives – even though this was a serious matter to disobey the rightful leaders of the Muslims. Hence, we learn that Muslim loyalty is to the Qur’an and Sunnah and we should not obey leaders if they tell us to do Haram.
News of bloodshed reached the Prophet*. He was deeply grieved and raised his hands towards the heaven, uttering these words: "O Allah! I am innocent of what Khalid has done," twice. He immediately sent 'Ali to make every possible reparation/compensation to the tribes who had been wronged. This money was from the Treasury (Bait ul-Maal) of the Islamic State and was not required to be paid back through the pocket of Khalid – as it was a mistake whilst on a mission ordered by the State/Prophet*. After a careful inquiry, 'Ali paid the bloodmoney to all those who suffered loss. Ali reckoned their losses so minutely that he paid the price of even a wooden vessel in which the dogs of the tribe drank water and which were broken during their encounter with Khalid. Then he called all the afflicted chiefs and asked them whether the entire war damages and the blood-money of the innocent victims had been fully paid and all of them replied in the affirmative. Thereafter, keeping in view the fact that they might possibly have sustained some loss of which they might not be aware, Ali gave them some money gratuitously and then returned to Mecca and submitted his report to the Prophet. The remaining portion was also distributed amongst the members of the tribe in order to alleviate their suffering.

Khalid bin Walid and the idol (al-Uzza)
Shortly after the great conquest, the Prophet* began to despatch platoons and errands aiming at eliminating the last symbols reminiscent of pre-Islamic practices. The nearest to Mecca of the three most eminent shrines of paganism was the temple of al-Uzza at Nakhlah. He sent Khalid bin Al-Walid in Ramadan 8 A.H. to a spot called Nakhlah where there was a goddess called Al-'Uzza venerated by Quraish and Kinanah tribes. It had custodians from Bani Shaiban. Khalid, at the head of thirty horsemen arrived at the spot. At the news of his approach the warden of the temple hung his sword on the statue of the goddess and called upon her to defend herself and slay Khalid or to become a monotheist. Khalid demolished the temple and its idol, and returned to Mecca. On his return, the Prophet* asked him if he had seen anything there, to which Khalid gave a negative answer. Here, he was told that it had not been destroyed and he had to go there again and fulfill the task. So Khalid went again to Nakhlah, and out of the ruins of the temple there came a black woman, entirely naked, with long and wildly flowing hair. "My spine was seized with shivering," said Khalid afterwards. But he shouted "'Uzza, denial is for thee, not worship," and drawing his sword he cut her down. On his return he said to the Prophet*: "Praise be to God who hath saved us from perishing! I was wont to see my father set out for al-Uzza with an offering of a hundred camels and sheep. He would sacrifice them to her and stay three days at her shrine, and return unto us rejoicing at what he had accomplished!" He returned and narrated the story to the Prophet*, who then confirmed the fulfillment of the task.

Fiqh Topic (part 5):
Introduction to Daleel / Evidence

Continuing our introduction to various topics and terminology related to Fiqh (Islamic Jurisprudence), we talk about Daleel or Evidence / Proof (which is also linked to the Main Topic on Believing in Allah).

Daleel - what is Proof and Evidence
•    Linguistically, Daleel means a proof, indication, or evidence.
•    As an Islamic (Shariah) term, Daleel means the source or evidence for a thought, concept, or a ruling.
Any law or ruling must have a Daleel, which can be from Qur’an, Sunnah, or a source, which Qur’an and Sunnah directed us to adopt. Any ruling from the text of either the Qur’an or Sunnah is considered a Daleel.
We pray and fast not in a way we like or chose – but how we are told to – from Qur’an and Sunnah. We don’t pray kneeling with hands joined together like Christians pray but follow a specific ritual – which comes from how the Prophet* prayed. We take our ‘evidence’ (Daleel) of prayer from the Prophet*. The same with fasting in Ramadhan. All actions must have a source in Qur’an and Sunnah (and Ijma-as-Sahaba or Qiyas – to be discussed in future weeks InshaAllah).
Hence, it is important to know about the sources and how good these sources are. How reliable are the sources and how reliable are the laws we take from them. When we review sources scholars have said that there are 2 parts to the source (like there are 2 parts to Hadith = Sanad [chain of narrators] and Mutn [text]).

Structure of Daleel
As mentioned earlier, a Daleel is an evidence for an opinion, concept, ruling, or a thought from Islam. There are two aspects related to any Daleel:
•    Thaboot (source) or Riwayah (reportage), and
•    Dalalah (meaning).
The Riwayah covers issues related to how the information was relayed to us, which includes the number and the integrity of its reporters.
The Dalalah is related to the meaning of the text in the Daleel.
There are also two terms used in connection with Riwayah and Dalalah; Qata’i and Dhanni which we’ll talk about in more detail next time, i/A:
Qata’i is defined as being conclusive or decisive, while Dhanni is the opposite of Qata’i and means non-definite, speculative or indecisive.

Main Topic: Belief (part 5)
We reviewed what we had covered last week in the Aqeeda / Belief section, including:

• Belief in Allah is not a superstition nor a mythology, but is a definite fact that is established upon the use of the mind and is felt within every person
• The limited nature of the Universe and that there is nothing in reality which is unlimited (apart from Allah)
• There needs to be a first cause (Creator) upon which everything depends and itself being independent
• We cannot confine Allah to our limited understanding of the universe and its laws as Allah is beyond this and not subject to these laws as He created them. So many questions (can’t lift a stone) do not make sense
• This “Creator” (that we call Allah), is either:

1. created by someone else,
2. creator of himself, or
3. azali (eternal - limitless) whose existence is indispensable (wajib ul-wujood).

• The Islamic Belief (Aqeeda) and subsequently the Islamic way of life has an intellectual basis – based on thinking and the mind
• Muslims should have a belief in Allah that is beyond superstition and ‘leap of faith’
• We discussed evidence and Proof and why rational thinking is superior to scientific thinking
• Doing good deeds with 'leap of faith' in Allah doesn’t necessarily mean actions will be less rewarded by Allah
• Theory of Divine Knowledge or Divine Design behind existence, with brief examples:

1. Think about The story the boat
2. The knock on the door
3. The pile of stones on the beach
4. Footprints and the sky and mountains

3 Fundamental Questions about Life
There are 3 really basic questions that ALL humans ask. These are similar to what a person would ask if he woke up in a strange room:
•    Where am I?
•    How did I get here?
•    How do I get out of here?
These are similar to the 3 Fundamental Questions about Life:
•    Why am I here (alive)?
•    Where did I come from?
•    What happens when I die (as we all certainly die)?
Islam has answered these questions and they relate to this topic about belief. However, we’ll come back to this at the end…

Time Travel, TARDIS and Dr Who
Most people are familiar with the popular children's television show called Doctor Who. This is about an alien (Time Lord) who looks like a human being and travels throughout the universe in a special time travelling machine which also distorts the dimensions of space.  This machine is known as the T.A.R.D.I.S. (TARDIS = Time and Relative Dimension in Space).  This program introduces children (and adults - who is your favourite Doctor Who?!) to many ideas and concepts which include, for the purposes of our discussion, the ability to travel through time and outside of space. 
For example, we are informed in authentic narrations (hadith) and the Prophet* travelled from Mecca to Al-Quds (Jerusalem) and then through and outside the universe to the seven heavens, and back all in the same night.  We're also told that the Prophet actually saw the punishment of people in Hellfire as well as hearing the footsteps of people in Paradise.  The question is how could he have witnessed these if the Day of Judgment has not happened -- and this is not to do with the Knowledge of Allah because these were witnessed events?  By thinking about the limited nature of the universe, and the limited nature of the things which make up the universe including the physical objects (stars and planets) and the dimensions of the universe (time and space) we can answer questions like 'What was there before Allah' and 'Where is Allah'?

'What was there before Allah’; 'Where is Allah'?
As we discussed previously and demonstrated through a rational approach, we live in a universe that is limited.  Necessarily, this universe was created and that Creator must be unlimited and not bound by the limits of this universe.  Therefore, Allah is not confined by the dimensions of time and space.  Hence, it would be wrong to suggest that 'Allah is everywhere' - which is a belief called pantheism - a common misconception amongst people who don't think about this deeply. This gives rise to concepts that Allah is everywhere and in everything (including trees and rocks and dirty places), and so some people would use this to justify worshipping these objects claiming that they are part of God or contain God.  By claiming that 'Allah is everywhere' we are in fact limiting His existence and defining it within the realms of our dimensions of space.
It would be better to consider that Allah is 'outside' our dimensions of space -- if we can try to get our heads around that.  The problem is with our language and as we do not have any words in the language to express how somebody could be outside/not bound by the concept or constraints of space.  Words like inside, outside, beyond, where, up, down are all relative and related to space - so how can we describe something which is beyond this!? But that is indeed what/where Allah is!
The same idea is related to the question about ' what was there before Allah?' - as the words before, during, after are all specifically related to time.  Whereas, Allah is beyond time as He created time and made it unidirectional in our universe.  Hence we cannot ask what was there before time as the question doesn't make sense as there is no 'before' when time was created.  Therefore, there is no time before the Big Bang or creation of the universe.  Hence, it is perfectly possible for Allah to be separate from time and space (acknowledging that separate is still related to space!).

'There is none like unto Him’
Therefore, by thinking of all of these things Muslims have a unique and pure perspective and understanding of Allah and Tawhid.  This looks at the true Glory and Majesty of our Creator.  Hence, the only appropriate ways in which we can try to describe Him are by the descriptions He gives if Himself and the comparisons He makes.  We don't have the words in our language to properly address this but Allah does mention in the Quran that 'there is none like unto Him'!  Simply put, that is the best description.

The Absurdity of the Atheist
We then revisited some elements of the design theory, but focusing on the concept of chance and probability.  There is an old saying which states that "an atheist must have stronger belief than a person who believes in God, because the atheist must have looked under every stone and every leaf for him to not believe in God!" but we find that the modern disbelievers put their entire trust in science all this idea of chance as being the source and creator of the universe, and life and human beings.  This is obviously a false situation if we are to analyse it rationally.  The creation of the universe by chance (although we have already said it cannot occur by itself) would be similar to believing that a whirlwind swept through the streets and through a garage that had lots of car parts on the floor.  After the whirlwind had left there would be a fully functioning perfectly formed car (Bugatti if you like) with its engine running ready to hit the road with no mess on the floor! Patently, nobody would believe this yet why do atheists think this is what happened with the universe -- even though we have said it cannot happen?
One of the reasons why it is quite possible that these people refuse to believe in an Almighty Creator is because if they did believe in one they would have to have some sort of relationship with the Creator.  This would involve finding out what He wants from us and what we have to do in return.  People would have to take responsibility for their beliefs and base any actions on these beliefs.  People are afraid of this and these responsibilities and so would prefer to avoid the obvious answer -- which is belief in an Almighty Creator.  Because, if you acknowledge an Almighty Creator that you will still need to answer the 3 Fundamental Questions about Life:
•    Why am I here (alive)?
•    Where did I come from?
•    What happens when I die (as we all will die)?
We shall talk about this more detail next week, inshaAllah.

Children's Feedback:
Why I like Ramadhan and preparing for Ramadhan
The Importance of Fathers

Homework:
Why was the Prophet upset with Usama bin Zaid in Mecca?
What can prove something for you? How do you know something is true? What is sufficient 'Evidence'

6 May 2012
Conquest of Mecca; Fiqh and Belief

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

Conquest of Mecca (1): The Armies March to Mecca and stop Fasting
In observance of the rule of surprise attack, the time of departure, the itinerary and the purpose of the expedition were not made known to anyone till orders for marching were given by the Prophet*. Such orders were given on the 10th of Ramadan 8 A.H., although instructions had been issued earlier to the Muslims of Medina and its suburbs to keep themselves alert. On the day the Prophet* left Medina, he appointed a person named Abu Ruhm Ghifari to act as his representative there. When he had covered some distance from Medina he asked for water at a place named Kadid and broke his fast and also ordered all others to do so. Most of them broke the fast, but some persons refrained from doing so under the impression that if they performed jihad while fasting they would become entitled to greater recompense. These simple-minded persons did not realize that the same Prophet* who had given orders regarding fasting during the month of Ramadan had also given orders now for breaking the fast, both of his orders were for the good of the people and there was no discrimination in his orders.
The Prophet* was displeased to learn that some persons had abstained from complying with his orders and said: "These people are sinners and rebels". Seeking of such precedence and lead over the Prophet* is a sort of deviation from truth and shows lack of faith of these people in the Prophet* and in his religion. Hence, the Holy Qur'an has reproached such people and says: O You who believe! Be not forward in the presence of Allah and His Messenger, and be careful of your duty to Allah. (Surah al-Hujurat, 49:1).
Marruz Zahran is a few kilometres away from Mecca. In order that the residents of Mecca might surrender without any resistance, and that big fort and sacred centre should be conquered without bloodshed the Prophet*, in order to create fear in the hearts of the Meccans, ordered that the Muslims should kindle fire at the elevated places. He also ordered, to intimidate the Meccans still more, that every person should kindle a fire independently so that the fire and the flames might make all the adjoining hills and high places glow up.

Abu Sufyan becomes a Muslim
Last week we talked about the arrest/capture of Abu Sufyan. At dawn the call to prayer was made throughout the camp, and Abu Sufyan was greatly shaken by the sound of it. "What are they about?" he said. "The prayer," said Abbas. "And how often do they pray each day and night?" said Abu Sufyan, and when told that the prayers were five said: "By God, it is too much!" Then he saw the men eagerly crowding and jostling each other that they might be splashed with water from the Prophet*'s ablution, or have some drops of what was left from it, and he said: "O Abul-Fadl, I have never seen such sovereignty as this." "Out upon thee!" said Abbas. "Believe!" "Take me to him," said Abu Sufyan, and after the prayer Abbas took him again to the Prophet*. The Muhajirs and the Ansar were then around the Prophet*. When the Prophet*'s eyes fell upon Abu Sufyan he said: "Has the time not yet arrived when you should acknowledge their there is no god but Allah?" Abu Sufyan said in reply: "May my parents be your ransom! How forbearing, generous and kind you are towards your kinsmen! I have now realized that if there had been a god other than Allah he would have done, till now, something for our benefit." When the Prophet* saw that he had acknowledged the Oneness of Allah, he added: "Has not the time yet arrived when you should know that I am Allah's Prophet*." Repeating the former sentence, Abu Sufyan said: "How forbearing, generous, and kind you are towards your kinsmen! At present I am reflecting about your Prophethood". Abbas felt annoyed at Abu Sufyan's expressing doubt (about the Prophethood of Muhammad* and said: "If you don't embrace Islam, your life is in danger. You should, therefore, testify to the Oneness of Allah and to the Prophethood of Muhammad as early as possible". Abu Sufyan followed the advice and joined the ranks of Muslims.
Abu Sufyan embraced Islam on account of fear, and such faith did not at all conform with the aim of Islam, but in this case it was expedient that Abu Sufyan should join the Muslims, in whatever manner it might be, so that the greatest obstacle in the path of the Meccans embracing Islam might be removed, because he and those like him (i.e. Abu Jahl, 'Ikrimah, Safwan bin Umayyah etc.) were the persons who had created fear and terror since long and none could pick up courage to think about Islam or to show inclination towards it. Even if apparent embracement of Islam by Abu Sufyan was not beneficial for him, it was very beneficial and useful for the Prophet* of Islam as well as for those persons who were his kith and kin. Even then the Prophet* did not release Abu Sufyan, because he was not confident about his activities till Mecca was conquered. He, therefore, gave directions to Abbas that, for reasons to be mentioned later, he should keep him confined within a narrow pass of a valley. Abbas turned to the Prophet* and said: "Abu Sufyan is ambitious of social status and now that matters have taken such a turn you had better confer some position on him". Notwithstanding the fact that during a long period of twenty years, Abu Sufyan had done the greatest harm to Islam and the Muslims; the Prophet*, keeping some higher interests in view, conferred a position on him and uttered the following sentence which is indicative of the greatness of his soul: "Abu Sufyan is authorized to assure the people that whoever takes refuge within the precincts of Masjidul Haram or lays down arms on the ground and declares his neutrality or confines himself to his house or takes refuge in the house of Abu Sufyan (and, according to one version, in the house of Abu Sufyan or in the house of Hakim bin Hizam) shall remain safe from molestation by the army of Islam''.

Intimidating the Quraish (and Abu Sufyan)
The grand army of Islam had reached close to Mecca. However, the Prophet* desired that he should conquer the city without any resistance or bloodshed and the enemy should surrender without any conditions. Out of the factors, besides camouflage and surprise, which helped much in achieving this object, one was that Abbas, the uncle of the Prophet*, went to Mecca as a gesture of goodwill to Quraish and brought Abu Sufyan to the Islamic camp and the chiefs of Quraish could not take a final decision in the absence of Abu Sufyan. When Abu Sufyan submitted himself to the unmatched greatness of the Prophet* of Islam and expressed his faith in him, the Prophet* decided to take the maximum advantage from his presence to intimidate the idolaters. He, therefore, asked Abbas to detain him in the narrow pass of the valley so that the units of the newly-formed army of Islam might march past him with all their equipment, and he should observe the military strength of Islam and then on return to Mecca, he might inform Quraish about the strength of the army of Islam and keep them from resistance. Some of the units of the army of Islam were as mentioned below:
1. A strong regiment of one thousand soldiers of the tribe of Bani Salim under the command of Khalid bin Walid which held two standards. One of these standards was being carried by Abbas bin Mirdas and the other by Miqdad.
2. Two battalions of five hundred warriors under the command of Zubayr Awwam who had a black standard in his hand. The majority of the soldiers of these two battalions consisted of the Muhajirs.
3. A strong battalion of three thousand soldiers of the tribe of Bani Ghifar under the command of Abu Dharr Ghifari, who was carrying the standard.
4. A strong battalion of four hundred soldiers of the tribe of Bani Salim under the command of Yazid, son of Khusayb, who was carrying the standard.
5. Two battalions consisting of five hundred men belonging to the tribe of Bani Ka'b under the command of Bushr bin Sufyan, who was also carrying the standard.
6. A one thousand persons strong regiment of Bani Muzaynah which bore three standards. These standards were in the hands of No'man bin Maqran, Bilal bin Harith and Abdullah 'Amr.
7. A regiment consisting of eight hundred persons belonging to Bani Juhaynah, with four standards which were being carried by Ma'bad bin Khalid, Suwayd bin Sakhra, Rafe' bin Makith and Abdullah Badr.
8. Two groups consisting of two hundred persons from the tribes of Banu Kananah, Banu Layth and Hamzah under the command of Abu Waqid Laythi, who was carrying the standard.
9. A battalion consisting of three hundred persons belonging to the tribe of Bani Ashja', which carried two standards. One of these standards was being carried by Ma'qal bin Sanan and the other by Na'im bin Mas'ud.
When these units passed by Abu Sufyan, he immediately enquired about their particulars from Abbas and the latter gave him the reply. The thing which added to the grandeur of this organized army was that when the commanders of the units came before Abbas and Abu Sufyan they pronounced Takbir (Allahu Akbar) thrice with a loud voice and thereafter the soldiers also pronounced it thrice with loud voices by way of the greatest Islamic rite. This Takbir resounded in the valleys of Mecca in such a manner that the friends were greatly impressed with the discipline of Islam and the enemies were filled with extreme fear and terror. Abu Sufyan was waiting impatiently to see the unit in which the Prophet* had taken his place. Hence, every time a unit passed by him he asked Abbas whether Muhammad* was present in it. Abbas continued to reply in the negative till their attention was attracted by a great force consisting of about five thousand soldiers in which two thousand warriors were wearing coats of mail and the company commanders were carrying many standards at specified distances. The name of this unit was Katiba-i Khazra' i.e. the Green Army. Its soldiers were armed to the teeth. Their entire bodies were covered with arms and nothing except their bright eyes could be seen. Swift Arabian horses and red-haired camels could be seen in this unit in abundance. The Prophet* could be seen in the middle of this unit riding his particular camel. Distinguished personalities had encircled him and he was conversing with them. The grandeur of this unit overawed Abu Sufyan. He involuntarily said to Abbas: "No force can resist this army. O Abbas! The kingdom of your nephew has flourished to a great extent". Abbas replied reproachfully: "The source of the strength of my nephew is the Prophethood bestowed upon him by Allah, and it has nothing to do with outward and material power." The Prophet* had given his standard to Sa'd ibn 'Ubadah, who led the van; and as he passed the two men at the side of the route he called out: "O Abu Sufyan, this is the day of slaughter! The day when the inviolable shall be violated! The day of God's abasement of Quraish." The Prophet* was in the midst of the troop, mounted on Qaswa', and on either side of him were Abu Bakr and Usayd, with whom he was conversing. "O Messenger of God*," cried Abu Sufyan when he came within earshot, "hast thou commanded the slaying of thy people?" -and he repeated to him what Sa'd had said. "I adjure thee by God," he added, "on behalf of thy people, for thou art of all men the greatest in filial piety, the most merciful, the most beneficent!" "This is the day of mercy," said the Prophet*, "the day on which God hath exalted Quraish." Then 'Abd ar-Rahman ibn 'Awf and 'Uthmari said to him, for they were close at hand: "O Messenger of God, we are not sure of Sa'd, that he will not make a sudden violent attack upon Quraish." So the Prophet* sent word to Sa'd to give the standard to his son Qays, a man of relatively mild temperament, and to let him lead the squadron. To honour the son was to honour the father, and in the hand of Qays the standard would still be with Sa'd.

Capturing the City: Mecca Surrenders Without Bloodshed
Al-Abbas urged Abu Sufyan to hasten into Mecca and warn the Quraishites against any aggressive behaviour towards the Muslims. There in Mecca, he shouted at the top of his voice and warned against any hostilities advising them to seek safety in his house. His wife got indignant and tugged at his moustache cursing him and abusing his cowardly stance. The people within Mecca mocked Abu Sufyan and dispersed in different directions, some into their houses, others into the Holy Sanctuary while some undisciplined reckless ruffians led by 'Ikrimah bin Abi Jahl, Safwan bin Omaiyah and Suhail bin 'Amr encamped themselves in a place called Khandamah, with a murderous intent in their minds.
The Prophet* peace be upon him, on his part, was quite modestly and calmly drawing the final touches for the military breakthrough awaiting the Muslims, by Allah's Will. He appointed Khalid bin Al-Waleed as a leader of the right flank of the army with Aslam, Sulaim, Ghifar, Muzainah and Juhainah tribes under his command to enter Mecca through its lower avenues. Az-Zubair bin 'Awwam was to lead the left flank and would storm Mecca from the upper side holding up the Messenger's banner. Abu 'Ubaidah took command of the infantry and was to penetrate into the city via a side valley. They were given full and decisive orders not to kill unless in self defence and in that case they would exterminate any aggressive elements and quell any opposition. The Muslim battalions marched out each in its already drawn route to fulfill the missions they were supposed to carry out. Khalid bin Al-Waleed worked his way into the heart of the town quite successively killing twelve of the ruffians and sustaining two martyrs. Az-Zubair set out and reached the fixed destination where he planted the banner at Al-Fath (conquest) Mosque and waited there for the arrival of the Prophet*

Main Topic: Fiqh (2)
Types of Hukm Shara’i   Recap:
A. Fard (Compulsory):
If the request to do an action is decisive then it is a Fard or Wajib; both have the same meaning. A person who complies with a Fard will be rewarded, while one who disobeys will be punished.
B. Haram (Prohibited)
If the instruction is connected with a decisive command of refraining from an action then it is Haram. If the Haram is committed, then the person will be punished, but if the Haram action is avoided, the person will be rewarded.
C. Mandub, Mustahab, Sunnah or Nafilah (Recommended)
If the instruction to do an action is not firm, then it is considered Mandub. The one who performs it is praised and rewarded; however, the one who did not perform it is neither blamed nor punished.
D. Makruh (Disliked)
If the instruction of refraining from an action is not firm, then it is considered Makruh. The one who abstains is praised and rewarded while the one who does it is neither punished nor blamed.
E. Mubah (Permissible)
If the choice to do or not to do an action is left up to the person, then the action is called Mubah. One will neither be rewarded nor punished for an action falling under this category.
Some of the Hukm Shar’i such as Fard are divided into sub-categories. For example, Fard is divided into Fard al Ayn and Fard al Kifaya.

The rulings of Allah are derived from certain sources. They are not plucked out of the air! The sources, which are used to make laws, have to be based on something tangible and accessible.
The four definitive sources of Hukm Shar’i are;

• the Qur’an (the Word of Allah), 
• the Sunnah (example of the Prophet*),
• Ijma’ as-Sahabah (consensus of the Companions),
• Qiyas (Divine Analogy).

We will go into detail about these in the coming weeks (I/A) – but it is important that Muslims have supreme confidence that the Qur’an is the Word of Allah.

Fiqh
Linguistically, Fiqh implies having knowledge in depth. As a legal term, Fiqh has two meanings:

• Having the knowledge of the rulings of Shariah (Islamic Law) which are extracted from the legislative sources. As an example, a Faqih would know the ruling for the issue of abortion; in addition, he would know how and from where this ruling was extracted.
• All the Islamic laws. This definition is synonymous to the term Shariah.

Usul al-Fiqh
Usul al-Fiqh is the collection of principles relating to the methodology for the extraction of Fiqh or Islamic Laws: “the principles by which the mujtahid derives the legal rules of conduct from the specific evidences”.  The concept of Usul al-Fiqh is comparable to adhering to the methodology when conducting a scientific experiment. Similarly, adhering to the methodology in deriving Fiqh (rulings) is referred to as Usul al-Fiqh. This methodology provides a way for a person to derive Islamic rulings from the legislative sources in Islam. The collections of principles related to Usul al-Fiqh are many.
Legislative Sources Adopting specific sources to derive laws is a major subject in Usul al Fiqh. The Qur’an, Sunnah, Ijma as Sahabah (consensus of the Companions) and Qiyas (analogical deduction) are four sources in Islam which are accepted by almost all of the scholars. However, there are other additional sources such as Maslaha al Mursalah (benefit) or Ijma al Ummah (consensus of the Ummah) which are not widely accepted.

Arabic Language
Within the Arabic language, there are rules for understanding the structure of an Ayah or Hadith. The rules of grammar in the Arabic language define the meaning of the Ayah or Hadith. Therefore, understanding the rules of grammar and their application, is one use of the Arabic language in Usul al Fiqh.

Interpreting the text of Qur’an and Sunnah
Unless the text of the Qur’an and Sunnah is correctly understood, no laws can be deduced from it. The linguistic structure of the text in Qur’an and Sunnah varies from one style to another. Some examples of these linguistic styles are:

• Thanniy (speculative text),
• Qatai (definitive text),
• Amm (general text),
• Khass (specific text),
• Haqiqi (literal text), and
• Majaazi (metaphorical text).

The rules to distinguish and differentiate between these styles is an important subject in Usul al Fiqh. Another essential aspect involved in interpreting the text of the Qur’an and Sunnah are issues surrounding abrogation of rulings from the Qur’an and Sunnah. The study of abrogation involves issues such as, what constitutes abrogation, how to understand it in relation to other Ayahs or Ahadith, and how to reconcile these differences.

Shariah
The linguistic meaning of the word Shariah is a non-exhaustive source of water with which people satisfy their thirst. Thus, the linguistic significance of Shariah is that the Islamic laws are effectively a source of guidance. As water is the fundamental basis of life, the Islamic laws are an essential source for guiding human life. Shariah is composed of all the laws derived from the legislative sources of Islam. These laws are not just limited to areas covering marriage or divorce; rather, the Islamic laws cover every action performed by an individual or a society. The term Shariah is also a synonym for Fiqh.

Aqeeda and The Qur'an: the need for certainty

How do we get this confidence in Allah and the Qur’an - that is more than simply blind faith?

It is vitally important that we firmly believe in Allah more than just having ‘faith’ that Allah exists. We should be different to the Quraish at the time of the Prophet*, or the people at the time of Ibrahim – who all said that they will continue with their worships because they are following their forefathers. How is our belief any different to this?

As Muslims, Allah commands us to ‘KNOW’ that there is but one Allah. We must be sure individually for ourselves – it is not good enough to just hope in Allah without certainty. The five pillars of Islam are built upon the firm foundations of the Aqeeda – a rock solid belief. How do we get at this belief? Are there any questions that we shouldn’t ask in Islam and how inquisitive should we be in search for the Truth?

InshaAllah, we will cover these topics in greater detail in the coming weeks. This is a necessary step before we talk about The Qur’an and the sources of law (Shariah) – which is necessary to understand the Fiqh topics that people want answered!
Children's feedback:
Don't judge a book by its cover

No time for News Topic

29 April 2012

Preparing to Conquer Mecca; Fiqh and Nawawi’s 40 Hadith 

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

Preparing for the Conquest - News Blackout

The Messenger of Allah* asked ‘Aisha, his wife to make preparations peculiar to marching out for war. Abu Bakr, meanwhile, came in and asked ‘Aisha what the matter was, showing surprise at the preparations being made as it was not, as he said, the usual time for war. She replied that she had no idea.
With view of securing a complete news black-out concerning his military intentions, the Prophet* despatched an eight-men platoon under the leadership of Qatadah bin Rab‘i in the direction of Edam, a short distance from Medina, in Ramadan 8 A.H., in order to divert the attention of people and screen off the main target with which he was preoccupied.

The Prophet* began to prepare for a campaign, and Abu Bakr asked if he also should make ready. The Prophet* said he should and told him that they were going out against Quraish. "Must we not wait for the time of the truce to run out?" said Abu Bakr. "They have betrayed us and broken the pact," said the Prophet, "and I shall attack them. But keep secret what I have told thee. Let one thinker think that God's Messenger is for Syria, and let another think he is for Thaqif, and another for Hawazin, O God, take from Quraish all sight of us, and all tidings of us, what we are about, that we may come suddenly upon them in their land."

Hatib's letter to the Quraish

In answer to this prayer word came to him from Heaven that one of the Emigrants, Hatib by name, had somehow learned the secret and had sent a letter to Quraish to warn them of the impending attack. He had given it to a woman of Muzaynah who was travelling to Mecca, and she had hidden it in her hair. The Prophet* sent 'All and Zubayr after her, and having failed to find the letter in her baggage they threatened to search her if she did not produce it and it was discovered the letter was carefully hidden in her locks of hair. So she gave them the letter and they took it to the Prophet, who sent for the writer of it. The Prophet* was very much perturbed to find that such a thing had been done by a Muslim, who had a long record of service and was eager to assist Islam even in very critical times.
He, therefore, called Hatib and asked him to explain his position. "What made thee do this, O Hatib?" he said. He replied, "O Messenger of Allah*! I have no affinity of blood with Quraish; there is only a kind of friendly relationship between them and myself. My family is at Mecca and there is no one to look after it or to offer protection to it. My position stands in striking contrast to that of the refugees whose families are secure due to their blood ties with Quraish. I felt that since I am not related to them, I should, for the safety of my children, earn their gratitude by doing good to them. I swear by Allah that I have not done this act as an apostate, forsaking Islam. I was prompted only by the considerations I have just explained." ‘Umar wanted to cut his head off as a hypocrite, but the Prophet* accepted his excuse and granted him pardon, then addressed ‘Umar saying: "Hatib is one of those who fought in the battle of Badr. How do you know that he is a hypocrite? Allah is likely to look favourably on those who participated in that battle. Turning then, to Hatib, he said: "Do as you please, for I have forgiven you."

“Take not My enemies and your enemies (i.e. disbelievers and polytheists, etc.) as friends”

However, to ensure that such an incident might not be repeated, the first nine verses of Surah al-Mumtahinah were revealed:

1. O you who believe! Take not My enemies and your enemies (i.e. disbelievers and polytheists, etc.) as friends, showing affection towards them, while they have disbelieved in what has come to you of the truth, and have driven out the Messenger and yourselves (from your homeland) because you believe in Allah your Lord! If you have come forth to strive in My Cause and to seek My Good Pleasure, (then take not these disbelievers and polytheists, etc., as your friends). You show friendship to them in secret, while I am All-Aware of what you conceal and what you reveal. And whosoever of you (Muslims) does that, then indeed he has gone (far) astray, (away) from the Straight Path .
2. Should they gain the upper hand over you, they would behave to you as enemies, and stretch forth their hands and their tongues against you with evil, and they desire that you should disbelieve.
3. Neither your relatives nor your children will benefit you on the Day of Resurrection (against Allah). He will judge between you. And Allah is the All-Seer of what you do.
4. Indeed there has been an excellent example for you in Ibrahim (Abraham) and those with him, when they said to their people: "Verily, we are free from you and whatever you worship besides Allah, we have rejected you, and there has started between us and you, hostility and hatred for ever, until you believe in Allah Alone," except the saying of Ibrahim (Abraham) to his father: "Verily, I will ask for forgiveness (from Allah) for you, but I have no power to do anything for you before Allah ." Our Lord! In You (Alone) we put our trust, and to You (Alone) we turn in repentance, and to You (Alone) is (our) final Return,
5. "Our Lord! Make us not a trial for the disbelievers, and forgive us, Our Lord! Verily, You, only You are the All-Mighty, the All-Wise."
6. Certainly, there has been in them an excellent example for you to follow, for those who look forward to (the Meeting with) Allah (for the reward from Him) and the Last Day. And whosoever turn away, then verily, Allah is Rich (Free of all wants), Worthy of all Praise.
7. Perhaps Allah will make friendship between you and those whom you hold as enemies. And Allah has power (over all things), and Allah is Oft-Forgiving, Most Merciful.
8. Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity.
9. It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allah forbids you to befriend them. And whosoever will befriend them, then such are the Zalimun (wrong-doers those who disobey Allah).

Being a Shepherd

The Prophet* now sent messengers to those of the tribes whom he felt he could now rely on for help, with a general summons to be present in Medina at the beginning of the next month, which was Ramadan, The Bedouin faithfully responded; and when the appointed day came the army was the largest that had ever set out from Medina. No able-bodied Muslim stayed behind. The Emigrants were seven hundred, with three hundred horse; the Helpers were four thousand, with five hundred horse; and the tribes, including those who joined them on the way, brought the total numbers up to nearly ten thousand men. The cavalry rode on camelback, leading their horses; and except for a few of the closest Companions none of them knew who the enemy were. After making full preparation, the Prophet* proceeded to Mecca at the head of ten thousand soldiers on the 10th of Ramadan, 8 A.H. He mandated Abu Ruhm Al- Ghifari to dispose the affairs of Medina during his absence. Outside Mecca they came across a tree and started eating its fruit and the Prophet* advised them to eat the (ripe) black ones. The Companions said that he* must have been a shepherd as only they would know these things. The Prophet* acknowledged that he was and that Allah made all his Prophet’s as shepherds – because it gives good training to the Muslim.

Abu Sufyan gets caught by the Muslim army

When they were about half-way they were met by 'Abbas and Umm al-Fadl and their sons. 'Abbas had decided that it was now time for them to leave Mecca and to live in Medina. The Prophet* invited them to join his expedition, which they did, to the joy of Maymunah, who had come with the Prophet.
The Quraish were quite unaware of the development of affairs, but the Prophet* did not like to take them by surprise. He, therefore, ordered his men to kindle fire on all sides for cooking purposes. The idea behind this was that Quraish should be afforded full opportunity to assess the situation in which they were pitchforked correctly, and should not endanger their lives by leaping blindly in the battlefield. ‘Umar bin Al- Khattab was entrusted with the guard duty.

In the meanwhile, Abu Sufyan along with Hakim bin Hizam and Budail bin Warqua’, went out to reconnoiter. From a distance, however, he heard the following conversation between Abu Sufyan and Budayl Warqa': Abu Sufyan: I have not so far seen such a great fire and such a big army. Budayl bin Warqa': They are the people of the tribe of Khuza'ah, who have prepared for war. Abu Sufyan: "Khuza'ah are too few to kindle such a great fire or to make such a big army." Before they got near the camp, they were arrested and then met ‘Abbas, the Prophet’s uncle. He apprised Abu Sufyan of the situation and advised him to accept Islam and persuade his people to surrender before Muhammad*; otherwise, his head would be struck off. Under the prevailing compelling circumstances, Abu Sufyan went in the company of ‘Abbas seeking the Prophet’s* audience. The Muslims were furious to see Abu Sufyan and wanted to kill him on the spot.

The Prophet's uncle was mounted on the particular mule of the Prophet* and Abu Sufyan was accompanying him. He made him pass from between the masses of fires and the large army consisting of infantrymen and mounted soldiers. The sentries recognized Abbas as well as the particular mule belonging to the Prophet* and, therefore, made way for him. While they were still on their way Umar's eyes fell on Abu Sufyan sitting on the pillion of Abbas, and he wanted to kill him (Abu Sufyan) at once. As, however, the Prophet's uncle had provided him protection, he (Umar) desisted from doing so. 'Abbas took them to the tent of the Prophet, and Abu Sufyan said: "O Muhammad, thou hast come with a strange assortment of men -some known and some unknown -against thy kindred." But the Prophet* cut him short. "It is thou who art the transgressor," he said. "Ye broke the pact of Hudaybiyah, and abetted the attack on the Bani Ka'b, thereby sinfully violating the holy precinct of God and His Sanctuary. Abu Sufyan sought to change the subject somewhat. "Alas," he said, "hadst thou but turned thine anger and thy strategy against Hawazin! For they are further from thee in kinship, and fiercer in enmity against thee." "I hope", said the Prophet, "that my Lord will grant me all of that -by victory over Mecca, by the triumph therein of Islam, and by the rout of Hawazin -and that He will enrich me with their goods as plunder and their families as captives." Then he said to the three men: "Bear witness that there is no god but God, and that I am the Messenger of God." Hakim and Budayl thereupon made their professions of faith, but Abu Sufyan testified "there is no god but God" and then was silent. When told to pronounce the second testification he said: "O Muhammad, there is still in my soul a scruple about this; give her a respite." So the Prophet* told his uncle to take them to his tent for the night.

Main Topic: Introduction to Fiqh (Islamic Jurisprudence and Law)

Types of Hukm Shara’i

Many Muslims are too quick to conclude that something is either Haram (prohibited) or Fard (compulsory) after a quick reading of an Ayah or a Hadith. Not all commands in the legislative sources are Fard or Haram. The rules, which are used to differentiate the types of Hukm Shar’i, are again related to Usul al-Fiqh. In reality, the Hukm Shar’i can be understood in five general ways.

A. Fard (Compulsory):
If the request to do an action is decisive (Talab Jazim) then it is a Fard or Wajib; both have the same meaning. A person who complies with a Fard will be rewarded, while one who disobeys will be punished.
Example: Performing and establishing Salah, paying Zakah, participating in the Jihad, being ruled by Islam, Muslim women wearing Hijab etc.

B. Haram (Prohibited)
If the instruction is connected with a decisive command of refraining from an action then it is Haram or Mahdhur. If the Haram is committed, then the person will be punished, but if the Haram action is avoided, the person will be rewarded.
Example: dealing with Riba (interest), gambling, promoting nationalism, etc.

C. Mandoub, Mustahab, Sunnah or Nafilah (Recommended)
If the instruction to do an action is not firm, then it is considered Mandub. The one who performs it is praised and rewarded; however, the one who did not perform it is neither blamed nor punished.
Example: Attending to the sick, giving alms to the poor, fasting Mondays and Thursdays.

D. Makruh (Disliked)
If the instruction of refraining from an action is not firm, then it is considered Makruh. The one who abstains is praised and rewarded while the one who does it is neither punished nor blamed.
Example: performing Salah between Fajr Salah and sunrise, eating garlic before going to the masjid for Salah, dropping litter on the road etc.

E. Mubah (Permissible)
If the choice to do or not to do an action is left up to the person, then the action is called Mubah. One will neither be rewarded nor punished for an action falling under this category.
Example: Eating lamb or chicken, marrying up to four wives, driving a car etc.

Some of the Hukm Shar’i such as Fard are divided into sub-categories. For example, Fard is divided into Fard al Ayn and Fard al Kifaya. Fard al Ayn is obligatory on every Muslim, such as praying five times a day; fasting Ramadhan, fulfilling duties to husband/wife whereas, Fard al Kifaya is obligatory on the whole Ummah until part of the Ummah fulfils the Fard, such as the burial of a deceased Muslim. If a portion of the Ummah fulfilled this task, then this relieves the duty from the rest of the Muslims. Some of the other types of Hukm Shar’i are also further sub-divided.

Sources of Islamic Law

The rulings of Allah are derived from certain sources. They are not plucked out of the air! The sources, which are used to make laws, have to be based on something tangible and accessible.
The four definitive sources of Hukm Shar’i are;
•    the Qur’an (the Word of Allah),
•    the Sunnah (example of the Prophet*),
•    Ijma’ as-Sahabah (consensus of the Companions),
•    Qiyas (Divine Analogy).
We will go into more detail about these in the coming weeks – but is is important that all Muslims have supreme confidence that the Qur’an is the Word of Allah.

How do we get this confidence in Allah and the Qur’an - that is more than simply blind faith?

Children's Nawawi's 40 Hadith feedback:

Hadith 18 ~ On the authority of Abu Dharr Jundub ibn Junaadah, and Abu 'Abd-ir-Rahmaan Mu'aadh bin Jabal that the Messenger of Allah* said : Have Taqwaa (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]

Hadith 9 ~ On the authority of Abu Hurairah, who said: I heard the Messenger of Allah* say: "What I have forbidden to you, avoid; what I have ordered you [to do], do as much of it as you can. It was only their excessive questioning and their disagreeing with their prophets that destroyed those who were before you." [Bukhari and Muslim]

Hadith 40 ~ On the authority of Ibn 'Umar, ma, who said: The Messenger of Allah*, took me by the shoulder and said: "Be in this world as though you were a stranger or a traveler/wayfarer."
Ibn 'Umar used to say: "When evening comes, do not expect (to live till) morning, and when morning comes, do not expect (to live till) evening. Take from your health (a preparation) for your illness, and from your life for your death." [Al-Bukhari]

Hadith 3 ~ On the authority of Abu Abdur-Rahman `Abdullah, the son of Umar ibn al-Khattab, who said: I heard the Messenger of Allah* say: Islam has been built on five [pillars]: testifying that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah, establishing the salah (prayer), paying the zakah (obligatory charity), making the Hajj (pilgrimage) to the House, and fasting in Ramadan. [Bukhari and Muslim]

Hadith 34 ~ On the authority of Abu Sa'id al-Khudri who said: I heard the Messenger of Allah*, say: "When any one of you sees anything that is disapproved (of by Allah), let him change it with his hand. If he is not able to do so, then let him change it with his tongue. And if he is not able to do so, then let him change it with his heart, though that is the weakest (kind of) faith." [Muslim]

Hadith 1 ~ On the authority of Umar ibn al-Khattab, who said: I heard the Messenger of Allah* say: "Actions are but by intentions and every man shall have only that which he intended. Thus he whose migration (Hijrah to Madina from Mecca) was for Allah and His Messenger, his migration was for Allah and His Messenger, and he whose migration was to achieve some worldly benefit or to take some woman in marriage, his migration was for that for which he migrated." [Bukhari and Muslim]

Hadith 7 ~ On the authority of Tamim Al-Dari that the prophet said: "Religion is sincerity". We said: "To whom?" He said: "To Allah and His Book, and His messenger, and to the leaders of the Muslims and their common folk". [Muslim]

Hadith 29 ~ From Mu'adh bin Jabal who said: I said: "O Messenger of Allah, tell me of a deed which will take me into Paradise and will keep me away from the Hell-fire." He said: "You have asked me about a great matter, yet it is, indeed, an easy matter for him to whom Allah Almighty makes it easy. (It is ) that you worship Allah without associating anything with Him, that you perform the prayers, that you pay the zakat, that you fast during Ramadan, and that you make the pilgrimage to the House."
Then he said: "Shall I not guide you to the gates of goodness? Fasting is a shield; charity extinguishes sin as water extinguishes fire; and a man's prayer in the middle of the night." Then he recited: "Who forsake their beds to cry unto their Lord in fear and hope, and spend of that We have bestowed on them. No soul knoweth what is kept hid for them of joy, as a reward for what they used to do". [Qu'ran, Surah al-Sajdah (32): Ayah 16-17]
Then he said: "Shall I not also tell you of the peak of the matter, its pillar, and its topmost part?" I said: "Yes, O Messenger of Allah." He said: "The peak of the matter is Islam (submission to Allah), the pillar is prayer; and its topmost part is jihad." Then he said: "And shall I not tell you of the controlling of all that ?" I said:" Yes, O Messenger of Allah". So he took hold of his tongue and said: "Restrain this." I said: "O Prophet of Allah, will we be held accountable for what we say?" He said: "May your mother be bereft of you! Is there anything that topples people on their faces (or he said, on their noses) into the Hell-fire other than the jests of their tongues?" [Al-Tirmidhi]

Hadith 11 ~ On the authority of Abu Muhammad al-Hasan ibn 'Ali ibn Abi Talib, the grandson of the Messenger of Allah*, and the one much loved by him, who said: I memorised from the Messenger of Allah*: Leave that which makes you doubt for that which does not make you doubt. [at-Tirmidhi and an-Nasai]

No News topic this week

22 April, 2012

Hudaibiyah Treaty broken, Hadith 42 Allah's Mercy

* SURVEY ~ Future Circles for Harborne Islamic Study Circle *
Topics that the children (and adults) wanted covering in future Study Circles included Fiqh Topics, General Topics and Teenager Issues.
Please vote for which things you would like to discuss during the Circle.
Rank them according to which topic you would like to really do to the one you are least interested in.
Vote for as many or as few as you like....
This shouldn't take more than 5 minutes (InshaAllah)
Thank You.
Naveed

** The link for the Survey is http://www.surveymonkey.com/s/HJS5R9R   **

---------------

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

Banu Bakr and Quraish break the Treaty of Hudaibiyah
In the jays of Jahilliyah, some men from the tribe of Khuza’ah killed men from the tribe of Banu Bakr. The latter tribe sought revenge and the tit-for-tat cycle started.  According to the terms of the treaty of Hudaibiyah, the Arab tribes were given the option to join either of the parties, the Muslims or Quraish, with which they desired to enter into treaty alliance. Should any of these tribes suffer aggression, then the party to which it was allied would have the right to retaliate. As a consequence, Banu Bakr joined Quraish, and Khuza’ah joined the Prophet*. Khuza’ah were allies of Abu Talib and were already favouring the Prophet*, although not many of them were Muslims. They thus lived in peace for sometime but ulterior motives stretching back to pre-Islamic period ignited by unabated fire of revenge triggered fresh hostilities. Banu Bakr, without caring a bit for the provisions of the treaty, attacked Banu Khuza’ah in a place called Al-Watir in Sha'ban, 8 A.H. Quraish helped Banu Bakr with men and arms taking advantage of the dark night. Pressed by their enemies, the tribesmen of Khuza’ah sought the Holy Sanctuary, but here too, their lives were not spared, and, contrary to all accepted traditions, Nawfal, the chief of Banu Bakr, chasing them in the sanctified area - where no blood should be shed - massacred his adversaries.

The Bani Ka'b of Khuza’ah immediately sent a deputation to Medina to inform the Prophet* of what had happened and to ask for his help. When the aggrieved party sought justice from their Muslim allies, the Prophet*, as their leader, demanded an immediate redress for not only violating the treaty but also slaying men allied to him in the sanctified area. Three demands were made, the acceptance of any one of them was imperative:
a) to pay blood money for the victims of Khuza’ah,
b) to terminate their alliance with Banu Bakr; or
c) to consider the truce to have been nullified.

The Prophet reassures the Khuza’ah
This behaviour on the part of Quraish was clearly a breach of the treaty of Al-Hudaibiyah and was obviously an act of hostility against the allies of the Muslims, i.e. Banu Khuza’ah.
The Prophet* told them they could rely on him, and sent them back to their territory. He did not refer to and Security Council or Committee but gave an unequivocal response that most modern Muslim leaders wouldn’t even dream of! When they had gone, he went to A'ishah, who could see from his face that he was in great anger. He asked for some water to perform his ablution, and she heard him say as he poured it over himself: "May I not be helped if I help not the sons of Ka'b." On the morning of the third day Amr bin Salim Al-Khuza'i arrived in the company of forty horsemen to brief the Prophet* on the plight of his people and seeking the Muslims' help for retaliation. People of Medina then got to know that Quraish had breached the covenant.

Abu Sufyan humiliates himself in Medina
Quraish immediately realized the grave situation and feared the horrible consequences looming on the horizon. They immediately called for an emergency meeting and decided to delegate their chief Abu Sufyan to Medina for a renewal of the truce. On his way, he met the men of Khuza’ah returning home and he feared he was too late as he knew they had been to Medina by crushing the camel dung to find ground date feed – that only camels in Medina get. His fears were increased by the inscrutable demeanour of the Prophet. "O Muhammad," he said, "I was' absent at the time of the truce of Hudaibiyah, so let us now strengthen the pact and prolong its duration." The Prophet* parried his request with the query: "Has anything happened to break it on your side?" "God forbid!" said Abu Sufyan uneasily. "We likewise," said the Prophet, "are keeping to the truce for the period agreed upon at Hudaibiyah. We will not modify it, neither will we accept another in its place." He was clearly not prepared to say more, so Abu Sufyan went to see his daughter, Umm Habibah, hoping she might agree to intervene on his behalf. They had not met for fifteen years. The best place to sit was the Prophet's rug, but as he was about to take his seat she hastily folded it up from beneath him. "Little daughter," he said, "Do you think this rug too good for me, or am I too good for it?" "It is the Prophet's rug," she said, "and you are an idolater, a man unpurified and unclean." Then she added: "My father, thou art lord of Quraish and their chief. How is it that thou hast failed to enter Islam, and that you worship stones which neither hear nor see?" "Wonder of wonders," he said, "am I to forsake what my fathers worshipped to follow the religion of Muhammad? Evil has befallen you!"
 
Abu Sufyan tries the Companions
And, feeling that no help was to be expected from her, he went to Abu Bakr and others of the Companions to ask them to intercede on his behalf for a renewal of the pact, for he was now sure, although the Prophet* had not said so, that he considered the pact to have been abrogated by the recent fighting. But it would serve the same purpose as a renewal of the pact, that is, it would prevent bloodshed, if some man of influence would grant a general protection between man and man. Abu Sufyan suggested this alternative to Abu Bakr but he merely answered: "I grant protection only within the scope of protection granted by the Messenger of God."
Umer’s reply was that if he only had an army of ants he would wage war on Abu Sufyan! Finally Abu Sufyan went to the house of Ali, making much of their kinship, for they were both great-grandsons of the two brothers Hashim and Abdu Shams. But Ali said: "Alas for thee, Abu Sufyan! The Messenger of God hath resolved not to grant thy request; and none can speak to him in favour of a thing when he is averse to it." For the Companions knew well that the Revelation had said to the Prophet: Consult them about affairs; and when thou art resolved, then trust in God;' and they had come to know by experience that when the Prophet* had reached the degree of resolution he had clearly reached on this occasion it was useless to seek to deter him
 Abu Sufyan now turned to Fatimah, who was present, with Hasan sitting on the floor in front of her. "O daughter of Muhammad," he said, "bid your little son grant protection between man and man, that he may become forever the lord of the Arabs." But Fatimah replied that boys do not grant protection, and Abu Sufyan turned again to Ali in desperation and begged him to suggest some course of action. "I see nothing for it", said Ali, "but that thou thyself shouldst rise and grant protection between man and man. Thou art lord of Kinanah." "Will that help me?" said Abu Sufyan. "By God, I think not so," said Ali, "but I find nothing else for you to do." So Abu Sufyan went to the Mosque and said in a loud voice: "Behold, I grant protection between man and man, and I do not think that Muhammad will fail to uphold me." Then he went to the Prophet* and said: "O Muhammad, I do not think thou wilt disavow my protection." But the Prophet* merely answered: "That is what thou thinkest, O Abu Sufyan;"
Abu Sufyan turned his steps back to Mecca in a state of bitter disappointment and utter horror. There he submitted a report of his meeting with his daughter, Abu Bakr, 'Umer and Ali's reaction and the meaningful silence of the Prophet. The Meccans were dismayed and said that Ali had made a fool of him, but did not expect imminent danger.

Hadith 42 (of Nawawi's Forty Hadith)
Hadith 42: Allah's Mercy

From Anas who said: I heard the Messenger of Allah*, say: "Allah the Almighty has said: 'O son of Adam, so long as you call upon Me, and hope in Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds in the sky and were you then to ask forgiveness of Me, I shall forgive you. O son of Adam, were you to come to Me with an earthful of sins and were you then to face Me, without having associated anything with Me, I shall grant you an earthful of pardon.'" [Al-Tirmidhi] 

There are three means or ways which enable a Muslim to be forgiven by Allah.

1. The first one is al-du'a which means to supplicate Allah.
Allah says in Surah Ghafir Ayah 60: And your Lord said: Call upon me, I will respond to you. The Prophet* said: "Supplication is the essence of worship" [Al-Tirmidhi]. The Prophet* also said: "Supplicate to Allah as if you are certain about His response." Supplication is guaranteed that Allah will attend to or respond to it when certain conditions are fulfilled. At the same time there are other things that a Muslim should avoid doing in order for his supplication to be answered. The conditions of supplication have been discussed in previous hadiths. The most important thing is the full concentration and attention of the heart and to have full hope that Allah will respond to that du'a and not to rush it. Muslims have to practice supplication frequently because it is a continuous process. Among the things that a Muslim asks Allah in his supplication are to forgive his sins, to be saved from the Hell-Fire and to be among those who enter Paradise. Muslims have to make du'a with full hope that there is a response. Allah says in a Hadith Qudsi: "I am as My servant expects of Me." [Muslim]. The Prophet* says in another hadith: "No Muslim who supplicates a supplication, that does not contain any sin or cutting of relations, Allah will grant him one of three things: either Allah will immediately respond to his supplication, or He may keep or store the answer for the Hereafter, or He will turn away from him an equivalent amount of evil or harm." The Companions asked what if they keep requesting Allah. The Prophet* replied: "Then Allah shall give you even both." [Imam Ahmad]. Supplication is the one-on-one quality time people have with their Creator – don’t rush it!

2. The second means that leads us to receive Allah's forgiveness is istighfar (seeking forgiveness) 
Even if someone has committed many sins. What is meant by seeking forgiveness is the istighfar that is linked to repentance which in turn also necessitates that the Muslim gives up committing sins and does not persist on doing them. Istighfar is a form of worship. The Muslim has to do and perform a lot of istighfar every day. Allah commanded us to make istighfar and praised those who perform istighfar. Allah says in Surah al-Zumar Ayah 53: O My servants, who have transgressed against themselves! Despair not of the Mercy of Allah. Verily, Allah forgives all sins. Truly He is Oft-Forgiving, Most Merciful. There are many forms of istighfar. There is what the Prophet* taught his Companions to say. It is also narrated that the Prophet* used to seek forgiveness from Allah more than seventy times a day, and in some narration more than one hundred times a day. Consequently, Muslims are recommended and required to do istighfar and seek the forgiveness of Allah at least one hundred times a day. The best statement of forgiveness is the statement that is narrated by the Prophet* when he said: "O Allah: You are my Lord. There is no God but You. You created me and I am Your servant. I am following Your covenant and promise to the best of my ability. I seek refuge in You from the evils that I have done. I profess to You Your bounties upon me and I confess my sins. Forgive me for no one forgives sins except You." The Prophet* says: "Whoever says this statement with certainty concerning it in the daytime and dies that day before the evening, he is one of the inhabitants of Paradise; and whoever says this statement with certainty concerning it during the night and dies that night before the morning, he is one of the inhabitants of Paradise." [Al-Bukhari]
As for His statement: "O Son of Aadam, as long as you invoke Me and ask of Me" then this is in agreement with His statement: "I [treat My Slave] in accordance to what he supposes of Me, so let him deem of Me whatever he wishes". And it has been narrated that when a Slave commits a sin and then feels remorse, and says "O My Lord! I have committed a sin, so forgive me, for surely none can forgive sins except you!"; so Allah says "My slave knows that he has a Lord, Who forgives sins and [also] punishes for them. So I testify to you that I have forgiven him". Then [the slave] does the same a second time, and a third, and so Allah replies the same way each time. Then after that He says: "Do as you please, for I have forgiven you!", meaning when he commits a sin and then repents for it.

Know, that for the acceptance of Repentance there are three conditions:
- cessation from the sin,
- remorse for what has preceeded,
- and firm resolve not to return to performing the sin.
And if the sin involved taking the right of another person, then he must hasten to return his right and absolve himself from this transgression. And if the sin was between him and Allah , and a kaffaarah (expiation) is required for this sin, then it is also necessary that he fulfills this kaffaarah, and thus this becomes the fourth condition [for the acceptance of repentance]. And so, even if a person were to commit a sin many times in a single day, and then repent each time with its conditions, Allah would still forgive him. Istighfar is recommended to be practiced by true and close servants of Allah and every Muslim. They are recommended to do so in the morning, preferably after the Fajr prayers, and in the evening until the sunset. This should be part of the supplications that they perform day and night. Allah says in Surah al-Nisa' Ayah 110: And whoever does evil or wrongs himself but afterwards seeks Allah's Forgiveness, he will find Allah Oft-Forgiving, Most Merciful.

3. The third cause or means of seeking Allah's forgiveness is Tawhid.  
Tawhid means that a Muslim should worship Allah alone. Allah should be worshiped without associating or ascribing any partners with Him. Allah says in Surah al-Nisa' Ayah 116: Verily! Allah forgives not the setting up partners (in worship) with Him, but He forgives whom He wills sins other than that, and whoever sets up partners in worship with Allah has indeed strayed far away. Tawhid, as the scholars say, melts away sins. Through fulfilling all the obligations of Tawhid, Muslims are going to be forgiven and rewarded. In a previous hadith in this collection of Imam Nawawi's Forty Hadith, we discussed the importance of the realisation of of the idea of Tawhid where Muslims have to love, fear, and glorify Allah the most. By Tawhid, Muslims seek refuge only in Allah and ask support and help from only Him. All of these great actions of Tawhid, which means that the heart becomes fully devoted to Allah, enable the Muslims to be true believers and Muwahideen. Only then Muslims will become enlightened, inspired, and their iman or faith will be strengthened and their sins will be forgiven. By realising the idea of Tawhid, the Muslim also minimises the chances of committing sins because his heart is fully devoted to Allah. Tawhid is the greatest essence of the Message of every Prophet. All the Prophets, peace be upon them, were sent with the Message of Tawhid - that is Allah is the only One Who deserves to be worshipped and to be totally obeyed. Unfortunately, many Muslims today do not observe the realisation of Tawhid. Many Muslims violate Tawhid, for example, there are some groups of Muslims that supplicate and slaughter for dead Muslims. By doing these acts of shirk (associating someone with Allah), they are violating the most important messages of Islam and that is the realisation of Tawhid. If we want to be good Muslims to Allah, we should follow the way that awliya' Allah (closer servants of Allah) followed. We should follow their ways and practices as mentioned in Hadith 38. They had good morals, they loved Allah, feared Him, had total belief or faith in Allah and his Messengers, and they were obedient to Allah and followed His instructions - this included performing good deeds. This obedience was based on fear of Allah, repenting to Allah and submission to His will. Moreover, they were characterised with devotion, honesty, and sincerity.

The realisation of Tawhid is very important for all Muslims. This is the last portion of the hadith. Moreover, it is the last hadith in Imam Nawawi's collection. This is very significant for us as Muslims since this last portion summarises the most important thing in Islam and that is Tawhid. It is a message from Allah to all Muslims to make sure that their Tawhid is sincere and pure. It is important to realise that they should not ascribe any partners with Allah. By doing so, they are assured that they will receive the forgiveness of Allah even if they have committed other sins. To realise Tawhid Muslims should fulfill all obligations towards Allah by fully submitting to His will, worshiping Him, obeying Him and following His guidance and revelation.

Virtues of Relating 40 (or more) Hadith

Taken From the Introduction to the Collection of Forty Hadith by Imâm an-Nawawî (d. 676 AH / 1299 CE)

All Praise is due to Allah, the Lord of the Worlds, the [One Who] Sustains the Heavens and Earths, Director of all that is created, who sent the Messengers (may the peace and blessings of Allah be upon all of them) to rational beings, to guide them and explain the religious laws to them with clear proofs and undeniable arguments. I praise Him for all of His bounties. I ask Him to increase His grace and generosity. I bear witness that there is none worthy of worship except Allah alone, who has no partner, the One, Who Subdues, the Generous, the Forgiving. I bear witness that our leader Muhammad is His servant and Messenger, His beloved and dear one, the best of all creation. He was honoured with the Glorious Qur'aan that has been an enduring miracle throughout the years. He was also sent with his guiding Sunnah that shows the way for those who seek guidance. Our leader Muhammad has been particularized with the characteristic of eloquent and pithy speech, and simplicity and ease in the religion. May the peace and blessings of Allah be upon him, the other Prophets and Messengers, all of their families and the rest of the righteous.

To proceed : We have narrated, through many chains (isnaad, pl. asaaneed) and various narrations, from Ali ibn Abee Taalib, Abdullaah ibn Mas'ood, Mu'aadh ibn Jabal, Abu ad-Dardaa, [Abdullaah] ibn 'Umar, [Abdullaah] ibn 'Abbaas, Anas ibn Maalik, Abu Hurairah and Abu Sa'eed al-Khudree - May Allah be pleased with all of them - that the Messenger of Allah* said : "Whoever preserves for my Ummah forty hadith related to the religion, Allah will then resurrect him in the company of the pious and the scholars." Another narration states : "Allah will raise him as an erudite and learned scholar". In the narration from Abu ad-Dardaa, it is stated : "On the Day of Resurrection, I will be an intercessor and witness for him". In the narration from Ibn Mas'ood it is stated that the Prophet* said : "It will be said to him 'Enter Paradise through any door you wish'".

The scholars (may Allah be pleased with them) have compiled innumerable works of this nature [ie. collections of forty hadith]. The first one that I know of who compiled such a work was Abdullaah ibn al-Mubaarak [a taabi'ee, rahimahu Allah]. After him came ibn Aslam at-Toosee, a pious scholar. Then came al-Hasan ibn Sufyaan an-Nasaa'ee, Abu Bakr al-Aajurree, Abu Bakr Muhammad ibn Ibraaheem al-Asfahaanee, ad-Daaraqutnee, al-Haakim, Abu Nu'aim, Abu Abd-ir-Rahmaan as-Sulamee, Abu Sa'eed al-Maleenee, Abu 'Uthmaan as-Saaboonee, Abdullaah ibn Muhammad al-Ansaaree, Abu Bakr al-Baihaqee and countless others both from the earlier and later times. I have turned to Allah for guidance and prayed to Him while compiling these forty hadith, following the example of those Imaams and guardians of Islam. The scholars have agreed that it is permissible to act in accordance with weak hadith that deal with the virtues of good deeds [ie not weak hadith that deal with rulings - ahkaam - or acts of worship]. Nonetheless, given that fact, I have not simply relied upon that [weak] hadith [mentioned above], in compiling this work. Instead, I am following the statement of the Prophet* found in an authentic hadith : "Let him who was present among you inform those who are absent". The Prophet* also said : "May Allah make radiant the man who has heard what I said, preserved it in his memory and conveyed it in the way that he heard it".

Scholars have compiled forty hadith on faith and belief (usool), on practical matters (furoo'), on jihaad, on austerity (zuhd), on etiquette (adaab), and even on sermons (khutbahs). All of these [collections] were concerning righteous aims. May Allah be pleased with those who sought them. However I have found it best to collect together forty hadith which are more important than all of those. These forty hadith incorporate all of those separate topics. In fact, each hadith is by itself a great general precept from the foundations of the Religion. Some scholars state that all of Islam revolves around these hadith. Some have said, about a particular hadith, that they are one-half of Islam, one-third of Islam and so forth.

I have committed myself to including only authentic hadith (saheeh or hasan) in these forty hadith. The majority of them are from Saheeh al-Bukhaaree or Saheeh Muslim. I have mentioned them without their chain of narrators in order for it to be easier to memorize them and thus more [people] will be able to benefit from them, Allah willing. After the hadith, I included a section on the meanings of the obscure expressions found in the hadith. Everyone who desires and looks forward to the Hereafter must be familiar with these hadith because they cover the most important aspects of the religion and offer direction to all forms of obedience of Allah. This is clear to anyone who ponders these hadith. I rely only upon Allah and I entrust my affair only to Him. To Him is all Praise and Grace, from Him is Guidance and protection from error.

Children's feedback:
Hadith 7: the Prophet* said: "Religion is sincerity". We said: "To whom?" He said: "To Allah and His Book, and His messenger, and to the leaders of the Muslims and their common folk"

Hadith 23: The Messenger of Allah*, said: "Purification is half of iman (faith). Saying 'Al-Hamdulillah' (Praise be to Allah) fills the scales. Saying 'Subhanallah wa al-Hamdulillahi' (Exhalted be Allah and Praise be to Allah) fills the space between the heavens and the earth. Salah (prayer) is a light. Sadaqah (charity) is a proof. Sabr (patience) is a shining glory. The Qur'an is an argument either for you or against you. Everybody goes out in the morning and sell themselves, thereby setting themselves free or destroying themselves."

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