9 December 2012

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We are about to finish the Seerah of the Prophet*, InshaAllah. What we would like to know is what topic people wanted to study after this on a regular basis in Future Circles. Please vote for which things you would like to discuss during the Circle. Or give your own suggestions. This shouldn't take more than 2 minutes (InshaAllah)
Q: What topic would you like to study after the Seerah is finished?
- Lives of the first 4 Khulafah (Caliph - Islamic Leaders) = Abu Bakr, Umer, Uthman & Ali
- Lives of the Prophets (Adam to Isa/Jesus)
- Other (please specify)

Summary

The Start of the Prophet’s Final Illness:
The Prophet publically praises Ali as his ‘Mawla’ to quell unrest
The Prophet* sends out Ussama bin Zaid to fight the Romans
The Prophet prays for the Muslims in the Cemetry and Martyrs of Uhud
The Prophet refuses the keys to the eartly treasures
The Start of the Disease - headache, and so he* agrees to stay in the house of Aishah
The Prophet tells the Muslims about his Choice
The Prophet publically supports Abu Bakr

What is Qiyas (Divine Analogy):
Linguistic meaning is estimation, measuring or ascertaining the length, weight, or quality of something
In Shariah: the application to a new case (far'), on which the law is silent, of the ruling (Hukm) of an original case (asl) because of the effective reason ('Illa) which is in common to both
Using a specified reason found in Qur'an or Sunnah, and applying that reason to a new situation that has no clear rule in Qur'an or Sunnah
Examples include repaying your debt to people compared to debt to Allah
The reason (Illah) must come from the Text not the Mind
No Illah exists in the origin of the rules relating to food, clothing, morals and ritual worships (Ibadat)


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

The Start of the Prophet’s Final Illness
The Prophet publically praises Ali as his ‘Mawla’
Having finished the campaign in the Yemen, the troop of three hundred horses that the Prophet had sent out in Ramadan was now approaching Mecca from the south. Ali had ridden on ahead of his men, eager to meet the Prophet as soon as possible and to make with him the Pilgrimage, which he now had done. Amongst the state's fifth of the spoils there was enough linen to clothe the whole army, but Ali had decided that it must be handed over to the Prophet untouched. In his absence, however, the man he had left in charge was persuaded to lend each man a new change of clothes out of the linen. The change was much needed for they had been away from home for nearly three months. When they were not far from entering the city, Ali rode out to meet them and was amazed to see the transformation that had taken place. “I gave them the garments,” said the deputy commander, “that their appearance might be more seemly when they entered in among the people.” The men all knew that everyone in Mecca would now be wearing their finest clothes in honour of the Feast, and they were anxious to look their best. But Ali felt he could not countenance such a liberty and he ordered them to put on their old clothes again and return the new ones to the spoils as these were for Sadaqa only. Great resentment was felt throughout the army on this account, and when the Prophet heard of it he said: "O people, blame not 'Ali, for he is too scrupulous in the path of God to be blamed." But these words were not sufficient, or it may be that they were only heard by a few, and the resentment continued.
On the way back to Medina one of the troops bitterly complained of Ali to the Prophet, whose face changed colour. "Am I not nearer to the believers than their own selves?" he said; and when the man assented, he added: "Whose nearest I am, his nearest Ali is." Later on the journey, when they had halted at Ghadir al-Khumm, he gathered all the people together, and taking 'Ali by the hand he repeated these words, to which he added the prayer: "O God, be the friend (Mawla) of him who is his friend, and the foe of him who is his foe"; and the murmurings against 'Ali were silenced.

The Last Expeditions
The pride of the Byzantine State made it deny Muslims their right to live. The Byzantine arrogance made them even kill those agents of theirs, who embraced Islam. Killing Farwah bin ‘Amr Al-Judhami, who was their agent on Mu’an, was an evidence of their arrogance. Due to that arrogance and presumptuousness of the Byzantines, the Prophet* started to mobilize a great army in Safar in the eleventh year of Al-Hijra and made it under the command of Ussama bin Zaid bin Haritha with orders to have the horses of Muslims tread on the lands bordering Al-Balqa’ and Ad-Darum of Palestine. His aim was to terrorize Byzantines and to implant confidence into the hearts of Arabs who were settled at the borders of the Byzantines. His other purpose was to deliver a message to everybody there, so that no one may dare say that the Church brutality can’t go with impunity; and that Islamization is not synonymous with fear and vulnerability.
The leadership of Ussama was subject to criticism. Because he was still too young, people tarried at joining his expedition. The Prophet* addressed people saying: "No wonder now you contest his leadership, for you have already contested the ex- leadership of his father. Yes, by Allah, his father, who was one of the most beloved people to me, was quite efficient for leadership; and this son of his is one of the most beloved individuals to me after his father."
So people started tending towards Ussama and joined his army. The anxiety-provoking news about the Prophet’s sickness, however, made the expedition tarry again in order to know what Allah had willed as regards His Messenger*. It was Allah’s Will that Ussama’s expedition would be the first one dispatched during the caliphate of Abu Bakr.

The Prophet prays for the Muslims in the Cemetry and Martyrs of Uhud
On one occasion a remark of his when he was with his wives was sufficiently ominous to prompt the question as to which of them would be the first to rejoin him in the next world. He replied: "She of the longest reach will be the soonest of you to join me,"! whereupon they set about measuring their arms, one against another. Presumably, though it is not recorded, Sawdah was the winner of this contest, for she was the tallest of them and in general the largest. Zaynab, on the other hand, was a small woman, with an arm to match. But it was Zaynab who died first of them all, some ten years later. Only then did they realise that by "she of the longest reach" the Prophet had meant the most giving, for Zaynab was exceedingly generous, like her predecessor of the same name who had been called "the mother of the poor".
One night, not long after the Prophet had ordered preparations for the Syrian campaign and before the army had left, he called to a freedman of his in the small hours, Abu Muwayhibah, and said: "I have been commanded to pray forgiveness for the people of the cemetery, so come thou with me." They went out together, and when they reached the Baqeeha the Prophet said: "Peace be on you, O people of the graves. Rejoice in your state, how much better it is than the state of men now living. Dissensions come like waves of darkest night, the one following hard upon the other, each worse than the last." Then he turned to Abu Muwayhibah and said: "I have been offered the keys of the treasuries of this world and immortality therein followed by Paradise, and I have been given the choice between that and meeting my Lord and Paradise." "O dearer than my father and my mother," said Abu Muwayhibah, "take the keys of the treasuries of this world and immortality therein followed by Paradise." But he answered him saying: "I have already chosen the meeting with my Lord and Paradise." Then he prayed for forgiveness for the people of the Baqeeha.

The Start of the Disease
On Monday the twenty-ninth of Safar in the eleventh year of Al- Hijra, he participated in funeral rites in Al-Baqeeha‘. On the way back he had a headache, his temperature rose so high that the heat effect could be felt over his headband. He led the Muslims in prayer for eleven days though he was sick. The total number of his sick days were either thirteen or fourteen.

The Prophet tells the Muslims about his Choice and the Prophet supports Abu Bakr
It was at dawn that day, or perhaps the next day, that his head ached as he had never known it to ache, but he none the less went to the Mosque and after leading the prayer he mounted the pulpit and invoked blessings on the martyrs of Uhud, as if it was said afterwards – he were doing it for the last time. Then he said: "There is a slave amongst the slaves of God unto whom God hath offered the choice between this world and that which is with Him, and the slave hath chosen that which is with God." When he said this Abu Bakr wept, for he knew that the Prophet was speaking of himself and that the choice meant imminent death. The Prophet saw that he had understood, and telling him not to weep, he said: "0 people, the most beneficent of men unto me in his companionship and in that which his hand bestows is Abu Bakr; and if I were to take from all mankind an inseparable friend he would be Abu Bakr -but companionship and brotherhood of faith is ours until God unite us in His Presence." It was on that occasion that he said, looking round at the multiple entrances into the Mosque from the private houses which surrounded it: "Behold these doors that intrude upon the Mosque. Let them be walled up, save only the door of Abu Bakr."!Before leaving the pulpit he said:"I go before you, and I am your witness. Your tryst with me is at the Pool,' which verily I behold from here where now I stand. I fear not for you that ye will set up gods beside God; but I fear for you this world, lest ye seek to rival one another in worldly gains."

The Last Week
From the Mosque he went back to the apartment of Maymunah, whose turn it was to house him. The effort of speech to the congregation had increased his fever; and after an hour or two, wishing to let 'A'ishah know that he was ill, he went briefly to visit her. She also was suffering from a headache, and when he entered her room she moaned: "Oh my head!" "Nay, 'A'ishah," said the Prophet, "it is oh my head!" But he looked at her searchingly, as if to seek some sign of mortal sickness in her face, and finding none he said: "I wished that it might be" -he meant her death " whilst yet I was alive, that I might ask forgiveness for thee and invoke mercy upon thee and shroud thee and pray over thee and bury thee." 'A'ishah could see that he was ill and she was alarmed at the tone of his voice, but she tried to make light of it, and succeeded in bringing a brief smile to his face. Then he repeated: "Nay, but it is oh my head,"; and returned to Maymunah.
He tried to do as he did when he was well, and continued to lead the prayers in the Mosque as usual; but his illness increased, until the hour came when he could pray only in a sitting position, and he told the congregation that they also should pray seated. On his return to the apartment of the wife whose day it was, he asked her "Where am I tomorrow?" and she named the wife to whom he would go. "And where the day after tomorrow?" he asked. Again she answered; but struck by his insistence, and sensing that he was impatient to be with 'A'ishah, she told the other wives, whereupon they all came to him and said: "9 Messenger of God, we have given our days with you unto our sister 'A'ishah."! He accepted their gift, but was now too weak to walk unaided, so 'Abbas and 'Ali helped him to 'A'ishah's apartment.
When his sickness grew severe he asked his wives: "Where shall I stay tomorrow?" "Where shall I stay?" They understood what he wanted. So they allowed him to stay  wherever he wished. He moved to ‘Aishah’s room leaning — while he was walking — on Al- Fadl bin Al-‘Abbas and ‘Ali bin Abi Talib. Head banded as he was, he dragged his feet till he came into her abode. It was there that he spent the last week of his life. During that period, ‘Aishah used to recite Al-Mu‘awwidhat (Chapters 113 and 114 of the Qur’an) and other supplications which he had already taught her.

Main Topic (Fiqh):
Fiqh - What is Qiyas (Divine Analogy)

The following is quite technical but needs to be clear as the rules surrounding this are complex. Hence, I’ve copied most of the important bits but in summary: QIYAS is using a specified reason found in Qur'an or Sunnah, and applying that reason to a new situation that has no clear rule in Qur'an or Sunnah

The meaning of Qiyas
The linguistic meaning of Qiyas is means estimation, measuring or ascertaining the length, weight, or quality of something, which is why scales are called miqyas. As a juristic term Qiyas the majority of Ulema have defined Qiyas as, the application to a new case (far'), on which the law is silent, of the ruling (Hukm) of an original case (asl) because of the effective reason ('Illa) which is in common to both.’
The following is an example of Qiyas:
“O you who have attained faith! When the call to prayer is sounded on the day of congregation (Friday), hasten to the remembrance of Allah, and leave all worldly commerce: this is for your own good, if you but knew it. And when the prayer is ended, disperse freely on Earth and seek to obtain Allah’s bounty; but remember Allah often, so that you might attain to a happy state!” (TMQ al-Juma’: 9-10)
The Ayah mentions that, when the call to prayer is given, one should disengage from all worldly commerce. The Ayah doesn’t mention to stop such acts as eating, resting, or anything else other than conducting business. The Ayah mentions that when the prayer is over, disperse and seek Allah’s bounty. This means that there is a reason to leave the commerce, being that if we do not, then we will be preoccupied and will forget the prayer.
The application of Qiyas for this example would be for any other activity besides commerce. This is because the Illah (missing the Juma’ prayer) occurs due to these activities as well. Therefore, working, playing, eating etc. are prohibited in the time of Juma’ because all of these activities prevent Muslims from performing the Juma’ prayer.

Daleel indicating the Authority of Qiyas
The evidence that Qiyas is a source of Shar'iah is that the Illah is based upon or derived from a Shari’ text. These Shari’ texts are the Quran, the Sunnah, or Ijma' as-Sahabah. These three have been proven as definitive sources of Shari’ah upon which no one can disagree upon. Therefore, the evidence that the Illah exists in the text in general is definitive (Qata’i) and this is also the case for Qiyas. When a text mentions a reason for a rule, extending this rule to any other issue having the same reason is considered another application for the text of the Ayah or Hadith.
The Prophet* demonstrated Qiyas and considered it as a Shari’ Daleel. The Sahabah followed him in this regard, and they also considered Qiyas as a Shari’ Daleel to extract rules. The Prophet* said to Mu'adh and Abu Musa al-Ashari when he appointed them as judges in Yemen: “What will you judge with?” They said, “If we do not find the rule in the Book or the Sunnah, we will compare the unknown issue with the known issue, and we will apply it.” (Ihkam of Amidi)
The Prophet* also demonstrated Qiyas in the following Hadith: The Messenger* said to a Sahabiyah when she asked regarding making Hajj on behalf of her father, "If your father owed a debt and you paid it for him, would that suffice?" She said, "Yes." He said, "The same is for the debt of Allah."
In order to instruct the Muslims, the Prophet* showed the Muslims how to compare the debt owed to Allah to that owed to a human being, such that paying it back fulfills the obligation. Thus, the rule confirms the acceptance of the settlement of the debt. On the other hand, the rule of the known Hukm may be one of negation. For example, Umer asked the Prophet* regarding whether or not the kiss of a fasting person would break the fast. The Messenger* said: "What if you rinse your mouth, does that break the fast? He replied No’" (Ahmad)
The Prophet* showed Umer how to perform Qiyas by comparing the kiss of the fasting person to the rinsing of the mouth and showing that neither breaks the fast.
The existence of an Illah constitutes the common matter upon which comparisons take place. The following Hadith is another illustration of the concept of Illah in Qiyas: When the Messenger* was asked about the trading of mature dates with dry dates, he asked: "Do the mature dates become lighter (in weight) if they dry up?" They said, "Yes." He said, "Then, no." (Daraqtuni) Based upon the Illah, the Prophet* demonstrated Qiyas by extending the rule of Riba to trading mature dates with dry dates.
Ibn Abbas narrated, "A woman said, 'O Prophet, my mother died owing a vow to fast; should I fast for her?' He* said: “What if your mother owed a debt and you paid it back for her, would that settle it?’ She said, 'Yes.' He replied, Then, fast for your mother.’” (Muslim)
Also, 'Abdullah ibn Zubair narrated: "A man from Khath'an (a tribe) came to the Prophet* and said, 'My father embraced Islam at an old age, and he cannot ride the camel and at the same time he is obligated to perform Hajj. Should I perform Hajj for him?' The Prophet* said, 'Are you the eldest son?' He said, 'Yes.' The Messenger* replied, 'What if your father owed a debt and you paid it back, would that settle it?' He said, 'Yes.' The Prophet* said, 'Then perform Hajj for him.'" (Ahmad)
In both Ahadith, the Messenger instructed the Muslims how to draw the analogy between the debt of Allah in fasting and Hajj and the debt to a human being. Both of them share the same Illah, which is the existence of a debt that must be paid. As the definition of Qiyas is derived from the Ahadith of the Prophet*, the definition is considered a Hukm Shari’. The rule that is extracted through Qiyas is a Hukm Shari’ that must be followed as any other Hukm Shari’ extracted from other legislative sources. The definitions and general rules which are extracted from the evidences are themselves considered Ahkam Shar'iah.
Qiyas is established upon an Illah, which is the common motive between any two issues. If an Illah exists, then Qiyas can be performed otherwise Qiyas is not possible. According to the strongest opinion the Illah must be stated or derived from a Shari’ text. If this is the case, this Qiyas would be Shari’ because the Illah has been stated by a Shari’ text. According to this view if this Illah has not been stated or derived from a Shari’ text, then the Qiyas cannot be considered valid from a Shari’ perspective nor can it be considered as a valid daleel.
It is documented that the Sahabah used Qiyas in many instances. When Abu Bakr gave inheritance to the maternal grandmother and not the paternal one, some of the Ansar told him: "You have given inheritance to a woman (the maternal grandmother) from a dead person (the grandson) who, if she were the dead person, he would not inherit from her. On the other hand, you left out a woman (the paternal grandmother) who, if she died, this person will inherit from her. So give them the one-sixth of the inheritance."
When Abu Bakr heard this Qiyas, he changed his rule and established the new rule. In another example, Umar doubted applying the death penalty for the group that kills a person. Ali told him: "O Ameer al Mu'mineen. If a group stole, would you cut their hands?" Umar said, "Yes," and Ali replied, "This is the same." Thus, Ali made Qiyas for the death penalty of a group based upon the penalty of theft for a group.
The evidence for Qiyas is the Shari’ah texts which contain Illah. The presence of an Illah entails that we follow the rationale of the text (ma’qool an-nass) of the Kitaab and Sunnah. Since the rationale is not from the mind but the text itself. If the rationale of the text extends to a new matter then we are obliged to extend it, otherwise we would not have followed the text.

The Process of Qiyas
Something is defined as a source in Usul when it serves as a source for new Ahkam (rules). Qiyas is a source because we can extract new Ahkam from it. By extending the original rule to new realities via a shared Illah, leads to new Ahkam for new realities and hence Qiyas is a source. This is one of the ways we can appreciate the capacity of Islam to apply to all times and places as Ahkam can be deduced for new realities and problems.
Qiyas is always built on the following four pillars:
i. Asl (old matter)
ii. Fari’ (new matter)
iii. Hukm (rule)
iv. Illah (effective reason)
For example Allah said: “And make ready against them all you can of power including horses to threaten the enemy of Allah.” (TMQ Al-Anfal: 60)
The Hukm given in the verse is that preparation is an obligation. The old matter is horses. The Illah is to terrify the enemy of Allah. As for the new matter, it is anything that will realise the Illah of the preparation, which is to terrify the enemy. So these days it would be obligatory to have tanks, fighter planes, and aircraft carries since they terrify the enemy. Not only that, the Illah obliges the Islamic State prepare in the following areas:
a) The arms development and war industry must be the strongest of its age if it is to fulfill the Illah of terrifying the enemy.
b) The state cannot depend on others for its sources of power and hence it has to strive to develop its own weapons and armaments.
c) It should have new sophisticated weapons which will strike fear in the hearts of the enemy.
There are specific guidelines and requirements for Qiyas explained in the books of Usul al-Fiqh. One such guideline is that there should be no existing ruling from the Qur’an, Sunnah and Ijma’ as-Sahabah for the new case.
Example:
Does a woman have to remove the nail polish before performing Wudhu? Some people claim she does not have to remove the nail polish in order to do Wudhu, and they justify it by doing Qiyas on the performance of Masah (wiping over the socks).
Qiyas cannot be performed in this situation because the Ayah regarding Wudhu explicitly orders to wash all parts of the hands, and polish prevents water from reaching the nails. In the case of Masah (wiping over the socks) the text is not presented with an Illah (legal reason) and cannot be extended to other things. Thus, Qiyas can be practiced in this issue.
Some of the other requirements for Qiyas are that the original ruling has to be from Qur’an, Sunnah and Ijma’ as-Sahabah, not from another Qiyas. In addition, the texts of the Qur’an, Sunnah and Ijma’ as-Sahabah must contain the justification for the ruling. We cannot use our Aql (intellect) to come up with the cause (Illah).

Illah from the Text or the Mind?
The strongest position is that the Illah must be from the text. This is because the mind is not capable to determining the reasons for the rules unless they have been revealed by Allah. The Illah is the daleel which allowed the extension of the rule to a new matter. For this rule to be a Hukm Shar’i i.e. a valid ruling of the Shar’iah, it must be taken from the speech (Khitaab) of the Legislator since the definition of Hukm Shar’i is the speech of the Legislator relating to man’s actions. Any rule which is not from the speech of the legislator is rejected because it is not revelation (Wahiy) and we are ordered only to follow the Wahiy in our actions. To extend the rule without a textual Illah would be like extending the prohibition of alcohol to vinegar just because vinegar originates from alcohol. Alcohol is one reality and vinegar is another. One cannot arbitrarily extend the Hukm without the text allowing such an extension. If the text allows it through an Illah, then this is a valid Hukm Shar’i, if not then it is a rational judgment which has no value in the Shar’iah.
This is notwithstanding the fact that man is unable to give judgment on that which he cannot sense. If the Creator did not provide us the reason (Illah) for the legislation of the rule then how can man judge it. Thus, not only is the rational Illah rejected from the viewpoint of Hukm shar’i but it is practically impossible for man to give such a judgment in the first place.
Furthermore, the fact that the mind cannot make analogy without a Shar’i Illah is aptly demonstrated by the reality of the Shari’ah rules themselves. For example, we find similar realities are given different Ahkam while different realities are given the same Hukm. The mind can normally make analogy between similar things but the text contradicts this principle: So in the absence of water, of all things dust are sufficient to make Wudhu even though they are two different things. According to the Shari’ah rules if a baby girl urinates on clothes then the clothes must be washed but if a baby boy does the same then it is sufficient just to sprinkle some water on it. Thus, similarity does not mean the same Hukm just as dissimilarity does not mean a different Hukm. So how can the mind make analogy for the sake of new Ahkam when even the existing Ahkam cannot be rationalised without a Shar’i Illah?

The areas of Ahkam Shari’ah which do not contain Illah
According to the strongest view no Illah exists in the Asl (origin) of the rules relating to:
- food,
- clothing,
- morals and
- ritual worships (Ibadat)
This is due to two reasons:
a) By a scrutiny of the texts we found that they do not contain Illah.
b) These rules are not related to achieving results in this life.
The divine rules related to Ibadat (worships), Mat’umaat (foodstuffs), Malboosaat (clothing) or Akhlaq (morals) cannot be reasoned by Illah. The primary motive for these actions is worship and hence there are no tangible results that we seek since the results are in the Hereafter. They should be taken as they came in the text and should not be based upon an Illah. Thus, prayer, fasting, pilgrimage, Zakah, the method of praying (Salah), the number of its rak'at, the rites of pilgrimage (hajj) and the minimum amount of property liable to payment of Zakah (Nisab of Zakah), and the like should be taken, accepted and submitted to as they came in the text (Tawkifiyyah) and no Illah is sought for them. The same applies to the prohibition of eating the meat of a dead animal, pork and the like. Seeking Illah for these rules is wrong and dangerous, because if an Illah was sought the result would be that if the Illah of the rule ceased to exist then the rule would no longer exist. This is because the Illah is connected to the rule in existence and absence.
As an example, if we assumed cleanliness was the Illah for the Wudhu (ablution), and physical exercise as the Illah for prayer, and good digestion as the Illah for fasting etc., then in these situations whenever the Illah doesn't exist, the rule would not exist either, this would lead us to abandoning these shari’ah rules. Another example would be if someone raised a clean pig which they had fed with good food and kept in a hygienic manner, would we then be permitted to eat it? Of course that would not make it permissible. Therefore seeking an Illah is dangerous for the rule and its performance. Thus, it is obligatory to take rules of Ibadat as they are, without seeking an Illah for them.
However in the Furu’ (branches) of worship Illah’s may exist because certain tangible results are sought. For example, Jihad is from the rules of worship (Ibadat) but its performance entails certain tangible results and hence there is a propensity for Illah’s to exist. So preparation for Jihad is a tangible result which is sought and it does contain an Illah which is to terrify the enemy.
The morals (Akhlaq) are values for which rules have been established to illustrate the virtues and noble deeds and their opposite. They also result from Ibadat, as well as being observed in Mu'amalat. This is because Islam aims in its legislation to take man on the road towards perfection, so as to reach the highest achievable level. Therefore man has to work towards acquiring the supreme qualities and to maintain them. The good moral is a value which is intended to be achieved because it is one which Shar’a has stated, and its value is targeted when performing these virtues and acquiring them. Morals are a part of the Islamic Shari’ah, and a part of the commands and prohibitions of Allah, which must be achieved by every Muslim so that his performance of Islam becomes complete, and his undertaking of the commands and prohibitions of Allah is perfected.
A Muslim should not acquire morals for the sake of morals. An action which man performs might be by itself, bad, but he thought it good, so he performed it. The attribute, which he was characterised with, might be by itself bad, but he considers it a good attribute so he acquired it and thus errors would arise because man performed morals for their own sake. For example, someone may seek to be truthful for the sake of it, therefore when he is captured by the enemy he is truthful to them and gives them all the information regarding the position of the Muslim troops and their strategy even though the Prophet* said: “War is deceit” And Islam prohibits giving information to the enemy that would lead to harming the Muslims.
Unless Islam defines the good attributes and the bad attributes and unless the Muslim performs them according to this definition, then his acquiring of these attributes would not be in compliance with the Ahkam Shari’ah. Therefore, the Muslim should not be characterised with truthfulness for the sake of truthfulness, nor should he be characterised with compassion for the sake of compassion, nor should he be characterised with all the morals for their own sake. Rather he should be characterised with them as commands from Allah, because the fundamental fact is that these morals are based on the Islamic Aqeedah. Observing this issue would guarantee the possession of the morals in individuals, thus purifying the soul of any impurity and distancing it from any corrupting factors. Therefore, the best way to protect morals is to confine them to what is stated in the text (Qur'an and Sunnah).
As for not acquiring morals for the sake of benefit, this is because benefit is not intended of the moral and should not be aimed at, lest it corrupts it and makes it revolve around the benefit. Hence, morals are attributes which man must be characterised with, freely and willingly, by the incentive of Taqwa (the fear of Allah). A Muslim does not abide by morals simply because they benefit or harm him in life, but he does so in response to the commands and prohibitions of Allah. This is the understanding, which makes characterisation with good morals constant and does not revolve around benefit. Such morals built on the exchange of benefit would make the individual a hypocrite, revealing certain behaviour while concealing his true nature. For example, may only be nice to another person because he wants him to buy something from him, but if there is someone who he cannot obtain material benefit from then he would not be nice to him.
Therefore, morals are not reasoned, and Illah should never be invented for them. They must be accepted as they came in Shar’a, irrespective of any Illah. It is erroneous and dangerous to seek Illah for morals, so as not to abandon the characterisation with morals when their Illah has ceased.

Types of Ahkam Shariah where an Illah can be found
As for the Mu’amalaat and Uqubat it is possible that the texts regarding them may contain Illah’s because they generally entail tangible results. For example, Allah ordered the Messenger* to distribute the spoils of war amongst the orphans and the poor. This is a tangible result sought by the Hukm which is open to having an Illah. Even though the Hukm is fulfilled for Allah’s sake the result is still tangible which means that there may be a reason why the poor should receive the booty. The reason here of course is stated in the text: “So that the booty does not become a commodity only between the rich among you.” (TMQ Al-Hashr: 7)
Of course many other texts relating to these areas do not include an Illah at all such as:  “Allah has permitted trade and has forbidden Riba (interest).” (TMQ Al-Baqara: 275)
The rules and evidences regarding the Muslim woman having to wear Khimar (headscarf) and Jilbab, the allowance for man to marry up to four wives at one time, the prohibition of women being rulers and many other rules have come without Illah, therefore these rules should not be reasoned at all and should be taken as they are.
There are four types of Illah:
• Explicit (Saraahatan)
• Implicit (Dalaalatan)
• Derived (Istinbaatan)
• Those derived through analogy (Qiyasan).

Customs and traditions cannot be an Illah
As for the change of traditions and customs of people, this does not have an effect in changing the rule, for the tradition is not an Illah of the Hukm Shar’ai nor a source for it. The traditions may agree or disagree with the Shar’a; If they disagree with the Shar’a then the Shar’a has come to abrogate and change them, since the function of the Shar’a is to change the corrupted traditions and customs, because they are the factors that cause corruption of the society. Therefore, they are not taken as a source for the Hukm Shar’ai nor an Illah for it. However, if the traditions were in agreement with Shar’a, then the rule is proved by its Shar’ai evidence and by its Shar’ai Illah and not by these traditions, even if these traditions do not contradict the Shar’a. Hence, customs cannot rule over the Shar’a, rather the Shar’a rules over the traditions and customs. Accordingly, the Ahkam Shar'iah have their own evidence which is the text and they have Shar’ai Illah and the traditions and customs are not a part of that at all.

Difference between Manaat al-Hukm (reality of the rule) and Illah
For example, alcohol is Haram, the divine law is the prohibition of alcohol. The investigation that a certain drink is alcohol or not, so as to judge it as Haram or not is an investigation of the Manaat. It is necessary to study whether the drink is alcohol or not in order to state that it is Haram. This investigation of the reality of alcohol is a verification of the Manaat. Another example is the divine law that the Mutlaq (absolute, unrestricted) water is the one which is allowed for Wudhu. So the investigation as to whether the water is unrestricted or restricted in order to judge upon it as allowed for Wudhu, is a verification of the Manaat. Therefore, it is necessary to study the water to determine if it is free or restricted. This study of the reality of the water is simply the verification of the Manaat and nothing to do with the Illah of the Hukm. Similarly, a person who made Hadath (discharged something from back or front) has to make Wudhu for the prayer, therefore the verification that the person is Mohdath (impure) or not Mohdath is a verification of the Manaat.
The investigation of the Illah is related to the understanding of the text from the Ayat or Ahadith and therefore it is the work of a qualified Mujtahid. Whereas the verification of the Manaat such as the verification of whether a liquid is alcohol is the investigation of the reality of a thing that is the subject of the Shari’ah. Accordingly, it is not a condition that the one who verifies the Manaat be a Mujtahid or a Muslim, but it is enough that he or she to be knowledgeable of the matter.

Children’s Feedback
The importance of water and not wasting it
Sharing
Dawah – What is it and how to  do it (part1)

News Topic:
Nil

Bank of Akhirah:
Parents and Children were asked to think about anything they have done over the past week purely for the sake of Allah, with Ihsaan and sincerity. Thus seeking the pleasure of Allah alone. Then put these on a piece of paper and put it in the cardboard Kaaba at the start of the next Study Circle.
Please write them anonymously.

Reminder
Quiz sometime after Christmas (i/A)

Homework
Seerah ~ REVISE FOR THE QUIZ
Belief ~ How do we derive / make laws in Islam ? What is the process of lawmaking?

19 February 2012

Khaibar Fighting (p2), Hadith 36 (p2)

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

The Khaibar Campaign: Assorted Stories

On their way down a valley, the Muslims began to entertain Allah’s Greatness: shouting at the top of their voices: “Allah is Great, Allah is Great, there is no god but Allah.” The Prophet* asked them to lower down their voices saying: “The One you are invoking is neither absent nor deaf; He is close to you, All-hearing.”

The following morning, at sunrise, the Muslims encountered the Jews when they had come out about their jobs with their axes, spades and strings driving their cattle along. They began to shout in surprise: “Muhammad has come along with his force!” The Messenger of Allah said: “Allah is Great, Khaibar shall face destruction. Behold! When we descend in the city centre, it will be a bad day for those who have been warned (but have not taken heed).” For encampment, the Prophet* had chosen a certain plot of land he deemed suitable to serve as the headquarters of his army. However, a veteran fighter of his called Hubab bin Al-Mundhir suggested that they, under the exigencies of war requirements and for the sake of providing maximum logistic facilities, shift to another place. On approaching the vicinity of Khaibar, the Prophet* ordered his troops to halt, and began to invoke his Lord saying: “O Allah! Lord of the seven heavens and what they harbour beneath, Lord of the seven earths and what lies in their wombs, Lord of devils and whomsoever they have led astray; we beseech You to grant us the good of this village (Khaibar), the good of its inhabitants and the good that lies in it. We seek refuge with You from the evil of this village, the evil of its inhabitants, and the evil that lies in it.” Then he ordered, “Now march (towards the village) in the Name of Allah.”

The Jews held a hurried council of war. But despite the warning of one of their chiefs they decided to trust to their battlements. There was no comparison, they said, between the fortresses of Yathrib and their own mountain citadels, as they liked to call them. This decision to fight in separate groups was largely based on their greatest weakness, which was lack of unity. What the Revelation had told the Prophet* about the Jews of Yathrib was also true of the people of Khaibar: III feeling is rife amongst them. Thou countest them as one whole, but their hearts are divided? It was their misfortune to be now suddenly faced by an army which, though small, was penetrated with the discipline implied in the revealed verse: Verily God loveth those who fight for His cause in ranks as if they were a close-built block.' an army of men whose souls delighted in the promise of the words: How many a little band hath overcome a multitude by God's leave! And God is with the steadfast:'

On the first day when the Prophet* attacked the nearest fortress, the garrisons of the others did not march out in a body to attack the besiegers but remained behind their own walls and busied themselves with strengthening their fortifications. These tactics reduced the disparity of numbers, but they put the steadfastness of the Muslims to the test of a long campaign on alien territory and many battles instead of one. The men of Khaibar were amongst the most expert marksmen of Arabia. Never before had the Muslims had such severe training in the use of their shields; and at the outset of the campaign the women in the camp were kept busy treating arrow wounds. Of the Prophet's wives the lot had fallen a second time in succession to Umm Salamah; and amongst the other women who accompanied the army to tend the wounded and keep up the supply of water behind the lines were the Prophet's aunt Safiyyah, Umm Ayman, Nusaybah and Umm Sulaym, the mother of Anas.

Fighting starts

The Prophet* began the campaign by reducing the minor strongholds one after the other. The first fort he was to attack was Na‘im, the first defence line with a formidable strategic position. Marhab, the leader of the fort, invited ‘Amr bin Al-Akwa‘ to meet him in combat (see last week). Yasir, Marhab’s brother, then turned up challenging the Muslims to a fight. Az-Zubair was equal to it and killed him on the spot. Real fighting then broke out and lasted for a few days. The Jews showed courage and proved to be too formidable even to the repeated rushes of the veteran soldiers of Islam. However, they later realized the futility of resistance and began to abandon their positions in An-Na‘im and infiltrate into the fortress of As-Sa‘b. Al-Hubab bin Al-Mundhir Al-Ansari led the attack on As-Sa‘b fortress and laid siege to it for three days after which the Muslims stormed it with a lot of booty, provisions and food to fall to their lot therein. This victory came in the wake of the Prophet’s* invocation to Allah to help Banu Aslam in their relentless and daring attempts to capture that fort.

During the process of the war operations, extreme hunger struck the Muslims. They lit fires, slaughtered domestic asses/donkeys and be to cook them. When the Prophet* inquired about the fires and cooking, he ordered that they throw away the meat and wash the cooking pots, forbidding the practice of eating such meat.

The Jews, meanwhile, evacuated An-Natat and barricaded themselves in Az-Zubair fort, a formidable defensive position inaccessible to both cavalry and infantry. It crowned a high mass of rock with a steep approach to the gates and sheer cliffs on all the other sides. Most of the fighting men who had escaped from the other fortresses had joined the citadel's garrison, which remained firmly within the walls. The Muslims besieged it for three days, but in vain. For several days nothing was achieved; but on the sixth night, when Umer was in command of the watch, a spy was caught in the camp, and in return for his life he gave them valuable information about the various fortresses including this fort which had a hidden resource which would enable them to hold out almost indefinitely; and he offered to tell him the secret, on condition that his life and property and family should be safe. The Prophet* agreed, and the man showed him where he could dig down to dam an underground rivulet which flowed beneath the rocks of the citadel. They had steps leading down to it from within, and since the stream was never dry they kept no stores of water. So when it was cut off they were soon driven by thirst to come out and fight, and after a savage battle they were defeated. The spy also told them about the other forts and which they could capture most easily and suggesting that they should begin with one which was not well guarded and which had a quantity of weapons stored in its spacious cellars, including some engines of war that had been used in the past against other fortresses, for like Yathrib - Khaibar had often been plagued with civil discord. The next day the fortress was taken and the engines brought out to be used in other assaults, a ballista (catapults) for hurling rocks and two testudos for bringing men up to the walls beneath an impregnable roof so that they could breach an entrance; thanks to these engines, the easier fortresses fell one by one. The first powerful resistance they encountered was at a stronghold named Na'im, Here the garrison came out in great force, and on that day every attack made by the Muslims was repulsed.

The Prophet’s Banner

In his previous campaigns the Prophet* had used relatively small flags as standards. But to Khaibar he had brought a great black standard made from a cloak of'A'ishah's. They called it "the Eagle. "Tomorrow," said the Prophet, "will I give the standard unto a man whom God and His messenger love. God will give us the victory by his hands; he is not one who turneth back in flight."  “The banner”, the Prophet* declared “would be entrusted to a man who loves Allah and His Messenger and they (Allah and His Messenger) love him.” All the Muslims came forward in the following morning hoping to be granted the honour of carrying the banner. The Prophet* called for ‘Ali bin Abi Talib whose eyes used were stuck together and the Prophet rubbed his spit on them and they were cured, and then handed the banner to him. Umer said that he never wanted any position of authority in his life except on that day! Hence, Muslims should not seek positions of power as the love of power and love of money are two things taht corrupt men – just like sending 2 hungry wolves in to a pack of sheep! ‘Ali, on his part, pledged he would fight the enemies until they embraced Islam. The Prophet* answered him saying: “Take things easy and invite them to accept Islam and brief them on their duties towards Allah. I swear by Allah that if only one should be guided through your example, that would surely outweigh the best of our camels or spoils of war.”

Khaibar, it seems, was split into two parts with five forts in the first: Na‘im, As-Sa‘b bin Mu‘adh, the castle of Az-Zubair, ’Abi Castle, and An-Nizar in Ash-Shiqq; three others were in part two: Al-Qamus, Al-Wateeh and As-Salalim.

Shortly after this battle, the Jews moved to ’Abi Castle and barricaded themselves inside. The same events recurred; the Muslims besieged the new site for three days and then the great Muslim hero Abu Dujanah Sammak bin Kharshah Al-Ansari — of the red ribbon/headband — led the Muslim army and broke into the castle, conducted fierce military operations within and forced the remaining Jews to flee for their lives into another fort, An-Nizar.

Ghatafan Tribe do not show up to support Khaibar

"Where are the Bani Ghatafan?" was a question that was being asked throughout Khaibar, but not answered. They had in fact set out with an army of four thousand men as promised. But after a day's march they had heard during the night a strange voice-they did not know whether it came from earth or heaven -and the voice cried out three times in succession: "Your people! Your people! Your people!", whereupon the men imagined that their families were in danger, and hastened back whence they had come, only to find everything in order. But having returned, they were unwilling to set out a second time, partly because many of them were convinced that they would now arrive too late to have a share in the defeat of the enemy.

The Bedouin’s wish

A bedouin came to the Prophet* and after accepting Islam expressed his wish to accompany him in the expedition. The Prophet* asked some of his companions to take care of him and settle his needs. When the Muslims captured one of the forts and won a large booty, the man had taken out a herd of cattle for grazing. The spoils were distributed among the combatants apportioning the Bedouin also of his share. When he was given his part, he took it to the Prophet* and asked, "What is this?" The Prophet* explained that it was his share of the booty of war, but he said, "I didn't come to you for it." Then pointing to his throat he continued, "I followed you hoping that I would be hit by an arrow, entitling me of Paradise."The Prophet* replied, "If you desire it so, God will do likewise."Then, in a subsequent battle at Khaibar the Bedouin was among those killed in the encounter. The Prophet* asked, "Is it the same man?" When the companions replied in the affirmative, the Prophet* remarked, "He was true to God and God made his wish come true." The Prophet* shrouded his corpse with his own mantle and recited the funeral service for him. Thereafter, he said, "O Allah, thy servant had come to migrate in Thy way and was killed for Thy sake. I bear witness to it."{Zad al-Ma'ad, Ibn Qayyim Al Jawziyyah (rh), Vol. I, p. 394}

Hadith:
Second half of Nawawi's 40 Hadith, Number 36
Hadith 36: Part 2 ~ Importance of Seeking Knowledge

On the authority of Abu Hurairah that the Prophet said: "Whosoever removes a worldly grief from a believer, Allah will remove from him one of the griefs of the Day of Judgment. Whosoever alleviates [the lot of] a needy person, Allah will alleviate [his lot] in this world and the next. Whosoever shields a Muslim, Allah will shield him in this world and the next. Allah will aid a servant [of His] so long as the servant aids his brother. Whosoever follows a path to seek knowledge therein, Allah will make easy for him a path to Paradise. No people gather together in one of the houses of Allah, reciting the Book of Allah and studying it among themselves, without tranquility descending upon them, mercy enveloping them, the angels surrounding them, and Allah making mention of them amongst those who are with Him. Whosoever is slowed down by his actions will not be hastened forward by his lineage." [Muslim] 

Last week we covered the first part of this wonderful hadith.

This is a great hadith that encompasses all the branches of Knowledge, and the Principles [of the Religion], and the Excellent Manners. In it is found the virtue of fulfilling the needs of the Muslims, and benefitting them, from what is possible for one, of Knowledge, or wealth, or aid, or guidance towards that which will correct their affairs, or advice. or other than that. And the meaning of "alleviates the need" is removing it. We see that in this hadith the obligations towards other Muslims are emphasised and the fulfilment of brotherhood is again stressed.

This indicates that doing deeds are the means of getting the rewards and that will lead a person to Paradise. Allah says: "For all shall be judged against their actions". If the good deeds are not enough, the person's lineage or ancestry will not benefit him. This is because Allah made rewards related to good deeds and not lineage. No ties of kinship will prevail amongst them. [Surah al-Mu'minun: Ayah 101]

“Whoever follows a path in order to seek knowledge thereby, Allah will make easy for him, due to it, a path to Paradise.”

The majority of commentators on this hadith, state that what is meant by ‘knowledge’ here is knowledge of the religion, although some do assert that is incorporates other types of knowledge as well. Certainly knowledge of the religion is one of the most important types of knowledge that we can attain, and it would seem that it is this type of knowledge is the most likely to facilitate us on the path to Paradise. The meaning of the phrase ‘follows a path’ used by the Prophet* is understood by Ibn Rajab to incorporate both the actual physical following of a path, as well as the non-physical means by which one attains knowledge. This statement would therefore include all acts such as travelling, walking or driving to attend lectures or meet scholars to learn from them, as well as reading, studying, memorizing, contemplating and so forth. All of these are ‘paths’ by which one seeks knowledge. The words, ‘Allah will make easy for him, due to it, a path to Paradise’, could mean that Allah will make the seeking and attaining of knowledge easy, and that it is this knowledge that will lead us to Paradise, or that Allah will facilitate the seeker of knowledge in acting on what they have learnt, and is this way it will be a cause of their guidance which will lead them to Paradise. Allah knows best. If a person acts on the basis of knowledge, Allah will bestow upon them new knowledge that they did not possess. We can see this concept articulated in the statement of Allah: “And Allah increases in guidance those who walk right” (Surah Maryam:76)

Another interpretation is that this part of the hadith refers to the physical path to Paradise in the Hereafter, and that Allah, all praises and glory be to Him, may make this particular journey easier for the seeker of knowledge. In fact, the path of knowledge, when truly applied, is the only path that leads directly to Allah and His Paradise. It guides us out of ignorance and confusion towards the light. As Allah says: “Indeed there has come to you from Allah a light and a plain Book wherewith Allah guides all those who seek His Good Pleasure to ways of peace, and He brings then out of darkness by His Will unto light and guides them to the straight way.” (Surah al-Maaidah:15-16)

It also deepens us in our knowledge of and love for Allah, all praises and glory be to Him, and increases our love for Him, as well as our fear and hope in Him. Allah has said: “It is only those who have knowledge among His slaves who fear Allah” (Surah Faatir:28)

We know from other hadith that seeking knowledge is an obligation upon every Muslim, but it does not come without effort. We must sacrifice and struggle to gain knowledge and when we do this, Allah will make easy for us to attain that knowledge and follow it to Paradise. We can see many beautiful examples amongst the most knowledgeable of Muslims, the Companions of the Prophet, may Allah have mercy on them all. The Prophet* made a special dua for ibn Abbas, that Allah should grant him knowledge and understanding of the Qur’an. But how did he attain this knowledge? Did it just come to him? No, he made sacrifices. He would sit outside the doors of the older companions, in the heat and the wind, waiting patiently to ask them about hadith. When they would come to him, they would say ‘Why didn’t you send someone for us?’ and he would say ‘No, it is more proper that I come to you’. Or the example of Abu Huraira, may Allah be pleased with him, who would divide the night into three portions, one for sleep, one for prayer and one for studying hadith. Later scholars would travel for one month to hear a single hadith.

Unfortunately, these days, many of us want knowledge to fall into our laps, or to gain it when it easy and convenient for us. We are no longer willing to sacrifice in order to gain knowledge. We would rather shop than attend lectures, we complain of having no time, and we want Islamic literature to come for free. Is it any wonder then that there are very few people with deep knowledge of the Islamic sciences left today? This knowledge is something very precious and we must preserve it. Allah willing, it will lead us no where other than Paradise. Surely that is worth sacrificing for?

Here we can find the encouragement of Islam in seeking and gaining knowledge. The knowledge seekers will be rewarded if the knowledge is beneficial to oneself as well as for the betterment of the Muslim community. This statement of the hadith can be interpreted in 3 ways:

1. Allah will make it easy for the knowledge seeker to gain the knowledge that he is seeking.
2. Allah will make it easy for the knowledge seeker so that he will benefit from the knowledge he is seeking. This means that he will benefit from the knowledge and this will lead him to enter Paradise. There are many people who seek knowledge but there are no blessings in the knowledge they seek. The crucial point here is the person should seek knowledge with good intentions.
3. For the one who seeks knowledge with good intentions, Allah will safely help him go through the horrible incidents and situations on the Day of Judgment.

Ibn Rajab classifies ilm (knowledge) into two types:

• The outcome of knowledge is placed in the heart. That is the knowledge about Allah and His attributes that implies fearing Allah, glorifying Him, and loving Him.
• The knowledge that we merely memorise or speak about - without our hearts being influenced or affected. This means that if the person does not abide by the knowledge that he has already obtained, then he is in a very critical situation where the he may be subject to the punishment of Allah.

“No people gather together in a house of the houses of Allah, reciting the Book of Allah and studying it among themselves, except that tranquillity descended upon them, mercy covers them, the angels surround them and Allah makes mention of them to those in His presence.”

SubhanAllah, this part of the hadith is so beautiful. Who would not like to have tranquillity, and the mercy of Allah, and be surrounded by angels, whilst Allah mentions us specifically to those is His presence? The Prophet, peace and blessing of Allah be upon him, is telling us how we can achieve this. The key to these blessings is the study of the word of Allah, the Qur’an. Indeed, in another hadith the Prophet* stated, “The best of you is the one who learns the Qur’an and teaches it.” (Recorded by al-Bukhari)

Here the hadith implies a preferable act: to go to the mosque, to recite and study the Qur'an, or attending lectures. Ibn Rajab says that this can be applied to all branches of knowledge and not just the Qur'an. The hadith mentions four rewards for those who gather in the mosque:

1. Tranquillity - this is a great reward which includes relief from stress and being calm.
2. The Mercy of Allah over them.
3. The angels surrounding them.
4. Allah making mention of them amongst those who are in His presence.

But the purpose of the Qur’an is not simply recitation. We note that the Prophet* referred in particular to those who gather to read and study the Qur’an. The Qur’an is a source of guidance for how best to live our lives and as such, it must read with the purpose of pondering over its meaning in order to understand and apply what it teaches us. As Allah, all praises and glory be to Him, has said: “[This is] a Book that We have revealed to you, full of blessings, that they may ponder over its verses and that men of understanding may remember.” (Surah Saad:29) We note that Allah refers to men of ‘understanding’, those who have sought to understand the verses and be reminded by them, but we do not have to be scholars to gain the blessings mentioned in this hadith. The Prophet* said “No people…”, and the way he said was in the indefinite, implying that any type of people who come together to study the Qur’an will receive this blessing, as long as their intention is sincere for the sake of Allah, all praises and glory be to Him.

The Prophet* also mentioned people gathering “together in a house of the houses of Allah”. Some of the scholars have suggested that the use of this phrase, rather that ‘masjid‘ or mosque in particular, is so that places that are used for the purpose of pleasing Allah through study rather than prayer, could also be included. This would therefore incorporate buildings that house madrassas and so forth. Others say that the Prophet* did not mean anything specific by the use of this term, and that people gathering in any type of place to perform this act would receive this blessing. According to the majority of scholars, gathering in a group in the mosque to study the Qur’an is the preferred method for learning. However, Imam Malik disapproved of gatherings in which all people are reciting at the same time, because the teacher is unable to tell who is reciting correctly. The practice of the early scholars is that they would read one at a time, clearly and in a comprehensible fashion. The most important point that we can gain from this part of the hadith is that there are blessings for those who gather to recite the Qur’an and study its meanings. One act is not complete without the other. We cannot expect to gain the blessings of tranquillity and an eased path to Paradise if we do not understand what Allah is telling us, and what His guidance is for how we should live our lives. We may be a hafiz of Qur’an, but if we do not understand a word of what we recite, how can the meaning affect our hearts? We learnt in a previous hadith, that the Qur’an is either an evidence for us or against us. It is frightening to consider that the Qur’an could be an evidence against us if we do not apply what it teaches. How can we apply what it teaches if we do understand its message? How many of us have read the Qur’an from beginning to end in a language that we understand? How many of us know intimately what guidance Allah has sent? How can we be guided if we do not seek to understand?

And his* statement "No people gather together in one of the Houses of Allah, reciting the Book of Allah and studying it among themselves" is a proof for the virtue of gathering in the masjid for the recitation of the Qur’an. And regarding the word 'Sakeenah' mentioned here, then some people have said that it means 'Mercy', but this interpretation is weak due to the separate mention of Mercy in the next part of the hadith. And it has been said that it means Tranquillity, Peacefulness and Dignity, and this is better.

And his* statement "No people gather together" is in the indefinite, general form, as though he ((SAW)) meant to say "Any people" who gather for this, then they will receive all of the Virtue what he has mentioned. And he ((SAW)) did not lay a condition here that the people must be scholars, or ascetics or possessors of High Stations. And the meaning of "and the angels surround them" is similar to that mentioned by Allah in His Noble Book : "And you will see the angels surrounding the Throne (of Allah) from all round" [Soorah az-Zumar, 75], that is they will encircle and encompass them from every side. And so it will be as though the angels will be so close to them, so as to completely encircle them, and no gap will be left between them through which Shaytaan may enter.

And as for his* statement "and Mercy envelops them" then the word 'envelop' is not used except when all the parts of the object are completely covered from all sides. And Shaykh Shihaab ad-Deen bin Farj said : "And the meaning of this, from what I see to be correct, is that the Envelopment of His Mercy is such that it encircles and embraces all previous sins, insha'Allah".

And his* statement "and Allah mentions them amongst those who are with Him" implies that the mentioning of Allah is amongst the Prophets and the Most Honourable of the Angels, and Allah knows best.

“Whoever is slowed by his deeds will not be hastened forward by his lineage.”

All of mankind originated from the same source. Allah, all praises and glory be to Him, tells us: “O mankind, fear your Lord who created you from one soul and created from it its mate and from them spread forth many men and women” (Surah al-Nisaa:1)  We all share this common lineage from the soul of Adam, may Allah’s peace and blessings be upon him. Although we may appear different on the surface, we are from the same source, with the same constitution, and have been created for the same purpose, the worship of Allah, all praises and glory be to Him. The only thing that distinguishes us is taqwa, or fear of Allah, all praises and glory be to Him, which is manifested in our deeds. Allah says: “O mankind, We have created you from a male and female and We have made you into nations and tribes, so that you may recognise one another. Verily, the most honorable of you  with Allah is he who has the most taqwa. Verily, Allah is All-Knowing, All-Aware.” (Surah al-Hujuraat:13)

On the Day of Judgement, we will each stand before Allah alone. All the relations of this world will be forgotten and there will be no-one to help us. Allah says: “Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask [about one another].” (Surah al-Muminoon:101)  The only thing that will matter to us will be the good deeds that we performed in this world, for the sake of Allah, all praises and glory be to Him. Allah tells us: “For all there will be ranks according to what they did. And you Lord is not unaware of what they do” (Surah al-Anaam:132)  If we have not put forth any good deeds for this day – deeds that were done for the sake of Allah alone and in accordance with the Sunnah of His Prophet, peace and blessings be upon him – what rank do we think we will find ourselves in? How do we think our scales will look? Being from a high ranking family from a particular race or region will be of no assistance to us whatsoever. Actions that we did for the sake of the people and what they thought of us, will have no value.

The Prophet* has detailed in this hadith some of the actions that we can perform, with the right intention, that will be of benefit to us on that Day. When should help our brothers and sisters when they are in need, assisting them in distressful situations. We should forgive debt when someone is in dire circumstances, and conceal our brothers and sisters’ sins.  Further, we should strive to seek knowledge, and gather to recite and study the glorious Qur’an. These are just some of the important acts that we can perform, after the obligatory and recommended ones. These acts must be performed for the sake of Allah alone, whether we are from the noblest or lowest of families, so that Allah may be pleased with us, and enter us into His Paradise.

Children's Feedback:

• Adam and Eve
• Muslim Invention: Universities
• Bullying
• Abu Bakr

14 November 2010

14 November 2010

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


The Duel

The battle had actually started. Protected by armour and shields, Utbah bin Rabi‘a stepped forth between his brother Shaibah and his son Al-Waleed bin Utbah from the lines of Quraish. Three young men of the Helpers came out against them: Awf and Mu‘wwadh - the sons of Harith, and ‘Abdullah bin Rawaha. "Oh Muhammad, send forth against us our peers from our own tribe." The Prophet* had not intended anything else, but the eagerness of the Helpers (Ansar) had forestalled him. Now he turned to his own family, since it was above all for them to initiate the battle. The challengers were two men of mature age and one youth. "Arise, Oh Ubaydah," he said. "Arise, Oh Hamzah, Arise, Oh Ali!"

Ubaydah was the oldest and most experienced man in the army, a grandson of Muttalib, and he faced Utbah while Hamzah faced Shaybah and Ali faced Walid. The combats were not long: Shaybah and Walid were soon lying dead on the ground, while Hamzah and 'Ali were unhurt: but at the moment when Ubaydah struck Utbah to the ground he received from him a sweep of the sword that severed one of his legs. It was a triple contest, three against three, so Hamzah and 'Ali turned their swords on 'Utbah, and Hamzah gave him the death blow. Then they carried their wounded cousin back to their camp. He had lost a mortal quantity of blood, and the marrow was oozing from the stump of his leg. Ubaydah said that the words of Abu Talib related to him (that they wold lay down their lives for the Prophet* and then asked: "Am I not a martyr, Oh Messenger of Allah?" he said as the Prophet approached him. "Indeed you are," he answered placing him in his lap. This was the first time that the Muslims had fought the disbelievers in an open battle – a significant event. Hence, Ali would later say that the verse Allah revealed about the duel between Islam and Kufr related to him (& Hamzah) and that he would be the first to kneel in front of Allah on the Day of Judgement:

"These two opponents (believers and disbelievers) dispute with each other about their Lord." [TMQ 22:19]

The Prophet* used to pray to Allah ceaselessly and day and night to come to their succour. When the fierce engagement grew too hot he again began to supplicate his Lord saying: "O Allah! Should this group (of Muslims) be defeated today, You will no longer be worshipped." He continued to call out to Allah, stretching forth his hands and facing Al-Qibla, until his cloak fell off his shoulders. Then Abu Bakr came, picked up the cloak, and put it back on his shoulders and said: "O Prophet of Allah, you have cried out enough to your Lord. He will surely fulfil what He has promised you." Immediately Allah sent down angels from the heavens for the help and assistance of the Prophet* and his companions. The Qur’ân observes: "Verily, I am with you, so keep firm those who have believed. I will cast terror into the hearts of those who have disbelieved." [TMQ 8:12]

The Help of the Angels
Allah, the All-Mighty, also inspired another message to His Messenger, saying: "I will help you with a thousand of the angels each behind the other (following one another) in succession." [TMQ 8:9] The Prophet*, in his trellis, dozed off a little and then raised his head joyfully crying: "O Abu Bakr, glad tidings are there for you: Allah’s victory has approached, by Allah, I can see Gabriel on his mare in the thick of a sandstorm." He then jumped out crying: "Their multitude will be put to flight, and they will show their backs." [TMQ 54:45] At the instance of Gabriel, the Prophet* took a handful of gravel, cast it at the enemy and said: "Confusion seize their faces!" As he flung the dust, a violent sandstorm blew like furnace blast into the eyes of the enemies. With respect to this, Allah says: "And you (i.e. Muhammad*) threw not when you did throw but Allah threw." [TMQ 8:17]


Two men of a neighbouring Arab tribe had gone to the top of a hill to see the battle. A cloud swept by them, a cloud filled with the neighing of stallions, and one of the men dropped instantly dead. "His heart burst with fright," said the one who lived to tell of it, judging from what his own heart had felt.
One of the believers was pursuing a man of the enemy, and the man's head flew from his body before he could reach him, struck off by an unseen hand. Others had brief glimpses of the Angels riding on horses whose hooves never touched the ground, led by Gabriel wearing a yellow turban, whereas the turbans of the other Angels were white, with one end left streaming behind them.
Ibn ‘Abbas said: "While on that day a Muslim was chasing a disbeliever and he heard over him the swashing of a whip and the voice of the rider saying: ‘Ak-Din (giddy-up) Haizum’. He glanced at the polytheist who had (now) fallen down on his back. The Ansari came to the Prophet* and related that event to him. The Prophet* replied: ‘You have told the truth. This was the help from the third heaven." One of the Helpers captured ‘Abbas bin ‘Abdul Muttalib, who said: "O Messenger of Allah, by Allah this man did not capture me. I was captured by a man who was bald and had the most handsome face, and who was riding a piebald horse, I cannot see him here among the people." The Helper interrupted: "I captured him, O Messenger of Allah." The Prophet* replied: "Be quiet, Allah the All- Mighty strengthened you with the help of a noble angel."

At one point where the resistance of Quraysh was at its strongest a sword broke in the hands of a believer, whose first thought was to go and ask the Prophet* for another weapon. The Prophet* gave 'Ukkashah a wooden club saying: "Fight with this, 'Ukkashah." He took it and brandished it and it became in his hand a long, strong, gleaming sword. He fought with it for the rest of Badr and in all the Prophet's other battles, and it was named al-'Awn which means the Divine Help.


Some of the other miracles or astonishing events from Badr:
- The changeing of the numbers preparing to do battle on both sides
- The way the rain affected the two camps
- The help of the angels

- Ukkashah’s Sword
- The sound sleep of the Muslim Army
- Eye of Qatada
- The prophesy of death on Umaiya and where the Quraishi leaders would be slain
- The prophesy of Wahab's assissination plot & where al-Abbas had buried his treasure

Hadith
Nawawi's 40 Hadith ~ no.9 (Questioning in Islam):
On the authority of Abu Hurairah 'Abd-ur-Rahmaan ibn Sakhr (ra) who said: I heard the Messenger of Allah* say: "What I have forbidden for you, avoid. What I have ordered you [to do], do as much of it as you can. For verily, it was only the excessive questioning and their disagreeing with their Prophets that destroyed [the nations] who were before you". [Bukhari and Muslim]
Many Scholars say that avoiding the Haram is more important and virtuous than other acts of worship as it relates to abstaining. Much like abstaining from food (and other things) during the fast in Ramadhan. Human beings are weak and can easily give in to temptation and so being constantly strong to avoid temptations and the Haram requires effort / struggle. This battle with our Nafs is an important act of worship and many scholars say this is more important than recommended acts of worship - like praying Sunnah or keeping additional fasts. For example, keeping a voluntary fast is not as important as avoiding cheating, backbiting, disobeying parents etc ! Avoiding these sins (Haram) pleases Allah and helps us to avoid the punishment of Allah.
The Prophet* said: "O People! Hajj has been made obligatory upon you, so perform the Hajj." So a man asked: "Is that every year, O Messenger of Allah?" So the Prophet* remained silent until the man repeated his question three times. Then he said: "If I had said 'yes' then it would have become obligatory upon you [i.e. every year], and you would not have been able to do so. Do not ask me about that which I have left [unspecified], for verily the nations before you were destroyed by their excessive questioning and their disagreeing with their Prophets. So if I order you with something then do as much of it as you are able, and if I forbid you from something then keep away from it."
"What I have ordered you [to do], do as much of it as you can" is an important Principle of Islam, and is from his* concise speech. And based upon this principle are many other rulings - such as the prayer of one who is unable to complete some of its pillars or conditions, then he performs what he is able to from that which remains. And the one who cannot wash all the necessary limbs of wudoo', washes that which he is able to. And in the case of removing evil, then if one is not able to remove it entirely then one removes what one is able to. And this hadith is similar to the statement of Allah: "And have taqwa of Allah, as much as you are able"; And as for His statement: "O you who believe! Fear Allah as He should be feared".
"and what I have forbidden you from then avoid it" then this is to be taken to apply generally in all situations, except if one has a necessity, such as eating meat from an animal which has not been correctly slaughtered if one's life is in danger or what is similar to that, then that is not considered to be forbidden.
And in his* statement: "verily the nations before you were destroyed due to their excessive questioning and disagreeing with their Prophets", then this was mentioned after his saying "Do not ask me about that which I have left [unspecified]". And this implies that we should not be excessive in questioning, as then we would be similar to the Banu Israeel when it was said to them: "Sacrifice a cow". So if they had taken these words upon their apparent meaning and sacrificed any cow they would have fulfilled the command. But because they insisted on asking many questions regarding its colour, its appearance, its work etc, the matter became difficult for them, until they were able to find a suitable cow only after a great search and paying a large sum of gold. So they were blameworthy for this, and our Prophet* feared the same for his Ummah.

Some of the questioning that the Prophet didn't like was:
- asking about purely theoretical matters that have not occurred
- asking questions just to show off, ridicule, argue or pass the time
- asking questions that concern matters that have not been revealed by Allah
The sincere questioning of the ignorant person is encouraged as they need to know matters in order to improve their Deen - but it has to be done properly. Infact, the Sahabah used to gather round when a Bedouin would ask a question of the Prophet* because the Bedouin would often ask things that they wanted to ask but were too shy to ask.


News Topic
Piracy
A Brief discussion about the wroings of piracy (being a pirate or bandit). It is glorified in Hollywood but the reality of being a pirate is wrong. There are modern day pirates that we hear about - like the recent case near Somalia, or others in the Indian Ocean or the Far East. Piracy has been going on for many centuries and some nations even helped to build their empires on the spoils of piracy (like the Europeans, including Britain!).
Islam talked about the evils of being a pirate or bandit and there are specific punishments (Hudood) for bandits.
In modern times there are other instances when people take things from others without permission. People get mugged on the streets, in their cars (even their whole cars like the Formula 1 racer) or even get things stolen in the playground - whether its the newest mobile phone, iPad or trainers! Stealing is a sin and should be avoided.