28 August 2011

28 August 2011

Seerah of Muhammed*

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

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

Battle of the Trench / Confederates (Coalition) [part2]

Seerah: Miracles during the Battle of the Trench

A cry for help came from Jabir, who had dug down to a rock which none of their implements could loosen. The Prophet* called for some water and spat into it; then having prayed, he sprinkled the water over the rock, and they were able to shovel it out like a heap of sand.'

Another day it was the Emigrants who needed help. After many vain attempts to split or dislodge a rock he had struck, 'Umar went to the Prophet*, who took the pickaxe from him and gave the rock a blow at which a flare as of lightning flashed back over the city and towards the south. He gave it another blow and again there was a flash but in the direction of Uhud and beyond it towards the north. A third blow split the rock into fragments, and this time the light flashed eastwards. Salman saw the three flashes and knew they must have some significance, so he asked for an interpretation from the Prophet*, who said: "Didst thou see them, Salman? By the light of the first I saw the castles of the Yemen; by the light of the second I saw the castles of Syria; by the light of the third I saw the white palace of Kisra' at Mada'in. Through the first hath God opened unto me the Yemen; through the second hath He opened unto me Syria and the West; and through the third the East. "

On another day the Prophet* saw a girl enter the camp with something in her hand, and he called her to him. It was the niece of 'Abd Allah ibn Rawahah, In her own words: "When I told the Messenger of God that I was taking some dates to my father and mine uncle, he bade me give them to him. So I poured them into his hands, but they did not fill them. He called for a garment, which was spread out for him, and he threw the dates upon it in such wise that they were scattered over its surface. Then he bade those who were with him invite the diggers to lunch, and when they came they began to eat, and the dates increased and they were still overflowing from the edges of the garment when the men turned away from them."!

Jabir had been struck by the Prophet*'s exceeding leanness the day he had needed his help at the trench, and that evening he asked his wife if she could not cook him a meal. "We have naught but this ewe," she said "and a measure of barley." So he sacrificed the ewe, and the next day she roasted it and ground the barley and made some bread. Then, when it was too dark to continue working, Jabir went to the Prophet* as he was leaving the trench and invited him to the meal of mutton and barley bread. "The Prophet* put his palm against mine", said Jabir, "and knotted his fingers through my fingers. I wanted him to come alone, but he told a crier to call out: 'Go with the Messenger of God unto the house of Jabir, Respond, for Jabir inviteth you.''' Jabir uttered the verse which the faithful are recommended to utter at a moment of disaster: Verily we are for God, and verily unto Him are we returning, and he went on ahead to warn his wife. "Didst thou invite them or did he?" she said. "Nay, he invited them," said Jabir. "Then let them come," she said, "for he knoweth best." The meal was placed in front of the Prophet* and he blessed it and uttered the Name of God over it and began to eat. There were ten sitting down with him, and when they had all eaten their fill they rose and went to their homes, making room for ten more, and so it went on until all the workers at the trench had satisfied their hunger, and there still remained some mutton and some bread.

Some Fighting

There were a few skirmishes. Only a few managed to cross the Trench at its weakest point. One of these, 'Amr, shouted a challenge to single combat. When 'Ali offered himself he refused, saying: "I hate to kill the like of thee. Thy father was a boon companion of mine. Therefore go back, thou art but a stripling." But 'Ali insisted, so 'Amr dismounted and both men advanced. A cloud of dust soon hid them from view; then they heard 'All's voice raised in magnification and they knew that 'Arnr was dead or dying. Sa'd ibn Mu'adh was struck in the arm by an arrow which severed a vein, and many of the horses of Quraish and Ghatafan were wounded.

During the process of fighting, Sa‘d bin Mu‘adh was shot by an arrow that pierced his artery. Perceiving his end approaching, he invoked Allah saying: “Oh, Allah, you know nothing is closer to my heart than striving in Your way against those people (disbelievers) who belied Your Messenger and banished him from his town. Oh, Allah, I deeply believe that You have decreed that we should fight them, so if there is still more fighting to go with them, let me stay alive in order to strive more against them. If it has settled down, I beseech you to ignite it again so that I breathe my last in its context.”

Banu Quraizah's treachery

The Bani Qurayzah's renunciation of their pact did not remain hidden. Many of the hypocrites were undetermined as to which side they belonged to, and they were ready to betray the secrets of either side to the other. 'Umar was the first of the Companions to hear that the Jews were now a potential enemy. He went to the Prophet*, who was sitting in his tent with Abu Bakr. "O Messenger of God," he said, "I have been told that Bani Qurayzah have broken their treaty and are at war with us." The Prophet* was visibly troubled; and he sent Zubayr to find out the truth of the matter. On hearing this bad news, the Messenger despatched four Muslim prominent leaders Sa‘d bin Mu‘adh, Sa‘d bin ‘Ubada, ‘Abdullah bin Rawaha and Khawat bin Jubair for investigation but warning against any sort of spreading panic amongst the Muslims and advising that they should declare in public that the rumours are groundless if they happen to be so: "Go and see if it be true. Ifit be false, then say so plainly. But if it be true, then tell me in some subtle way that I shall understand." Unfortunately the four men discovered that the news was true and that the Jews announced openly that no pact of alliance existed any longer with Muhammad*. and when they saw that they were wasting their words they returned to the Prophet*. "'Aqal and Qarah," they said to him, these being the two tribes who had betrayed Khubayb and his companions to the men of Hudhayl. The Prophet* understood and magnified God: "Allahu Akbar! Be of good cheer, O Muslims." The Messenger of Allah was briefed on this situation, and the Muslims understood their critical position with the horrible danger implied therein. Their back was vulnerable to the attacks of Banu Quraiza, and a huge army with no way to connive at in front, while their women and children unprotected standing in between. They reached the fortresses of Qurayzah soon after Zubayr and found that they had indeed renounced the pact. They adjured them by God to revert to it again before it was too late, but they only answered: "Who is the Messenger of God? There is no pact between us and Muhammad* nor any agreement." In vain they reminded them of the fates of the Bani Qaynuqa and the Bani Nadir. Ka'b and the others were now too confident of the victory of Quraish to listen to them;

It was now necessary to reduce the strength of the forces at the trench and to keep a garrison within the town itself, so the Prophet* sent back a hundred men. Then the warning came to him that Huyay was urging Quraish and Ghatafan to send by night each a thousand men to the fortresses of Qurayzah and from there to raid the centre of the town and break into the fortresses of the Muslims and carry off their women and children. The appointed night, for various reasons, was put off more than once, and the project was never realised; but as soon as the Prophet* heard of it he sent Zayd with a troop of three hundred horse to patrol the streets, magnifying God throughout each night, and it was as if the city was filled with a mighty host.

Hadith:

Sadly, no time for Hadith this week too (outvoted)

News

Hurricane Irene

A brief review of the hurricane currently lashing New York and the Eastern Part of the USA. A short reflection on what disasters tend to make the news and a reminder of how the Qur’an mentions the destruction of the people of Aad through a strong wind, and the message of Prophet Hud to his dead people. Also, a reminder of how Muslims should seek to help all people suffering from disasters.

Feedback

Visit to Mecca and Medina

A lovely explanation of a recent trip to the Holy Land and the rituals involved in Umrah and the feelings the trip evokes.

31 July 2011

31 July 2011


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


59: Surah al-Hashr (The Banishment)
1 Whatsoever is in the heavens and whatsoever is on the earth glorifies Allah. And He is the All-Mighty, the All-Wise.
2 He it is Who drove out the disbelievers among the people of the Scripture (i.e. the Jews of the tribe of Banu An-Nadir) from their homes at the first gathering. You did not think that they would get out. And they thought that their fortresses would defend them from Allah! But Allah's (Torment) reached them from a place whereof they expected it not, and He cast terror into their hearts so that they destroyed their own dwellings with their own hands and the hands of the believers. Then take admonition, O you with eyes (to see).
3 And had it not been that Allah had decreed exile for them, He would certainly have punished them in this world; and in the Hereafter theirs shall be the torment of the Fire.
4 That is because they opposed Allah and His Messenger (Muhammad*). And whosoever opposes Allah, then verily, Allah is Severe in punishment.
5 What you (O Muslims) cut down of the palm-trees (of the enemy), or you left them standing on their stems, it was by Leave of Allah, and in order that He might disgrace the Fasiqun (the rebellious, the disobedient to Allah).
6 And what Allah gave as booty (Fai') to His Messenger (Muhammad*) from them, for this you made no expedition with either cavalry or camelry. But Allah gives power to His Messengers over whomsoever He wills. And Allah is Able to do all things.
7 What Allah gave as booty (Fai') to His Messenger (Muhammad*) from the people of the townships - it is for Allah, His Messenger (Muhammad*), the kindred (of Messenger Muhammad *), the orphans, Al-Masakin (the poor), and the wayfarer, in order that it may not become a fortune used by the rich among you. And whatsoever the Messenger (Muhammad*) gives you, take it; and whatsoever he forbids you, abstain (from it). And fear Allah; verily, Allah is Severe in punishment.
8 (And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from Allah and to please Him, and helping Allah (i.e. helping His religion) and His Messenger (Muhammad *). Such are indeed the truthful (to what they say).
9 And (it is also for) those who, before them, had homes (in Al-Madinah) and had adopted the Faith, love those who emigrate to them, and have no jealousy in their breasts for that which they have been given (from the booty of Banu An-Nadir), and give them (emigrants) preference over themselves even though they were in need of that. And whosoever is saved from his own covetousness, such are they who will be the successful.
10 And those who came after them say: "Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.
11 Have you (O Muhammad*) not observed the hypocrites who say to their friends among the people of the Scripture who disbelieve: "(By Allah) If you are expelled, we (too) indeed will go out with you, and we shall never obey any one against you; and if you are attacked (in fight), we shall indeed help you." But Allah is Witness that they verily are liars.
12 Surely, if they (the Jews) are expelled, never will they (hypocrites) go out with them; and if they are attacked, they will never help them. And (even) if they do help them, they (hypocrites) will turn their backs, and they will not be victorious.
13 Verily, you (believers in the Oneness of Allah - Islamic Monotheism) are more fearful in their (Jews of Banu An-Nadir) breasts than Allah. That is because they are a people who comprehend not (the Majesty and Power of Allah).
14 They fight not against you even together, except in fortified townships, or from behind walls. Their enmity among themselves is very great. You would think they were united, but their hearts are divided. That is because they are a people who understand not.
15 They are like their immediate predecessors (the Jews of Banu Qainuqa', who suffered); they tasted the evil result of their conduct, and (in the Hereafter, there is) for them a painful torment.
16 (Their allies deceived them) like Shaitan (Satan), when he says to man: "Disbelieve in Allah." But when (man) disbelieves in Allah, Shaitan (Satan) says: "I am free of you, I fear Allah, the Lord of the 'Alamin (mankind, jinn and all that exists)!"
17 So the end of both will be that they will be in the Fire, abiding therein. Such is the recompense of the Zalimun (i.e. polytheists, wrong-doers, disbelievers in Allah and in His Oneness).
18 O you who believe! Fear Allah and keep your duty to Him. And let every person look to what he has sent forth for the morrow, and fear Allah. Verily, Allah is All-Aware of what you do.
19 And be not like those who forgot Allah (i.e. became disobedient to Allah), and He caused them to forget their ownselves, (let them to forget to do righteous deeds). Those are the Fasiqun (rebellious, disobedient to Allah).
20 Not equal are the dwellers of the Fire and the dwellers of the Paradise. It is the dwellers of Paradise that will be successful.
21 Had We sent down this Qur'an on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allah. Such are the parables which We put forward to mankind that they may reflect.
22 He is Allah, beside Whom La ilaha illa Huwa (none has the right to be worshipped but He) the All-Knower of the unseen and the seen. He is the Most Gracious, the Most Merciful.
23 He is Allah beside Whom La ilaha illa Huwa (none has the right to be worshipped but He), the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All-Mighty, the Compeller, the Supreme. Glory be to Allah! (High is He) above all that they associate as partners with Him.
24 He is Allah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names. All that is in the heavens and the earth glorify Him. And He is the All-Mighty, the All-Wise.

There is no compulsion in religion
Also a famous verse from Surah Baqara was revealed concerning the issues around Banu Nadhir: “Let there be no compulsion in religion.  Truth has been made clear from error.  Whoever rejects false worship and believes in God has grasped the most trustworthy handhold that never breaks.  And God hears and knows all things.” (TMQ 2:256)
This verse relates to some Muslim children who were raised as Jews with the Banu Nadir. This happened, because during those days, many Muslims who had difficulty in having children used to vow that if Allah gave them any child they would make that child a Jew and raise the child with the Jews. When The Prophet* expelled the Jews of Banu Nadir for their treachery and plots to kill him, the Muslim parents of these children asked him about what should they do with their children. The Prophet* waited for revelation and then permitted these children to decide where they want to live – with their adopted family or biological parents and that they need not change religion.
Here is a Hadith from Sunaan Abu Dawud on this matter: Narrated Abdullah ibn Abbas: When the children of a woman (in pre-Islamic days) did not survive, she took a vow on herself that if her child survives, she would convert it a Jew. When Banu Nadir were expelled (from Arabia), there were some children of the Ansar (Helpers) among them. They said: We shall not leave our children. So Allah the Exalted revealed; "Let there be no compulsion in religion. Truth stands out clear from error."
One of the fundamental truths established by the sacred texts is that no one can be compelled to accept Islam.  It is the duty of Muslims to establish the proof of Islam to the people so that truth can be made clear from falsehood.  After that, whoever wishes to accept Islam may do so and whoever wishes to continue upon unbelief may do so.  No one should be threatened or harmed in any way if he does not wish to accept Islam. Some people might be wondering that if Islam indeed advocates such an approach, then what is all this we hear about jihad?  How can we explain the warfare that the Prophet, may the mercy and blessings of God be upon him, and his Companions waged against the pagans?  The answer to this is that jihad in Islamic Law can be waged for a number of reasons, but compelling people to accept Islam is simply not one of them.  As for conversion, this is to be done peacefully by disseminating the Message with the written and spoken word.  There is no place for the use of weapons to compel people to accept Islam.
Once people have heard the Message without obstruction or hindrance and the proof has been established upon them, then the duty of the Muslims is done.  Those who wish to believe are free to do so and those who prefer to disbelieve are likewise free to do so. Even when the Muslims are compelled to fight and then, as a consequence, subdue the land, their duty thereafter is to establish God’s law in the land and uphold justice for all people, Muslim and non-Muslim.  It is not their right to coerce their subjects to accept Islam against their will.  Non-Muslims under Muslim rule must be allowed to remain on their own faith and must be allowed to practice the rights of their faith, though they will be expected to respect the laws of the land.
This differs markedly from the experience of Christianity – which has forced people (throughout the ages) to become Christian or die: notable examples include the Spanish Inquisition, Medieval Inquisition, conquering of South America, North America, Africa and also active missionary work under their ‘Empires’ in places like Africa, India and the Far East.

Main Topic: Moonsighting according to Islam

All Muslims are obliged to start Ramadhan on the same day…
No matter where the moon is sighted

All Muslims are obliged to start Ramadhan and celebrate Eid on the same day...If a Muslim country announces that the sighting of a new moon has been confirmed according to the lawful way - for the beginning of Ramadhan or for the day of Eid – then you have to fast or celebrate It is forbidden to wait for a ruler or scholar in your part of the world to give you permission to fast or celebrate.
WHY?
Because this is what Allah [s] and the Prophet [s] ordered. To prove this is the case we have to look at…
• The Quran
• The Sunnah
What we can’t look at to prove things are Islamic are …
• Our emotions
• What people think
• What most people are doing
• What is normal is our community
• What the tradition is.

Remember what Ibn Masud (r) said: "The jama'a is truth [haq] even if it is one person".
The Qur’an says…"Whoever witnesses the crescent of the month, he must fast the month." [2:185]
"They ask you about the crescents. Say: They are but signs to mark fixed periods of time in the affairs of men and for pilgrimage." [2:189]
The Prophet [s] said…
The Prophet [s] mentioned Ramadhan and with a gesture of his hands said: "The month is thus and thus. (He then withdrew His thumb at the third time indicating 29)." He then said: "Fast when you see it, and break your fast when you see it. And if the weather is cloudy do calculate it (the months of Shaban and Shawwal) as thirty days." [Muslim]
He also said; "Do not fast till you see the new moon, and do not break fast till you see it; but if the weather is cloudy complete it (thirty days)." [Bukhari]
"The month consists of 29 nights, so do not fast till you have sighted it (the new moon), and if the weather were cloudy, then complete it as thirty days." [Bukhari]
"The month of Ramadhan may consist of twenty-nine days. So do not fast until you have sighted it (the new moon) and do not break fast, until you have sighted it (the new moon of Shawwal), and if the sky is cloudy for you, then complete it (thirty days)." [Muslim]
"The month of Ramadhan may consist of twenty-nine days; so when you see the new moon observe fast and when you see (the new moon again of Shawwal) then break it. And if the sky is cloudy for you, then calculate it (and complete thirty days)." [Muslim]
These narrations are very clear. The Qur’an and the Prophet [s] order us to fast when the sighting of the new moon of Ramadhan is confirmed, and order us to break the fast and celebrate Eid when the sighting of the new moon of Shawwal is confirmed.
We have to follow these orders of the Quran and the Prophet [s]. We would be sinful if we didn’t. Just like we would be sinful if we didn’t listen to the Quran and Prophet [s] for another order like praying salah.

The command to fast is general so it applies to everyone – no matter where they live 
The command to fast is general so it applies to everyone – no matter where they live
When the Qur’an and Prophet* order us to fast or celebrate Eid – they are ordering every Muslim – everywhere in the world. In the hadith, the Prophet* commands us to fast using the word ‘sumu’- ‘do fast’. This word is in the plural form which means the command is general and comprehensive. This means that it applies to all Muslims, no matter where they live.
"Do fast [sumuw] when it is sighted and break fast when it is sighted." In the hadith, the Prophet* commands us to fast using the word ‘ruyateh’ – ‘sighting’. This word is general. This means that Muslims have to fast after any legitimate sighting of the moon regardless of where the moon was sighted. "Do fast when it is sighted [ru’yateh] and break fast when it is sighted."

Even the Prophet* used to begin fasting when he had not personally seen the moon, but a Muslim had told him that he had seen it. Ibn Umar (r) reported, "During the time of the Prophet*, the companions went looking for the new crescent. So I told the Prophet* that I saw it. So he fasted and told the companions to fast." [Abu Dawud & Hakim]

So if the moon was sighted in Morocco do Muslims in Indonesia fast?  
YES: If the people in Rabat – Morocco, see the moon on Friday night and the people in Jakarta –  Indonesia, can’t see it – they still have to fast the same time as the Muslims in Rabat. And if they don’t get the news in time to fast the same morning then they have to make up that fast after Eid.

During the life of the Prophet* the Muslims used to start the fast on the same day and break it on the same day, despite the fact that they lived in different areas. This is another Islamic evidence that the sighting of the new moon in one area obliges all the Muslims to fast together on the same day and celebrate Eid on the same day.

Here’s what some scholars said about every Muslim fasting
Ibn Taymiyyah: “…a person who learns about the sighting of the moon in good time to be able to utilise it for fasting, for ending his fast, or for sacrifice, he must definitely do so. The texts [of Islam] and the reports about the Salaf point to this. To limit this to a certain distance or country would contradict both the reason and the Islamic law.” [Al-Fatawa, volume 5, page 111]
The famous Hanafi scholar Imam Sarkhasi (died 483 A.H.) quotes the narration from Abu Dawud (2333, 2334) that; The Muslims did not begin fasting since they did not see the moon. Then a man, from out of Madinah, came and told the Prophet* that he had seen it (the moon). The Prophet* asked him if he was a Muslim to which the man answered ‘yes’. The Prophet* then said: "Allahu-Akbar! one is enough for all Muslims" The Prophet* fasted and asked the people to stop eating and start fasting. [Al-Mabsout 3-52]

WHAT IF THE NEWS REACHES US TOO LATE TO FAST ON THE SAME MORNING?
This has also been answered in the ahadith. It is also reported in an authentic hadith: Abu ‘Umayr ibn Anas reported from his paternal uncles among the Ansaar who said: "It was cloudy and we could not see the new moon of Shawwaal, so we started the day fasting, then a caravan came at the end of the day and told the Messenger* that they had seen the new moon of Shawwaal the day before, so he told the people to stop fasting, and they went out to pray the Eid prayer the next day."

Deobandi Scholars
Founding and well known scholars of the Deobandi movement of the Indian subcontinent have clearly said this is the correct view. It’s a pity that many who follow them don’t follow their rulings.
The co-founder of Dar al-Uloom Deoband, Maulana Rasheed Ahmad Gangohi said: "If the people of Calcutta sighted the moon in Friday, whereas it was sighted in Makkah on Thursday, but the people of Calcutta did not know of it (the sighting on Thursday); then whenever they come to know of this, it will be obligatory for them to celebrate eid with the people of Makkah and make up (Qada') for the first fasting." [Sharh Tirmizi), Kaukab un Durri, pg 336 Urdu edition].
"Wherever the sighting is confirmed, however far off it may be, even if it were to be thousands of miles; the people of this place will have to abide by that." [Fatawa Dar ul Uloom Deoband, Vol. 6 page 380, Urdu edition]
QUESTION: There has been some dispute in Amritsar etc. regarding sighting of moon for Ramdhan and Eid ul fitr. So should we the residents of Mandla (CP), which is located very far off, follow that sighting or not?
ANSWER: In the maslak of Hanafiyyah, there is no consideration of difference in sighting - the sighting of the people of east is binding upon the people of the west and vice versa. This is also demanded by the hadith: "Fast when it is sighted and stop fasting when it is sighted", because the address ‘fast ' and ‘stop fast' is general and for everyone. In conclusion, when sighting is confirmed in whichever place, everyone is supposed to start his fast and break it in accordance with it, i.e when the sighting is confirmed." [Fatawa Dar ul Uloom Deoband, Vol. 6 page 385-386, Urdu edition]
"Irrespective of how far the news of sighting came from, it is to be relied upon. For instance if the people of Burma did not sight the moon, and a person from Bombay testifies to them of having sighted the moon; it will be incumbent upon the people of Burma to make up for the (first) fasting i.e. Qada'." [Mufti Kifayat ullah, Ta'leem ul Islam, vol. 4, section sighting of moon: Urdu edition] "When the moon is sighted in one place it is not just for that region but for the entire world." [Maulana Amjad Ali, Bahar e Sharee'at, Vol 2]

Bareylvi Opinion
The founder of the Barylevi movement, Maulana Ahmad Raza Khan, said: "In the correct and authentic mazhab of our Imams, with regard to the sighting of moon for Ramdhan and Eid, distance of the place of sighting is of no consideration. The sighting of the east is binding upon west and vice versa i.e. the sighting of west is similarly binding on east." [Fatawa Rizwi; Vol 4 page 568, Urdu edition]

Is the idea for all Muslims to fast on one day something new?
No. Here’s what the Hanafi scholars say.
Imam Kasanee said in his book Bada as-Sana'i said that following other than one sighting for the whole Ummah is an innovation [bid’a]. This indicates how weak he felt that the other Ijtihad is.
Imam Juzairi in his book The Fiqh of the Four Schools of Thought [Vol 1] gives two views of the Hanafis about this:
1) The sighting of the moon by any Muslim should be accepted whether slave, free, man or woman without inquiring whether they are just or not,
2) The justness [of the witness] should be verified by a judge [Qadi].

This all sounds simple – so what reasons do people use for not fasting on one day?
Reason 1 – Times of fasting differ for each region, like prayer times
Reason 2 – The Companions didn’t fast on one day.
We’ll also look at
• Using calculations to decide the new moon
• The idea of ‘sticking to the majority’

Reason 1 – times of fasting are like times of prayer – they’re different in each area The thinking goes something like this…
Every country should start Ramadhan and celebrate Eid based on their own sighting of the moon, in the same way each region begins its prayer time according to the sun in that area.
The answer
It’s right to say that prayer times differ in each area, because they are based on the times the sun sets and rises – this happens at different times in each region.
So the times we Start fasting and Break fasting is different for each region. Because Allah* says: "And eat and drink until the white thread of dawn appears to you distinct from its black thread; then complete your fast until the night appears" [2:187] But the day we Start Ramadhan and Celebrate Eid must be the same all over the world. Because this is what the narrations have clearly indicated; and this is what is confirmed by the understanding deduced from the Shari'ah rule.
The difference in the rising of the new moon between the farthest two points in the world is not more than twelve hours. The classical scholars are excused for not understanding this deduction from the Shari'ah rule, because at the time they were not in a position to clearly realise the movements of the earth, sun and the new moon. And now that the deduction made from the rule is understood, there are no excuses left for those who claim that the difference in the time of rising could exceed one day, let alone those who claim that it could be even a few days.

Reason 2 – The companions of the Prophet* did not fast at the same time
Another reason given by some is that the companions of one region would not fast at the same time as the companions of a different region. The evidence for this is taken from a report by Imam Muslim about Kurayb who reported that a lady sent him to Mu'awiya [r] in Al-Sham for some business.
Kurayb said: "I arrived in Al-Sham and did business for her. It was there in Al-Sham that the month of Ramadhan began. I saw the new moon of Ramadhan on Friday. “I then came back to Madina at the end of the month. Abdullah Ibnu Abbas [r] asked me about the new moon of Ramadhan and said: "When did you see it?" I said: "We saw it on the night of Friday," He said: "Did you see it yourself?" I said: "Yes, and the people also saw it and observed the fast and Mu'awiya [r] also observed the fast; He said: "But we saw it on Saturday night. Some would continue to observe fast till we complete thirty (fasts) or we see it (the new moon of Shawwal)." I said: "Is the sighting of the moon by Mu'awiya [r] not valid for you?" He said: "No, this is how the Messenger of Allah* has commanded us." 
THIS IS THE CLAIM
…That Ibnu Abbas ignored the sighting of the people of Al-Sham and so at the end of the narration said: ‘…this is how the Messenger* has commanded us.’ Some people say that Ibnu Abbas learnt from the Messenger* that the people of one region are not obliged to fast on the sighting of another region. It’s also said that this hadith explains and specifies the hadith : “ Fast when you see it and break fast when you see it.” Some therefore claim that the people of each region are commanded to act on the sighting of the new moon in their region only and not in other regions. Therefore the beginning of fast and the beginning of Eid vary from one region to another, according to the times of rising of the moon.

THE ANSWER —
1. This report is not a hadith of the Messenger* but the legal opinion [ijtihad] of a companion.
2. The fact that Ibnu Abbas [r] did not act upon the sighting of the people of Al-Sham reflects his legal opinion [ijtihad] and it cannot be used as a Shari'ah evidence.
3. The reason for this is that when we have a hadith saying one thing and a legal opinin [ijtihad] saying something else – the hadith must be acted on and the legal opinion [ijtihad] has to be left.
4. The ijtihad of the sahabi cannot specify the general term of the hadith.
5. So when Ibnu Abbas said: "This is how the Messenger of Allah* commanded us", this is not a hadith. It is just the way Ibnu Abbas understood the hadith of the Prophet* in which the Messenger* said: "Fast when you see it and break fast when you see it."
This indicates that Ibnu Abbas understood the hadith as such; though he did not say the words: “This is how the Messenger* reported it,” nor did he say: “This is how we learnt it from the Messenger*.” But he said: “This is how the Messenger* commanded us.”

What did Imam Al-Shawkani say about this hadith? He said:…And what is referred in his saying: ‘This is how the Messenger* commanded us’, is his saying (i.e. Ibnu Abbas). “…And the command of the Messenger* lies in the hadith extracted by Bukhari and Muslim, among others, with the following wording: "Do not fast till you see the new moon and do not break fast till you see the new moon, and if the sky were cloudy, then complete it as thirty days." And this does not specifically apply for the people of one region to the exclusion of others, but to all the Muslims.” [Nayl ul-Awtar, volume 4, page 268]

Why can’t we use calculations?
Calculating the times when the new moon for Ramadhan and Eid - can’t replace an actual sighting of the new moon with the human eye. The reason for this is that the narrations which mention when to start fasting and end fasting mention seeing the moon with the eyes themselves.
What role can calculation play? Calculations can help us know around what time the new moon will be born and therefore the right time to start looking out for the new moon.
What role can’t calculation play? Governments who use these calculations instead of the sighting, their actions contradict the Qur’an and hadith. Therefore their actions are haram/unlawful and the Muslims are forbidden from relying on their announcements.
Why? All the narrations about the sighting of the moon use the word "ru'yatehe" which comes from the word "ra'a" to refer to the sighting. People who support the idea of calculating the birth of the moon for Ramadan say this word means ‘knowledge’. So as long as we have ‘knowledge’ of when the new moon is born we should fast. And using calculations helps us come to this knowledge This is a misuse the word "ra'a". The word ra'a could mean knowledge. But it’s not right to apply this meaning here because of the following two reasons:

When referring to a single object, "ra'a" means to visualize that object through the eye, i.e. he saw the moon. However, if ra'a refers to two objects, it could mean to know, i.e. he knew the correct opinion.
Ra'a + 1 object [like the moon] = see with the eyes
Ra’a + 2 objects = knowledge

If ra'a is used in reference to a physical object, it means to visualize the object through the eye. However, if it is used to present an idea or an abstract thing – like love - then it could mean knowledge.
Ra'a + physical object [like the moon] = see with the eyes
Ra’a + abstract object [like love] = knowledge

The moon is a single, physical, object. This is why the narrations which use the word ‘ru’yatehe’ refer to the moon, mean to see the moon with the eyes.

Isn’t the rule to see the moon for illiterate people? And since we Muslims are no longer uneducated, surely the rule no longer applies?
Umar (r) reported that the Prophet* said: "We are unlettered people (ummiyah), we neither write nor calculate. The month is this way and that, sometimes 29 days and sometimes 30."
Those who calculate the first day of Ramadhan and Eid say that the command in this hadith, i.e. to ‘sight’ the moon, is accompanied by a reason (illah) which justifies the command.
This justification is that the Ummah was unlettered ("We neither write nor calculate"), ie we are illiterate. If the Ummah is no longer illiterate and is able to write and calculate, we must rely on calculation alone and not sight.
However, this argument is wrong because… There’s no reason [illah] in the hadith.
Umar (r) reported that the Prophet* said: "We are unlettered people (ummiyah), we neither write nor calculate. The month is this way and that, sometimes 29 days and sometimes 30."
1. The description of the Ummah in this Hadith, "ummiyah", does not imply a legal reason [illah]. "Ummiyah" could mean "Arab". "We neither write [naktub] or calculate [nahsib]..." [TMQ 62:2].
2. ‘Calculate’ [nahsib] does not mean general calculations because Muslims were commanded by the Shar'iah to follow the laws of Zakah and inheritance etc. even at the time of the Prophet* - which do involve lots of calculations.
3. ‘Calculate’ [nahsib] in the hadith carries several meanings - such as:
• We don’t use astronomical calculations to determine the legal Shari'i beginning and end of the month;
• nor do we practice astrology, etc.

• Therefore the claim that the hadith describes the condition of the Ummah at the time of the Prophet* is false.
• And the claim that this condition serves as an illah is also wrong.

There’s no analogy in ritual worships
Even if this "condition" were considered a reason [illah] - analogy [qiyas] on this issue is invalid. Why?
1. There can be no analogy [qiyas] in ritual worships (Ibadaat).
2. This analogy contradicts the definite meaning in narrations which clearly show that the cause [sabab] for fasting is the sighting of the moon.
• Therefore, it is quite clear that the arguments presented to "justify" the beginning of Ramadan through the use of calculations are invalid and haram.
• The only way to determine the arrival of Ramadan is through sighting the moon.

What did some of the classical scholars say about calculating the sighting of the moon?
Imam Malik bin Anas (ra) said: "If you see an Imam who does not begin and end fasting by way of sighting, but begins fasting by calculation, he should not be followed in prayer or emulated." [as reported in the Tafseer of Al-Qurtabi from Ibn Nafi'e [r]]
Ibn Al'Arabi, the renowned scholar said: "Some of our people made a mistake when they reported that Imam Shaf'i relied on calculations…The report is baseless and falsehood." [Tafseer Al-Qurtabi]

What about sticking with the majority – surely we have enough splits with the Ummah?
Some people claim that Muslims must follow what the majority are practicing. They attempt to misquote Islamic texts about "holding on to the Jama'a (group)". They misinterpret these to mean the ‘Jumhoor' (majority). Islam has obliged sticking to the jama'ah [group] of Muslims under an Imam (Khalifah). Islam did not oblige sticking to the majority.

Al-Bukhari narrated about Bisr ibn Obaydellah al-Hadhrami that he heard Abu Idrees al-Khoolani say that he heard Huthaifah ibn al-Yaman saying: "The people used to ask the Prophet* about the good and I used to ask him about the bad in fear that it might catch me. So I said: O Prophet of Allah! We were in times of ignorance and mischief then Allah brought us this good, so is there any mischief after this good? He* said: Yes. I said: Will there be any good after that mischief? He said: Yes, and it has smoke. I said: What is its smoke? He said: (Some) people guide without any guidance, you recognise some (from them) and deny some. I said: Will there be a mischief after that good? He said: Yes, (some) people who invite at the doors of hell, whoever accepted their invitation they throw him in it (hell). I said: O Prophet of Allah, describe them to us. He said: They are of our own skin (of our people) and talk our language. I said: What do you order me to do if that (matter) caught me? He said: Adhere to the jama'ah of Muslims and their Imam. I said: What if the Muslims have no jama'ah nor an Imam? He said: Then you abandon all those groups, even if you have to grab with your teeth the trunk of a tree till death comes to you as such."
What is this hadith asking us to do?” ... What is this hadith asking us to do?

• This hadith is clear that the Prophet* orders Muslims to adhere to the group [jama'ah] of Muslims and to adhere to their Imam, and to leave those who invite people to the doors of hell.
• When the questioner asked him that in case the Muslims have no Imam and no jama'ah what he has to do in regard with those who call at the doors of hell - the Prophet* or dered him to abandon them.
• The Prophet* did not ask him to disconnect himself from the Muslims or to stay away from working to establishing an Imam.

So his order is clear, disassociate yourself from all those groups who call at the doors of hell, and he emphasised the dissociation of those groups even to the extent that his isolation from them would make him clench to the trunk of a tree until death comes to him. It means adhere to your deen by staying away from the misleading callers who are at the doors of hell. In this hadith there is no excuse or permission (for anybody) to abandon the work for establishing a unified Islamic State.
The concept of following the majority rather than following Islam is not based on evidence from the Quran and Sunnah and contradicts many evidences about enjoining the good and forbidding the evil even in the face of hardship. The Prophet* said: "The master of martyrs is Hamza, and a man who stands up to a tyrant ruler and gives him advice [nasiha]- and so the ruler kills him."

The disease of nationalism
The disease of nationalism has affected us. Why is it people follow only the sighting in their nation? Who has created the borders between these nations? Why is it that in Delhi, people will follow the sighting in any other part of India but not of Pakistan when it is geographically closer than many parts within India itself like Kerala or Tamil Nadu. In Pakistan people will not follow the sighting of Bangladesh but before 1971 when it was East Pakistan they would, why?
The Messenger* said: "He is not one of us who calls for nationalism or who fights for nationalism or who dies for nationalism."

That’s why starting Ramadhan and celebrating Eid on one day is an obligation 

• If a Muslim country announces that the sighting of a new moon has been confirmed according to the lawful way- for the beginning of Ramadhan or for the day of Eid – then you have to fast or celebrate Eid.
• It is forbidden to wait for a ruler or scholar in your part of the world to give you permission to fast.

Mu'az narrated: I said: O Messenger of Allah. What do you think if we had leaders who do not follow your Sunnah and do not adopt your order; in what do you order regarding their affair? The Messenger of Allah* said: “There is no obedience to the one who does not obey Allah 'azza wa jall.”
Imam Muslim on the authority of Abu Hurayrah: that "The Messenger of Allah* forbade fasting on two days, the day of al-Adha and the day of al-Fitr".

News Topic: Nil discussed

Feedback Section:
Hamdan ~ Islamic Misconceptions
Ahmed ~ Getting the most from Ramadhan

24 July 2011

24 July 2011

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

Banu Nadir (part 2)
Recap: Banu Nadir Jews inhabited the fertile land in the vicinity of Medina. They were prosperous Jews, having vast tracts of land, on which they cultivated date palms. The Prophet* went to the Banu Nadir Jews to raise the blood money to be paid for the killing of two men of Banu Amir, who were killed by mistake. So, The Prophet* visited the village of Banu Nadir, two or three miles away from Medina and requested the chief of Banu Nadir to help pay the blood money. The Banu Nadir Jews received The Prophet* courteously, asked him to sit down while they attentively listened to his demand and agreed to honour The Prophet*’s request. While he was sitting by the wall of a house the Banu Nadir Jews were plotting to kill him by dropping a stone from top of the house. So, he suddenly stood up and left the place. When his companions met The Prophet* at Medina, he told them of the treachery by Banu Nadir and asked the Muslims to prepare to fight the Banu Nadir. The Prophet* asked Muhammed ibn Maslamah to go to the Banu Nadir Jews to announce to them the ultimatum to vacate Medina. He gave the Jews ten days to evacuate Medina and, if after this deadline anyone was seen in the area, he would be killed. They were surprised that Muhammed ibn Maslamah, who was hitherto very much on friendly terms with the Jews had to serve them the ultimatum. When the Banu Nadir Jews expressed their dismay at the action of Muhammed b. Maslamah, he said, “Hearts have changed, and Islam has wiped out the old covenants.” When Abdullah ibn Ubayy learned about the precarious situation of the Banu Nadir Jews, he sent the message to them that he himself would be coming to their assistance with two thousand Jewish and Arab fighters. But the Banu Nadir Jews recalled that the same person promised to help the Banu Qaynuqa Jews, but in the end, betrayed. So, the Banu Nadir Jews, at first, decided towards removing themselves to Khaybar or nearby. They thought that they could still come to Yathrib (Medina) to harvest their crops and then return to their fortresses at Khaybar. Huyayy ibn Akhtab, their leader finally resolved against this view. He decided to send a message to The Prophet*, declining his order of expulsion, entered in their fortified fortresses, stocked them with enough supplies to last up to a year and got ready to defend themselves. So, no Jew left Medina after the expiry of the ten days ultimatum. The Prophet* now had the most legitimate reason to besiege the Jewish Tribe.
The Seige
When the Messenger of Allah* received the reply of Huyai bin Akhtab he said: "Allahu Akbar, Allahu Akbar." (Allah is the Greatest of all) and his Companions repeated after him. Then he set out to fight them after appointing Ibn Umm Maktum to dispose the affairs of Medina during his absence. The standard was entrusted to ‘Ali bin Abi Talib. The ramparts were manned by archers and slingers, who had also rocks at their disposal in case the walls came to be attacked. The two sides kept up an exchange of arrows and stones until dark. The Jews had been astonished by the speed of their attackers; but the next day -so they thought -help was bound to come from Qurayzah and Ibn Ubayy; then, in two days or three, their allies of Ghatafan would be with them. By the time of the night prayer the greatly increased army was large enough to surround the enemy on all sides. The Prophet prayed with them, and then returned with ten of his Companions to Medina, leaving 'Ali: in charge of the camp. The Prophet rejoined them in the course of the morning.
The days passed and the Banu Nadir began to despair of the help which many of them had thought to be certain. Quraizah tribe remained neutral, and the hypocrite ‘Abdullah bin Ubai as well as Ghatfan failed to keep their promises of support. In this regard Allah says: "(Their allies deceived them) like Satan, when he says to man: ‘Disbelieve in Allah.’ But when (man) disbelieves in Allah, Satan says: ‘I am free of you.’" [Al-Qur'an 59:16]. As the hopes of the besieged men dwindled, the mutual animosity amongst them increased. The tribe had long been rent with ill feeling and bitterness; and now that they were completely cut off from the outer world, with no sign of help from any direction, the situation was felt to be intolerable. It became altogether so when, after ten days or more, the Prophet gave orders to cut down some of the palm-trees which were in sight of the walls. This was a sacrifice, for he knew that the territory was virtually his own; but it was done by Divine permission, [Allah, the All-Mighty, states in the Qur’an: "What you (O Muslims) cut down of the palm- trees (of the enemy), or you left them standing on their stems, it was by leave of Allah." (Al-Qur'an 59:5)] which could be taken as a command, and it had the immediate effect of demolishing the enemy's resistance. They gloried in their palms, which were one of their chief sources of revenue; and if they were compelled to leave their land now they would still think of it as theirs, for they had reason to hope that in the near future they would have the opportunity of regaining it. Quraysh had promised to eradicate Islam from the oasis. But if the palms were destroyed it would take many years to replace them. Only a few had been cut down, but to what length would this destruction be carried? The Jewish leaders protested saying that the destruction of enemy’s palm trees was forbidden by the Prophet but he was now doing this. Hassan bin Thabit said in a poetic verse: "The chiefs of Banu Lu'ai found it easy to watch fire spreading at Al-Buwaira."

Allah casts terror in their hearts
The siege did not last long for Allah, the All- Mighty, cast horror into the hearts of the Jews, and they willingly offered to comply with the Prophet*’s order and leave Medina. Huyay sent word to the Prophet that they would leave their land, but the Prophet said he was no longer prepared to agree that they should take all their possessions into exile with them. "Leave the land," he said, "and take with you all that your camels can carry, except your arms and armour."
Two of them embraced Islam, Yameen bin ‘Amr and Abu Sa‘d bin Wahab, and so they retained their personal wealth. The doors of their houses and even the lintels were loaded on to their camels; and when all was ready they set off for the north upon the road to Syria. Never had a caravan of such magnificence been seen within living memory. As they made their way through the crowded market of  Medina, the camels went into single file, and each one as it passed was an object of wonder, both for the richness of its trappings and the wealth of its load. The splendid curtains of the howdahs were drawn back to display the women in their garments of silk or brocade, or velvet, green or red, most of them laden with ornaments of the finest gold, set with rubies, emeralds and other precious stones. The Banu Nadir were known to be opulent, but until now only a small portion of their riches had been seen by others than themselves. They went on their way to the music of timbrels and fifes,and proudly gave it out that if they had left their palms behind them, they had others equally good elsewhere, and to those they were now going. Many of them stopped and settled on land which they owned in Khaybar, but others went further north and settled in Jericho or in the south of Syria.
This booty was exclusively the Prophet*’s because no fighting was involved in capturing it. The Messenger of Allah* seized their weapons, land, houses, and wealth. Amongst the other booty he managed to capture, there were 50 armours, 50 helmets, and 340 swords. He divided the booty at his own discretion among the early Emigrants and two poor Helpers, Abu Dujana and Suhail bin Haneef. Anyway the Messenger of Allah* spent a portion of this wealth on his family to sustain their living the year around. The rest was expended to provide the Muslim army with equipment for further wars in the way of Allah. According to the Revelation, the land of the Banu Nadir and all that they left behind them was the possession of the Prophet, to be given to the poor and needy, and in particular to the poor emigrants who have been driven from their homes. Only two of the Helpers were given a share, and that was on account of their poverty. But by giving the main part to the Emigrants the Prophet made them independent, and thus relieved the Helpers of a heavy burden.
The invasion of Banu An-Nadhir took place in Rabi‘ Al-Awwal, 4 A.H. i.e. in August 625 A.D.

Surah Al-Hashr
Almost all the verses of Surah Al-Hashr (Chapter 59 - The Banishment) describe the banishment of the Jews and reveal the disgraceful manners of the hypocrites. The verses manifest the rules relevant to the booty. In this Chapter, Allah, the All-Mighty, praises the Emigrants and Helpers. This Chapter also shows the legitimacy of cutting down and burning the enemy’s land and trees for military purposes. Such acts cannot be regarded as phenomena of corruption so long that they are in the way of Allah. In this very Chapter, Allah recommends the believers to be pious and prepare themselves for the world to come and He ends it with a compliment upon Himself and a manifestation of His Holy Names and Attributes.

Main Topic: Preparing for the Month of Ramadhan

The blessed month of Ramadhan is just around the corner as we all await eagerly for this blessed guest to illuminate our lives once again. This is the month of opportunity, the month for change, the month for addressing ourselves, the month of charity, the month of generosity, the month of looking at the state of affairs of the Ummah and making change and the month of evaluating our relationship with Allah (swt) and with what his final and beloved messenger, The Prophet* al-Mustafa* bought- The final revelation and the Furqan. However, we can only reap the true benefits of Ramadhan if we truly understand our sole purpose of existence. Only by addressing this fundamental question can we truly appreciate what Ramadhan is, our relationship with this month and the benefits and consequences of fulfilling or not fulfilling its due. In many ayaats of the Quran, Allah (swt) addresses mankind with remembering the meaning of life.
“Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?” (Al-Mumenoon, Chapter 23, Verse 115)
“And the life of this world is nothing but play and amusement. But far better is the house in the Hereafter for those who are Al-Muttaqun (the pious). Will you not then understand?” (Al-Anaam, Chapter 6, Verse 32)
“It is He Who takes your souls by night (when you are asleep), and has knowledge of all that you have done by day, then He raises (wakes) you up again that a term appointed (your life period) be fulfilled, then (in the end) unto Him will be your return. Then He will inform you of that which you used to do”. (Al-Anaam, Chapter 6, Verse 60)
“Every soul shall have a taste of death: and only on the Day of Judgment shall you be paid your full recompense. Only he who is saved far from the Fire and admitted to the Garden will have attained the object (of Life): for the life of this world is but goods and chattels of deception”. (Aal-e-Imran, Chapter 3, Verse 185)
The person who is able to truly appreciate his role on life will be the successful one who has prepared his mind, body and soul for the blessed month of Ramadhan.

The Opportunity
If someone said that for next month, your internet service provider will be providing free internet at 50Mb download speeds, everyone would be busy maximising the number of downloads for the month, day and night, hour after hour, minute by minute to ensure that they don’t lose out on the benefits. If someone said that if you visited such and such a place you will given free gold prizes, wouldn’t you jump for the opportunity of a lifetime? If someone informed you that for the next month, your local post office is giving away cash prizes of £100 daily. All you have to do is queue up for an hour and the moneys yours. Wouldn’t it be worth the wait to be patience? So how about being greedy to reap the rewards in the month of Ramadhan?
Valuing Ramadhan
These are some ways in which we can quantify what Ramadhan can bring for us, only if can see the value of it. The Messenger of God* said “For everything there is a door, and the door of worship is fasting”. [Ibn al-Mubarak]
The Messenger of Allah* said, “Ramadhan has come to you. (It is) a month of blessing, in which Allah covers you with blessing, for He sends down mercy, decreases sins and answers prayers. In it, Allah looks at your competition (in good deeds), and boasts about you to His angels. So show Allah goodness from yourselves, for the unfortunate one is he who is deprived in (this month) of the mercy of Allah, the mighty, the exalted.” [Tabarani]
The Prophet* said: “When the first night of Ramadhan comes, the devils and demons are chained up, and the gates of Hell are closed and not one gate of it is opened. The gates of Paradise are opened and not one gate of it is closed. And a caller calls out: “O seeker of good, come to Allah; O seeker of evil, desist.” Allah will have ransomed some people from the Fire, and that happens every night.” (al-Tirmidhi and Ibn Maajah).
The Prophet* said “The reward of every good deed is multiplied ten up to seven-hundred times, except that of the Fasting; it is usually done in sincerity and will be multiplied by as many times as Allah wills.“
Abu Said al-Khudri reported that the Messenger of Allah, said: “No servant fasts on a day in the path of Allah except that Allah removes the hellfire seventy years further away from his face.” [Bukhari; Muslim]
Hence we need to seize this opportunity and reap the benefits of this month and not consider fasting as a burden or as a motion that one needs to go through.
Focusing on the purpose of Ramadhan
Sometimes when asked about why Muslims fast we are presented with a whole range of reasons to explain the purpose of fasting. From we want to feel how the poor feel, this is equivalent to the Christian lent but more concentrated or it’s good to balance the diet for the body, none of these address the objective of Ramadhan. Allah (swt) says in the Qur’an: “O you who believe! Fasting is prescribed for you as it was prescribed to those before you, that you may learn piety and righteousness” [TMQ 2:183]. Hence we need to achieve Taqwa in this month and ensure this is what we strive for. Umar ibn al Khattab (ra) once looked at those praying and said, “The great number of times any of you raises and lowers his head does not deceive me. The [real] deen is being cautious and meticulous in the deen of Allah, and refraining from what Allah has forbidden, and acting according to what Allah permits and forbids.” The son of ‘Ali (ra), Al-Hasan (ra) once said, “The people who have taqwa (al-muttaqoon) are the people who avoided whatever Allah (swt) has prohibited and have done whatever Allah (swt) has ordained.”
Understanding the nature of the fast
Imam al-Ghazali in his Book of Forty Principles from the Foundations of Religion explains that Fasting has been singled out for two main reasons:
1. Its essence is that it is a personal abstinence, and such is a hidden action that no one but God can see, unlike the prayer, the zakah, or other (acts of worship).
2. It is a grief for, and subdual of, the enemy of God. Shaytan is the enemy, and the enemy cannot gain strength except through the medium of the passions. Hunger breaks all the passions that are the tool of Shaytan. For this reason, the Prophet (peace be upon him) said “Verily Shaytan runs in the Son of Adam like blood. Therefore, constrain the passageways of Shaytan with hunger” [Bukhari and Muslim]
Realising the Change
We need to make a reasoned change. The Messenger of Allah* said “Whosoever does not stop saying and acting upon falsehood, Allah is in no need for them to abandon their food.” [Bukhari] We need to set ourselves goals that are we can manage in Ramadhan.
Perform the Good Deeds promptly: The Messenger of Allah* addressed his companions on the last day of Sha`ban, saying: “Oh people! A great month has come over you; a blessed month; a month in which is a night better than a thousand months; month in which Allah has made it compulsory upon you to fast by day, and voluntary to pray by night. Whoever draws nearer (to Allah) by performing any of the (optional) good deeds in (this month) shall receive the same reward as performing an obligatory deed at any other time, and whoever discharges an obligatory deed in (this month) shall receive the reward of performing seventy obligations at any other time. It is the month of patience, and the reward of patience is heaven. It is the month of charity, and a month in which a believer’s sustenance is increased. Whoever gives food to a fasting person to break his fast shall have his sins forgiven, and he will be saved from the fire of hell, and he shall have the same reward as the fasting person, without his reward being diminished at all.” [Ibn Khuzaimah]
Increase your Ibadaat: Abu Hurairah said, “I heard the Messenger of Allah* say, ‘the one who does qiyam (staying up the night in remembrance of Allah) in Ramadhan with faith and sincerity, all his sins will be forgiven.’“ “Verily! We have sent it down in the night of Alqadr. And what will make you know what the night of Al-qadr is. The night of Al-qadr is better than a thousand months” [TMQ: Al- Qadr: 1-3]
Balance your Actions: Imam As-Shafee, once said, ‘It is beloved to me to see one increasing his acts of generosity during the month of Ramadhan, following the example of Allah’s Messenger*, and for one’s own good. There are many who become over-occupied with fasting and Prayers, forgetting the other benefits of the month of Ramadhan ‘ (Lataa’if-ul Ma’aarif)
Make Dua for forgiveness: Repent to Allah (swt) by reciting the Prophetic du’a, conveyed to us by the Mother of the Believers, Umm al-Mumineen Aaisha (ra): “Allahumma innaka ’afuwan karimun tuhibbul ’afuwa fa-’af’anni” = “O Allah! Thou art, indeed, the Most Forgiving, the Most Merciful, and to forgive is most pleasing to Thee; so, forgive me my sins” [Imam Ahmad, Tirmidhi and Ibn Majah]
Value Ramadhan: Talha ibn ‘Ubaydallah (ra) reported that two men came to the Prophet* who had accepted Islam at the same time. One of them used to partake in Jihad more-so than the other, and so (one day) he fought in a battle and was martyred therein. The other remained behind him for another year, and then he passed away. Talha said, ‘I saw in my dream that I was at the door of Paradise when behold, I was with both of them (the two men). Someone came out of Paradise and allowed the man who passed away later to enter first. Then he came out again and allowed the martyred one to enter. Then he returned and said to me, ‘Go back, for your time has not come yet.’ Talha woke up and began to inform others about this and they were all surprised. This reached the Messenger of Allah* and when they informed him of it, he said: He* said, ‘What are you surprised about?’ They said, ‘O Messenger of Allah! Out of them both, this one strove harder (in Jihad) then he was martyred but this other one was entered into Paradise before him.’ The Messenger of Allah* said, ‘Did he not remain behind him for one year?’ They said, ‘Yes (he did).’ He said, ‘Did he not reach Ramadan, fast and pray with such and such number of prostrations in the year?’ They said, ‘Yes.’ The Messenger of Allah* said, ‘So the difference between them is greater than what is between the heavens and the earth.’

Final words
If we understand the reasons for our existence then we will be on track to value Ramadhan time, reap it s rewards and benefits, adhere to the Shariah, re-connect with Allah (swt) and will be willing to work for the cause of Islam with passion and diligence and modelling ourselves on that praised generation who lived. Allah (swt) says: “Say: “Truly, my prayer and my service of sacrifice, my life and my death are (all) for Allah, the Cherisher of the Worlds”

News:
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Feedback Section:Umer ~ Ramadhan
Noreena ~ Importance of mothers 

17 July 2011

17 July 2011

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

Banu Nadir Invasion (part 1)

Some of the Jews were trying to undermine the cause of Islam despite all the covenants and pledges they had given to the Prophet*. Their behaviour fluctuated between resignation and slackness after the Banu Qainuqa‘ event and the murder of Ka‘b bin Al-Ashraf, and rebellion coupled with treacherous clandestine contacts with Quraish and the hypocrites in order to establish an alliance against the Muslims after the battle of Uhud. Being inexperienced in war tactics, they resorted to conspiracy and intrigue hatching.
Once the Prophet* with some of his Companions set out to see Banu Nadir and seek their help in raising the blood-money he had to pay to Bani Kalb for the two men that ‘Amr bin Omaiyah Ad-Damari had killed by mistake. All of that was in accordance with the clauses of the treaty that both parties had already signed. On hearing his story they said they would share in paying the blood-money and asked him and his Companions Abu Bakr, ‘Umar, ‘Ali and others to sit under a wall of their houses and wait. The Jews held a short private meeting and conspired to kill the Prophet*. The most wicked among them, ‘Amr bin Jahsh, volunteered to climb up the wall and drop a large millstone on his head. One of them, Salam bin Mashkam, cautioned them against perpetrating such a crime, predicting that Allah would divulge their plot to him, and added that such an act would constitute a manifest violation of the pact concluded with the Muslims.
In fact, Gabriel did come down to reveal to the Prophet* their wicked criminal intention, so he, with his Companions, hurried off back to Madinah. On their way, he told his Companions of the Divine Revelation.
Soon after, the Prophet* delegated Muhammad bin Maslamah to communicate an ultimatum to Bani Nadir to the effect that they should evacuate Madinah within ten days, otherwise, their heads would be cut off. The chief of the hypocrites, ‘Abdullah bin Ubai, urged the Jews not to pay heed to the Prophet*’s words and to stay in their habitations, offering to run to their support with two thousands of his followers, and assuring them of help to come from Quraizah tribe and former allies Banu Ghatfan. In this regards, Allah says:
"If you are expelled, we (too) indeed will go out with you, and we shall never obey anyone against you, and if you are attacked (in fight), we shall indeed help you." [Al-Qur'an 59:11]
The Jews regained their confidence and were determined to fight. Their chief Huyai bin Akhtab relied hopefully on what the chief of the hypocrites said. So he sent to the Messenger of Allah* saying: "We will not leave our houses. Do whatever you like to do."
Undoubtedly the situation was awkward for the Muslims. Launching a war against their opponents at this critical stage could entail terrible far reaching ramifications in the light of the unfavourable conditions they were passing through, besides the hostile environment growing in power and hatred around them, the harbinger of which assumed the form of killing the Muslim missions, as it has been already introduced.
The Jews of Bani Nadir were also a power to count for, and the prospects of inflicting a military defeat on them was precarious; consequently forcing them into war engagement would be attended with unpredictable risks. On the other hand, the continual state of repeated assassinations and acts of treachery carried out against the Muslims individually and collectively brought about unbearable headache to Muhammad*’s followers. Having judged all the prevalent status quo in this perspective, and in the light of the disgraceful attempt on the life of the Prophet*, the Muslims made the decisive decisions of taking up arms whatever turn the consequences could assume.

Following on from the BBC2 documentary (Life of Muhammed) here is an issue that needs clearing up:

Sujud at-Tilawah
Verses of the Holy Quran on Which a Prostration (Sujud at-Tilawah (the Prostration of Quran Recitation)) is Mandatory After Recitation: There are 15 verses in the Holy Quran where prostrating after their recitation is obligatory

7:206 Surely those who are with your Lord are not too proud to serve Him, and they glorify Him and prostrate themselves before Him.
13:15 And whoever is in the heavens and the earth makes obeisance to Allah only, willingly and unwillingly, and their shadows, too, at morn and eve.
16:50 They fear their Lord above them and do what they are commanded.
17:109 And they fall down on their faces, weeping, and it adds to their humility.
19:58 These are they on whom Allah bestowed favours, from among the prophets, of the seed of Adam, and of those whom We carried with Noah, and of the seed of Abraham and Israel, and of those whom We guided and chose. When the messages of the Beneficent were recited to them, they fell down in submission, weeping.
22:18 See you not that to Allah makes submission whoever is in the heavens and whoever is in the earth, and the sun and the moon and the stars, and the mountains and the trees, and the animals and many of the people? And many there are to whom chastisement is due. And he whom Allah abases, none can give him honour. Surely Allah does what He pleases.
22:77 O you who believe, bow down and prostrate yourselves and serve your Lord, and do good that you may succeed.
25:60 And when it is said to them: Make obeisance to the Beneficent, they say: And what is the Beneficent? Shall we make obeisance to what you bid us? And it adds to their aversion.
27:26 Allah, there is no God but He, the Lord of the Mighty Throne.
32:15 Only they believe in Our messages who, when they are reminded of them, fall down prostrate and celebrate the praise of their Lord, and they are not proud.
38:24 He said: Surely he has wronged you in demanding your ewe (to add) to his own ewes. And surely many partners wrong one another save those who believe and do good, and very few are they! And David knew that We had tried him, so he asked his Lord for protection, and he fell down bowing and turned (to God).
41:38 But if they are proud, yet those with your Lord glorify Him night and day, and they tire not.
53:62 So bow down in prostration before Allah and serve (Him).
84:21 And, when the Quran is recited to them, they adore (Him) not?.
96:19 Nay! Obey him not, but prostrate thyself, and draw nigh (to Allah).


Refutation to the “Satanic Verses” Incident

Many of you have read or heard about the satanic book, “Satanic Verses” written by Salman Rushdie (May Allah’s curse be upon him!). He based his satanic book on an incident known as, “The Incident of Satanic Verses”. When Prophet* gave consent to allow about 14 of companions to depart for Abyssinia since the mushrikin of Makkah were disturbing the Muslims a lot. Later on the number of Muslims in Abyssinia increased to 83 excluding the small children. King Negus was very kind to the Muslims. One day the Muslims, living in Abyssinia, heard that the whole Quraysh had accepted Islam. What actually happened was that when Surah an-Najm was revealed to Prophet*, he recited it to his blessed companions within the same room were the mushrikin. And when he* reached the last ayah, So fall you down in prostration to Allah, and worship Him (Alone). {Surah an-Najm, 62} Everyone in the room fell into prostration even the kuffar.
The Muslims did Sajdah because it’s an obligation that we have to do Sajdah when we either hear the ayah or when we recite it. As for the kuffar, they felt so compelled and overpowered in front of Allah’s words that they had to do Sajdah. Seeing this, the rumour spread to Abyssinia that the Quraysh accepted Islam.
What also was spread into our times is the “Satanic Verses” incident. It is falsely attributed to Prophet* that when he read the last ayah of Surah an-Najm, he prostrated because satan came to Prophet* and whispered some stuff about the Quraysh’s 3 so called gods Lat, ‘Uzza, Manat (verses19 and 20) that they were the true gods. Whilst the second narration goes to say that Prophet* was reciting, Have you then considered Al-Lat, and Al-Uzza (two idols of the pagan Arabs) And Manat (another idol of the pagan Arabs), the other third? {Surah an-Najm, 19-20} And satan came to him and whispered the glorification of these so called gods and he* then prostrated. These are 2 narrations reported to have taken place. Prominent scholars and interpreters of Qur’an have declared both of the narrations as complete FABRICATIONS.

There are many reasons:
1) It is impossible that satan comes to Prophet* and he* obeys him
2) No one can tamper with the Qur’an so satan can add/delete into the Qur’an by telling Prophet *
3) Prophet* was, as all the Prophets sinless (regarding the deen) and he was the best creation of Allah, i.e. can never commit sins let alone shirk. Allah saved him from all sins
4) If we believe that the Qur’an can not be tampered, then second narration is to be ignored. Therefore, it is impossible that satan would come to Prophet* telling him to do Sajdah on something haram
5) There is the ayah of Sajdah hearing which Prophet* did Sajdah not any other reason
6) Satan’s coming to whisper Prophet* doesn’t make sense if analyse the situation contextually, i.e. the context of the ayaat Prophet* was reciting. Allah was ridiculing the mushrikin by saying,Then which of the Graces of your Lord (O man!) will you doubt. This (Muhammad SAW) is a warner (Messenger) of the (series of) warners (Messengers) of old. The Day of Resurrection draws near; none besides Allah can avert it, (or advance it, or delay it). Do you then wonder at this recital (the Quran)? And you laugh at it and weep not, wasting your (precious) lifetime in pastime and amusements (singing, etc.). So fall you down in prostration to Allah, and worship Him (Alone). {Surah an-Najm, ayaat 55-62}
If Allah was question the mushrikin about their wonder regarding the Qur’an and telling them that they are wasting there lives, then how can this 3 false god issue occur? It doesn’t make sense to say the least.
7) Both narrations (as mentioned above) are fabrications, baseless, lies which were thoroughly checked by Scholars.

The sources for the satanic verses, at-Tabari and Ibn Sa'd, are reputable Muslim sources for early Quranic commentary and Islamic history. They have only transmitted the story as it was transmitted to them. Al-Tabari mentions the so-called 'Satanic verses' story in his Tarikh as well as an important set of statements in the introduction of his book, which states: “Let him who examines this book of mine know that I have relied, as regards everything I mention therein which I stipulate to be described by me, solely upon what has been transmitted to me by way of reports which I cite therein and traditions which I ascribe to their narrators, to the exclusion of what may be apprehended by rational argument or deduced by the human mind, except in very few cases”. Hence, Claiming that the issue of so-called 'Satanic verses' incident is true just because al-Tabari or Ibn Sa'd mentioned them amounts to a deliberate distortion of the facts.
 “These are the high-flying ones, whose intercession is to be hoped for!” The Prophet*, it is alleged, recited these along with other verses of Surah an-Najm in the prayer. The idolators of Makkah who were present in the Ka'bah at that time joined him in the prayer because he praised their deities and thus won their hearts. The story afterwards reached Abyssinia where the Muslims, persecuted by the Makkan infidels, had earlier migrated and many of them returned to Makkah under the impression that the disbelievers no longer opposed the Prophet* and the Islamic movement. The story also says that the angel Gabriel came to the Prophet* the same evening and told him about the mistake he had committed by reciting verses which were never revealed to him. This naturally worried the Prophet* and made him apprehensive. 'Admonishing' the Prophet*, God revealed the following verses of Surah al-Isra' which read: And their purpose was to tempt thee away from that which We had revealed unto thee, to substitute in our name something quite different; (in that case), behold! they would certainly have made thee (their) friend! And had We not given thee strength, thou wouldst nearly have inclined to them a little. In that case We should have made thee taste an equal portion (of punishment) in this life, and an equal portion in death: and moreover thou wouldst have found none to help thee against Us! [Qur'an 17:73-75]
This made the Prophet* feel very guilty until God revealed the following consoling verse of Surah al-Hajj: Never did We send a messenger or a prophet before thee, but, when he framed a desire, Satan threw some (vanity) into his desire: but Allah will cancel anything (vain) that Satan throws in, and Allah will confirm (and establish) His Signs: for Allah is full of Knowledge and Wisdom. [Qur'an 22:52]. This is the gist of the story mentioned by al-Tabari.

However, the verses of Surah al-Isra' (17:73-5) which were revealed, according to the story, to 'admonish' the Prophet* for allegedly reciting the 'Satanic' verses, in fact were not revealed until after the event of the Mi'raj. The Mi'raj or the Ascent of the Prophet*, according to historical sources, occurred in the tenth or eleventh year of the Prophetic call, i.e., two or three years before the Hijrah to Madinah. If this is so, then it implies that the 'Satanic' verses were not detected or for some reason no mention was made about the alleged interpolation of the verses for five or six years and only afterwards was the Prophet* admonished for it. Can any sensible person believe that the interpolation occurs today, while the admonition takes place six years later and the abrogation of the interpolated verses is publicly announced after nine years. The relevant verse of Surah al-Hajj (22:52) according to the commentators of the Qur'an was revealed in the first year of Hijrah, i.e., about eight to nine years after the incident and about two and a half years after the so-called admonition of the Prophet* (17:73-5).
The first passage shows that it was the unbelievers who attempted to induce the Prophet to making a compromise with them, not that he ever wanted it. The passage further states that Allah made the Prophet’s heart firm against such attempts of the unbelievers. The emphasis here is on the intensity of the unbelievers’ attempts, and Allah’s special favor upon the Prophet making him immune against such efforts and because of such special favor, the Prophet*, did not incline towards the unbelievers even a little. Finally the above verse warns that, had the Prophet*, been guilty of slight inclination towards the unbelievers’ proposals, he would have been doubly punished by Allah.
Can anybody who knows about the Qur'an, its history and revelation, understand and explain how the incident of interpolation was allowed to be tolerated for six years and also why the offensive 'verses' were not abrogated until after nine years?
The implication of this argument is that since the abrogating verses were revealed nine years after the original event, that would mean that for nine years Muslims had been asking Lat, Manat and Uzza for intercession! In other words outright idolatry resulting from compromised monotheistic beliefs. It is therefore quite pretentious to suggest any historicity in the notion that Muslims had been asking Lat, Manat and Uzza for intercession over the span of almost a decade.

Conclusions
It is quite clear that the nature of the story is absurd and it cannot stand the external and internal criticism. It is even clearer from the Qur'an that it is not possible for the Prophet* to accept anything in the Qur'an from any external source. If this is so, then how can one take seriously, let alone believe in the so-called story of the 'Satanic' revelation? This is why the leading traditionalists and the exegetes in Islam have regarded this story as malicious and without foundation. It is unfortunate that an eminent historian like al-Tabari mentioned this story in his Tarikh al-Umam wal-Muluk and did not make any comment on its authenticity except to mention that he had faithfully transmitted whatever he received.
Yet, we are not aware of any Muslims that actually believe the aforementioned story, and this position is cogently justified on the grounds of rigorous historical criticism. However, episodes of fabulous rumors followed by a credulous following are quite common outside the history of Islam. For example, it was rumoured that Jesus* traveled to India. It was rumoured that St. Matthew actually wrote the Gospel According to St. Matthew. It was rumoured that Islamic fundamentalists were responsible for the Oklahoma bombing. It was rumoured that UFOs visited Roswell, New Mexico. However, just because we do not know the individuals responsible for these rumours, does this mean that the rumours are true? Is the absence of an identified source of these rumours supposed to be construed as some sort of threat? The naïve implications of this method of inquiry should bring shame upon anybody who entertains them.

The Qur’anic evidence against the genuineness of the story is of three kinds.
There are a number of statements in the Qur’an that show that neither Satan nor anyone else could interfere in the process of coming of the revelation. Nor did the Prophet*, ever entertain any intention of making compromise with the unbelieving leaders, nor did he ever interpolate in the text of the revelation. The passages cited as having been revealed as a sequel to the incident and for reassuring the Prophet, peace and blessings be upon him, prove to the contrary, showing that he had not made even the slightest move towards making a compromise with the unbelieving leaders.

THE PASSAGES FROM THE QUR’AN THAT DIRECTLY BELIE THE STORY ARE AS FOLLOWS:
“If he (Messenger) were to invent any saying in Our Name, We should certainly have seized him by the right hand and We should then have surely cut off the artery of his heart" [Qur’an 60:44-46]
“Say; It is not for me, of my own accord, to change it (the revelation). I follow naught but what is revealed unto me"[Qur'an 10:15 ]
“No falsehood can approach it from the front, nor from the rear (i.e. neither directly nor indirectly). It is sent-down from Allah the All-Wise, the All-Praiseworthy.”[Qur'an 41:42]
“We indeed have sent down the recital (the Qur’an) and indeed are its Protectors (from any interference).”[Qur'an 15:9]
“In what way (We have revealed it), that We may make your heart firm thereby; and We have dictated it in stages.”[Qur'an 25:32]
It is seen from the above that the Qur’an repeatedly assures that Allah has protected it against any possibility of being tampered with directly or indirectly, that it is not for the Prophet to change it or add to it anything. If he had done so, Allah’s severe punishment would inevitably and irresistibly have befallen him. These clear and positive statements directly contradict the story, which says that the Prophet, peace and blessings be upon him, of his own accord or being deceived by Satan introduced something into the text of revelation. Not only that. The alleged interpolation violated the fundamental teaching of the Qur’an – monotheism (Tauhid) and thus constituted the offence of shirk which Allah warns elsewhere in the Qur’an that He shall under no circumstances forgive.

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10 July 2011

10 July 2011

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

The Tragedy of Ma‘una Well

Ma‘una Well tragedy, which was even more horrible than that of Ar- Raji‘, took place in the same month. Abu Bara’ — ‘Amir bin Malik — nicknamed ‘Spear Player’ came to the Messenger of Allah* in Madinah. The Messenger of Allah* called him to embrace Islam but he neither agreed nor refused. He said: "O Messenger of Allah, if you dispatch some of your Companions to the people of Najd to call them to Islam, I expect them to accept." "I am afraid the people of Najd will kill them." Said the Messenger. But he replied, "I will protect them." Seventy men were sent to them and Al-Mundhir bin ‘Amr, one of Bani Sa‘ida, nicknamed ‘Freed to die’ — commanded that group, who were the best and most learned in the Qur’an and jurisprudence.

They used to gather firewood to buy food for the people of ‘Ahl As-Suffah’ as charity by day and study, meditate on the meanings of the Qur’an by night. They kept on doing that till they arrived at Ma‘una Well. They stayed there and sent the Message of the Prophet* with Haram bin Milhan, the brother of Umm Sulaim to the enemy of Allah ‘Amir bin At-Tufail. ‘Amir did not heed the Message but rather ordered a man to spear Haram in the back. When the spear penetrated Haram’s body, he saw the blood and said: "Allahu Akbar! (i.e. Allah is the Greatest) By Lord of Al-Ka‘bah I have won!"

Then the enemy of Allah, promptly, called out Bani ‘Amir to fight the rest. Bani ‘Amir refused because they were under the protection of Abu Bara’. Therefore he turned to Bani Saleem for help. The people of ‘Usaiyah, Ri‘al and Dhakwan, who were folks of Bani Saleem, responded to his call. The Companions of the Prophet*, who were encompassed by idolaters, kept on fighting till they were all killed. The only survivor was Ka‘b bin Zaid bin An-Najjar who was carried wounded from among the dead. It was in Al-Khandaq (the trench) Battle that he was killed. ‘Amr bin Omaiyah was captured. ‘Amir set him free when he knew that he was of Mudar tribe but that was after he had cut his hair. He did that to fulfil a pledge of his mother’s to set a slave free from that tribe.

Returning to the Prophet* ‘Amr bin Omaiyah conveyed the news of the painful disaster, which resulted in the murder of seventy of the best believers, and recalled the tragedy of Uhud but with the difference that those of Uhud were killed in a clear war but those of Ma‘una were killed in a disgraceful treachery.

Shortly after, ‘Amr bin Omaiyah rested in the shade of a tree, and there two men of Bani Kilab joined him. When they slept, ‘Amr killed them both, thinking that by doing that he would avenge some of his killed companions. Then he found out that they had been given a pledge of protection by the Prophet*. He told the Messenger of Allah* what he had done. The Messenger of Allah* said to ‘Amr: "You have killed two people; their blood-money shall be a debt I have to discharge." He then engaged himself collecting their blood-money from the Muslims and their allies, the Jews. This very act was later to trigger the invasion of Bani An-Nadeer.

The Prophet* was so deeply moved by this tragedy and that of Ar- Raji‘ that he used to invoke Allah’s wrath against those people and tribes who killed his Companions. Anas reported that for thirty days the Prophet* supplicated Allah against those who killed his Companions at Ma‘una Well. This was the first time he recited Du’a Qanoot and he would do so every prayer, e.g., dawn prayer he would invoke Allah’s wrath against Ri‘l, Dhakwan, Lihyan and ‘Usaiyah. He would say, " ‘Usaiyah disobeyed Allah and His Messenger." Therefore Allah, sent down unto His Messenger a Qur’anic verse that we kept on reciting till it was abrogated later on: ‘Inform our folk that we have encountered our Lord and He is satisfied with us and we are satisfied with Him.’ So the Messenger of Allah* stopped his invocation.

Hadith:
Hadith 29 of Nawawi's 40 Hadith

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]

This shows Mu'adh's eagerness to know about good deeds. This hadith is evidence that doing good deeds facilitates and leads to entering Paradise as it has been mentioned in the Qur'an: "This is the Paradise that you have made to inherit because of your good deeds which you used to do" (Surah al-Zuhkruf: Ayah 72). However, a person's good deeds are part of Allah's mercy and grace. Allah says: "But Allah who caused faith to be dear to you and have given it beauty in your heart, and has made hateful to you denial of the truth and all inequity and all rebellion against what is good" (Surah al-Hujarat (49): Ayah 7). So the meaning of this verse has been emphasized by this hadith. The performing of good deeds is a cause of entering paradise but they are themselves a gift from Allah.

The deeds that have been mentioned in this hadith have been emphasized in previous hadiths collected by Imam An-Nawawi, mainly Hadith 2, 3, 15 and 23. However, there are two additional good deeds mentioned in this hadith:

   1. A man's prayer in the middle of the night. This includes:

         a. Those who wake up during the night for dhikr, du'a, or praying tahajud.

         b. Those who wait for the Isha' prayer and do not go to sleep until they perform Isha'.

         c. Those who wake up for the Fajr prayer.

All these three groups have been mentioned in the Qur'an. People who stay awake throughout the night (busy in entertaining themselves) miss these blessed deeds. The three types of people are guaranteed and promised with the blessing from Allah in the Hereafter where there are unpredictable and unimaginable rewards.

   2. Jihad where and when it becomes an obligation (this deed is not stated clearly in other hadiths). It is a great blessing that gets Muslims closer to Allah. Scholars say that jihad is the greatest act of worship and the most important deed after the obligatory acts. Through jihad, Islam is protected and preserved and became dominant, where other nations lived under its rule peacefully with their rights maintained.

In Hadith 15, the Prophet* quoted the importance of saying good things or keeping silent. In this hadith the Prophet* says it is because of the tongue saying bad things that people are thrown into the Hell-fire. Ibn Rajab states that this indicates that restraining and controlling our speech is the crucial matter of all good things. The one who controls his tongue controls all his affairs. In this hadith, we see the emphasis is on the negative side of the tongue, whereas in the previous hadiths, the emphasis is on the positive side of the tongue. This means that the tongue can be used in two ways: to say good things or to say bad things. Most people have the tendency to be lenient about this issue. Though Muslims know that saying bad things is prohibited, they still do so, saying things that displease Allah such as backbiting, slandering and spreading rumours. We will be held accountable for what we say. We will be rewarded for saying good things and we may be punished for saying bad things. Being cynical to others and saying things just for fun is something that a person is going to be accountable for. Even if a Muslim says things in the form of a cynical du'a (e.g. "May Allah guide him") or a joke to make fun of other Muslims and put him down, he will be held against this action. Even using gestures or attributes in a cynical way that can be interpreted that he is belittling a Muslim is considered a sinful act that displeases Allah.

Another thing that is related to this and is mentioned by the scholars is the story of a man (from an Israel tribe) that the Prophet* narrated: "There were two relatives or brothers. One of them was pious and righteous and the other one used to commit sins. The pious person always tried to remind the sinful one, but he did not do so in the appropriate way of making da'wa. One day while he was passing by the sinner he said: 'I swear by Allah that He will not forgive you!' Upon this Allah said: 'Who is putting himself higher than My Authority?!" So Allah forgave the sinner and held the pious one accountable for what he said even though he was righteous." This teaches us that we have to watch what we say especially when we are angry. Ibn Rajab says if the Muslim can control his tongue, he can control his other affairs. That is the wisdom that Muslims can get from this hadith.

Regarding the methodology of teaching and learning, this hadith sets forth a good example for Muslims to learn from. Mu'adh starts by asking a question, saying that he wants to ask about a matter that has him 'burning inside'. As a result of his question, he gets the reply. The Prophet* said: "Ask whatever you wish." He was open to any kind of questions. If someone has an inquiry regarding any matter, he should ask, and the person who has been consulted has to be open-hearted. The Prophet* later on in this hadith, guides Mu'adh in the form of questions: "Shall I not tell you...?" Asking questions from both sides (from Mu'adh, as a means to learn, and from the Prophet* as a means to teach) is one of the effective ways in the methodology of teaching and learning. If we want to learn we have to ask questions. If we want to teach, we have to communicate in this style and also ask questions. Asking questions will attract the attention of the listeners and will make them think about what is being said.

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