20 May 2012

Conquest of Mecca (3); Linguistic Meaning (4) and Limited Creation (3)

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

Umm Hani gives limited protection
Two persons took refuge in the house of Umm Hani, the sister of Ali. Ali, fully armed, besieged her house. On coming face to face with an unidentified officer, she introduced herself immediately and said: "In the capacity of a Muslim woman, I have given asylum to two persons and the asylum provided by a Muslim woman is respected like that provided by a Muslim man". At this moment, in order to make himself known to her, Ali pulled off his helmet from his head. The sister saw the brother whom the vicissitudes of time had separated from her for so many years. Her eyes were immediately filled with tears and she put her arms round Ali's neck. Thereafter both of them went before the Prophet* and he too approved the asylum provided by Umm Hani. Umm Hani noted that she saw the Prophet* praying 8 rakah (separated every 2 rakah) during the time Dhoha and some scholars say this was the prayer of victory and others conclude this is just the Dhoha prayer.

Bilal Pronounces Adhan and Returning the keys to the Kaaba
The time for noon prayers arrived. Bilal, the official mu'azzin of Islam, went on the roof of the Ka'bah and announced, with loud voice, the Oneness of Allah and the Prophethood of Muhammad, making it reach the ears of those present in the general gathering. The obstinate idolaters were saying all sorts of things. One of them said: "Such and such person was lucky, because he died earlier and didn't hear adhan". It is mentioned that the Prophet* intended Bilal to make the Adhan to demonstrate the new system of Islam and to irritate / agitate the Quraish.
The Prophet* offered the noon prayers. Ali had asked that the honour of the keys to the Kaaba now be kept with the family of the Prophet*, but the Prophet* called Uthman bin Talhah and, returning the key of the Kaaba to him, said: "This position belongs to you and will remain safe in your family!" And nothing else could me expected from the Prophet* of Islam - the Prophet*, who takes orders from Allah and conveys the people: Allah commands you to return the things entrusted to you to the rightful owners. (Surah al-Nisa, 4:58) he should certainly precede others in returning such a big trust. He does not trample upon the rights of the people means of military strength. Hence he announces in open terms: "Custodianship of the key of the Kaaba is the admitted right of the son of Talhah and nobody shares this right with him." 

The Prophet*'s Speech to the People of Mecca
The Prophet* made clear that the old ways were gone and the new era of Islam cancelled all the old traditions. The rules of the game had changed and now Islam was in charge. He condemned every discrimination and laid stress upon the necessity of justice and equality between all classes, and said: "O Children of Hashim and Muttalib! I have been sent to you by Allah as His Messenger and the ties of love and kindness between you and myself are also unbreakable. You shouldn't, however, think that only relationship with me will ensure your salvation on the Day of Judgement. All of you should understand that my friend from amongst you and others is he who is pious and virtuous, and my connection with those, who come before Allah with a heavy burden of sins is cut off. I shan't be able to do anything for you on the Day of Judgement. (On that day) I and you will be responsible for our respective actions".
The Prophet* himself was an inhabitant of the same environments and knew fully well the ailments of the Arab society and their remedy. He knew the reason for the decline of the people of Mecca. Hence, he decided to look into the social ailments of the Arab society and to remedy them fully. The question of self-glorification on account of one's family, household or tribe was one of the deep-rooted ailments of the Arab society and the greatest pride for a person was that he should belong to a branch of a well-known tribe like Quraish. The Prophet* condemned this imaginary basis of superiority. He said, "O people! Allah has abolished from amongst you, under the tenets of Islam, the bases of pride of the Age of Ignorance and self-glorification on account of lineage. All are the descendants of Prophet* Adam and Adam was created with clay. The best person amongst you is he who refrains from sin and disobedience". In order to make the people understand that the criterion of superiority is only piety, he, in one of his sermons, divided all human beings into two groups, and declared only pious persons to be entitled to honour and superiority. By means of this division and classification, he nullified all imaginary standards of rank and position and said: "Before Allah, people consist of only two groups; one of those groups is that of the pious people, who are honourable before Allah, and the second group is that of the transgressors and the sinners, who are abject and humble before Him".

Superiority On Account Of Being An Arab
The Prophet* knew that the Arabs considered being of Arabian descent to be a great honour for themselves; they were proud of being of Arabian lineage. This spirit was like a contagious disease in them. To remedy this ailment and to do away with the conception of this superiority he turned to the people and said: "O people! Being an Arab is not the criterion of your personality or a part of your being, but only a mode of expression. The genealogical pride is not of any use to a person who does not carry out his duties properly, and it does not make amends for deficiency in his performances". "All persons have been equal in the past and are also equal at present like the teeth of a comb and an Arab does not enjoy any superiority over a non-Arab, nor is a red-coloured person superior to a black one. The criterion of superiority is piety".
The Hundred Years' Wars And Old Grudges
Owing to internal wars and continued bloodshed the people of Arabia had become a revengeful nation and they were constantly at war with one another. He then asked the people to ignore the entire bloodshed which had taken place during the Period of Ignorance (Jahiliyyah), and to treat all such dossiers as sealed. In this manner he prevented bloodshed which disturbed peace and order, and made the people forget transgression, plundering and murder, which could result in claims of blood-money or in confrontation. To achieve this end he declared: "I reject all claims relating to life and property and all imaginary honours of the past, and declare them to be baseless".
Islamic Brotherhood
A part of what the Prophet* said on that day related to the unity of the Muslims and the rights which a Muslim has on his brother Muslim. His aim in mentioning these advantages was that by maintaining such ties of friendship and unity, as well by honouring the rights enjoyed by the Muslims over one another, the non-Muslims might be inclined towards Islam and might join the ranks of the Muslims: "A Muslim is the brother of another Muslim and all the Muslims are brothers of one another and constitute one hand as against the non-Muslims. The blood of every one of them is equal to that of others and even the smallest among them can make a promise on behalf of others''.

Forgiving Safwan bin Umayyah
Safwan was the son of Umayyah, who had been killed in the Battle of Badr. Besides his other crimes and felonies he had hanged a Muslim in Mecca in broad daylight, to take revenge for the treatment meted out to his father. Fearing punishment, he decided to leave the Hijaz by sea. 'Umayr bin Wahab (who was once sent to assassinate the Prophet*) requested the Prophet* to forgive Safwan. The Prophet* accepted his recommendation and, as a token of protection given to Safwan, gave 'Umayr the turban which he was wearing at the time of his arrival in Mecca. 'Umayr went to Jeddah with that turban and brought Safwan to Mecca. When the Prophet*'s eyes fell on the greatest criminal of the time, he said to him with great magnanimity: "Your life and property are guaranteed. However, it will be better if you embrace Islam". He requested for two months time to think over the matter. The Prophet* said: "I am prepared to give you four months time instead of two months, so that you may choose this religion with thorough understanding". The period of four months had not yet passed when he embraced Islam.

Main Topic: Fiqh 4
(Linguistic and Shariah Meanings)
In previous study circles we have briefly mentioned that words can have more than 1 meaning. We have talked about Linguistic Meanings and Shariah/Islamic Meanings of words. To explain further:

• A linguistic meaning is the original meaning of the word in Arabic or where the word was derived from, and how this was originally used before Islam.
• A Shariah/Islamic Meaning is the new meaning to the word or phrase that is given to it by Islam (the Qur’an, the Prophet* or the scholars). Hence, when the word is commonly used now it is due to the new Islamic meaning of the word as this is the one related to reward and punishment from Allah.

Using some examples already mentioned: Linguistically, Fiqh implies having knowledge in depth. As a legal (Shariah/Islamic) term, Fiqh has two meanings: Having the knowledge of the rulings of Shariah (Islamic Law) which are extracted from the legislative sources; or all the Islamic laws. This definition is synonymous to the term Shariah.
The linguistic meaning of the word Shariah is a non-exhaustive source of water with which people satisfy their thirst. The term Shariah can also mean all the Islamic laws (ie., all the laws derived from the legislative sources of Islam), and so is also interchangeable with Fiqh.
Linguistically abrogation means cancelling (Izaalah) or changing the thing and transforming it from one state to another while it still exists in essence. Its Shariah meaning is the address (Khitaab) of the legislator (Allah) which prevents the continuation of a Hukm Shar’i (laws) of a previous address (Khitaab).
This is like Salah (prayer), whose linguistic meaning is du'a (suplication), and Islam gave it a new meaning (transferring it from the linguistic meaning to the divine/Shariah meaning) which then dominated its use. Thus, the Arabs used it a divine/Shariah meaning other than its linguistic meaning, and the linguistic meaning was abandoned while the divine/Shariah meaning dominated.
The word Sunnah originally means ‘path’ along which one travels. However, Muslims now use it to refer to either the example of the Prophet* or a recommended action from the Prophet*.
Another common term whose meaning has changed is that if Jihad. The linguistic meaning is that of ‘struggling or striving’, whereas the Shariah gave is a meaning related to fighting for Islam (in various manners). It is only the latter term that carries specific rewards in Islam according to the knowledgeable scholars.

Aqeeda: How strongly do we believe in Allah? Myth or reality?
We started off the study circle by talking about Superheroes, like Captain America, Batman, Superman, Spiderman; or the recent TV series Heroes; even touching upon mythical gods of previous cultures (Hindus & Greeks). There is often a need for limited humans like us to project power onto other beings – and super-powers to other super-beings. This reflects our own limitations – something we will come back to later. We recapped how Muslims should have a belief in Allah that is beyond superstition and ‘leap of faith’. Allah talks about this type of belief in the Qur’an: "Were they created by nothing? Or were they themselves the creators? Or did they create the heavens and the earth? Nay they have no firm belief." [TMQ 52:35-36]
 
Logical, Scientific & Rational thought
Scientific (empirical) evidence is one type of evidence, but not the only type. Other types include the likes of logic, reports and conceptual analysis. Logical approaches are based on sound premises and a valid structure to argument (like mathematics). For example, the statements that all men are mortal combined with the observation that Abdul is a man rationally means that necessarily Abdul is mortal. Our acceptance of the concept that human beings are the product of a mother and father, allows us to establish, on analysis of this concept and its rational extension, that Aisha had a great great grandfather. None of these conclusions are scientific, for they do not involve the application of the scientific method. Yet all of them are rational.

Arguments about the nature of matter, universe and Allah: The limited nature of existence
When we look around us at everything we can sense one factor is shared by these things, and that is that they are all limited. By limited we mean that they have restrictions, a starting point and an ending point, and they have definable attributes i.e. they are all finite. Man is born and he dies. There is no-one alive who will not die. During his life span, he will grow to a certain height, weight and volume. The universe is defined as all the celestial planets. All these objects have certain mass, shape, volume and so on. The life span of a star may be very long, but a point in time will come when it will cease to exist. The universe is large, but still a finite space. No scientist could ever prove using hard facts that the universe has no bounds. In fact when we say that the universe arose from the Big Bang and expanding they inherently admit it is finite in size, otherwise it could not expand! There is nothing in reality which is unlimited. No matter how hard we try, man is unable to find anything unlimited around him. All he can perceive is the finite and limited.
A further attribute of everything around us is that they are all needy and dependent in order to continue existing. They are not self-sustaining or independent. Man has needs he has to satisfy in order to survive. He has organic needs - must eat and drink if he is to survive, and if he does not he will die. We see the need and dependency in plants and animals. They depend on other parts of the food chain for their existence. The water cycle is dependent on the sun, which is dependent on the laws of the galaxies and of burning mass, and so on... Nothing man can perceive is self-subsistent. So things exist, but do not have the power of existence. They cannot control when they die or when other bodies die.
Thus what we see is that everything around us is limited and finite. Everything that is limited and finite is dependant and everything that is dependant is dependant upon something greater than itself.
Applying this to everything we see will bring us to a conclusion. If everything in the universe is dependant because it has not the power of being in existence on its own accord, and is also finite and limited, then what is everything dependant upon for its existence? Hence, two possibilities exist:

• That is either all finite and limited objects depend upon each other in an infinite chain of inter dependencies (infinite regression). Or,
• There is a first cause a sole Creator upon which everything depends.

To explain this further we can understand this by way of analogy. Consider a set of dominoes for example, for the final domino to fall it is dependant upon the domino before it, and for that domino to fall over it is dependant upon the domino before it. Now imagine if there was an infinite number of dominoes…… would any of the dominoes fall over? The answer is no, none of the dominoes would fall over. Now to view any aspect of the universe we would see that something is already in existence in essence the last domino has fallen over. Thus meaning that finite things are not dependant upon each other in an infinite chain. Therefore, there needs to be a first cause or a sole Creator upon which everything depends and itself being independent. Now, we have noted that everything that is finite and limited is also dependant, hence, for something to be independent it would need to be infinite and unlimited. This is whom we Muslims call Allah the sole Creator, self subsistent, and completely unique and different from creation. Allah says "Declare, Allah is one and only, Allah is self sufficient (needy of nothing but upon which everything depends), Neither Allah begets nor was he begotten, And there is nothing equal to or comparable unto Allah" [TMQ 112]

Science cannot prove the existence of God. Not because it requires ‘faith’ but because of the limitations of the scientific method itself. As for rational evidence for the existence of God, that has been furnished, debated, refined and presented centuries ago. The Kalam Cosmological argument for example – was developed by Muslim scholars as early as the 11th century CE. The argument is profound yet simple: the material world we sense around us comprises of things (temporal phenomena) that depend for their existence on other things (temporal phenomena) and so forth. Such a series cannot continue to infinity, for if it did no one thing  would satisfy its dependence and nothing would exist. The fact that things do exist necessarily implies a finite series and, in turn, the existence of a being who determined both the existence of this series and the specific attributes or properties that define it. By rational extension, this being must be eternal and without beginning, otherwise it is temporal and forms part of the series. It must also be sentient for a timeless cause producing a temporal effect requires an independent will. Finally, effecting so grand a creation as the universe and all that it contains necessitates knowledge and power. Thus, by use of reason alone – no reference to scripture, ‘leaps of faith’ or assumptions – we deduce the existence of an eternal, necessary and transcendent being attributed with knowledge, power and sentience, otherwise known in the English language as ‘God’.
The idea and question of ‘God’ has serious implications because the answer obtained becomes the very basis by which we understand the creation and purpose of man, life round us and the whole existence of the universe. Therefore, the method used should not only be the rational thought but the comprehensive and agree with reality. Anything hypothetical or emotional should be rejected since their basis disagrees with ration and reality.
The Islamic Belief and subsequently the Islamic way of life has an intellectual basis. Therefore, Islam is neither a religion nor a set of values and rituals that arise from Blind Faith. Rather, Islam is an intellectual belief from which emanates a comprehensive system of life, be it for individuals or society. To understand the unique system that Islam offers necessitates the explanation of the Islamic belief i.e. the belief in God, Allah in Arabic, and the Word of God, the Qur’an.

We cannot try to limit Allah with our limited understanding of the Universe
The only rational and intellectual solution to the question of creation is that there is a Creator that has accounted for all that we see and perceive. Ration tells us that nothing can be created without a creator. Ultimately, there must be a Creator who is unlimited in every aspect. Hence, we cannot ask if Allah can build a wall over which he cannot jump, or make a stone that he cannot lift or make a square-circle – as these would be putting limits onto Allah and confining Him to our limited understanding of the universe and its laws. Allah is beyond this and not subject to these laws as He created them. So the questions do not make sense.
Belief in Allah is not a superstition nor a mythology, but is a definite fact that is established upon the use of the mind and is felt within every person. Hence, looking at any planet in the universe, contemplating on any phase of life, or comprehending any aspect of man provides a conclusive evidence for the existence of a Creator. "Verily in the Creation of the heavens and the Earth and the alternation of the night and the day the are indeed signs for a people who depth and thinking" [TMQ 3:190]

Children's Feedback:

The King and the Poor Person

Homework~

What did Khalid bin Walid do that caused the Prophet* to disown his actions

Where did Allah come from - Who created Allah?

18 March 2012

Lesser Pilgrimage; 40 Stranger/Traveller

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

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

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

Muhalim wrongly kills a person who said ‘Assalamu Alaikum’
On the way back from a short expedition Muhalim killed a person who greeted him with ‘Assalamu Alaikum’. There was some tension between Muhalim and this person in the days of Jahiliyyah (before Islam). Muhalim then took over his camel and property. The leader of the tribe of the killed person came to the Prophet* to ask that Muhalim be killed as rightful retribution allowed in Islam. Muhalim’s tribal chief asked the Prophet* for clemency. The Prophet* finally managed to convince the aggrieved chief to take blood money. Then Muhalim’s friends asked him to seek forgiveness from the Prophet* but the Prophet was angry and said ‘Oh Allah, do not forgive Muhalim’. This obviously upset Muhalim and later Allah revealed a verse criticising the behaviour of Muhalim. Hence, we learn that ‘Assalamu Alaikum’ is the greeting of Muslims and a way to spread peace and love – and that killing a Muslim wrongly is a great sin (as we discussed last week).

Obey your leader – but only in Islam (the Good)
O you who believe! Obey Allah and obey the Messenger, and those of you (Muslims) who are in (rightful) authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination. (An-Nisa 4:59)
The Sahabahs went out with a leader [ameer] and he told them to build a fire and then he said, 'jump in the fire'. However, they disobeyed him and Muhammad* said it was good they did not obey him as the leader must obey Allah and his Rasool* and listen only in the ‘Good’ (Khair = Islam). If they had jumped in the fire they would never have left (ie., Hellfire). Ibn Umar (RA) reported that Allah’s Messenger* said, ‘It is incumbent on a Muslim person to listen and obey whether he likes it or hates it as long as he is not commanded to commit sin. If he is given command to sin then he must neither listen nor obey.” [Muslim]. Hence, we can't be obedient to the "created" things if that means we disobey the "Creator" of things. The man is ameer of the home but if he says to do something haram he should be disobeyed as obedience is to Allah and His message. Today, many leaders of Muslims ask the people to do things that are not allowed by Islam and we should be careful who we follow!

The Compensatory ‘Umrah (Lesser Pilgrimage)
Preparing for the Journey
The months drew on until almost a year had passed since the signing of the treaty of Hudaibiyah, It was now time to set off for Mecca in accordance with the promise of Quraysh that the Prophet* and his Companions should have safe access to the Holy Precinct in order to perform the rite of the Lesser Pilgrimage. There were about two thousand pilgrims in all, including the would-be pilgrims of the previous year, except for a few who had died or been killed in battle.
When Dhul Qa‘da month approached towards the close of the seventh year A.H., the Prophet* ordered his people, and the men who witnessed Al-Hudaibiyah Truce Treaty in particular, to make preparations to perform ‘Umrah (lesser pilgrimage). He proceeded with 2000 men besides some women and children, and 60 camels for sacrifice, to visit the Holy Sanctuary in Mecca. The Muslims took their weapons with them fearing the treachery of the Quraishites, but left them with a party of two hundred men at a place some eight miles from Mecca. They entered the city with the swords in their scabbards. The Quraish were initially upset that the Prophet brought weapons and feared he* would attack – but were reassured that the heavy weapons would be left outside Mecca.

Entering the emptied city of Mecca
When they heard that the pilgrims had reached the edge of the sacred territory, Quraysh vacated the whole of the hollow of Mecca and withdrew to the tops of the surrounding hills. The chiefs of Quraysh were gathered together on Mount Abu Kubays, from which they could look down into the Mosque and the others aligned on the top of Qu‘aiqa‘an Mount watching the Muslims, tongue-tied at witnessing their strength and devotion. They also had a wide view of the surrounding country; and now they saw the pilgrims emerge in a long file from the north-western pass which leads down into the valley just below the city. The Prophet* at their head on his she-camel, Al-Qaswa’, while the surrounding Companions attentively focusing their look on him Their ears soon caught an indistinct murmur which quickly became distinguishable as the age-old pilgrim's cry: Labbayk Alldhumma Labbayk, [Here I am, a God, at Thy service].
The Muslims performed the usual circumambulation (tawaaf) vigorously and briskly; and on recommendation by the Prophet* they did their best to appear strong and steadfast in their circumambulation as the polytheists had spread rumours that they were weak because the fever of Yathrib (Medina) had sapped their strength. They were ordered to run in the first three rounds and then walk in the remaining ones.
The long procession of bare-headed, white-robed men was led by the Prophet*, with 'Abd Allah ibn Rawahah on foot, holding the bridle. When they entered the Holy Sanctuary, ‘Abdullah bin Rawaha walked before the Prophet* reciting: "Get out of his way, you disbelievers, make way, we will fight you about its revelation with strokes that will remove heads from shoulders and make friend unmindful of friend." Of the others some were on camelback and some on foot. They made straight for the Holy House by the nearest way. Each man was wearing his upper garment as a cloak, but at the entrance to the Mosque the Prophet* adjusted his, passing it under his right arm, leaving the shoulder bare, and crossing the two ends over the left shoulder so that they hung down back and front. The others followed his example. Still mounted, he rode to the south-east corner of the Ka'bah and reverently touched the Black Stone with his staff. Then he made the seven circuits of the House, after which he withdrew to the foot of the little hill of Safa, and passed to and fro between it and the hill of Marwah, seven courses in all, ending at Marwah, to which many of the sacrificial animals had now been led.
There he sacrificed a camel, and his head was shaved by Khirash, who had done the same for him at Hudaibiyah. This completed the rite of the Lesser Pilgrimage. The main body of the pilgrims had now performed the basic rites of the lesser pilgrimage, but there remained those who were entrusted the charge of the weapons. The Prophet* had these relieved, and they went through the same devotions as the others did.

After the rites were completed
He then returned to the Mosque, intending to enter the Holy House, cluttered with idols though it was. But the doors were locked, and the key was with a member of the clan of 'Abd ad-Dar. The Prophet* sent a man to ask for it, but the chiefs of Quraysh replied that this was not in their agreement, the entry into the House not being part of the Pilgrimage rite. So none of the Muslims entered it that year; but when the sun had reached its zenith the Prophet* told Bilal to go up to the roof of the Ka'bah and make the call to prayer. His resonant voice filled the whole valley of Mecca and floated up to the tops of the hills, first with the magnification, then with the two restifications of Islam: "I bear witness that there is no god but God. I bear witness that Muhammad is the Messenger of God." From Abu Kubays the chiefs of Quraysh could plainly distinguish Bilal, and they were outraged at the sight of the black slave on the roof of the Holy House. But above all they were conscious that this was a triumph for the enemy which might have incalculable repercussions, and they bitterly regretted having signed the treaty, which a year ago had seemed to be in their favour.

The Prophet* marries Maymunah
The pilgrims spent three days in the evacuated city. The Prophet's tent was pitched in the Mosque. During the nights those of the Meccans who were Muslims in secret stole down from the hills, and there were many joyous encounters. 'Abbas, whose Islam was tolerated by Quraysh, openly spent most of the three days with the Prophet. It was then that he offered him in marriage his wife's sister Maymunah, now a widow, and the Prophet* accepted. Maymunah and Umm al-Fadl were full sisters, and with them, living in the household of 'Abbas, was their half-sister Salma, the widow of Hamzah, and her daughter Umerah. 'Ali suggested that their cousin, Hamzah's daughter, should not be left amongst the idolaters, to which the Prophet* and 'Abbas agreed; and since Fatirnah was one of the pilgrims it was arranged that she should take Umerah with her in her howdah.
When the three days were at an end, Suhayl and Huwaytib came down from Abu Kubays and said to the Prophet* who was sitting with Sa'd ibn 'Ubadah and others of the Helpers: "Thy time is finished, so begone from us." The Prophet* answered: "How would it harm you to give me some respite, that I may celebrate my marriage amongst you and prepare for you a feast?" "We need not thy feast," they said. "Begone from us. We adjure thee by God, O Muhammad, and by the pact which is between us, to leave our country. This was the third night, which now is passed." Sa'd was angry at their lack of courtesy, but the Prophet* silenced him, saying: "O Sa'd, no ill words to those who have come to visit us in our camp!" Then he gave orders that by nightfall every pilgrim should have left the city. But he made an exception for his servant, Abu Rafi', whom he told to stay behind and bring Maymunah with him, which he did; and the marriage was consummated at Sarif, a few miles outside the Sacred Precinct.
 

Narrators attached different designations to this lesser pilgrimage. Some called it the compensatory lesser pilgrimage, performed instead of that uncompleted of Hudaibiyah; and the other one, given preponderance by jurists, is the lesser pilgrimage consequent on certain terms of a treaty already agreed upon. On the whole, compensatory, judicial consent, retribution and reconciliation are all terms applicable to that visit.
 

Hadith 40 (of Nawawi's Forty Hadith)

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

There are so many verses in the Qur'an that make comparisons between the worldly life and the Hereafter. The priority and emphasis is made on the Hereafter where it is described as the real life and the worldly life as a life of nothing but entertainment and amusement. Allah says in Surah al-An'am, Ayah 32: And the worldly life is not but amusement and diversion but the home of Hereafter is best for those who fear Allah. Will you not then reason? And in Surah al-'Ankabut, Ayah 64, Allah expresses the same meaning mentioned in the previous ayah. The same meaning is also expressed in other ayahs such as in Surah Muhammad Ayah 36, Surah Yunus Ayah 26, Surah al-Kahf Ayah 45 -46, Surah Fater Ayah 5, Surah al-A'la Ayah 16-17, and Surah al-Isra' Ayah 18-19.
In all of the above mentioned ayahs, Allah draws the attention of the believers toward the Hereafter to remind them that it is the final destination and the real life and enjoyment of the believers. Allah also comments on this life as nothing but amusement and diversion. It is a life of a test and trial. It is a life used as a means of getting us forward to the Hereafter.

Spirituality
Islam does not view spirituality as some Hindus (body is a vessel and suppress desires to be close to God – like a guru living in isolation) or Christians (where the ‘spirit’ is sent by Jesus to enter the body and get them close to piety through supernatural means). In Islam there is no nullification of life as some people may misunderstand. There is a balance and adjustment between this life and the Hereafter. There should be no polarization or what Islam is - rahbanah or extremism. There should be no conflict between this life and the next life. There is a kind of moderate conception about this life and the Hereafter. Islam also makes it an obligation that the believers cultivate the earth and make it as an amanah for them to establish the Islamic civilization which is based on Tawhid, good morals and values. This civilisation is guided by revelation. This is considered an obligation.
Furthermore, the concept of 'ubudiyyah (worshipping Allah) is a comprehensive concept where everything we do in this life, if it is guided by revelation and is done with a good intention, becomes a form of worship even though it is a worldly matter. If the thing is done in accordance with the teachings of shari'ah and the main guidelines of revelation, then there will be the adjustment and the harmony between this life and the Hereafter. The Muslim's life in this world and the Hereafter should be in total submission and devotion to the will of Allah. The Muslim should establish a good life, improve his way of life and aim for the Hereafter at the same time. By doing so, he is obeying Allah, being guided by His guidance and instructions. He will still enjoy this life but at the same time whatever he does will be recorded by Allah as his good deeds. Consequently, he will get the pleasure of Allah.

Effective tools to spread the word
The hadith starts with Abdullah bin Umer (Ibn Umer), saying: "The Messenger of Allah*, took me by the shoulder and said." Here we can learn many lessons as teachers and educators. We have to show care and attention to our audience if we want to be good educators or teachers. This can be achieved in many different ways. The Prophet*, used to follow different approaches when dealing with his audience. Sometimes he called upon the name of a certain person and in other times, like in this hadith, he gets closer to the person he is speaking to by putting his hand on his shoulder. Sometimes the Prophet*, will start his advice or teaching with a statement that attracts the attention of the audience . For example, we can see this in a previous hadith (19) that has been said on the authority of Ibn 'Abbas when the Prophet*, said "O young man, I will teach you some words (of wisdom)." Sometimes the Prophet*, used the questioning style as we saw in a number of previous hadiths. The questioning style plays a significant role in conveying the message and attracting the attention of the audience. The Prophet*, asks the question where the answer to that question is only known to him. The audience and the addressee will be more keen and motivated to know the answer. In general, the Prophet*, used all of these approaches or means to show care to the addressee, to attract their attention, and also to stress or emphasise the meaning he wanted to convey. This is also sometimes achieved by repeating what he says. Sometimes he would draw diagrams (e.g. a circle or a square) on the ground. Other times he would use analogy to clarify or simplify a certain concept. All of the above mentioned ways can be adopted as techniques for educating.

The Prophet’s* short but powerful advice
The Prophet*, tells the believers how to deal with this life, and as usual he offers his audience with more than one choice. In this hadith, the Prophet*, is giving two choices or levels with regards to living in this world:
1. To be as a stranger
This is usually the easier choice. The Prophet*, used the analogy 'to be as a stranger' because, as scholars points out, the stranger is usually prepared to eventually go back to his original place or home town. His heart will always long for his home. His main concern will be to be in preparation to do whatever possible and beneficial for returning. A stranger does not look like the other people in his current environment - he is different. Similarly, the believer should be different from those who only care about this life and worldly matters. He should rid himself of the yearning for this materialistic world, a world where some people do not care about the spiritual aspects and the Hereafter. As believers, we should be different from the 'people of this world'.
2. To be a traveller or wayfarer, travelling along a path
This is a higher level than the stranger. The traveller is always travelling day and night without stopping, He is heeding towards his final destination. Even if he stops for a while, this is to provide himself with the needed power to continue his journey and to go farther until he achieves his main objective. A stranger might obtain and keep more things than he actually needs but the traveller takes as little as possible in terms of luggage or other things. Similarly, the believer who is in such a situation has a main objective or concern - and that is not to take more than what he needs (i.e. he should not be weighed down with materialistic things or wealth). Another thing is the traveller needs to know that he is travelling on the right path, the straight path. For this, he needs to obtain the right knowledge (ilm). He also needs good, helpful companions to help him on his way. Some scholars ask how would a person be contented with this life where the day distorts the month and the month distorts the year and the year will distort the age? That is how this person will be satisfied with this life if his age will lead him to his final destination and his life will lead him to death. One scholar said when a person looks back at his life since his awareness of this life until this moment, it will seem like a blink of an eye. What remains for the rest of his life is also like that 'blink of an eye'. If that is the case, the person should be careful and wise up.

Ibn Umer’s Advice
Ibn Umer says: "When evening comes, do not expect (to live till) morning, and when morning comes, do not expect (to live till) evening." This saying is like an explanation to the hadith. Al-Bukhari mentions it because the Prophet*, is talking to Ibn Umer. If one still did not understand the message, Ibn Umer continues by saying: "Take from your health (a preparation) for your illness, and from your life for your death." This means that today you may be healthy, but you never know about the future. It is then wise and better to perform good deeds and to be closer to Allah now before being unhealthy or before dying. This meaning has been stressed by the Prophet*, in other hadiths where he asks us to utilise our time and to do beneficial things whether in this life or in the Hereafter.
This part of the hadith reminds us of the more famous hadith: “Take advantage of five before [another] five occur: Your life before death, your health before your illness, your free time before your preoccupation, your youth before your old age and your wealth before you poverty.” (Haakim) Allah, has given us ample ability and opportunity to perform good deeds, it’s up to us whether we take advantage of them. We are also reminded that the things that we have at our disposal now, will not be with us forever. Each of these five resources can also be a trial for human beings. Indeed, the trial of bounties can be harder than the trial of hardships. When we have a hardship we turn to Allah, but when we have bounties, we tend to forget who gave them to us. In this case, the believer must work harder to restrain themselves, and only partake in that which is permissible and good. Let us look at each of these trials in detail:

Wealth: There is no doubt that wealth is one of the greatest trials facing man. Allah, all praises and glory be to Him, tells us in the Qur’an:  “Know that your wealth and your children are not but a trial for you and that Allah has with Him a great reward” (Surah al-Anfaal:28) Similarly the Prophet, peace and blessings of Allah be upon him, advised us: “Verily, for every nation there is a fitnah (trial and temptation). And the fitnah of my nation is wealth.” (Tirmidhi) One of the greatest trials of wealth, both earning it and spending it, is that it diverts us from the most important thing in life, the remembrance of Allah, all praises and glory be to Him. Allah tells us: “O you who believe, let not your wealth and children divert you from the remembrance of Allah. And whoever does that, then they are the losers.” (Surah al-Munaafiqoon:9)
The Prophet, peace and blessings of Allah be upon him, advised us in a hadith recorded in Sahih al-Bukhari, that the ones with the most wealth, will have the least on the Day of Resurrection, except those who say, ‘This is for that, this is for that and this is for that’. In other words, they give their wealth away for good causes. Using wealth in a good way is one of the greatest ways in which we can earn Allah’s pleasure. Allah tells us: “And spend [in the way of Allah] from what We have provided you before death approaches one of you and he says, ‘My Lord, if only You would delay me for a brief term so I would give charity and be among the righteous.’ But never will Allah delay a soul when its time has come. And Allah is acquainted with what you do.” (al-Munaafiqoon:10-11)

Free Time: Free time is amongst one of the important bounties that Allah gives mankind. When we have time that is uninterrupted, we can devote it to study, memorising the Qur’an , helping the poor and needy and other good deeds. If we have time available to us, we have no excuse if we do not use it for the pleasure of Allah. This time will be a proof against us on the Day of Judgement. Unfortunately, our societies seem to be dedicated to entertainment, enjoyment, pleasure and sensual gratification, rather than spending time contemplating the purpose of our existence and our relationship with our Creator. Television, movies, sports, music, art and alcohol are all temptations to sidetrack us from our true purpose in life. The loss of our free time in these is a devastating loss that we will come to regret on the Day of Judgement.

Health: Sickness is a great barrier to performing good deeds, as most good deeds require some type of effort to be exerted. If we become ill, even temporarily, we will not find the means to perform these deeds. By Allah’s infinite mercy, if a person was doing good deeds, then became ill preventing them from doing the deeds, Allah will reward them as if they had been able to perform them. But if a person was not performing good deeds, and then got ill, they will not get any extra reward.

Youth: Youth is one of the most important times in a persons’ life, because they have strength, energy, zeal and more free time. Sadly, it is not unusual for people to consider youth a time for fun and enjoyment. However, this is not the correct Islamic approach. According to Islamic law, when a person reaches puberty, they are fully responsible for their deeds. All training of our youth should therefore be complete before this age. As we mentioned in previous hadith, it was the young Companions to whom the Prophet, peace and blessing of Allah be upon him, gave the most profound advice. If they had reached puberty, the young Companions took part in battles, some even leading armies at the tender age of eighteen.

Life: Every Muslim must realise that this life is a trial. Allah has given us this life to see how we will use it. Allah tells us in the Qur’an: “Blessed is He in whose hands is the dominion, and He is powerful over all things. [He] who created death and life to test you as to which of you is best in deed. And He is the Exalted in Might, the Forgiving.” (Surah al-Mulk:1-2)  Our lives will soon come to an end, and if we spent all our time chasing after our own desires – what will we have to show for our time in this world? The Prophet, peace and blessing of Allah be upon him, advised us: “Three things follow the deceased [to his grave], two of them return and one remains will him: His family, wealth and deeds follow him while his family and wealth return and only his deeds remain with him.” (Bukhari)  Only the good deeds that we perform in this life, for the sake of Allah, will be of benefit to us in the Hereafter. So take the time to get your priorities in order before death overcomes you, as it inevitably will.

The impact of this hadith on the life of Muslims
1. To increase the sense of responsibility in terms of our duties towards Allah, the Prophet*, relatives, and the community members.
2. To motivate the Muslims to enjoin what is good and to forbid what is evil.
3. To be closer to Allah at all times.
4. To minimise weaknesses, shortcomings and sinful acts.
5. To maximise self-accountability and self-reckoning.
6. To emphasise taqwa and fearing Allah the Almighty.
7. To be safeguarded from being misled or enslaved by self-interests, desires and worldly temptations.

Challenges that threaten the above mentioned concept of dealing with this life in a good way
1. The promotion of the materialistic aspects of life, especially by the media.
2. The complexity of contemporary life where there are more problems, and the engagement in life activities without proper balance.
3. Rapid life changes due to technology advancement and progress which in turn creates other problems, such as:
   * Adjustment between the old lifestyle and the new lifestyle.
   * The emergence of new values which lead to conflicts between sets of values.
   * Technology misuse.
   * The increase of social ills.
   * The weak religious awareness and education or spiritual training in the Islamic world (i.e. tazkiyyah).
4. The challenges of modernity.
5. The challenges of globalisation and promotion of imposed corrupted western values.

Children's Feedback
Importance of Mothers (as it is Mother's Day)

Discussion about the Hajj Exhibition at the British Museum...

21 November 2010

21 November 2010

 

Seerah of Muhammed*

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


Death of Abu Jahl
The great tyrant Abu Jahl, however, on seeing the adverse course of the battle, tried to stop the tidal wave of the Islamic victory by nerving the polytheists and encouraging them by all means available and adjuring them by Al-Lat and ‘Uzza and all symbols of paganism to stand firm in place and retaliate against the Muslims, but to no avail. Abdur-Rahman bin Awf related the following interesting story in this regard: I was in the thick of the battle when two youths, still seemingly inexperienced in the art of fighting, one on the right and the second on the left. One of them spoke in a secret voice asking me to show him Abu Jahl. I asked about his intention, to which he replied, that he had a strong desire to engage with him in a combat until either of them was killed. It was something incredible to me. I turned left and the other said something to the same effect and showed a similar desire. I acceded to their earnest pleas and pointed directly at their target. They both rushed swiftly (like falcons) towards the spot, and without a moment’s hesitation struck him simultaneously with their swords and finished him off. Ikrimah, the son of Abu Jahl, then struck Mu'adh and all but severed his arm at the shoulder. Mu'adh went on fighting with his good arm, while the other hung limply by its skin at his side; but when it became too painful he stooped, and putting his foot on his dead hand jerked himself up, tore off the hanging limb, and continued fighting. They went back to the Prophet*, each claiming that he had killed Abu Jahl to the exclusion of the other. The Prophet* asked if they had wiped the blood off their swords and they answered that they had not. He then examined both swords and assured them that they both had killed him. When the battle concluded, Abu Jahl’s spoils were given to Mu‘adh bin Amr bin Al-Jumuh, because the other Mu‘awwadh bin Al-Afra was later killed in the course of the same battle.

At the end of the battle, the Prophet* wanted to look for this archenemy of Islam, Abu Jahl – who had done more than any other to stir up hatred of Islam amongst the people of Mecca. Abdullah bin Mas‘ud found him on the verge of death breathing his last. Abu Jahl still had enough life in him to recognise the enemy who now stood over him. Abd Allah had been the first man to recite the Qur’ran aloud in front of the Kaaba, and Abu Jahl had struck him a severe blow and wounded him in the face. He stepped on his neck addressing him: "Have you seen how Allah has disgraced you?" The enemy of Islam still defiantly answered: "I am not disgraced. I am no more than a man killed by his own people on the battlefield." And then inquired: "Who has won the battle?" Ibn Mas‘ud replied "Allah and His Messenger." Abu Jahl then said with a heart full of grudge "You have followed difficult ways, you shepherd!" Ibn Mas‘ud used to be a shepherd working for the Meccan aristocrats. Ibn Mas‘ud then cut off his head and took it to the Prophet* who, on seeing it, began to make Allah’s praise: "Allah is Great, praise is to Allah, Who has fulfilled His Promise, assisted His servant and defeated the confederates alone." He then set out to have a look at the corpse. There he said: "This is the Pharaoh of this nation."


Death of Umaiyah bin Khalaf
Abdur-Rahman ibn Awf was carrying coats of mail which he had taken as booty, and he passed by the Umaiyah bin Khalaf, who had lost his horse and was unable to escape. With him was his son Ali, whose hand he was holding. Umaiyah had been another arch-enemy of Islam as he had once almost strangled the Prophet*, and had the intestines of a camel put on the Prophet during his sujood by Uqbah as well as torturing Muslims himself (such as Bilal). Umaiyah called out to his one-time close friend during the pre-Islamic era: "Take me prisoner, for I am worth more than coats of mail." Abdur-Rahman agreed, and throwing down the mail he took him and his son each by a hand. Umaiyah also asked who fought with the ostrich feather across his chest. When he was told this was Hamzah - Umaiyah said that Hamzah had been a major reason for their defeat. But as he was leading them towards the camp Bilal saw them and recognised his former master and torturer. "Umaiyah," he exclaimed, "the head of disbelief! May I not live if he survives!" Abdur-Rahman protested that they were his prisoners, but Bilal repeated his cry: "May I not live if he survives!" "Will you not hear me, thou son of a black mother?" said the outraged Umaiyah, whereupon Bilal shouted with all the power of the voice that had won him the function of muezzin: "Oh Helpers of Allah, the head of disbelief, Umaiyah! May I not live if he survives!" Men came running from all sides and narrowly encircled Abdur-Rahman and his two captives. Ali was struck to the ground quickly. At this point, Abdur-Rahman called upon his old friend to run for his life but he was put to swords from different people and lay down dead. Abdur-Rahman used to say in after years: "Allah have mercy on Bilal! My coats of mail were lost to me, and he robbed me of my two prisoners."!


Utbah and the Well
When the Prophet* ordered that the corpses of the dead Quraish be dropped into an empty well and when the body of Utbah was being dragged towards it the face of his son Abu Hudhayfah turned pale. The Prophet* noticed that and asked him about it. Abu Hudhayfah said: "Oh Messenger of Allah, it is not that I question thy command as to my father and the place where they have thrown him. But I used to know him as a man of wise counsel, forbearance and virtue, and I had hoped that these qualities would lead him unto Islam; and when I saw what had befallen him, and when I remembered what state of disbelief he died in after my hopes for him, it saddened me." Then the Prophet blessed Abu Hudhayfah and spoke to him words of kindness.




Hadith
Nawawi’s Forty Hadith Number 10 (Purity – at-Tayyib)
On the authority of Abu Hurairah, who said: the messenger of Allah* said : "Allah the Almighty is good and accepts only that which is good. Allah has commanded the faithful to do that which he commanded the messengers, and the Almighty has said: "O ye messengers! Eat of the good things and do right". And Allah the Almighty has said: "O ye who believe! Eat of the good things wherewith We have provided you"
Then he mentioned [the case of] a man who, having journeyed far, is dishevelled and dusty and who spreads out his hands to the sky [saying]: "O Lord! O Lord!" - while his food is unlawful, his drink unlawful, his clothing unlawful, and he is nourished unlawfully, so how can he be answered!" [Muslim]


At-Tayyib when referring to Allah describes the fact that He is PURE and confirms Allah’s attributes of perfection and completeness. Hence, it is only fitting and right that He would only accept deeds and actions which are themselves pure and free from any pollution or unlawful (Haram) things. Our actions should not be spoiled by wrong intentions (like showing off) and must be allowed (Halal), as there is no concept in Islam of ‘the ends justify the means’. In Islam, both the means and the ends need to be from Islam and not from the Haram. Indeed, this is a constant message that Allah told to all the prophets: to do good, eat lawfully and avoid the prohibited things. Scholars have said that if we eat from the halal with the intention of obeying Allah and strengthening the body then the act of eating becomes a worship for which we will be rewarded. Even if we enjoy the Halal food without the above intention, we may still get rewarded by avoiding the Haram food. This is a measure of Allah’s Bounty.


And this is one of those ahadith upon which the Principles and Rulings of Islam are built. And in it is encouragement towards spending upon that which is Halal, and forbiddance from spending upon that which is other than that. And that what is eaten, and what is drunk and what is worn, and all such similar things should be purely Halal, without any doubt in them. And that whosoever wishes to supplicate to Allah should humble and submit himself before his Lord with that which is Halal. And from the hadith we also understand that when the slave spends upon the good, Halal things then these things purify him and bring him prosperity. And that delicious and tasty food which is not permissible to eat will instead be a source of evil and punishment, and the actions of the slave will then not be acceptable by Allah. Hence, some scholars have said that if the way in which we get the money (stealing, gambling, selling alcohol or other Haram jobs) is Haram then anything bought with that money is tainted an impure; and they say that you cannot steal and use that money for Hajj or take interest and give that as charity. Any repentance needs to be sincere and true and cannot happen if people persist in the sin.

And his* statement "Then he mentioned [the case] of a man who, having journeyed far, is dishevelled and dusty ..." then its meaning is best known by Allah. But we know from other ahadith that the supplication (du’a) of the traveller is more readily acceptable to Allah, and a 'long journey' could be from amongst the actions of worship, such as the Hajj or Jihad or other than that from the pious actions. Other times when the du’a is more readily accepted is during Jihad, during sickness, during prostration or the last third of the night, Even in this case his supplication is still not accepted because his food, drink and clothing are Haram. Haram clothing could include those things that we are not allowed – such as silk for men or wearing clothes that are associated with different religions.




And his* statement: "who spreads out his hands to the sky" means that he raises his hands in supplication to Allah, while at the same time he is opposing His commands and is sinning. And his* statement: "so how can [his supplication] be answered ?!" and in another narration "so how can he be answered because of that ?!", means that there cannot be an answer for the one who possesses such characteristics. We talked before about those that fast but still backbite and steal – and many argue what is the benefit of one with the other? Such a person cannot be amongst those whose supplication will be answered, unless Allah the Almighty does so out of His infinite Grace and Kindness and Generosity, and Allah knows best.



This hadith also tells us of some of the manners (Adaab) of du’a, such as raising the hands to the sky and being humble in our du’a, as well as some of the best times to make du’a (such as a long journey). Also, we should be eager in our du’a and ask our Lord with sincerity (like saying ‘Ya Rabb, Ya Rabb’) as this highlights our need of Allah and His Mercy for us.



News Topic: Hajj & Eid
Eid Mubarak Everyone !

A short discussion of some of the meaning of the Hajj and the origins of the ceremonies. Also, the significance of Eid was discussed. For further explanation of these, please see the previous Study Circle Notes from last year (click on link): 29 November 2009

Homework for next week ~ Some reasons why Abu Jahl was killed in Battle; What happened to the nobles in the well (Kulaib); and talk about your favourite Hadith from the first 10 of Nawawi's 40 Hadith.