16 December 2012

Study Circle holiday for 2 weeks, to return (InshaAllah) on Sunday 6 January 2013


The Prophet*’s Final Days, Death and Burial

Survey on what to do after the Seerah:
http://www.surveymonkey.com/s/R7LJWBJ

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

Summary
The Prophet*’s Final Days, Death and Burial:
The Prophet* gives final advice to Ummah, including:
- not making his tomb a place of worship
- being good to the Ansar (Helpers)
- no Jews or Christians should remain in Arabia
- Delegations and ambassadors be respected
- Sending out Ussama's army
- Treating the wives and slaves well
The Prophet* ordered Abu Bakr to lead the prayers
The wives of the Prophet* kept his counsel
Before death the Prophet* gave away all his wealth
The final day he briefly appears better and smiles at the Muslims who are praying
Abbas predicts his death but Ali refuses to ask for leadership
The Prophet* predicts Fatimah will die, and kisses Al-Hasan and Al-Husain
The Jewish poison from Khaibar now takes effect
The Prophet* uses miswak just before dying
In Ayesha's lap the Prophet breathes his last saying "The most exalted Companionship on high"
Umer finds is hard to believe the death
Abu Bakr reminds all that the Prophet was mortal
The Muslims agree to appoint Abu Bakr as Khalifah
Ali and the family prepare the Prophet*s body for burial and wash over his clothes
The Prophet* is buried where he died on 12 Rabi' Awwal (6 June, 632)
Thank you, Oh Allah, for helping us share in getting to know the greatest man who ever lived. Ameen

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

The Prophet*’s Final Days: The Prophet* Gives the Ummah final advice
Five days before death On Wednesday, five days before he died the Prophet’s temperature rose so high signalling the severeness of his disease. He fainted and suffered from pain. "Pour out on me seven Qirab (water skin pots) of various water wells so that I may go out to meet people and talk to them." So they seated him in a container (usually used for washing) and poured out water on him till he said: "That is enough. That is enough." Then he felt well enough to enter the Mosque. He entered it band-headed, sat on the pulpit and made a speech to the people who were gathering together around him. He said: "The curse of Allah falls upon the Jews and Christians for they have made their Prophets’ tombs places of worship." Then he said: "Do not make my tomb a worshipped idol."
Then he offered himself and invited the people to repay any injuries he might have inflicted on them, saying: "He whom I have ever lashed his back, I offer him my back so that he may avenge himself on me. He whom I have ever blasphemed his honour, here I am offering my honour so that he may avenge himself." Then he descended, and performed the noon prayer. Again he returned to the pulpit and sat on it. He resumed his first speech about enmity and some other things. A man then said: "You owe me three Dirhams." The Prophet* asked Fadl to pay him.”
He went on saying: "I admonish you to be good to Al-Ansar (the Helpers). They are my family and with them I found shelter. They have acquitted themselves credibly of the responsibility that fell upon them and now there remains what you have to do. You should fully acknowledge and appreciate the favour that they have shown, and should overlook their faults." In another version: "The number of believers would increase, but the number of Helpers would decrease to the extent that they would be among men as salt in the food. So he who from among you occupies a position of responsibility and is powerful enough to do harm or good to the people, he should fully acknowledge and appreciate the favour that these benefactors have shown and overlook their faults." 

Four days before his death – More Advice
On Thursday, four days before his* death he said to people — though he was suffering from a severe pain: "Come here. I will cause you to write something so that you will never fall into error." Upon this Umer bin Al- Khattab said: "The Prophet* of Allah* is suffering from acute pain and you have the Qur’an with you; the Book of Allah is sufficient unto you." Others however wanted the writing to be made. When Muhammad* heard them debating over it, he ordered them to go away and leave him alone. That day he recommended three things:
1. Jews, Christians and polytheists should be expelled out of Arabia.
2. He recommended that delegations should be honoured and entertained, in a way similar to the one he used to do.
3. As for the third — the narrator said that he had forgotten it. It could have been adherence to the Holy Book and the Sunnah. It was likely to be the accomplishment and the mobilization of Ussama’s army, or it could have been performance of prayers and being attentive to slaves.
In spite of the strain of disease and suffering from pain, the Prophet* used to lead all the prayers till that Thursday — four days before he died. On that day he led the sunset prayer and recited: "By the winds (or angels or the Messengers of Allah) sent forth one after another." [TMQ 77:1]
In the evening he grew so sick that he could not overcome the strain of disease or go out to enter the Mosque. Ayesha said: The Prophet* asked: "Have the people performed the prayer?" "No. They haven’t. They are waiting for you." "Put some water in the washing pot," he said. We did what he ordered. So he washed and wanted to stand up, but he fainted. When he came round he asked again "Have the people prayed?" Then the same sequence of events took place again and again for the second and the third times from the time he washed to the time he fainted after his attempts to stand up. So he said to his wives: "Tell Abu Bakr to lead the people in prayer." But Ayesha feared that it would greatly pain her father to take the place of the Prophet and that people would resent Abu Bakr taking over the Prophet*’s role. "O Messenger of God," she said, "Abu Bakr is a very sensitive man, not strong of voice and much given to weeping when he reciteth the Koran." "Tell him to lead the prayer," said the Prophet, as if she had not spoken. She tried again, this time suggesting that Umer should take his place. "Tell Abu Bakr to lead the prayer," he reiterated. Ayesha had thrown a glance of appeal at Hafsah, who now began to speak, but the Prophet* silenced her with the words: " You (women) are like the women who tried to entice Joseph (Yusuf) into immorality. Convey my request to Abu Bakr to lead the prayer. Let the blamer find fault and let the ambitious aspire. God and the believers will not have it otherwise." He repeated the last sentence three times, and for the rest of his illness Abu Bakr led the prayer. Therefore he sent to Abu Bakr to lead the prayer himself. Abu Bakr then led the prayer during those days. They were seventeen prayers in the lifetime of Muhammad*.
 
A Day or Two prior to Death
On Saturday or on Sunday, the Prophet* felt that he was well enough to perform the prayer; so he went out leaning on two men in order to perform the noon prayer. Abu Bakr, who was then about to lead the prayer withdrew when he saw him coming; but the Prophet* made him a gesture to stay where he was and said: "Seat me next to him." They seated him on the left hand side of Abu Bakr. The Prophet* led the prayer, and Abu Bakr followed him and raised his voice at every Allahu Akbar’ (i.e. Allah is the Greatest) the Prophet* said, so that the people may hear clearly.
He suffered much pain in his illness, and one day when it was at its worst his wife Safiyyah said to him: "O Prophet* of God, would that I had what thou hast!" whereupon some of the other wives exchanged glances and whispered one to another that this was hypocrisy. The Prophet* saw them and said: "Go rinse your mouths." They asked him why, and he said: "For your maligning of your companion. By God, she speaketh the truth in all sincerity." Umm Ayman was in constant attendance, and she kept her son informed. He had already resolved to advance no further and to remain in his camp at Jurf until God should decide. But one morning the news was such that he came to Medina and went in tears to the Prophet, who was too ill that day to speak, though he was fully conscious. Ussama bent over him and kissed him, and the Prophet* raised his hand, palm upwards, to ask and to receive blessings from Heaven. Then he made a gesture as if to empty the contents of his hand upon Ussama, who returned sadly to his camp.
 
A Day before his Death
On Sunday, a day before he died, the Prophet* set his slaves free, paid as a charity the seven Dinars he owned and gave his weapons as a present to the Muslims. So when night fell Ayesha had to borrow some oil from her neighbour to light her oil-lantern. Even his armour was mortgaged as a security with a Jew for thirty Sa‘a (a cubic measure) of barley.
 
The Last Day Alive
The next day was Monday the twelfth of Rabi' Awwal in the eleventh year of Islam, that is, the eighth day of June in the year AD 632. Early that morning the Prophet's fever abated, and although he was exceedingly weak the call to prayer decided him to go to the Mosque. The prayer had already begun when he entered, and the people were almost drawn away from it for joy at the sight of him, but he motioned them to continue. For a moment he stood to watch them and his face shone with gladness as he marked the piety of their demeanour. Then, still radiant, he made his way forward, helped by Fadl and by Thawban, one of his freedmen. "I never saw the Prophet's face more beautiful than it was at that hour," said Anas.
The Muslims were surprised to see the Messenger of Allah* raising the curtain of Ayesha’s room. He looked at them while they were praying aligned properly and smiled cheerfully. Anas said: "The Muslims, who were praying, were so delighted that they were almost too enraptured at their prayers. The Messenger of Allah* made them a gesture to continue their prayer, went into the room and drew down the curtain." The Messenger of Allah* did not live for the next prayer time. Hence, rumours were spreading that the Prophet* was getting better. Great was the rejoicing at this apparent recovery, and not long after the prayer Ussama arrived again from his camp, expecting to find the Prophet* worse and overjoyed to find him better. "Set forth, with the blessings of God," said the Prophet. So Ussama bade him farewell, and rode back to Jurf, where he told his men to make ready for the northward march. Meantime Abu Bakr had taken leave to go as far as Upper Medina. Already before his marriage to Asma', he had long been betrothed to Habibah, the daughter of Kharijah, the Khazrajite with whom he had lodged ten years ago on his arrival in the oasis, and they had recently been married. Habibah still lived with her family at Sunh, where he now went to visit her.
Ali and 'Abbas followed them there, but did not stay long, and when they came out some men who were passing asked Ali how the Prophet* was. "Praise be to God," said Ali, "he is well." But when the questioners had gone on their way 'Abbas took Ali's hand and said: "I swear I recognise death in the face of God's Messenger, even as I have ever been able to recognise it in the faces of our clansmen. So let us go and speak with him. If his authority is to be vested in us, then we shall know it; and if in other than us, then will we ask him to commend us unto the people, that they may treat us well." But 'Ali said: "By God, I will not, for if the authority be withheld from us by him, none after him will ever give it us."
When it was daytime, the Prophet* called Fatimah and told her something in a secret voice that made her cry. Then he whispered to her something else which made her laugh. Ayesha enquired from her after the Prophet’s death, as to this weeping and laughing to which Fatimah replied: "The first time he disclosed to me that he would not recover from his illness and I wept. Then he told me that I would be the first of his family to join him, so I laughed." He gave Fatimah glad tidings that she would become the lady of all women of the world. Fatimah witnessed the great pain that afflicted her father. So she said: "What great pain my father is in!". To these words, the Prophet* remarked: "He will not suffer any more when today is over." He asked that Al-Hasan and Al-Husain be brought to him. He kissed them and recommended that they be looked after. He asked to see his wives. They were brought to him. He preached them and told them to remember Allah. Pain grew so much severe that the trace of poison he had at Khaibar came to light. It was so sore that he said to Ayesha: "I still feel the painful effect of that food I tasted at Khaibar. I feel as if death is approaching." He ordered the people to perform the prayers and be attentive to slaves. He repeated it several times.
 
The Prophet* breathes his Last
When the pangs of death started, Ayesha leant him against her. She used to say: One of Allah’s bounties upon me is that the Messenger of Allah* died in my house, while I am still alive. He died between my chest and neck while he was leaning against me. Allah has mixed his saliva with mine at his death. For ‘Abdur Rahman — the son of Abu Bakr — came in with a Siwak (i.e. the root of a desert plant used for brushing teeth) in his hand, while I was leaning the Messenger of Allah* against me. I noticed that he was looking at the Siwak, so I asked him — for I knew that he wanted it — "Would you like me to take it for you?" He nodded in agreement. I took it and gave it to him. As it was too hard for him, I asked him "Shall I soften it for you?" He nodded in agreement. So I softened it with my saliva and he passed it (on his teeth). In another version it is said: "So he brushed (Istanna) his teeth as nice as he could." There was a water container (Rakwa) available at his hand with some water in. He put his hand in it and wiped his face with it and said: "There is no god but Allah. Death is full of agonies."
As soon as he had finished his Siwak brushing, he raised his hand or his finger up, looked upwards to the ceiling and moved his lips. So Ayesha listened to him. She heard him say: "With those on whom You have bestowed Your Grace with the Prophets and the Truthful ones (As-Siddeeqeen), the martyrs and the good doers. O Allah, forgive me and have mercy upon me and join me to the Companionship on high." Then at intervals he uttered these words: "The most exalted Companionship on high. To Allah we turn and to Him we turn back for help and last abode." Again she heard him murmur: "The most exalted Companionship on high,” and these were the last words she heard him speak. Gradually his head grew heavier upon her breast, until the other wives began to lament, and Ayesha laid his head on a pillow and joined them in crying. This event took place at high morning time on Monday, the twelfth of Rabi‘ Al-Awwal, in the eleventh year of Al-Hijrah. He was sixty-three years and four days old when he died.
 
The Companions’ concern over the Prophet’s Death
The great (loss) news was soon known by everybody in Medina. Dark grief spread on all areas and horizons of Medina. Anas said: "I have never witnessed a day better or brighter than that day on which the Messenger of Allah* came to us; and I have never witnessed a more awful or darker day than that one on which the Messenger of Allah* died on." When he died, Fatimah said: "O Father, whom his Lord responded to his supplication! O Father, whose abode is Paradise. O Father, whom I announce his death to Gabriel."
 
Umer’s Attitude
Umer, who was so stunned that he almost lost consciousness and stood before people addressing them: "Some of the hypocrites claim that the Messenger of Allah* died. The Messenger of Allah* did not die, but went to his Lord in the same way as Moses bin ‘Imran did. He stayed away for forty nights, but finally came back though they said he had been dead. By Allah, the Messenger of Allah* will come back and he will cut off the hands and legs of those who claim his death."
 
Abu Bakr’s Attitude
Abu Bakr left his house at As-Sunh and came forth to the Mosque on a mare-back. At the Mosque, he dismounted and entered. He talked to nobody but went on till he entered Ayesha’s abode, and went directly to where the Messenger of Allah* was. The Prophet* was covered with a Yemeni mantle. He uncovered his face and tended down, kissed him and cried. Then he said: "I sacrifice my father and mother for your sake. Allah, verily, will not cause you to die twice. You have just experienced the death that Allah had ordained." Then he went out and found Umer talking to people. He said: "Umer, be seated." Umer refused to do so. People parted Umer and came towards Abu Bakr, who started a speech saying: "And now, he who worships Muhammad*. Muhammad is dead now. But he who worships Allah, He is Ever Living and He never dies. Allah says: ‘Muhammad is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allah, and Allah will give reward to those who are grateful.’" [TMQ 3:144]
Ibn ‘Abbas said: "By Allah, it sounded as if people had never heard such a Qur’anic verse till Abu Bakr recited it as a reminder. So people started reciting it till there was no man who did not recite it." Ibn Al-Musaiyab said that Umer had said: "By Allah, as soon as I heard Abu Bakr say it, I fell down to the ground. I felt as if my legs had been unable to carry me so I collapsed when I heard him say it. Only then did I realize that Muhammad* had really died."
 
Selecting the next leader of the Muslim Ummah (Khalifah)
Although it is compulsory to bury the dead body of a Muslim as early as possible – ideally before sunset we notice that the Muslim community (including all the Sahabae) deferred the burial of the Prophet until after they had chosen a successor. Hence, we accept this as Ijma-as-Sahaba that it is choosing a righteous leader of the Muslims is one of the most important actions for the Ummah.
Ali had now withdrawn to his house, and with him were Zubayr and Talhah, The rest of the Emigrants gathered round Abu Bakr and they were joined by Usayd and many of his clan. But most of the Helpers, of Aws as well as Khazraj, had assembled in the hall of the Bani Sa'idah of whom Sa'd ibn 'Ubadah was chief, and word was brought to Abu Bakr and Umer that they were debating there the question as to where the authority should lie, now that the Prophet* was dead. They had gladly accepted his authority; but failing him, many of them were inclined to think that the sons of Qaylah should be ruled by none except a man of Yathrib, and it appeared that they were about to pledge their allegiance to Sa'd. Umer urged Abu Bakr to go with him to the hall, and Abu 'Ubaydah went with them. Sa'd was ill and he was lying in the middle of the hall, wrapped in a cloak. On behalf of him another of the Helpers was about to address the assembly when the three men of Quraysh entered, so he included them in his speech, which began, after praise for God, with the words: "We are the Helpers of God and the fighting force of Islam; and ye O Emigrants, are of us, for a group of your people have settled amongst us." The speaker continued in the same vein, glorifying the Helpers, and while giving the Emigrants a share of that glory, deliberately failing to recognise the unique position that they held in themselves as the first Islamic community. When he had finished Umer was about to speak, but Abu Bakr silenced him and spoke himself, tactfully but firmly, reiterating the praise of the Helpers, but pointing out that the community of Islam was now spread throughout Arabia, and that the Arabs as a whole would not accept the authority of anyone other than a man of Quraysh, for Quraysh held a unique and central position amongst them. In conclusion he took Umer and Abu 'Ubaydah each by a hand and said: "I offer you one of these two men. Pledge your allegiance to whichever of these ye will." Then another of the Helpers rose and suggested that there should be two authorities, and this led to a heated argument, until finally Umer intervened, saying: "O Helpers, know ye not that the Messenger of God ordered Abu Bakr to lead the prayer?" "We know it," they answered, and he said: "Then which of you will willingly take precedence over him?" "God forbid that we should take precedence over him!" they said, whereupon Umer seized the hand of Abu Bakr and pledged allegiance to him, followed by Abu 'Ubaydah and others of the Emigrants who had now joined them. Then all the Helpers who were present likewise pledged their allegiance to Abu Bakr, with the exception of Sa'd.
They spent the whole Monday there till it was night. People were so busy with their arguments that it was late night — just about dawn of Tuesday — yet his blessed body was still lying on his bed covered with an inked-garment. He was locked in the room.
Whatever they had decided in the hall, it would have been unacceptable for anyone to have led the prayers in the Mosque in Medina except Abu Bakr, so long as he was there; and the next day at dawn, before leading the prayer, he sat in the pulpit, and Umer rose and addressed the assembly, bidding them pledge their allegiance to Abu Bakr, whom he described as "the best of you, the Companion of God's Messenger, the second of two when they were both in the cave," A recent Revelation had recalled the privilege of Abu Bakr to have been the Prophet's sole Companion at this crucial moment;' and with one voice the whole congregation swore fealty to him all except 'Ali, who did so later.
Then Abu Bakr gave praise and thanks to God and addressed them, saying: "I have been given the authority over you, and I am not the best of you. If I do well, help me; and if I do wrong, set me right. Sincere regard for truth is loyalty and disregard for truth is treachery. The weak amongst you shall be strong with me until I have secured his rights, if God will; and the strong amongst you shall be weak with me until I have wrested from him the rights of others, if God will. Obey me so long as I obey God and His Messenger. But if I disobey God and his Messenger, ye owe me no obedience. Arise for your prayer, God have mercy upon you!'"

Burial and Farewell Preparations to his Honourable Body
After the prayer the Prophet's household and his family decided that they must prepare him for burial, but they were in disagreement as to how it should be done. Then God cast a sleep upon them all, and in his sleep each man heard a voice say: "Wash the Prophet* with his garment upon him." So they went to Ayesha's apartment, which for the moment she had vacated, and Aws ibn Khawli’a Khazrajite, begged leave to represent the Helpers, saying: "I adjure thee by God, O 'Ali, and by our share in His Messenger," and 'Ali allowed him to enter. 'Abbas and his sons Fadl and Qitham helped 'Ali to turn the body, while Ussama poured water over it, helped by Shuqran, one of the Prophet's freedmen, and 'Ali passed his hand over every part of the long woollen garment. "Dearer than my father and my mother," he said, "how excellent art thou, in life and in death!" Even after one day, the Prophet's body seemed to be sunken merely in sleep, except that there was no breathing and no pulse, no warmth and no suppleness.
The Companions now disagreed as to where he should be buried. It seemed to many that his grave should be near the graves of his three daughters and Ibrahim and the Companions whom he himself had buried and prayed over, in the Baqi al-Gharqad, while others thought he should be buried in the Mosque; but Abu Bakr remembered having heard him say "No Prophet* dieth but is buried where he died," so the grave was dug in the floor of Ayesha's room near the couch where he was lying. So Abu Talhah lifted the bed on which he died, dug underneath and cut the ground to make the tomb.
They shrouded him in three white Sahooli cotton cloth which had neither a headcloth nor a casing and inserted him in.
People entered the room ten by ten. They prayed for the Prophet*. The first to pray for him were people of his clan. Then the Emigrants, then the Helpers. Women prayed for him after men. The young were the last to pray. This process took Tuesday long and Wednesday night (i.e. the night which precedes Wednesday morning). Ayesha said: "We did not know that the Prophet* was being buried till we heard the sound of tools digging the ground at the depth of Wednesday night."
Great was the sorrow in the City of Light, as Medina now is called. The Companions rebuked each other for weeping, but wept themselves. "Not for him do I weep," said Umm Ayman, when questioned about her tears. "Know I not that he hath gone to that which is better for him than this world? But I weep for the tidings of Heaven which have been cut off from us." It was indeed as if a great door had been closed. Yet they remembered that he had said: "What have I to do with this world? I and this world are as a rider and a tree beneath which he takes shelter. Then he goes on his way, and leaves it behind him." He had said this that they, each one of them, might say it of themselves; and if the door had now closed, it would be open or the faithful at death. They still had in their ears the sound of his saying: "I go before you, and I am your witness. Your tryst with me is at the Pool."

Reminder
Quiz January 13th InshaAllah

No other main topic

Children's feedback:
Muslim (Palestinian) and Israeli Conflict
Amirah Foundation Charity Event

News
Another American school shooting

Homework:
REVISE for quiz - Sunday 13 January, I/A

1 April 2012

Quiz !!

Selected Questions:


1    Give 1 reason why mothers are so important in Islam [6 marks]
a)   

2    What are the 5 Pillars of Islam [20 marks]
a)   
b)   
c)   
d)   
e)   

3    What are the 6 articles of Belief (Aqeedah) [18 marks]
a)   
b)   
c)   
d)   
e)   
f)   

4    To pass exams you must
a)    Do nothing and hope to pass
b)    Prepare to pass
c)    Trust in yourself

5    “Allah does not burden a soul beyond that it can bear…” (Qur’an, 2:286). What does this mean to you? [5 marks]
a)   

6    The Treaty of Hudaibiyah was signed in which place
a)    Mecca
b)    Medina
c)    Hudaibiyah

14    According to the Treaty of Hudaibiyah, what happened to people leaving Medina to Mecca
a)    They should stay in Mecca
b)    They should return to Medina
c)    They should be exiled from Mecca & Medina

15    What Qur’anic Surah was revealed after the Treaty of Hudaibiyah
a)    Noor
b)    Fath
c)    Hashr

16    The signed Treaty of Hudaibiyah started with which phrase
a)    Bismillah
b)    Bi-ismika Allahumma
c)    Bismillah ar-Rahman ar-Rahim

17    The Treaty of Hudaibiyah was a clear victory for Islam because
a)    It made the first Islamic State a political reality
b)    The Muslims were allowed to do dawah in Mecca
c)    The Quraish could start trading again

30    What made the Prophet* happier after Khaibar
a)    that he* have met Jafar after so many years
b)    that Allah has opened the forts of Khaibar through Jafar’s brother Ali
c)    We don’t know

31    Roughly how many hadith did Abu Hurairah narrate
a)    About 5374
b)    About 8765
c)    About 10,281

32    What happened to the people of Khaibar after they lost to the Prophet
a)    They were exiled
b)    The men were killed and women & children made slaves
c)    They were allowed to farm the land for half its produce

35    Name 3 benefits of asking Allah for things [9 marks]
a)   
b)   
c)   

36    What is Jizya
a)    Tax on Non-Muslims living in an Islamic State
b)    A special necklace the Prophet* gives his friends
c)    Special prayers and remembrance of Allah

40    Allah can forgive those who do things under duress. Hence, it is allowed to
a)    Have a mortgage
b)    Eat pork if you fear loss to life & limb
c)    Stop fasting in Ramadhan if you are in the Olympic Team

41    Which Prophet was the last prophet before Muhammed*
a)    Yayha (John)
b)    Musa (Moses)
c)    Isa (Jesus)

45    You should obey your Islamic leader
a)    Always without exception as the Prophet* commanded us to
b)    Only when he calls to Good things
c)    Only when he calls people to do Evil things

46    List (in Arabic or English) the 5 different categories of Hukm Shariah Actions [25 marks]
a)   
b)   
c)   
d)   
e)   

56    What was the order of leaders for the Battle of Mut’ah, if they got killed
a)    Zaid to Abdullah bin Rawahah to Jafar
b)    Zaid to Jafar to Abdullah bin Rawahah  
c)    Jafar to Zaid to Abdullah bin Rawahah  

57    What was the ratio in the battle of Mutah
a)    300 Muslims : 1000 Enemy
b)    3000 Muslims : 100,000 Enemy
c)    3000 Muslims : 200,000 Enemy

63    Hadith 35 of Nawawi's 40 Hadith, the Prophet* pointed to where ‘piety’ was. He pointed to
a)    His brain
b)    His chest
c)    The Qur’an

64    Hadith 36 of Nawawi's 40 Hadith, The Prophet* says “Whoever relieves a believer’s distress of the distressful aspects of this world, Allah will rescue him from a difficulty of the difficulties of the Hereafter.” Which of the following is NOT mentioned in this hadith
a)    He does not fail him when he needs him
d)    Whoever conceals [the faults of] a Muslims
e)    Whoever alleviates one in dire straits who cannot repay his debt

69    Hadith 40 of Nawawi's 40 Hadith, The Prophet* says we should be in this world (identify the INCORRECT ONE)
a)    As travellers
b)    As Merchants
c)    As strangers

70    Give 5 tips to control your desires  [15 marks]
a)   
b)   
c)   
d)   
e)   

Don't forget the Survey:

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

11 March 2012

Return from Khaibar; and Hadith 39: Leniency on those who Err, Forget, or is Forced

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

Wadi Al-Qura

No sooner had the Prophet* discharged the affair of Khaibar than he started a fresh move towards Wadi Al-Qura, another Jewish colony in Arabia. He mobilized his forces and divided them into three regiments with four banners entrusted to Sa‘d bin ‘Ubada, Al-Hubab bin Mundhir, ‘Abbad bin Bishr and Sahl bin Haneef. Prior to fighting, he invited the Jews to embrace Islam but all his words and exhortations fell on deaf ears. Eleven of the Jews were killed one after another and with each one newly killed, a fresh call was extended inviting those people to profess the new faith. Fighting went on ceaselessly for approximately two days and resulted in full surrender of the Jews. Their land was conquered, and a lot of booty fell in the hands of the Muslims. The Prophet* stayed in Wadi Al-Qura for four days, distributed the booty among the Muslim fighters and reached an agreement with the Jews similar to that of Khaibar.

The Jews of Taima’

On hearing beforehand about the successive victories of the Muslim army and the defeats that their brethren, the Jews, had sustained, showed no resistance when the Prophet* reached their habitation. On the contrary, they took the initiative and offered to sign a reconciliation treaty to the effect that they receive protection but pay tribute (Jizya)  in return. Having achieved his objective and subdued the Jews completely, the Prophet* made his way back home and arrived in Medina in late Safar or early Rabi‘ Al-Awwal 7 A.H.

It is noteworthy that the Prophet*, being the best amongst war experts, realized quite readily that evacuating Medina after the lapse of the prohibited months (Muharram, Dhul Qa‘da and Dhul Hijja) would not be wise at all with the presence of the desert bedouins roaming in its vicinity. Such a careless attitude, the Prophet* believed, would tempt the undisciplined mob to practise their favourite hobby of plundering, looting and all acts of piracy. This premonition always in mind, the Prophet* despatched Aban bin Sa‘id at the head of a platoon to deter those bedouins and forestall any attempt at raiding the headquarters of the nascent Islamic state during his absence in Khaibar. Aban achieved his task successfully and joined the Prophet* in Khaibar after it had been conquered.

The Expedition called Dhat-ur-Riqa

Having subdued two powerful sides of the Confederates coalition, the Prophet* started preparations to discipline the third party, i.e. the desert bedouins, who took Najd for habitation, and continued in their usual practices of looting and plundering. Unlike the Jews of Khaibar and people of Mecca, they had a liking for living in the wilderness dispersed in scattered spots, hence the difficulty of bringing them under control, and the futility of carrying out deterrent campaigns against them. However, the Prophet* was determined to put an end to this unacceptable situation and called the Muslims around him to get ready to launch a decisive campaign against those harassing rebels. Meanwhile it was reported to him that Bani Muharib and Banu Tha‘lbah of the Ghatafan tribe were gathering army in order to encounter the Muslims. The Prophet* proceeded towards Najd at the head of 400 or 700 men, after he had mandated Abu Dhar - in another version, ‘Uthman bin ‘Affan - to dispose the affairs of Medina during his absence. The Muslim fighters penetrated deep into their land until they reached a spot called Nakhlah where they came across some bedouins of Ghatfan, but no fighting took place because the latter had agreed to go into reconciliation with the Muslims. The Prophet* led his followers that day in a prayer of fear (Salat-ul Kauf).

Al-Bukhari, on the authority of Abu Musa Al-Ash‘ari, narrated that they set out on an expedition with the Messenger of Allah*. "We were six in number and had (with us) only one camel which we rode turn by turn. Our feet were injured. My feet were so badly injured that my nails came off. We, therefore, bandaged our feet with rags, so this expedition was called Dhat-ur-Riqa‘ (i.e. the expedition of rags.)"

Jabir narrated: In the course of Dhat-ur-Riqa‘ expedition, we came to a leafy tree where the Prophet* sat shading himself off the burning sun. The others dispersed here and there seeking shelter from heat. The Prophet* had a short nap after he had hung his sword on the tree. A polytheist, meanwhile came, seized the sword and unsheathed it. The Prophet* woke up to find his sword drawn in the man’s hand. The bedouin here asked the Prophet (unarmed then): "Who would hold me back from killing you now?" The Prophet* then answered: "It is Allah." In another version, it was reported that the Prophet* took the sword when it had fallen down and the man said: "You (the Prophet) are the best one to hold a sword." The Prophet* asked the man if he would testify to the Oneness of Allah and the Messengership of Muhammad. The Arabian answered that he would never engage in a fight against him, nor would he ally people fighting the Muslims. The Prophet* set the man free and let him go to his people to say to them that he had seen the best one among all people.

A woman from the Arabians was taken prisoner in the context of this battle. Her husband, on hearing the news, swore he would never stop until he had shed the blood of a Muslim. Secretly at night, he approached the camp of the Muslims when he saw two sentries stationed there to alert the Muslims against any emergency. He shot the first one, Abbad bin Bishr, who was observing prayer, with an arrow but he did not stop prayer, he simply pulled it out. Then he was shot by three other arrows but would not interrupt his prayer. After he had done the closing salutations, he awakened his companion ‘Ammar bin Yasir, who remonstrated that he should have alerted him to which the latter replied that he was half way through a Chapter and did not like to interrupt it.

The victory at the expedition of Dhat-ur-Riqa‘ had a tremendous impact on all the Arabians. It cast fear into their hearts and rendered them too powerless to antagonize the Muslim society in Medina. They began to acquiesce in the prevailing situation and resigned themselves to new geo-political conditions working in favour of the new religion. Some of them even embraced Islam and took an active part in the conquest of Mecca and the battle of Hunain, and received their due shares of the war booty.

Other Expeditions

From that time onward, the anti-Islam tripartite coalition had been subdued, and peace and security prevailed. The Muslims, then started to redress any political imbalance and fill in the small gaps that still triggered unrest here and there in the face of the great drive of Islamization that enveloped the whole area. We could in this context mention some of these incidental skirmishes which pointed markedly to the ever-growing power of the Muslim society.

1. A platoon headed by Ghalib bin ‘Abdullah Al- Laithi in Safar or in Rabi‘ Al- Awwal 7 A.H. was despatched to muffle the provocative behaviour of Bani Al- Muluh. The Muslims managed to kill a large number of the enemy soldiers and captured a great deal of booty. A large army of polytheists rushed in their heel but floods hindered the pursuit, and the Muslims managed to withdraw in safety.

2. ‘Umer bin Al-Khattab, at the head of a 30- soldier group, set out to a spot called Turbah in Sha‘ban 7 A.H. to discipline the people of Hawazin. He no longer arrived at their habitation that they fled for their lives.

3. Thirty men with Basheer bin Sa‘d Al-Ansari headed for Bani Murrah in Sha‘ban 7 A.H. in Fadak area. He killed a large number of the enemy and seized a lot of their camels and cattle. On his way back, the enemy gathered up forces and overtook the Muslims at night. They showered Basheer and his men with arrows, and killed all the Muslims except Basheer, who took refuge in Fadak and stayed with the Jews there until his wounds healed.

4. Ghalib bin ‘Abdullah Al-Laithi at the head of a platoon of 130 men launched an attack against Bani ‘Awal and Bani ‘Abd bin Tha‘lbah in Ramadan 7 A.H. They killed some of the enemy’s men and captured their cattle and camels. ‘Usama bin Zaid killed Mardas bin Nahik, a polytheist, but after he had pronounced the testimony of Allah’s Oneness to which incident the Prophet* commented addressing his Companions: "Would you rip open his heart to discern whether he is truthful or a liar?" The seventeen-year-old Usamah was allowed to take part in this expedition. He had been with the army behind the Trench, but this was his first campaign in the fullest sense. During the encounter, a man of Murrah mocked at him on account of his youth. He soon had reason to regret it. Already bent on showing his mettle, Usamah was now goaded to fury and pursued the man far into the desert despite the orders given before the battle that they should all keep together; He finally caught up with him and wounded him, whereupon the man shouted La ilaha illallah, there is no god but God. But despite this testification of Islam, Usamah dealt him the death-blow.

The commander of the expedition was Ghalib ibn 'Abd Allah;! and one of his first thoughts after the battle was: "Where is Usamah?" He and every other man in the army knew of the Prophet's great love for the son of Zayd; and despite the victory it was to an exceedingly troubled camp that Usamah returned, one hour after nightfall. Ghalib sternly rated him. "I went after a man who was scoffing at me," said the youth, "and when I had come up with him and had fleshed him, he said La ilaha illallah," "Whereupon thou didst sheathe thy sword?" said Ghalib. "Nay," said Usamah, "not until I had made him drink the draught of death." At that the whole camp thundered abuse, and he buried his head in his hands, overcome with shame. Nor could he bring himself to eat any food during the march home. There had been a Revelation which the older men well knew in connection with one or two cases where a believer had been about to kill a disbeliever, who had then professed Islam; and exasperated at the idea of losing the spoils of armour and weapons which he had thought were his, the victor had said "Thou art not a believer," and had killed him. In Usamah's case the motive had been honour not spoils, but the principle was the same. The revealed verse was: 0 ye who believe, when ye fight in the way of God, discriminate, nor say unto him who proffereth you peace: "Thou art not a believer, " seeking the gains of this lower life, for with God are spoils in plenty. Thus were ye wont to be aforetime, but God hath sent down His Grace upon you. Therefore discriminate. Verily God is Informed of what ye do:

As soon as they reached Medina Usamah went to the Prophet, who fondly embraced him. Then he said: "Now tell me of thy campaign." So Usamah told him all that had happened since they had set out, and when he reached the point where he had killed the man, the Prophet said: "Didst thou, O Usarnah, slay him when he had said La ilaha illallah? "O Messenger of God," he answered, "he did but say it to escape from being slain." "And so," said the Prophet, "thou didst split open his heart to know if he spake the truth or if he lied!" "Never again will I slay any man who saith La ilaha illallah," said Usarnah. And he would say afterwards: "I wished that I had only entered Islam on that day."? For the Prophet had affirmed that the entry into the religion effaces the guilt of all past sins.

5. A thirty-horseman group headed by ‘Abdullah bin Rawaha marched towards Khaibar on reports that Aseer (or Basheer bin Razam) was rallying the ranks of Bani Ghatfan to attack the Muslims: They managed to persuade that Jew to follow them to Medina encouraging him that the Prophet* would institute him as a ruler of Khaibar. On their way back there occurred a sort of misunderstanding that gave rise to fierce fighting between the two parties resulting in the death of Aseer and the thirty men with him.

6. In Shawwal 7 A.H., Basheer bin Sa‘d Al-Ansari marched towards Yemen and Jabar at the head of 300 Muslim fighters to subdue a large mob of polytheists who gathered to raid the outskirts of Medina. Basheer and his men used to march at night and lurk during the day until they reached their destination. Having heard about the advent of the Muslims, the polytheists fled away leaving behind them a large booty and two men who later embraced Islam on arrival in Medina.

7. In the year 7 A.H., shortly before the Compensatory ‘Umrah (lesser pilgrimage), a man called Jashm bin Mu‘awiyah came to a spot called Ghabah where he wanted to gather the people of Qais and entice them into fighting the Muslims. The Prophet*, on hearing these reports, despatched Abu Hadrad with two men to see to the situation. Abu Hadrad, through a clever strategy, managed to rout the enemy and capture a lot of their cattle. With this he was able to pay his dowry of 200 dirham that he has promised his wife (after the Prophet* said that he shouldn’t have agreed to pay so much even if he was fishing the money out of the river).

Nawawi's Forty Hadith
Hadith 39: Drawing Nearer to Allah Through Obligatory Duties

Ibn Abbas reported that the Messenger of Allah*, said: "Truly Allah has for my sake pardoned the mistakes and forgetfulness of my community, and for what they have done under force or duress." [Ibn Majah, Al-Baihaqi]

What has been stated in this hadith has also been stressed and emphasised in the Qur'an. In Surah al-Baqarah, Ayah 286, it is stated: "Our Lord, punish us not if we forget or fall into error." Allah says in Surah al-Ahzab, Ayah 5: And there is no sin on you concerning that in which you made a mistake, except in regard to what your hearts deliberately intended. And Allah is Ever Oft-Forgiving, Most Merciful.”  Allah also says in Surah al-Nahl, Ayah 106: Whosoever disbelieved in Allah after his belief, except him who is forced thereto and whose heart is at rest with faith or at certainty.

Being excused for what is done mistakenly or out of forgetfulness does not mean that there will be no consequent rulings. This means that a person might be forgiven but he still has to take responsibility for his actions. The consequent rulings for doing something mistakenly or out of forgiveness can be classified into three categories:

1. There are mistakes where there is no consequent ruling such as a person or a Muslim who eats during the day in the month of Ramadhan out of forgetfulness. The majority of scholars say that his fasting is still valid and he does not have to repeat that day. This opinion is based on the hadith that is related by Imam Al-Bukhari and Imam Muslim which states that "any Muslim who eats during Ramadhan out of forgetfulness will be excused and forgiven."

2. There are consequent rulings to actions that are done out of mistakes or forgetfulness such as if someone kills a Muslim by mistake - as what happens nowadays in car accidents or accidents at work, etc. It is well-known by scholars that for such a person there is no consequent ruling. There is no kaffarah (expiation of sins) but he has to pay the fidyah as stated in the Qur'an. Another example is if someone caused harm or damage to the property or money of someone else by mistake. In this case the person is responsible and has to compensate for what he has damaged even though he is forgiven by Allah and is not being regarded as sinful.

3. There are actions where there are different opinions among the Muslim scholars of whether there is a consequent ruling or not. Some scholars say that the person has a consequent ruling. Others will say that he is fully excused and has nothing to do. For example, if a person talked out of forgetfulness during his prayer. Does he have to repeat his prayer? Here we have different opinions among the scholars. Some will say he has to repeat while others will say he is going to be forgiven and excused. Another example is that a person takes an oath or swears by Allah not to do something and then he does it out of mistake or because of forgetfulness. Is this person responsible? Some scholars will say he is not forgiven and he has to make kaffarah. Others will say that he is forgiven and need not make kaffarah. A third example is if a person who is muhrim - that is he intended to perform 'umrah or hajj and then by mistake he hunts or kills an animal. Is he forgiven (i.e. is this not considered a sinful act)? He is forgiven and will not be punished for that. But the issue is whether he has to pay for it and be responsible or not. This is again a debatable issue among the scholars.

In the situation where a person is forced to do something which is not acceptable in Islam, this ikrah or duress can be categorised, according to Ibn Rajab, into two categories:

1. The person is powerless and has no choice to refuse doing an evil act or something which is not acceptable by shari'ah. This person is excused.

2. The person is forced to harm someone else. In this situation, we look at the issue from the perspective that he has the power over his actions and can refuse to do the harm but at the same time his intention is to remove the harm from himself rather than to harm the other person. What is the ruling in this case? The scholars say that there are certain cases where the Muslim should not do it (i.e. harm someone else) even if he is harmed himself, such as if a Muslim is forced to kill someone else. He is not allowed to do so because this is a major harm that Muslims should do their best to avoid.

But the scholars have different views regarding similar situations and actions. The first situation is that if a Muslim took an oath not to do something and then he is forced to do it. Some say that he is excused and he is allowed to do the thing that he promised not to do - he is excused and there is no ruling here. Other scholars say he is responsible and he should not do it. If it is out of his choice, this goes under the first category. The same if someone is forced or threaten or even beaten and he has been ordered to cause damage to the property of someone else. Scholars say since he has the choice, he has to do his best not to cause the damage. The issue here is that if he does it, scholars say that he will be excused in the sense that he is not sinful but he still remains responsible for the damage that he caused.  The second situation where Muslim scholars differ is prohibited acts such as drinking wine. Some scholars say if a person is forced, then he is excused. Other scholars say though he is forced, he is not allowed to do it.

Another view or category is the distinction between speech and actions.

In terms of speech, a person might be forced and allowed to say something that is not allowable. The scholars say he should not practice taqiyah. Taqiyah means to say or do something which you do not believe in and are not satisfied with. This only applies to sayings and not actions. Regarding this issue there is an agreement among the Muslim scholars. They say that whoever is forced to say something that is not allowed in shari'ah, then he will be allowed to say it - he will not be regarded or considered as 'saying' it. There is another condition that the scholars set. They say that whenever a person is put into ikrah or duress, the duress should be definite and most likely to happen and not just something the person imagines or assumes. He has to be sure. What is mentioned in this hadith should not be abused. Some Muslims today abuse what the hadith implies by using it as an excuse to not uphold a responsibility or to break a promise. Allah knows our intentions and we should not take what is mentioned in the hadith to get away from the responsibility of fulfilling a commitment or an obligation.

The misuse of the principle of Dhuroora (necessity)

Unfortunately today some people misuse Islamic principles in order to justify clearly prohibited actions. One of the most commonly misapplied principles is that of Dhuroora (necessity). People often use it to justify taking interest based loans, working in jobs that involve haram, engaging in bribery, supporting kufr political parties and a variety of other prohibited actions. They attempt to justify this from Islamic texts by saying that when your dying of hunger it becomes permitted to eat pork and other haram foods. From this they generalise and say therefore we can break the Shariah rules under any type of difficulty.

It is true that Allah said: "He has forbidden you Al-Maytah (meat of a dead animal), blood, flesh of swine, and any animal which is slaughtered as a sacrifice for other than Allah. But if one is forced by necessity without willful disobedience and not transgressing, then there is no sin on him." [al-Baqara, 2:173]

So, the person who is in dire need can eat of what he finds from these prohibited food which is enough to keep him alive. It must be understood that these rules are specific rules with specific evidences, from them we cannot generalize and say that we are allowed to bend the shariah rules on the basis of any hardship, to do this would be haram. We must be careful here when we talk about the principle of "necessity ". Let us refer to what the classical ulema have said about this matter. Imam al Razi Al Jassas al Hanafi says in his Ahkam al Quran: "Here the meaning of necessity purports the fear for life and limb when someone avoids foods (that are in essence forbidden) ....."

Ibn Qudamah al Maqdasi al Hanabli in his Al Mughni says: "If it has become established, then the necessity that is expedient is the type that leads to starvation if the food is left". He continues to say: "...The reason for the allowance of is the need to preserve the self from destruction because this Maslaha is more beneficial than the benefit of avoiding the impure...."

Imam Abu Hamid Al Ghazali Al Shafi says in his Wasit (): "As for necessity we imply the state that probably will lead to the person's destruction, If, for example he does not eat and similarly if he fears that an illness would lead to death....."  Imam Ibn Juzi al Maliki says: "...As for necessity it is the fear of death and it is not conditional that someone is patient to such an extent that he witnesses his own death".

Clearly then we are talking about an acute scenario that is particular. Even this has certain constraints according to many of the Ulema.

(1) That there is no other means to remove this overbearing situation.

(2) That this does not affect the rights of others. In other words we try to look for an exit that does not affect others. At least in principle to such an extent that a number of Ulema forbid Muslims to eat dead human flesh in matters of starvation because this affects the rights of others i.e. those of the dead.

Another very common example is the sinking ship scenario. What if we are going to sink because of the excessive weight of the passengers, do we throw a few overboard to their doom to save the majority? The vast majority refuse this scenario of utilitarianism in Dhuroora. Another example is the Muslim prisoner shield that is put up in defence of a non Muslim army. This example is typically allowed for as a Dhuroora on a state level but more importantly because there are textual indications that allow collateral damage if it cannot be avoided. Some scholars understand this point as a Duroorah Kulia i.e. an all encompassing Duroorah (It applies to the Muslims as a whole rather than some at the expense of others)

(3) Uttering Kufr by force is a Rukhsa (legal permission) and it is better according when forced on pains of torture and death to avoid it. Imam Suyuti in Ashbah wal Nadhair page 63 says: "Eating the flesh of the dead in times of necessity takes precedence over taking someone else's money (to purchase food)." The scholars also differed on whether you can take drink alcohol when you are dying from thirst. Imam Shafi thought that alcohol makes the thirst even worse. Others also differed on whether one can take medication that has forbidden elements in it. Finally even some scholars did not consider it a sin if someone refused to take anything forbidden at all. Anyway all four schools of thought and in fact the consensus agree that Dhuroora in the fiqhi sense makes some things that are forbidden allowed in an acute scenario. Remember this is not a norm but for very particular severe situations. It cannot be made a law. Certainly it cannot lead to a normal rule for an entire population.

So one cannot claim that they have to take an interest based mortgage to buy a house on the pretext of necessity as they can rent or stay with relatives. Similarly someone can't claim that he has to pay bribery to achieve his interests as he can achieve them in a legitimate way even if it is more difficult. Someone working in a job that involves haram such as in a restaurant where they would have to serve alcohol or as a cashier in a bank where they would have to receive and give riba (usury) can get another job that is halal even if it is lesser in pay.

The countless ayat and ahadith ordering us to undertake our actions according to the commands and prohibitions of Allah can't just be washed away based upon some difficulty or hardship. "And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin (the patient ones.)." [al-Baqarah:155-157]

We should listen to the warning of the Messenger of Allah* when he said: "Be prompt in doing good deeds (before you are overtaken) by turbulence which would be like a part of the dark night. During (that stormy period) a man would be a Muslim in the morning and an unbeliever in the evening or he would be a believer in the evening and an unbeliever in the morning, and would sell his Deen for worldly goods" [Sahih Muslim]

Allah says: "It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a plain error." [al-Ahzaab:36]

Children's Feedback:

• Muslim Invention of a Postal Service – through birds
• Selected hadith on the many qualities of the Prophet*
• Joy & Sorrows
• Prophet Isa (Jesus)

4 March 2012

Khaibar (part 4) and Safiyyah and Hadith 38: Drawing Nearer to Allah

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

Umm ul-Muhminin Safiyyah: The Jewish Wife of Muhammad

Among the captives taken as a result of Kinanah's hiding the treasure was his widow Safiyyah, the daughter of that Huyayy who had persuaded the Bani Qurayzah to break their treaty with the Prophet, and who had been put to death with them after the Battle of the Trench. She was seventeen years old and had only married Kinanah a month or two before the Prophet*set out from Medina. Safiyyah was of a deeply pious nature. From her earliest years she had heard her people talk of the Prophet*who was soon to come, and this had filled her imagination. Then they had spoken of an Arab in Mecca, a man of Quraysh, who claimed to be that Prophet; and then came the news that he had arrived at Quba'. Safiyyah was the daughter of Huyay ibn Akhtab, the undisputed leader of the Banu al-Nadir as well as a Jewish rabbi. Saffiyah says, "I was my father's and my uncle's favourite child. When the Messenger of Allah came to Medina and stayed at Quba, my parents went to him at night and when they looked disconcerted and worn out. I received them cheerfully but to my surprise no one of them turned to me. They were so grieved that they did not feel my presence. I heard my uncle, Abu Yasir, saying to my father, 'Is it really him?' He said, 'Yes, by Allah'. My uncle said: 'Can you recognize him and confirm this?' He said, 'Yes'. My uncle said, 'How do you feel towards him?' He said, 'By Allah I shall be his enemy as long as I live.'" That was when she was a child of ten. It was clear from what they said that they believed the newcomer to be the promised Prophet, but that they intended to oppose him; and her young mind was puzzled.

Soon after her marriage, and not long before the Prophet*arrived in front of Khaibar, she had had a dream. She saw a brilliant moon hanging in the sky, and she knew that beneath it lay the city of Medina. Then the moon began to move towards Khaibar, where it fell into her lap. When she woke she told Kinanah what she had seen in her sleep, whereupon he struck her a blow in the face and said: "This can only mean that thou desirest the King of the Hijaz, Muhammad." The mark of the blow was still visible when she was brought as captive to the Prophet. He asked her what had caused it, and she told him of her dream. Now Dihyah 1 of the Bani Kalb, who had entered Islam shortly after Badr, had asked that Safiyyah should be given him as his share of the booty of Khaibar, or as part of his share, and the Prophet*had agreed; but on hearing her dream he sent to Dihyah and told him he must take her cousin instead. He then told Safiyyah that he was prepared to set her free, and he offered her the choice between remaining a Jewess and returning to her people or entering Islam and becoming his wife. "I choose God and His Messenger," she said; and they were married at the first halt on the homeward march.

This significant act of marrying Safiyyah was indeed a great honour for her, for this not only preserved her dignity, it also prevented her from becoming a slave. The marriage to Safiyyah has a political significance as well, as it helps to reduce hostilities and cement alliances. Safiyyah, relates those moments when she hated the Prophet*for killing her father and her ex-husband. The Prophet*apologized to her saying, "Your father charged the Arabs against me and committed heinous act," he apologized to the extent that made Safiyyah get rid of her bitterness against the Prophet.

The Prophet's Attitude Towards Safiyyah: The Prophet*used to treat Safiyyah with courteousness, gentleness and affection. Safiyyah said, "The Messenger of Allah went to Hajj with his wives. On the way my camel knelt down for it was the weakest among all the other camels and so I wept. The Prophet*came to me and wiped away my tears with his dress and hands. The more he asked me not to weep the more I went on weeping.

Factors helping the Prophet*win in Khaibar

The gates of the forts of Khaibar were opened and the Jewish tribes surrendered before the army of Islam under certain special conditions. However, it should be seen as to what were the factors responsible for this victory and they are of course the distinguished points of this episode. This remarkable victory of Muslims was the consequence of military planning (encamping, use of weaponry, structured attack on the forts one by one) and getting usable intelligence (sending scouts to Khaibar beforehand, interrogating the arrested people and finding out about the water stores and hidden weapons).

Arrival of Jafar from Abyssinia

Before proceeding to Khaibar the Prophet*sent 'Amr bin Umayyah to the court of the Negus. The purpose of sending his envoy to the Ethiopian court was that he should convey a message of the Prophet*to the King of Ethiopia and ask him to provide facilities for the departure of all the Muslims residing in Ethiopia. The Negus arranged two boats for them. The boats of the Muhajirs cast the anchor on the coast near Medina. The Muslims came to know that the Prophet*had proceeded to Khaibar and they also arrived in Khaibar without any delay. The travellers of Ethiopia arrived at the time when all the forts had been conquered. The Prophet*took sixteen steps forward to receive Ja'far bin Abu Talib, kissed his forehead and said: "I don't know for which thing I should be more happy-whether for that I have met you after so many years or for that Allah has opened the forts of the Jews for us through your brother Ali" .

Abu Hurairah becomes a Muslim

His is the foremost name in the roll of hadith transmitters. Next to him comes the names of such companions as Abdullah the son of Umar, Anas the son of Malik, Umm al-Mumininin Aishah, Jabir ibn Abdullah and Abu Said al-Khudri all of whom transmitted over a thousand sayings of the Prophet*. It is after Khaibar that he became a Muslim. Afterwards,  much of Abu Hurayrah's time would be spent in spiritual exercises and devotion to God. Qiyam al-Layl staying up for the night in prayer and devotion - was a regular practice of his family including his wife and his daughter. He would stay up for a third of the night, his wife for another third and his daughter for a third. In this way, in the house of Abu Hurayrah no hour of the night would pass without ibadah, dhikr and Salat.

Forgiving the vanquished

When great and pious persons are victorious they show love and kindness to their vanquished and helpless enemies. As soon as the enemy surrenders they show indulgence to him and refrain from taking revenge and from nursing a grudge against him. After the conquest of Khaibar the great leader of the Muslims showed kind sentiments to the people of that place (notwithstanding the fact that they had spent large sums of money to instigate the idolatrous Arabs to rise against him and had subjected Medina to attack and possible fall) and conceded their demand that they might stay on in Khaibar and continue to possess the lands and trees of that area subject to the condition that they would pay half of the produce to the Muslims.

The Prophet*could put all of them to sword or expel them from Khaibar or compel them to embrace Islam. The Prophet*did not do any such thing, but granted them complete asylum, and allowed them to follow the principles, rules, regulations and ceremonies of their religion. If the Prophet*waged war against the Jews of Khaibar it was on account of the fact that Khaibar and its residents were the centre of danger for Islam and always collaborated with the idolaters to topple down the newly established Government / State of the Muslims. The Prophet* took jizyah from them it was for the reason that they enjoyed security under the Islamic State and it was obligatory upon the Muslims to protect their lives and property. And according to minute calculations the taxes which every Muslim was obliged to pay the Islamic Government, exceeded the jizyah which the Jews and the Christians were required to pay. The Muslims had to pay zakat and khums and at times they had also to make payments out of their net property to meet the needs of the Islamic Government. As compared with this the Jews and the Christians, who lived under the banner of Islam and enjoyed collective and individual rights, had to make payments, like the Muslims, by way of jizyah, for the security of this banner. The imposition of Islamic jizyah is something different from taking tribute.

The Jews are expelled from Khaibar

The excesses of the Jews were not confined to these incidents and they harassed the Muslims every now and then with their different schemes. Eventually, during the Khilafah of Umer, his son Abdullah, who had gone to Khaibar along with some other persons to conclude an agreement was tortured by the Jews. The Caliph came to know about the incident and thought of solving the problem. Then, relying on a tradition of the Prophet*which had been quoted by some persons, he said to the companions of the Prophet: "Whoever has to realize a debt from the people of Khaibar should realize it, for I am going to give orders that they should leave this place". Soon afterwards the Jews of Khaibar were banished from there on account of repeated excesses committed by them and they left the Peninsula. Their Jewish descendants tried to forge documents later showing that they were exempt from Jizyah – but these were proven to be forged.

Hajjaj gets his money from Mecca

A merchant named Hajjaj bin 'Ilat was present in Khaibar. He had trade dealings with the people of Mecca. The grandeur of Islam and the affection and kindness shown by the Prophet*to this obstinate nation (i.e. the Jews) enlightened his heart and he came to the Prophet*and embraced Islam. Then he drew up a plan to realize his dues from the people of Mecca. He entered the city of Mecca through a gate and saw that the chiefs of Quraysh were awaiting news and were very much anxious about the developments at Khaibar. All of them encircled his camel and enquired impatiently about the condition of Muhammad. He replied: "Muhammad has suffered an unparalleled defeat and his companions have been killed or captured. He himself has been captured and the chiefs of the Jews have decided to bring him to Mecca and to execute him before the very eyes of Quraysh". This false report pleased them immensely. Then he turned to the people and said: "In view of this good news I request you to pay me my dues as early as possible so that I may go to Khaibar earlier than other merchants and may purchase the slaves". The duped people paid him his dues in a very short time.

The circulation of this news extremely upset Abbas, the uncle of the Prophet, and he desired to meet Hajjaj. He, however, winked at Abbas which meant that he would let him know the real facts later. A short time before his departure he met the Prophet's uncle secretly and said: "I have embraced Islam and I chalked out this plan only to realize my dues. The correct news is that on the day on which I left Khaibar all the forts had been conquered by the Muslims and the daughter of their leader named Huyyay bin Akhtab (Safiyyah) had been captured and had become a wife of the Prophet. Please make these facts known to the people after three days of my departure".

After three days Abbas put on his best dress, scented himself with the costliest perfume and entered the mosque with a staff in his hand and began to go round the Ka'bah. Quraysh were surprised to see the dress of Abbas which displayed his joy and happiness, because they thought that, in view of the calamity which had befallen his nephew, he should have worn a dress of mourning. He, however, relieved them of their surprise by saying: "The report which Hajjaj furnished you was a clever device to realize his dues. He has embraced Islam and he had left Khaibar when Muhammad had gained the greatest victory, and the Jews had been disarmed and some of them had been killed and others had been made captives". The chiefs of Quraysh became very sad on hearing this news and soon afterwards they heard the same thing (from other sources as well).

Nawawi's Forty Hadith
Hadith 38: Drawing Nearer to Allah Through Obligatory Duties

Abu Hurairah reported that the Messenger of Allah*, said: "Allah the Almighty has said: 'Whosoever acts with enmity towards a closer servant of Mine (wali), I will indeed declare war against him. Nothing endears My servant to Me than doing of what I have made obligatory upon him to do. And My servant continues to draw nearer to Me with supererogatory (nawafil) prayers so that I shall love him. When I love him, I shall be his hearing with which he shall hear, his sight with which he shall see, his hands with which he shall hold, and his feet with which he shall walk. And if he asks (something) of Me, I shall surely give it to him, and if he takes refuge in Me, I shall certainly grant him it.'" [Al-Bukhari]

“Whoever has mutual animosity with a friend (wali) of Mine, I declare war upon him.“

This hadith begins with a very stern warning: Allah declares war upon the one who opposes His devoted servants or auliyaa. In order to understand this statement properly, we need to understand the correct meaning of a wali or friend, of Allah, all praises and glory be to Him, as it is established from the Qur’an and Sunnah.

Correct Understanding of  Who is a Wali of Allah

Wali (plural auliyaa), according to the Islamic understanding, means support, love, honour, respect and being beloved in both a spiritual and material sense. In Allah’s description, He points out two essential characteristics for anyone to be among the auliyaa of Allah. The first condition is imaan (faith) and the second condition is to have taqwa (God-consciousness). Allah, all praises and glory be to Him, says in the Qur’an: “Lo, verily the friends of Allah are those on whom fear comes not, nor do they grieve. Those who believe and keep their duty to Allah.” (Surah Yunus:62-63)

We can see from this that the auliyaa of Allah are those who believe and continually obey Him, and have the highest levels of imaan and taqwa. This shows us that the auliyaa of Allah are not all of the same rank. In fact some scholars have said they fall into three categories, due to the ayah: “Then those who We chose of Our servants inherited the Book. But of them are some who wrong themselves and of them are some who are intermediate, and of them are some who outstrip others through their good deeds, by Allah’s leave.” (Surah Faatir:32)

Ibn Katheer explains in his book of Qur’anic commentary that those ‘who wrong themselves’ are believers who are negligent of obligatory some duties and perform some forbidden acts. Those who are ‘intermediate’ are those who perform obligatory duties and abstain from forbidden acts but may not perform all of the recommended acts and may perform some makrooh or disliked acts. Those who ‘outstrip others through good deeds’ are those who perform the obligatory and recommended acts and abstain from both forbidden and reprehensible deeds. This shows us that, by the mercy of Allah, perfection is not is prerequisite to be an auliyaa of Allah. Even those of us who commit some sins may still gain entry to this category. Since imaan and taqwa are not something that can be seen by others, it is not possible to know who is definitely in fact a wali or friend of Allah, unless we have been informed of this in the Qur’an and sunnah. From these we know that the greatest auliyaa of Allah are the angels and messengers and then the prophets. After that come the Companions of the Prophet, may Allah be pleased with them all, and the true and sincere scholars of Islam, all of whom act on their knowledge and as such are the ‘heirs of the Prophet’, may Allah’s peace and blessings be upon him.

Incorrect Understanding of Who is a Wali of Allah

Unfortunately, some Muslims have taken this concept of Wali of Allah and used it to give their Sheikh’s a kind of demi-god status, considering them higher than the Prophets, and assuming that no faults can be attributed to them. They believe them to be so near to Allah that they should ask the Wali for help instead of Allah. May Allah protect us from this type of shirk, or associating partners with Allah, all praises and glory be to Him.

Mutual Animosity

The words ‘whoever opposes…‘ are in the reciprocal form, meaning that the enmity if from both sides. We may ask why a wali would have animosity towards others when they should be forgiving and patient? We should remember that an auliyaa of Allah loves and hates for the sake of Allah not from their own desires. This animosity may be between the auliyaa who are the people of the sunnah, and the innovators, or between the auliyaa and those are sinning. There there will be a mutual dislike for the actions of the other in each of these cases. What is referred to in this hadith is a warning to those who dislike the auliyaa of Allah or oppose them simply because they implement and follow the law of Allah, all praises and glory be to Him. The enmity referred to does not apply to worldly disputes or disagreements. This hadith tells us that if someone opposes a wali of Allah simply for obeying Allah, then Allah, all praises and glory be to Him, has declared war on them, and we seek refuge with Allah from that.

“My servant does not draw near to Me with anything more beloved to Me than the religious duties that I have imposed upon him.”

After describing how no one should oppose His devoted servants, Allah, all praises and glory be to Him, goes on to describe the characteristics of a devoted servant. They are those who strive to get closer to Allah through performing deeds that are pleasing to Him, with pure sincerity. In this part of the hadith, Allah, all praises and glory be to Him, describes how His servant draws near to Him through their performance of the obligatory duties, namely the five pillars of Islam. A person in this category would also avoid what is forbidden as this is also a type of obligation from Allah. These people are known as the ‘companions of the right hand’ that Allah speaks about in the Qur’an (see Surah al Waaqiah:38). It is part of Allah’s immense mercy that the deeds that are obligatory upon us are also those that draw us closer to Him, the Praised, the Glorious.

Many people do not seem to realise that the obligatory duties are for a believers own benefit. Allah tells us: “Verily the prayers restrain one from evil and lewdity” (Surah al-Ankaboot:45) “But prostrate yourself and draw near (unto Allah)” (Surah al-Alaq:19) “O you who believe, fasting has been prescribed for you as it was prescribed for those before you in order that you may attain God-consciousness (taqwa)” (Surah al-Baqarah:183) “Take alms from their wealth in order to purify them and sanctify them by that” (Surah al-Taubah:103)

All of the obligatory deeds serve to purify us and draw us closer to Allah, all praises and glory be to Him.  They are like the root of a tree and voluntary deeds are like its branches. If the believer first fulfils the foundations, they are demonstrating their willingness to submit to Allah, and this in turn earns His approval. This commitment grows and spreads to the performance of voluntary deeds as a way of further pleasing  Allah. Obligatory deeds are also deeds of the heart. The heart must have a pure, sincere intention, free of envy and pride and other ills, in order for the action to be acceptable to Allah, all praises and glory be to Him. The servant of Allah therefore draws nearer to his Lord though purifying both their intention and action, and performing the obligatory duties for the sake of Allah alone.

“My servant continues to draw near to Me with supererogatory works so that I love him.”

Allah’s servants draw near to Him by performing the duties that He, all praises and glory be to Him, has obligated us to perform. Those who strive even harder, and voluntarily perform extra good deeds, and protect themselves from acts that will earn Allah’s wrath, continue to draw nearer to Allah until He loves them. We can see in the example of human beings, that a person becomes beloved to another by doing more than is required to assist them. If a person, for example, returns something that he borrowed from another, but also gives a gift as thanks, that will make him beloved in the eyes of the one that lent to him. This hadith shows us that this works in the same way in the case of Allah, all praises and glory be to Him, His love for us grows as we strive harder to please Him.

There is ample evidence to indicate that a servant of Allah must also strive to stay away from what is forbidden (haraam) as well as what is disliked (makrooh). The Prophet* said: “Leave that which makes you doubt for that which does not make you doubt” (Ahmad)  “Place between you and the forbidden acts a covering [or barrier] of permissible acts.” (Recorded in ibn Habbaan)  ‘That which is lawful is clear, and that which is unlawful is clear, and between the two of them are doubtful [or ambiguous] matters about which not many people are knowledgeable. Thus, he who avoids these doubtful matters certainly clears himself in regard to his religion and honour. But he who falls into the doubtful matters falls into that which is unlawful, like a shepherd who pastures around a sanctuary, all but grazing therein. Verily every king has a sanctuary and Allah’s sanctuary is His prohibitions. In the body there is a morsel of flesh which, if it be sound, all of the body is sound and which, if it be diseased, all of the body is diseased. This part of the body is the heart.” (Recorded in Bukhari and Muslim)

Unfortunately, many Muslims consider the ‘legal’ definition of makrooh (a disliked act) which states that it is an act that the person will be rewarded for avoiding and will not be punished for committing, and therefore consider it ‘permissible’ to engage in such acts. But those who strive to be nearer to Allah, look beyond this definition and consider the act from the point of view of the value of the act in the sight of Allah, all praises and glory be to Him. When we consider that Allah, ‘dislikes’ the act, would we want to be one of those who perform it? Rather we should strive to stay away from such acts, even though they are not strictly forbidden. As we can see from the hadith cited above, when a person strays into performing dislikes acts, they come nearer to committing forbidden acts. If they should then slip into what in unlawful, they will fall into performing deeds that are hated by Allah.

An important aspect of performing voluntary deeds that many people neglect, is that they also make up for shortcomings in the obligatory deeds. If we ask ourselves about the quality of performance of our obligatory prayers, how many of us could say that we have no shortcomings that need to be made up? The Prophet* said: “The first deeds for which the slave of Allah will be held accountable for on the Day of Judgement will be his prayers. If they are in order, he will have prospered and been successful. But if they are wanting, he will have failed and been a loser. If there is some shortcoming in his obligatory, the Lord will say, ‘See if My slave has any voluntary prayers with which may be completed that which was wanting from the obligatory prayers’. Then the rest of his deeds will be judged in like fashion.” (Tirmidhi)

From this we can see why it is that those who perform the voluntary deeds receive the love of Allah, both in this life and the Hereafter. These are the people that Allah is describing in this part of the hadith. The Prophet* said: “If Allah loves a slave, He announces to Gabriel, ‘Verily Allah loves so and so, so love him.’ The Gabriel loves him and he announces to the inhabitants of the heavens ‘Verily Allah loves so and so, so love him’ Then the inhabitants of the heavens love him. And then he is granted the acceptance of the people of the earth.” (Bukhari and Muslim)

“And when I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his leg with which he walks. “

When we read this part of the hadith, the first question that comes to mind is, ‘What does it mean that Allah would become a person’s hearing etc?’. The scholars have differed in their interpretation of this phrase. The majority agree that this is an allegorical reference to Allah’s support for His wali. When the wali sincerely strives to get closer to Allah by performing obligatory and voluntary deeds, they will be raised in rank from imaan (faith) to ihsaan (goodness). Then they will able to worship Allah as if they see Him, and look at the world knowing that He sees them, turning to Him in their hearts and fearing Him such that they dare not disobey Him. Their hearts are filled with the greatness of Allah and there is no room for anything else. Their own desires are abandoned in favour of Allah’s. They look for Allah’s sake, see for His sake, hear for His sake, speak for Hi sake, and act for His sake.

Allah, all praises and glory be to Him, has described the people for whom He becomes their eyes, ears and so on, in the Qur’an. They are the type of people who do not even turn to the evil that they see. They are numb to the effects of other’s sins. This does not mean that they do not fulfill their duty of enjoining the good and forbidding the evil, but it means they would not be tempted by the evil around them. Allah says about them in the Qur’an: “And when they hear vanity, they withdraw from it and say: Unto us our works and unto you your works. Peace be unto you. We desire not the ignorant.” (al-Qasas:55)  “The faithful slaves of the Beneficent are those who walk on the earth modestly and when the foolish ones address them answer: Peace” (al-Furqaan:63)  This is the real essence of pure tawhid, the meaning of la ilaaha illa-llaah, when a person devotes all of their love, hope, fear and obedience to Allah alone. We love what Allah loves and hate what He hates, all praises and glory be to Him. Sins only occur when our own desires love something that Allah hates or dislike something that Allah loves, even if only for a short period of time. If a person gives into their own desires then this is actually a type of deficiency in their tawhid.

Purification of the Soul According to the Qur’an and Sunnah

This hadith describes how a person becomes beloved to Allah, all praises and glory be to Him, by purifying ourselves and our souls. It is through purifying ourselves that we draw closer to Allah, all praises and glory be to Him. As Allah tells us in the Qur’an: “The Day [of Judgement] whereon neither wealth nor sons will avail, except him who comes to Allah with a clean, sound heart.” (al-Shuaraa:88-89) The purification of the soul is one of the main reasons why the Prophet* was sent. Allah tells us: “He it is who sent among the unlettered ones a messenger from among themselves, reciting to them His verses, purifying them, and teaching them the Book and the Sunnah. And, verily, they had been in manifest error.” (Al-Jummuah:2)

Since the Prophet* was sent to purify the souls of the people, there can be no question that his method of purification of the soul is the method that is approved by Allah and is pleasing to Him, all praises and glory be to Him. This path is clear and easy to follow:

1) We must first purify our beliefs and cleanse ourselves of any shirk or associating partners with Allah.

2) We must strive to become beloved to Allah by performing deeds that are obligatory upon us.

3) We should strive to perform extra voluntary good deeds which will make us even more beloved to Allah.

This is the correct path for purification as outlined in the Qur’an and Sunnah. It is a path that does not necessarily take a long amount of time or involve any passing through levels or stages. A person could become an auliyaa of Allah very quickly if they have sincerity and devotion to Allah. Anyone who claims that one can draw closer to Allah by means other than this, such as through other practices or the assistance of a pious person, is no different to the idol worshippers who claimed they were getting closer to Allah by worshipping their idols. The evidence clearly contradicts them.

Purification of the Soul According to the Sufis

Historically and contemporarily speaking, it has been the Sufis who claim to follow the path of purification. This hadith provides one of the main sources by which their claims can be evaluated in that it shows us the path for how one can become beloved to Allah. For the Sufis, the path to become a wali of Allah is a long and arduous journey. One must do spiritual exercises and through many stages to get to this level. As detailed in Zarabozo’s commentary on this hadith, the Sufi’s begin their path with fulfilling obligatory deeds, but when they move to the ‘second level’, it is recommended that the person only perform obligatory deeds and spend the rest of the time on other exercises. The path also contains practices that are not contained in the Qur’an and Sunnah such as zuhd (renunciation of the world), special types of rhyming dhikr, listening to music and dancing. After all of these, one finally ‘witnesses’ Allah, which is for them the essence of being a wali. In reality, this is a heretical path that has no basis in the Qur’an and Sunnah. It has as its goal the ‘witnessing of Allah’, whereas the purification according to the Qur’an and Sunnah seeks only to make a servant the best servant that they can be, nothing more or different to that.

Some Sufis use this hadith to try and prove their belief in fanaa (annihilation and loss of oneself in God), hulool (incarnation in God) and ittihaad (union with Allah). They argue that this hadith states that Allah is becoming one’s vision, hearing and so forth, so the person must be becoming one with Allah. In reality though, this hadith is an argument against that concept, because it makes the distinction between the Creator Allah and the created wali. Allah makes it clear that he opposes those who oppose His auliyaa, hence they are clearly separate from Him and He Protects them. The remainder of the hadith also shows us that the wali comes to Allah to ask of Him – Why would they need to do that if they had become one with Him? We can see from this that no matter how pious the wali of Allah becomes, they are still only human beings and dependent on Him, the Sublime the Glorious.

“Were he to ask of Me, I would surely give him; and were he to ask Me for refuge, I would surely grant him it.”

Allah, all praises and glory be to Him, is able to grant His servant anything that He wishes, without any need of him having to ask for it. But it is through being asked, and granting the request, that Allah becomes more beloved to the slave and the slave becomes even more beloved to Allah. This hadith shows us that if a person performs the obligatory deeds and further voluntary good deeds, and stays away from what is forbidden (haraam) and disliked (makrooh), this person will be honoured with a special place with respect to Allah. Allah’s love will cover them, such that if they ask Him, He will grant their request, and if they were to seek refuge in Him, He would grant them refuge and respite. The Prophet, peace and blessings be upon him said: “There are from the slaves of Allah people who, if they were to make an oath upon Allah, He would certainly fulfill it.” (Bukhari)

It is interesting to note that many early Muslims  often preferred to patiently bear the afflictions of this world, in the hope that they would receive the reward of Allah in the Hereafter. One of the Companions of the Prophet* who was promised Paradise, Saad ibn Abu Waqaas, lost his sight later in his life. He was told by his friends that he should ask Allah to return it. His reply was, “The decree of Allah is more beloved to me than my eyesight.” As some of the early scholars have noted, Allah knows what is best for His slaves. Sometimes a believer will ask for something while Allah knows that what they ask for is not what is best for them. As a result, Allah may not answer the supplication directly, but rather He may give the believer something that is better for them in both this life and the Hereafter. The Prophet* told us: “There is no Muslim who supplicates Allah with a supplication that does not contain anything sinful or ask for the ties of kinship to be broken, save that Allah gives him one of three things: either he will give him what he asks for soon, or He will delay it for him for the Hereafter or he will keep a similar evil away from him.” (Ahmad)

The Benefits of Asking Allah

One might ask, ‘What is the benefit of asking Allah when He already knows what is in our hearts and what is best for us?’ When Allah gives the person what they have asked for, and the person realises that Allah has responded to their supplication, this brings them joy and a deeper faith, which encourages them to do more good deeds in order to draw closer to Allah. In addition, supplication is one of the greatest forms of worship, and all its benefits would be lost to the person if they were not to make dua. Finally, the wali of Allah is freeing themselves from the illusion of self-sufficiency. Everything is in Allah’s hands, we are completely dependent on Him for everything and we need to remind ourselves of this. No matter what level of closeness to Allah one reaches, we will always be reliant on Him.

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