29 June 2014 Musa (5)* settles in Madian and British Values

29 June 2014

Prophet Musa (5)* settles in Madian and British Values

Musa* settles in Madian

Characteristic of the Slave mentality – the person from Bani Israel who was helped by Musa* was the one who got Musa* into trouble. Tend to have negative self image, very selfish, lack of honour and respect for each other and a massive inferiority complex – always wanting to please those that oppress them.
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Prophet Musa* had lived a pampered lifestyle now found himself wondering in the desert with no food or water. Walked so much that his sandals wore out and reduced to eating leaves to survive.
Walked and walked and ended up in Madian (modern day south Jordan)
At an oasis, Prophet Musa* saw  two women holding back their sheep who could not water their flocks out of wanting to avoid other shepherds. Shows his benevolent, caring and strong character, as well as his good upbringing.
He said, "What are you two doing here?" They said, "We cannot draw water until the shepherds have driven off their sheep. You see our father is a very old man." So he drew water for them and then withdrew into the shade and said, "My Lord, I am truly in need of any good You have in store for me." (TMQ 28:24)
Allah responded to this du’a. Then there came unto him one of the two women, walking shyly and said, "My father invites you so that he can reward you with a payment for drawing water for us." When he came to him and told him the whole story he said, "Have no fear, you have escaped from wrongdoing people." (TMQ 28:25)
One of them said, "Hire him, father. The best person to hire is someone strong and trustworthy." (TMQ 28:26) – characteristics of good workers!
He said, "I would like to marry you to one of these two daughters of mine on condition that you work for me for eight full years. If you complete ten, that is up to you. I do not want to be hard on you. You will find me, Allah willing, to be one of the righteous." He (Moses) said, "That is agreed between me and you. Whichever of the two terms I fulfil, there will be no injustice done to me. Allah is Guardian over what we say." (TMQ 28:27-28)
A shrewd offer from the father (some scholars say could be Prophet Shoaib*) given Musa*’s personality and desperate situation having fled from Egypt. Wedding gift set as work for minimum 8 years.


Main Topic: British and Islamic Values

British History
“Those who tell the stories also hold the power.” Plato
George Orwell once wrote, “He who controls the present, controls the past. He who controls the past, controls the future.”
David Cameron (the Prime Minister) recently wrote “Britain has a lot to be proud of, and our values and institutions are right at the top of that list.” Tony Blair said (in 1997) he thought that Britain’s empire should be the cause of “neither apology nor hand-wringing”.
There is a romantic view that Pax Britannica ushered in an unprecedented period of worldwide peace and prosperity. This new imperialism tries to justify itself with a story about Britain’s introduction of free trade, the rule of law, democracy and Western civilisation across the globe. We are taught that Western Civilisation is the most advanced form of civilisation known to man and a unique phenomenon rising far above all of history intellectually, morally and scientifically. Hence, the need to ‘civilise’ other backward and inferior peoples through the British “liberators”. Infact, David Cameron calls for a ‘muscular’ campaign to enforce secular liberalism on Muslims in the UK!
Coming after the politically motivated Ofsted’s inspection into the alleged Trojan Horse (Hoax) affair in Birmingham, his intended subjects were clear: Muslims hadn’t done enough to become British and had to be taught a lesson or two about the country whose values they were now required to adopt as their own.

Core British Values
A recent article in The Telegraph outlined ten core values of the British identity:
I. The rule of law. Our society is based on the idea that we all abide by the same rules, whatever our wealth or status. No one is above the law - not even the government.
II. The sovereignty of the Crown in Parliament. The Lords, the Commons and the monarch constitute the supreme authority in the land. There is no appeal to any higher jurisdiction, spiritual or temporal.
III. The pluralist state. Equality before the law implies that no one should be treated differently on the basis of belonging to a particular group. Conversely, all parties, sects, faiths and ideologies must tolerate the existence of their rivals.
IV. Personal freedom. There should be a presumption, always and everywhere, against state coercion. We should tolerate eccentricity in others, almost to the point of lunacy, provided no one else is harmed.
V. Private property. Freedom must include the freedom to buy and sell without fear of confiscation, to transfer ownership, to sign contracts and have them enforced. Britain was quicker than most countries to recognise this and became, in consequence, one of the happiest and most prosperous nations on Earth.
VI. Institutions. British freedom and British character are immanent in British institutions. These are not, mostly, statutory bodies, but spring from the way free individuals regulate each other's conduct, and provide for their needs, without recourse to coercion.
VII. The family. Civic society depends on values being passed from generation to generation. Stable families are the essential ingredient of a stable society.
VIII. History. British children inherit a political culture, a set of specific legal rights and obligations, and a stupendous series of national achievements. They should be taught about these things.
IX. The English-speaking world. The anglosphere - on all of us who believe in freedom, justice and the rule of law.
X. The British character. Shaped by and in turn shaping our national institutions is our character as a people: stubborn, stoical, indignant at injustice. "The Saxon," wrote Kipling, "never means anything seriously till he talks about justice and right."

Magna Carta
This was signed by King John in 1215 was written in Latin and then translated into French and was specifically for nobles giving no such protection from arbitrary arrest and punishment for ordinary people. It was born out of a messy compromise between the monarch and his feudal barons and not out of high minded principles.

British Origins?
Is there something in the soil that means Britain is special? Are Values unique to all who live in the British Isles or are they shared universally?

·         Democracy began in ancient Greece, not Britain.
·         Tolerance existed well before the Roman conquest of Britain.
·         The rule of law predates the Magna Carta (Prophet Muhammed’s Charter for Medina 600 years prior).
·         Freedom, whether of speech, assembly or economic rights, was grudgingly introduced in a piecemeal fashion into Britain and was, in fact, largely an import from Europe.

Double Standards

Democracy
Democratic countries are run for the rich by the rich with scandals around corporate interests, lobbying, wealthy donors, MP abuse of power and money highlighting these. Also, an aggressive global colonisation and a non-ethical foreign policy propping up dictators and tyrants who are fiercely anti-democratic. What is democratic about a Veto (in the UN) and why didn’t Cameron just accept the will of the majority recently when they elected a European President?

Rule of Law
Modern Britain is a surveillance society with intrusive spying on the whole British population, it supports secret trials and readily strips people of their citizenship on secret evidence. Also kidnapping known as “extraordinary rendition”, torture of terror suspects, indefinite detention without charge, unjust treatment of foreign nationals, control orders placed on suspects who are unable to challenge any alleged evidence against themselves.
In June 2007, Tony Blair had stopped a Serious Fraud Office investigation against the British arms manufacturer BAE Systems about bribing the Saudis to win a contract worth £43 billion (al-Yamamah deal) because it was not in Britain’s “national interest” go to trial.

Tolerance
The British people are generally a very tolerant people but the Politicians will only tolerate people as long as they do as they are told and act like they are told. Otherwise, people (especially Muslims) need to assimilate and become like the British. However, when British people go abroad they stay in their own communities in Spain, Dubai etc and do not ‘go native’.
Any discussion about Muslims is seen through the lens of conspiracy, radicalisation, national security, creeping Islamisation and a looming existential threat to the very future of Britain. Muslims are disproportionately the object of news coverage, and inversely proportionally able to inform and shape the public conversation. We are the most talked about, and least heard.

Others:
Other things to mention are attacking, invading and occupying Iraq for over 11-years based on a lie about weapons of mass destruction. Over one million Iraqis died based on this lie.
Casino capitalism that caused the global financial suffering.
Liberalism and individualism which is linked to social chaos with family break-down, youth delinquency, the dissolution of community values and disrespect for the law, homelessness.

“When they are told, ‘Do not cause corruption on the earth,’ they say, ‘We are only putting things right.’ No indeed! They are the corrupters, but they are not aware of it.” [TMQ 2:12]

The Islamic Values, Cause for Real Justice
The Muslims have a rich history that demonstrates the positive and immense impact Islam bought to the world. Its contributions to culture, sciences, accountable government and justice led to the betterment of millions of Muslims and non-Muslims who lived under its rule for over 1300 years.
The Prophet* brought down a Shariah that obliged the rule of law to be placed on both leader and common person alike. Thus if Muslims had a dispute with their rulers they were ordered to return it back to Islam through the Mahkamat Madhalim (Court of unjust acts) which could censure or even remove the ruler himself if he violated the Shariah.
“O you who believe! Obey Allah and obey the Messenger and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Messenger, if you believe in Allah and the last day; this is better and very good in the end” [TMQ 4:59]
The Prophet* said, “The nations before [us] were destroyed because if a noble person committed theft, they used to leave him, but if a weak person amongst them committed theft, they used to inflict the legal punishment on him. By Allah, if Fatima, the daughter of Muhammad, committed theft, Muhammad would cut off her hand!” (Bukhari and Muslim)
Similarly the Prophet* explained that those accused are innocent until proven guilty, “The burden of proof is upon the plaintiff, and the oath is upon the one who is accused.” (Tirmidhi)
The prohibition of torture in Islam is clear - the Prophet* said, “Allah tortures those who torture the people in this life.” (Muslim)
Islam does not promote the ideas of personal freedom to behave as you like, to dress as you like, to mix with whomsoever you like, and to get rich in any way that you like. Islam promotes the idea of basing one’s behaviour on the shariah rules and reminds people that Allah does not like debauchery, exploitation and oppression.

Superiority of Islam
Muslims should be proud of our Values which also include honesty, being good to the neighbour and stranger, valuing parents, strong family unit and being a shy nation! Muslims must not apologise for Islam. Islam is sufficient for us. With the barrage of criticisms over the last few months, and now with a call to force Muslims to change, Muslims are deliberately being made to feel that Islam is inferior, to erode their adherence to its beliefs and practices.
Muslim Values (in this country and elsewhere) include:

• respect for parents
• respect for law
• looking after the neighbour
• visiting the sick / ill
• accountability of actions
• honesty in all dealings
• respect (tolerance) of other beliefs and opinions

The Islamic shariah is superior to all other shariahs. The Islamic shariah is only taken from the revealed texts of the Quran and sunnah, which do not change according the interests of a few powerful oppressors. We should not apologise for being against promiscuity and homosexuality nor should we stop condemning the evil of the Western colonial foreign policies. Islamic values that are revealed by the Creator. They are superior to all other values and are bound to shine when held onto by the believers.
“Do not give up and do not be downhearted. You shall be uppermost if you are believers.” [TMQ 3:139]

6 January 2013 The Chronology Of The Era Of Prophet Muhammad*

There was no Study Circle holiday for the last 2 weeks over the Christmas and New Year period.

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)


The Chronology Of The Era Of Prophet Muhammad*

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

Please note that many of the dates are approximate and there is no agreement on the dates of some events. We have covered most items listed here apart from some of the minor battles (Sirayya) and expeditions of the Companions during the Medinan period.

link: http://harborneislam.blogspot.com/p/chronology-of-era-of-prophet-muhammad.html

The Meccan Period

569

Prophet Muhammad* is born (12 Rabi’ al-Awwal 53 AH /17 June 569, a Monday, or 9 Rabi’ al-Awwal 51 AH/20 Apr 571, a Monday).  The Prophet* is given to the wet nurse Halima.

574

Halima brings Prophet Muhammad* to his mother in Mecca.

575

After the death of the Prophet*’s mother, Amina, the Prophet* is brought to Mecca by his nurse Umm Ayman and given to the Prophet*’s grandfather, Abdul Muttalib.

577

The Prophet*’s grandfather, Abdulmuttalib, dies. The Prophet* is given to his uncle, Abu Talib.

578

The Prophet*’s journey to Syria with his uncle, Abu Talib. The episode of Bahira, the monk, occurs.

589

? Participation in Hilf al-Fudul, a league for the relief of the distressed.

594

Prophet Muhammad* is made responsible for the trade caravan belonging to the widow Khadijah and he leads her caravan to the city of Busra. The Prophet* marries Khadijah.

605

The Prophet* arbitrates in a dispute among the Quraish tribe about where to place the Black Stone in the Kaaba during repairs.

610

The first revelation in the cave of Mt. Hira, the revelation of the first five verses of Surat al-Alaq (27 [?] Ramadhan). The Prophet* starts the Private Phase of his Dawa by inviting selected family and friends

613

After the declaration at Mt. Sara, the Prophet* invites people to Islam, starting with his closest relatives. The Prophet* starts the Public Phase of his Dawa by open preaching in society.

614

The weak Muslims are persecuted and tortured by the Quraish.

615

The first emigration to Abyssinia.

616

The second emigration to Abyssinia. Hamza converts to Islam. Umer converts to Islam, the Prophet* and the first Muslims leave the House of Arqam.

The Hashim and Muttalib tribes meet near where Abu Talib lives to protect Prophet Muhammad*. The unbelievers start social and economic boycotts against the Muslims.

619

The boycott is lifted.

620

Abu Talib and Khadijah die (The year of sorrow).

Prophet Muhammad* is married to Sawda bint Zam‘a.(Ramadan).

The Prophet* takes a journey to Taif with Zaid b. Harisa and returns to Mecca, under the protection of Mut‘im b. Adi (Shawwal). A group of people from the Khazraj tribe in Medina meet with the Prophet* and become Muslim during the season of pilgrimage at Aqaba (Dhu al-Hijjah). The Prophet* starts the Nusrah (Support) stage of his Dawa.

621

The marriage of the Prophet* to Aisha. The Miraj (Ascension) and the prescription of the five daily prayers (27 Rajab).

First allegiance at Aqaba. Prophet Muhammad* sends Mus‘ab b. Umair to Medina to teach Islam (Dhu al-Hijjah).

622

Second allegiance at Aqaba (Dhu al-Hijjah).

The Madinan Period

1/622

After the second Aqaba allegiance Muslims start to migrate to Medina (Muharram/July). The meeting of unbelievers at Dar al-Nadwa; a decision is taken to assassinate the Prophet* (26 Safar/9 Sept). The migration of Prophet Muhammad* with Abu Bakr; they hide in the cave of Thawr (26 Safar/9 Sept). Departure from the cave of Thawr for Medina (1 Rabi’ al-Awwal/13 Sept). Arrival at Quba (8 Rabi’ al-Awwal/20 Sept). The Masjid at Quba is established (Rabi’ al-Awwal/ Sept). The Prophet* leaves Quba and performs the first Friday prayer in the valley of Ranuna, arriving in Medina on the same day and settling in the house of Abu Ayyub al-Ansari (12 Rabi’ al-Awwal/24 Sept).

The start of the construction of the Masjid al-Nabawi (Rabi’al-Awwal/Sept). First adhan for prayer is called.

1/623

The establishment of brotherhood between the emigrants and the helpers (Ansar). A census is taken in Medina. The regulation of the constitutional agreement of Medina and the establishment of the boundaries of Muslim Medina (Ramadan/March).

Permission to fight against unbelievers is granted. The night campaign (Sariyya) led by Hamza, the Is campaign (Sifulbahr) (Ramadan/March).

Completion of the construction of the Masjid al-Nabawi (Shawwal/Apr). The formation of the Suffa (porch or veranda) of the Masjid al-Nabawi.

The night campaign led by Sa‘d b. Ebu Vaqqas, the Harrar campaign (Dhu al-Qi’dah /May). The establishment of the market place in Medina.

2/623

The Prophet* fasts for Ashura; this is recommended to all Muslims (10 Muharram/14 July).

The Abva campaign (Waddan) (Safar/Aug). The Buvat campaign (Rabi’ al-Awwal/Sept).

The Ushaira campaign (Zul‘ushayra) (Jumada al-awwal /Nov).

2/624

The night raid led by the commander Abdullah b. Jahsh (Rajab/Jan).

The change of the direction of prayer (qibla) from al-Masjid al-Aqsa in Jerusalem to al-Masjid al-Haram in Mecca (Rajab/Jan).

The introduction of the mandatory Ramadan fast (Sha’aban/Feb). Start of the tarawih (nightly) prayer during the month of Ramadan (1 Ramadan/26 Feb).

The battle of Badr. (17 Ramadan/ 13 March). The revelation of Surat al-Anfal. The death of the Prophet*’s daughter Ruqiyyah (Ramadan/ Mach).

Payment of alms (fitra) at the end of Ramadan becomes mandatory (Ramadan/ March). The first Eid al-Fitr (celebration after Ramadan), and the first congregational Eid prayer (1 Shawwal /27 March).

The Bani Kaynuqa campaign (Shawwal /Apr).

The marriage of Ali and Fatima. (Dhu al-Qi’dah /May or Dhu al-Hijjah/June).

The first Eid al-Adha (celebration of sacrificing an animal - sheep,/cow) (10 Dhu al-Hijjah/3 June).

The appropriation of the cemetery of Jannat al-Baqi‘(eternal heaven) after the death of Uthman b. Maz‘un of the Muhajirun (one of the emigrants during the Hijrah) (Dhu al-Hijjah/June).

Zakat (charitable alms) is prescribed.

3/624

The marriage of Uthman and Umm Qulsum, the daughter of the Prophet* (Rabi’ al-Awwal/Aug -Sept).

The death of Ka‘b b. Ashraf (14 Rabi’ al-Awwal/4 Sept).

The Zuemer campaign (Gatafan) (Rabi’ al-Awwal/Sept). The Bani Suleym campaign (Jumada al-awwal /Nov).

3/625

The Prophet*’s marriage to Hafsa (Sha’aban/Jan). The birth of Hassan (Sha’aban/Jan-Feb or 15 Ramadan/1 March). The Prophet*’s marriage to Zaynab bint Khuzaimah (Ramadan/Feb-March).

The Uhud campaign (7 or 11 Shawwal /23 or 27 March). The Hamra al-Asad campaign (Started from Medina, 8 or 12 Shawwal /24 or 28 March).

4/625

The Raji‘ episode (the night campaign by Mersed b. Abu Mursad.) (Safar/July). The Bi’rimauna episode (Safar/July). The Bani Nadir campaign (Rabi’ al-Awwal/Aug).

First order of prohibition of wine (Rabi’ al-Awwal/Aug -Sept).

The death of Zaynab bint Khuzaimah, the Prophet*’s wife (Rabi’ al-thani/Oct).

4/626

The conversion of Bani Abs group into Islam in Medina.

The birth of Hussain (5 Sha’aban/10 Jan). The marriage of the Prophet* with Umm Salama (Shawwal/March-Apr). The death of Fatima bint Asad, mother of Ali.

5/626

The campaign of Dhar-turriqa‘ and the introduction of the salat al-khauf (prayer for fear) (10 Muharram/11 June). The campaign of Dumat al-Jandal (25 Rabi’ al-Awwal/24 Aug).

The observation of a lunar eclipse in Medina; the khusuf prayer (prayer performed at the time of an eclipse) is led by the Prophet* (Jumada al-thani/Oct). 400 people arrive from Mudhayna and convert to Islam in Medina (Rajab/Dec).

5/627

The Bani Mustaliq campaign (Sha’aban-Ramadan/Jan-Feb). The episode of ifq (slander). The marriage of the Prophet* to Juvayreya bint Kharis. A census is taken in Medina (Shawwal /Feb-March).

The Khandaq (Ditch) campaign (Ahzab) (Dhu al-Qi’dah/Apr).

The marriage of the Prophet* to Zaynab bint Jahsh; the revelation about the prohibition of adopting children (Surah al-Ahzab 33/4-5) (Dhu al-Qi’dah/Apr).

The Bani Quraizah campaign (end of Dhu al-Qi’dah /Apr).

6/627

The Bani Lihyan campaign (Rabi’ al-Awwal/July). The first night raid by Muhammed b. Maslama, the first Dhul-Qassa campaign (Rabi’ al-thani/Aug). The 2^nd night raid by Abu Ubaid b. Jarrah, the second Dhul-Qassa campaign (end of Rabi’ al-Awwal /Sept). The night raid by Zaid b. Haritha, the Tarif campaign (Jumada al-thani/Oct-Nov). The night raid by Zaid b. Haritha, the first Vadilkura campaign (Rajab/Nov-Dec).

6/628

Abdurrahman b. Auf is sent to Dumat al-Jandal (Sha’aban 6/Dec 627-Jan 628). The night raid by Zaid b. Haritha, the Madian campaign (Sha’aban 6/Dec 627-Jan 628). The night raid by Ali, the Fadak campaign (Sha’aban 6/Dec 627-Jan 628). The night raid by Zaid b. Haritha, the second Vadilkura campaign (Ramadan/Jan-Feb). The night raid by Abdullah b. Rawaha on Khaybar for reconnaissance (Ramadan/Feb).

The drought in Medina and the Prophet*’s prayer for rain. The eclipse of the sun and the Prophet*’s qusuf prayer (end of Shawwal /March).

Umra (lesser pilgrimage) is performed (Dhu al-Qi’dah/March). The visit of the Prophet* to the grave of his mother.

Baiyat al-Ridwan after the capture of Uthman when he was sent as envoy to Quraish (Dhu al-Qi’dah/Apr). The treaty of Hudaibiyah is drawn up (Dhu al-Hijjah/Apr). The revelation of Surat al-Fath.

The conversion of committees from the Bani Khuzaa, Bani Aslam and Bani Husheni to Islam in Medina.

7/628

The sending of envoys or diplomatic letters expounding Islam to foreign countries and rulers, particularly the emperors of Byzantium and Persia (Muharram/May). The Egyptian ruler sends Mariya to the Prophet* with several gifts.

Abu’l-As converts to Islam and is remarried to Zaynab, the Prophet*’s daughter (Muharram/May).

The Khaybar campaign (Muharram-Safar/May-June). Attempt by Zaynab bint Kharis to poison Prophet Muhammad*. The marriage of the Prophet* to Safiyya bint Huyayy. The death of the Prophet*’s wet nurse Suvayba.

The governor of Yemen, Bazan, converts to Islam (Jumada al-awwal /Sept).

The night raid of Vadilkura (Jumada al-thani/Oct).

Agreement with the Jews of Tihama.

The night raid by Umar, the Turaba campaign (Sha’aban/Dec).

The night raid by Abu Bakr, the Najd campaign (Sha’aban/Dec).

The night raid by Bashir b. Sa‘d, the Fadak campaign (Sha’aban/Dec).

7/629

The night raid by Galib b. Abdullah, the Meyfaa campaign (Ramadan /Jan).

Umrah is preformed (Dhu al-Qi’dah/March).

The marriage of Prophet Muhammad* to Umm Khabiba bint Abu Sufyan. The marriage of Prophet Muhammad* to Maymuna bint Kharis (Dhu al-Qi’dah/March).

8/629

The conversions of Khalid b. Walid, Amr b. As and Uthman b. Talha to Islam (1 Safar/31 May). Zaynab, the Prophet*’s daughter, dies (Safar/June).

The battle of Mutah (Jumada al-awwal/Sept). The night raid by Amr b. As, the Zatussalasil campaign (Jumada al-thani /Oct). The night raid by Abu Ubaida b. Jarrah, the Sifulbahr (Habat) campaign (Rajab /Nov).

The conversion of the Bani Sulaym and Bani Ghifaar tribes to Islam and their contribution to the conquest of Mecca under the command of Khalid b. Walid. Attempts by Abu Sufyan to maintain peace after the Quraish violate the Hudaibiyah Treaty.

8/630

Beginning of the campaign for the conquest of Mecca (13 Ramadan/4 Jan). The conquest of Mecca (20 Ramadan/11 Jan). The Bani Mahzum tribe converts to Islam.

Hisham b. As is sent to Yalamlam, Khalid b. Said to Uraina, and Khalid b. Velid to Nahla to demolish the idol of Uzza. Sa‘d b. Zaid al-Ashhali is sent to demolish the idol of Manat at Mushallal. Amr b. As is sent to demolish the idol of Suva‘ of the Bani Huzail at Ruhat. Tufeyl b. Amr ed-Dawsi is sent to demolish the idol of Zulkaffain of Amr b. Humama (Ramadan/ Jan).

The Hunayn campaign (11 Shawwal/1 Feb). The night raid by Halid b. Velid on Bani Jazima to invite them to Islam (Shawwal/Feb). The Taif campaign (Shawwal/Feb). Distribution of the loot from the battle of Hunayn (Dhu al-Qi’dah/Feb).

Prophet Muhammad* meets with the Shayma, daughter of his wet nurse, for the first time since leaving the family.

Prophet Muhammad* performs Umra (19 Dhu al-Qi’dah/10 March).

Amr b. As is sent to the rulers of Oman, and the brothers Jaifer and Abd b. Culenda as envoys (Dhu al-Qi’dah/March). Ala b. Hadrami is sent with Abu Hurairah to the ruler of Bahrain Mundhir b. Sava as an envoy.

The birth of Ibrahim, the son of Prophet Muhammad* (Dhu al-Hijjah /March - Apr). Committees from the Bani Sa‘laba, Bani Suda’, Bani Bahila, Bani Sumala, Bani Jarm, Ehabish, Bani Ak and Bani Huzail convert to Islam in Medina.

9/630

Zakat (alms) officials are sent to some of the cities and tribes (Muharram/Apr-May).

Abbad b. Bishr is sent to the Bani Sulaim and Bani Muzaina, Rafi‘ b. Makis al-Juhani to the Bani Juhaina, Dahhak b. Sufyan al-Kilabi to the Bani Kilab, Busr b. Sufyan al-Ka‘bi to the Bani Ka‘b, Ibnu’l-Lutbiyya al-Azdi to the Bani Zubyan, Malik b. Nuvaira to the Bani Hanzale b. Malik, and Amr b. As to Fazare and Valid b. Ukba are sent to the Bani Mustaliq to collect zakat. The night raid by Uyaina b. Hisn, the Bani Tamim campaign and the conversion of the Bani Tamim tribe to Islam in Medina (Muharram/May). The night raid by Ukkasha b. Mihsan against the Bani Bali and the Bani Uzra, the Jinab campaign.

A committee from Bani Asad converts to Islam in Medina.

The organization of the first naval campaign under the command of Alkama b. Mucazziz (Rabi’ al-Awwal/Aug). The Fuls idol of the Tay tribe is destroyed by Ali.

Prophet Muhammad* leads the funeral pray of Ashame, the ruler of Abyssinia (Rajab/Oct).

The Tabuk campaign (Rajab/Oct). The destruction of Masjid al-Dirar of the hypocrites.

The campaign led by Khalid b. Walid against Abdulmalik, the leader of the Dumat al-Jandal, agreement struck between the Prophet* and Ukaidar. Committees representing the people of Jarba, Azruh, Makna, Ayla (Aqaba) and Tabuk arrive to strike a peace agreement with the Prophet*. Dihya b. Khalifa is sent from Tabuk to Byzantine emperor Heraklaios for the 2^nd time to invite him to Islam.

Umm Qulsum, the Prophet*’s daughter, dies.

Committees from the Bani Ukayl, Bani Kalb, Bani Kilab, Bani Tucib, Bani Gatafan, Bani Hanzala b. Malik, Bani Kudaa, Bali and Bani Behra convert to Islam in Medina. The Christian Bani Taghlib arrives in Medina to make a peace treaty. Ka‘b b. Zuhair converts to Islam; the Prophet* gives his cloak to Ka‘b b. Zuhair. Envoys sent by the Bani Sa‘d b. Baker tribes to Medina and convert to Islam. The Bani Juzam committee converts to Islam at Medina. The Hemyar Kings invited to Islam and they accept Islam. A committee from the Bani Hamdan, Bani Fazare, Bani Murra & the Sakif tribe convert to Islam in Taif.

Abu Sufyan and Mugira b. Shuba are sent to demolish the idol of Lat.

9/631

The death of Abdullah b. Ubayy b. Salul, the leader of the hypocrites (Dhu al-Qi’dah/Feb).

The first Hajj (major pilgrimage) led by Abu Bakr (Dhu al-Qi’dah- Dhu al-Hijjah/March).

Ali is sent to Mecca to inform the unbelievers about the rules of the Surat al- Tawba (Dhu al-Hijjah/March).

A committee arrives from the Najran Christians in Medina and an agreement is reached with Prophet Muhammad* (Dhu al-Hijjah/Apr).

10/631

The night raid by Khalid b. Walid, the Najran campaign and the conversion of a committee from Bani Kharis to Islam in Medina (Rabi’ al-Awwal/July). The night raid by Ali, the Yemen campaign and the conversion of the Bani Mazhij to Islam (Ramadan/Dec). Jarir b. Abdullah is sent to demolish the idol and temple of Zulhalasa.

Prophet Muhammad* submits the Holy Quran to the Angel Gabriel twice. The Prophet* retires for the last twenty days of Ramadan (Ramadan/Dec).

Committees from the Bani Azd, Abna, Bani Tay, Bani Amir b. Sa‘saa, Bani Kenda, Bani Tucib, Bani Rehaviyyin, Bani Gafek, Bani Mahra, Bani Hanifa, Bani Ans, Bani Murad, Bani Abdulkays, Bani Hilal, Bani Ruha and Bani Zubaida convert to Islam in Medina.

Musailima and the liar's correspondence with the Prophet*.

10/632

The death of Ibrahim, the son of Prophet Muhammad* (29 Shawwal/28 Jan).

Departure from Medina for the final major pilgrimage (26 Dhu al-Qi’dah/23 Feb). The Farewell Sermon (9 Dhu al-Hijjah/7 March). The final circumambulation of the Kaaba (14 Dhu al-Hijjah/12 March Thursday).

A committee from the Bani Muhareb converts to Islam in Medina (Dhu al-Hijjah/March). The death of the Yemen governor Bazani; eleven governors are appointed to Yemen.

The revelation of Surat al-Nasr (Dhu al-Hijjah/March).

Rayhana bint Sham, the Prophet*’s wife, dies.

11/632

A committee from the Bani Naha converts to Islam in Medina (15 Muharram/12 Apr).

Usama's army is ordered to begin (May).

The Prophet* falls ill (27 Safar/24 May Sunday).

Aswad al-Ansi, who falsely claimed to be a prophet, dies (8 Rabi’ al-Awwal /3 June).

Prophet Muhammad* dies (13 Rabi’ al-Awwal/8 June Monday).

The burial of Prophet Muhammad* (16 Rabi’ al-Awwal/11 June Tuesday).

Homework = QUIZ !! 
No Children's Feedback

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....
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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...