6 July 2014 Guest ~ Palestine, Jerusalem and Masjid al-Aqsa

6 July 2014

Guest speaker ~ Palestine, Jerusalem and Masjid al-Aqsa


Unfortunately, the Palestinian guest apologises for not being able to provide a summary of his talk from last week to share with you all.

Hence, here are Internet resources by Jews and Christians about Palestine.
Although we may not agree with everything these provide useful backgrounds.

Palestine:
Check out this animated YouTube video by a Jewish Peace Group:
Israel and Palestine, an animated introduction:


 


And below are some facts written by American Peace Activists - I'll upload the document as well as providing the link below.
http://www.ifamericansknew.org/download/synopsis.pdf

A Synopsis of the Israeli-Palestinian Conflict
For centuries there was no such conflict. In the 19th century the land of Palestine was inhabited by a multicultural population – approximately 86 percent Muslim, 10 percent Christian, and 4 percent Jewish – living in peace. 

Zionism in the late 1800s a group in Europe decided to colonize this land. Known as Zionists, they represented an extremist minority of the Jewish population. Their goal was to create a Jewish homeland, and they considered locations in Africa and the Americas, before settling on Palestine.
At first, this immigration created no problems. However, as more and more Zionists immigrated to Palestine – many with the express wish of taking over the land for a Jewish state – the indigenous population became increasingly alarmed. Eventually, fighting broke out, with escalating waves of violence. Hitler's rise to power, combined with Zionist activities to sabotage efforts to place Jewish refugees in western countries, led to increased Jewish immigration to Palestine, and conflict grew.

UN Partition Plan
Finally, in 1947 the United Nations decided to intervene. However, rather than adhering to the principle of “self-determination of peoples,” in which the people themselves create their own state and system of government, the UN chose to revert to the medieval strategy whereby an outside power divides up other people’s land. Under considerable Zionist pressure, the UN recommended giving away 55% of Palestine to a Jewish state – despite the fact that this group represented only about 30% of the total population, and owned under 7% of the land.

1947-1949 War
While it is widely reported that the resulting war eventually included five Arab armies, less well known is the fact that throughout this war Zionist forces outnumbered all Arab and Palestinian combatants combined – often by a factor of two to three. Moreover, Arab armies did not invade Israel – virtually all battles were fought on land that was to have been the Palestinian state.
Finally, it is significant to note that Arab armies entered the conflict only after Zionist forces had committed 16 massacres, including the grisly massacre of over 100 men, women, and children at Deir Yassin. Future Israeli Prime Minister Menachem Begin, head of one of the Jewish terrorist groups, described this as “splendid,” and stated: “As in Deir Yassin, so everywhere, we will attack and smite the enemy. God, God, Thou has chosen us for conquest.” Zionist forces committed 33 massacres altogether.
By the end of the war, Israel had conquered 78 percent of Palestine; three-quarters of a million Palestinians had been made refugees; over 500 towns and villages had been obliterated; and a new map was drawn up, in which every city, river and hillock received a new, Hebrew name, as all vestiges of the Palestinian culture were to be erased. For decades Israel denied the existence of this population, former Israeli Prime Minister Golda Meir once saying: “There is no such thing as a Palestinian.”

1967 War & USS Liberty
In 1967, Israel conquered still more land. Following the Six Day War, in which Israeli forces launched a highly successful surprise attack on Egypt, Israel occupied the final 22% of Palestine that had eluded it in 1948 – the West Bank and Gaza Strip. Since, according to international law it is inadmissible to acquire territory by war, these are occupied territories and do not belong to Israel. It also occupied parts of Egypt (since returned) and Syria (which remain under occupation).
Also during the Six Day War, Israel attacked a US Navy ship, the USS  Liberty , killing and injuring over 200 American servicemen. President Lyndon Johnson recalled rescue flights, saying that he did not want to "embarrass an ally." (In 2004 a high-level commission chaired by Admiral Thomas Moorer, former Chairman of the Joint Chiefs of Staff, found this attack to be “an act of war against the United States,” a fact few news media have reported.)

Current Conflict
There are two primary issues at the core of this continuing conflict. First, there is the inevitably destabilizing effect of trying to maintain an ethnically preferential state, particularly when it is largely of foreign origin. The original population of what is now Israel was 96 percent Muslim and Christian, yet, these refugees are prohibited from returning to their homes in the self-described Jewish state (and those within Israel are subjected to systematic discrimination).
Second, Israel's continued military occupation and confiscation of privately owned land in the West Bank, and control over Gaza, are extremely oppressive, with Palestinians having minimal control over their lives. Over 10,000 Palestinian men, women, and children are held in Israeli prisons. Few of them have had a legitimate trial; Physical abuse and torture are frequent. Palestinian borders (even internal ones) are controlled by Israeli forces. Periodically men, women, and children are strip searched; people are beaten; women in labor are prevented from reaching hospitals (at times resulting in death); food and medicine are blocked from entering Gaza, producing an escalating humanitarian crisis. Israeli forces invade almost daily, injuring, kidnapping, and sometimes killing inhabitants.
According to the Oslo peace accords of 1993, these territories were supposed to finally become a Palestinian state. However, after years of Israel continuing to confiscate land and conditions steadily worsening, the Palestinian population rebelled. (The Barak offer, widely reputed to be generous, was anything but.) This uprising, called the "Intifada" (Arabic for "shaking off") began at the end of September 2000.

U.S. Involvement
Largely due to special-interest lobbying, U.S. taxpayers give Israel more than $8 million per day, and since its creation have given more U.S. funds to Israel than to any other nation. As Americans learn about how Israel is using their tax money, many from across the political spectrum are calling for an end to this expenditure.

To learn more and to read a highly detailed account with references:  “The Origin of the Palestine Israel Conflict,” visit  IFAMERICANSKNEW.ORG Palestinian loss of land, 1947-Present.

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Please continue to make du'a for your family, friends, the ill, all those that attend the Harborne Islamic Study Circle, the local community and the Muslims suffering across the globe.
InshaAllah, another beneficial Study Circle is planned for next Sunday:
- What did all Prophet's share?
- How should Muslims behave to each other? (Do we Reflect)
Jzk.
Naveed

09 October 2011


Banu Mustaliq and Abdullah ibn Ubai, No Harming nor Reciprocating Harm and Some Etiquettes of Visiting the Graves

Seerah of Muhammed*

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

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

Seerah: Banu Mustaliq and Abdullah ibn Ubai (Leader of the Hypocrites)

The Quraish now stirred up their own Red Sea coast allies, the Bani l-Mustaliq, a clan of Khuza'ah, to make a raid on Medina, hoping no doubt that the raiders might gather support from other coastal tribes, and thus open up the way once more for themselves. But the other clans of Khuza'ah were more favourably disposed to the Prophet* than the Meccans realised, and news of this project reached him in good time. He was thus given the opportunity to demonstrate his undiminished and even increased power along the western route also, to within a few marches from Mecca itself. After eight days, considerably before the Bani l-Mustaliq were prepared to set out, he was already encamped on their territory at one of their watering places. From there he advanced and by a quick manoeuvre was able to close in upon the tent-dwellers, who surrendered without much resistance. Only one Muslim was killed, and of the enemy no more than ten. About two hundred families were made captive, and the booty included some two thousand camels and five thousand sheep and goats.

Tribalism (nationalism) leading to the argument and in-fighting

The army camped there for a few more days, but its stay was cut short by an untoward incident. A quarrel broke out at one of the wells between two coastal tribesmen, from Ghifar and Juhaynah, as to which bucket belonged to which, and they fell to fighting. The Ghifarite, whom 'Umar had hired to lead his horse, shouted for help -"O Quraish", while the juhaynite called on his traditional allies of Khazraj, and the more hotheaded of both Emigrants and Helpers rushed to the scene. Swords were drawn and blood might have been shed had not some of the closer Companions intervened on both sides. This would normally have been the end of the matter. But it so happened that more of the hypocrites than usual had taken part in this expedition; it was in familiar and well-watered territory, and from the outset there had been hope of an easy victory and spoils well worth the effort.

Ibn Ubai was sitting apart with a group of his intimates when the sound of the quarrel came to their ears, and one of them went to see what was the matter. He returned to report, quite truly, that 'Umar's man had been entirely to blame, and that it was he who had struck the first blow. This served to fan afresh the embers of bitterness which were still smouldering from the ordeal of the Trench. For the last five years the tension had gradually mounted until the presence of Muhammad and the other Emigrants had brought the whole of Arabia against them. Added to this, the rich and hospitable Jewish tribes which had played so important a part in the community had been rooted out -two of them exiled and the third killed. The civil wars of the oasis had indeed called for a solution, but Ibn Ubai was convinced that if he had been made king he would have known how to put an end to the discord without involving his people in more dangerous hostilities. And now these impoverished refugees had had the effrontry to obstruct the passage of their benefactors to the well! "Have they gone so far as this?" said Ibn Ubai. "They seek to take precedence over us, they crowd us out of our own country, and naught will fit us and these rags of Quraish but the old saying 'Feed fat thy dog and it will feed on thee.' By God, when we return to Medina, the higher and the mightier of us will drive out the lower and the weaker."

A boy of Khazraj named Zayd, who was sitting at the edge of the circle, went straight to the Prophet* and told him what Ibn Ubai had said. The Prophet* changed colour, and 'Umar, who was with him, suggested that he should forthwith have the traitor beheaded, but he said: "What if men should say, O 'Umar, that Muhammad kills his companions?" Meantime one of the Helpers had gone to Ibn Ubai and asked him if he had in fact said what the boy had reported, and Ibn Ubai came straight to the Prophet* and swore that he had said no such thing. Some of the men of Khazraj who were present also spoke in his defence, anxious to avoid trouble. The Prophet* let it seem as if the incident were closed; but a surer way of avoiding trouble was to busy men's minds with something else and he gave the order to break camp immediately. Never before had he been known to move off at that hour: it was not long after midday; and with brief halts at the times of prayer they were kept on the march through the heat of the afternoon, then all through the night and from dawn until the heat of the next day became oppressive. When they were finally told to pitch camp, the men were too tired to do anything but sleep. During the march the Prophet* confided to Sa'd ibn 'Ubadah, who for the Muslims had been gradually replacing Ibn Ubai as the chief man of Khazraj, that he believed young Zayd to have spoken the truth. "O Messenger of God," said Sa'd, "You, if you will, shall drive out him, for he is the lower and the weaker and thou are the higher and the mightier." He asked him none the less to deal gently with Ibn Ubai as ibn Ubai felt that his kingship was robbed by the Prophet, nor was the Prophet* intending to mention the incident again; but soon after his talk with Sa'd the matter was taken out of his hands, for the Revelation descended upon him and that chapter was revealed which is named the Surah of the Hypocrites, one of whom it quotes, though not by name, as having said the very words spoken by Zayd. The Prophet* did not however give out this chapter until they had returned to Medina. But he rode up to Zayd and leaning towards him took hold of his ear. "Boy," he said, "Your ear heard truly, and God has confirmed your speech."

In the meantime 'Abdullah, the son of Ibn Ubai, was deeply distressed for he knew that his father had spoken those words. He had also been told that 'Umar had wanted the Prophet* to put his father to death, and he was afraid that the sentence might be passed and the order given at any moment. So he went to the Prophet* and said: "O Messenger of God, I am told that thou art minded to kill Abdullah ibn Ubai. If  you must do it, then give me the order, and I will bring you his head. Khazraj know full well that there is no man amongst them of more filial piety unto his father than myself, and I fear that if thou should give the order to another my soul would not suffer me to look upon the slayer of my father walking amongst men, but I would slay him, and having thus slain a believer on behalf of a disbeliever I would enter the fire of Hell." But the Prophet* said: "No, but let us deal gently with him and make the best of his companionship so long as he be with us.'"

Almost a month later, the Messenger of Allah* and Umer bin Al-Khattab were engaged in the following talk: "Don’t you see Umer if I had had him (Abdullah bin Ubai) killed, a large number of dignitaries would have furiously hastened to fight for him. Now, on the contrary, if I ask them to kill him, they will do so out of their own free will." Umer replied "I swear by Allah that the Prophet’s judgement is much more sound than mine."

Tayammum
During the journey, there was not one well within reach, and the men had used up all the water they carried with them, intending to fill their skins and bottles at the well watered camp they had been aiming for. It would not be possible to pray at dawn, for they had no means of making their ablutions. But in the last hours of the night the verse of earth-purification (Tayammum) was revealed to the Prophet* - an event of untold importance for the practical life of the community: If ye find not water then purify yourselves with clean earth, wiping therewith your faces and your hands.'

Hadith: Nawawi’s 40 Hadith

Hadith 32 : No Harming nor Reciprocating Harm

It was related on the authority of Abu Sa'id Sa'd bin Malik bin Sinan al-Khudri, that the Messenger of Allah*, said:  "There should be neither harming [darar] nor reciprocating harm [diraar]" [Ibn Majah, Al-Daraqutni and others]

Know that he who harms his brother has oppressed him, and oppression is Prohibited [Haraam], as has preceded in the hadith of Abu Dharr : "O My servants ! I have forbidden dhulm (oppression) for Myself, and I have made it forbidden amongst you, so do not oppress one another", and the Prophet* has said: "Verily your blood [ie lives] and your property and your honour are all Sacred/Prohibited". And he said this on many occasions, including the Sermon he gave at the Farewell Hajj.

Some scholars have said : "ad-darar is that by which you attain benefit, but in it is harm for your neighbour". And other scholars have said ad-darar is that you harm one who has not harmed you, while ad-diraar is that you harm one who also harms you in a way that is not responding equally or taking revenge rightfully", and this is similar to his* statement "Return the Trusts given to you, to those who entrusted them to you, and do not betray the one who betrays you".

And what is correct from an examination of all the evidences is that it is not correct for someone to harm his brother, whether he has harmed him or not, except if he avenges himself to the extent that Justice allows him to [ie equally], and this is not considered to be oppression nor harm, as long at is in a fashion that the Sunnah makes permissible for him.

There is another version on the hadith in which the Prophet*, says: "No harm or harming in Islam". There is the additional phrase "in Islam". In a third version, the hadith states: "It is cursed whoever harms a mu'min (believer)."

The text of this hadith becomes one of the most important maxims. Later on other maxims were derived from the text of this hadith. Some of them are as follows:

1. Harm is to be prevented from appearing as much as possible.
2. Harm is to be eradicated.
3. Harm is not to be removed by a similar harm.
4. Preventing harm takes precedence over gaining or attaining benefits.
5. If there is a conflict between factors permitting something and others prohibiting something, the prohibition takes precedence; that is, it is going to be given the priority.
6. Something harmful is not given precedence just because it was pre-existing. In other words, the pre-existence of something does not allow it to continue to exist and be the cause of harm.
7. Another maxim is if there is a conflict between individual harm and public harm, the prohibition of public harm will take precedence.

There is a real story related to maxim number 6. This story took place in Al-Andalus (Muslim Spain) where the people built a mosque. After several years or decades, many houses had been built around the mosque and at that time when the mu'zin wanted to make the call for prayer (Adhan), he used to climb up to the minaret. The fuqaha (jurists) ruled that the mu'zin should stop going up to the minaret in order not to cause any harm (from the minaret, one was able to see into other people's homes and thus invade their privacy). This is similar to the introduction of double decker buses in the Muslim world a century ago – causing uproar!

The above are some of the maxims that are derived from the text of this present hadith.

When scholars talk about doing things right from the first time either based on experience or anticipation that certain things will cause harm, they urge people to take precautions to prevent any kind of harm. When we look at these maxims, we see that they are very great where we have to anticipate the harm and not to allow it to take place. If it takes place, efforts should be done in order to bring it to an end or to remove it. If it cannot be removed, we should try our best to minimize the harm.

Two interpretations of "harm/harming"

Regarding the interpretation of the text, scholars point out that what is stated in the hadith (i.e. the usage of the word "harm") is not a matter of emphasis. It is more sound because the two statements have different meanings. These scholars have given two interpretations of "harm/harming":

1. The first part of the hadith is the noun "no harm" and then the second part is the verb "harming". Harm is not allowed in shari'ah and causing harm without valid reasons is rejected and not accepted.
2. The second interpretation says that the first part of hadith (harm) means that the person causes harm to someone else by doing something which is beneficial to the doer. This kind of act is not allowed in Islam. The second part of hadith (harming) means that the person causes harm to someone else which is not even beneficial for him.

For example, suppose a person builds another floor (story) on top of his house and this results in his house being higher than his neighbours. This is beneficial to him but it causes harm to his neighbours as it invades their privacy. However, in the punishment of a criminal, there would be harm but the reason is valid. The aim here is to bring justice. In bringing justice, if there is any harm to an unjust person or criminal, then this harm is legal and allowed.

Causing harm without a valid or good reason

1. Ibn Rajab says the Prophet*, said that if the main objective is to actually cause the harm, then this is totally prohibited. There are many types of harms that are mentioned in the Qur'an:

• Wasiyyah (will) - if a person has some money and he wants to give it to someone who is no related to him. He is allowed but he must not exceed the limits (one third). If he exceeds the limits, he will cause harm to the immediate inheritors. Another situation is to give someone more than he deserves, as stated in the Qur'an. To favour any one of the inheritors is harm. Ibn Abbas considers this as a major sin. Some Muslims practice this because of ignorance or self-interest. [See Surah An-Nisa' : Ayah 12]
• Marriage and relationship between husband and wife. In al-raj'ah (returning), as stated in Surah Al-Baqarah Ayah 231 - someone divorces his wife and then he reconciles with her, but his intention in reconciliation is so that he can cause her harm. This is not allowed in Islam. Another point is aleyla' (disassociating with one's wife).
• Traveling or being away from the family for a long time and without a good reason - this can cause harm to the wife and family.
• Breastfeeding - in the case of divorce, the husband tries to take the baby away from the mother and not allow her to feed him. This is prohibited. [See Surah Al-Baqarah : Ayah 233]
• Selling and trading - when someone is in great need of something, the seller (who knows this) sells him at a very high price - this is not allowed. Some scholars consider this as a form of riba' (profit) which is prohibited in Islam.
• Somene who wants to buy is not good at bargaining, and because of this the seller sells at a very high price, more than it is worth. This is prohibited. According to Imam Malik if the price exceeds a third of what it is worth, it is considered harm.

2. Someone may do something for a beneficial reason and with a good intention. But he overdoes it, and consequently causes harm to others. Examples of this scenario are as follows:

• Burning rubbish on your property on a windy day. This will cause harm to your neighbours. It may cause harm to the environment and the people in the neighbouring countries. This kind of harm should be brought to an end.
• Building a high building, as mentioned above. Building a high building where it will obstruct air, sunlight, and moonlight, is not allowed because it will cause harm.
• Digging a well that will cause damage to the well of one's neighbour. If one needs to dig a well, he should position it a little further away from his neighbour's.
• Behaving on one's property in a way that will harm his neighbours.
• Causing bad smell to spread from one's property to his neighbours'.

There are also some other types of actions which imply that Allah did not ask His servants to do anything that will cause us harm. He said that whatever Allah commands us to do is beneficial in this world and the Hereafter. And whatever Allah prohibits is harmful to us whether it is in this world or in the Hereafter. Examples of these actions include:

• Tayammum (ablution without using water) - this is permissible for sick people or when there is no water.
• The traveler or the sick does not have to fast - they can make up for it in the future.
• Another example is taken from the biography of Prophet*, where he saw someone walking and asked about him. The companions told him that this man made a vow or commitment that he will perform pilgrimage walking. The Prophet*, said Allah is not in need for this one to torture himself. He asked his companions to tell the man to look for a ride, that is, to use an easier way or means to go for his pilgrimage.
• The person who has debt. If you lend someone money and he is indeed in a very bad financial situation, then you should give him time for him to get the money and pay you back.

Feedback:

Allah: 10 things about Allah that we need to know (followed by a short quiz)

Jannah-Jahannum: Things that are important to know about Paradise and Hellfire (followed by a short quiz)

News: 

Vandalism of Graves in Israel/Palestine

Below is an article which convers some of the background to the topic

Israeli Settlers Continue ‘Price-Tag’ Rampage

by Pierre Klochendler, October 11, 2011

http://original.antiwar.com/klochendler/2011/10/10/israeli-settlers-continue-price-tag-rampage/

“On Saturday, we as a nation atoned for our sins. I as a Jew feel ashamed of myself. I’m asking for forgiveness,” declared Ron Hulday, mayor of this mixed city, immediately at the closing of the Day of Atonement. As Jews fasted and prayed to amend for their past behavior, vandals, presumably Jewish, desecrated tombstones in two cemeteries of the Jewish-Arab city, one Muslim, another Christian, with slanderous tags against Arabs and “Russians,” the country’s largest minorities.

One in five Israelis is an Arab; there are more than one-and-a-half million citizens from the former Soviet Union. Yom Kippur is the most solemn day of the Jewish calendar. According to tradition, God “seals” the Book of Life into which each person’s fate is inscribed for the coming year in accordance to his or her past deeds. “The perpetrators are weak-kneed terrorists,” fumed former Chief Rabbi Yisrael Meir Lau, “for the dead cannot defend their name.” Sheikh Ahme Abu Ajwa, president of the Islamic Movement in Jaffa, joined the chorus of unanimous condemnations: “This is an attempt by extremists to incite the Arabs.”

The desecrations weren’t just isolated incidents. They share a common modus operandi. What’s been labeled by settlers as a “price tag” for “eye-for-eye” retribution against Palestinians collectively accused by them of violent actions perpetrated by isolated Palestinians against Israelis, has become not merely the “plague” of the day, but “policy.” In just the past fortnight, there were numerous such attacks. In the West Bank, according to police sources, young extreme right-wing settler activists attempted to torch a Palestinian village mosque and sprayed its walls with injurious “death to Arabs” and “price tag” graffiti, their signature. Alarmingly, the outbreak of assaults has known no respite and no border, national or physical. The door of a left-wing Israeli activist living in Israel proper was sprayed with menacing paint.

But the gravest incident occurred last week in the Bedouin Israeli village Tuba-Zanghariya. A mosque was torched and severely damaged. Copies of the Quran were destroyed in the blaze. The blackened walls were sprayed with “price tag” graffiti in revenge for the alleged murder, a week earlier, of two settlers, father and son, who were driving on a West Bank road at the time of the Palestinian bid for statehood at the United Nations. Police investigators had concluded — hastily it seems — that the deaths were the result of a traffic accident. But evidence showed that Palestinian youths had thrown rocks at the car which caused it to overturn. Last week, the suspected rock-throwers were arrested.

Other recent vengeful actions included the defacement of the Tomb of Joseph, a shrine revered by Jews but also by Muslims, located near the West Bank town Nablus. All politicians and religious figures have stood up united in their condemnation and reprobation: “Jews do not desecrate holy sites, period,” is the mantra. “Israel … will show no tolerance for those who oppose it,” stated Netanyahu at the start of the weekly cabinet meeting on Sunday. The statement was wide open to interpretation — as in “when” Israel “will show no tolerance.” For beyond the veneer of moral indignation and making, appropriately, good Kippur resolutions, what’s striking is the double-standard policy with regard to rule of law enforcement against “price tag” assailants. Police are responsible for law and order — including in the settlements. Whereas a suspected arsonist of the Israeli mosque was quickly apprehended, no one was ever detained, let alone tried, for “price tag” arsons and defacements of Palestinian mosques and for other acts of vandalism against Palestinian property, such as uprooting olive trees, a common settler practice.

When a military jeep was destroyed and tagged two weeks ago in response to the forced evacuation and demolition by police units — the army usually provides only peripheral security to the operation — of an “unauthorized settlement outpost” “illegally” built on “Palestinian-owned” land in the occupied West Bank, the perpetrators were quickly arrested. But the army is sacrosanct, so it would seem. Other such “outposts” are slated for evacuation at the end of the High Holiday season. Tension between the Israeli military and police and settlers is on the rise. Wednesday, settlers blocked an army vehicle and assaulted its soldiers. “A Jewish authority has taken shape in the West Bank,” warned political commentator Zvi Barel in the daily Haaretz. “Its goal is to replace the state as sovereign authority, and eventually also supplant the military authority.” Hence, the ominous warning issued last month by Bar-Ilan University Prof. Hillel Weiss at a settlers’ event marking the creation of a new “Jewish Authority” (as counterweight to the Palestinian Authority) labeled “the rescue of the Jewish people and the land of Israel.”

The notorious far right-wing speaker said: “Instead of a governmental authority which gleefully cracks the skulls of Jewish youths, instead of what the state calls ‘the rule of law,’ there are Jews who stand up. … We Jewish citizens to be abandoned to the authority of an artificial enemy state [a future Palestine] declare that this will never happen.” Yom Kippur seals the Days of Awe. This holy day presaged more such days to come. In the land ostensibly cursed by its own holiness, each parcel of it is replete with shrines, pilgrimage sites, houses of prayers, places of worship, and cemeteries. “Price tag” militants not only target places of elemental religious tolerance, which all too often have been misrepresented as ferment of political intolerance.

As the land — who controls it, what stands on it, and who lives in it — is slated for division (at least nominally under U.N. auspices), the “price taggers” also risk turning to ashes any prospect of a two-state solution.  (Inter Press Service)

Comment - Some Etiquettes of Visiting the Graves
It is wrong to desecrate graves. We then discussed some of the etiquettes about visiting the grave and burials, including:

- Do not walk on a grave as the dead body can feel it

- The visitor benefits from remembering death and the dead, remembering that their destiny will be either Paradise or Hell. This is the primary purpose of the visit

- The deceased also benefits and is treated kindly by the visitor greeting him with salaams

- At the beginning of Islam, visiting graves was not allowed for men and women alike, because the Muslims were new in Islam and came from a background where grave-worship and attachment to the dead were widespread. So they were forbidden to visit graves. But once Islam was well-established and they understood Islam, Allah prescribed visiting the graves because of the lessons and reminders of death and the Hereafter involved in that, and so that they could make du’aa’ for the deceased and pray for mercy for them. The Prophet* said: “I had prohibited you from visiting the graves, but now I encourage you to visit them, because they are a reminder of the Hereafter.” [Abu Dawud]

- The Prophet said: " Surah Ya Seen is the heart of the Qur'an, no man reads it desiring Allah and the afterlife except he is forgiven. Read it over your dying/deceased."

- Some of the Surahs you can recite are: Surat al-Fatiha, Surat al-Baqara, beginning, Ayat al-Kursi, and amana al-rasul, Surat Ya Seen, Surat al-Mulk, Surat al-Takathur and Surat al-Ikhlas 12 or 11 or 7 or 3 times

- Weeping for the dead is permissible, whereas crying and wailing are not

- Women are allowed to visit the graves but not during the funeral / burial

02 October 2011

Lessons from Trench, Al Qadha Wal-Qadr

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


Saad bin Muadh passes away
When Saad had passed judgement on Banu Qurayzah he returned to his sick-bed in the Mosque. He had already prayed that if God had any more fighting for him to accomplish against His enemies He would let him live, and if not that He would let him die; and now his condition grew rapidly worse. One night not long after the siege the Prophet found him apparently unconscious. He sat down at his head which he gently raised and laid against his breast, and then he prayed: "O Lord, verily Saad hath striven upon the path, with fullness of faith in Thy messenger, leaving naught undone that was his to do. Take then unto Thyself his spirit with the best acceptance wherewith Thou takest the spirits of Thy creatures." Saad heard the Prophet's voice, and opening his eyes he said: "Peace be on thee, O Messenger of God, I bear witness that thou hast delivered thy message." An hour or two later, after the Prophet had returned home, Gabriel came to him and told him that Saad was dead. Also, after the prayer, the Prophet* proceeded to join the burial; he reached the house as they were washing the body. The mother of Saad was weeping loudly, gave vent to her grief in appropriate Arab verse. They chided her for reciting poetry on such an occasion; but the Prophet* interposed, saying: "Leave her alone; every mourner exaggerates except the mother of Saad"
When they carried his bier to the cemetery, the bearers were amazed at the lightness of their load, for Saad was a heavy man, but when they mentioned this to the Prophet he said: "I saw the Angels carrying him." They set down the bier at the edge of the grave and he led the funeral prayer, with a multitude of men and women praying behind him. Then when they lowered the body unto the grave the Prophet's face turned suddenly pale and he said three times SubhanAllah, "Glory be to God!", this being an affirmation of the Absolute Transcendence of God, sometimes uttered, as now, with reference to a limit that needs to be transcended. All those who were present repeated it and the cemetery resounded with the glorifications. Then after a moment he gave utterance to the words of victory, Allahu Akbar, "God is most Great", and the cemetery resounded again as the magnification was likewise taken up by those who were present. Afterwards, when asked why he had changed colour, the Prophet said: "The grave closed in upon your companion, and he felt a constriction which, if any man could escape it, Saad would have escaped. Then God gave him blissful relief."!
Jabir narrated that the Messenger of Allah* had said: "The Throne of the Compassionate shook for the death of Saad bin Muadh.

Some virtues of Saad ibn Muadh
Allah fulfilled the du’a of Saad as there was no more fighting with the Quraish, he died as a martyr and he delivered the verdict on the treachery of the Quraizah tribe.
Also, Saad is the only person we know of where the Prophet* asked the people to stand up (‘Stand up for your Master’) when he came in to give the verdict
Some narrations say that the Prophet* rushed to get to his body before the angels
Every mourner exaggerates except the mother of Saad – because his loss is truly a great loss
The angels participated in his Janazah by carrying the coffin
Despite his greatness, even Saad was squeezed in the grave – causing the Prophet to say SubhanAllah *3 then Allahu Akbar *3
The Prophet* often remembered Saad afterwards: Anas narrated that the Prophet* was gifted a garment of sarcenet and he prohibited the use of silk. The people admired it, whereupon he said: "By Him in Whose Hand is the life of Muhammad, the kerchiefs [tissues] of Saad ibn Muadh in Paradise are better than this.” [Bukhari & Muslim]
Also, we are told that the Throne of Allah shook upon the news of Saad’s death. Some scholars say this is because of the commotion caused amongst the angels carrying the Throne of Allah when they heard.

Lessons from Ghazwah al-Ahzab (Khandaq) and Banu Quraizah

• Do not double cross: It was mentioned by the children that going back on your word is not good and to double-cross and turn against your friends deserves punishment.
• Importance of taubah (Repentance): If we do something wrong and we know it is wrong we should be sincerely ‘sorry’ for our actions and ask Allah for forgiveness, make intention not to do it again and try to do more good deeds to cancel out the bad.
• Know your friends & enemies: It is important to know who your friends and enemies are and what they are like, and what they are thinking.
• Important to have independent judge: An independent judge was chosen – one that was acceptable to both sides. Hence, whatever decision was made they all accepted. Also, hudges should make judgement based on the evidence and be fair in their decision – and try to do what is correct (not give decisions based on what people want or think should happen for their own benefit)
• The Jewish tribe had not learned lessons from other tribes that broke their agreement with the Prophet*. IT should have been clear that they should not betray their agreement, let alone switch sides and threaten the existence of Islam. If they did there would be a severe punishment. Following this, the last major Jewish tribe was expelled from the Holy Land.

Other Lessons that we can learn

• Contradictory and opposing ideologies and peoples will often get together to fight Islam. This happened with the alliance between the Jewish tribes (who should have been close to the message of the Prophet* and the idol-worshippers of the Quraish. We see this happening today with the alliance between the Western nations (who always talk about ‘freedom’, ‘democracy, ‘human rights’, ‘justice’ etc) and some of the most brutal dictators in the world. They even supported Saddam Hussein, Hosni Mubarak & Col. Gaddafi before turning against them. Even now they support other kings and dictators who are very strict in their fight against sincere Muslims around the Muslim world.
• Science & Technology in Islam: The Prophet* adopted the strategic & military idea of the Persian trench in warfare. This was a new innovation to the Arabs and it was an aspect of material progress (or new technology) which is referred to as Madinniyah in Arabic. We can learn that it is allowed to develop and take scientific and technological advances as they are quite general and universal in their application, and are not rooted in a particular system or viewpoint of life. There is nothing Eastern or Western about a trench (or camera or canon) because they did come into existence purely out of a particular viewpoint – just human progress. However, Muslims should try to use them in a halal way. However, this is different to aspects of culture or ideas (Hadhara) where Muslims should be careful what they adopt – making sure ideas and concepts are not contradictory to Islam. An example cited by some scholars is democracy as opposed to voting. Voting (or identifying a preference) is okay as a tool but making new rules and laws that contradict Islam through ‘democracy’ (where the people are elevated to the status of Gods and can rule) should not be embraced so willingly.
• Prophet* demonstrating true leadership – he was digging the trench as part of his Ummah and was not doing it  for publicity – by inviting the newspapers or TV crews to see him at work. This was genuine. Also, the Prophet* went hungry like his followers (tying rocks to his stomach) and when invited for food shared it with his followers. In addition, the Prophet* was increasing the very low morale of his followers through Islamic songs (Nasheeds) as well as giving them glad tidings (through prophesy about future conquests) when they were very low in mood.
• The Prophet* was always looking on the positive and expected a good response after he dispatched his companions to ascertain if Banu Quraizah had broken the treaty. He awaited happy news but prepared for bad by asking his companions not to openly declare any treachery that would shatter the morale of his followers. Hence, they replied in a coded fashion.
• As always, it is the difficult and testing times that really demonstrates who are the stronger believers. The hearts of people are exposed when they are under duress and so the response to the Coalition army elicited opposite reactions from the Hypocrites (Munafiqun) and the believers. Only when we are tested will we truly be able to say which side of the fence we are – in easy times we can all claim to be good obedient Muslims…
• Hudhaifa demonstrated his discipline when he could have shot Abu Sufyan but kept hold of his instructions not to cause any trouble.
• This was the point when Allah ordered the Muslims to follow  the Prophet*, as we have an excellent example in the Prophet* for all matters. Not just prayer, but fasting, Jihad, manners, etiquette etc
• The punishment should always fit the crime. What Banu Quraizah did (even in those days) was extremely severe and treacherous. It deserved a severe punishment not just because of the treachery against the Muslims but the treachery against the Messenger of Allah. Also, this is the punishment that the Jewish elders accepted because it was written in their books (Bible -  book of Deuteronomy) how people who fought their Prophets were sentenced in exactly the same way.
• Saad ibn Muadh was not lenient or showing weakness and when he came to make his judgement he did what would please Allah. He was not concerned by what his friends or enemies would think, not concerned about the newspaper headlines or news comments but only about seeking Allah’s pleasure. This differs wildly from the leaders of today’s Muslims who are too concerned about what their Western backers will think and so are not taken seriously either by the West or their own people.
• People do criticise the Battle of Banu Quraizah, but Muslims need to remember that this was ordered by the Angels – and they participated in this.
• As with all previous battles and tests we must remember that Victory is from Allah. Although we should prepare as best we can we should acknowledge that only Allah grants victory if He so pleases.

Main Topic: Al Qadha Wal-Qadr 

Al Qadha Wal-Qadr is different to Al-Qadaria al-Ghaibiya (fatalism)
The Early Days
During the time of Rasool Allah* and the Sahabah, the meaning of Qadr was well understood without any ambiguity and what it meant was very clear. There was no debate. inquiries, or differences in this issue, except the discussion between Abu Ubaidah and Umar, when Umar decided not to proceed in his trip to as-sham, once the news came telling that there was a plague spreading there and decided to go back to Medina, telling the people '' I'm returning back, thus you should return as well''. In this incident Abu Ubaidah did not attend Umar's consultation with the people and the result of the consultation.
However, when Abu Ubaidah heard of Umar's orders. he came to Umar telling him ''O Umar, are you running away from Allah's Qadr.'' By this he was objecting Umar's decision to return back to Medina. Umar was amazed by this objection raised by Abu Ubaidah and Umar said to him, ''O Abu Ubaidah. I wish someone other than you would have said this. Yes. I am running away from Allah's Qadr to Allah's Qadr ''. He explained this by saying, if you see a man coming to a place where there are two areas, one area is lush and the other barren. Don't you see that if he takes his cattle to the lush area, he is doing so according the Allah's Qadr and if he take his cattle to the barren area, he is also taking it by Allah's Qadr.
This is the only report which talked about the difference in understanding Al-Qadr, amongst the Sahabah. Otherwise, Muslims in general understood Al-Qadr the way it is in the Qur'an and the Sunnah. This understanding is that everything is written in the preserved tablet (al-Lowh al-Mahfooz), from the very beginning (before creation) and there is no relationship for this in the man's actions or in the obligations Allah orders us to carry. This situation continued all the way till the second half of the second century Hijri or till the middle of the Abbasid era. Due to the translation of the Greek, Persian and Hindu philosophies, some misconceptions accumulated in the minds of some people and the question of al-Qadha wal-Qadr emerged and over shadowed the concept of Al-Qadr. After that, the issue of al-Qadaria al-Ghaibiya (fatalism) became widespread among the people. It influenced them and shaped their behavior. It was one of the declining factors for the Muslim Ummah and when the decline became more obvious (during our time).
The Qadr as the word is what Allah knows and wrote in preserved tablet (al-Lowh al-Mahfooz) at the very beginning (of creation). However, al-Qadha wal-Qadr means the question of having the actions occur against man's will. This includes the characteristics of objects, which also occur against man's will. Thus, the real meaning of both are different. Although, the meaning which may come to the mind of the people once they hear both terms may be the same, which is the ability of man to stand and face what was written.
Therefore, we need to understand the reality of both and the difference between them. Al-Qadr is all that Allah (swt) knows which is everything in al-Lowh al-Mahfooz. This taken from many Sharii text (which are used as Daleel for the meaning of al-Qadr); for example when Allah (swt) says: ''(All) except the family of Lut. Them all we are surely going to save (from destruction). Except his wife, of whom We have decreed that she shall be of those who remain behind (i.e. she will be destroyed)''. [Al Hijr 15: 59-60]
Also: '..And the Command of Allah is a decree determined.'' [Al-Ahzab 33:38], and ‘Say: ''Nothing shall ever happen to us except what Allah has ordained for us..'' [At-Tauba 9:51]; or ‘And there is nothing hidden in the heaven and the earth, but is in a Clear Book (al-Lowh al-Mahfooz) [Al-Naml 27:75]
The meaning of all of these Ayat is that Allah knows everything in the universe and Allah wrote it in a clear book. And in the Hadith which mentions that Allah wrote the Qadr of everything 50,000 years before the creation of the universe while His throne was on the water. And the Hadith which mentions that Allah (swt) created the pen and instructed it to write. The pen asked, ''O Allah, what should I write''. Allah said, ''write the Qadr of everything till the day of judgement.'' And the Hadith which mentions that if the Ummah gathered to benefit you in something, they will never be able to benefit you with something other than what Allah wrote for you and if the whole Ummah got together to harm you in something, they will never be able to do it. unless Allah wrote it for you. Pens are laid down, and the ink has dried. (Ibn Abbas)
Based upon this understanding, early Muslims believed in al-Qadr without any ambiguity. There was no doubt in a Muslim's Aqeedah, so long as no alien ideas were attached to this understanding. However, after Muslims got influenced by alien thoughts, a veil covered their minds, causing them to loose the clarity of their understanding of the Aqeedah. Muslims used to believe in the Qadr and keeping it in the realm of belief (Iman). 

Confusion in the Minds of later Muslims
But now, Muslims started noticing this Iman in the Qadr, before performing any action and they started to carry various actions shaped by this Iman in the Qadr. Thus, they surrounded themselves by what is predetermined. Muslims started to think that whatever Allah predetermined is going to happen, regardless if they became active or passive in carrying out an action. They started believing like this, despite the fact that they know for sure that, it is impossible for anyone to have access to Allah's knowledge. In other words, the Muslims do believe that it is impossible for anyone to know what Allah's knowledge is.
Muslims know all of this, yet they still link their actions with this knowledge of Allah. Thus, al-Qadaria al-Ghaibiya (fatalism) emerged. It became something different than believing in al-Qadr. This is because, believing in the Qadr is to believe conclusively that nothing will happen in this universe, other than what Allah has predetermined everything and wrote in al-Lowh al-Mahfooz. However, al-Qadariya al-Ghaibiya means to surrender to what is predetermined. There is a difference between believing in the Qadr and surrendering to the predetermined. Surrendering to this predetermined is simply the result of believing in the Qadr with the absolute surrender; which is that what is predetermined is going to happen and nothing will happen if Allah did not predetermined it.
Al-qadariyyah al-ghaybiyyah is to surrender to the destiny (qadr); and to refer everything to the actions of fate hidden from man; and that activity of man in life has no effect; he is rather compelled and not of free will; he is like the feather in space where the winds move it wherever they like. This idea has spread, and taken as ‘aqeedah, since the late times of the Abbasid era, and continued till today. The obligation of belief in al Qadha wal-qadr was used as a means by which this idea was introduced to Muslims. Because of it, the failing people found under its cover a pretext for their failure. The ignorant and inactive people found in their reference to it an excuse for their laziness and reluctance. Many people consented for the injustice to befall them; the poverty to eat their flesh; the disgrace to reign at them, and the sins prevail on their actions. All of this is in surrender from their side to al-qadariyyah al-ghaybiyyah which they believe in, claiming that this is a submission to al Qadha wal-qadr of Allah
This idea still dominates the people, has control on many of their actions. Though, the one who studies and scrutinizes the matter finds that al-qadariyyah al-ghaybiyyah was not known at the time of the Sahabah, nor it came to the mind of anyone of them. Had it existed with the Muslims, they would have not made conquests, nor endured the difficulties. They would have rather left the qadar to do whatever it likes, and would have said: “whatever is destined till take place, whether you strove for it or not!” However, there knowledgeable Muslims realised: the castle cannot be conquered without the sword (force); the enemy cannot be subjugated without the force; that rizq (provision) must be sought; the disease must be averted from it; the Muslim who drinks alcohol must be lashed; and the thief ’s hand must be amputated; the ruler must be accounted; and the political manoeuvres must be carried out with the enemies. Muslims did not believe in that, when they saw the Muslims’ army under the leadership of the Rasool*, his archers violated the orders of the leadership. They saw the army win at Hunayn after the defeat, because the army which fled from the battle in fear of the arrows returned to the fight when the Rasool* called on it, while he* and a few people remained steadfast in the battle, before the eyes of the fleeing army.

The Correct View
Allah taught us to link between the causes and the effects (al-asbab wal-musabbabat). He made the case produce the effect. The fire burns, and burning does not occur without fire. The knife cuts, and cut does not occur without a knife. He created man, and He made in him the capability to carry out an action. He gave him the full choice to carry out his actions; he eats the time he wishes; he walks when he wishes; he travels when he wishes. He seeks knowledge so he becomes learned; he murders so he is punished; he abandons Jihad so he becomes humiliated; and he refrains from striving for provision (rizq) so he becomes poor. So there is no presence to al-qadariyyah al-ghaybiyyah in the life reality, and nor in the Shari’ of Allah .
As regards to al Qadha wal-qadar, they have nothing to do with alqadariyyah al-ghaybiyyah, whatsoever. This is because al Qadha is the action that occur from man and on him, without his will. This is like seeing with his eyes and not with his nose; he hears with his ears and not with his mouth; and he has no control over the beats of his heart. This is like a storm from the sky or an earthquake, from which a person falls from the roof of a house over another person, thus killing him. All of such actions enter in the Qadha; and man is not accounted for them. These actions have nothing to do with the freewill actions of man. Al-qadar is the attributes of things by which matter results, such as predestined burning in the fire, predestined cutting in the knife and the predestined reproduction instinct in man. All of these attributes (in things) can’t carry out an action without a perpetrator. If a man exercised an action using them (the objects) by his choice, he would be the perpetrator and not the qadar present in the object. So if a person burnt a house using fire, he would be the one who made the burning and not the fire which burns by the attribute predestined in it. Thus man is accounted for the action of burning he did. This is because he is the one who exercised a specific action, by his own choice, using the qadar.
So al-qadar does not produce a matter without an action of a perpetrator. Al-Qadha has no relation with the actions of man which he performs by his choice. Thus, both al-Qadha and al-qadar have no relation with the free actions of man. They also have relation with the universal law in terms of controlling it. They are rather part of the universal law, which proceeds according to the laws that Allah exerted to the universe, man and life. Therefore, man is capable to have effect, in the strife for earning livelihood and in the method of livelihood. He is capable to correct the deviation of the unjust ruler or to dispose him. He is capable to have effect in everything that enters in the domain of his free actions. Thus alqadariyyah al-ghaybiyyah is not more than a superstition and imagination.

Reward and Punishment
The basis of the discussion in al-Qadha wal-Qadar is not the action of man in terms of whether he created the action or Allah created it. Neither is it the will of Allah (SWT) in the sense that His will is conditional on the action of man so it must exist by this will. Neither is it the Knowledge of Allah in terms of Him knowing that man will do such and such action and that His Knowledge encompass that, nor that this action of man is written in the al-Lawh al-Mahfuz so he must act according to what has been written.
The basis of the discussion is definitely none of these things, because they have no relationship to the subject from the viewpoint of reward and punishment. The topic of discussion on whose basis the question of al-Qadha wa al-Qadr is built is the issue of reward and punishment for an action i.e.: Is man obliged to perform an action, good or evil, or does he have a choice? And, does man have the choice to perform his action, or does he have no choice?
When we say the basis is reward and punishment, we mean this from the perspective of the origin of accountability i.e. free will. This is because without free will reward and punishment would be meaningless.
The person who scrutinises the actions of people sees that we live within two spheres:

1. one which we dominate, seen as the sphere that is present within the region of our conduct, and within which our actions happen absolutely by our choice;
2. the other sphere dominates us, we exist within its domain, and the that which occurs upon us within it happen without our choice, whether they originate from us or fall upon us.

The actions that fall within the sphere that dominates us, we have no choice in them or in their existence. They can be divided into two kinds: The first are those required by the law of the universe. The second are those actions which are not directly necessitated by the laws of the universe. We are not accounted for anything that occurs within this sphere and it is classified as fate (Qadha) from Allah (swt).
The laws of the Universe being from Allah is fairly simple to grasp. However understanding how those things that fall upon us which are not necessitated by the universal law are Qadha from Allah requires more thought. The easiest examples for this are the accidental happenings such as the contracting of an illness, train accidents or tripping and spraining your ankle. However this area of the sphere which dominates us is not limited to accidents it also includes things we intend such as arriving at a destination, passing an exam or establishing an Islamic State. The key issue to grasp is that we only control our actions i.e. our limbs and not anything beyond this. When it comes to the examples that I mentioned such as reaching a destination, passing an exam or establishing an Islamic State we only control our actions and therefore make an attempt to achieve a goal, the result is definitively not in our control and involves complex interrelationships between people and matter, it includes many factors that are not in the control of people. When embarking upon a journey we may make an attempt to reach a destination but fail due to many factors such as the car breaking down or an accident on the motorway – so we do not definitively control whether we will arrive at our destination.
Complex situations must be studied carefully to ascertain which aspects are actually Qadha and which aspects are in peoples control, it is dangerous to generalise and label things as Qadha without making this distinction. Take the example of marriage, often people label this as Qadha, upon further scrutiny we would ascertain that there are elements which are in man’s control and elements outside of his control. Whether the man and the women initially meet or not is not in their control, once they have met the decision they make to agree to the marriage is their decision and is not forced upon them by Allah (swt). Even if they decide to marry whether they are able to make it to the actual wedding is not within their control.
If we do not control something then by definition it falls into the second sphere and therefore is from Allah (swt). It is important to understand that when we say what is in man’s control and beyond man’s control we mean man as in mankind not an individual man. As something may not be in your control as an individual but is in someone else’s control and therefore cannot be Qadha from Allah (swt), an example is if someone swears at you, it is in his control and so is not Qadha. Rather it is an action that he will be accounted for.
If something occurs upon us which we don’t control such as winning a prize or tripping and breaking a leg we can conclude that this is from Allah (swt) but is beyond the role of our minds to understand how Allah (swt) ensured that this would happen to us. It is beyond our perception to discuss how Allah does things and ensures that certain things will occur upon us without our control.
As for the sphere that man dominates, it is the sphere in which he proceeds willingly according to the system he chooses, whether it is the divine law (shariah) or any other. In this sphere, actions carried out by man or befalling him occur by his will. For example, he walks, eats, drinks and travels anytime he likes, likewise he refrains from doing any of these things when he likes; he also burns with fire and cuts with a knife when he chooses; and he satisfies the instincts of procreation and ownership and the hunger of the belly as he likes. All this he performs or abstains from willingly. Therefore, man is accounted for those deeds which occur within this sphere. Thus, he is rewarded for the action which is rewardable, and he is punished for it if it is punishable. These actions have nothing to do with al-Qadha or vice versa. Because man is the one who undertook them with his own will and choice. Therefore, actions of choice do not come under the subject of al-Qadha.
The issue of Qadr is to do with the attributes of things that Allah (swt) placed within the universe, man and life. In reality it is a subset of the discussion of Qadha as it is related to the universal laws in the sphere which Allah dominates, however due to the controversy that existed over it during the centuries it was discussed as a topic on its own. It is clear from the observation of reality that all attributes of the universe, man and life are from Allah (swt) whether this is the weight of a stone, the sexual inclination in man or sharpness of a knife.
Although we are subject to al-Qadha wal Qadar this does not mean that we become fatalistic and submit ourselves to whatever is going to happen to us as we have no knowledge of that. There is a difference between Aqeeda and Hukm Shari and in issues of action we must refer to the Shariah rules as Allah (swt) has ordered us regardless of whether we control the outcome or not.

Hadith : No time for Hadith section today

Feedback:
Different colours: How wonderful Allah’s creation is with all the beautiful and varied colours around us
Prayer: Some very important aspects of prayer that we should all remember (followed by a short quiz)
Mosque: some essential facts about the mosque and visiting it
Islamic Calendar: all the months of the Islamic Calendar and how it differs from the Gregorian calendar

News:
Pakistan Floods - How people have been affected and the duty of Muslims to care for those affected. Also touched upon the Qard of Allah (see above) and that those drown may become martyrs
Palestine's Statehood bid and the US/UN -  The long-standing issue affected many Muslims and how America (who claim to be impartial) are clearly backing one group more than the other. Hence, they should not be seen as fair or impartial.
Assassination of Imam Anwar al-Awlaki - This sets a dangerous precedence where people can be assassinated without being able to defend themselves in court. A country that claims to uphold freedom and justice ('the rule of law') is clearly being hypocritical and open state-sponsored murder is now acceptable against people who  voice different opinions.