26 April 2015 - Suleiman* Magic and the Jinn

26 April 2015 - Suleiman* Magic and the Jinn


Summary: Suleiman* Magic and the Jinn

Seeking magic or superstition is an old human practice. It is sometimes defined as deception by showing something to people which is contrary to reality. This is only deception on the eyes (illusion) not real power. Claims that people can now somehow seek the help of demons to perform something harmful against somebody needs proof that contradicts what is explicit in the Qur’an. The reality is:

• The Jinn are from the matters of the unseen; we cannot see them but are real and believed in through textual proofs and not rational ones..
• The foundation or origin of our relationship with them is that they are able to whisper to us and entice us [waswasa].
• The Shayateen do not have a compelling authority over man, except if man chooses to follow the Shaytaan of his own free will.
• Any material relationship other than this fundamental relationship which Allah has clarified requires a particular text establishing it. If a text exists explaining any such relationship then we affirm it in accordance with that text.
• The Messenger of Allah (saw) would treat any material occurrence as a human matter, so long as no revelation came establishing that the Jinn had a relation to the matter. All matters were in origin taken as human affairs.
• Hence so long as a text mentioning a material relationship regarding any given incident is not found, the relationship between Jinn and man remains limited to whispering and incitement.

Thus, if a physical event occurs one looks for a physical cause for such an event as a default position. Hence, Islam considers pursuing magic to be an act of blasphemy as it seeks power from other than Allah. Thus Allah says: "Suleiman* did not disbelieve, but the devils disbelieved…" (2:102)
In an authentic hadith the Prophet* said: Whoever goes to a fortune teller (a soothe sayer) or a diviner and believes him, has, in fact, disbelieved in what has been revealed to Muhammad.
So, the noble Suleiman* had control over the Jinn (who do not know the unseen) and he was neither controlled nor guided by the Jinn, he did not do magic nor became a non-believer.



Lives of the Prophets: Jinns and Suleiman*
Although Suleiman* was the Prophet and Messenger of God, he was accused by some of his opponents to be practicing magic. Those who claimed this could not distinguish between magic and miracles. All messengers of God were granted miracles as a proof of their authenticity. To name only a few: Moses was granted the staff by which he could divide the sea and make water gush from rocks. Abraham was flung in the middle of a huge raging fire, which Allah made cool and peaceful to him. Jesus Christ could heal the blind and the leper and bring back the dead to life.

If we contemplate these acts we find that miracles are totally different from magic. When these divine miracles are rejected other miracles are imposed to inflict severe punishments on rejecters. On the other hand, miracles are real while magic is sometimes deceptive.

Suleiman*'s public work was largely carried out by the Jinns. This was a punishment for their sins of making people believe that they were all-powerful, knew the unseen, and could foresee the future. As a prophet, it was Suleiman*'s duty to remove such false beliefs from his followers.
There were and remain many rumours and propaganda against the noble Prophet Suleiman* with some people (non-Muslims) claiming that Prophet Suleiman was taught by Jinn, or was controlled by the Jinn (demons) or that he was instructed by chief demons and delved into Magic / Black Magic as a consequence – then gaining the anger of God and becoming a disbeliever (may Allah Protect us from such slander). Allah addresses these issues and clears the reputation of Suleiman* in the Qur’an:
"And when there came to them a Messenger from Allah confirming what was with them, a party of those who were given the scripture threw away the book of Allah behind their backs as if they did not know. And they followed what the devils gave out falsely of magic of the reign of Suleiman*; for Suleiman* did not disbelieve but the devils disbelieved, teaching men magic and such things that came down at Babylon to the two angels Harut and Marut, but neither of these two (angles) taught anyone (such things) until they had said: we are only for trial, so don't disbelieve. And from them people learn that through which they would cause separation between a person and his spouse, but they could not thus harm anyone except by Allah's leave; and they learn that which harms them rather than profits them. And indeed they knew that its practitioner would have no share in the Hereafter. And how bad indeed was that for which they sold their own selves if they but knew" (2:101-2).

Hence, we know that Suleiman* controlled the Jinn (not the other way around) and opposed those that delved into Magic and was not involved in magic himself (as that leads to dis-belief = becoming a non-Muslim if you seek magic).

And He, the Exalted, says, “And (We made) the wind (subservient) to Suleiman, which made a month's journey in the morning and a month's journey in the evening, and We made a fountain of molten copper to flow out for him, and of the jinn there were those who worked before him by the command of his Lord; and whoever turned aside from Our command from among them, We made him taste of the punishment of burning. They made for him what he pleased of fortresses and images, and bowls (large) as watering-troughs and cooking-pots that will not move from their place; give thanks, O family of Dawud! and very few of My servants are grateful.” (Saba’: 12)

Some scholars have explained that Suleiman* was given the task of controlling the Jinn and banishing magic and those people that sought to do magic. As part of this he gathered up all the so-called manuals on magic and killed all magicians and buried the manuals under his throne. Only after he died did Shaytan whisper to people to check under his throne and when they found he manuals Shaytan spread the rumour that the source of his power was not Allah but the magic. Hence people confused magic with the miracles. That is why many magicians and secret orders try to trace their legitimacy back to Suleiman*.

Allah also clarifies that the source of apparent magic can be traced back to Babylon – specifically the story of Harut and Marut

The story of Harut and Marut
The meaning of these verses is unclear and so there are a few interpretations of the story. The weakest version (likely to be untrue) is that the angels [who do not possess free will and cannot sin] had become astonished at the acts of disobedience committed by the human beings on earth. They began to curse the humans, and could not understand how they could be so sinful. Allah informed the angels that they would have also sinned if they were in the position of human beings. So the angels elected Harut and Marut from amongst themselves and God gave them human attributes and sent them to earth after commanding them to avoid wine, idolatry, fornication and murder. Harut and Marut eventually succumbed to their human lusts and fell into all of these sins. Consequently, God punished them for their transgressions.

Other scholars feel that it is more likely that Harut and Marut were teaching magic for educational purposes, so that the people could recognize its symptoms, properties and effects and avoid it. The reason the two of them were sent down was to teach people what magic was so that they would know the difference between magic and prophethood, and therefore that Suleiman* was not a magician. It was to ensure complete understanding. They did not, in any case, teach anyone magic until they had first cautioned him saying to him, "We are merely a temptation and a trial and a test, so do not become unbelievers by teaching it and using it."

Other scholars said that Harut and Marut were two angels sent by Allah to test the people of Babylon with what appears to be magic or illusion, and these angels were only acting upon the order of Allah and committed no sin, nor even the slightest error. However, they differ as to the nature of the test. They were testing people's faith, for a purpose that has not been identified. The Qur'an exonerates the two angels, confirming that they had explained the nature of their work to the people and given them fair warning, nevertheless, some people persisted with learning this sorcery, thus falling to temptation and causing harm to themselves by becoming non-believers.

Given the differing interpretations there is no clear unambiguous proof of the existence of magic nowadays based upon these verses or of any supernatural powers that people or secret societies claim to possess. What is clear from the verses is that people who seek this knowledge or power are committing disbelief (Kufr) and that Suleiman* was a noble Prophet of Allah. Allah clear him of the false propaganda and claims associated with him.

Suleiman*'s Death
Allah uses the death of Prophet Suleiman* to also dispel myths and propaganda – clearly stating that the Jinn had no control over the Prophet and the Jinn clearly do not know the unseen.

Suleiman* lived amidst glory, and all creatures were subjected to him. Then Allah the Exalted ordained for him to die. His life and death were full of wonders and miracles; thus, his death harmonized with his life and glory. His death, like his life, was unique. The people had to learn that the future is known neither by the Jinns, nor by the prophets, but by Allah alone. Suleiman*'s effort in this direction did not end with his life, for even his death became an example. He was sitting holding his staff, overseeing the Jinns at work. He died sitting in this position. For a long time no one was aware of his death, for he was seen sitting erect. The Jinns continued with their hard toil, thinking that Suleiman* was watching over them.

Many days later, a hungry ant began nibbling Suleiman*'s staff. It continued to do so, eating the lower part of the staff, until it fell out of Suleiman*'s hand, and his great body fell to the ground. People hurried to him, realizing that he had died a long time ago and that the Jinns did not perceive the unseen, for had the Jinns known the unseen, they would not have kept working, thinking that Suleiman* was alive.

Allah revealed:"And We caused a fount of molten brass to flow for him, and there were Jinns that worked in front of him by the Leave of his Lord, and whosoever of them turned aside from Our Command, We shall cause him to taste of the torment of the blazing Fire. They worked for him what he desired, (making) high rooms, images, basins as large as reservoirs, and (making) cauldrons fixed (in their places). "Work you, O family of David, with thanks!" But few of My slaves are grateful. Then when we decreed death for him (Suleiman*), nothing informed them (Jinns) of his death except a little worm of the earth, which kept slowly gnawing away at his stick, so when he fell down, the Jinns saw clearly that if they had known the unseen, they would not have stayed in the humiliating torment. (TMQ 34:12-14).


Main Topic: The Reality of Jinn and Human-Being interaction

What is the actual relationship, in this current age and time, between humans and jinn-kind – as there are a lot of rumours about people being possessed by jinn, or people talking to jinn or even some people claim even get married to jinn! This issue links back to the rumours and propaganda against the noble Prophet Suleiman* with some people (non-Muslims) claiming that Prophet Suleiman was taught by Jinn, or was controlled by the Jinn (demons) or that he was instructed by chief demons and delved into Magic / Black Magic as a consequence – then gaining the anger of God and becoming a disbeliever (may Allah Protect us from such slander).

Nowadays, any discussion about Jinn needs to start from the known facts and the clear evidences outlined in the Qur’an – which is undisputed. These are that:

1. The Jinn are from the matters of the unseen (al-Ghaib); we cannot see them. Allah says, “He sees you, he and his tribe, from where you see them not” (al-A’raaf: 27), that is, Iblees and his people, or in other words, the Jinn (given that Iblees is from the Jinn: “Except Iblees – he was from the Jinn” (al-Kahf: 50).)

2. The foundation or origin of our relationship with them is that they are able to whisper to us and entice us [waswasa]. Allah says, “So Shaytaan whispered to them both” (al-A’raaf: 20); and He says, “So Shaytaan whispered to him” (Taahaa: 120), and Shaytaan here is Iblees and he is from the Jinn.

3. The Shayaateen do not have a compelling authority over man, except if man chooses to follow the Shaytaan of his own free will. Allah says, “And Shaytaan shall say after the affair is decided: Surely Allah promised you the promise of truth, and I gave you promises, then failed to keep them to you, and I had no authority over you, except that I called you and you answered me.” (Ibraaheem: 22))

And He says, “You have no authority over my slaves, except he who follows you of the deviant.” (al-Hijr: 42))

And He says, “When you recite the Qur’an seek refuge in Allah from the accursed Shaytaan. Indeed he has no authority of those who believe and place their trust in their Lord. His authority extends only to those who befriend him and those who associate partners with Allah.” (al-Nahl: 100)

4. Any physical/material relationship other than this fundamental relationship which Allah has clarified requires a particular text (Qur’an or Sunnah) establishing it. If a text exists explaining any such relationship then we agree with it in accordance with that text. For example the authority of Suleiman* over the Jinn and his ability to command and prohibit them is a matter about which a text has come, thus we affirm it. Allah says in surah al-Naml about Suleiman*,  “And (We made) the wind (subservient) to Suleiman, which made a month's journey in the morning and a month's journey in the evening, and We made a fountain of molten copper to flow out for him, and of the jinn there were those who worked before him by the command of his Lord; and whoever turned aside from Our command from among them, We made him taste of the punishment of burning. They made for him what he pleased of fortresses and images, and bowls (large) as watering-troughs and cooking-pots that will not move from their place; give thanks, O family of Dawūd! and very few of My servants are grateful.” (Saba’: 12)

5. The Messenger of Allah (saw) would treat any physical/material occurrence as a human matter, so long as no revelation came establishing that the Jinn had a relation to the matter. All matters were in origin taken as human affairs – without subjecting them to any form of superstition. If a dead man were found for instance it would not be thought that the Jinn killed him unless a text about such were found. Such was the case in the incident of the dead man found in Khaybar where the search was directed at who from amongst the people killed him, and did not extend to even the possibility of the Jinn having done so. This was the same for all other matters where an rational explanation was always sought.

6. Hence so long as a text mentioning a material relationship regarding any given incident is not found, the relationship between Jinn and man remains limited to whispering and incitement. Further, because the message of the Messenger (saw) is the seal of the messages, where after the revelation ceased and no new text will come, therefore no material relationship between Jinn and man can be established. There remains only the possibility of whispering and incitement, and as we have mentioned there is no authority in the whispering of the Jinn over man except if man responds to that whispering by his own choice.

This is how material matters were treated in the time of the Khulafa’ al-Raashideen, such that at the occurrence of no material event, be it murder, theft, deception, or fraud, did the mind turn to the Jinn. It always turned to men, because the relation of Jinn is one of whispering and incitement, except if a text exists to say otherwise. Since no specific texts can come after the Messenger of Allah (saw), all material occurrences are from men, not from the Jinn, for their world is different to ours, and their relationship with us is a relationship of whispering alone. Even the early scholars ignored the issues of Jinn-Human relationship and there are no books on ‘The Fiqh of Jinn’ nor any hadith collections about ‘Jinn and Human interaction’.

Therefore if someone falls ill there is no connection of this with the Jinn. The illness is to be treated according to the Islamic injunctions, that is, through therapy. This treatment can be material (medicine) or through du’a and ruqya.

As for the former it is like what came in the hadith from Usaamah ibn Shareek that he said, “I came to the Prophet (saw) and his Companions who were as if they had birds on their heads. I greeted them and sat down. Then came bedouins from various areas and asked, ‘O Messenger of Allah, should we take medicine’? He replied, ‘Take medicine for indeed Allah has not made an illness except that he has created its cure, except only one illness, death.’ (Abu Daawūd)

As for the latter, it is like what came in the hadith related by Muslim from Aa’isha that, “The Messenger of Allah* used to recite this incantation (ruqyah), ‘Lord of the people, remove the trouble for in your Hand is the cure; none is there to relieve him but you.’ This and the like supplications from the Qur’an and Sunnah or that which accords with them can be used.

As for resorting to those who claim to have a material connection with the Jinn in order to cure an illness, then this is fraud and deception from those fraudsters who fool the common people and unjustly consume their wealth.

7. As for the interpretation of the “touch” in Ayah 275 in Al-Baqara which is “Those who swallow usury will not rise, except as someone knocked by Satan from the touch. That is because they say, “Commerce is like usury.” But God has permitted commerce, and has forbidden usury. Whoever, on receiving advice from his Lord, refrains, may keep his past earnings, and his case rests with God. But whoever resumes—these are the dwellers of the Fire, wherein they will abide forever.” [al-Baqara: 275]

The most correct opinion regarding the interpretation of the Ayah is that the swallower of usury is as the one who the Shaytan knocks from the touch, or due to insanity, as in the insanity is prior to the knocking of the Shaytan of the person, so the person is insane for some reason then the Shaytan knocks him with his whispering and imagination. So the Shaytan does not make one insane, or else the Ayah would be (the one who the Shaytan knocks with the touch) with the “Ba’” affixed to insanity, meaning that he afflicted him with insanity, and this allegory is a stark sensory description due to the severity of the crime of the one who swallows usury.

No Supersitions
The du’as / ruqya are talking about seeking refuge from different types of evil, attempting to seek power from other than Allah which is what they do when attempt magic - it does not mean it is possible. At that time they used to engage in different actions such as blowing on knots etc in order to achieve this.

To attempt black magic is a type of kufr and shirk as it is trying to seek power from shaytan. However it does not have a reality i.e. it is not real magic which can affect things in the world.

Jinn belongs to the subject of al-ghaib, hence every single bit of information we collect about them must never be from "experience", it must be collected from the source of al-ghaib, ie. the Quran, otherwise you don't know what you're dealing with. Since no single valid text exists, neither in Quran nor in Hadith, we CANNOT contribute anything to the Jinn except for the waswas. For those that claim to be in communication with the Jinn - How do tyou know that this was Jinn? Maybe it was an alien? Maybe a super intelligent virus? Maybe it is hypnotism? Or maybe it's a subconscious mental condition? Allahu 'Alim.

Some explain these other phenomena as a mental health problem called Trance and Possession Disorder. It is a psychological "disorder" some people get when they believe that they are possessed or when they believe they are visited by "spirits" etc, and is trans-cultural as it manifests with similar symptoms using local contexts. Trance and Possession Disorder makes people, and their bodies, behave very much like someone who has been hypnotized with many people believing that they are possessed or affected by a Jinn, Spirit, Satan, or even aliens. So a "witch doctor" from some pygmy tribe in Africa, who believes that he can become a media for communication of dead spirits, will behave in accordance with that belief when he believes a spirit has possessed his body and you'll see him shake and turn his eyes and talk in riddles. Some people, here in the west, believe that they has been abducted by aliens from space. Some believe that the aliens are using them as medias for communication and their manifestation of "Trance and Possession Disorder" makes them behave as such. Talking with strange voices, doing strange things, etc. It is the same power of the mind that a hypnotist is preying on when he manages to make people believe they are frogs, dogs, or that their body is on fire. So they behave as they believe.

Once you understand that the Jinn cannot possess you, and you believe that fact, then their waswas will no longer affect you and the hypnotic effect of their waswas will stop. Then nothing will happen any longer.


Infallibility of Prophets
The propaganda around Suleiman* also deals with another issue around which is that of the infallibility of the Prophets. It is a core belief of all Muslims that Prophets cannot sin or make mistakes in the deen. In fact, we believe that Allah chooses the Prophets because of their great belief in Him, their character and ability to spread Islam. He would not chose people as role models that were evil or sinned because people would not follow the message. Linked to this, we should not accept any rumour that our Prophets were under the influence of magic or Shaytaan because Allah would prevent that. Hence, many scholars reject the fabrication that the Prophet* was under the spell of a Jew and nearly all scholars reject the fabrication that Shaytaan inserted verses into the Qur’an. We have previously dealt with the Satanic Verses and will briefly deal with the case of magic on the Prophet* below:

The story about magic on the Prophet* are singular narrations (khabar ahad) that say the Prophet* was affected by magic but the meaning of these cannot be accepted as they contradict the definite matter of infallibility of the Prophet* and that he could not be influenced by Shaytan or evil in any way.

The actual authenticity of the narrations themselves have been doubted by scholars because the chains of transmission of this story is very doubtful – even though some compilers of hadith included the hadith in their books for technical reasons.

Also, there are many contradictions in the various narrations of the story. Some say that the Prophet* imagined he was doing a thing but he was not doing it. Others say that he thought he had done a thing but actually he had not done; or he intended to do something but would forget doing it. In some narrations the objects used in magic (the Prophet*’s comb with his hair sticking to it) are taken out of the well in which they were placed while in others they are not taken out. In some narrations ‘Aishah asks why did the Prophet* not show the objects to the people while in others her question is about why did he not expose Labid ibn al-A‘sam, the Jewish magician who allegedly cast the spell on the Prophet*. These contradictions are found in those narrations that come from Hisham and are acceptable to Bukhari and Muslim. If we include other narrations the contradictions increase. Some say that Jibra`il came and revealed the details of magic. Others say that it were two angels (often not identified by names, but sometimes named as Jibra`il and Mika`il) who made the revelation. Some say that Labid did the magic while others say that his sisters performed the evil deed. Some say that the Prophet himself went to take out the objects used in the act of magic. Others say that he sent some of his Companions for the task. Some say that the Prophet forgave the Jewish magician while one narration says that he was executed. Some narrations talk only of the effect of magic on the sexual relations but others talk of loss of appetite and still others talk of blindness. In many narrations the cure happens when the object used in magic were found, while in others the cure happens when Surahs 113 and 114 were revealed and recited by the Prophet. The objects used in magic are also subject to change. In some narrations instead of the comb and hair the object is a thread with knots. In some narrations the Jewish magician is forgiven but in some he is killed.

Some scholars from relatively early times have rejected the story. Thus Imam Abu Bakr al-Jassas (305-370 AH), one of the greatest hanafi scholars of the fourth century writes in his Ahkam al-Qur`an: This type of ahadith has been created by heretics who give importance to low-level people [by allowing the possibility that likes of Labid could cast a spell on the Prophet]. They are fabricated to falsify the miracles of the prophets and to create doubts in them and to show that there is no difference between miracles of the prophets and tricks of the magicians, all being of the same nature.

In addition, the character of Surah 113 (Daybreak) is one a Meccan Surah not one revealed in Medina – which is the claim for those that support the idea of magic on the Prophet*.


Advice from the Prophet*
Ruqya is simply a form of dua. We are asked to seek protection from evil and those that pursue evil and those that pursue the art of magic – but does not endorse the existence of supernatural powers of magic. Prophet Muhammad* provided us with the recipe through which we can protect ourselves from these evils if we recite - after the five daily prayers - the last three chapters of the Holy Quran which are number 112, 113 and 114. And here is their translation:

(112) Unity
In the name of Allah, the Beneficent, the Merciful
Say: He is Allah, the One! Allah, the eternally besought of all! He begets not nor was begotten. And there is none comparable unto Him.

(113) Daybreak
In the name of Allah the Beneficent, the Merciful
Say I seek refuge in the in the Lord of daybreak From the evil of that which he created; From the evil of the darkness when it is intense, and from the evil of malignant witchcraft, And from the evil of the envious when he envies.

(114) Mankind
In the name of Allah the beneficent, the Merciful
Say: I seek refuge in the Lord of mankind, The King of mankind, The God of mankind, From the evil of the sneaking whisper, Who whispers in the hearts of mankind, Of the jinn and of mankind.

Secondly the Prophet* encouraged us to recite the greatest verse in the Qur'an called the verse of the Throne (Ayat al-Kursi) after each and every one of the five daily prayers and before going to bed - translated as follows:

"Allah! There is no God save Him, the Alive, and the Eternal. Neither slumber nor sleep overtakes Him. Unto Him belongs whatever is in the heavens and whatever is in the earth. Who is he that intercedes with Him save by His leave? He knows that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His chair encompasses the heavens and the earth, and He is never weary of preserving them. He is the sublime, the Tremendous" (2:255).

9 November 2014 ~ Ten Commandments and story of Barsisa

9 November 2014 ~ Ten Commandments and story of Barsisa

Lives of the Prophets: Musa* (part 17) and Bani Israel
For much of his life, the Prophet Musa* had tried to communicate Allah's message to them. He strove to save his tribe from the worship of idols and guide them to the true religion. His aim was merely to warn people and save them from the torment of Hell, a mission which he carried solely to earn the good pleasure of Allah. To this purpose, he had confronted Pharaoh and had attempted to rid his people's beliefs of superstition. Nevertheless, he became the object to the cruelties of Pharaoh, as well as some of his own people. However, he was a noble servant, who lived merely to attain the good pleasure of Allah, and our Lord saved him from all difficulties inflicted upon him.
There are lessons to be drawn from the ingratitude of some of the Children of Israel, a people who did not follow in their Prophets' footsteps, who turned their backs to the religion entrusted to them, and so perverse as to say, "you and your Lord go and fight." Allah has warned mankind against succumbing to the insolence of some of the Children of Israel towards their Prophet:
You who believe! Do not be like those who abused Musa*. Allah absolved him of what they said and he was highly honored with Allah. (Surat al-Ahzab: 69)
Musa* had an appointment with Allah and he was in a rush to get there – so his 30 days  of fasting for purification was extended by 10 days to 40 days. When Musa* left he had appointed his brother Harun in charge of Bani Israel but because his stay had been extended someone called Samiri started stirring trouble and convinced some of the people of Bani Israel to use their gold to make a golden calf to worship. Musa* had the Words of Allah in his hands (the Tablets) when he returned he threw them down despite having been tipped of by Allah that the people had done wrong.
"And what made you hasten from your people, O Musa*?" He said: "They are close on my footsteps, and I hastened to You, O my Lord, that You might be pleased." (Allah) said: "Verily! we have tried your people in your absence, and As-Samiri has led them astray."
Then Musa* returned to his people in a state of anger and sorrow. He said: "O my people! Did not your Lord promise you a fair promise? Did then the promise seem to you long in coming? Or did you desire that wrath should descend from your Lord on you, that you broke your promise to me (i.e disbelieving in Allah and worshipping the calf)?" They said: "We broke not the promise to you, of our own will, but we were made to carry the weight of the ornaments of the Pharaoh’s people, then we cast them (into the fire), and that was what As-Samiri suggested." Then he took out (of the fire) for them (a statue of) a calf which seemed to low. They said: "This is your ilah (god), and the ilah (god) of Musa*, but [Musa*] has forgotten (his god).'" Did they not see that it could not return them a word (for answer), and that it had no power either to harm them or to do them good? And Harun indeed had said to them beforehand: "O my people! You are being tried in this, and verily, your Lord is (Allah) the Most Gracious, so follow me and obey my order." They said: "We will not stop worshipping it (i.e. the calf), until Musa* returns to us." [Musa*] said: "O Harun! What prevented you when you saw them going astray; "That you followed me not (according to my advice to you)? Have you then disobeyed my order?"
He [Harun] said: "O son of my mother! Seize (me) not by my beard, nor by my head! Verily, I feared lest you should say: 'You have caused a division among the Children of Israel, and you have not respected my word!' "[Musa*] said: "And what is the matter with you. O Samiri? (i.e. why did you do so?)" (Samiri) said: "I saw what they saw not, so I took a handful (of dust) from the (hoof) print of the messenger [Jibril's (Gabriel) horse] and threw it [into the fire]. Thus my inner-self suggested to me." Musa* said: "Then go away! And verily, your (punishment) in this life will be that you will say: "Touch me not (i.e.you will live alone exiled away from mankind); and verily, you have a promise that will not fail. And look at your ilah (god), to which you have been devoted. We will certainly burn it, and scatter its particles in the sea." Your Ilah (God) is only Allah, (the One) La ilaha illa Huwa (none has the right to be worshipped but He). He has full knowledge of all things. (20: 83-98)
 
The story also continues in Surah Baqarah:
And (remember) when We appointed for Musa* forty nights, and (in his absence) you took the calf (for worship), and you were Zalimun (polytheists and wrong-doers,) Then after that We forgave you so that you might be grateful.) And (remember) when We gave Musa* the Scripture [the Taurat (Torah)] and the criterion (of right and wrong) so that you may be guided aright. And (remember) when Musa* said to his people: "O my people! Verily, you have wronged yourselves by worshipping the calf. So turn in repentance to your Creator and kill yourselves (the innocent kill the wrongdoers among you), that will be better for you with your Creator." Then He accepted your repentance. Truly, He is the One Who accepts repentance, the Most Merciful. (2: 51-54)
Musa* was very angry when he saw this abomination and immediately dragged Harun off by the beard and head. Harun reassured his brother after reminding him of their brotherhood. The people of Babi Israel blamed Samiri as the trouble causer and Samiri was haughty and showed no real regrets for his actions and so was banished and he would only be able to say ‘Don’t touch me’ for the rest of his life. The punishment for those that had worshipped the calf had to repent to Allah and then be killed by those that did not worship the calf.

Main Topic:
Death and the AfterLife (part 4)
We talked about the Angel of Death and the other angels that come at the time of death. But there is a point in time that repentance is no longer accepted and a barrier is erected by Allah to prevent to soul returning. When death has started Allah may not accept our repentance like he did with Pharaoh upon his death.

Sakaraat ul-Mowt: the stupor of death.
This is the dizziness and unconsciousness that is caused by pain at the end of life. Allah says: “And the stupor of death will come in truth. This is what you have been avoiding.” Allah says: “And if you could but see when the wrongdoers are in the agonies of death when the angels are stretching forth their hands saying ‘This day you shall be recompensed with the torment of degradation because of what you used to utter against Allah other than the truth and you used to reject His ayaat (signs) with disrespect.” Taste the pain of death. The Prophet* says, “The shaheed (martyr) feels the pain of death like one of you would feel the sting of an insect.”. 
When man leaves this world, he desires to come back. If he’s a non-Muslim (Kafir), he wants to become a Muslim. If he’s an ‘Aasiy (a sinner), he wants to come back to make Tawbah. Allah says: “Until, when death comes to one of them (those who join partners with Allah), he says: ‘My Lord! Send me back, So that I may do good in that which I have left behind!’ No! It is but a word that he speaks, and behind them is Barzakh (a barrier) until the Day when they will be resurrected.” (23:99-100)
Allah says: “Allah accepts the repentance of those who do evil in ignorance and repent soon afterwards; to them will Allah turn in mercy: For Allah is full of knowledge and wisdom.” (4:17)
Allah says: “And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: ‘Now I repent;’ nor of those who die while they are disbelievers. For them We have prepared a painful torment.” (4:18)
“…he [Fir'awn] said: ‘I believe that La ilaha illa (Huwa): (none has the right to be worshipped but) He, in Whom the Children of Israel believe, and I am one of the Muslims (those who submit to Allah’s Will).’ Now (you believe) while you refused to believe before and you were one of the Mufsidun (evil-doers, corrupts, etc.).” (10:90-91)
Death comes suddenly – you are not given a notice. It comes unannounced and there is no way you can change it, or no matter how much you try to convince the angel of death or no matter how busy you are. The best time for Tawbah is NOW.

“Whoever desires or looks forward to meeting Allah, Allah would love meeting him. Whoever dislikes meeting Allah, Allah dislikes meeting him.” When Aisha, heard this she said to the Prophet saw: “And who of us does not dislike death?” (Does disliking death mean we dislike meeting Allah?) Prophet* said, “This is not what I meant. When the believer, he is about to die, he will be given the news that Allah is pleased with him. So that the most beloved thing to him would be his future. So he would love to meet Allah, and Allah would love to meet him. When the non believer is about to die, he is given the news that Allah is angry with him and will punish him. So he will dislike meeting Allah, and Allah will dislike meeting him.”
The Prophet* said: “When the janaazah is placed and the men carry it on their shoulders, if it is a righteous person, it will say ‘Go as fast as you can!’ If it is otherwise, then he will be say: ‘Woe to it! Where are you taking me?’ Everyone would hear that sound except the human beings. And if the human beings would hear it, they would die due to that shock.”
The Prophet* also said: “If it wasn’t for the fact that none of you would bury the dead, I would ask Allah to let you hear the sounds of the people in the graves.”

A short story about ‘Diverting from the Straight Path’ (al-Istiqaamah)
The Story of Barsisa
Another story: Barsisa. He was a man from children of Israel was a famous worshipper. He was an ‘aabid. He had his temple and devoted himself to worship. Three men from the children of Israel had to go for a battle. They didn’t know where to leave their sister. They couldn’t leave her alone; they looked around and found that the best place to leave her was with the ‘aabid. They said they would leave him with that ‘aabid and would leave her with him because he is the most righteous and trustworthy.
They went to the ‘aabid, Barsisa, and told him the situation and said, “Can you please take care of our sister?” The ‘aabid said, “I seek refuge in Allah from you.” Shaytaan came to him [Barsisa] and said, “Who are you going to leave her with? If you don’t take care of her, an evil person may take care of her, and you know what will happen. How can you let this good slip out of your hands?” Shaytaan is encouraging him to do good. The ‘Aabid called the brothers back and said that he would take care of her, but she is going to stay in that house over there and I wil stay in my temple.
So she would stay in that house and Barsisa would bring food and leave it on his doorstep. He didn’t even want to see her. She would come out and get the food. Shaytaan came to him and said, “What are you doing? Don’t you know that if she walks out from her room and comes to your temple, people can see her? You have to deliver the food to her doorstep.” Barsisa said, “Yes, that’s true.” Shaytaan is not speaking to him face to face; this is was wasa (inspiration). Barsisa started to take the food and leave it on her doorstep. That continued for awhile.
And then shaytaan told him, “She’s coming out to get the plate and somebody can still see her. You have to deliver the plate into her own room.” Barsisa would take the food in the room and leave it there. This continued for a while.
The three brothers were late. This jihad/war took a while. So shaytaan came to him and said, “Are you going to leave her alone? There’s nobody to take care of her. She’s been in there [so long]; it’s like she’s in prison, speaking to no one. Why don’t you take that responsibility and speak to her a little? She can go out and speak to another man and have a relationship with him.” So Barsisa would go outside of her and speak to her from there.
He would talk from outside and she would talk from inside her room and they would be screaming to hear one another. Shaytaan told him, “Why don’t you make it a little convenient for each other? Don’t scream to each other. Sit in the same room.” So Barsisa would go inside the room and slowly they spent more and more time with each other.
And they started getting closer and closer until the great ‘aabid committed zina.
She became pregnant. She delivered a child. Shaytaan came to him and said, “What have you done? Do you know what the brothers will do when they come back? They’re going to kill you. Even if you say ‘This is not my son’, they’re going to say that he was supposed to take care of her and you were responsible for her. The only solution is that you murder the child and bury it.” The ‘aabid chopped off the head of the infant and buried him.
Shaytaan came to him and said, “Do you think the mother will keep the secret after you have killed her son? You’re a fool if you think so. You should kill her too.” And so Barsisa killed her and buried them both in that room.
The brothers came back and said, “Where is our sister?” Barsisa said, “Inna lillahi wa inna ilayhi ra ji’oon. She was ill and she died. She is buried in that place.” And he went and showed them a fictitious grave. They said, “Inna lillahi wa inna ilayhi ra ji’oon” and they made du’aa` for her.
At night time, one of the brothers saw a dream. Who came to him in that dream? Shaytaan. He said, “Did you believe Barsisa? He’s lying! He committed zina with your sister and then he killed her and her son. The evidence is that she is not buried in the place that he showed you, but he is buried in her room, under the rock.” So he woke up and he told his brothers about the dream. They said, “We saw the same dream. It must be true.” So they went to the fictitious grave and dug it up. They went to her room and uncovered the earth. They found their sister buried with an infant.
They grabbed Barsisa and told him, “You Liar! This is what you have done!” They took him to the king. While they were taking him, Shaytaan came to Barsisa. Now shaytaan didn’t come in the form of inspiration. He came in human form.  He said, “Do you know who I am, Barsisa? I am shaytaan. I caused you all of that mess. And I am the only one who can deliver you out of it. If you want me to save you, I can.” Barsisa said, “Please save me!” Shaytaan said, “Make sujood for me.” Barsisa made sujood for shaytaan – who then said ‘Thank you very much, it was a pleasure meeting you’.” And then he never saw him.
Barsisa made sujood for shaytaan and that was the last thing he did in his life because shortly afterwards, he was executed. This was an ‘aabid on the straight path. He took a small turn – in the name of maslaha, the benefit – look at where he ended. That is the danger of following desire. Sometimes we feel confident because of our knowledge or the Qur’aan that we know or the ‘ibaadah that we do. We should always be afraid and never be over confident.
 

3 November 2012

Summary
Seerah:
Lots of leaders and tribes now becoming Muslim and pledging allegiance (bayah) to the Prophet* and to the Islamic State
The people who became Muslim before Conquest of Mecca are higher ranked than those now joining Islam
The story of how the people of Taif wanted to keep their goddess but the Prophet did not allow Islam and Kufr to co-exist even for a day. Only Islam!

Start of Surah Yusuf:
The complexity of Arabic
Children Respecting Parents
Parents talking nicely to children
Yusuf is one of the best Stories
Looking for the best in people and blaming evil of Shaytan

Bank of Akhirah

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

The Year of Delegations
People Embrace The Religion Of Allah In Large Crowds:
The invasion and the conquest of Mecca was — as we have already stated — a decisive battle that destroyed paganism utterly. The Arabs as a result of that battle were able to differentiate the truth from the error. Delusion no longer existed in their life. So they raced to embrace Islam. ‘Amr bin Salamah said: “We were at a water (spring) where the passage of people was. So when camel riders passed by us we used to ask them: ‘What is the matter with people? What is this man (i.e. the Prophet*) like?’ They would say, ‘He claims that Allah has revealed so and so.’ I used to memorize those words as if they had been recited within my chest. The Arabs used to ascribe their Islamization to the conquest. They would say: ‘Leave him alone to face his people. If he were a truthful Prophet* he would overcome them.’ So when the conquest took place, peoples hastened to declare their Islam. My father was the quickest of all my people to embrace Islam. Arriving at his people he said: ‘By Allah I have just verily been to the Prophet* . And he said: ‘Perform so a prayer at such a time, and so and so prayers at such and such time. When the prayer time is due let one of you call for the prayer and appoint the most learned of the Qur’an among you to be an Imam (leader) of yours.” This Prophet*ic tradition manifests the great effect of the conquest of Mecca on the phase of events. It certainly shows the influence of the conquest of Mecca upon the consolidation of Islam as well as on the Arabs’ stand and their surrender to Islam. That influence was absolutely confirmed and deeply rooted after the invasion of Tabuk.
A clear and an obvious evidence of that influence could be deduced from the great number of delegations arriving in Medina successively in the ninth and tenth years of Al-Hijra. The immense crowds of people who raced to embrace the religion of Allah and the great army which included ten thousand fighters in the invasion of the conquest of Mecca had grown big enough to include thirty thousand fighters sharing in Tabuk invasion. It was only in less than a year after the conquest of Mecca that this growth in Islamic army had taken place. A hundred thousand or a hundred and forty four thousand Muslim pilgrims shared in Hajjatul -Wada‘ (i.e. Farewell Pilgrimage); it was such an enormous number of Muslims surging — as an ocean of men — round the Prophet* , that the horizon echoed their voices and the expanses of land shook whereby while saying Labbaik (i.e. Lord, here we are worshipping), glorifying and magnifying Allah, and thanking Him.

The Delegations:
The number of delegations listed in Ahl Al-Maghazi were over seventy. Investigating such a large number is not an accessible thing; besides stating them in detail is not of a great benefit. Therefore, I am going to reveal an expose about what is historically wonderful or highly significant. Anyway a reader should always keep in mind that whilst the majority of tribes arrived in Medina after the conquest, there were also pre-conquest delegations.
1. The delegation of ‘Abdul Qais: This tribe had two arrivals. The first was in the fifth year of Al- Hijra or before that date. Munqidh bin Haiyan, a member of that tribe, used to trade in Medina. So, as soon as he heard of Islam when he had arrived in it for trading — that was after the migration — he embraced Islam and carried a pledge from the Prophet* to his people who eventually became Muslims too. Thirteen or fourteen of them came to the Prophet* in one of the Hurum Months. It was then that they asked the Prophet*’s advice about the Faith and drinks. Their chief was Al-Ashaj Al-Usri, to whom the Prophet* said: “You have two qualities that Allah likes: They are deliberateness and clemency.”
2. Their second arrival was in the Year of Delegations. They were forty men. Al-Jarud bin Al-‘Ala’ Al- ‘Abdi, who was Christian but turned to be a good Muslim, was one of that group.
3. Daws Delegation: The arrival of this tribe was in the early times of the seventh year and that was when the Prophet* was in Khaibar. At-Tufail bin ‘Amr Ad-Dawsi, that we have already talked about and explained how he became a Muslim at the time the Prophet* was in Mecca. He went back home to his people where he kept calling people to Islam but they tarried till he despaired of them and returned to the Prophet* and asked him to invoke Allah against Daws but the Prophet* invoked Allah to guide Daws. Later on, Daws embraced Islam. So At-Tufail arrived in Medina accompanied by seventy or eighty families of his people in the early times of the seventh year of Al-Hijra, at the time that the Prophet* was at Khaibar, so he overtook him there.
4. Farwah Bani ‘Amr Al-Judhami’s messenger: Farwah was an Arab leader in the Byzantine army. He was a Byzantine agent ruler by proxy on the Arabs allied to the Byzantines. His home was at Mu‘an and the surrounding area of Ash-Sham lands. Seeing the stamina and courage of the Muslims he became a Muslim. The battle of Mu’tah — which took place in the eighth year of Al- Hijra — compelled his admiration. He sent a white mule gift with a messenger of his to the Prophet* to inform him of his conversion into Islam. When the Byzantines learnt of his embracing Islam, they sent him to prison. At first they gave him an opportunity to choose one of the two — “either he defects from Islam or death shall be his punishment.” Refusing to defect they crucified him and cut his neck at a water (fountain) called ‘Afra’ in Palestine.
5. Suda’ Delegation: The arrival of this delegation was after the departure of the Prophet* from Al-Ji‘ranah in the eighth year of Al-Hi. It was because the Prophet* had already dispatched a mission that comprised four hundred Muslims and asked them to go to where Suda’ was. Suda’ was (a fresh-water fountain) in Yemen. While the mission was camping there at the starting point of a canal. Ziyad bin Al-Harith As-Suda’i learned of their stay, so he came to the Prophet* and said: “I have come to you as a deputy of my people, so tell your army to go back and I guarantee of my people.” The army were sent away off the canal. In his turn As-Suda’i went back, cherished and urged his people to come and meet the Prophet* . Eventually fifteen of them came and pledged allegiance to him as true Muslims. Returning home, they in their turn, urged the rest to be Muslims. Thus Islam spread among them. Later on, a hundred men joined the Prophet* in Hajjatul-Wada‘ (Farewell Pilgrimage.)
6. The arrival of Ka‘b bin Zuhair bin Abi Sulma: Ka‘b who was a member of a family of poets, was considered one of the most poetic Arab poets. He used to satirize the Prophet* when he wasn’t a Muslim. In the eighth year of Al-Hijra and at the time that the Prophet* had already gone back from At-Ta’if invasion, Bujair bin Zuhair wrote a letter to his brother Ka‘b warning and advising him: “The Prophet* had killed some men in Mecca who used to satirize and harm him, and that the other poets who had survived fled in all directions for their lives. So if you want to save your skin, hasten to the Prophet* . He never kills those who resort to him as repentant. If you refuse to do as I tell, it is up to you to try to save your skin by any means.” The two brothers corresponded with one another for a long time till Ka‘b was awkward and felt as if the earth had constrained on him. Arriving in Medina, he stayed at a man’s house from Juhainah as a guest. They performed the dawn prayer together; but when he was about to leave, the man suggested that he go to the Prophet* . He went there, sat by him, put his hand in his. The Prophet* who had never seen Ka‘b before, did not recognize him. Ka‘b then said: “O, Prophet*! Ka‘b bin Zuhair has come to you as a repentant Muslim; will he be secure and forgiven if I fetch him?” The Prophet* said, “Yes.” “I am Ka‘b bin Zuhair,” said he. Upon hearing that one of the Helpers rose to his feet and asked the Messenger’s allowance to cut his throat. “Leave him alone!” Said the Prophet* , “He has become a repentant Muslim after his disposal of the past.” Ka‘b then recited his well-known poem “Su‘ad appeared...” in which he praised the Prophet* , thanked him and apologized for the wrongs he had done. He acknowledged Muhammad’s mission. Both Emigrants and Helpers were spoken of in this poem but differently. He praised the Emigrants but criticized the Helpers, for one of them demanded a Prophet*’s permission to kill him. Later on Ka‘b tried to compensate for that by praising the Helpers too but that was in another poem.
7. ‘Udharah Delegation: This delegation which consisted of twelve men, had arrived in Medina in Safar, the ninth year of Al-Hijra. They spent three days there. One of them was Hamza bin AnNu‘ man. When they were asked who they were, they said “We are Bani ‘Udharah, the foster brothers of Qusai to his mother. We are the ones who supported Qusai, and removed Khuza’a and Bani Bakr from the bosom of Mecca. We have relatives and kinspeople.” So the Prophet* welcomed them and gave good tidings to them, which was Ash- Sham Conquest; but he, on the other hand, forbade them from consulting a soothsayer and from eating the slain animals they slaughtered. Eventually they became Muslims, stayed there for several days then went back. 8. Bali Delegation: Their arrival was in Rabi‘ Al-Awwal, the ninth year of Al-Hijra. They embraced Islam, stayed in Medina for three days. Their chief Abu Ad-Dabeeb wondered whether hospitality was rewarded by Allah. The Prophet* said: l ¡ “Yes, and so is any charity you offer to poor or rich people that is Sadaqah.” He also inquired about the time allotted to hospitality. “Three days,” said he. “What about the stray ewe?” The Prophet* said: “It is either yours or your brother’s, otherwise it goes to the wolf.” He inquired about the stray camel. “It is not of your business. Leave it alone! Its owner will try to find it.”
8. Thaqif Delegation: Their arrival was in Ramadan, the ninth year of Al-Hijra, after the return of the Prophet* from Tabuk. As to how they became Muslims, this could be deduced from the following:
9. Their chief ‘Urwah bin Mas‘ud Ath-Thaqafi came to see the Prophet* after the latter’s return from At-Ta’if in Dhul-Qa‘dah in the year 8 A.H. ‘Urwah became a Muslim. He thought that when he will tell his people and call them to embrace Islam, they would obey him, because he had always been an obeyed Master. He was even more beloved to them than their own firstborn. But contrary to that, when he called them to Islam they shot arrows at him from everywhere and killed him. They remained as they were for months before they started discussing the situation again among themselves. Upon realizing that they were incapable of fighting the neighbouring Arabs who had paid allegiance to the Prophet* and converted to Islam, they made up their mind to dispatch a man to the Prophet* . They concluded that ‘Abd Yalail bin ‘Amr would be the right messenger. ‘Abd refused to do such a thing lest they should kill him as they had killed ‘Urwah. “I will not do such a thing till you send some other men with me,” said ‘Abd. So they sent two men of their allies and three others from Bani Malik. The six of them including ‘Uthman bin Abi Al-‘As Ath- Thaqafi who was the youngest among them all.
When they entered into the Prophet*’s audience, a tent was pitched up in a corner of the mosque so that they might listen to the Qur’an and see people at prayer. During their stay they came again and again to the Prophet* who kept on calling them to embrace Islam, till their chief asked the Prophet* to enter into a peace treaty between him and Thaqif by means of which he allows them to commit fornication, drink wine and deal with usury. They also asked him not to injure their tyrant idol “Al-Lat” or to oblige them to perform the prayer. Finally they insisted that they would not knock down the idols themselves. But the Prophet* turned down all their requests. They went aside to council. Realizing that there were no other alternatives they yielded and professed Islam. The only condition that they insisted on was that the demolition of Al-Lat should be dealt with and handled by the Prophet* whereas Thaqif should in no way knock it down themselves. The Prophet* agreed and took a pledge with them.
Being the most attentive and the keenest to study jurisprudence and learn Qur’an, ‘Uthman bin Abi Al-‘As was appointed by the Prophet* a prince on his people. His keenness and carefulness to learn the Qur’an and study jurisprudence were clearly discernible through his behaviour during their stay.
Everyday morning, the group of delegates used to go and see the Prophet*. Being the youngest one, ‘Uthman bin Abi Al-‘As was left behind with their camels and things to keep an eye on. At noon when they came back and slept, ‘Uthman used to go to the Prophet* in order to learn the Qur’an and inquire about religious matters. If it happened that the Prophet* was asleep, he would then go to Abu Bakr for the same purpose. With the pof time, he turned out to be a source of blessing to his people. For at the Apostasy Times (Ar-Riddah) when Thaqif were determined to apostatize, he addressed them saying: “O, folkmen of Thaqif! You have been the latest at embracing Islam, so do not be the first to apostatize.” Consequently they gave up apostasy and clung fast to Islam.
The group of delegates returned home but they were determined to conceal the truth for a while. They told their people to expect fight at any moment. They pretended to be grieved and depressed. They claimed that the Prophet* demanded that they should embrace Islam and abandon adultery, drinking wine and dealing with usury and some other things, or else he would fight them. Seized by the arrogance and zeal of Al-Jahiliyah (pre- Islamic traditions), Thaqif remained for days intent on fighting. Then Allah cast terror and dismay in their hearts in such a way that they gave up fighting and thought that the delegation should go back to him and announce their approval. It was until then that the group of delegates told them the truth and revealed the items of their peace-talk with the Prophet*, consequently Thaqif embraced Islam.
The Prophet* sent some men to demolish the idol called “Al-Lat” under the command of Khalid bin Al-Waleed. Al-Mugheerah bin Shu‘bah, stood to his feet, held the hoe and the ax and said: “By Allah, I will make you laugh at Thaqif.” He struck with them, and pretended to fall down while running. The people of Thaqif trembled at that sight and said: “May Allah dismay Al-Mugheerah off. The goddess has killed him.” Hearing that Al-Mugheerah leapt up to his feet and said: “May Allah bring shame on you. Al-Lat is nothing but a mass of dirt and stones.” Then he struck the door and broke it. He mounted its highest wall, and so did the other men. They knocked Al-Lat down till they levelled it with the ground. Then they dug up its foundation and brought out its jewels and garments; to the great astonishment of Thaqif. Khalid bin Al-Waleed and his group came back to the Prophet* carrying Al-Lat’s jewels and garments. The Prophet* distributed them and thanked Allah for helping his Prophet* and solidifying his religion.

Main Topic: Selected verses from the Start of Surah Yusuf
“Alif-Laam-Raa. These are the verses of the clear Book. Indeed, We have sent it down as an Arabic Qur'an that you might understand. We relate to you, (O Muhammad), the best of stories in what We have revealed to you of this Qur'an although you were, before it, among the unaware. (Of  these stories mention) when Yusuf said to his father [i.e. Ya'qub]: "O my father, indeed I have seen [in a dream] eleven stars and the sun andthe moon; I saw them prostrating to me." He, (Yaqub) said, "O my son, do not relate your vision to your brothers or they will contrive against you a plan. Indeed Shaytan, to man, is a manifest enemy" [TMQ: 9, 1-5]
Just talking about a few verses from Surah Yusuf to demonstrate how complex and multi-levelled the meanings are and how important it is to know the Arabic in order to understand these fully. This is just a short taster! Revealed during the ‘Year of Grief’.
In the Arabic, the work ‘tilka’ is used and this demonstrative noun is used to point to something far away from the speaker, emphasising the Qur'an is being revealed from the Protected Tablet (al-I-awh al-Mahfi). Something ‘far away’ rather than ‘haa-thee’ which is near.
The word ‘mobeen’ - Here Allah describes the Qur'an as "clear". A characteristic of the Qur’an
‘Inna’ - This is analogous to what in English is called the "royal we". It does not mean that Allah is more than one. It is a feature of literary style in Arabic that a person may refer to himself by the pronoun ‘nahnu’ (we) for respect or glorification. He may also use the word ‘ana’  indicating one person, or the third person ‘huwa’ (he). All three styles are used in the Qur'an
‘Nazala’ indicates that this has come from high to low, that is a higher place to a lower place, from above to below and from Allah to Muhammed.

Characteristics of the best stories:

• a strong theme
• a fascinating plot conflict and resolution - The plot is most often about a conflict or struggle that the main character goes through. Most often, the characters learn or grow as they try to solve their problems. What the characters learn is the theme of the story.
• a coherent structure: The beginning of the story should jump right into the action. The ending of the story should wind up quickly.
• Unforgettable characters
• a well-chosen setting
• an appealing style
• a good story is one that:
• builds resonances with its audience, i.e. touches people in some way by working on their sympathies;
• creates vivid images;
• is a story that one loves and loves to tell or hear.

Other Lessons from these ayah...
The value of learning history while heeding its numerous lessons. Many ayah in the Qur'an reiterate this concept; Allah says: There was certainly in their stories a lesson for those of understanding ...
Many names of surahs in the Qur'an are actually reminders of events of the past that can teach us the importance of historical events and the lessons present in them. There are 30 surahs in the Qur'an with historically related names; it is required of us that we ponder and deliberate upon these stories.
The beginning ayah clearly affirms the nabuwwah (prophethood) of Allah's Messenger.
The ayah illustrates the importance of explaining and translating the Qur'an based on the intended and clear, unambiguous Arabic meanings.
Yusuf’s Lineage
Ibrahim had two sons, Ishaq and Isma’il. All prophets after them were from the descendants of Ishaq, xcept Prophet Muhammad, who was descended from Isma’il:
Yusuf b. Ya’qub b. Ishaq b. Ibrahim (Khalul Allah).
Al-Bukhari and Muslim narrate:  Upon the authority of Abu Hurayrah the Prophet was asked, "'Who is the most honourable of people?" He replied, "the most honourable is the one with the most taqwa." The questioner said, "I am not asking about that," so the Prophet said, "The most honoured is Yusuf, who was a prophet, son of a prophet, son of a prophet, son of Khalil Allah."
In another narration:  Ibn "Umar narrates that the Prophet said of Yusuf:  "[He is] the noble one, son of a noble one, son of a noble one, son of a noble one."
Respect for Parents
Another important lesson from these ayah are respect for parents and how parents and children should interact.
A Muslim child should respect, appreciate and honour his parents at all times. Allah ($6) has mentioned kind treatment of parents alongside the command to worship Him alone, which indicates the importance of honouring one's parents and treating them well. Allah emphasises the status of parents and how they should be treated in many lyEt:
Be good and dutiful: Allah says: And We have enjoined upon man goodness to parents... [Surat al-'Ankabut, 29: 8]. The scholars said: "be dutiful and kind to parents" means: treat them kindly in all ways, in word and deed.
Acknowledge the high status of parents: The importance and high status that Islam has granted to parents is evident from the fact that Allah often mentions the command to worship Him and to be dutiful to one's parents together, as in:  'And We have enjoined upon man [care]for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two year. Be grateful to Me and to your parents; to Me is the [final] destination]. But if they endeavour to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness and follow the way of those who turn back to Me [in repentance]. Then to Me will be your return, and I will inform you about what you used to do.” [Surat Luqman,31:14-15]
Obey them, and ask forgiveness for them: Islam teaches a child to obey his parents, to do as they ask and to refrain from what they tell him not to do, on condition that it does not contradict the teachings of Allah. Furthermore Allah commands us to supplicate for our parents and pray for forgiveness for them, especially when they grow old and weak: “And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], 'uff', and do not repel them but speak to them a noble word. And lower to them the wing of humility out of mercy and say, 'My Lord, have mercy upon them as they brought me up [when I was] small'.[Surat al-Isra,17:23-4]
The scholars said said: "this means, pray for mercy for them, while they are alive and after they die."
Allah has provided us with examples of his messengers and described how they treated their parents with kindness and compassion.

Children’s Feedback & News Topic:
Nil

Bank of Akhirah:
Parents and Children were asked to think about anything they have done over the past week purely for the sake of Allah, with Ihsaan and sincerity. Thus seeking the pleasure of Allah alone. Then put these on a piece of paper and put it in the cardboard Kaaba at the start of the next Study Circle.
Please write them anonymously.
Homework
Seerah ~ Nil
Belief ~ Qur'an: How was the Qur'an protected after the death of the Prophet* ?