13 July 2014 Musa plans return to Egypt and Muslim is a mirror...

13 July 2014

Musa plans return to Egypt and Muslim is a mirror...

By the Grace of Allah, in this blessed month, we continued with the life of Prophet Musa* and he became a Messenger on his journey to Egypt. We also explored why all Prophets were shepherds.
The Main topic was exploring the Hadith about a Muslim being a mirror to another Muslim – many lessons to be learned.
Some great feedback from the children and next week we’ll continue with Allah’s conversation with Musa*, inshaAllah.
Please continue do dhikr and get close to Allah in the last half of Ramadhan and please continue to make du’a for all your family, friends, the ill and dying, those Muslims affected by war and oppression around the world (including Syria, Palestine, Kashmire, Burma, Chechnya, Iraq, Yemen, Uzbekistan, Xinjiang, Egypt and others).
Jzk.
Naveed

Lives of the Prophets - Musa: Journey to Egypt


Recap - Life of Musa* to date...
(Backstory important in defining Musa* and giving him the skills and competencies to deal both with Pharaoh and his people - Bani Israel)

• Birth
• Upbringing in the Palace
• Accidental killing
• Fleeing
• Life as a Shepherd (see below)
• Family Man

'Every Prophet a Shepherd'
What is the wisdom behind this from Allah? Some points are:

1 Teaching responsibility.
The shepherd is responsible for his herd and usually looks after the flock of another. They are hired. The shepherd holds full responsibility and accountability over the herd.
2 Teaching patience.
Taking sheep out to graze is a slow process, as sheep are quite slow and they take their time and one must wait until the sheep are done. The shepherd must wait and be patient, as he is unable to communicate with them. Prophets required much patience during da'wah.
3 Teaching protection.
The shepherd protects the herd. There are various seen or unseen dangers, wolves, other beasts, diseases, etc, all of which the shepherd must consistently make sure do not endanger the herd.
The Prophets are very protective of their people, and they try to protect their followers from all physical and psychological dangers.
4 Teaching detection of danger.
Sheep/Goat have limited sight and can only see so far. A human who stands tall has a longer view and can see danger as it is approaching, as the herd cannot. The first to notice danger is the shepherd who can give an advanced warning to the herd.
The Prophets have the clearest vision and the longest view, and a vantage point that none of us have and they know what is good for us.
At times the shepherd may hit the sheep in order to give a clear and quick warning and ward off its current path away from the danger. There is no time for a nice and slow convincing manner to this approach when the danger is so near. Similarly, the Prophets at times would appear harsh in their words, as they cared about their followers and wanted to move them away from close dangers.
5 Teaching simplicity.
A shepherd is living a very simple life and cannot take all of his accessories with him to the desert. A shepherd can only carry with him some basic needs in the desert whilst doing his job. A shepherd will also become accustomed to the different environments encountered when feeding the animals, such as the cold or heat of the weather, rain, wind, etc.
6 Teaching closeness to the creation of Allah
Shepherding pulls you out of the artificial world and brings you close to nature. Shepherding gives him an opportunity to contemplate about nature.


Why specifically sheep?
There is a custom to raise cows and camels. Prophets herded sheep [or goat] and not other animals.

1 Sheep are weak animals
Weaker than cows and camels and need more protection and care and can easily fall prey. If one sheep goes astray, that will be the target of the wolf. Sheep more difficult to maintain as a flock because of their propensity to go astray and wander away.
2 We are affected by our surrounding environment and it leaves a lasting effect on our personality.
Shepherds are different than cowboys and cowboys differ from shepherds of camel. Sheep are very compassionate, merciful and weak, so the shepherd learns to become kind and merciful toward them as they are fragile animals and one cannot be too harsh toward them.
Camels on the other hand are very arrogant animals, and one cannot be soft with a camel as it will take advantage of you. The arrogance of the camel must be met with strength as opposed to kindness and compassion. Shepherds of camel are therefore very rough, tough and may be rude, which is learned via their environment.


Other Responsibilities of Shepherd

• Feeding
• Watering
• Grooming
• Shearing
• Delivering Lambs
• Leading
• Wandering Sheep

Prophet Musa* at the Valley Of Tuwa and the First Revelation
The Prophet Musa* honoured his agreement and stayed in Madian for many years and got married and may or may not have had children. Prophet Musa* felt homesick and wanted to visit his family in Egypt and so him and his family left Madian. On their journey to Egypt they became lost and it was a cold desert night when Prophet Musa* saw a fire in the distance, on the side of the Mount Sinai. The Prophet Musa* thought he could bring a brand from the fire to warm up or to gather some information from the people about the journey to Egypt.
When Moses had fulfilled the appointed term and had set off with his family, he noticed a fire from one side of the Mount. He said to his family, "Stay here, I can see a fire. Hopefully I will bring you back some news from it or a burning branch from the fire so that you will be able to warm yourselves." (TMQ 28:29)
When Moses said to his household, "I can make out a fire. I will bring you news from it or at least a burning brand so that hopefully you will be able to warm yourselves." (TMQ 27:7)
When he saw a fire and said to his family, "Wait here. I can make out a fire. Maybe I will bring you a brand from it, or will find guidance there." (TMQ 20:10)
He approached the fire and saw the light extending to heaven and the tree not burning, special bright light when suddenly he heard his name!
But when he reached it a voice called out to him from the right hand side of the valley in the part which was full of blessing, from out of the bush: "Moses, I am Allah, the Lord of all the worlds." (TMQ 28:30)
Then when he reached it, a voice called out, "Moses! I am your Lord. Take off your sandals. You are in the holy valley of Tuwa. I have chosen you, so listen well to what is revealed. I am Allah. There is no god but Me, so worship Me and establish prayer to remember Me." (TMQ 20: 11-14)

This was the first revelation the Prophet Musa* received, honouring him as Allah's messenger, the highest rank that a human can attain in this world.



 Main Topic: Hadith where "A believer is a mirror to another believer" (narrated by Abu Huraira—transmitted in Abu Dawud)


Why choose mirror specifically and not just say "they give naseeha (advice) to one another?


The Mirror (how the mirror gives you advice)

• The mirror doesn’t lie to you - It shows you exactly how you are.
• The mirror shows what is wrong with you.
• The mirror gives you advice immediately.
• When you leave the mirror, it doesn’t spread your advice to the next person.
• The mirror doesn’t share your secrets.
• The mirror allows you to change at your pace - It doesn’t force you to make any changes but shows it to you.
• The mirror shows you the advice, and when you leave the mirror, that’s it
• The mirror will show you the same mistake the next time but won’t nag you about it.
• If you have a mistake and fix it, then the mistake is no longer there anymore - It doesn’t show you the mistake anymore.
• If you don’t have the mirror, you wouldn’t be able to see what’s wrong with you
• The mirror shows you things you can’t see.
• The mirror shows you the good and the bad.
• The mirror doesn’t talk back to you or give you attitude.
• Mirrors can be simple and don’t have to be fancy - A person doesn’t have to be Scholar to give you advice! If you can teach yourself to find good in anyone’s advice or anyone’s speech and act upon it, then you have struck gold.
• The mirror is like Inception. You think you are fixing yourself when you look at it but it was really the mirror that showed it to you - You think you see the fault, but it is actually the mirror that shows you the fault.
• A dirty mirror can’t really show you much. You have to go to a clean mirror.
• If there’s no light, then you can’t benefit from the mirror. Light is like iman (Faith); Darkness = no iman. No hidayah, no knowledge
• The mirror can only show you what is on the outside. It doesn’t even attempt to profess to know what is on the inside - The believer can’t read what is in your heart.
• If you smile at the mirror, it smiles back at you. If you frown at the mirror, it frowns back at you.
• Mirrors always speak to you in a language that you understand.
• No human beings can see themselves with their own eyes - The mirror is the only reflective surface that allows you to see yourself.
• There’s some type of advice you only want to get in private
• The mirror gives full advice and not half of the advice - If there is strawberry in your teeth, it will show all of it to you and not just part of it.
• The mirror makes no judgment and only gives you advice.
• The mirror can be portable - You can call people any time you need advice. The mobile phone is like the portable mirror.
• The mirror doesn’t bend the rules for you.
• You can have more than one mirror.
• It never tires. Every time you stand in front of it, it is ready to give you advice.
• It shows you where you are in relation to your background.
• Mirrors are used to make an area look spacious. Perhaps you have certain traits (interrupt people, speak to people rudely), and these make your world constrict around you. When your friend shows you these things, then suddenly it becomes more spacious.
• You need to look in the mirror. If you don’t, then you have problems.
• Sometimes you have to go to another mirror just to make sure - The first brother may have given you advice but you don’t know him well, so you go to your closer friend and ask if what the first brother said is correct.
• You take care of the mirror - It is a two-way relationship.
• The more you don’t look, the worse your appearance. You always go to it every day. You look at a mirror more than once a day.
• You need to show the mirror what you need advice about.
• It doesn’t need compliments.
• It doesn’t have to be perfect.
• It doesn’t get irritated.
• It is always there for you.

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

29 June 2014

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

Musa* settles in Madian

Characteristic of the Slave mentality – the person from Bani Israel who was helped by Musa* was the one who got Musa* into trouble. Tend to have negative self image, very selfish, lack of honour and respect for each other and a massive inferiority complex – always wanting to please those that oppress them.
-  -  -  -  -  -  -  -  -  -  -  -  -  -  -

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


Main Topic: British and Islamic Values

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

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

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

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

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

Double Standards

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

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

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

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

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

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

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

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

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

29 April 2012

Preparing to Conquer Mecca; Fiqh and Nawawi’s 40 Hadith 

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

Preparing for the Conquest - News Blackout

The Messenger of Allah* asked ‘Aisha, his wife to make preparations peculiar to marching out for war. Abu Bakr, meanwhile, came in and asked ‘Aisha what the matter was, showing surprise at the preparations being made as it was not, as he said, the usual time for war. She replied that she had no idea.
With view of securing a complete news black-out concerning his military intentions, the Prophet* despatched an eight-men platoon under the leadership of Qatadah bin Rab‘i in the direction of Edam, a short distance from Medina, in Ramadan 8 A.H., in order to divert the attention of people and screen off the main target with which he was preoccupied.

The Prophet* began to prepare for a campaign, and Abu Bakr asked if he also should make ready. The Prophet* said he should and told him that they were going out against Quraish. "Must we not wait for the time of the truce to run out?" said Abu Bakr. "They have betrayed us and broken the pact," said the Prophet, "and I shall attack them. But keep secret what I have told thee. Let one thinker think that God's Messenger is for Syria, and let another think he is for Thaqif, and another for Hawazin, O God, take from Quraish all sight of us, and all tidings of us, what we are about, that we may come suddenly upon them in their land."

Hatib's letter to the Quraish

In answer to this prayer word came to him from Heaven that one of the Emigrants, Hatib by name, had somehow learned the secret and had sent a letter to Quraish to warn them of the impending attack. He had given it to a woman of Muzaynah who was travelling to Mecca, and she had hidden it in her hair. The Prophet* sent 'All and Zubayr after her, and having failed to find the letter in her baggage they threatened to search her if she did not produce it and it was discovered the letter was carefully hidden in her locks of hair. So she gave them the letter and they took it to the Prophet, who sent for the writer of it. The Prophet* was very much perturbed to find that such a thing had been done by a Muslim, who had a long record of service and was eager to assist Islam even in very critical times.
He, therefore, called Hatib and asked him to explain his position. "What made thee do this, O Hatib?" he said. He replied, "O Messenger of Allah*! I have no affinity of blood with Quraish; there is only a kind of friendly relationship between them and myself. My family is at Mecca and there is no one to look after it or to offer protection to it. My position stands in striking contrast to that of the refugees whose families are secure due to their blood ties with Quraish. I felt that since I am not related to them, I should, for the safety of my children, earn their gratitude by doing good to them. I swear by Allah that I have not done this act as an apostate, forsaking Islam. I was prompted only by the considerations I have just explained." ‘Umar wanted to cut his head off as a hypocrite, but the Prophet* accepted his excuse and granted him pardon, then addressed ‘Umar saying: "Hatib is one of those who fought in the battle of Badr. How do you know that he is a hypocrite? Allah is likely to look favourably on those who participated in that battle. Turning then, to Hatib, he said: "Do as you please, for I have forgiven you."

“Take not My enemies and your enemies (i.e. disbelievers and polytheists, etc.) as friends”

However, to ensure that such an incident might not be repeated, the first nine verses of Surah al-Mumtahinah were revealed:

1. O you who believe! Take not My enemies and your enemies (i.e. disbelievers and polytheists, etc.) as friends, showing affection towards them, while they have disbelieved in what has come to you of the truth, and have driven out the Messenger and yourselves (from your homeland) because you believe in Allah your Lord! If you have come forth to strive in My Cause and to seek My Good Pleasure, (then take not these disbelievers and polytheists, etc., as your friends). You show friendship to them in secret, while I am All-Aware of what you conceal and what you reveal. And whosoever of you (Muslims) does that, then indeed he has gone (far) astray, (away) from the Straight Path .
2. Should they gain the upper hand over you, they would behave to you as enemies, and stretch forth their hands and their tongues against you with evil, and they desire that you should disbelieve.
3. Neither your relatives nor your children will benefit you on the Day of Resurrection (against Allah). He will judge between you. And Allah is the All-Seer of what you do.
4. Indeed there has been an excellent example for you in Ibrahim (Abraham) and those with him, when they said to their people: "Verily, we are free from you and whatever you worship besides Allah, we have rejected you, and there has started between us and you, hostility and hatred for ever, until you believe in Allah Alone," except the saying of Ibrahim (Abraham) to his father: "Verily, I will ask for forgiveness (from Allah) for you, but I have no power to do anything for you before Allah ." Our Lord! In You (Alone) we put our trust, and to You (Alone) we turn in repentance, and to You (Alone) is (our) final Return,
5. "Our Lord! Make us not a trial for the disbelievers, and forgive us, Our Lord! Verily, You, only You are the All-Mighty, the All-Wise."
6. Certainly, there has been in them an excellent example for you to follow, for those who look forward to (the Meeting with) Allah (for the reward from Him) and the Last Day. And whosoever turn away, then verily, Allah is Rich (Free of all wants), Worthy of all Praise.
7. Perhaps Allah will make friendship between you and those whom you hold as enemies. And Allah has power (over all things), and Allah is Oft-Forgiving, Most Merciful.
8. Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity.
9. It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allah forbids you to befriend them. And whosoever will befriend them, then such are the Zalimun (wrong-doers those who disobey Allah).

Being a Shepherd

The Prophet* now sent messengers to those of the tribes whom he felt he could now rely on for help, with a general summons to be present in Medina at the beginning of the next month, which was Ramadan, The Bedouin faithfully responded; and when the appointed day came the army was the largest that had ever set out from Medina. No able-bodied Muslim stayed behind. The Emigrants were seven hundred, with three hundred horse; the Helpers were four thousand, with five hundred horse; and the tribes, including those who joined them on the way, brought the total numbers up to nearly ten thousand men. The cavalry rode on camelback, leading their horses; and except for a few of the closest Companions none of them knew who the enemy were. After making full preparation, the Prophet* proceeded to Mecca at the head of ten thousand soldiers on the 10th of Ramadan, 8 A.H. He mandated Abu Ruhm Al- Ghifari to dispose the affairs of Medina during his absence. Outside Mecca they came across a tree and started eating its fruit and the Prophet* advised them to eat the (ripe) black ones. The Companions said that he* must have been a shepherd as only they would know these things. The Prophet* acknowledged that he was and that Allah made all his Prophet’s as shepherds – because it gives good training to the Muslim.

Abu Sufyan gets caught by the Muslim army

When they were about half-way they were met by 'Abbas and Umm al-Fadl and their sons. 'Abbas had decided that it was now time for them to leave Mecca and to live in Medina. The Prophet* invited them to join his expedition, which they did, to the joy of Maymunah, who had come with the Prophet.
The Quraish were quite unaware of the development of affairs, but the Prophet* did not like to take them by surprise. He, therefore, ordered his men to kindle fire on all sides for cooking purposes. The idea behind this was that Quraish should be afforded full opportunity to assess the situation in which they were pitchforked correctly, and should not endanger their lives by leaping blindly in the battlefield. ‘Umar bin Al- Khattab was entrusted with the guard duty.

In the meanwhile, Abu Sufyan along with Hakim bin Hizam and Budail bin Warqua’, went out to reconnoiter. From a distance, however, he heard the following conversation between Abu Sufyan and Budayl Warqa': Abu Sufyan: I have not so far seen such a great fire and such a big army. Budayl bin Warqa': They are the people of the tribe of Khuza'ah, who have prepared for war. Abu Sufyan: "Khuza'ah are too few to kindle such a great fire or to make such a big army." Before they got near the camp, they were arrested and then met ‘Abbas, the Prophet’s uncle. He apprised Abu Sufyan of the situation and advised him to accept Islam and persuade his people to surrender before Muhammad*; otherwise, his head would be struck off. Under the prevailing compelling circumstances, Abu Sufyan went in the company of ‘Abbas seeking the Prophet’s* audience. The Muslims were furious to see Abu Sufyan and wanted to kill him on the spot.

The Prophet's uncle was mounted on the particular mule of the Prophet* and Abu Sufyan was accompanying him. He made him pass from between the masses of fires and the large army consisting of infantrymen and mounted soldiers. The sentries recognized Abbas as well as the particular mule belonging to the Prophet* and, therefore, made way for him. While they were still on their way Umar's eyes fell on Abu Sufyan sitting on the pillion of Abbas, and he wanted to kill him (Abu Sufyan) at once. As, however, the Prophet's uncle had provided him protection, he (Umar) desisted from doing so. 'Abbas took them to the tent of the Prophet, and Abu Sufyan said: "O Muhammad, thou hast come with a strange assortment of men -some known and some unknown -against thy kindred." But the Prophet* cut him short. "It is thou who art the transgressor," he said. "Ye broke the pact of Hudaybiyah, and abetted the attack on the Bani Ka'b, thereby sinfully violating the holy precinct of God and His Sanctuary. Abu Sufyan sought to change the subject somewhat. "Alas," he said, "hadst thou but turned thine anger and thy strategy against Hawazin! For they are further from thee in kinship, and fiercer in enmity against thee." "I hope", said the Prophet, "that my Lord will grant me all of that -by victory over Mecca, by the triumph therein of Islam, and by the rout of Hawazin -and that He will enrich me with their goods as plunder and their families as captives." Then he said to the three men: "Bear witness that there is no god but God, and that I am the Messenger of God." Hakim and Budayl thereupon made their professions of faith, but Abu Sufyan testified "there is no god but God" and then was silent. When told to pronounce the second testification he said: "O Muhammad, there is still in my soul a scruple about this; give her a respite." So the Prophet* told his uncle to take them to his tent for the night.

Main Topic: Introduction to Fiqh (Islamic Jurisprudence and Law)

Types of Hukm Shara’i

Many Muslims are too quick to conclude that something is either Haram (prohibited) or Fard (compulsory) after a quick reading of an Ayah or a Hadith. Not all commands in the legislative sources are Fard or Haram. The rules, which are used to differentiate the types of Hukm Shar’i, are again related to Usul al-Fiqh. In reality, the Hukm Shar’i can be understood in five general ways.

A. Fard (Compulsory):
If the request to do an action is decisive (Talab Jazim) then it is a Fard or Wajib; both have the same meaning. A person who complies with a Fard will be rewarded, while one who disobeys will be punished.
Example: Performing and establishing Salah, paying Zakah, participating in the Jihad, being ruled by Islam, Muslim women wearing Hijab etc.

B. Haram (Prohibited)
If the instruction is connected with a decisive command of refraining from an action then it is Haram or Mahdhur. If the Haram is committed, then the person will be punished, but if the Haram action is avoided, the person will be rewarded.
Example: dealing with Riba (interest), gambling, promoting nationalism, etc.

C. Mandoub, Mustahab, Sunnah or Nafilah (Recommended)
If the instruction to do an action is not firm, then it is considered Mandub. The one who performs it is praised and rewarded; however, the one who did not perform it is neither blamed nor punished.
Example: Attending to the sick, giving alms to the poor, fasting Mondays and Thursdays.

D. Makruh (Disliked)
If the instruction of refraining from an action is not firm, then it is considered Makruh. The one who abstains is praised and rewarded while the one who does it is neither punished nor blamed.
Example: performing Salah between Fajr Salah and sunrise, eating garlic before going to the masjid for Salah, dropping litter on the road etc.

E. Mubah (Permissible)
If the choice to do or not to do an action is left up to the person, then the action is called Mubah. One will neither be rewarded nor punished for an action falling under this category.
Example: Eating lamb or chicken, marrying up to four wives, driving a car etc.

Some of the Hukm Shar’i such as Fard are divided into sub-categories. For example, Fard is divided into Fard al Ayn and Fard al Kifaya. Fard al Ayn is obligatory on every Muslim, such as praying five times a day; fasting Ramadhan, fulfilling duties to husband/wife whereas, Fard al Kifaya is obligatory on the whole Ummah until part of the Ummah fulfils the Fard, such as the burial of a deceased Muslim. If a portion of the Ummah fulfilled this task, then this relieves the duty from the rest of the Muslims. Some of the other types of Hukm Shar’i are also further sub-divided.

Sources of Islamic Law

The rulings of Allah are derived from certain sources. They are not plucked out of the air! The sources, which are used to make laws, have to be based on something tangible and accessible.
The four definitive sources of Hukm Shar’i are;
•    the Qur’an (the Word of Allah),
•    the Sunnah (example of the Prophet*),
•    Ijma’ as-Sahabah (consensus of the Companions),
•    Qiyas (Divine Analogy).
We will go into more detail about these in the coming weeks – but is is important that all Muslims have supreme confidence that the Qur’an is the Word of Allah.

How do we get this confidence in Allah and the Qur’an - that is more than simply blind faith?

Children's Nawawi's 40 Hadith feedback:

Hadith 18 ~ On the authority of Abu Dharr Jundub ibn Junaadah, and Abu 'Abd-ir-Rahmaan Mu'aadh bin Jabal that the Messenger of Allah* said : Have Taqwaa (Fear) of Allah wherever you may be, and follow up a bad deed with a good deed which will wipe it out, and behave well towards the people. [at-Tirmidhi]

Hadith 9 ~ On the authority of Abu Hurairah, who said: I heard the Messenger of Allah* say: "What I have forbidden to you, avoid; what I have ordered you [to do], do as much of it as you can. It was only their excessive questioning and their disagreeing with their prophets that destroyed those who were before you." [Bukhari and Muslim]

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

Hadith 3 ~ On the authority of Abu Abdur-Rahman `Abdullah, the son of Umar ibn al-Khattab, who said: I heard the Messenger of Allah* say: Islam has been built on five [pillars]: testifying that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah, establishing the salah (prayer), paying the zakah (obligatory charity), making the Hajj (pilgrimage) to the House, and fasting in Ramadan. [Bukhari and Muslim]

Hadith 34 ~ On the authority of Abu Sa'id al-Khudri who said: I heard the Messenger of Allah*, say: "When any one of you sees anything that is disapproved (of by Allah), let him change it with his hand. If he is not able to do so, then let him change it with his tongue. And if he is not able to do so, then let him change it with his heart, though that is the weakest (kind of) faith." [Muslim]

Hadith 1 ~ On the authority of Umar ibn al-Khattab, who said: I heard the Messenger of Allah* say: "Actions are but by intentions and every man shall have only that which he intended. Thus he whose migration (Hijrah to Madina from Mecca) was for Allah and His Messenger, his migration was for Allah and His Messenger, and he whose migration was to achieve some worldly benefit or to take some woman in marriage, his migration was for that for which he migrated." [Bukhari and Muslim]

Hadith 7 ~ On the authority of Tamim Al-Dari that the prophet said: "Religion is sincerity". We said: "To whom?" He said: "To Allah and His Book, and His messenger, and to the leaders of the Muslims and their common folk". [Muslim]

Hadith 29 ~ From Mu'adh bin Jabal who said: I said: "O Messenger of Allah, tell me of a deed which will take me into Paradise and will keep me away from the Hell-fire." He said: "You have asked me about a great matter, yet it is, indeed, an easy matter for him to whom Allah Almighty makes it easy. (It is ) that you worship Allah without associating anything with Him, that you perform the prayers, that you pay the zakat, that you fast during Ramadan, and that you make the pilgrimage to the House."
Then he said: "Shall I not guide you to the gates of goodness? Fasting is a shield; charity extinguishes sin as water extinguishes fire; and a man's prayer in the middle of the night." Then he recited: "Who forsake their beds to cry unto their Lord in fear and hope, and spend of that We have bestowed on them. No soul knoweth what is kept hid for them of joy, as a reward for what they used to do". [Qu'ran, Surah al-Sajdah (32): Ayah 16-17]
Then he said: "Shall I not also tell you of the peak of the matter, its pillar, and its topmost part?" I said: "Yes, O Messenger of Allah." He said: "The peak of the matter is Islam (submission to Allah), the pillar is prayer; and its topmost part is jihad." Then he said: "And shall I not tell you of the controlling of all that ?" I said:" Yes, O Messenger of Allah". So he took hold of his tongue and said: "Restrain this." I said: "O Prophet of Allah, will we be held accountable for what we say?" He said: "May your mother be bereft of you! Is there anything that topples people on their faces (or he said, on their noses) into the Hell-fire other than the jests of their tongues?" [Al-Tirmidhi]

Hadith 11 ~ On the authority of Abu Muhammad al-Hasan ibn 'Ali ibn Abi Talib, the grandson of the Messenger of Allah*, and the one much loved by him, who said: I memorised from the Messenger of Allah*: Leave that which makes you doubt for that which does not make you doubt. [at-Tirmidhi and an-Nasai]

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