02 November 2014: Musa marches on Jerusalem, Slave Mentality and Death

02 November 2014: Musa marches on Jerusalem, Slave Mentality and Death

Lives of the Prophets: Musa* and Bani Israel


Events in the promised land do not have chronology documented but there are numerous important events. Upon the departure of the Children of Israel from Egypt, Allah promised them a homeland in which to dwell. Bani Israel were saved from Pharaoh and free from Slavery but they just were not up to controlling their own destiny (more on this later) despite being shaded and being given food and water:
And (remember) when Musa said to his people: "O my people! Remember the Favour of Allah to you, when He made Prophets among you, made you kings, and gave you what He had not given to any other among the 'Alamin (mankind and jinn, in the past)."
"O my people! Enter the holy land (Palestine) which Allah has assigned to you, and turn not back (in flight) for then you will be returned as losers." They said: "O Musa! In it (this holy land) are a people of great strength, and we shall never enter it, till they leave it; when they leave, then we will enter." Two men of those who feared (Allah and) on whom Allah had bestowed His Grace said: "Assault them through the gate, for when you are in, victory will be yours, and put your trust in Allah if you are believers indeed." They said: "O Musa*! We shall never enter it as long as they are there. So go you and your Lord and fight you two, we are sitting right here."
He [Musa] said: "O my Lord! I have power only over myself and my brother, so separate us from the people who are the Fasiqun (rebellious and disobedient to Allah)!" (Allah) said: "Therefore it (this holy land) is forbidden to them for forty years; in distraction they will wander through the land. So be not sorrowful over the people who are the Fasiqun." (5: 20-26)
Such a strange response from Bani Israel who were told not to turn their back during the fight – they even refused to fight and would only accept Jerusalem if the people living their left! They then wanted Musa* to fight alone and deliver it to Bani Israel! This upset Musa* and then Bani Israel were denied the Promised Land for 40 years – until that entire generation that refused had died. Only 2 from Bani Israel actually wanted to fight for the land Allah promised them. One other narration states that Musa* asked the Angel of Death to take his soul as he flew over the Promised Land.
During the Battle of Badr the Sahabae reassured the Prophet* that they would fight with the Prophet* and not be like Bani Israel with Musa*!

Main Topic: Slavery & Slave Mentality
In order to understand how Bani Israel reacted to their ‘freedom’ and how they dealt with Musa* we need to study the collective mentality of people in slavery. Below are characteristics of slaves or peoples who have been born into slavery. Although these are generalisations, there is sociological evidence to support these attitudes. It does not mean all slaves have all of these but taken together most people in hereditary slavery have elements of these.
People in slavery tend to:

• have low self esteem (some self loathing/self-hate)
• be extremely selfish
• be driven by self-preservation and protecting themselves, and personal survival
• lack a sense of ambition
• not involve themselves in long-term planning
• focus on very little items / issues / joys
• have a sense of admiration for their oppressors
• have a perverse sense of ‘justice’ and will accept most punishment, sometimes as being deserved
• be scared of running their own lives / decisions (having autonomy)
• not be risk-takers
• have a negative interpretation of their own collective history / past and buy into the oppresssors’ views of themselves
• believe that their masters will take care of them and so don’t want to put in extra effort to do things
• believe they are entitled to things and expectations are set by their masters
• collectively lack creativity, innovation and inventiveness

As stated, slaves have a different mindset to  what we expect and we cannot fully appreciate their perspective, but it is important to understand this to understand why Bani Israel behaved like they did.

There is a lot of research and philosophy around this phenomenon, which includes:
Friedrich Nietzsche's Master–slave morality essay (On the Genealogy of Morality) where he argued that there were two fundamental types of morality: 'Master morality' and 'slave morality'. Slave morality values things like kindness, humility and sympathy, while master morality values pride, strength, and nobility (the morality of the strong-willed). Master morality weighs actions on a scale of good or bad consequences unlike slave morality which weighs actions on a scale of good or evil intentions.  Unlike master morality which is sentiment, slave morality is literally re-sentiment—revaluing that which the master values. This strays from the valuation of actions based on consequences to the valuation of actions based on "intention". As master morality originates in the strong, slave morality originates in the weak - as such, it is characterized by pessimism and cynicism.

Many Muslim social commentators would say that modern Muslims are still enslaved by their former colonial masters both physically, culturally and mentally; just like many commentators would say the Afro-American community is still under a form of slavery. Points to discuss...

Death and AfterLife (part 3)
Al-Ihtidaar
There is a period before death called al-ihtidhaar. It is preparation for death and the soul may fluctuate between life and death. During this stage, the angels descend. Allah says: “Until when death approaches one of you. Our Messengers take his soul and they never neglect their duty.” The Prophet* says: “If the believing soul is leaving this world and moving into al-Akhirah [in the interface] angels will descend from the heavens. White, bright faces like the sun. They have with them a coffin from paradise and incense from paradise. So he can see them. And then the angel of death will descend. And then he will sit next to his face/head. He will say, ‘Oh you pure soul, come out to the forgiveness of Allah and His Pleasure.’ This soul will come out so smoothly, like a drop of water rolling out of a jug. For the kaafir, if he is leaving the dunya and approaching akhirah, then dark angels will come down. They are carrying coffins made of harsh materials. The angel of death will come down, sit beside him and say, ‘O you evil soul! Come out to the anger of Allah and His Wrath!’ When the angel of death will make that announcement, this soul will run around in the body. The angel of death will grab the soul and pull it out, as if you are pulling out wet wool from thorny branches.”
During this stage, there may be some discomfort for the believing soul. Allah gives comfort to the believer. He says: “Verily, those who say that there Lord if Allah and then they stay firm. On them the angels will descend, saying ‘Fear not, nor grieve, but receive the glad tidings of Paradise which you have been promised.’” (41:30) They did not say that ‘Allah is our Lord’ and then go on a crooked path. Not fasting one day and then drinking alcohol the next day. These people stayed firm, and the angels will give them glad tidings.
For the disbeliever, Allah says, “And if you could see when the angels take away the souls of those who disbelieve. They smite their faces and their backs, saying ‘Taste the punishment of the blazing fire. This is because of that which your hands forwarded. Verily, Allah is not unjust to His slaves.” Allah is not committing injustice to you. It is your actions that caused you this.
One person was asking the Prophet* wen the last hour was and the Prophet* asked him what had he done to prepare for it!
Ataa’ ibn Rabah says: “There are three benefits of remembering death:
- Ta’jeel at-tawbah: hastening repentance. You would prepare for akhirah and you would repent.
- Ar-Rida bil Qaleel: content with the minimum. You will be happy with whatever Allah has given you because you know it is a temporary residence. This is not where we belong, therefore you wouldn’t give it much concern and attention.
- Not fight and compete with people of this world over this world. And that would cause you to have tranquility in you heart. What makes people anxious and obnoxious is competing over material things. This world is large and our desires are large. The Prophet* says that if the son of Adam has a valley of gold he would request another one and nothing would please the son of Adam except dirt. Nothing would satisfy this greed except the dirt. When you go back to the dirt, it will close all of those desires. This world is not worth fighting.

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]

2 December 2012


2 minute Survey on what to do after the Seerah:
Please visit this Survey Link
or click below:
http://www.surveymonkey.com/s/R7LJWBJ 
 
Summary
Seerah:
Seerah: The Farewell Pilgrimage
The Prophet* sets out to perform his Farewell Pilgrimage with all the Muslims
The Prophet* teaches the people the rituals of Hajj and links them back to Ibrahim
The Prophet* speaks about Muslim Brotherhood, abolishing pagan rituals and practices, abolishing usury (interest), treating women properly, staying true to the Qur’an and Sunnah, and basic duties
Allah reveals His final revelation that Islam is Perfected

Main Topic: Fiqh ~ Ijma’ as-Sahabah:
This is where all the Companions agreed upon something unanimously, without any objections – and so is considered a valid source of law although we don’t have a hadith from the Prophet explicitly explaining their action
Example - The delay in burying the Prophet* to choose a Khalife; or Umer appointing 6 Companions to choose the next ruler and killing any dissenters
Allah collectively praises the Companions in Qur’an
Through Ijma’ as-Sahabah we have the Qur’an and all the Sunnah protected for us
Sahaba = A Muslim who lived with the Prophet* for one or two years or participated in one or two Ghazwaat (military expeditions led by the Prophet*)
 
Survey on what to do after the Seerah:
http://www.surveymonkey.com/s/R7LJWBJ
Please complete the Online Survey:
We are about to finish the Seerah of the Prophet*, InshaAllah. What we would like to know is what topic people wanted to study after this on a regular basis in Future Circles. Please vote for which things you would like to discuss during the Circle. Or give your own suggestions. This shouldn't take more than 2 minutes (InshaAllah)
Q: What topic would you like to study after the Seerah is finished?
- Lives of the first 4 Khulafah (Caliph - Islamic Leaders) = Abu Bakr, Umer, Uthman and Ali
- Lives of the Prophets (Adam to Isa/Jesus)
- Other (please specify)

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 Farewell Pilgrimage
When the Prophet was in Medina during Ramadan it was his desire to make a spiritual retreat in the Mosque during the middle ten days of the month, and some of his Companions would do the same. But this year, having kept the ten appointed days, he invited his Companions to remain in retreat with him for another ten days, that is until the end of the month, which they did. It was in Ramadan every year that Gabriel would come to him to make sure that nothing of the Revelation had slipped from his memory; and this year, after the retreat, the Prophet confided to Fatimah, as a secret not yet to be told to others: "Gabriel reciteth the Qur’an unto me and I unto him once every year; but this year he hath recited it with me twice. I cannot but think that my time hath come."
The month of Shawwal passed; and in the eleventh month of the year it was proclaimed throughout Medina that the Prophet himself would lead the Pilgrimage. The news was sent to the desert tribes, and multitudes flocked to the oasis from all directions, glad of the opportunity of accompanying the Messenger at every step of the way. The Pilgrimage would be unlike any that had taken place for hundreds of years: the pilgrims would all be worshippers of the One God, and no idolater would desecrate the Holy House with the performance of any heathen rites. Five days before the end of the month the Prophet set out from Medina at the head of over thirty thousand men and women. He combed his hair, applied some perfume, wore his garment, saddled his camel and set off in the afternoon. All his wives were present, each in her howdah, escorted by 'Abd ar-Rahrnan ibn 'Awf and 'Uthman ibn 'Affan. Abu Bakr was accompanied by his wife, Asma', and at one of the first halts she gave birth to a son, whom they named Muhammad. Abu Bakr was for sending her back to Medina, but the Prophet told him to tell her to perform the greater ablution and then to consecrate herself for the Pilgrimage, and to go with them as she had planned.
He arrived at Dhul-Hulaifa before the afternoon prayer. He performed two Rak‘a and spent the night there. When it was morning he said to his Companions: "A comer, sent by my Lord, has called on me tonight and said: ‘Pray in this blessed valley and say: I intend ‘Umrah combined with pilgrimage (‘Umrah into Al- Hajj). Before performing the noon prayer, he bathed for Ihram (ritual consecration), and ‘Aishah perfumed him on both his body and head with her hand with a Dharira (a plant) and with a perfume containing musk. The thick sticky layer of perfume could be seen among his parts of hair and beard. He left it unwashed, wore his loincloth and garment. He performed the noon prayer shortened, two Rak‘a. He proclaimed pilgrimage procedure associated with ‘Umrah at his prayer-place. He, then mounted his she-camel ‘Al-Qaswa’, and proclaimed: ‘There is no god but Allah’. When he moved into the desert, he acclaimed the Name of Allah.
At sunset on the tenth day after leaving Medina the Prophet reached the pass through which he had entered Mecca on the day of the victory. There he spent the night, and the next morning he rode down to the Hollow. When he came within sight of the Ka'bah he raised his hands in reverence, letting fall the rein of his camel, which he then took up in his left hand, and with his right hand held out in supplication he prayed: "O God, increase this House in the honour and magnification and bounty and reverence and piety that it receives from mankind!": He entered the Mosque and made the seven rounds of the Ka'bah, after which he prayed at the Station of Abraham. Then going out to Safa he went seven times between it and Marwah, and those who were with him did their best to record in their memories the exact words of praise and prayer that he uttered at every station.
Again he refused to lodge in any house in Mecca despite the plea of Umm Hani' that he would stay with her; and on the eighth day of the new moon he rode to the valley of Mina followed by the rest of the pilgrims. Having spent the night there, he rode on after daybreak to 'Arafah, a broad valley about thirteen miles east of Mecca, just outside the sacred precinct. 'Arafah is on the road to Ta'if and is bounded north and east by the mountains of Ta'if, But separate from these, and surrounded on all sides by the valley, is a hill which is also named 'Arafah or the Mount of Mercy. It is the central part of this pilgrimage station, which extends none the less over most of the lower ground; and it was on this hill that the Prophet took up his station that day.
Some of the Meccans expressed surprise that he had gone so far, for while the other pilgrims went on to 'Arafah Quraysh had been accustomed to remain within the sacred precinct saying: "We are the people of God." But he said that Abraham had ordained the day on 'Arafah as an essential part of the Pilgrimage, and that Quraysh had forsaken his practice in this respect. The Prophet stressed that day the antiquity of the Pilgrimage, and the words "Abraham's legacy" were often on his lips.
On the eighth day of Dhul-Hijjah — that is the Day of Tarwiyah, he left for Mina where he performed the noon, the afternoon, the sunset, the evening and the dawn prayers. — i.e. five prayers. Then he stayed for a while till the sun rose up then he passed along till he reached ‘Arafah, where there was a tent built for him at Namirah. He sat inside till the sun went down. He ordered that Al-Qaswa’, his she camel, should be prepared for him. They saddled it and had it ready, so he went down the valley where a hundred thousand and twenty- four or forty-four thousand people gathered round him. There he stood up and delivered the following speech: " O people! Listen to what I say. I do not know whether I will ever meet you at this place once again after this current year. It is unlawful for you to shed the blood of one another or take (unlawfully) the fortunes of one another. They are as unlawful, (Haram) as shedding blood on such a day as today and in such a month as this Haram month and in such a sanctified city as this sacred city (i.e. Mecca and the surrounding areas)."
"Behold! all practices of paganism and ignorance are now under my feet. The blood-revenge of the Days of Ignorance (pre- Islamic time) are remitted. The first claim on blood I abolish is that of Ibn Rabi‘a bin Harith who was nursed in the tribe of Sa‘d and whom Hudhail killed. Usury is forbidden, and I make a beginning by remitting the amount of interest which ‘Abbas bin ‘Abdul Muttalib has to receive. Verily, it is remitted entirely."
"O people! Fear Allah concerning women. Verily you have taken them on the security of Allah and have made their persons lawful unto you by Words of Allah! It is incumbent upon them to honour their conjugal rights and, not to commit acts of impropriety which, if they do, you have authority to chastise them, yet not severely. If your wives refrain from impropriety and are faithful to you, clothe and feed them suitably."
"Verily, I have left amongst you the Book of Allah and the Sunnah (Traditions) of His Messenger which if you hold fast, you shall never go astray."
"O people, I am not succeeded by a Prophet and you are not succeeded by any nation. So I recommend you to worship your Lord, to pray the five prayers, to fast Ramadan and to offer the Zakat (poor-due) of your provision willingly. I recommend you to do the pilgrimage to the Sacred House of your Lord and to obey those who are in charge of you then you will be awarded to enter the Paradise of your Lord."
"And if you were asked about me, what wanted you to say?"
They replied: "We bear witness that you have conveyed the message and discharged your ministry."
He then raised his forefinger skywards and then moved it down towards people while saying: "O Allah, Bear witness."
He said that phrase thrice. The one who repeated the Prophet’s*statements loudly at ‘Arafat was Rabi‘a bin Omaiyah bin Khalaf. As soon as the Prophet* had accomplished delivering the speech, the following Qur’anic verse was revealed to him: "This day I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion." [TMQ 5:3]
Upon hearing this verse ‘Umer cried. "What makes you cry?" He was asked. His answer was: "Nothing succeeds perfection but imperfection." Bilal called for prayer after the speech, and then made the second call. The Prophet* performed both of the noon and the afternoon prayers separately, with no prayers in between. The ritual prayers were then prayed and the rest of the Day of Arafah, as it is called, was spent in meditation and supplication. He then mounted his she-camel Al-Qaswa’ - It was the tradition to ride quickly at this point, but at the first signs of excess he cried out: "Gently, gently! In quietness of soul! And let the strong amongst you have a care for the weak!". He approached the location of the vigil, directed his face towards Al-Qiblah, kept on standing till sunset when the sky yellow colour vanished a bit and the disc of the sun disappeared. Usamah added that the Prophet*moved onward to Muzdalifa where he observed the sunset and the evening prayers with one ‘First call’ and two ‘second calls’. He did not entertain the Glory of Allah between the two prayers. Then he lay down till it was dawn prayer time. Sawdah asked the Prophet's permission to leave Muzdalifah in the small hours. Being large in stature and heavier than most of the women, she had suffered more from the heat and from the exertions of travel, and shew as anxious to perform the rite of stoning before the multitude arrived. So he sent her on ahead in the company of Umm Sulaym, escorted by 'Abd Allah, one of the sons of 'Abbas.
The Prophet himself prayed the dawn prayer in Muzdalifah, and then led the pilgrims to 'Aqabah, with Fadl mounted behind him on his camel. Mounting on his Al-Qaswa’, he moved towards Al- Mash‘ar Al-Haram. It was at this very spot on this very day twelve years previously that he had met the six men of Khazraj who had pledged their allegiance to him, thus preparing the way for the First and Second 'Aqabah pacts. He faced Al-Qiblah and started supplicating: "Allah is the Greatest. There is no god but Allah." He remained there till it was clear morning and before the sun rose high, he made his way to Mina. He walked a little and threaded the mid-road leading to the big Jamrah where he stopped and pelted seven pebbles at it saying "Allah is the Greatest" each time. They were like small pebbles hurled from the bottom of the valley. Then he set off to the sacrificial place, where he sacrificed sixty-three camels with his hands, and asked ‘Ali to slaughter the others, a hundred and thirty-seven altogether. He made ‘Ali share him in Al-Hadi. A piece of meat from each slaughtered animal was ordered to be cooked in a pot and from which both men ate, and drank the soup. After the stoning, the animals were sacrificed, and the Prophet called for a man to shave his head. The pilgrims gathered round him in the hopes of obtaining some locks of his hair. Abu Bakr remarked afterwards on the contrast between the Khalid of Uhud and the Trench and the Khalid who now said: "O Messenger of God, thy forelock! Give it unto none but me, my father and my mother by thy ransom!" And when the Prophet gave it him he pressed it reverently against his eyes and his lips.
At the daytime of the tenth of Dhul-Hijjah on the Slaughtering Day (Yaum An-Nahr) The Prophet* delivered another speech. That was at high time morning, while he was mounting a grey mule. ‘Ali conveyed his statements to the people, who were standing or sitting. He repeated some of the statements that he had previously said the day before. The two Sheikh (Bukhari and Muslim) reported a version narrated by Abi Bakrah who said: The Prophet* made a speech on Yaum An-Nahr (day of slaughtering) and said: "Time has grown similar in form and state to the time when Allah created the heavens and the earth. A year is twelve months. Four of which are Sacred Months (Hurum). Three of the four months are successive. They are Dhul-Qa‘dah, Dhul- Hijjah, and Al-Muharram. The fourth Month is Rajab Mudar, which comes between Jumada and Sha‘ban." "What month is this month?" He asked. We said: "Allah and His Messenger know best of all." He kept silent for a while till we thought he would attach to it a different appellation. "Is it not Dhul- Hijjah?" He wondered. "Yes. It is." We said. Then he asked, "What is this town called?" We said: "Allah and His Messenger know best of all." He was silent for a while till we thought he would give it a different name. "Is it not Al-Baldah? (i.e. the town)" asked he. "Yes. It is." We replied. Then he asked again, "What day is it today?" We replied: "Allah and His Messenger know best of all." Then he kept silent for a while and said wondering: "Is it not ‘An-Nahr’ (i.e. slaughtering) Day?" "Yes. It is." Said we. Then he said: "(Shedding) the blood of one another and eating or taking one another’s provisions (unwillingly) and your honour are all inviolable (Haram). It is unlawful to violate their holiness. They must be as sacred to one another as this sacred day, in this sacred month, in this sacred town." "You will go back to be resurrected (after death) to your Lord. There you will be accounted for your deeds. So do not turn into people who go astray and kill one another."
"Have I not delivered the Message (of my Lord)?" "Yes you have." Said they. "O Allah! Bear witness! Let him that is present convey it unto him who is absent. For haply, many people to whom the Message is conveyed may be more mindful of it than the audience,." said he.
In another version it is said that the Prophet* had said in that very speech: "He whoever plunges into misfortune will certainly aggrieve himself. So let no one of you inflict an evil upon his parents. Verily Satan has utterly despaired being worshipped in this country of yours; but he will be obeyed at your committing trivial things you disdain. Satan will be contented with such things."
The Prophet now bade the pilgrims visit the Ka'bah and return to spend that night and the two next nights in Mina. He himself waited until the late afternoon. Then his wives accompanied him to Mecca, all but 'A'ishah, who was not in a state of ritual purity. A few days later, as soon as she was able, he sent her outside the sacred precinct, escorted by her brother 'Abd ar-Rahrnan. There she consecrated herself afresh, and going to Mecca she made the rounds of the Ka'bah.
The Prophet* spent At-Tashreeq Days (11th, 12th and 13th of Dhul-Hijjah) in Mina performing the ritual teachings of Islam, remembering Allah (praying), following the ways of guidance of Ibrahim, wiping out all traces and features or polytheism. On some days of At-Tashreeq he delivered some speeches as well. In a version to Abu Da’ûd with good reference to Sira,’ the daughter of Nabhan; she said: "The Messenger of Allah* made us a speech at the Ru’us (Heads) Day in which he said: "Is it not this the middle day of At-Tashreeq Days."  His speech that day was similar to that of An-Nahr Day’s. It was made after the revelation of Surat An-Nasr.
On the second day of An-Nafr (i.e. Departure) — on the thirteenth of Dhul- Hijjah, the Prophet* proceeded with An-Nafr to Mina and stayed at a high place of a mountain side at Bani Kinanah from Al-Abtah. He spent the rest of that day and night there — where he performed the noon, the afternoon, the sunset and the evening prayers.
Then he slept for a short while and mounted leaving for the Ka‘bah. He performed the Farewell Circumambulation (Tawaf Al-Wada‘), after ordering his Companions to do the same thing. Upon the accomplishment of his religious rituals he quickened his move to the purified Medina. He went there not to seek rest but to resume the strife and struggle in the way of Allah.

Main Topic: Ijma’ as-Sahabah
The Application of the Sunnah
The Sunnah can be applied in five ways:
A. Sunnah can explain a word which is not explained in the Qur’an
For example, the Qur’an says:  “Establish the Salah” (TMQ Al-Baqarah: 43) The Qur’an does not explain or provide any details regarding the term, “Establish the Salah.” However, the Sunnah explains the details pertaining to the term “Establish the Salah.” The Prophet* says: “Pray as you see me pray”
The Messenger* used to observe people pray and would correct them in the areas of the Salah where they made mistakes. The issue of explanation and clarification also extends to the rules of Hajj, Zakah, Jihad, and others. In summary, the Qur’an may mention a term without providing any details, but Sunnah plays the role of explaining these terms.
B. Qur’an mentions a general term, which could be applied to any person, while the Sunnah further specifies the term and forms another rule.
For example, the Qur’an says: “The man and woman who commit Zina, flog each of them with one hundred lashes.” (TMQ An-Nur: 2) This rule can be applied to any male or female who is found guilty of Zina. However, the Messenger* stoned married men and women who committed Zina. Thus, in this case, he* singled out the married man and woman and gave them the rule of stoning to death for Zina. As an example, Muslim extracted in his Sahih on the authority of Ibnu Omar that the Prophet* stoned to death a Jewish man and a Jewish woman for committing adultery.
C. A rule may be mentioned in the Qur’an without any restrictions, but the Sunnah places restrictions on the rule.
For example, the Qur’an says:  “The male and female thief, cut their hands” (TMQ Al-Ma’ida: 38) There is no restriction placed on this rule in the Ayah, which simply states that anyone found guilty of stealing should have his hand cut. However, the Sunnah places certain restrictions on the application of this punishment. Some of which are that the stolen property must equal a Nisab, which amounts to one quarter of a Dinar in gold. Also, the property must be stolen from a place where such property wealth is usually kept. It has to be kept under average protection, which is relevant to the people and the property itself. For example, if the jewellery is left in the open instead of a locked up place, then the one who steals it will not have his hand cut off, even though the action is still Haram. Another example is if the sheep or horses are not kept in a barn or stable, then stealing will not call for the implementation of the Hadd, even though stealing them is Haram.
D. An original rule in the Qur’an, which is explained, has neither restrictions nor exceptions, but the Sunnah adds new items to the original rule.
For example, the Qur’an says: “Forbidden to you are your mothers, daughters, paternal and maternal aunts, nieces, foster mothers and sisters, mothers-in-law, and step daughter....” (TMQ An-Nisa: 23) The Sunnah added that: “No woman can be married to a man who is already married to her sister or her maternal / paternal aunt.” (Bukhari & Muslim) Men are also prohibited from marrying the women who breast-fed them. Thus, the Sunnah adds extra items to the Qur’anic rule.
E. A rule originating from the Sunnah and not the Qur’an.
For example the Messenger* said: “People are partners in three things. The water, the graze (kela), and the fire (includes power resources).” (Abu Dawud) This Hadith established rules related to public ownership of the natural resources in the Islamic State. The topic of public ownership in the State was never explicitly addressed in the Qur’an

Ijma’ as-Sahabah
Ijma’ is the verbal noun of the Arabic word Ajmaa, which has two meanings:
1) to determine,
2) to agree upon something.
There are many types of Ijma’ discussed in the books of Usul al-Fiqh. Some of these are; Ijma’ al Ummah, Ijma’ al Mujtahideen, Ijma’ ahlel Bayt, Ijma al Medina and Ijma’ as-Sahabah. Ijma’ as-Sahabah is the only one that is definitive and agreed upon.
If the Sahabah after the death of the Prophet* were to agree unanimously upon a solution to a problem without any dissent amongst each other, in the absence of a ruling from the Qur’an and Sunnah, then this agreement is considered to be a Daleel. This agreement must have been based upon some teaching of Mohammed* of which they all knew, but which did not reach us directly in the form of Hadith. Therefore, Ijma’ as-Sahabah is an indication of Sunnah itself.

Examples of Ijma’ as-Sahabah
An example of Ijma’ as-Sahabah is the priority, which must be given to the appointment of a Khaleefah for Muslims. The Sunnah of the Prophet* informs us that the dead must be buried quickly and it is forbidden for those responsible for the burial to delay the burial on account of other things. Yet when the Prophet* died, the Companions delayed his* burial until they had selected a Khaleefah from among themselves. Before the burial arrangements were completed, the Sahabah had gathered in the place of Banu Sai’da and proceeded to select the Khaleefah. After discussion of the matter, all agreed to give Bay’ah (oath of allegiance) to Abu Bakr, after which they buried the Prophet*. None of them objected to the delay of the burial. The unanimous agreement of the Sahabah regarding this action is a Daleel for us about the importance of appointing the Khaleefah for Muslims, even more vital than the burial of the Prophet* himself.
Al-Haythami (d. 1405 CE) said, “It is known that the Sahabah consented that selecting the Imam after the end of the era of Prophethood was an obligation (Wajib). Indeed they made it (more) important than the (other) obligations whilst they were busy with it over the burial of the Prophet*.” The reputed scholar Al-Taftazani (d. 1389 CE) said, “There is Ijma (consensus) that appointing an Imam is wajib (obligatory)…The adoption (i.e. correct position) is that it is obligatory upon the servants by textual evidence because of the saying of the Messenger*: "Whoever dies not having known the Imam of his time, dies the death of the days of Jahiliyyah (Ignorance)."
Also, the Ummah agreed that this was the most important duty following the death of the Messenger*, so important in fact that they considered it more important than the matter of his burial, and so also has it been after the death of each Imam. And they must appoint someone, for so many Shari’ah obligations depend on this duty.”
Another example of Ijma’ as-Sahabah is when Umar on his deathbed specified a time limit of three days to appoint the next Khaleefah after him, he even ordered for those amongst the council of six he nominated to be killed if they disputed. All of the Sahabah consented to this. The six Umar appointed in the council were all senior Sahabah who had been promised paradise by the Prophet*, they included Ali b. Abi Talib, Uthman b. Affan, Sa’ad b. Abi Waqqas, Abdur Rahman ibn Awf, Az- Zubayr b. Al Awwam, and Talha b. Ubaydullah.
The renowned scholar and historian Ibn Jarir al-Tabari (838–923 CE) as well as others have reported the narrations about what occurred when Umar was wounded, Umar said: “O group of Muhajireen! Verily, the Apostle of Allah died, and he was pleased with all six of you. I have, therefore, decided to make it (the selection of Khaleefah) a matter of consultation among you, so that you may select one of yourselves as Khaleefah. If five of you agree upon one man, and there is one who is opposed to the five, kill him. If four are one side and two on the other, kill the two. And if three are on one side and three on the other, then Abdur Rahman ibn Auf will have the casting vote, and the Khaleefah will be selected from his party. In that case, kill the three men on the opposing side. You may, if you wish, invite some of the chief men of the Ansar as observers but the Khaleefah must be one of you Muhajireen, and not any of them. They have no share in the Khilafah. And your selection of the new Khaleefah must be made within three days.”

Daleel indicating the Authority of Ijma’ as-Sahabah
The Sahabah were the group who had the best access to the revelation and were most mindful of holding fast to the revelation in their actions. Their Ijma’ is a proof for the following two reasons:
First, Allah in the following Ayah praises them as a community, not just as individuals.  “The Vanguard (of Islam) - the first of those who forsook (their homes) and those who gave them aFid (the Muhajireen and the Ansar) and also those who follow them in good deeds, Allah is well pleased with them and they with Allah. And Allah has made ready with them gardens underneath which rivers flow and that will be their abode forever eternally, this their supreme triumph.” (TMQ At-Taubah: 100)
This compliment is given to the Sahabah (Muhajireen and Ansar) for the sole reason of having been the Sahabah. However, the compliment for others is due to the fact that they followed the footsteps of the Sahabah. This means that the original compliment is for the Sahabah. The followers are not complemented but for following the Sahabah. Therefore, it can be concluded that the meaning of the Ayah is confined to the Sahabah only. Any group of people whom Allah compliments in such a manner, the truthfulness of what they agree on is affirmed.
Second, doubt in their trustworthiness leads to doubt in Islam.
The Sahabah were the generation that transmitted the Qur’an and narrated the Hadith. Our entire Deen has been conveyed to us through the vehicle of this group. This group was the means by which Allah chose the Qur’an to be compiled and preserved. Allah has promised to preserve this scripture through them. Allah says: “Falsehood cannot come at it (Qur’an) from before it or from behind it. It is a revelation from the Wise, the Owner of Praise” (TMQ Fussilat: 42)
The important point to remember is that Ijma’ as-Sahabah is not the personal opinions of the Sahabah on any technical issue. Rather, it is their agreement on specific things with regard to its rule in Islam, i.e. an agreement on a Shar’i opinion.
The Sahabah would not agree that a certain thing is Islamically permitted or forbidden without knowing whether that action was approved or disapproved by the Prophet*. However, the Hadith in this regard is not narrated to us, instead its rule is conveyed by the total agreement of the Sahabah. The Ulema are in agreement that Ijma’ as-Sahabah is a binding proof.
As with Hadith, Ijma as-Sahabah can be Qata’i or Dhanni in transmission and meaning. Its reports are mentioned in the books of Hadith and Tareekh (history) which are compiled by Isnad (chains of narration). A chain of narration relating to the agreement of the Sahabah maybe mentioned in a book of Hadith like Sahih al-Bukhari, a book of history like the Tareekh of Al-Tabari or a book of Fiqh like Kitab al-Umm of Shafi’i. As with Ahadith, Mujtahideen look at the strength of the narration to determine its authenticity.
 
Who is a Sahabi?
There are two definitions of a Sahabi:
1. A Muslim who saw the Prophet*.
2. A Muslim who lived with the Prophet* for one or two years or participated in one or two Ghazwaat (military expeditions led by the Prophet*).
The latter definition was reported by the famous scholar of the Tabi’een, Said bin al-Musayeb and is stronger. It has been narrated he said, “It is essential that someone has companionship with the Prophet* for one or two years, or has gone out with him on one or two battles.”
Shu'ba reported from Musa al-Sibillani - whom he spoke appreciatively about - that he said: “I said to Anas bin Malik. Are there any companions of the Messenger of Allah* left other than you? He said: There are still many Arabs who saw him. As for his companions, no!” Imam al-Mazini said in his book Sharh ul-Burhan, “We do not mean by Sahabah those who met him for a day or two, or those who attended him for some business and then left, we mean those who followed him, helped him and were guided by the light that Allah revealed to him*, those are the ones to attain felicity.”

Children’s Feedback
Nil

News Topic:
Child Fighters in Free Syrian (Rebel) Army

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 ~ Why were the people upset with Ali and how did the Prophet* respond?
Belief ~ How do we derive / make laws in Islam ? What is the process of lawmaking? 

16 October 2011
The Ifk Incident; Hadith on Proof


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

Prophet* marries Juwairiyah
The spoils from Banu Mustaliq were divided as usual, and one of the captives was Juwayriyah, the daughter of Harith, chief of the defeated clan. She fell to the lot of a Helper who fixed a high price for her ransom, and she came to the Prophet* to ask for his intervention on her behalf. She wanted to draw up a contract (Mukatibah) that would guarantee her freedom from slavery and wanted the Prophet’s* help in this. The Prophet* was on that day in the apartment of Aisha, who opened the door to her, and who said afterwards, recounting what had taken place: "She was a woman of great loveliness and beauty. No man looked on her but she captivated his soul, and when I saw her at the door of my room I was filled with misgivings, for I knew that the Prophet* would see in her what I saw. She entered unto him and said: 'O Messenger of God, I am Juwayriyyah, the daughter of Harith, the lord of his people. You well know the distress that has fallen upon me, and I have come to seek thy help in the matter of my ransom.' He answered: 'Wouldst thou have better than that?' 'What is better?' she asked, and he* answered: 'That I should pay thy ransom and marry thee.' "
Juwayriyyah gladly accepted his offer, but the marriage had not yet taken place when her father arrived with some camels for her ransom. They were not the full number he had originally intended to offer, for in the valley of 'Aqiq, shortly before reaching the oasis, he had taken a last look at the fine animals and had been so smitten with admiration for two of them that he had separated them from the others and hidden them in one of the passes of the valley, unable to bring himself to part with them. The remainder he took to the Prophet* and said: "O Muhammad, thou hast captured my daughter and here is her ransom." "But where," said the Prophet, "are those two camels which thou didst hide in 'Aqiq?" And he went on to describe in exact detail the pass in which they were tethered. Then Harith said: "I testify that there is no god but God, and that thou, Muhammad, art the Messenger of God"; and two of his sons entered Islam with him. He sent for the two camels and gave them with the rest to the Prophet, who restored his daughter to him. Then she herself entered Islam, and the Prophet* asked her father to give her to him in marriage, which he did;' and an apartment was built for her.
When it became known that the Bani Mustaliq were now the Prophet's kinsmen by marriage, the Emigrants and Helpers set free their captives who had not yet been ransomed. About a hundred families were released. "I know of no woman," said Aisha, referring to Juwayriyyah, "who was a greater blessing to her people than she."

The incident of the Ifk (Slander) against Aisha.
The Necklace

Aisha and Umm Salamah had accompanied the Prophet* on this expedition. One of the next camps was in a pleasant valley, with long stretches of level sand. The Prophet's two tents were pitched as usual somewhat apart from the others, and that day it was Aisha's turn to be with him. She recounted afterwards how he had suggested that they should have a race. "I girded up my robe about me," she said, "and the Prophet* did likewise. Then we raced, and he won the race. 'This is for that other race', he said, 'which thou didst win from me.' " He was referring to an incident which had taken place in Mecca, before the Hijrah. Aisha added, by way of explanation: "He had come to my father's house and I had something in my hand and he said: 'Bring it here to me', and I would not, and ran away from him, and he ran after me, but I was too quick for him."!
The clasp of Aisha's necklace was insecure, and at one of the last halts before they reached Medina it slipped from her neck again. This was when the order to march had already been given and she had withdrawn from the camp to satisfy a call of nature. On her return, she and Umm Salamah seated themselves in their respective howdahs, closed the curtains and unveiled their faces. Only then did Aisha realise her loss; and slipping out from under the curtain she went back to look for it. Meantime the men had saddled the camels, and led them to the howdahs which they strapped each upon its mount. They were accustomed to a considerable difference in weight between them -that of a thirty-year-old woman as compared with a young girl who was slight for her age -and they failed to notice that this time the lighter of the two howdahs was even lighter than usual, so they led away the camels to join the march without a second thought. "I found my necklace," said Aisha, "and returned to the camp and not a soul was there. So I went to where my howdah had been, thinking that they would miss me and come back for me, and whilst I sat there mine eyes were overcome with heaviness and I fell asleep. I was lying there when Safwan' the son of Mu'attal passed by. He had fallen behind the army for some reason and had not slept at the camp. Noticing me, he came and stood over me. He had been used to seeing me before the veil was imposed upon us, and when he recognised me he said: 'Verily we are for God, and verily unto Him we are returning. This is the wife of the Messenger of God.''' His utterance of the verse of return woke her up; and she drew her veil over her face. Safwan offered her his camel and escorted her himself on foot to the next halt.
On the army's arrival there, Aisha's howdah had been lifted from its mount and placed on the ground; and when she did not emerge from it they assumed that she was asleep. Great was the astonishment when, towards the end of the halt, after the men had rested, she rode into the camp led by Safwan. That was the beginning of a scandal which was to shake Medina, and the tongues of the hypocrites were not slow in starting it, but for the moment the Prophet* and Aisha and most of the Companions were quite unaware of the impending trouble. The hypocrites of Medina led by ‘Abdullah bin ‘Ubai bin Salul, sought to make capital out of this incident and spread a malicious scandal against Aishah and unfortunately some of the Muslims also became involved in it

Aisha falls ill

Not long after her return to Medina, Aisha fell ill. By that time the slander that the hypocrites had whispered against herself and Safwan was being repeated throughout the city. Few took it seriously, though amongst those who did was her own cousin Mistah, of the clan of Muttalib. But whether they believed it or not, everyone knew of it, except herself. She was none the less conscious of a certain reserve on the part of the Prophet, and she missed the loving attention which he had shown her in her other illnesses. He would come into the room and say to those who were nursing her "How are ye all today?", simply including her with the others. Deeply wounded, but too proud to complain, she asked his permission to go to her parents' house where her mother could nurse her. "As thou wilt," he said.
To recount what took place in Aisha's own words: "I went to my mother without any knowledge of what was being said, and recovered from my illness some twenty days later. Then one evening I went out with the mother of Mistah -her mother was the sister of my father's mother and as she was walking beside me she stumbled over her gown and exclaimed: 'May Mistab stumble!' 'God's Life,' I said, 'that was an ill thing to say of a man of the Emigrants who fought at Badr!' 'O daughter of Abu Bakr,' she said, 'can it be that the news hath not reached thee?' 'What news?' I said. Then she told me what the slanderers had said and how people were repeating it. 'Can this be so?' I said. 'By God, it is indeed!' was her answer, and I returned home in tears, and I wept and wept until I thought that my weeping would split my liver. 'God forgive thee!' I said to my mother. 'People talk their talk, and thou tellest me not one word of it!' 'My little daughter,' she said, 'take it not so heavily, for there is seldom a beautiful woman married to a man who loveth her but her fellow wives are full of gossip about her, and others repeat what they say.' So I lay awake the whole of that night, and my tears flowed without ceasing."
But in fact, whatever jealousies there may have been between one and another, the wives of the Prophet* were all women of piety, and not one of them took any part in spreading the slander. On the contrary, they defended Aisha and spoke well of her. Of those chiefly to blame, the nearest to the Prophet's household was his cousin Hamnah, Zaynab's sister, who repeated the calumny, thinking thus to further her sister's interests: for it was generally thought that but for Aisha Zaynab would  have been the Prophet's favourite wife; and Zaynab suffered much from her sister's ill conceived zeal on her behalf. Another of the slanderers, in addition to Mistah, was the poet Hassan ibn Thabit, and in the background were Ibn Ubayy and the other hypocrites who had started everything. The Prophet* dearly hoped for a Revelation, but when nothing came he questioned not only his wives but also other near ones. Usamah, who was the same age as Aisha, spoke vigorously in her defence. "This is all a lie," he said. "We know naught but good of her." His mother, Umm Ayman, was equally emphatic in praise of her. As for 'Ali:, he said: "God hath not restricted thee, and there are many women besides her. But question her maidservant and she will tell thee the truth." So the Prophet* sent for her and said: "O Burayrah, hast thou ever seen aught in Aisha that might make thee suspect her?" She answered: "By Him that sent thee with the truth, I know only good of her; and if it were otherwise God would inform His Messenger. I have no fault to find with Aisha but that she is a girl, young in years, and when I am kneeding dough and I bid her watch it she will fall asleep and her pet lamb will come and eat it. I have blamed her for that more than once."
When next the Prophet* went to the Mosque he ascended the pulpit, and having praised God he said: "O people, what say ye of men who injure me with regard to my family, reporting of them what is not true? By God, I know naught but good of my household, and naught but good of the man they speak of, who never entereth a house of mine but I am with him." No sooner had he spoken than Usayd rose to his feet and said: "O Messenger of God, if they are of Aws we will deal with them; and if they be of our brethren of Khazraj then give us thy command, for they deserve that their heads should be cut off." Before he had finished Sa"d ibn 'Ubadah was already on his feet, for Hassan was of Khazraj, and so were the men who had subtly hatched the slander in the beginning. "God's Life, thou liest!" he said. "Ye shall not slay them, nor can yeo Neither wouldst thou have spoken thus, had they been of thy people." "God's Life, liar thyself!" said Usayd. "Slay them we shall, and thou art a hypocrite, striving on behalf of hypocrites." By this time the two tribes were about to come to grips with one another, but the Prophet* motioned them to desist, and descending from the pulpit he quietened them and sent them away in peace.
If Aisha had known that the Prophet* had defended her in public from the pulpit, she would no doubt have been greatly comforted. But she knew nothing of it at the time. She was only aware of his questioning others about her, which suggested that he did not know what to think, and this greatly distressed her. She did not expect him, of himself, to look into her soul, for she knew that his knowledge of hidden things came to him from the next world. "I only know what God giveth me to know," he would say. He did not seek to read the thoughts of men; but she expected him to know that her devotion to him was such as to make the thing she was accused of impossible. In any case, it was not enough that he should himself believe Aisha and Safwan to be innocent. The situation was a grave one, and it was imperative to have evidence which would convince the whole community.
The Prophet asks Aisha...

"I was with my parents," said Aisha, "and I had wept for two nights and a day; and while they were sitting with me a woman from the Helpers asked if she could join us, and I bade her enter, and she sat and wept with me. Then the Prophet* entered and took his seat, nor had he sat with me since people began to say what they said of me. A month had passed, and no tidings had come to him about me from Heaven. After uttering the testification there is no god but God, he said: 'O Aisha, I have been told such and such a thing concerning thee, and if thou art innocent, surely God will declare thine innocence; and if thou hast done aught that is wrong, then ask forgiveness of God and repent unto Him; for verily if the slave confess his sin and then repent, God relenteth unto him.' No sooner had he spoken than my tears ceased to flow and I said to my father 'Answer the Messenger of God for me,' and he said: 'I know not what to say.' When I asked my mother she said the same, and I was no more than a girl, young in years, and there was not much of the Qur’an that I could recite. So I said: 'I know well that ye have heard what men are saying, and it hath settled in your souls and ye have believed it; and if I say unto you that I am innocent and God knoweth that I am innocent -ye will not believe me, whereas if I confessed to that which God knoweth I am guiltless of, ye would believe me.' Then I groped in my mind for the name of Jacob, but I could not remember it, so I said: 'But I will say as the father of Joseph said: Beautiful patience must be mine; and God is He of whom help is to be asked against what they say' [Al-Qur'an 12:18]. Then I turned to my couch and lay on it, hoping that God would declare me innocent. Not that I thought He would send down a Revelation on my account, for it seemed to me that I was too paltry for my case to be spoken of in the Qur’an. But I was hoping that the Prophet* would see in his sleep a vision that would exculpate me.
"He remained sitting in our company and all of us were still present when a Revelation came to him: he was seized with the pangs which seized him at such times, and as it were pearls of sweat dripped from him, although it was a wintry day. Then, when he was relieved of the pressure, he said in a voice that vibrated with gladness: 'O Aisha, praise God, for He hath declared thee innocent.' Then my mother said 'Arise and go to the Messenger of God,' and I said: 'Nay by God, I will not rise and go to him, and I will praise none but God.' “ Verses of Surah an-Nur were revealed about this incident: "Verily! Those who brought forth the slander (against Aishah) are a group among you." [Al-Qur'an 24:11]
The Revelation

The new Revelation also dwelt upon the whole question of adultery, and, while prescribing the penalty, it likewise prescribed, as the penalty for slandering honourable women, that the slanderers should be scourged. The principal elements involved in the slander affair, Mistah bin Athatha, Hassan bin Thabit and Hamnah bint Jahsh, were flogged with eighty stripes and who confessed their guilt. But the hypocrites, who had been more insidious like Abdullah bin Ubai, had none the less been only implicit, nor did they confess to having had any part in it, so the Prophet* preferred not to pursue the matter, but to leave them to God.
Abu Bakr had been in the habit of giving his kinsman Misrah an allowance of money on account of his poverty, but now he said: "Never again by God will I give unto Mistah, and never again will I show him favour, after what he hath said against Aisha, and after the woe he hath brought upon us." But there now came the Revelation: Let not the men of dignity and wealth amongst you swear that they will not give unto kinsmen and unto the needy and unto those who have migrated for the sake of God. Let them forgive and let them be indulgent. Do ye not long that God should forgive you? And God is Forgiving, Merciful. Then Abu Bakr said: "Indeed I long that God shall forgive me." And he returned to Mistah and gave him what he had been used to giving him and said: "I swear I will never withdraw it from him!" The Prophet* likewise, after a certain time had elapsed, showed great generosity to Hassan; and he married his cousin Harnnah, Mus'ab's widow, to Talhah, by whom she had two sons.
Almost a month later, the Messenger of Allah* and Umer bin Al-Khattab were engaged in the following talk: "Don’t you see Umer if I had had him (Abdullah bin Ubai) killed, a large number of dignitaries would have furiously hastened to fight for him. Now, on the contrary, if I ask them to kill him, they will do so out of their own free will." Umer replied "I swear by Allah that the Prophet’s judgement is much more sound than mine."

Hadith: Nawawi’s 40 Hadith
Hadith 33: Onus of Proof is on the Claimant; The Taking of an Oath is on the Denier
Ibn 'Abbas said that the Messenger of Allah*, said: "Were people to be given according to their claims, some would claim the wealth and blood of others. But the burden of proof is upon the claimant and the taking of an oath is upon the one who denies (the allegation)." [al-Bayhaqi, al-Bukhari and Muslim]
And this hadith is a principle from the Principles of the Shariah, and a great authority to which one resorts in case of dispute or argument, and it implies that judgement is not simply passed by the claim of an individual.
There are in every judicial dispute at least two litigating parties, the plaintiff and the defendant. The first claims what is contrary to the apparent fact; the second holds to the apparent fact and denies the claim. This hadith forms an important maxim. The text of the hadith has been expressed in the following way:
"Evidence is for the person who claims; the oath is for the person who denies."
This hadith shows the supreme importance of proof to the administration of justice. The necessity of proof is a restrainer to false, weak, and unsubstantiated claims. Therefore it becomes important to know upon who the onus of proof lies. There is no doubt that the burden is upon the plaintiff. This is explained by the fact that what is apparent is presumed to be the original state; any one who makes a claim to the contrary must prove such claim. The proof of a matter requires presentation of evidence until the matter attains the degree of certainty. Certainty is that which can be established by sight or proof. It can only be dispelled by another certainty. Since it is established that a defendant is presumed to be free from liability until the claimant proves the contrary, it is important to know who is the defendant and who is the plaintiff, who of the two must bear the onus of proof, and whose evidence takes precedence in case of conflict.
Some scholars have said that the criteria for being an acceptable witness are:
1. The witness must be sane and competent.
2. In general, the witness must be an adult.
3. The witness must be a Muslim unless it be in a case dealing with non-Muslims.
4. The witness must be of sound memory.
5. The witness must be a person of integrity and honesty.
The importance of giving one's testimony
It is an obligation that people offer their testimony truthfully when called upon to do so. Allah the Almighty says: And the witness should not refuse when they are called.   [Surah al-Baqarah: Ayah 282] It is considered a sin to conceal what one has witnessed. Allah tha Almighty says: And conceal not the testimony, for he who hides it is certainly sinful of heart.  [Surah al-Baqarah: Ayah 283]
A warning to those who make successful false claims
It is noted that Islam stresses on appealing to fearing Allah whenever there is misuse of authority, or taking chances over others in all human relations such as trading, family disputes, and making false claims against others. The Prophet*, said: "I am a human being. You come to me as litigants. Perhaps, one of you is better in presenting his argument than the other and I decide in his favour according to what I have heard. If I have decided anything for someone from the rights of his brother, he should not take it for I have portioned for him a portion of the Hell fire." In another hadith the Prophet*, warns us that taking as little as a spin of a palm of someone else's property unjustly will be horribly taken responsible for in the Day of Judgment.
Summary
That the one who claims something must prove it to be his
That the one who denies what he is accused of must take an oath of denial
A person is free of guilt or claims made against him or her until proven otherwise.

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The Last Day

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Two Muslim children who are young and finished A-Levels, and one is going to University and is only 13 years old
Linked to the topics we also talked about what is ‘intelligence’ and who are clever. Are the well known ‘clever’ people really clever if the or not Muslim?
We also talked about the difference between Proof and Evidence.