26 October 2014 Musa (15) and Bani Israel, and Death (part 2)

26 October 2014

Musa (15) and Bani Israel, and Death (part 2)

Life of Musa* Recap:

Musa part 1-14: Birth then thrown in the Nile to escape being killed but ends up in Pharaoh’s palace. Adopted but looked after by his family he later accidentally kills an Egyptian the flees to Madian and marries after working 10 years for a family. Being homesick travels back but encounters the Burning Bush and Allah speaks to him and his mission is to free Bani Israel and to get Pharaoh to believe in Allah. Musa* asks for Harun to be made a Prophet and they both visit Pharaoh who is not impressed by their miracles and challenges them to a magician face-off where the stick of Musa* turns into a snake and devours the other sticks – whereupon the magicians pledge their Islam and are martyred as a result. Then follows other Signs (Ayats) from Allah: famine, drought, flood, locusts, lice, frogs and blood but Pharaoh insists on disbelief despite promising to accept the conditions of Musa*. Then Bani Israel flee in the night but are pursued by Pharaoh and his army who follow Musa* through the parted waves of the Red Sea but Allah causes them to perish. After doing the story of Karun (below) we start the second half of the story of Musa*….

Musa* and the arrogance of Karun and his punishment

Karun was rich and powerful. He had been given position, patronage and power in Egyptian society. Like some rich, powerful Muslims in the West who are made Lords / Knighted and do the utmost to be westernised and disown their background/heritage and deen; and who think their success is self-made and that they are superior to the others. He loved this world and did not consider his deen important. Many from Bani Israel looked up to (idolised) Karun and wanted to be like him or have his position/power/wealth. This story is a lesson for them…

‘Israel’ = another name for Yaqub (Jacob) and so Bani Israel refers to the 12 tribes from the 12 children of Yaqub. The Qur'an informs us that Karun was the owner of great possessions in Egypt despite being a descendant Yaqub. In the following verse Allah indicates that Karun opposed the Prophet Musa* together with Pharaoh:

Karun was one of the people of Moses but he lorded it over them. We gave him treasures, the keys alone to which were a heavy weight for a party of strong men… (Surat al-Qasas: 76)

We sent Moses with Our Signs and clear authority to Pharaoh, Haman and Karun. But they said, "A lying magician." (Surah Ghafir: 23-24)

Verily, Karun was of Musa*’s people, but he behaved arrogantly towards them. And We gave him of the treasures, that of which the keys would have been a burden to a body of strong men. Remember when his people said to him: "Do not gloat (with riches, being ungrateful to Allah). Verily Allah likes not those who show off with arrogance. (76)

But seek, with that (wealth) which Allah has bestowed on you, the home of the Hereafter, and forget not your portion of lawful enjoyment in this world, and do good as Allah has been good to you, and seek not mischief in the land. Verily, Allah likes not the Mufsidun (those who commit great crimes and sins, oppressors, tyrants, mischief-makers, corrupters). (77)

He said: "This has been given to me only because of knowledge I possess." Did he not know that Allah had destroyed before him generations, men who were stronger than him in might and greater in the amount (of riches) they had collected? But the Mujrimûn (criminals, disbelievers, polytheists, sinners) will not be questioned of their sins. (78)

So he went forth before his people in his pomp. Those who were liked the life of the world, said: "Ah, would that we had the like of what Karun has been given! Verily, he is the owner of a great fortune." (79)

But those who had been given (religious) knowledge said: "Woe to you! The Reward of Allah (in the Hereafter) is better for those who believe and do righteous good deeds, and this none shall attain except those who are As-Sabirun (the patient in following the truth)." (80)

So We caused the earth to swallow him [Karun] and his dwelling place. Then he had no group or party to help him against Allah, nor was he one of those who could save themselves. (81)

And those who had desired (for a position like) his position the day before, began to say: "Know you not that it is Allah Who enlarges the provision or restricts it to whomsoever He pleases of His slaves. Had it not been that Allah was Gracious to us, He could have caused the earth to swallow us up (also)! Know you not that the disbelievers will never be successful. (82)

Hence, wealth and deen are tests for people. The more wealth we have the harder the tests from Allah. Allah does not care for the wealth but the deeds. There is another lesson the story of Karun teaches us: not to be taken by the allure of the temporary riches of this world and of those who possess them. The ones a believer should be inclined to are those who withstand hardships in the way of Allah, those who spend their possessions, and live for the cause of Allah, and those men of faith and wisdom, whose hearts are full of love for Allah. As the Prophet Muhammad (May Allah bless him and grant him peace) said "Allah does not look at your forms and possessions, but He looks at your hearts and your deeds." (Muslim)

Do not let their wealth and Children impress you. Allah merely wants to punish them by them during their life in the world and for them to expire while they are unbelievers. (Surat at-Tawba: 55)

Musa and Bani Israel

Musa* is on the other side and free from Pharaoh! The first thing Bani Israel did after being saved by Musa* was to ask for gods/idols to worship – as they were imitating their society, and there are lessons for us in all these stories. The dangers of imitation and integration as they wanted to be like to successful people because this is what the people did in society. A similar story in the life of the Prophet Muhammed with Dhat Anwaat - a tree where pagan Arabs hung their sword and slaughtered animals beneath.

And We made the people who were considered weak to inherit the eastern parts of the land and the western parts thereof which We have blessed. And the fair Word of your Lord was fulfilled for the Children of Israel, because of their endurance. And We destroyed completely all the great works and buildings which Pharaoh and his people erected (7:137)

And We brought the Children of Israel (with safety) across the sea, and they came upon a people devoted to some of their idols (in worship). They said: "O Musa! Make for us a god as they have gods." He said: "Verily, you are a people who know not (the Majesty and Greatness of Allah and what is obligatory upon you, i.e. to worship none but Allâh Alone, the One and the Only God of all that exists)." (7:138)

[Musa added:] "Verily, these people will be destroyed for that which they are engaged in (idols-worship). And all that they are doing is in vain." He said: "Shall I seek for you a god other than Allah, while He has given you superiority over the 'Alamîn (mankind and jinn)." And (remember) when We rescued you from Pharaoh’s people, who were afflicting you with the worst torment, killing your sons and letting your women live. And in that was a great trial from your Lord. (7:139-141)

In addition, Allah commanded the Prophet Musa* to divide Bani Israel into twelve separate tribes, and shaded them in the desert by a cloud, and provided heavenly food:

We divided them up into twelve tribes. We revealed to Moses, when his people asked him for water: "Strike the rock with your staff." Twelve fountains flowed out from it and all the people knew their drinking place. (7:160)

And We shaded you with clouds and sent down manna and quails to you: "Eat of the good things We have provided for you." They did not wrong Us; rather it was themselves they were wronging. (2: 57)

Main topic: Death (part 2)

Allah has fixed our Ajal (lifespan) and Rizq (wealth). We shouldn’t obsess about eternal youth or money ~ although wealth is fixed the way we earn our Rizq (actions) is in our control – halal or haram earnings. Also, remember the blessing in the money (Barakah) which is intangible.

Al-Khansaa’s story and how belief changes your perspective on death (the only certainty in life):

‘The rising of the sun reminds of Sakhr, I remember him at every sunset, If it were not for the number of those weeping around me, for their brothers, I surely would have killed myself, they do not cry for anyone as dear as my brother, but I console myself by weeping for him, for I have said farewell to the day we separated, father of Hassan, with it my pleasures and happiness, how my sorrows go out to him and my mother, for him to awake in his grave and then to rest at night?’

With these phrases and others like them, Al-Khansaa’ mourned the death of her brother, Sakhr, and cried for him until she lost her eye-sight, falling into anguish, disparity and wishing for death. This is how Al-Khansaa’ saw death and this is how she handled it. In the battle of Al-Qadisiyyah, in an honourable stance of life and death, Al-Khansaa’ stood with her four sons and said to them: “You became Muslim and did not apostatise, and you emigrated and did not turn back, then you came to your old mother and placed her in the hands of the people of Persia. You are the sons of one man, as you are the sons of one woman. I did not betray your father, nor did I disgrace your uncle. Go, and be witnesses of the battle from the beginning to its very end.” All four of her sons were martyred, and when the news reached her she said her famous words: “All praise be to Allah, who honoured me with their death. I ask Him, glory be to He, to join me together with them, in the dwellings of his mercy.”

Our relationship with death and how we react to it are important for Muslims and know that this society discourages people to think/talk about death – and provides ample distractions to the mind (of people).

Other stories about death include:

In Riyadh: It is said that there was a construction that fell down from the seventh floor. He fell on solid concrete. Passers-by were amazed to see that he stood up He jumped up, happy that Allah didn’t take his life. People were amazed. He was so happy that he told everyone, “I’m going to buy you some drinks.” He was crossing the street, disoriented, and a car hit him and killed him. Why didn’t he die from the seventh story? Allah had appointed for him a specific spot and a specific time of day. Allah wanted to bring him to his place of death. Now, this man, when he stood up, he thought that he was given a long life. The last thought on his mind was that he would die in the next moment. If he was saved from that death, then he must have a long life ahead of him.

Also, after every major earthquake in poor countries there are stories of many people dying but the occasional person being pulled from the rubble (barely alive) perhaps an week or two later.

Umm Habibah (the wife of RasulAllah) made a du’a. She said, “O Allah, give me pleasure by giving a long life to my husband RasulAllah and to my father Abu Sufyan and my brother Mu’awiyah.” The Prophet* said to her: “You are supplicating towards Allah in regards to fixed terms and counted days and ordained provisions that are already divided. If you would have asked Allah to save you from the Hell Fire and the punishment of the fire, that would have been better for you.” (Muslim)

The journey of the Soul after death

Al-Bara reported: We went out with the Messenger of Allah*, for the funeral of a man from among the helpers. We came to the grave and when he was placed in the ground, the Messenger of Allah sat down and we sat around him, quiet as if there were birds on our heads. In his hand he had a stick with which he was scratching the ground. Then the Prophet raised his head and said, “Seek refuge with Allah from the torment of the grave,” two or three times. Then he said, “When the believing servant is about to depart this world and enter the Hereafter, angels down to him from heaven with white faces like the sun, and they sit around him as far as the eye can see. They bring with them shrouds from Paradise and perfumes from Paradise. Then the angel of death comes and sits by his head, and he says: O good soul, come forth to forgiveness from Allah and His pleasure. Then it comes out easily like a drop of water from the mouth of a pitcher (jug). When he seizes it, they do not leave it in his hand for an instant before they take it and put it in a shroud with that perfume, and there comes from it a fragrance like the finest musk on the face of the earth. Then they ascend and they do not pass by any group of angels but they say: Who is this good soul? They say: It is so-and-so the son of so-and-so, calling him by the best names with which he was known in this world, until they reach the lowest heaven. They ask for it to be opened and it is opened for them, and the soul is welcomed and accompanied to the next heaven by those who are closest to Allah, until they reach the seventh heaven. Then Allah says: Record the book of My servant in the noble book in the seventh heaven, and return him to the earth;  from it I created them, to it I will return them and from it I will bring them forth once again. So his soul is returned to his body and there come to him two angels who make him sit up and they say to him: Who is your Lord? He says: Allah. They say: What is your religion? He says: My religion is Islam. They say: Who is this man who was sent among you? He says: He is the Messenger of Allah, peace be upon him. They say: What did you do? He says: I read the Book of Allah and I believed in it. Then a voice calls out from heaven: My servant has spoken the truth, so prepare for him a bed from Paradise and clothe him from Paradise, and open for him a gate to Paradise. Then there comes to him some of its fragrance, and his grave is made wide as far as he can see; and then there comes to him a man with a handsome face, handsome clothes and a good fragrance, who says: Receive the glad tidings that will bring you joy this day. He says: Who are you? Your face is a face which brings glad tidings. He says: I am your righteous deeds. He says: O Lord, hasten the Hour so that I may return to my family and my wealth.

However, when the disbelieving servant is about to depart this world and enter the Hereafter, angels come down to him from heaven with black faces, bringing sackcloth, and they sit around him as far as the eye can see. Then the angel of death comes and sits by his head, and he says: O evil soul, come forth to the wrath of Allah and His anger. Then his soul disperses inside his body and comes out cutting the veins and nerves, like a skewer passing through wet wool. When he seizes it, they do not leave it in his hand for an instant before they take it and put it in that sackcloth, and there comes from it a stench like the foulest stench of a dead body on the face of the earth. Then they ascend and they do not pass by any group of angels but that they say: Who is this evil soul? They say: It is so-and-so the son of so-and-so, calling him by the worst names by which he was known in this world, until they reach the lowest heaven. They ask for it to be opened and it is not opened for them.” Then the Messenger of Allah recited the verse, “For them the gates of heaven will not be opened, and they will not enter Paradise until the camel goes through the eye of the needle (7:40).” He continued, “Then Allah says: Record the book of My servant in the evil book in the lowest earth, and return him to the earth; from it I created them, to it I will return them and from it I will bring them forth once again. So his soul is cast down.”  Then the Messenger of Allah recited the verse, “Whoever assigns partners to Allah, it is as if he had fallen from the sky and the birds had snatched him, or the wind had thrown him to a far off place (22:31).” He continued, “Then his soul is returned to his body, and there come to him two angels who make him sit up and they say to him: Who is your Lord? He says: Oh, oh, I don’t know. They say: What is your religion? He says: Oh, oh, I don’t know. Then a voice calls out from heaven: Prepare for him a bed from Hell and clothe him from Hell, and open for him a gate to Hell. Then there comes to him some of its heat and hot winds, and his grave is constricted and compresses him until his ribs interlock. Then there comes to him a man with an ugly face, ugly clothes, and a foul stench, who says: Receive the bad news, for this is the day that you were promised. He says: Who are you? Your face is a face of evil. He says: I am your evil deeds. He says: O Lord, do not let the Hour come! Do not let the Hour come!”

[Musnad Ahmad]

06 March 2011

06 March 2011

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

Surah al-Imran (verses related to Uhud in Qur'an)

And (remember) when you (Muhammad SAW) left your household in the morning to post the believers at their stations for the battle (of Uhud). And Allah is All-Hearer, All-Knower (121) When two parties from among you were about to lose heart, but Allah was their Walî (Supporter and Protector). And in Allah should the believers put their trust. (122) And Allah has already made you victorious at Badr, when you were a weak little force. So fear Allah much that you may be grateful. (123) (Remember) when you (Muhammad SAW) said to the believers, "Is it not enough for you that your Lord (Allah) should help you with three thousand angels; sent down?" (124) "Yes, if you hold on to patience and piety, and the enemy comes rushing at you; your Lord will help you with five thousand angels having marks (of distinction)." (125)

Allah made it not but as a message of good news for you and as an assurance to your hearts. And there is no victory except from Allah, the All-Mighty, the All-Wise. (126) That He might cut off a part of those who disbelieve, or expose them to infamy, so that they retire frustrated. (127) Not for you (O Muhammad SAW, but for Allah) is the decision; whether He turns in mercy to (pardons) them or punishes them; verily, they are the Zâlimûn (polytheists, disobedients, and wrong-doers). (128) And to Allah belongs all that is in the heavens and all that is in the earth. He forgives whom He wills, and punishes whom He wills. And Allah is Oft-Forgiving, Most Merciful. (129)

O you who believe! Eat not Ribâ (usury) doubled and multiplied, but fear Allah that you may be successful. (130) And fear the Fire, which is prepared for the disbelievers. (131) And obey Allah and the Messenger (Muhammad SAW) that you may obtain mercy. (132) And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as are the heavens and the earth, prepared for Al-Muttaqûn (the pious - see V.2:2). (133) Those who spend [in Allah's Cause] in prosperity and in adversity, who repress anger, and who pardon men; verily, Allah loves Al-Muhsinûn (the good - doers). (134) And those who, when they have committed Fahishah (illegal sexual intercourse) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; - and none can forgive sins but Allah - And do not persist in what (wrong) they have done, while they know.. (135) For such, the reward is Forgiveness from their Lord, and Gardens with rivers flowing underneath (Paradise), wherein they shall abide forever. How excellent is this reward for the doers (who do righteous deeds according to Allah's Orders). (136)

Many similar ways (and mishaps of life) were faced by nations (believers and disbelievers) that have passed away before you (as you have faced in the battle of Uhud), so travel through the earth, and see what was the end of those who disbelieved (in the Oneness of Allah, and disobeyed Him and His Messengers). (137) This (the Qur'ân) is a plain statement for mankind, a guidance and instruction to those who are Al-Muttaqûn (the pious - see V.2:2). (138) So do not become weak (against your enemy), nor be sad, and you will be superior (in victory) if you are indeed (true) believers. (139) If a wound (and killing) has touched you, be sure a similar wound (and killing) has touched the others. And so are the days (good and not so good), We give to men by turns, that Allah may test those who believe, and that He may take martyrs from among you. And Allah likes not the Zâlimûn (polytheists and wrong¬doers). (140)

And that Allah may test (or purify) the believers (from sins) and destroy the disbelievers (141) Do you think that you will enter Paradise before Allah tests those of you who fought (in His Cause) and (also) tests those who are As-Sâbirun (the patient)? (142) You did indeed wish for death (Ash¬Shahâdah - martyrdom) before you met it. Now you have seen it openly with your own eyes. (143) Muhammad (SAW) is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allah, and Allah will give reward to those who are grateful. (144) And no person can ever die except by Allah's Leave and at an appointed term. And whoever desires a reward in (this) world, We shall give him of it; and whoever desires a reward in the Hereafter, We shall give him thereof. And We shall reward the grateful. (145)

And many a Prophet (i.e. many from amongst the Prophets) fought (in Allah's Cause) and along with him (fought) large bands of religious learned men. But they never lost heart for that which did befall them in Allah's Way, nor did they weaken nor degrade themselves. And Allah loves As-Sâbirun (the patient). (146) And they said nothing but: "Our Lord! Forgive us our sins and our transgressions (in keeping our duties to You), establish our feet firmly, and give us victory over the disbelieving folk." (147) So Allah gave them the reward of this world, and the excellent reward of the Hereafter. And Allah loves Al-Muhsinûn (the good-doers - see the footnote of V.3:134 and of V.9:120). (148)

O you who believe! If you obey those who disbelieve, they will send you back on your heels, and you will turn back (from Faith) as losers. (149) Nay, Allah is your Maulâ (Patron, Lord, Helper and Protector), and He is the Best of helpers. (150) We shall cast terror into the hearts of those who disbelieve, because they joined others in worship with Allah, for which He had sent no authority; their abode will be the Fire and how evil is the abode of the Zâlimûn (polytheists and wrong¬doers). (151) And Allah did indeed fulfil His Promise to you when you were killing them (your enemy) with His Permission; until (the moment) you lost your courage and fell to disputing about the order, and disobeyed after He showed you (of the booty) which you love. Among you are some that desire this world and some that desire the Hereafter. Then He made you flee from them (your enemy), that He might test you. But surely, He forgave you, and Allah is Most Gracious to the believers. (152) (And remember) when you ran away (dreadfully) without even casting a side glance at anyone, and the Messenger (Muhammad SAW) was in your rear calling you back. There did Allah give you one distress after another by way of requital to teach you not to grieve for that which had escaped you, nor for that which had befallen you. And Allah is Well¬Aware of all that you do. (153)

Then after the distress, He sent down security for you. Slumber overtook a party of you, while another party was thinking about themselves (as how to save their ownselves, ignoring the others and the Prophet SAW) and thought wrongly of Allah - the thought of ignorance. They said, "Have we any part in the affair?" Say you (O Muhammad SAW): "Indeed the affair belongs wholly to Allah." They hide within themselves what they dare not reveal to you, saying: "If we had anything to do with the affair, none of us would have been killed here." Say: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death," but that Allah might test what is in your breasts; and to purify that which was in your hearts (sins), and Allah is All¬Knower of what is in (your) breasts. (154) Those of you who turned back on the day the two hosts met (i.e. the battle of Uhud), it was Shaitân (Satan) who caused them to backslide (run away from the battlefield) because of some (sins) they had earned. But Allah, indeed, has forgiven them. Surely, Allah is Oft¬Forgiving, Most Forbearing. (155)

O you who believe! Be not like those who disbelieve (hypocrites) and who say to their brethren when they travel through the earth or go out to fight: "If they had stayed with us, they would not have died or been killed," so that Allah may make it a cause of regret in their hearts. It is Allah that gives life and causes death. And Allah is All¬Seer of what you do. (156) And if you are killed or die in the Way of Allah, forgiveness and mercy from Allah are far better than all that they amass (of worldly wealths). (157) And whether you die, or are killed, verily, unto Allah you shall be gathered. (158) And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh¬hearted, they would have broken away from about you; so pass over (their faults), and ask (Allah's) Forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in Allah, certainly, Allah loves those who put their trust (in Him). (159) If Allah helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you? And in Allah (Alone) let believers put their trust. (160)

It is not for any Prophet to take illegally a part of booty (Ghulul), and whosoever deceives his companions as regards the booty, he shall bring forth on the Day of Resurrection that which he took (illegally). Then every person shall be paid in full what he has earned, - and they shall not be dealt with unjustly. (161) Is then one who follows (seeks) the good Pleasure of Allah (by not taking illegally a part of the booty) like the one who draws on himself the Wrath of Allah (by taking a part of the booty illegally - Ghulul)? - his abode is Hell, - and worst, indeed is that destination! (162) They are in varying grades with Allah, and Allah is All¬Seer of what they do. (163) Indeed Allah conferred a great favour on the believers when He sent among them a Messenger (Muhammad SAW) from among themselves, reciting unto them His Verses (the Qur'ân), and purifying them (from sins by their following him), and instructing them (in) the Book (the Qur'ân) and Al¬Hikmah [the wisdom and the Sunnah of the Prophet SAW (i.e. his legal ways, statements, acts of worship)], while before that they had been in manifest error. (164) (What is the matter with you?) When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: "From where does this come to us?" Say (to them), "It is from yourselves (because of your evil deeds)." And Allah has power over all things. (165)

And what you suffered (of the disaster) on the day (of the battle of Uhud when) the two armies met, was by the leave of Allah, in order that He might test the believers. (166) And that He might test the hypocrites, it was said to them: "Come, fight in the Way of Allah or (at least) defend yourselves." They said: "Had we known that fighting will take place, we would certainly have followed you." They were that day, nearer to disbelief than to Faith, saying with their mouths what was not in their hearts. And Allah has full knowledge of what they conceal. (167) (They are) the ones who said about their killed brethren while they themselves sat (at home): "If only they had listened to us, they would not have been killed." Say: "Avert death from your ownselves, if you speak the truth." (168) Think not of those who are killed in the Way of Allah as dead. Nay, they are alive, with their Lord, and they have provision- (169) They rejoice in what Allah has bestowed upon them of His Bounty, rejoice for the sake of those who have not yet joined them, but are left behind (not yet martyred) that on them no fear shall come, nor shall they grieve. (170) They rejoice in a Grace and a Bounty from Allah, and that Allah will not waste the reward of the believers. (171)

Those who answered (the Call of) Allah and the Messenger (Muhammad SAW) after being wounded; for those of them who did good deeds and feared Allah, there is a great reward. (172) Those (i.e. believers) unto whom the people (hypocrites) said, "Verily, the people (pagans) have gathered against you (a great army), therefore, fear them." But it (only) increased them in Faith, and they said: "Allah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us)." (173) So they returned with Grace and Bounty from Allah. No harm touched them; and they followed the good Pleasure of Allah. And Allah is the Owner of Great Bounty. (174) It is only Shaitân (Satan) that suggests to you the fear of his Auliyâ' [supporters and friends (polytheists, disbelievers in the Oneness of Allah and in His Messenger, Muhammad SAW)], so fear them not, but fear Me, if you are (true) believers. (175)

And let not those grieve you (O Muhammad SAW) who rush with haste to disbelieve; verily, not the least harm will they do to Allah. It is Allah's Will to give them no portion in the Hereafter. For them there is a great torment. (176) Verily, those who purchase disbelief at the price of Faith, not the least harm will they do to Allah. For them, there is a painful torment. (177) And let not the disbelievers think that Our postponing of their punishment is good for them. We postpone the punishment only so that they may increase in sinfulness. And for them is a disgracing torment. (178) Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good. Nor will Allah disclose to you the secrets of the Ghaib (unseen), but Allah chooses of His Messengers whom He wills. So believe in Allah and His Messengers. And if you believe and fear Allah, then for you there is a great reward. (179)

Assassination of Asadullah (the Lion of Allah) and Master of the Martyrs: Hamzah bin ‘Abdul Muttalib:

Hamzah’s assassin, Wahshi bin Harb, described how he killed Hamzah. He said: “I was a slave working to Jubair bin Mut‘im, whose paternal uncle Tu‘aimah bin ‘Adi was injured at Badr Battle. So when Quraish marched to Uhud, Jubair said to me: ‘If you kill Hamzah, the uncle of Muhammad, stealthily you shall be manumitted.’ ”

“So I marched with the people to Uhud.” He used to describe himself as, “I am a picaro good at spearing.” “So when the two parties fought, I set out seeking Hamzah. I saw him amidst people fighting. He was like a white and black striped camel, striking severely with his sword and no one could stand on his way. By Allah! When I was getting ready and trying to seize the fit opportunity to spear him, hiding sometimes behind a tree or a rock hoping that he might draw nearer and be within range — at that moment I caught sight of Siba‘ bin ‘Abd Al-‘Uzza going closer towards him. When Hamzah observed him, he said: ‘Come on!’. Then he struck one strong stroke that could hardly miss his head.”

Wahshi said: “Then I balanced my spear and shook it till I was content with it, then I speared him and it went down into his stomach and issued out between his legs. He attempted moving towards me but he was overcome by his wound. I left him there with the spear in his entrails till he died. Then I came to him, pulled out my spear and returned to the encampment place. I stayed there and did not go out, for he was the only one I sought. I only killed him to free myself. So as soon as I got back to Makkah, I became a free man.”

The Story of Wahshi

Wahshi relates his story of conversion: "After the Battle of Uhud, I continued to live in Makkah for quite a long time until the Muslims conquered Makkah. I then ran away to Ta'if, but soon Islam reached that area as well. I heard that however grave the crime of a person might be, [Muhammad] forgave him. I, therefore, reached [Muhammad] with Shahadatayn on my lips. Muhammad saw me and said "Are you the same Wahshy, the Ethiopian?" I replied in the affirmative. Thereupon he said: "How did you kill Hamza ibn Abd al-Muttalib?" I gave an account of the matter. Muhammad was moved and said: "I should not see your face until you are resurrected, because the heart-rending calamity fell upon my uncle at your hands".

Wahshi says: "So long as Muhammad was alive I kept myself hidden from him. After his death the battle with Musaylimah took place. I joined the army of Islam and used the same weapon against Musaylimah and succeeded in killing him with the help of one of the Ansar. If I killed the best of men (Hamza ibn Abd al-Muttalib) with this weapon, the worst man, too, did not escape its terror."

Hadith

Hadith 23 of Nawawi's 40 Hadith:

On the authority of Abu Malik al-Harith bin 'Asim al-Ash'ari who said: The Messenger of Allah* said: "Purification is half of iman (faith). Saying 'Al-Hamdulillah' (Praise be to Allah) fills the scales. Saying 'Subhanallah wa al-Hamdulillahi' (Exhalted be Allah and Praise be to Allah) fills the space between the heavens and the earth. Salah (prayer) is a light. Sadaqah (charity) is a proof. Sabr (patience) is a shining glory. The Qur'an is an argument either for you or against you. Everybody goes out in the morning and sell themselves, thereby setting themselves free or destroying themselves."  [Muslim]

This hadith is a Principle from amongst the Principles of Islam, and it encompasses within it many important matters and fundamental principles of the Deen.

Purity

As for 'Purity' then what is intended here is the action. There are different views and interpretations of the term 'al-tuhur' or purification. He says that some scholars have interpreted al-tuhur as to mean 'avoiding sins'. Others say that wudu' or ablution is a 'half of iman'. The term shatr or "half" (as mentioned in the sentence: "Purification is half of iman") also had different interpretations among the scholars: shatr means "part" and not "half; al-tuhur means the reward of ablution will be multiplied to the half of the reward of iman; iman nullifies all major sins while wudu' nullifies minor sins. So in this regard, wudu' is equal to half of iman; al-tuhur means iman along with wudu' eliminate and nullify sins; the meaning of iman in the hadith is salah (prayer) as mentioned in the Qur'an, in Surah al-Baqarah, Ayah 143. In this ayah Allah called salah 'iman' and the salah will not be accepted unless there is a wudu'. So that is why ablution can be considered as half of salah; or indeed the parts that constitute iman such as words and actions are all to purify and clean the heart or the inner parts of the body. And there is also a purification of the external body by using water and ablution and this is specific to the body only. Hence, there are two divisions of iman; the first division purifies the heart and the internal body and the second division purifies and cleans the external body. So in this regard, both divisions are two equal parts of iman."

Praise be to Allah

And as for his* statement "'al-Hamdu lillah' [Praise be to Allah] fills the scales" then its meaning is that due to the great reward for reciting the Praise of Allah, the scale of good deeds of the worshipper is filled. And it is apparent from the texts of the Qur'an and the Sunnah that the deeds of the slave will be weighed on the Day of Judgement, and will either be heavy or light.

Glory be to Allah

And similar to this is his* statement "and 'SubhanAllah' [Glory be to Allah - How far is Allah from every imperfection] and 'al-Hamdu lillah' fill that which is between heaven and earth" and the reason for its great virtue is that it combines within it the denial for Allah of all forms of deficiency and imperfection, and establishes our complete dependence upon Him and need of Him.

The hadith mentions that the phrase al-Hamdulillah fills the mizan (scales) and Subhanallah and al-Hamdulillah each fills (or both together fill) the space between the heavens and earth. The hadith shows the importance, greatness and significance of dhikr Allah or remembrance of Allah subhana wa ta'ala. For example, merely reciting one phrase such as Subhanallah gives rewards that fill the heavens! It shows just how important these phrases are for every Muslim. Some scholars stated that the full reward of reciting dhikr will be given to the person who recites them while thinking of their meaning and submitting to their implication. The hadith actually indicates the greatness of these phrases: al-Hamdulillah, Subhanallah wa al-Hamdulillah. The phrase Subhanallah can be recited alone or together with al-Hamdulillah as stated in the text of this hadith. This shows the worthiness of what is called al-Tasbih, glorifying Allah and al-Tahmid, praising and thanking Allah. Ibn Rajab stated that al-Tahmid is greater than al-Tasbih. It means that to be grateful and thankful to Allah is better than being in a state of Tasbih or glorifying Him and denying imperfection towards Him. The phrase 'al-Hamdulillah' shows gratitude and thankfulness to Allah. It is a positive concept while al-Tasbih is to deny any negative traits towards Almighty Allah and so al-Tahmid is better than al-Tasbih. Also, al-Hamdulillah is not just thankfulness to Allah. It involves more general aspects because it can be expressed both in words and actions. For example, when you do good deeds, it means al-Hamdulillah, just as when you say good words.

Prayer

And his* statement "the Salah (Prayer) is a Light" means that it prevents a person from sin, forbids him from fahsha' (lusts) and guides him towards that which is Right, just as one uses a light to illuminate ones way. And it has also been said that it means that its reward will be a light for the worshipper on the Day of Resurrection, or that it will be a clear and apparent light on the face of the worshipper on the Day of Resurrection, and also in this life in the form of beauty and radiance in his face. And this is the opposite of those who do not Pray, and Allah knows best.

Charity

The hadith further explains the role of sadaqah (charity) in our lives. It says charity is a burhan (proof) for the Muslim. Burhan literally means 'sunlight' in Arabic. This emphasises that charity is a bright and clear proof like the sunlight. It is a proof that reflects the iman of the believer. People who pay charity regularly for the sake of Allah express a strong iman. They feel the pleasure of iman in their hearts. Imam Ibn Rajab says that the reason why charity is an evidence of iman is that people usually love wealth and money and if they challenge this love and overpower their greed for the sake of Allah, they indeed have strong iman. And when the slave will be asked on the Day of Resurrection about how he spent his wealth, then his spending in charity will be a proof for him in answering that question, so he will say "I spent it in charity". And others have said that its meaning is that charity is a proof showing the Iman of the giver, since the hypocrite does not give charity as he does not believe in its prescription or benefit. So whoever spends in charity, then this is an indication of the strength of his Iman.

Patience

The hadith says "Patience is a dhiya' or brightness". According to Ibn Rajab, linguistically al-dhiya' (brightness) is different from al-nur (light). Al-dhiya' is more powerful than al-nur, because it not only gives out light but also heat, while al-nur gives out only a shining light. That is why in the Qur'an the term dhiya' is used for sunlight which, beside its light, has heat or high temperature, but the term al-nur is used for the moonlight which gives out only light and does not emit heat. Being patient is a very difficult and painful experience. It requires a lot of effort and struggle within. So when people control themselves and overcome impatience, they develop a good habit of self-control and become masters of their own selves. This is the real meaning of al-sabr or patience. Al-sabr literally means to 'withhold' or control something. It means to control the nafs and prevent it from being in a state of panic or impatience. It also means to prevent the tongue from complaining or saying negative things. People do not practice this value. They become impatient for minor reasons. They seem to be against the qadar and plans of Allah in their lives.

Imam Ibn Rajab says that there are three kinds of al-sabr or patience in Islam:

1. Al-Sabru ala da'ati allahi - to be patient in performing the acts of worship or ibadah of Allah.

2. Al-Sabru an ma'asi allahi - to be patient in the acts of avoiding sins (ma'asi) or disobedience of Allah.

3. Al-Sabru ala aqdari allahi - to be patient with the Qadar of Allah or His plans which are predestined by Him and happens to us in our lives.

Qur'an is a Proof

And as for his* statement "and the Qur'an is a Proof either for you or against you" then its meaning is clear that if one recites it and acts upon it, then one will attain great benefit from it, and if not then it will be a proof against us. So people who recite the Qur'an, learn it and practice its rulings are people who become the people of the Qur'an and it (the Qur'an) will be a proof for them. But those who ignore the Qur'an and never read or practice it in their lives, then the Qur'an will stand against them during the Day of Judgment. One of contemporary scholars observed that people do not read the Qur'an except when someone dies. They recite the Qur'an on a dead body but this is not the aim of the Qur'an. The Qur'an is revealed for the living and not for those who have passed away.

Selling your Soul

And his* statement "Every person starts his day as a vendor of his soul, either freeing it or causing its ruin" means that every person strives for his soul, so amongst mankind are those who sell themselves for Allah through their obeying Him, and thus free their souls from the Punishment, as Allah ta'ala has said : "Verily, Allah has purchased from the believers their lives and their properties; for the price that theirs shall be Paradise". And whoever sells his soul for Shaytan and his desires through his following them, then he has destroyed his soul. The person who struggles to worship Allah and obeys Him is the one who frees himself and the person who indulges in sins is the one who destroys himself. According to the hadith, every morning when people go out of their houses they are either gaining rewards and profit or getting losses. If they work for Allah and obey Him they are winners, but if they violate the rules of Allah and disobey Him then they gain nothing but loss after loss.

News

Saudi Scholars ban marches

Saudi Arabia bans all marches as mass protest is planned for Friday
[see link above - click on it]
The Saudi Interior Ministry said the kingdom has banned all demonstrations because they contradict Islamic laws and social values. The ministry said some people have tried to get around the law to "achieve illegitimate aims" and it warned that security forces were authorised to act against violators. By way of emphasis, a statement broadcast on Saudi television said the authorities would "use all measures" to prevent any attempt to disrupt public order. 

As mentioned the Saudi Kings and princes are getting nervous because the Muslim Ummah is waking up and realising that they do not want to live under oppression and injustice. These puppet rulers will do anything, it seems, to stay in power and maintain their control over the Ummah and her wealth. They will use the army and media to stay in power. The kings in Arabia are also now claiming that it is unislamic to demonstrate – as they fear the will of the people. Hence, they have asked their ‘government scholars’ to come up with a fatwa to support their views. Muslims should be aware and very suspicious of scholars who are paid by the government as their loyalty will often be to the ruler and not to Allah.

Even a brief examination of the life of the Prophet* shows emphatically that demonstrations are permissible in Islam and were even used in the time of the Prophet*. Children in the Study Circle gave the example when Umer & Hamza marched around the Kaaba in two columns with the Prophet.  Also, the public gathering of Hasan bin Thabit when he demonstrated against the Quraish by reciting publicly his poems was a demonstration.

Homework from 06 March 2011: 

1. Seerah: What injuries happened to the Prophet* during Uhud and who injured him? 

2. What do you understand from the next (number 24) of Nawawi's 40 Hadith:

It was relayed on the authority of Abu Dhar al-Ghifari that the Prophet* said, of what he related from his Lord, magnified and exhalted be He, Who said: "O My servants, I have made oppression unlawful for Me and unlawful for you, so do not commit oppression against one another. O My servants, all of you are liable to err except for those whom I guide on the right path, therefore seek guidance from Me so that I should direct you to the right path. O My servants, all of you are hungry (needy) except for those whom I feed, therefore seek food from Me so that I may feed you. O My servants, all of you are naked (need clothes) except for those whom I provide garments, therefore seek clothing from Me so that I should clothe you. O My servants, you sin by night and by day and I am there to pardon your sins, therefore seek forgiveness from Me so that I should grant you pardon. O My servants, you can neither do Me any harm nor can you do Me any good. O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of Jinns become as pious as the most pious heart of any one amongst you, it will not add anything to My Power or Kingdom. O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of Jinns become as wicked as the most wicked heart of anyone amongst you, it will not decrease anything from My Power or Kingdom. O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of Jinns gather together on a sector of land and all ask of Me and if I were to give everyone of them what they asked, that will not in any way decrease what I have anymore than a needle decreases what is in the ocean when it is put into it. O My servants, these deeds of yours which I am recording for you I shall reward you for them, so he who finds good should praise Allah and he who finds other than that should not blame anyone but himself." [Muslim] 

3. News Topics from this week: Any interesting news articles from the week that relate to Islam or the Muslims? Bring a clipping or print out if you can...