7 December 2014 - Guest Speaker on Syrian Refugee Camps

7 December 2014 - Guest Speaker on Syrian Refugee Camps From Islamic Relief UK

[Unable to Share slides due to copyright issues]

Talk focused on:
- The history of the conflict in Syria
- The Rise of ISIS
- The condition of Internally Displaced Refugees
- Refugee Camps in neighbouring countries (Turkey / Lebanon)
- Collaborative working between major UK Charities (Islamic Relief, Save the Children, Oxfam)
- Collaborative working of Islamic Relief with the UK Government's PREVENT and anti-terrorism agencies
- Discouraging individuals organising small convoys but rather using main charities
- Personal experiences of conditions in Refugee Camps

14 September 2014 Musa and Pharaoh, Current Politics & Islam

14 September 2014 Musa and Pharaoh, Current Politics and Islam

Musa* and Pharaoh
Musa* has 2 objectives from Allah:
- Talk to Pharaoh and convince him about Islam
- Ask Pharaoh to free Bani Israel as he has been oppressive

Musa converys the message
Musa* had easy access to see Pharaoh through their knowledge of the palace and local contacts. He came to challenge their way of life – their gods and beliefs. Pharaoh and Musa* have extensive conversations (with Musa* speaking mildly but being firm):
Pharaoh said, "Who then is your Lord, Moses?"
He said, "Our Lord is He Who gives each thing its created form and then guides it."
He (Pharaoh) said, "What about the previous generations?"
He said, "Knowledge of them is with my Lord in a Book. My Lord does not misplace nor does He forget."
It is He Who made the earth a cradle for you and threaded pathways for you through it and sent down water from the sky by which We have brought forth various different types of plants. Eat and pasture your cattle. Certainly there are Signs in that for men of understanding. From it We created you, to it We will return you, and from it We will bring you forth a second time. (TMQ 20: 49-55)
Pharaoh accuses Musa* of overthrow
Pharaoh accused Musa* of trying to overthrow his godhood, and trying to take over Egypt for himself. Why did Musa* hate their way of life? Despite being brought up in Pharaoh’s palace and with all the luxuries of modern civilisation why would Musa* now turn his back on Pharaoh and be so ungrateful?
They said, "Have you come to us to turn us from what we found our fathers doing, and to gain greatness in the land? We do not believe you." (TMQ 10: 78)
Moses said, "Pharaoh! I am truly a Messenger from the Lord of all the worlds, duty bound to say nothing about Allah except the truth. I have come to you with a Clear Sign from your Lord. So send the tribe of Israel away with me." (TMQ 7: 104-105)
He (Pharaoh) said, "Did we not bring you up among us as a child and did you not spend many years of your life among us? Yet you committed the deed you did and were ungrateful."
He (Moses) said, "At the time I did it I was one of the misguided and so I fled from you when I was in fear of you but my Lord gave me right judgement and made me one of the Messengers."
And anyway you can only reproach me with this favour because you made the tribe of Israel into slaves! (TMQ 26: 18-22)
The only reason Musa* was brought up in the palace was because Pharaoh was killing children, and that forced the mother of Musa* to throw him in the river and then he ended up there. No killing = Musa* would be brought up with his family! Pharaoh then changed tack and started attacking / insulting Musa*:
Pharaoh said, "What is the Lord of all the worlds?'
He (Moses) said, 'The Lord of the heavens and the earth and everything between them if you knew for sure."
He (Pharaoh) said to those around him, "Are you listening?"
He (Moses) said, "Your Lord and the Lord of your forefathers, the previous peoples."
He (Pharaoh) said, "This Messenger, who has been sent to you, is mad."
He (Moses) said, "The Lord of the East and the West and everything between them if you used your intellect."
He (Pharaoh) said, "If you take any god other than me, I will certainly throw you into prison." (TMQ 26: 23-29)
Musa* shows his miracle
This tactic of undermining Musa* and discrediting him was something that also happened to our Prophet Muhammed, and happens to sincere Muslims today too! Musa* was not distracted by these insults and he stuck to his message.
He (Moses) said, "Even if I were to bring you something undeniable?"
He (Pharaoh) said, "Produce it then if you are someone telling the truth."
So he threw down his staff and there it was, unmistakably a serpent. And he drew out his hand and there it was, pure white to those who looked. (TMQ 26: 30-33)
He (Pharaoh) said to the High Council round about him, "This certainly is a skilled magician who desires by his magic to expel you from your land, so what do you recommend?" (TMQ 26: 34-35)
But when Moses brought them Our Clear Signs they said, "This is nothing but trumped-up magic. We never heard anything like this among our earlier forefathers." (TMQ 28: 36)
Pharaoh and his inner circle (the elite also known as MALLA) clearly preferred taking the route of denial and evil rather than choosing to be rightly guided. Despite these miracles, they decided to defy the Prophet Musa*. Pharaoh grasped the challenge to his authority and consulted with his elite on how to defeat Musa*.
They said, "Detain him and his brother and send out marshals to the cities, to bring you all the skilled magicians." (TMQ 7: 111-112)

Main Topic: Brief Recent Political Stories
Pakistan
Quasi-revolution and some people calling for a change of leadership in Pakistan (‘Go Nawaz Go!) because of corruption, nepotism, failed leadership and election fraud. Can Imran Khan (or even Tahir al-Qadri) make any serious change to the political landscape as they are only calling for more of the same but done differently. It is unlikely that any change will be meaningful if it happens.

Gaza
The Israeli war (massacre) of the Muslims of Gaza. Although the pretext was the unfortunate death of the 3 Israeli teenagers (putting aside the fact that the Israeli government knew it wasn’t Hamas and that the kids had died straight way but kept the information secret to whip up hysteria) the real reasons predate this – especially with the Unity Agreement between HAMAS and FATAH (Palestinian Authority), and issues around gas, pipelines, water and land access.
Very unilateral / one-sided attack – disproportionate and essentially a massacre. Now, thankfully an open-ended ceasefire.
However, the medieval boycott / siege still exists!
How do we solve the problem?
- we can have HUMANITARIAN support (more charity work). This necessary work (more blankets and food) will not solve the problems for the people in Gaza
- POLITICAL discussion to address Israel, one-state or two-state, or UN discussions. Or try to dismantle Israel or make the government more fair.
- but we don’t often hear about the ISLAMIC solution. Islam is quite clear that this is Islamic land and belongs to the Muslims and we should increase our efforts to bring Islam back to this land and we should empower the Muslim armies to support the oppressed people in Gaza.

ISIS
A lot of controversy about the new off-shoot of al-Qaeda called ‘Islamic State of Iraq and Syria’.
We should be careful with the news that we know of until we are able to verify the news and not always be taken in by any propaganda from any side.
The action of beheading journalists and aid workers cannot be justified by Islam – this is against the Shariah and we should condemn this. However, there is a context to the instability in Iraq/Syria. Just as Musa* contextualised his upbringing in Pharaoh’s court as a problem caused by Pharaoh, so the issues we are seeing in Iraq/Syria are a direct result of Western policy and interference in Muslim lands. This goes back through 9/11, the Iraq sanctions, the First Gulf War, the rise of Ba’athism and the injustices of Saddam and the Assad family.
A quick discussion about the belief system of the Yazidis who venerate Iblis. Whatever their beliefs, there is no justification to persecute or kill them as we are told ISIS want to do.
ISIS are not a proper Islamic State and the ISIS militia do not fulfill the criteria for a functioning state or a Khilafah. An Islamic State should be a place of sanctuary and justice – not what we are seeing in Iraq/Syria. We should criticise them when they do wrong (like the beheadings) and we should criticise the bombing of Muslims by the West as a supposed reaction to this wrong action. As Muslims in the West we do not need to apologise for the bad actions of bad Muslims, any more than the West apologises for the bad actions of the bad Christians from Hitler through to Anders Breivik (who killed 69 people, mostly teenagers, in a mass shooting in Norway 2011).

Peace

29 January 2012

Other Letters, Envy, future topics 
Seerah of Muhammed* 

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

A New Phase of Islamic Action

Al-Hudaibiyah Truce marked a new phase in the process of Islamic action and life of the Muslims. Quraish, a bitter enemy of Islam, now withdraws from the war arena and embraces a peaceful settlement with the Muslims, thus the third support of a tripartite enemy (Quraish, Ghatfan and the Jews) is broken, and being the holder of the banner of paganism in Arabia, the other pagans’ aggressive feelings towards Islam considerably subsided. Ghatfan Tribe no longer constituted any remarkable threat, and their provocative deeds were mainly Jewish-instigated actions. The Jews, after being banished from Madinah, resorted to Khaibar to change it into a hot bed of intrigues against the Prophet*. There, they used to hatch their plots, ignite the fire of dissension and allure the Arabs living in the vicinity of Madinah to join them with the aim of exterminating the new Islamic state, or at least inflict heavy losses on the Muslims. The Prophet*, not heedless of their devilish schemes, placed a decisive war with them as a first priority on his agenda shortly after the endorsement of the above-mentioned treaty. The treaty of Hudaibiyah allowed the Muslims to intensify their Islamic career and double up their ceaseless efforts in propagating their Da‘wah, and consequently give this sort of action preponderance over the military activities. Hence, we deem it imperative to divide this post-treaty stage into two sections:

1. Ceaseless peaceful efforts in propagating the Islamic Da‘wah (Call) and initiating a sort of correspondence with kings and princes of the neighbouring political entities.
2. Military activities.

The Prophet's Plans To Spread The Message Of Islam Beyond Arabia

Late in the six year A.H., on his return from Hudaibiyah, the Prophet* decided to send messages to the kings beyond Arabia calling them to Islam. In order to authenticate the credentials of his envoys, a silver seal was made in which were graven the words: “Muhammad the Messenger of Allah”.Envoys were chosen on the basis of their experience and knowledge, and sent on their errands in Muharram in the year 7 A.H., a few days before heading for Khaibar.

1.A Deputation to Abyssinia (Ethiopia):

Negus, king of Abyssinia (Ethiopia), his name was Ashama bin Al-Abjar, received the Prophet’s message, despatched by Amr bin Omaiyah Ad-Damari: “This letter is sent from Muhammad, the Prophet to Negus Al-Ashama, the king of Abyssinia (Ethiopia). Peace be upon him who follows true guidance and believes in Allah and His Messenger. I bear witness that there is no god but Allah Alone with no associate, He has taken neither a wife nor a son, and that Muhammad is His slave and Messenger. I call you unto the fold of Islam; if you embrace Islam, you will find safety,l “Say [O Muhammad*]: ‘O people of the Scripture (Jews and Christians), come to a word that is just between us and you, that we worship none but Allah, and that we associate no partners with Him, and that none of us shall take others as lords besides Allah.’ Then, if they turn away, say: ‘Bear witness that we are Muslims.’ ” [3:64] Should you reject this invitation, then you will be held responsible for all the evils of the Christians of your people.”

When ‘Amr bin Omaiyah Ad-Damari communicated the Apostolic letter to Negus, the latter took the parchment and placed it on his eye, descended to the floor, confessed his faith in Islam and wrote the following reply to the Prophet.

“In the Name of Allah, the Most Beneficent, the Most Merciful. From Negus Ashama to Muhammad, the Messenger of Allah. Peace be upon you, O Messenger of Allah! and mercy and blessing from Allah beside Whom there is no god. I have received your letter in which you have mentioned about Jesus and by the Lord of heaven and earth, Jesus is not more than what you say. We fully acknowledge that with which you have been sent to us and we have entertained your cousin and his companions. I bear witness that you are the Messenger of Allah, true and confirming (those who have gone before you), I pledge to you through your cousin and surrender myself through him to the Lord of the worlds.”

The Prophet* had asked Negus to send Ja‘far and his companions, the emigrants to Abyssinia (Ethiopia), back home. They came back to see the Prophet* in Khaibar. Negus later died in Rajab 9 A.H. shortly after Tabuk Ghazwa. The Prophet* announced his death and observed prayer in absentia for him. Another king succeeded Negus to the throne and another letter was sent to him by the Prophet* but whether or not he embraced Islam is still a question not answered yet.

2.Letter to the Vicegerent of Egypt, called Muqawqas:

The Prophet* wrote to Juraij bin Matta, called Muqawqas, vicegerent of Egypt and Alexandria saying: “In the Name of Allah, the Most Beneficent, the Most Merciful. From Muhammad slave of Allah and His Messenger to Muqawqas, vicegerent of Egypt. Peace be upon him who follows true guidance. Thereafter, I invite you to accept Islam. Therefore, if you want security, accept Islam. If you accept Islam, Allah, the Sublime, shall reward you doubly. But if you refuse to do so, you will bear the burden of the transgression of all the Copts. l “Say [O Muhammad*]: ‘O people of the Scripture (Jews and Christians), come to a word that is just between us and you, that we worship none but Allah, and that we associate no partners with Him, and that none of us shall take others as lords besides Allah.’ Then, if they turn away, say: ‘Bear witness that we are Muslims.’ ” [3:64]

Hatib bin Abi Balta‘a, who was chosen to communicate the message, requested an audience with Muqawqas before imparting the contents of the letter. He addressed Egypt’s vicegerent saying: “There used to be someone before you who had arrogated the status of the Supreme Lord, so Allah punished him and made an example of him in the Hereafter, and in this life; therefore, take warning and never set a bad example to others.” Muqawqas answered: “We are in no position to relinquish our religion except for a better one.” Hatib resumed: “We invite you to embrace Islam, which will suffice you all what you may lose. Our Prophet has called people to profess this Faith, Quraish and the Jews stood against him as bitter enemies, whereas Christians stood closest to his Call. Upon my life, Moses’s news about Christ is identical to the latter’s good tidings about the advent of Muhammad; likewise, this invitation of ours to you to embrace Islam is similar to your invitation to the people of Torah to accept the New Testament. Once a Prophet rises in a nation, he is eligible for positive response, hence you are subject to the same Divine Law. Bear in mind that we have not come to dissuade you from religion of Christ but rather bidding you to adhere to its tenets.” Muqawqas meditated over the contents of the letter deeply and said: “I have come to the conviction that this Prophet bids nothing abominable; he is neither a straying magician nor a lying soothsayer. He bears the true manifest seeds of Prophethood, and so I will consider the affair deeply.” He took the parchment and ordered that it be kept in an ivory casket. He called a scribe to write the following reply in Arabic: “In the Name of Allah, the Most Beneficent, the Most Merciful. From Muqawqas to Muhammad bin ‘Abdullah: Peace be upon you. I have read your letter and understood its contents, and what you are calling for. I already know that the coming of a Prophet is still due, but I used to believe he would be born in Syria. I am sending you as presents two maids, who come from noble Coptic families; clothing and a steed for riding on. Peace be upon you.” It is noteworthy that Muqawqas did not avail himself of this priceless opportunity and he did not embrace Islam. The presents were accepted; Maria, the first maid, stayed with the Prophet*, and gave birth to his son Ibrahim; the other Sirin, was given to Hassan bin Thabit Al-Ansari.
 
3. A Letter to Chosroes, Emperor of Persia:

“In the Name of Allah, the Most Beneficent, the Most Merciful. From Muhammad, the Messenger of Allah to Chosroes, king of Persia. Peace be upon him who follows true guidance, believes in Allah and His Messenger and testifies that there is no god but Allah Alone with no associate, and that Muhammad is His slave and Messenger. I invite you to accept the religion of Allah. I am the Messenger of Allah sent to all people in order that I may infuse fear of Allah in every living person, and that the charge may be proved against those who reject the Truth. Accept Islam as your religion so that you may live in security, otherwise, you will be responsible for all the sins of the Magians.”

‘Abdullah bin Hudhafa As-Sahmi was chosen to carry the letter. This envoy carried it to the king of Bahrain but we do not know as yet if the latter despatched to Chosroes by one of his men or chose ‘Abdullah himself.

Meantime Chosroes had heard from other sources of the growing power of the Arab king of Yathrib who claimed to be a Prophet. So he dispatched an order to Badhan, his viceroy in the Yemen, asking for further and clearer information about Muhammad. Badhan forthwith sent two envoys to Medina, so that they could see for themselves and bring him back news. Following a fashion that was prevalent at the Persian court, they had shaved their beards and grown long moustaches. Their appearance was abhorrent to the Prophet. "Who bade you do this?" he exclaimed. "Our lord," they said, meaning Chosroes." "My Lord," said the Prophet* "hath bidden me grow my beard and cut short my moustache." He sent them away, telling them to return to him the next day. That night Gabriel told him that on the same day there had been an uprising in Persia in which Chosroes had been killed, and his son now reigned in his stead. So when the envoys returned he told them of this, and bade them inform their master the viceroy. Then he said: "Tell him that my religion and mine empire will reach far beyond the kingdom of Chosroes; and say unto him from me: Enter Islam, and I will confirm thee in what thou hast, and I will appoint thee king over thy people in the Yemen."

They returned to San'a', not knowing what to think, and delivered the message to Badhan, who said: "We will see what befalleth. Ifwhat he said be true, then is he a Prophet whom God hath sent." But even before he had had time to send a man to Persia to find out the truth of the matter, a messenger arrived from Siroes, the new Shah, announcing what had happened, and claiming their allegiance. Instead of replying, Badhan entered [slam, and so did his two messengers and other Persians who were with him. He then sent word to Medina, and the Prophet confirmed his rule over the Yemen. That was the beginning of the fulfilment of what had been revealed in the first flash of light from the trench.The Prophet's letter reached Mada'in after the death of Chosroes, so it was delivered to his successor, whose sole answer was to tear it in pieces. "Even so, 0 Lord, tear from him his kingdom," said the Prophet when he heard of this.
 
4. Letter to Heraclius

Covered last week.
 
5. A Letter to Mundhir bin Sawa, Governor of Bahrain:

The Prophet* despatched ‘Al-‘Ala’ bin Al-Hadrami to the governor of Bahrain, carrying a letter inviting him to embrace Islam. In reply, Al-Mundhir bin Sawa wrote the following letter: “Allah’s Messenger*! I received your injunctions. Prior to this, I read your letter, which you wrote to the people of Bahrain extending to them an invitation to Islam. Islam appealed to some of them and they entered the fold of Islam, while others did not find it appealing. In my country, there live Magians and Jews, and therefore you may inform me of the treatment to be extended to them.”

The Prophet* wrote the following letter in reply to his: “In the Name of Allah, the Most Beneficent, the Most Merciful. From Muhammad, Messenger of Allah to Mundhir bin Sawa. Peace be on you! I praise Allah with no associate, and I bear witness that Muhammad is His slave and Messenger. Thereafter, I remind you of Allah, the Mighty, the Glorious. Whoever accepts admonition, does it for his own good. Whoever follows my messengers and acts in accordance with their guidance, he, in fact, accepts my advice. My messengers have highly praised your behaviour. You shall continue in your present office. Give the new Muslims full chance to preach their religion. I accept your recommendation regarding the people of Bahrain, and I pardon the offences of the offenders; therefore, you may also forgive them. Of the people of Bahrain whoever wants to go on in their Jewish or Magian faith, should be made to pay Jizya (poll-tax).”
 
6. A Letter to Haudha bin ‘Ali, Governor of Yamama:

“In the Name of Allah, the Most Beneficent, the Most Merciful. From Muhammad, Messenger of Allah to Haudha bin ‘Ali: Peace be upon him who follows true guidance. Be informed that my religion shall prevail everywhere. You should accept Islam, and whatever under your command shall remain yours.”

The envoy chosen was Sulait bin ‘Amr Al-‘Amiri, who after communicating his message, carried back the following reply to the Prophet*: “The Faith, to which you invite me, is very good. I am a famous orator and poet, the Arabs highly respect me and I am of account among them. If you include me in your government, I am prepared to follow you.”

The governor then bestowed a reward on Sulait and presented him with clothes made of Hajr fabric. Of course, he put all those presents in the trust of the Prophet*: The Prophet* did not accept Haudha’s demand. He usually turned down such peremptory tone, and would say that the whole matter was in the Hand of Allah, Who gave His land to whoever He desired. Gabriel later came with the Revelation that Haudha had died. The Prophet*, in the context of his comment on this news, said: “Yamama is bound to give rise to a liar who will arrogate Prophethood to himself but he will subsequently be killed.” In reply to a question relating to the identity of the killer, the Prophet said “It is one of you, followers of Islam.”
 
7. A Letter to Harith bin Abi Shamir Al-Ghassani, King of Damascus:

“In the Name of Allah, the Most Beneficent, the Most Merciful. From Muhammad, Messenger of Allah to Al-Harith bin Abi Shamir. Peace be upon him who follows true guidance, believes in it and regards it as true. I invite you to believe in Allah Alone with no associate, thenceafter your kingdom will remain yours.” Shuja‘ bin Wahab had the honour of taking the letter to Harith, who upon hearing the letter read in his audience, was madly infuriated and uttered: “Who dares to disposs me of my country, I’ll fight him (the Prophet),” and arrogantly rejected the Prophet’s invitation to the fold of Islam.
 
8. A Letter to the King of ‘Oman, Jaifer, and his Brother ‘Abd Al-Jalandi:

“In the Name of Allah, the Most Beneficent, the Most Merciful. From Muhammad bin ‘Abdullah to Jaifer and ‘Abd Al-Jalandi. Peace be upon him who follows true guidance; thereafter I invite both of you to the Call of Islam. Embrace Islam. Allah has sent me as a Prophet to all His creatures in order that I may instil fear of Allah in the hearts of His disobedient creatures so that there may be left no excuse for those who deny Allah. If you two accept Islam, you will remain in command of your country; but if you refuse my Call, you’ve got to remember that all your possessions are perishable. My horsemen will appropriate your land, and my Prophethood will assume preponderance over your kingship.”

‘Amr bin Al-’As, who was chosen to carry the letter.

Through these letters, the Prophet managed to communicate his Message to most monarchs at that time; some believed, while others remained obdurate and persisted in their disbelief. However, the idea of embracing Islam, and the advent of a new Prophet preoccupied all of them.

Nawawis 40 Hadith

Hadith No.35 (Nawawi's 40 Hadith): Abu Hurairah reported that the Messenger of Allah*, said: "Do not be envious of one another; do not artificially inflate prices against one another; do not hate one another; do not shun one another; and do not undercut one another in business transactions; and be as fellow-brothers and servants of Allah. A Muslim is the brother of a Muslim. He neither oppresses him nor humiliates him nor looks down upon him. Piety is here - and he pointed to his chest three times. It is evil enough for a Muslim to hold his brother Muslim in contempt. All things of a Muslim are inviolable for another Muslim: his blood, his property and his honour." [Muslim]

Only the start of this wonderful Hadith was discussed. The remainder will be discussed next time (i/A).

Some important points included:

Unity is one of the greatest objectives of Islam. There are many verses in the Qur'an that urge Muslims to unite. In Surah al-'Imran, Ayah 103, Allah says: And hold fast, all of you together, to the Rope of Allah (which is Islam) and be not divided among yourselves. This is a very well-known verse to Muslims. In Surah al-Taubah, Ayah 71, Allah says: The believing men and women are 'awliya' (loyal) to one another. There are many other verses in the Qur'an that urge joining unity, as well as verses that forbid disunity. We can see this in the same Surah al-'Imran, Ayah 103, in which Allah says: “….and be not divided among yourselves.”

So in the same verse the Muslims are asked to be united and prevented from disunity. The Qur'an contains many such verses, for example: Surah al-'Imran Ayah 105-107; Surah al-Hujurat Ayah 10; Surah al-An'am Ayah 153 and 159; and in Surah al-Rum Ayah 31-32. All of these verses and many others in the Qur'an forbid the division or split of the Muslim community. Moreover, we have many hadiths that command the Muslims to be united. One hadith is recorded by Imam Muslim: "Verily Allah likes three things for you and disapproves three things for you: He is pleased with you but you worship Him and disassociate anything with him; that you hold fast to the Rope of Allah and not to be scattered (disunited); and He disapproves for you irrelevant talk, persistent questioning, and wasting of wealth." We find that Islam commands the Muslims to practice things that will bring unity - there are conditions and actions where the Muslims need to perform to accomplish this. At the same time, we also find that there are many actions that Islam forbids because these actions may lead to the disunity of the Muslim Ummah. This Hadith 35 falls in the latter category.

Envy (al-Hasad)

The first action that the hadith forbids is envy (al-hasad). Muslim scholars like Imam Ghazali and others define envy as disliking to see a person receiving a bounty and wishing that he or she (the receipient) would lose it. Ibn Rajab gives a different and broader definition. He states in his definition that it is part of human nature that a person dislikes anyone to be better than him in virtues. He says that people differ in their attitudes and he lists five categories of envy that people have:

1. There are some people who will make the effort through action or speech to abolish the bounty received by someone whom they envy.
2. There are others who will then try to get that bounty transferred to them. So they firstly try to take it away from the person they envy and then they try to get it for themselves. For instance, if a certain person is offered a certain position or authority, the envious one will try to do something by hand or by speech to take away that position or authority from that person. Then he will try to get that status or position transferred to himself.
3. There are those who, whenever they envy someone, do not harm him or her. They do not even wish the loss of the bounty from the envied one. Instead, they make the effort to attain a similar bounty or virtue for themselves. Ibn Rajab says: "If this bounty is wordly virtues or worldly bounties, there is no benefit in that." For example, if you see someone who has a Mercedes, and you try to attain a similar car for yourself, then there is no benefit in that. But if it is a righteous virtue, then it is good.
4. 5. There are some people who, whenever they feel envy, do their best to stop it and they will do a favour or something good for the person whom they envied. In addition, they will also make du'a for that person until they love him - because envy is usually associated with hatred. They will wish that the envied ones are better than them - they do not bother themselves if others have things which are better than what they have. Ibn Rajab says these people are the best category of true believers since everyone is subject to indulge or be trapped by envy or being envious of others.
5. There are some people who do not make any effort by action or speech to harm the one whom they envy. Ibn Rajab says this category of people can be of two types:

• The one who does his best to eliminate the feeling of envy within himself but he cannot overcome it. In spite of this, he keeps fighting and struggling against it. Ibn Rajab says this type of person is excused from punishment.
• The one who thinks about envy and practices it again and again. He does not make any effort to fight it even though he does not do any harm by action or speech. But he actually enjoys and practices envy - he wishes that the bounty of the envied one will be lost. Consequently, this person is subject to punishment.

Why is envy (hasad) forbidden?

It can cause - by the permission of Allah - harm to others whom are envied. Consequently, they are considered as evil acts in Islam. They can cause - even by just wishing - the harming of a person. It is the virtue of Shaitan. And it is also the virtue of Jews to envy other people. This is mentioned in Surah al-Baqarah, Ayah 109 and in Surah al-Nisa', Ayah 54.

The Prophet* warned Muslims against envy when he said "Creeping upon you is the diseases of those people before you: envy and hatred. And hatred is the thing that shapes. I do not say it shapes the hair but it shapes the religion. By the One in whose Hand is my soul, you will not enter paradise until you believe, and you will not believe until you love one another. Certainly, let me inform you of that which may establish such things: spread the greetings and peace among yourselves." [Recorded by Imam Ahmad and Al-Tirmidhi]

A Sign That One has the Disease of Hasad

According to ibn Uthaimeen, one of the strong signs that a person is inflicted with the disease of hasad is that they always try to conceal the virtues and goodness of others. They don’t like it when others talk about the good that another person has done. Hasad is also one of the greatest causes of backbiting, in that the person likes to put down other people rather than highlight their good points. If you are prone to pointing out others negative points, you may be suffering from hasad or that other evil disease that Satan suffered from – pride.

How to Free Oneself of the Disease or Effects of Hasad

If you feel you may be suffering from the problem of envy, realise that this is dangerous for your religion and therefore your soul. Consider deeply its evil and destructive effects, and know that it is displeasing to Allah and destructive to human relationships. If the feeling of envy comes to you, do whatever you can to repel it, think of something else, read Qur’an or perform a prayer. If you cannot get the thoughts our of your mind, then realise that they are only thoughts and if you don’t act on them, you will remain sinless. You should try to improve your actions towards the one that you feel envy for, develop you relationship and earn Allah’s pleasure. Realise that the true bounties are not the bounties of this world, but the bounties of the Hereafter. Concentrate on those and work towards that greater goal. With a change of focus, you will not worry about what others in this world are receiving.

Future Circles:

Topics that the children (and adults) wanted covering in future Study Circles included:

Fiqh topics:

• Music & clapping
• Transplants
• Medical dissection
• Birthdays
• Halal marriage

Other Topics:

• Discussing other main religions – similarities and differences with Islam
• Celebrating our Deen – why we should be happy and proud
• How difficult is it for a Muslim to practice their religion today compared with when Islam began
• Evolution and Big Bang
• Famous Converts
• Was Islam spread by the sword
• Bullying
• Basics of Belief
• Age certificated video games
• The rewards of charity and Zakat; how to set up a charity
• Responsibilities for actions
• Death and funerals
• Life of other Prophets (Ibrahim and Isa)
• Signs of the End of the World
• Main criticisms of Islam and how to challenge these
• Stories and interpreting them
• Bad language and cursing
• Unifying the Muslims
• The role of Women in Islam
• Real meaning of ‘Jannah is under the mother’s feet’
• Tafsir of some Surahs

Teenager issues:

• The relationship between teenage children and their parents – the importance of rules, respect, etiquette in the family
• The creation of a happy daily balance for children – prayer, entertainment, schoolwork and family interaction

Children's Feedback: 
Muslim Inventions ~ advanced glassmaking

News Topic

Ship wreck off Italian coast: Costa Concordia

06 February 2011

06 February 2011

Seerah of Muhammed*

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

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

Zaid Bin Harithah Leads A Campaign On The Trade Routes Of Quraish:

This was the most successful campaign prior to Uhud Battle. It took place in Jumada Ath-Thaniyah, the year 3 A.H. Summer approached and it was high time for the Meccan trade caravans to leave for Syria. The people of Quraish whose lives depended mainly on a mercantile economy consisting of summer caravans to Syria and winter caravans to Abyssinia (Ethiopia), were now at a loss as to what route they would have to follow in order to avoid the backbreaking military strikes that the Muslims successfully inflicted on the polytheists.

Allah mentioned the journeys of the Quraish in a Surah (revealed in Mecca) about them: (It is a great Grace and protection from Allâh), for the taming of the Quraish, (1) (And with all those Allâh's Grace and Protections for their taming, We cause) the (Quraish) caravans to set forth safe in winter (to the south), and in summer (to the north without any fear), (2) So let them worship (Allâh) the Lord of this House (the Ka'bah in Makkah). (3) (He) Who has fed them against hunger, and has made them safe from fear. (4)

The Quraish held a meeting to discuss the chances of escaping the economic blockade and decided to go along a trade route across Najd to Iraq. Furat bin Haiyan was appointed as a guide for the caravan. Safwan bin Omaiyah led the caravan along the new route. News of the meeting leaked out and it flew fast to Madinah by Sulit bin An-Nu‘man. The Prophet* immediately mustered 100 horsemen under the leadership of Zaid bin Harithah Al-Kalbi and despatched them to intercept and capture the caravan. They caught up with the camels at a place called Al-Qaradah. They took the polytheists by surprise and arrested their guide and two other men. Safwan and his guards fled away without showing the least resistance. The caravan was carrying silver and wares whose value amounted to 100 thousand dirhams. The booty was distributed among the Muslim warriors after one-fifth had been set aside for the Prophet*. Furat bin Haiyan embraced Islam out of his own free will. By blocking off the route to Syria this affected their trade to Yemen too as they had less goods to trade.

As a result of this episode, the Muslims foiled Quraish’s plans to find a new trade route. The economic siege laid to Mecca was thus consolidated and had a great impact on the trade economy of Mecca. The Meccans were terribly anxious and worried about their prospects of life now at stake with no hope whatsoever for any possible rehabilitation of commercial life or redemption of former prestige at the socio-political level except through two avenues categorically contrasting: Relinquishing all symbols of arrogance and all attitudes of haughtiness through reconciliation with the new status quo, and peaceableness with the Muslims; or launching a decisive overwhelming war with the aim of crushing down the military forces of Medina. It was apparent through the process of events that Quraish had opted for the second alternative. Loud cries were being heard everywhere in Mecca demanding immediate vengeance and quick retaliatory action. These movements on all levels constituted the direct preliminaries to the battle of Uhud.

Hence, some of the reasons for Uhud were:

Religious – Quraish wanted to stop the advance of Islam, and stop people becoming Muslims. The disbelievers ‘spend their wealth to avert people from the path of Allah’…The non-Muslims did that at the time of the Prophet* and are still doing it today!

Political – the status & reputation of Quraish was weakened. They had been very revered and looked up to by all other Tribes and so they wanted to regain that authority and respect

Social – Quraish wanted to wash away the shame of Badr

Economic – Pressure being but on Quraish to earn their living more creatively. They felt they were being under siege and all their money would dry up with time.

Hadith:

Hadith no 19 of Nawawi’s 40 Hadith: 

Abu al-Abbas Abdullah bin Abbas reported: One day I was behind the Prophet* and he said to me: "O young man, I shall teach you some words [of advice]:
- Be mindful of Allah, and Allah will protect you.
- Be mindful of Allah, and you will find Him in front of you.
- If you (have need to) ask, ask of Allah;
- and if you seek help, seek help from Allah.
- Know that even if the Nation (or the whole community) were to gather together to benefit you with something, they would not benefit you with anything except that which Allah has already recorded for you,
- and that if they gather together to harm you with something, they would not be able to harm you with anything except that which Allah has already recorded against you. The pens have been lifted and the pages have dried." [Al-Tirmidhi]
In a version other than that of al-Tirmidhi it reads: "..Be mindful of Allah, you will find Him before you. Get to know Allah in prosperity and He will know you in adversity. Know that what has passed you by was not going to befall you; and that what has befallen you was not going to pass you by. And know that victory comes with patience, relief with affliction, and ease with hardship." [at-Tirmidhi]

This hadith implies a very important advice and general ruling in Islam: Allah’s protection. Ibnu Rajab quoted one scholar as saying: “What a pity for the one who is ignorant of this hadith and has little understanding of its meaning.”

The Prophet* starts the hadith by getting the attention of Ibn Abbas by saying “O young man, I shall teach you some words of advice”. By saying “O young man”, Ibn Abbas knows that the Prophet* is talking specifically to him. And by following it with “I shall teach you…” Ibn Abbas knows how important the next words of the Prophet* are going to be. Hence, these words at the beginning have attracted the undivided attention of Ibn Abbas. This teaches us that when we give a talk or speech, it is important that we start with words that will grab the attention of the audience. This is to ensure that our words of advice (contained in our speech) do not fall on ‘deaf ears’.

The phrase “Be mindful of Allah” means:

- To observe or fulfil Allah’s obligations

- To adhere to His commandments

- To avoid His prohibitions

Some of the things we have to fulfil - to attain Allah's protection - include:

- The daily prayers (salah) – by praying in the best way we can and by performing it on time.

- Maintaining cleanliness and purity.

- Observing our oath – we have to be careful if we swear by Allah that we will do something, because we have to abide to this commitment we make.

- Guarding our senses – we should ensure that what we see or hear or say pleases Allah. We should fear Allah and not use these senses in the wrong manner.

- Ensuring that we do not consume, via food or drink, anything that is not halal.

- Observing that our dealings and transactions are halal.

If we are “mindful of Allah”, i.e. we observe and fulfil His obligations/commandments, “Allah will protect us”. There two kinds of protection from Allah:

1. Allah will protect or look after His servants in this world / in worldly matters. For example, our health and our senses. We will be enjoying Allah’s mercy and bounty for our sight, hearing and speech all of our lives – even as we grow old, Allah will still allow us to see and hear properly, or he will take care of our intellect and mental health. Another example is Allah will protect our family and our property, belongings and money. Also, if one is mindful of Allah during his youth, Allah will protect him during his adult years.

2. Allah will protect His servants’ deen (religion) and iman (faith). He will protect us from misunderstandings and being misled or influenced by misconceptions and self-desires. He will help us and give us guidance so that we are protected from negative influences. Allah will also protect our deen when we leave this world. When we leave this world, we will leave with iman for being a mua'min (believer). We will be protected from shaitan’s influence to lead us astray right at the very last moment in our life. We may not be aware of when Allah is protecting our deen. It may even cause us to be unhappy. There may be a situation where Allah prevents us from doing something (something which we want to do) – this is actually a protection from Allah, preventing us from a disaster or problem or from committing a sin.

If we are mindful of Allah, we will find Him close to us or beside us or in front of us. Allah is close to His servants (the mua'minin) by giving them guidance, support, help, protection, victory, etc. The other narration of this hadith states that if we become beloved to Allah during times of ease, He will know us during times of hardship. During our times of ease or prosperity, if we use it for the pleasure of Allah, He will be with us to look after us in our times of hardship, weakness, sickness, etc. Even in terms of receiving reward from Allah. If we are sick and are no longer able to do something which we used to do during our times of ease, we will be given the reward for that act.

Seeking Help from Allah

The statement in which the Prophet* tells Abdullah bin Abbas to “ask of Allah” and to “seek help from Allah” is the fundamental basics of Tawhid. This is something we say in every salah (“iyya ka na’budu wa iyya ka nasta’in”). This shows us the importance of du’a, the importance of continuously asking Allah for His support and guidance. We need to show our need for Allah and our total dependency on Him by performing such forms of ibadah.

Qadr

Allah has already written in Al-Lauhulmahfuz what is going to take place. There are events or occurrences that happen which we have no control over (e.g. being sick, losing someone we love, falling into hardship, etc.) and to face these events correctly we need to practice contentment (redha) which is the highest level of action required where we are pleased or contented with whatever Allah has chosen for us, whether it is positive or negative. The second highest level is tolerance (sabr), where we need to be patient and not panic or say anything that displeases Allah.

Al-qadar can be broadly broken down into two categories:

1. There are actions that take place which we do not have any control over. We have to surrender to the will of Allah and be patient.

2. There are actions that take place which we had control over. These events happen as a result of our recklessness, laziness, of not being alert, etc. Even though the minute these things happen they already become qadar, those who are responsible for the actions will be held responsible. Thus, whatever we do, we should do it carefully, completely and to the best of our abilities. For example, construction workers building a site, doctors taking care of patients, driving, etc.

Generally speaking, we are responsible for what we do, whether it is in worldly matters or whether it is in our ibadah. We should always strive to improve ourselves and to constantly tell ourselves that we can do better. Also, we should avoid things that can be avoided, e.g. avoiding disasters, avoiding trouble, etc. It doesn’t contradict with qadar if someone is sick that he seeks treatment. If we are faced with a problem, we should try our best to solve it or minimise it and not do things which will worsen the situation. Many Muslims tend to interpret this hadith (on qadar) negatively. We should understand qadar in a positive sense. We should differentiate between things which we don’t have control over and things which we do. Instead of just accepting things that happen as qadar, we should see how we can improve the situation and how we can avoid things which can be avoided. We should accept the fact that we are responsible for whatever we do and the choices we make.

News Topic:

Multiculturalism

We discussed David Cameron’s speech in Munich to the European Leaders where he criticised multiculturalism and Muslim extremists, and tried to connect terrorism with multiculturalism. Most people have criticised the Prime Minister for this speech, especially on the same day as the EDL march in Luton –and the fact that he did not criticise the EDL. A few points we talked about:

- What is multiculturalism? Britain has previously had a proud tradition of allowing people from overseas come to the UK and would not force them to give up their culture and way of life

- Some of the reasons why people criticise multiculturalism – include people living together and not mixing or understanding other communities

- Exploring the concept of a ‘melting pot’ where all cultures are mixed and the predominant one ‘wins’

- How people don’t criticise British or American people for setting up their own communities and not integrating into society when they live abroad, like in Spain, or Dubai or Iraq. Yet these same people criticise Muslims who have their halal shops in Small Health !

Conclusion: Muslims in the UK should do more to interact with other communities whilst maintaining their unique identity and view of life.