23 November 2014 ~ Being Happy follow up
To be updated soon, InshaAllah
Showing posts with label Wealth. Show all posts
Showing posts with label Wealth. Show all posts
Monday, 24 November 2014
Tuesday, 18 November 2014
16 November 2014: Being Happy Brief Summary
16 November 2014: Being Happy Brief Summary
InshaAllah, full Summary to follow
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InshaAllah, full Summary to follow
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Salaam all.
I do hope you all enjoyed and learned something useful from
last week’s Study Circle.
Before I upload / circulate the full summary later this
week, inshaAllah, I will do a brief summary of the main points from the Circle.
The reason is that we covered a lot of ground and it is
important to highlight the salient aspects of the session. We should focus upon
the key elements of change and start to change our mindset. The process of
change will not take days but weeks or months of dedicated focus – but that
journey needs to start soon (if not already started).
Hence, do reflect upon what I talked about and bring any
queries and clarifications to next week’s Circle – inshaAllah, I will try to
address them.
In brief, we started off by making a list of important
things we need to do this week...
- We analysed the types of happiness at different stages in
Life
- I talked about the fisherman and capitalist
- Covey’s Rocks in a bottle, with pebbles, sand and water
- Hence: What are your ‘Big Rocks’
- Happiness and material progress in Western civilisation
has not resulted in a happier people
- Western and Eastern Philosophers differed on happiness but
none got it right
- There are checklists but these are all in the Western
Paradigm of happiness (10 Steps, & Habits Happy people etc)
The True and Islamic Perspective is that we need to
fundamentally change the way we look at life and our perspective on all
matters.
- I gave the example of the lines drawn and the speech of
Khansaa.
- I reminded people about the fundamental process of the
Belief Pathway from 3 Questions through to the Pleasure of Allah for the
Afterlife
- Hence Allah alone decides what is ‘Right’ and ‘Wrong’,
what is ‘Good’ and ‘Bad’, what makes Him ‘pleased’ and what ‘angers’ Him, and
so what should make us ‘Happy’ and ‘Sad’
- Our priority as Slaves of Allah is to make Allah Pleased
with us (like the yearning of a child to his mother)
- The Qur’an and Sunnah is our guide for this
- We should also have firm conviction in the central belief
of al-Qadhaa Wal-Qadr and how things that happen outside our control are from
Allah and we should deal with them as such
- We should contextualise wealth and not get hung up on
competing with the rich – as our Rizq is fixed
- Finally, this world is temporary and we shouldn’t be too
attached to it; and focus on what we can take beyond the grave.
- What will be our legacy (earthly footprint) in addition to
the deeds we do?
- And so, ‘In the remembrance of Allah do the hearts find
rest/tranquillity’ [TMQ 13:28] and focus on pleasing Allah for our own
happiness as He knows what is best for us as He created us that way
InshaAllah, I will give a fuller explanation/review later this
week with the full examples and evidences and circulate it on the WhatsApp
group and upload on the website: www.harborneislam.blogspot.com
Until then I will recirculate the Belief Pathway and do take
some time to review, reflect and discuss with each other.
Thank you for listening and reading.
As always, any mistakes are mine and all the Good is from
Allah.
Jzk
Naveed
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Wednesday, 29 October 2014
26 October 2014 Musa (15) and Bani Israel, and Death (part 2)
26 October 2014
Musa (15) and Bani Israel, and Death (part 2)
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]
Monday, 19 March 2012
18 March 2012
Lesser Pilgrimage; 40 Stranger/Traveller
* SURVEY ~ Future Circles for Harborne Islamic Study Circle *
Topics that the children (and adults) wanted covering in future Study Circles included Fiqh Topics, General Topics and Teenager Issues.
Please vote for which things you would like to discuss during the Circle.
Rank them according to which topic you would like to really do to the one you are least interested in.
Vote for as many or as few as you like....
This shouldn't take more than 5 minutes (InshaAllah)
Thank You.
Naveed
Topics that the children (and adults) wanted covering in future Study Circles included Fiqh Topics, General Topics and Teenager Issues.
Please vote for which things you would like to discuss during the Circle.
Rank them according to which topic you would like to really do to the one you are least interested in.
Vote for as many or as few as you like....
This shouldn't take more than 5 minutes (InshaAllah)
Thank You.
Naveed
** The link for the Survey is http://www.surveymonkey.com/s/HJS5R9R **
Seerah of Muhammed*
*: May the Peace, Blessings and Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an
*: May the Peace, Blessings and Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an
Muhalim wrongly kills a person who said ‘Assalamu Alaikum’
On the way back from a short expedition Muhalim killed a person who greeted him with ‘Assalamu Alaikum’. There was some tension between Muhalim and this person in the days of Jahiliyyah (before Islam). Muhalim then took over his camel and property. The leader of the tribe of the killed person came to the Prophet* to ask that Muhalim be killed as rightful retribution allowed in Islam. Muhalim’s tribal chief asked the Prophet* for clemency. The Prophet* finally managed to convince the aggrieved chief to take blood money. Then Muhalim’s friends asked him to seek forgiveness from the Prophet* but the Prophet was angry and said ‘Oh Allah, do not forgive Muhalim’. This obviously upset Muhalim and later Allah revealed a verse criticising the behaviour of Muhalim. Hence, we learn that ‘Assalamu Alaikum’ is the greeting of Muslims and a way to spread peace and love – and that killing a Muslim wrongly is a great sin (as we discussed last week).
Obey your leader – but only in Islam (the Good)
O you who believe! Obey Allah and obey the Messenger, and those of you (Muslims) who are in (rightful) authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination. (An-Nisa 4:59)
The Sahabahs went out with a leader [ameer] and he told them to build a fire and then he said, 'jump in the fire'. However, they disobeyed him and Muhammad* said it was good they did not obey him as the leader must obey Allah and his Rasool* and listen only in the ‘Good’ (Khair = Islam). If they had jumped in the fire they would never have left (ie., Hellfire). Ibn Umar (RA) reported that Allah’s Messenger* said, ‘It is incumbent on a Muslim person to listen and obey whether he likes it or hates it as long as he is not commanded to commit sin. If he is given command to sin then he must neither listen nor obey.” [Muslim]. Hence, we can't be obedient to the "created" things if that means we disobey the "Creator" of things. The man is ameer of the home but if he says to do something haram he should be disobeyed as obedience is to Allah and His message. Today, many leaders of Muslims ask the people to do things that are not allowed by Islam and we should be careful who we follow!
The Compensatory ‘Umrah (Lesser Pilgrimage)
Preparing for the Journey
The months drew on until almost a year had passed since the signing of the treaty of Hudaibiyah, It was now time to set off for Mecca in accordance with the promise of Quraysh that the Prophet* and his Companions should have safe access to the Holy Precinct in order to perform the rite of the Lesser Pilgrimage. There were about two thousand pilgrims in all, including the would-be pilgrims of the previous year, except for a few who had died or been killed in battle.
When Dhul Qa‘da month approached towards the close of the seventh year A.H., the Prophet* ordered his people, and the men who witnessed Al-Hudaibiyah Truce Treaty in particular, to make preparations to perform ‘Umrah (lesser pilgrimage). He proceeded with 2000 men besides some women and children, and 60 camels for sacrifice, to visit the Holy Sanctuary in Mecca. The Muslims took their weapons with them fearing the treachery of the Quraishites, but left them with a party of two hundred men at a place some eight miles from Mecca. They entered the city with the swords in their scabbards. The Quraish were initially upset that the Prophet brought weapons and feared he* would attack – but were reassured that the heavy weapons would be left outside Mecca.
Entering the emptied city of Mecca
When they heard that the pilgrims had reached the edge of the sacred territory, Quraysh vacated the whole of the hollow of Mecca and withdrew to the tops of the surrounding hills. The chiefs of Quraysh were gathered together on Mount Abu Kubays, from which they could look down into the Mosque and the others aligned on the top of Qu‘aiqa‘an Mount watching the Muslims, tongue-tied at witnessing their strength and devotion. They also had a wide view of the surrounding country; and now they saw the pilgrims emerge in a long file from the north-western pass which leads down into the valley just below the city. The Prophet* at their head on his she-camel, Al-Qaswa’, while the surrounding Companions attentively focusing their look on him Their ears soon caught an indistinct murmur which quickly became distinguishable as the age-old pilgrim's cry: Labbayk Alldhumma Labbayk, [Here I am, a God, at Thy service].
The Muslims performed the usual circumambulation (tawaaf) vigorously and briskly; and on recommendation by the Prophet* they did their best to appear strong and steadfast in their circumambulation as the polytheists had spread rumours that they were weak because the fever of Yathrib (Medina) had sapped their strength. They were ordered to run in the first three rounds and then walk in the remaining ones.
The long procession of bare-headed, white-robed men was led by the Prophet*, with 'Abd Allah ibn Rawahah on foot, holding the bridle. When they entered the Holy Sanctuary, ‘Abdullah bin Rawaha walked before the Prophet* reciting: "Get out of his way, you disbelievers, make way, we will fight you about its revelation with strokes that will remove heads from shoulders and make friend unmindful of friend." Of the others some were on camelback and some on foot. They made straight for the Holy House by the nearest way. Each man was wearing his upper garment as a cloak, but at the entrance to the Mosque the Prophet* adjusted his, passing it under his right arm, leaving the shoulder bare, and crossing the two ends over the left shoulder so that they hung down back and front. The others followed his example. Still mounted, he rode to the south-east corner of the Ka'bah and reverently touched the Black Stone with his staff. Then he made the seven circuits of the House, after which he withdrew to the foot of the little hill of Safa, and passed to and fro between it and the hill of Marwah, seven courses in all, ending at Marwah, to which many of the sacrificial animals had now been led.
There he sacrificed a camel, and his head was shaved by Khirash, who had done the same for him at Hudaibiyah. This completed the rite of the Lesser Pilgrimage. The main body of the pilgrims had now performed the basic rites of the lesser pilgrimage, but there remained those who were entrusted the charge of the weapons. The Prophet* had these relieved, and they went through the same devotions as the others did.
After the rites were completed
He then returned to the Mosque, intending to enter the Holy House, cluttered with idols though it was. But the doors were locked, and the key was with a member of the clan of 'Abd ad-Dar. The Prophet* sent a man to ask for it, but the chiefs of Quraysh replied that this was not in their agreement, the entry into the House not being part of the Pilgrimage rite. So none of the Muslims entered it that year; but when the sun had reached its zenith the Prophet* told Bilal to go up to the roof of the Ka'bah and make the call to prayer. His resonant voice filled the whole valley of Mecca and floated up to the tops of the hills, first with the magnification, then with the two restifications of Islam: "I bear witness that there is no god but God. I bear witness that Muhammad is the Messenger of God." From Abu Kubays the chiefs of Quraysh could plainly distinguish Bilal, and they were outraged at the sight of the black slave on the roof of the Holy House. But above all they were conscious that this was a triumph for the enemy which might have incalculable repercussions, and they bitterly regretted having signed the treaty, which a year ago had seemed to be in their favour.
The Prophet* marries Maymunah
The pilgrims spent three days in the evacuated city. The Prophet's tent was pitched in the Mosque. During the nights those of the Meccans who were Muslims in secret stole down from the hills, and there were many joyous encounters. 'Abbas, whose Islam was tolerated by Quraysh, openly spent most of the three days with the Prophet. It was then that he offered him in marriage his wife's sister Maymunah, now a widow, and the Prophet* accepted. Maymunah and Umm al-Fadl were full sisters, and with them, living in the household of 'Abbas, was their half-sister Salma, the widow of Hamzah, and her daughter Umerah. 'Ali suggested that their cousin, Hamzah's daughter, should not be left amongst the idolaters, to which the Prophet* and 'Abbas agreed; and since Fatirnah was one of the pilgrims it was arranged that she should take Umerah with her in her howdah.
When the three days were at an end, Suhayl and Huwaytib came down from Abu Kubays and said to the Prophet* who was sitting with Sa'd ibn 'Ubadah and others of the Helpers: "Thy time is finished, so begone from us." The Prophet* answered: "How would it harm you to give me some respite, that I may celebrate my marriage amongst you and prepare for you a feast?" "We need not thy feast," they said. "Begone from us. We adjure thee by God, O Muhammad, and by the pact which is between us, to leave our country. This was the third night, which now is passed." Sa'd was angry at their lack of courtesy, but the Prophet* silenced him, saying: "O Sa'd, no ill words to those who have come to visit us in our camp!" Then he gave orders that by nightfall every pilgrim should have left the city. But he made an exception for his servant, Abu Rafi', whom he told to stay behind and bring Maymunah with him, which he did; and the marriage was consummated at Sarif, a few miles outside the Sacred Precinct.
On the way back from a short expedition Muhalim killed a person who greeted him with ‘Assalamu Alaikum’. There was some tension between Muhalim and this person in the days of Jahiliyyah (before Islam). Muhalim then took over his camel and property. The leader of the tribe of the killed person came to the Prophet* to ask that Muhalim be killed as rightful retribution allowed in Islam. Muhalim’s tribal chief asked the Prophet* for clemency. The Prophet* finally managed to convince the aggrieved chief to take blood money. Then Muhalim’s friends asked him to seek forgiveness from the Prophet* but the Prophet was angry and said ‘Oh Allah, do not forgive Muhalim’. This obviously upset Muhalim and later Allah revealed a verse criticising the behaviour of Muhalim. Hence, we learn that ‘Assalamu Alaikum’ is the greeting of Muslims and a way to spread peace and love – and that killing a Muslim wrongly is a great sin (as we discussed last week).
Obey your leader – but only in Islam (the Good)
O you who believe! Obey Allah and obey the Messenger, and those of you (Muslims) who are in (rightful) authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination. (An-Nisa 4:59)
The Sahabahs went out with a leader [ameer] and he told them to build a fire and then he said, 'jump in the fire'. However, they disobeyed him and Muhammad* said it was good they did not obey him as the leader must obey Allah and his Rasool* and listen only in the ‘Good’ (Khair = Islam). If they had jumped in the fire they would never have left (ie., Hellfire). Ibn Umar (RA) reported that Allah’s Messenger* said, ‘It is incumbent on a Muslim person to listen and obey whether he likes it or hates it as long as he is not commanded to commit sin. If he is given command to sin then he must neither listen nor obey.” [Muslim]. Hence, we can't be obedient to the "created" things if that means we disobey the "Creator" of things. The man is ameer of the home but if he says to do something haram he should be disobeyed as obedience is to Allah and His message. Today, many leaders of Muslims ask the people to do things that are not allowed by Islam and we should be careful who we follow!
The Compensatory ‘Umrah (Lesser Pilgrimage)
Preparing for the Journey
The months drew on until almost a year had passed since the signing of the treaty of Hudaibiyah, It was now time to set off for Mecca in accordance with the promise of Quraysh that the Prophet* and his Companions should have safe access to the Holy Precinct in order to perform the rite of the Lesser Pilgrimage. There were about two thousand pilgrims in all, including the would-be pilgrims of the previous year, except for a few who had died or been killed in battle.
When Dhul Qa‘da month approached towards the close of the seventh year A.H., the Prophet* ordered his people, and the men who witnessed Al-Hudaibiyah Truce Treaty in particular, to make preparations to perform ‘Umrah (lesser pilgrimage). He proceeded with 2000 men besides some women and children, and 60 camels for sacrifice, to visit the Holy Sanctuary in Mecca. The Muslims took their weapons with them fearing the treachery of the Quraishites, but left them with a party of two hundred men at a place some eight miles from Mecca. They entered the city with the swords in their scabbards. The Quraish were initially upset that the Prophet brought weapons and feared he* would attack – but were reassured that the heavy weapons would be left outside Mecca.
Entering the emptied city of Mecca
When they heard that the pilgrims had reached the edge of the sacred territory, Quraysh vacated the whole of the hollow of Mecca and withdrew to the tops of the surrounding hills. The chiefs of Quraysh were gathered together on Mount Abu Kubays, from which they could look down into the Mosque and the others aligned on the top of Qu‘aiqa‘an Mount watching the Muslims, tongue-tied at witnessing their strength and devotion. They also had a wide view of the surrounding country; and now they saw the pilgrims emerge in a long file from the north-western pass which leads down into the valley just below the city. The Prophet* at their head on his she-camel, Al-Qaswa’, while the surrounding Companions attentively focusing their look on him Their ears soon caught an indistinct murmur which quickly became distinguishable as the age-old pilgrim's cry: Labbayk Alldhumma Labbayk, [Here I am, a God, at Thy service].
The Muslims performed the usual circumambulation (tawaaf) vigorously and briskly; and on recommendation by the Prophet* they did their best to appear strong and steadfast in their circumambulation as the polytheists had spread rumours that they were weak because the fever of Yathrib (Medina) had sapped their strength. They were ordered to run in the first three rounds and then walk in the remaining ones.
The long procession of bare-headed, white-robed men was led by the Prophet*, with 'Abd Allah ibn Rawahah on foot, holding the bridle. When they entered the Holy Sanctuary, ‘Abdullah bin Rawaha walked before the Prophet* reciting: "Get out of his way, you disbelievers, make way, we will fight you about its revelation with strokes that will remove heads from shoulders and make friend unmindful of friend." Of the others some were on camelback and some on foot. They made straight for the Holy House by the nearest way. Each man was wearing his upper garment as a cloak, but at the entrance to the Mosque the Prophet* adjusted his, passing it under his right arm, leaving the shoulder bare, and crossing the two ends over the left shoulder so that they hung down back and front. The others followed his example. Still mounted, he rode to the south-east corner of the Ka'bah and reverently touched the Black Stone with his staff. Then he made the seven circuits of the House, after which he withdrew to the foot of the little hill of Safa, and passed to and fro between it and the hill of Marwah, seven courses in all, ending at Marwah, to which many of the sacrificial animals had now been led.
There he sacrificed a camel, and his head was shaved by Khirash, who had done the same for him at Hudaibiyah. This completed the rite of the Lesser Pilgrimage. The main body of the pilgrims had now performed the basic rites of the lesser pilgrimage, but there remained those who were entrusted the charge of the weapons. The Prophet* had these relieved, and they went through the same devotions as the others did.
After the rites were completed
He then returned to the Mosque, intending to enter the Holy House, cluttered with idols though it was. But the doors were locked, and the key was with a member of the clan of 'Abd ad-Dar. The Prophet* sent a man to ask for it, but the chiefs of Quraysh replied that this was not in their agreement, the entry into the House not being part of the Pilgrimage rite. So none of the Muslims entered it that year; but when the sun had reached its zenith the Prophet* told Bilal to go up to the roof of the Ka'bah and make the call to prayer. His resonant voice filled the whole valley of Mecca and floated up to the tops of the hills, first with the magnification, then with the two restifications of Islam: "I bear witness that there is no god but God. I bear witness that Muhammad is the Messenger of God." From Abu Kubays the chiefs of Quraysh could plainly distinguish Bilal, and they were outraged at the sight of the black slave on the roof of the Holy House. But above all they were conscious that this was a triumph for the enemy which might have incalculable repercussions, and they bitterly regretted having signed the treaty, which a year ago had seemed to be in their favour.
The Prophet* marries Maymunah
The pilgrims spent three days in the evacuated city. The Prophet's tent was pitched in the Mosque. During the nights those of the Meccans who were Muslims in secret stole down from the hills, and there were many joyous encounters. 'Abbas, whose Islam was tolerated by Quraysh, openly spent most of the three days with the Prophet. It was then that he offered him in marriage his wife's sister Maymunah, now a widow, and the Prophet* accepted. Maymunah and Umm al-Fadl were full sisters, and with them, living in the household of 'Abbas, was their half-sister Salma, the widow of Hamzah, and her daughter Umerah. 'Ali suggested that their cousin, Hamzah's daughter, should not be left amongst the idolaters, to which the Prophet* and 'Abbas agreed; and since Fatirnah was one of the pilgrims it was arranged that she should take Umerah with her in her howdah.
When the three days were at an end, Suhayl and Huwaytib came down from Abu Kubays and said to the Prophet* who was sitting with Sa'd ibn 'Ubadah and others of the Helpers: "Thy time is finished, so begone from us." The Prophet* answered: "How would it harm you to give me some respite, that I may celebrate my marriage amongst you and prepare for you a feast?" "We need not thy feast," they said. "Begone from us. We adjure thee by God, O Muhammad, and by the pact which is between us, to leave our country. This was the third night, which now is passed." Sa'd was angry at their lack of courtesy, but the Prophet* silenced him, saying: "O Sa'd, no ill words to those who have come to visit us in our camp!" Then he gave orders that by nightfall every pilgrim should have left the city. But he made an exception for his servant, Abu Rafi', whom he told to stay behind and bring Maymunah with him, which he did; and the marriage was consummated at Sarif, a few miles outside the Sacred Precinct.
Narrators attached different designations to this lesser pilgrimage. Some called it the compensatory lesser pilgrimage, performed instead of that uncompleted of Hudaibiyah; and the other one, given preponderance by jurists, is the lesser pilgrimage consequent on certain terms of a treaty already agreed upon. On the whole, compensatory, judicial consent, retribution and reconciliation are all terms applicable to that visit.
Hadith 40 (of Nawawi's Forty Hadith)
Hadith 40: Be as a Stranger or Traveller
On the authority of Ibn Umer, who said: The Messenger of Allah*, took me by the shoulder and said: "Be in this world as though you were a stranger or a traveller/wayfarer."
Ibn Umer used to say: "When evening comes, do not expect (to live till) morning, and when morning comes, do not expect (to live till) evening. Take from your health (a preparation) for your illness, and from your life for your death." [Al-Bukhari]
There are so many verses in the Qur'an that make comparisons between the worldly life and the Hereafter. The priority and emphasis is made on the Hereafter where it is described as the real life and the worldly life as a life of nothing but entertainment and amusement. Allah says in Surah al-An'am, Ayah 32: And the worldly life is not but amusement and diversion but the home of Hereafter is best for those who fear Allah. Will you not then reason? And in Surah al-'Ankabut, Ayah 64, Allah expresses the same meaning mentioned in the previous ayah. The same meaning is also expressed in other ayahs such as in Surah Muhammad Ayah 36, Surah Yunus Ayah 26, Surah al-Kahf Ayah 45 -46, Surah Fater Ayah 5, Surah al-A'la Ayah 16-17, and Surah al-Isra' Ayah 18-19.
In all of the above mentioned ayahs, Allah draws the attention of the believers toward the Hereafter to remind them that it is the final destination and the real life and enjoyment of the believers. Allah also comments on this life as nothing but amusement and diversion. It is a life of a test and trial. It is a life used as a means of getting us forward to the Hereafter.
Spirituality
Islam does not view spirituality as some Hindus (body is a vessel and suppress desires to be close to God – like a guru living in isolation) or Christians (where the ‘spirit’ is sent by Jesus to enter the body and get them close to piety through supernatural means). In Islam there is no nullification of life as some people may misunderstand. There is a balance and adjustment between this life and the Hereafter. There should be no polarization or what Islam is - rahbanah or extremism. There should be no conflict between this life and the next life. There is a kind of moderate conception about this life and the Hereafter. Islam also makes it an obligation that the believers cultivate the earth and make it as an amanah for them to establish the Islamic civilization which is based on Tawhid, good morals and values. This civilisation is guided by revelation. This is considered an obligation.
Furthermore, the concept of 'ubudiyyah (worshipping Allah) is a comprehensive concept where everything we do in this life, if it is guided by revelation and is done with a good intention, becomes a form of worship even though it is a worldly matter. If the thing is done in accordance with the teachings of shari'ah and the main guidelines of revelation, then there will be the adjustment and the harmony between this life and the Hereafter. The Muslim's life in this world and the Hereafter should be in total submission and devotion to the will of Allah. The Muslim should establish a good life, improve his way of life and aim for the Hereafter at the same time. By doing so, he is obeying Allah, being guided by His guidance and instructions. He will still enjoy this life but at the same time whatever he does will be recorded by Allah as his good deeds. Consequently, he will get the pleasure of Allah.
Effective tools to spread the word
The hadith starts with Abdullah bin Umer (Ibn Umer), saying: "The Messenger of Allah*, took me by the shoulder and said." Here we can learn many lessons as teachers and educators. We have to show care and attention to our audience if we want to be good educators or teachers. This can be achieved in many different ways. The Prophet*, used to follow different approaches when dealing with his audience. Sometimes he called upon the name of a certain person and in other times, like in this hadith, he gets closer to the person he is speaking to by putting his hand on his shoulder. Sometimes the Prophet*, will start his advice or teaching with a statement that attracts the attention of the audience . For example, we can see this in a previous hadith (19) that has been said on the authority of Ibn 'Abbas when the Prophet*, said "O young man, I will teach you some words (of wisdom)." Sometimes the Prophet*, used the questioning style as we saw in a number of previous hadiths. The questioning style plays a significant role in conveying the message and attracting the attention of the audience. The Prophet*, asks the question where the answer to that question is only known to him. The audience and the addressee will be more keen and motivated to know the answer. In general, the Prophet*, used all of these approaches or means to show care to the addressee, to attract their attention, and also to stress or emphasise the meaning he wanted to convey. This is also sometimes achieved by repeating what he says. Sometimes he would draw diagrams (e.g. a circle or a square) on the ground. Other times he would use analogy to clarify or simplify a certain concept. All of the above mentioned ways can be adopted as techniques for educating.
The Prophet’s* short but powerful advice
The Prophet*, tells the believers how to deal with this life, and as usual he offers his audience with more than one choice. In this hadith, the Prophet*, is giving two choices or levels with regards to living in this world:
1. To be as a stranger
This is usually the easier choice. The Prophet*, used the analogy 'to be as a stranger' because, as scholars points out, the stranger is usually prepared to eventually go back to his original place or home town. His heart will always long for his home. His main concern will be to be in preparation to do whatever possible and beneficial for returning. A stranger does not look like the other people in his current environment - he is different. Similarly, the believer should be different from those who only care about this life and worldly matters. He should rid himself of the yearning for this materialistic world, a world where some people do not care about the spiritual aspects and the Hereafter. As believers, we should be different from the 'people of this world'.
2. To be a traveller or wayfarer, travelling along a path
This is a higher level than the stranger. The traveller is always travelling day and night without stopping, He is heeding towards his final destination. Even if he stops for a while, this is to provide himself with the needed power to continue his journey and to go farther until he achieves his main objective. A stranger might obtain and keep more things than he actually needs but the traveller takes as little as possible in terms of luggage or other things. Similarly, the believer who is in such a situation has a main objective or concern - and that is not to take more than what he needs (i.e. he should not be weighed down with materialistic things or wealth). Another thing is the traveller needs to know that he is travelling on the right path, the straight path. For this, he needs to obtain the right knowledge (ilm). He also needs good, helpful companions to help him on his way. Some scholars ask how would a person be contented with this life where the day distorts the month and the month distorts the year and the year will distort the age? That is how this person will be satisfied with this life if his age will lead him to his final destination and his life will lead him to death. One scholar said when a person looks back at his life since his awareness of this life until this moment, it will seem like a blink of an eye. What remains for the rest of his life is also like that 'blink of an eye'. If that is the case, the person should be careful and wise up.
Ibn Umer’s Advice
Ibn Umer says: "When evening comes, do not expect (to live till) morning, and when morning comes, do not expect (to live till) evening." This saying is like an explanation to the hadith. Al-Bukhari mentions it because the Prophet*, is talking to Ibn Umer. If one still did not understand the message, Ibn Umer continues by saying: "Take from your health (a preparation) for your illness, and from your life for your death." This means that today you may be healthy, but you never know about the future. It is then wise and better to perform good deeds and to be closer to Allah now before being unhealthy or before dying. This meaning has been stressed by the Prophet*, in other hadiths where he asks us to utilise our time and to do beneficial things whether in this life or in the Hereafter.
This part of the hadith reminds us of the more famous hadith: “Take advantage of five before [another] five occur: Your life before death, your health before your illness, your free time before your preoccupation, your youth before your old age and your wealth before you poverty.” (Haakim) Allah, has given us ample ability and opportunity to perform good deeds, it’s up to us whether we take advantage of them. We are also reminded that the things that we have at our disposal now, will not be with us forever. Each of these five resources can also be a trial for human beings. Indeed, the trial of bounties can be harder than the trial of hardships. When we have a hardship we turn to Allah, but when we have bounties, we tend to forget who gave them to us. In this case, the believer must work harder to restrain themselves, and only partake in that which is permissible and good. Let us look at each of these trials in detail:
Wealth: There is no doubt that wealth is one of the greatest trials facing man. Allah, all praises and glory be to Him, tells us in the Qur’an: “Know that your wealth and your children are not but a trial for you and that Allah has with Him a great reward” (Surah al-Anfaal:28) Similarly the Prophet, peace and blessings of Allah be upon him, advised us: “Verily, for every nation there is a fitnah (trial and temptation). And the fitnah of my nation is wealth.” (Tirmidhi) One of the greatest trials of wealth, both earning it and spending it, is that it diverts us from the most important thing in life, the remembrance of Allah, all praises and glory be to Him. Allah tells us: “O you who believe, let not your wealth and children divert you from the remembrance of Allah. And whoever does that, then they are the losers.” (Surah al-Munaafiqoon:9)
The Prophet, peace and blessings of Allah be upon him, advised us in a hadith recorded in Sahih al-Bukhari, that the ones with the most wealth, will have the least on the Day of Resurrection, except those who say, ‘This is for that, this is for that and this is for that’. In other words, they give their wealth away for good causes. Using wealth in a good way is one of the greatest ways in which we can earn Allah’s pleasure. Allah tells us: “And spend [in the way of Allah] from what We have provided you before death approaches one of you and he says, ‘My Lord, if only You would delay me for a brief term so I would give charity and be among the righteous.’ But never will Allah delay a soul when its time has come. And Allah is acquainted with what you do.” (al-Munaafiqoon:10-11)
Free Time: Free time is amongst one of the important bounties that Allah gives mankind. When we have time that is uninterrupted, we can devote it to study, memorising the Qur’an , helping the poor and needy and other good deeds. If we have time available to us, we have no excuse if we do not use it for the pleasure of Allah. This time will be a proof against us on the Day of Judgement. Unfortunately, our societies seem to be dedicated to entertainment, enjoyment, pleasure and sensual gratification, rather than spending time contemplating the purpose of our existence and our relationship with our Creator. Television, movies, sports, music, art and alcohol are all temptations to sidetrack us from our true purpose in life. The loss of our free time in these is a devastating loss that we will come to regret on the Day of Judgement.
Health: Sickness is a great barrier to performing good deeds, as most good deeds require some type of effort to be exerted. If we become ill, even temporarily, we will not find the means to perform these deeds. By Allah’s infinite mercy, if a person was doing good deeds, then became ill preventing them from doing the deeds, Allah will reward them as if they had been able to perform them. But if a person was not performing good deeds, and then got ill, they will not get any extra reward.
Youth: Youth is one of the most important times in a persons’ life, because they have strength, energy, zeal and more free time. Sadly, it is not unusual for people to consider youth a time for fun and enjoyment. However, this is not the correct Islamic approach. According to Islamic law, when a person reaches puberty, they are fully responsible for their deeds. All training of our youth should therefore be complete before this age. As we mentioned in previous hadith, it was the young Companions to whom the Prophet, peace and blessing of Allah be upon him, gave the most profound advice. If they had reached puberty, the young Companions took part in battles, some even leading armies at the tender age of eighteen.
Life: Every Muslim must realise that this life is a trial. Allah has given us this life to see how we will use it. Allah tells us in the Qur’an: “Blessed is He in whose hands is the dominion, and He is powerful over all things. [He] who created death and life to test you as to which of you is best in deed. And He is the Exalted in Might, the Forgiving.” (Surah al-Mulk:1-2) Our lives will soon come to an end, and if we spent all our time chasing after our own desires – what will we have to show for our time in this world? The Prophet, peace and blessing of Allah be upon him, advised us: “Three things follow the deceased [to his grave], two of them return and one remains will him: His family, wealth and deeds follow him while his family and wealth return and only his deeds remain with him.” (Bukhari) Only the good deeds that we perform in this life, for the sake of Allah, will be of benefit to us in the Hereafter. So take the time to get your priorities in order before death overcomes you, as it inevitably will.
The impact of this hadith on the life of Muslims
1. To increase the sense of responsibility in terms of our duties towards Allah, the Prophet*, relatives, and the community members.
2. To motivate the Muslims to enjoin what is good and to forbid what is evil.
3. To be closer to Allah at all times.
4. To minimise weaknesses, shortcomings and sinful acts.
5. To maximise self-accountability and self-reckoning.
6. To emphasise taqwa and fearing Allah the Almighty.
7. To be safeguarded from being misled or enslaved by self-interests, desires and worldly temptations.
Challenges that threaten the above mentioned concept of dealing with this life in a good way
1. The promotion of the materialistic aspects of life, especially by the media.
2. The complexity of contemporary life where there are more problems, and the engagement in life activities without proper balance.
3. Rapid life changes due to technology advancement and progress which in turn creates other problems, such as:
* Adjustment between the old lifestyle and the new lifestyle.
* The emergence of new values which lead to conflicts between sets of values.
* Technology misuse.
* The increase of social ills.
* The weak religious awareness and education or spiritual training in the Islamic world (i.e. tazkiyyah).
4. The challenges of modernity.
5. The challenges of globalisation and promotion of imposed corrupted western values.
On the authority of Ibn Umer, who said: The Messenger of Allah*, took me by the shoulder and said: "Be in this world as though you were a stranger or a traveller/wayfarer."
Ibn Umer used to say: "When evening comes, do not expect (to live till) morning, and when morning comes, do not expect (to live till) evening. Take from your health (a preparation) for your illness, and from your life for your death." [Al-Bukhari]
There are so many verses in the Qur'an that make comparisons between the worldly life and the Hereafter. The priority and emphasis is made on the Hereafter where it is described as the real life and the worldly life as a life of nothing but entertainment and amusement. Allah says in Surah al-An'am, Ayah 32: And the worldly life is not but amusement and diversion but the home of Hereafter is best for those who fear Allah. Will you not then reason? And in Surah al-'Ankabut, Ayah 64, Allah expresses the same meaning mentioned in the previous ayah. The same meaning is also expressed in other ayahs such as in Surah Muhammad Ayah 36, Surah Yunus Ayah 26, Surah al-Kahf Ayah 45 -46, Surah Fater Ayah 5, Surah al-A'la Ayah 16-17, and Surah al-Isra' Ayah 18-19.
In all of the above mentioned ayahs, Allah draws the attention of the believers toward the Hereafter to remind them that it is the final destination and the real life and enjoyment of the believers. Allah also comments on this life as nothing but amusement and diversion. It is a life of a test and trial. It is a life used as a means of getting us forward to the Hereafter.
Spirituality
Islam does not view spirituality as some Hindus (body is a vessel and suppress desires to be close to God – like a guru living in isolation) or Christians (where the ‘spirit’ is sent by Jesus to enter the body and get them close to piety through supernatural means). In Islam there is no nullification of life as some people may misunderstand. There is a balance and adjustment between this life and the Hereafter. There should be no polarization or what Islam is - rahbanah or extremism. There should be no conflict between this life and the next life. There is a kind of moderate conception about this life and the Hereafter. Islam also makes it an obligation that the believers cultivate the earth and make it as an amanah for them to establish the Islamic civilization which is based on Tawhid, good morals and values. This civilisation is guided by revelation. This is considered an obligation.
Furthermore, the concept of 'ubudiyyah (worshipping Allah) is a comprehensive concept where everything we do in this life, if it is guided by revelation and is done with a good intention, becomes a form of worship even though it is a worldly matter. If the thing is done in accordance with the teachings of shari'ah and the main guidelines of revelation, then there will be the adjustment and the harmony between this life and the Hereafter. The Muslim's life in this world and the Hereafter should be in total submission and devotion to the will of Allah. The Muslim should establish a good life, improve his way of life and aim for the Hereafter at the same time. By doing so, he is obeying Allah, being guided by His guidance and instructions. He will still enjoy this life but at the same time whatever he does will be recorded by Allah as his good deeds. Consequently, he will get the pleasure of Allah.
Effective tools to spread the word
The hadith starts with Abdullah bin Umer (Ibn Umer), saying: "The Messenger of Allah*, took me by the shoulder and said." Here we can learn many lessons as teachers and educators. We have to show care and attention to our audience if we want to be good educators or teachers. This can be achieved in many different ways. The Prophet*, used to follow different approaches when dealing with his audience. Sometimes he called upon the name of a certain person and in other times, like in this hadith, he gets closer to the person he is speaking to by putting his hand on his shoulder. Sometimes the Prophet*, will start his advice or teaching with a statement that attracts the attention of the audience . For example, we can see this in a previous hadith (19) that has been said on the authority of Ibn 'Abbas when the Prophet*, said "O young man, I will teach you some words (of wisdom)." Sometimes the Prophet*, used the questioning style as we saw in a number of previous hadiths. The questioning style plays a significant role in conveying the message and attracting the attention of the audience. The Prophet*, asks the question where the answer to that question is only known to him. The audience and the addressee will be more keen and motivated to know the answer. In general, the Prophet*, used all of these approaches or means to show care to the addressee, to attract their attention, and also to stress or emphasise the meaning he wanted to convey. This is also sometimes achieved by repeating what he says. Sometimes he would draw diagrams (e.g. a circle or a square) on the ground. Other times he would use analogy to clarify or simplify a certain concept. All of the above mentioned ways can be adopted as techniques for educating.
The Prophet’s* short but powerful advice
The Prophet*, tells the believers how to deal with this life, and as usual he offers his audience with more than one choice. In this hadith, the Prophet*, is giving two choices or levels with regards to living in this world:
1. To be as a stranger
This is usually the easier choice. The Prophet*, used the analogy 'to be as a stranger' because, as scholars points out, the stranger is usually prepared to eventually go back to his original place or home town. His heart will always long for his home. His main concern will be to be in preparation to do whatever possible and beneficial for returning. A stranger does not look like the other people in his current environment - he is different. Similarly, the believer should be different from those who only care about this life and worldly matters. He should rid himself of the yearning for this materialistic world, a world where some people do not care about the spiritual aspects and the Hereafter. As believers, we should be different from the 'people of this world'.
2. To be a traveller or wayfarer, travelling along a path
This is a higher level than the stranger. The traveller is always travelling day and night without stopping, He is heeding towards his final destination. Even if he stops for a while, this is to provide himself with the needed power to continue his journey and to go farther until he achieves his main objective. A stranger might obtain and keep more things than he actually needs but the traveller takes as little as possible in terms of luggage or other things. Similarly, the believer who is in such a situation has a main objective or concern - and that is not to take more than what he needs (i.e. he should not be weighed down with materialistic things or wealth). Another thing is the traveller needs to know that he is travelling on the right path, the straight path. For this, he needs to obtain the right knowledge (ilm). He also needs good, helpful companions to help him on his way. Some scholars ask how would a person be contented with this life where the day distorts the month and the month distorts the year and the year will distort the age? That is how this person will be satisfied with this life if his age will lead him to his final destination and his life will lead him to death. One scholar said when a person looks back at his life since his awareness of this life until this moment, it will seem like a blink of an eye. What remains for the rest of his life is also like that 'blink of an eye'. If that is the case, the person should be careful and wise up.
Ibn Umer’s Advice
Ibn Umer says: "When evening comes, do not expect (to live till) morning, and when morning comes, do not expect (to live till) evening." This saying is like an explanation to the hadith. Al-Bukhari mentions it because the Prophet*, is talking to Ibn Umer. If one still did not understand the message, Ibn Umer continues by saying: "Take from your health (a preparation) for your illness, and from your life for your death." This means that today you may be healthy, but you never know about the future. It is then wise and better to perform good deeds and to be closer to Allah now before being unhealthy or before dying. This meaning has been stressed by the Prophet*, in other hadiths where he asks us to utilise our time and to do beneficial things whether in this life or in the Hereafter.
This part of the hadith reminds us of the more famous hadith: “Take advantage of five before [another] five occur: Your life before death, your health before your illness, your free time before your preoccupation, your youth before your old age and your wealth before you poverty.” (Haakim) Allah, has given us ample ability and opportunity to perform good deeds, it’s up to us whether we take advantage of them. We are also reminded that the things that we have at our disposal now, will not be with us forever. Each of these five resources can also be a trial for human beings. Indeed, the trial of bounties can be harder than the trial of hardships. When we have a hardship we turn to Allah, but when we have bounties, we tend to forget who gave them to us. In this case, the believer must work harder to restrain themselves, and only partake in that which is permissible and good. Let us look at each of these trials in detail:
Wealth: There is no doubt that wealth is one of the greatest trials facing man. Allah, all praises and glory be to Him, tells us in the Qur’an: “Know that your wealth and your children are not but a trial for you and that Allah has with Him a great reward” (Surah al-Anfaal:28) Similarly the Prophet, peace and blessings of Allah be upon him, advised us: “Verily, for every nation there is a fitnah (trial and temptation). And the fitnah of my nation is wealth.” (Tirmidhi) One of the greatest trials of wealth, both earning it and spending it, is that it diverts us from the most important thing in life, the remembrance of Allah, all praises and glory be to Him. Allah tells us: “O you who believe, let not your wealth and children divert you from the remembrance of Allah. And whoever does that, then they are the losers.” (Surah al-Munaafiqoon:9)
The Prophet, peace and blessings of Allah be upon him, advised us in a hadith recorded in Sahih al-Bukhari, that the ones with the most wealth, will have the least on the Day of Resurrection, except those who say, ‘This is for that, this is for that and this is for that’. In other words, they give their wealth away for good causes. Using wealth in a good way is one of the greatest ways in which we can earn Allah’s pleasure. Allah tells us: “And spend [in the way of Allah] from what We have provided you before death approaches one of you and he says, ‘My Lord, if only You would delay me for a brief term so I would give charity and be among the righteous.’ But never will Allah delay a soul when its time has come. And Allah is acquainted with what you do.” (al-Munaafiqoon:10-11)
Free Time: Free time is amongst one of the important bounties that Allah gives mankind. When we have time that is uninterrupted, we can devote it to study, memorising the Qur’an , helping the poor and needy and other good deeds. If we have time available to us, we have no excuse if we do not use it for the pleasure of Allah. This time will be a proof against us on the Day of Judgement. Unfortunately, our societies seem to be dedicated to entertainment, enjoyment, pleasure and sensual gratification, rather than spending time contemplating the purpose of our existence and our relationship with our Creator. Television, movies, sports, music, art and alcohol are all temptations to sidetrack us from our true purpose in life. The loss of our free time in these is a devastating loss that we will come to regret on the Day of Judgement.
Health: Sickness is a great barrier to performing good deeds, as most good deeds require some type of effort to be exerted. If we become ill, even temporarily, we will not find the means to perform these deeds. By Allah’s infinite mercy, if a person was doing good deeds, then became ill preventing them from doing the deeds, Allah will reward them as if they had been able to perform them. But if a person was not performing good deeds, and then got ill, they will not get any extra reward.
Youth: Youth is one of the most important times in a persons’ life, because they have strength, energy, zeal and more free time. Sadly, it is not unusual for people to consider youth a time for fun and enjoyment. However, this is not the correct Islamic approach. According to Islamic law, when a person reaches puberty, they are fully responsible for their deeds. All training of our youth should therefore be complete before this age. As we mentioned in previous hadith, it was the young Companions to whom the Prophet, peace and blessing of Allah be upon him, gave the most profound advice. If they had reached puberty, the young Companions took part in battles, some even leading armies at the tender age of eighteen.
Life: Every Muslim must realise that this life is a trial. Allah has given us this life to see how we will use it. Allah tells us in the Qur’an: “Blessed is He in whose hands is the dominion, and He is powerful over all things. [He] who created death and life to test you as to which of you is best in deed. And He is the Exalted in Might, the Forgiving.” (Surah al-Mulk:1-2) Our lives will soon come to an end, and if we spent all our time chasing after our own desires – what will we have to show for our time in this world? The Prophet, peace and blessing of Allah be upon him, advised us: “Three things follow the deceased [to his grave], two of them return and one remains will him: His family, wealth and deeds follow him while his family and wealth return and only his deeds remain with him.” (Bukhari) Only the good deeds that we perform in this life, for the sake of Allah, will be of benefit to us in the Hereafter. So take the time to get your priorities in order before death overcomes you, as it inevitably will.
The impact of this hadith on the life of Muslims
1. To increase the sense of responsibility in terms of our duties towards Allah, the Prophet*, relatives, and the community members.
2. To motivate the Muslims to enjoin what is good and to forbid what is evil.
3. To be closer to Allah at all times.
4. To minimise weaknesses, shortcomings and sinful acts.
5. To maximise self-accountability and self-reckoning.
6. To emphasise taqwa and fearing Allah the Almighty.
7. To be safeguarded from being misled or enslaved by self-interests, desires and worldly temptations.
Challenges that threaten the above mentioned concept of dealing with this life in a good way
1. The promotion of the materialistic aspects of life, especially by the media.
2. The complexity of contemporary life where there are more problems, and the engagement in life activities without proper balance.
3. Rapid life changes due to technology advancement and progress which in turn creates other problems, such as:
* Adjustment between the old lifestyle and the new lifestyle.
* The emergence of new values which lead to conflicts between sets of values.
* Technology misuse.
* The increase of social ills.
* The weak religious awareness and education or spiritual training in the Islamic world (i.e. tazkiyyah).
4. The challenges of modernity.
5. The challenges of globalisation and promotion of imposed corrupted western values.
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