17 July 2011

17 July 2011

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

Banu Nadir Invasion (part 1)

Some of the Jews were trying to undermine the cause of Islam despite all the covenants and pledges they had given to the Prophet*. Their behaviour fluctuated between resignation and slackness after the Banu Qainuqa‘ event and the murder of Ka‘b bin Al-Ashraf, and rebellion coupled with treacherous clandestine contacts with Quraish and the hypocrites in order to establish an alliance against the Muslims after the battle of Uhud. Being inexperienced in war tactics, they resorted to conspiracy and intrigue hatching.
Once the Prophet* with some of his Companions set out to see Banu Nadir and seek their help in raising the blood-money he had to pay to Bani Kalb for the two men that ‘Amr bin Omaiyah Ad-Damari had killed by mistake. All of that was in accordance with the clauses of the treaty that both parties had already signed. On hearing his story they said they would share in paying the blood-money and asked him and his Companions Abu Bakr, ‘Umar, ‘Ali and others to sit under a wall of their houses and wait. The Jews held a short private meeting and conspired to kill the Prophet*. The most wicked among them, ‘Amr bin Jahsh, volunteered to climb up the wall and drop a large millstone on his head. One of them, Salam bin Mashkam, cautioned them against perpetrating such a crime, predicting that Allah would divulge their plot to him, and added that such an act would constitute a manifest violation of the pact concluded with the Muslims.
In fact, Gabriel did come down to reveal to the Prophet* their wicked criminal intention, so he, with his Companions, hurried off back to Madinah. On their way, he told his Companions of the Divine Revelation.
Soon after, the Prophet* delegated Muhammad bin Maslamah to communicate an ultimatum to Bani Nadir to the effect that they should evacuate Madinah within ten days, otherwise, their heads would be cut off. The chief of the hypocrites, ‘Abdullah bin Ubai, urged the Jews not to pay heed to the Prophet*’s words and to stay in their habitations, offering to run to their support with two thousands of his followers, and assuring them of help to come from Quraizah tribe and former allies Banu Ghatfan. In this regards, Allah says:
"If you are expelled, we (too) indeed will go out with you, and we shall never obey anyone against you, and if you are attacked (in fight), we shall indeed help you." [Al-Qur'an 59:11]
The Jews regained their confidence and were determined to fight. Their chief Huyai bin Akhtab relied hopefully on what the chief of the hypocrites said. So he sent to the Messenger of Allah* saying: "We will not leave our houses. Do whatever you like to do."
Undoubtedly the situation was awkward for the Muslims. Launching a war against their opponents at this critical stage could entail terrible far reaching ramifications in the light of the unfavourable conditions they were passing through, besides the hostile environment growing in power and hatred around them, the harbinger of which assumed the form of killing the Muslim missions, as it has been already introduced.
The Jews of Bani Nadir were also a power to count for, and the prospects of inflicting a military defeat on them was precarious; consequently forcing them into war engagement would be attended with unpredictable risks. On the other hand, the continual state of repeated assassinations and acts of treachery carried out against the Muslims individually and collectively brought about unbearable headache to Muhammad*’s followers. Having judged all the prevalent status quo in this perspective, and in the light of the disgraceful attempt on the life of the Prophet*, the Muslims made the decisive decisions of taking up arms whatever turn the consequences could assume.

Following on from the BBC2 documentary (Life of Muhammed) here is an issue that needs clearing up:

Sujud at-Tilawah
Verses of the Holy Quran on Which a Prostration (Sujud at-Tilawah (the Prostration of Quran Recitation)) is Mandatory After Recitation: There are 15 verses in the Holy Quran where prostrating after their recitation is obligatory

7:206 Surely those who are with your Lord are not too proud to serve Him, and they glorify Him and prostrate themselves before Him.
13:15 And whoever is in the heavens and the earth makes obeisance to Allah only, willingly and unwillingly, and their shadows, too, at morn and eve.
16:50 They fear their Lord above them and do what they are commanded.
17:109 And they fall down on their faces, weeping, and it adds to their humility.
19:58 These are they on whom Allah bestowed favours, from among the prophets, of the seed of Adam, and of those whom We carried with Noah, and of the seed of Abraham and Israel, and of those whom We guided and chose. When the messages of the Beneficent were recited to them, they fell down in submission, weeping.
22:18 See you not that to Allah makes submission whoever is in the heavens and whoever is in the earth, and the sun and the moon and the stars, and the mountains and the trees, and the animals and many of the people? And many there are to whom chastisement is due. And he whom Allah abases, none can give him honour. Surely Allah does what He pleases.
22:77 O you who believe, bow down and prostrate yourselves and serve your Lord, and do good that you may succeed.
25:60 And when it is said to them: Make obeisance to the Beneficent, they say: And what is the Beneficent? Shall we make obeisance to what you bid us? And it adds to their aversion.
27:26 Allah, there is no God but He, the Lord of the Mighty Throne.
32:15 Only they believe in Our messages who, when they are reminded of them, fall down prostrate and celebrate the praise of their Lord, and they are not proud.
38:24 He said: Surely he has wronged you in demanding your ewe (to add) to his own ewes. And surely many partners wrong one another save those who believe and do good, and very few are they! And David knew that We had tried him, so he asked his Lord for protection, and he fell down bowing and turned (to God).
41:38 But if they are proud, yet those with your Lord glorify Him night and day, and they tire not.
53:62 So bow down in prostration before Allah and serve (Him).
84:21 And, when the Quran is recited to them, they adore (Him) not?.
96:19 Nay! Obey him not, but prostrate thyself, and draw nigh (to Allah).


Refutation to the “Satanic Verses” Incident

Many of you have read or heard about the satanic book, “Satanic Verses” written by Salman Rushdie (May Allah’s curse be upon him!). He based his satanic book on an incident known as, “The Incident of Satanic Verses”. When Prophet* gave consent to allow about 14 of companions to depart for Abyssinia since the mushrikin of Makkah were disturbing the Muslims a lot. Later on the number of Muslims in Abyssinia increased to 83 excluding the small children. King Negus was very kind to the Muslims. One day the Muslims, living in Abyssinia, heard that the whole Quraysh had accepted Islam. What actually happened was that when Surah an-Najm was revealed to Prophet*, he recited it to his blessed companions within the same room were the mushrikin. And when he* reached the last ayah, So fall you down in prostration to Allah, and worship Him (Alone). {Surah an-Najm, 62} Everyone in the room fell into prostration even the kuffar.
The Muslims did Sajdah because it’s an obligation that we have to do Sajdah when we either hear the ayah or when we recite it. As for the kuffar, they felt so compelled and overpowered in front of Allah’s words that they had to do Sajdah. Seeing this, the rumour spread to Abyssinia that the Quraysh accepted Islam.
What also was spread into our times is the “Satanic Verses” incident. It is falsely attributed to Prophet* that when he read the last ayah of Surah an-Najm, he prostrated because satan came to Prophet* and whispered some stuff about the Quraysh’s 3 so called gods Lat, ‘Uzza, Manat (verses19 and 20) that they were the true gods. Whilst the second narration goes to say that Prophet* was reciting, Have you then considered Al-Lat, and Al-Uzza (two idols of the pagan Arabs) And Manat (another idol of the pagan Arabs), the other third? {Surah an-Najm, 19-20} And satan came to him and whispered the glorification of these so called gods and he* then prostrated. These are 2 narrations reported to have taken place. Prominent scholars and interpreters of Qur’an have declared both of the narrations as complete FABRICATIONS.

There are many reasons:
1) It is impossible that satan comes to Prophet* and he* obeys him
2) No one can tamper with the Qur’an so satan can add/delete into the Qur’an by telling Prophet *
3) Prophet* was, as all the Prophets sinless (regarding the deen) and he was the best creation of Allah, i.e. can never commit sins let alone shirk. Allah saved him from all sins
4) If we believe that the Qur’an can not be tampered, then second narration is to be ignored. Therefore, it is impossible that satan would come to Prophet* telling him to do Sajdah on something haram
5) There is the ayah of Sajdah hearing which Prophet* did Sajdah not any other reason
6) Satan’s coming to whisper Prophet* doesn’t make sense if analyse the situation contextually, i.e. the context of the ayaat Prophet* was reciting. Allah was ridiculing the mushrikin by saying,Then which of the Graces of your Lord (O man!) will you doubt. This (Muhammad SAW) is a warner (Messenger) of the (series of) warners (Messengers) of old. The Day of Resurrection draws near; none besides Allah can avert it, (or advance it, or delay it). Do you then wonder at this recital (the Quran)? And you laugh at it and weep not, wasting your (precious) lifetime in pastime and amusements (singing, etc.). So fall you down in prostration to Allah, and worship Him (Alone). {Surah an-Najm, ayaat 55-62}
If Allah was question the mushrikin about their wonder regarding the Qur’an and telling them that they are wasting there lives, then how can this 3 false god issue occur? It doesn’t make sense to say the least.
7) Both narrations (as mentioned above) are fabrications, baseless, lies which were thoroughly checked by Scholars.

The sources for the satanic verses, at-Tabari and Ibn Sa'd, are reputable Muslim sources for early Quranic commentary and Islamic history. They have only transmitted the story as it was transmitted to them. Al-Tabari mentions the so-called 'Satanic verses' story in his Tarikh as well as an important set of statements in the introduction of his book, which states: “Let him who examines this book of mine know that I have relied, as regards everything I mention therein which I stipulate to be described by me, solely upon what has been transmitted to me by way of reports which I cite therein and traditions which I ascribe to their narrators, to the exclusion of what may be apprehended by rational argument or deduced by the human mind, except in very few cases”. Hence, Claiming that the issue of so-called 'Satanic verses' incident is true just because al-Tabari or Ibn Sa'd mentioned them amounts to a deliberate distortion of the facts.
 “These are the high-flying ones, whose intercession is to be hoped for!” The Prophet*, it is alleged, recited these along with other verses of Surah an-Najm in the prayer. The idolators of Makkah who were present in the Ka'bah at that time joined him in the prayer because he praised their deities and thus won their hearts. The story afterwards reached Abyssinia where the Muslims, persecuted by the Makkan infidels, had earlier migrated and many of them returned to Makkah under the impression that the disbelievers no longer opposed the Prophet* and the Islamic movement. The story also says that the angel Gabriel came to the Prophet* the same evening and told him about the mistake he had committed by reciting verses which were never revealed to him. This naturally worried the Prophet* and made him apprehensive. 'Admonishing' the Prophet*, God revealed the following verses of Surah al-Isra' which read: And their purpose was to tempt thee away from that which We had revealed unto thee, to substitute in our name something quite different; (in that case), behold! they would certainly have made thee (their) friend! And had We not given thee strength, thou wouldst nearly have inclined to them a little. In that case We should have made thee taste an equal portion (of punishment) in this life, and an equal portion in death: and moreover thou wouldst have found none to help thee against Us! [Qur'an 17:73-75]
This made the Prophet* feel very guilty until God revealed the following consoling verse of Surah al-Hajj: Never did We send a messenger or a prophet before thee, but, when he framed a desire, Satan threw some (vanity) into his desire: but Allah will cancel anything (vain) that Satan throws in, and Allah will confirm (and establish) His Signs: for Allah is full of Knowledge and Wisdom. [Qur'an 22:52]. This is the gist of the story mentioned by al-Tabari.

However, the verses of Surah al-Isra' (17:73-5) which were revealed, according to the story, to 'admonish' the Prophet* for allegedly reciting the 'Satanic' verses, in fact were not revealed until after the event of the Mi'raj. The Mi'raj or the Ascent of the Prophet*, according to historical sources, occurred in the tenth or eleventh year of the Prophetic call, i.e., two or three years before the Hijrah to Madinah. If this is so, then it implies that the 'Satanic' verses were not detected or for some reason no mention was made about the alleged interpolation of the verses for five or six years and only afterwards was the Prophet* admonished for it. Can any sensible person believe that the interpolation occurs today, while the admonition takes place six years later and the abrogation of the interpolated verses is publicly announced after nine years. The relevant verse of Surah al-Hajj (22:52) according to the commentators of the Qur'an was revealed in the first year of Hijrah, i.e., about eight to nine years after the incident and about two and a half years after the so-called admonition of the Prophet* (17:73-5).
The first passage shows that it was the unbelievers who attempted to induce the Prophet to making a compromise with them, not that he ever wanted it. The passage further states that Allah made the Prophet’s heart firm against such attempts of the unbelievers. The emphasis here is on the intensity of the unbelievers’ attempts, and Allah’s special favor upon the Prophet making him immune against such efforts and because of such special favor, the Prophet*, did not incline towards the unbelievers even a little. Finally the above verse warns that, had the Prophet*, been guilty of slight inclination towards the unbelievers’ proposals, he would have been doubly punished by Allah.
Can anybody who knows about the Qur'an, its history and revelation, understand and explain how the incident of interpolation was allowed to be tolerated for six years and also why the offensive 'verses' were not abrogated until after nine years?
The implication of this argument is that since the abrogating verses were revealed nine years after the original event, that would mean that for nine years Muslims had been asking Lat, Manat and Uzza for intercession! In other words outright idolatry resulting from compromised monotheistic beliefs. It is therefore quite pretentious to suggest any historicity in the notion that Muslims had been asking Lat, Manat and Uzza for intercession over the span of almost a decade.

Conclusions
It is quite clear that the nature of the story is absurd and it cannot stand the external and internal criticism. It is even clearer from the Qur'an that it is not possible for the Prophet* to accept anything in the Qur'an from any external source. If this is so, then how can one take seriously, let alone believe in the so-called story of the 'Satanic' revelation? This is why the leading traditionalists and the exegetes in Islam have regarded this story as malicious and without foundation. It is unfortunate that an eminent historian like al-Tabari mentioned this story in his Tarikh al-Umam wal-Muluk and did not make any comment on its authenticity except to mention that he had faithfully transmitted whatever he received.
Yet, we are not aware of any Muslims that actually believe the aforementioned story, and this position is cogently justified on the grounds of rigorous historical criticism. However, episodes of fabulous rumors followed by a credulous following are quite common outside the history of Islam. For example, it was rumoured that Jesus* traveled to India. It was rumoured that St. Matthew actually wrote the Gospel According to St. Matthew. It was rumoured that Islamic fundamentalists were responsible for the Oklahoma bombing. It was rumoured that UFOs visited Roswell, New Mexico. However, just because we do not know the individuals responsible for these rumours, does this mean that the rumours are true? Is the absence of an identified source of these rumours supposed to be construed as some sort of threat? The naïve implications of this method of inquiry should bring shame upon anybody who entertains them.

The Qur’anic evidence against the genuineness of the story is of three kinds.
There are a number of statements in the Qur’an that show that neither Satan nor anyone else could interfere in the process of coming of the revelation. Nor did the Prophet*, ever entertain any intention of making compromise with the unbelieving leaders, nor did he ever interpolate in the text of the revelation. The passages cited as having been revealed as a sequel to the incident and for reassuring the Prophet, peace and blessings be upon him, prove to the contrary, showing that he had not made even the slightest move towards making a compromise with the unbelieving leaders.

THE PASSAGES FROM THE QUR’AN THAT DIRECTLY BELIE THE STORY ARE AS FOLLOWS:
“If he (Messenger) were to invent any saying in Our Name, We should certainly have seized him by the right hand and We should then have surely cut off the artery of his heart" [Qur’an 60:44-46]
“Say; It is not for me, of my own accord, to change it (the revelation). I follow naught but what is revealed unto me"[Qur'an 10:15 ]
“No falsehood can approach it from the front, nor from the rear (i.e. neither directly nor indirectly). It is sent-down from Allah the All-Wise, the All-Praiseworthy.”[Qur'an 41:42]
“We indeed have sent down the recital (the Qur’an) and indeed are its Protectors (from any interference).”[Qur'an 15:9]
“In what way (We have revealed it), that We may make your heart firm thereby; and We have dictated it in stages.”[Qur'an 25:32]
It is seen from the above that the Qur’an repeatedly assures that Allah has protected it against any possibility of being tampered with directly or indirectly, that it is not for the Prophet to change it or add to it anything. If he had done so, Allah’s severe punishment would inevitably and irresistibly have befallen him. These clear and positive statements directly contradict the story, which says that the Prophet, peace and blessings be upon him, of his own accord or being deceived by Satan introduced something into the text of revelation. Not only that. The alleged interpolation violated the fundamental teaching of the Qur’an – monotheism (Tauhid) and thus constituted the offence of shirk which Allah warns elsewhere in the Qur’an that He shall under no circumstances forgive.

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16 January 2011

16 January 2011

Seerah of Muhammed*

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

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

The Jews of Medina plot against the Prophet*

We have already spoken about the treaty that the Prophet* signed with the Jews of Medina. He was very careful to abide by it to the letter and the Muslims did not show the least violation of any of its provisions. The Jews of Medina, however, enjoyed their status of being the controlling group in Medina ans profited from the in-fighting among the Arabs, and were linked to treachery, betrayal and covenant-breaching to maintain their dominance. Hence, they started a process of intrigues and troublemaking with the aim of producing schism in the growing solid Muslim ranks.

In Medina there was a considerable number of Jews. They were wealthy, controlled the trade, and commanded great influence. The Prophet* followed the policy of 'live and let live'. He accordingly entered into a treaty with the Jews. According to the terms of the treaty the Jews were to enjoy religious freedom and there was to be no interference in religious affairs. The Muslims and the Jews were to be on friendly terms, and were to help each other in the promotion of objects of mutual interest. It was stipulated that Muslims and the Jews would help each other in case of an attack by an enemy. No party was to give protection to the Quraish, and in case the Quraish invaded Medina, both the Muslims and the Jews were to join hands in the defence of the city.

The Jews of Medina knew that in their holy books there were references to the advent of a prophet in Arabia. They were however under the impression that the prophet would rise from their midst. When the Prophet* rose from the ranks of the Quraish in Mecca, the Jews recognized in him all the signs of prophethood foretold in their sacred books. When the  Prophet* came to Medina the Jews thought that he would be subservient to them and would acknowledge their supremacy. When the Prophet* followed an independent policy, the Jews followed the policy of betrayal and embarked on a campaign of ridicule.

As Muslims, we should not be racist or prejudiced against other people based on race, colour or ethnicity. Muslims are not anti-semitic, and infact, the arabs are cousins of the Jewish nation. Muslims should not think of themselves as superior due to their ethnicity or birth but due to their piety. It may not be politically correct to talk about Jews and how the Prophet* dealt with them but these are historical facts and the coming study circles will highlight these. The Prophet* started out treating the Jews of Medina as near-equal citizens of the state but they chose to break that agreement and worked against the Prophet* by word and deed.

Shas bin Qais and dividing the Muslims

Shas bin Qais, an elderly Jew, passed by a group of Muslims from Aws and Khazraj. He perceived a prevalent spirit of reconciliation and an atmosphere of rapport and friendship enveloping the whole group; an unusual scene categorically in conflict with the animosity and hatred that characterized their pre-Islam behaviour. He, therefore, sent a youth of his to sit among them, remind them of Bu‘ath war between them and recite some of their verses which they used to compose satirizing each other; all of this with the intention of sowing the seeds of discord and disagreement and undermining the new Islamically-orientated inter-tribal relations. The youth did in fact succeed and the two parties at no time recalled the old days and pre-Islam tribal fanaticism sprang to the front to bring about a state of war. They were reaching for their weapons and appointed a time to meet.

The Prophet* heard about this and immediately, at the head of some Emigrants, set out to see to the situation. He began to rebuke them but in the manner of the great instructor and the tolerant spirit of the understanding guide: “O, Muslims! Do you still advance pre- Islamic arguments after I have been sent to you (as a Messenger). Remember that it is not rightful for you to turn backward after Allah has guided you to the Straight Path, delivered you from disbelief and created amity between you.” The Muslims readily realized that it was a Satanic whim and a plot hatched by the enemies. They directly embraced each other and went back home quite satisfied and in full obedience to the Messenger of Allah*.

Such were the practices of the Jews of Medina: trouble-making, dissension-sowing, falsehood-fabrication, faking belief in the day, and practising disbelief at night. In everyday life, they used to tighten the ropes of financial dealings on the Muslims. If they happened to owe a Muslim something, they would shirk their obligations on grounds that he had converted into a new religion and they would allege the basis of agreement was no longer valid. If it was the other way, they would never cease to harass him day and night to pay back the debt, all of which in a desperate attempt to demolish the great edifice of the new religion that was rapidly gaining ground and speedily towering up skyward.

Abu Bakr and Finhas the Rabbi

One day Abu Bakr came across Finhas, one of the Jewish rabbis. Abu Bakr invited him to Islam, but Finhas ridiculed the offer. The Prophet* had enjoined on the Muslims to spend in the way of Allah, and according to the Quran this was to be a loan against God repayable manifold the original amount. The Muslims were forbidden to charge interest. According to the religion of the Jews, interest was permissible. In this context Finhas argued: "We are rich, but your Allah is poor for He asks loan of us. Had He been independent of us He would not have given us interest, which He has denied to you."

Abu Bakr felt outraged at this blasphemy. In a fit of anger Abu Bakr slapped him in the face and said: "Were it not for the treaty between the Muslims and the Jews, I would have cut off your head, you enemy of Allah." Finhas went to the Prophet* and complained that Abu Bakr had struck him on the face. When put to explanation, Abu Bakr said, "This enemy of Allah spoke blasphemy. He alleged that Allah was poor and they were rich. At such insolence against Allah I could not control myself, and I hit him."

Finhas denied the charge levelled against him by Abu Bakr. A revelation, however, confirmed what Abu Bakr had alleged. According to the revelation it was said that Allah had heard the speech of those who had said that Allah was poor and they were rich. About Abu Bakr's anger, the following verses were revealed:

"And you will certainly hear from those Who received the Book before you and from the polytheists much that is wrong, But if you preserve and fear God, That is the steadfastness of things.

Indeed, Allâh has heard the statement of those (Jews) who say: "Truly, Allah is poor and we are rich!" We shall record what they have said and their killing of the Prophets unjustly, and We shall say: "Taste you the torment of the burning (Fire)."

This is because of that (evil) which your hands have sent before you. And certainly, Allah is never unjust to (His) slaves.

Hadith

Number16 of Nawawi's 40 Hadith:

Abu Hurairah reported that a man said to the Prophet*: "Advise me! "The Prophet said, "Do not become angry and furious." The man asked (the same) again and again, and the Prophet said in each case, "Do not become angry and furious." [Bukhari]

Some scholars say that the Prophet* knew that the man who asked him used to get angry often and that is why the Prophet* gave him that particular advice. This view may lead to narrowing down and limiting the benefit of the hadith, whereas it is very comprehensive, far-reaching and applicable to all Muslims because everyone is subject to anger. There are other Qur'anic verses and hadith that emphasize the need to avoid getting angry. Allah mentions the qualities of the muttaqin:

“Those who spend (in Allah’s cause) in prosperity and in adversity, who repress their anger, and who pardon men, verily, Allah loves the al-Muhsinun (the good-doers).” [3:133-134]

In another hadith, Abu Hurairah related that the Messenger of Allah, sallallahu ‘alayhi wasallam, said: "A strong person is not the person who throws his adversaries to the ground. A strong person is the person who contains himself when he is angry."

And from the du'a (supplications) of the Prophet, sallallahu ‘alayhi wasallam: "I ask you O Allah, for truthful speech during times of pleasure and anger" [Nasaai and Ahmad]

Definition of anger or temper:

The feeling one has toward something or someone that hurts, opposes, offends, or annoys, strong displeasure. (Example: In a moment of anger I hit my brother.)

Islamic definition: It is a destructive fire! Prophetic hadith: “Anger is a burning coal ...”

Man in weak

Allah says in the Holy Qur'an: "Man was created weak." During the moment of weakness, we succumb to the designs of our enemy, that is, the devil, who "will attack us from front, from behind, from the side," in order to divert us from God consciousness and return to our animistic nature. Thus anger by itself is not unnatural; it is the expression of anger which is done wrongfully, can lead to problems. The difference between the wild beasts and wild humans is the difference of free will.

When a lion or a wolf is angry, he does not think. When a man becomes angry as a result of provocation, he has a choice to control his anger or to respond to it as he has learned from the Qur'an and from Prophet Mohammad's* teachings, or forget all that and become a wild animal. Thus anger takes place when we are not in control of ourselves, but the devil is controlling us. Anger in itself is a natural feeling, Allah has put such feeling inside us to react against what's harming us, for instance to protect our lives, our properties, and our families. Yet we shouldn't over do that. Meaning it is ok to feel angry, but it is dangerous and forbidden by Allah to surrender to your anger and follow it to as far as it takes you (for it might drive you to killing somebody).

Controlling our Anger

Some of the ways in which we can control our anger – as discussed in the study circle, suggestions from the children:

- sit down if standing, or lie down

- listen to calming music

- use stress-relieving balls or toys, or squeeze a lemon

- perform wudu, or drink water

- talk to someone else

- take deep breaths, or hold it for 30 seconds

- walk away, leave the room, go to a quiet room, or scream in another room

- think before you speak, or stop shouting

- count or read alphabet, eg., from 50 – 1, or backwards

- write an angry letter

- be patient

- take frustration out on a pillow

- smile

- pinch your hand

The Prophet in Ta’if

The best example of this was when the Prophet* went to a Ta'if. This was at the time when the followers of Islam were at their weakest and the Prophet* himself had suffered the loss of both his wife Khadijah and his uncle Abu Talib. He went to this town in the hope that they would listen to what he had to say. Instead he was insulted and chased out of the town by the children who threw stones at him till the blood flowed from his body to his feet making his sandals sticky with his own blood. The Prophet was so depressed that he prayed to Allah, who then sent down the Angel of the mountains who asked for the Prophet's permission to fold the mountains together and crush to death all those that lived there. But what was the prophet's reply? "Yes, kill them all as they did not listen to me"? No, off course not! His answer was "No, I hope Allah will bring from them people who will worship Allah alone, associating none with Him." This was the example of the Prophet, even though he felt bitterness and was very angry with them, he had the discipline and control to not let his emotions control his actions and he forgave them realizing that they were merely misguided.

Righteous anger

We need to mention that not all anger is sinful. Anger that inspires a person to avenge his own personal feelings is indeed blameworthy. However, anger can also be felt for the sake of Allah and for His religion. This is the anger that a Muslim should feel when his religion is attacked, his beliefs blasphemed, and the honour and lives of the people are transgressed against. However, this anger, if it is truly and sincerely for Allah's sake, will only inspire us to noble deeds and to personal sacrifice, and never to base, unjust, or ignoble actions.

The Companions relate that the Prophet* would never became angry for anything. However, if the sanctity of Allah was profaned, then nothing could assuage his anger. The Prophet* never acted angrily for personal reasons. He never once so much as raised his voice to his servants or his family. Anas relates that he worked as the Prophet's servant for ten years, and not once did the Prophet* so much as say “uff ” to him, or ask him when he did something “Why did you do that?” or ask him when he neglected something: “Why didn't you do that?” The Companions relate: “The Prophet* exhibited more shyness than a maiden in seclusion. If he saw something that he disliked, we would see it in his face.” [Bukhari]

Caliph Ali was once fighting in a war imposed on Muslims, and the chief of the Unbelievers confronted him. During the fight, the Ali was able to overcome him, who fell down on the ground and Ali was about to kill him. This person, knowing his fate now, had no choice so he spit on the face of Ali. Ali immediately got up and left him alone. The man came running to him and asked, "You had a chance to kill me since I am a Polytheist; how come you didn't use your sword?" Ali said, "I have no personal animosity toward you. I was fighting you because of your disbeliever, on behalf of God. If I had killed you after you spat on my face, then it would have become my personal revenge which I do not wish to take." That Unbeliever chief became a Muslim immediately and testified that 'There is no god but Allah, and that Prophet Mohammad is the Messenger of Allah'.

However, if we want to get angry for the sake of Allah, then we need to be careful that we:

- are really not getting angry for ourselves or for our own interests.

- need to do it in the right way, like not committing wrong actions or saying vulgar words while getting angry.

- can achieve the benefit as intended by the shari’ah.

Top Tips from the Prophet* to control our anger

From Hadith Qudsi: ‘O son of Adam, when you get angry remember me’

The Prophet* says about anger:  “Anger is the effect of shaytaan and shaytaan was created from fire. And water extinguishes fire." It is narrated in Bukhari that two people were arguing in the presence of Rasulullah*. One of the two became so angry that his face went red and his veins swelled.  Rasulullah* lifted his face towards that person and said to him that I know a sentence if you were to say it your anger will go away. The sentence is: “I Seek Allah's Protection From The Cursed Devil" (Autho’billah Min-ee-Shaithaa Nirra-Jeem) [Known as ta'awuz]

The Prophet* said: “If a man gets angry and says, ‘I seek refuge with Allah,’ his anger will go away.”

The Prophet* said: “The strong man is not the one who can throw another down. The strong man is the one who can keep hold of himself when he is angry.” [Bukhari and Muslim]

The Prophet* advised us not to speak when we are angry. He said: “If one of you gets angry, he should be quiet.” [Ahmad ]

The Prophet* gave us other practical advice. He said: “If one of you gets angry and he is standing, then he should sit down until his anger subsides. If it does not, then he should lie down.” [ Sunan Abi Dawud ]

The narrator of this hadeeth is Abu Dharr (may Allah be pleased with him), and there is a story connected to his telling of it: he was taking his camels to drink at a trough that he owned, when some other people came along and said (to one another), “Who can compete with Abu Dharr (in bringing animals to drink) and make his hair stand on end?” A man said, “I can,” so he brought his animals and competed with Abu Dharr, with the result that the trough was broken. (i.e., Abu Dharr was expecting help in watering his camels, but instead the man misbehaved and caused the trough to be broken). Abu Dharr was standing, so he sat down, then he laid down. Someone asked him, “O Abu Dharr, why did you sit down then lie down?” He said: “The Messenger of Allah (saws) said: . . .” and quoted the hadeeth.

He also said: “Anger is from Satan, and Satan was created from fire. Fire is but extinguished by water, so if one of you gets angry, he should perform wudu'.” [Abu Dawud and Ahmad]

When you're angry, think of Allah. Think of Allah's anger and punishment. Is Allah's wrath less than your wrath? And what happens when He expresses His wrath? We humans who seek forgiveness from Allah must forgive others first. When one forgives someone else, it establishes peace and tranquility in one's heart.

In another hadith, the Prophet* said: “If one of you becomes angry then he should be silent.” This is an important advice because during anger, most of our actions and speech may not be correct.

Narrated 'Abdur Rahman bin Abi Bakra: Abu Bakr wrote to his son who was in Sijistan: Do not judge between two persons when you are angry, for I heard the Prophet* saying: "A judge should not judge between two persons while he is in an angry mood." [Al-Bukhari]

The Prophet* said: “Whoever controls his anger at the time when he has the means to act upon it, Allah will fill his heart with contentment on the Day of Resurrection

Another great reward is described in the Prophet’s* words: “Whoever controls his anger at the time when he has the means to act upon it, Allah will call him before all of mankind on the Day of Resurrection, and will let him choose of the Hoor al-‘Ayn whoever he wants.”

The Prophet* is our leader and has set the highest example in this matter, as is recorded in a number of ahadith. One of the most famous was reported by Anas, may Allah be pleased with him, who said: “I was walking with the Messenger of Allah (saws), and he was wearing a Najraanee cloak with a rough collar. A Bedouin came and seized him roughly by the edge of his cloak, and I saw the marks left on his neck by the collar. Then the Bedouin ordered him to give him some of the wealth of Allaah that he had. The Prophet* turned to him and smiled, then ordered that he should be given something.”

It is mentioned in the Qur’an: “spend (in Allah's Cause) in prosperity and in adversity, [they] repress anger, and [they] pardon men; verily, Allah loves al-muhsinoon (the good-doers).” [3:134], and (interpretation of the meaning) “. . . when they are angry, they forgive.” [42:47]

Du'a’ is always the weapon of the believer. One of the du‘aa’s of the Prophet* was: “O Allah, by Your knowledge of the Unseen and Your power over Your creation, keep me alive for as long as You know life is good for me, and cause me to die when You know death is good for me. O Allah, I ask You to make me fear You in secret and in public, and I ask You to make me speak the truth in times of contentment and of anger. I ask You not to let me be extravagant in poverty or in prosperity. I ask You for continuous blessings, and for contentment that does not end. I ask You to let me accept Your decree, and for a good life after death. I ask You for the joy of seeing Your face and for the longing to meet You, without going through diseases and misguiding fitnah (trials). O Allah, adorn us with the adornment of faith and make us among those who are guided. Praise be to Allah, the Lord of the Worlds.”

News Topic

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Homework from 16 January 2011:

1. Research the story of how some Jews of Medina reacted to the Prophet* entering Medina - the story is narrated by Saffiya (later wife of the Prophet*)?

2. What do you understand from the next (number 17) of Nawawi's 40 Hadith: Abu Ya'la Shaddad ibn Aus, reported that the Messenger of Allah*, said: "Verily, Allah has enjoined excellence (ihsan) with regard to everything. So, when you kill, kill in a good way; when you slaughter, slaughter in a good way; so everyone of you should sharpen his knife, and let the slaughtered animal die comfortably." [Muslim]

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