06 March 2011

06 March 2011

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Story of Wahshi

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

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

Hadith

Hadith 23 of Nawawi's 40 Hadith:

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

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

Purity

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

Praise be to Allah

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

Glory be to Allah

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

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

Prayer

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

Charity

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

Patience

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

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

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

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

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

Qur'an is a Proof

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

Selling your Soul

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

News

Saudi Scholars ban marches

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

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

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

Homework from 06 March 2011: 

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

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

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

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

27 February 2011

27 February 2011

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

The Archers
The Prophet now chose out his best archers: of these he attached to himself Zayd, Sa'd his cousin of Zuhrah, and Sa'ib the son of Uthman ibn Maz’un amongst others; but he told fifty of them to take up their position on a rise a little to the left of his main force. He put over them 'Abd Allah ibn Jubayr, a man of Aws, and gave them their orders, saying: "Keep their cavalry from us with your arrows. Let them not come upon us from bur rear. Be the tide of battle for us or against us, stay at this post! If ye see us plundering the enemy, seek not to have a share in it; and if ye see us being slain, come not to our aid."? He said to their leader: “Drive off the horses from us by means of arrows, lest they should attack us from behind (the rear). Whether we win the battle or lose it, stand steadily in your position and mind that we are not attacked from your side.”
“If you see us snatched into pieces by birds, do not leave this position of yours till I send for you. And if you see that we have defeated the enemy and trodden on them do not desert your position till I send for you.” With the assignment of this squad and locating it on the mountainside and the issuance of those strict military orders, the Messenger of Allah* blocked the only groove that might lead the idolaters stealthily to the rear of Muslim ranks and might even enable them to encircle them in an encompassment procedure.

Political Manoeuvres Of Quraish - dividing the Muslims (then and now):
A little time before the break out of the battle, Quraish made some endeavours to sow the seeds of discord and dispute among the Muslims. First, Abu Sufyan sent to the Helpers a message saying: “Leave us alone to fight our cousins and do not interfere. If you stand aside, we will not fight you; for fighting you is not a target of ours.” But that attempt proved to be fruitless.
Undespaired by the first failure, Quraish made another attempt, for the same purport but now with the assistance of a traitor called Abu Amir Al- Fasiq, whose name was Abd Amr bin Saifi. He was called a monk, but the Messenger of Allah* nicknamed him Al-Fasiq (i.e. perverted transgressor; dissolute). As he was the head of Aws in Al-Jahiliya, he could not tolerate Islam when it came. He announced his enmity to the Messenger of Allah* in public. He left Medina for the Quraishites in Mecca to rally them against the Messenger of Allah* and to urge them to start the fight against him. He claimed that he was obeyed and esteemed by his people and that as soon as they saw him come they would join him immediately. So he was the first one among the mob and slaves of Quraish to show resistance. He called out unto his people, recognized them and said: “O kinfolk of Aws! I am Abu Amir.” Their reply was “No eyes of anybody shall be consoled by viewing you, O Fasiq.” Hearing them say so, he said: “My people must have been afflicted by an evil after my departure.” Therefore when the fight broke out, he fought them fiercely and pelted his people with stones, as well. That was how the second attempt of Quraish to sow the seeds of discord among people of Faith. This, however, revealed the great terror of the Quraishites cast in their hearts in spite of their supremacy in number and equipment.

Battle of Uhud commences
It was a wise and carefully-laid plan which revealed the genius of military leadership that the Prophet* possessed. No other leader could have drawn a more accurate or wise plan. Although he approached the site later than the enemy, he managed to occupy better positions. He made the rocky mountainside to function as shield for the army’s rear and right flank. He was able, by blocking the only vulnerable gap on the side, to provide additional maximum protection for the rear as well as the left wing. For fear of possible defeat, and to deter the Muslims from fleeing, in which case they would fall easy prisoners in the hands of the enemy, he chose a high place for encampment. Moreover a strategic site of this sort would surely inflict heavy losses on the polytheists if they thought of approaching or occupying his positions. In a further step, he reduced the enemy to a narrow scope of choice when they were cornered for encampment in geographically low positions that would avail them nothing of the benefits of any possible victory; at the same time they would not be able to escape the pursuit of the Muslims in case victory sided with the latter. To make up for the quantitative shortage in fighting personnel, he chose a picked body of fighters to stand at the front.

Abu Dujanah and the Prophet's sword
Having put on another coat of mail he took up a sword and brandished it, saying: "Who will take this sword, together with its right?" Immediately Umar went to take it, but the Prophet turned away from him, saying again: "Who will take this sword, together with its right?" Zubayr said he would take it, but again the Prophet turned away, repeating his question a third time. "What is its right," O Messenger of God?" said Abu Dujanah, a man of Khazraj, "Its right," said the Prophet, "is that you should strike the foe with it until its blade be bent." "I will take it, together with its right," he said, and the Prophet gave it to him. He was a valiant man, who gloried in battle. His red turban was well known, and among the Khazraj it was called the turban of death. When he put it on, as now he did, winding it round his helmet, they knew that he meant to inflict great slaughter on the enemy; and none could doubt that this was his firm intention as sword in hand he strutted up and down between the lines. Seeing him, the Prophet said: "That is a way of walking which God detests, save at such a time and place as this."! Abu Dujana was a man of courage who used to swagger at war. He had a red band which he wore round his head. Whenever he was head-banded everybody knew that he was determined to fight to death.
Abu Dujana, recognized by the red band worn round his head, came forth, fighting with the sword of the Messenger of Allah*. He was determined to pay its price at all costs. He killed all the idolaters that stood on his way splitting and dispersing their ranks. Az-Zubair bin Al-Awwam said: “I felt angry and discouraged when the Messenger of Allah* refused to give me the sword but gave it to Abu Dujana. I said to myself: ‘I am his paternal cousin — the cousin of his aunt Safiya — a Quraishite, besides, I was the first who demanded it and yet he favoured him to me. By Allah, I will watch how he will use it.’ So I followed him, I saw him take out his red band and wear it round his head. Seeing him like that, the Helpers said, Abu Dujana had worn the band of death.’ Then he set out saying loudly: l ‘I am the one whom my intimate friend made covenant with, when we were under the palmtrees on the mountain side. The covenant that we made was that I should not fight at the rear. But fight at the front heroically with the sword of Allah and His Messenger.’ No one stood the way of Abu Dujana but was killed. There was a man among the idolaters whose only target was to finish off the wounded Muslims. During the fight Abu Dujana drew near that man; so I implored Allah that they might engage in combat. They in fact did and exchanged two sword-strokes. The idolater struck Abu Dujana, but he escaped it and it pierced into his leather shield. The idolater’s sword now stuck to it, Abu Dujana struck him with the sword and killed him. Into the thick of the battle, he rushed to kill a person who was inciting the enemy to fight the Muslims.

The Standard Bearers
The idolaters applied the rows system in the mobilization of their army. The general leadership of the army was entrusted to Abu Sufyan Sakhr bin Harb, who would be in the centre-position of the army. Khalid bin Al-Waleed was on the right wing; whereas ‘Ikrima, the son of Abu Jahl was on the left. Safwan bin Omaiya was in charge of infantry men. The archers were under the command of Abdullah bin Abi Rabia. As for the standard, a squad of Bani Abd Ad-Dar were in charge to bear it. Thus was the distribution of the posts of the army ever since Abd Munaf had already assigned them. Abu Sufyan, the general leader, reminded his men — the standard bearers — of what had happened to Quraish on Badr Day (i.e. battle) when their standard bearer, An-Nadr bin Al-Harith, was captured. In an attempt to wage their anger and enmity to the Muslims he said: “O Bani Abd Ad-Dar! You have been assigned bearers of our standard and you know that the standard is the first thing that the enemy attacks. Should it fall, we fall down too. Therefore, I say either you guarantee its safety or leave it for us, and we will certainly suffice you that task.” Abu Sufyan’s attempt seemed to be fruitful. For his speech made Bani Abd Ad-Dar so extremely angry that they threatened him and almost attacked him for that. Addressing him, they said: “You want us to deliver you the custodianship of the standard? Tomorrow when we fight them, you will witness our deeds.” As a matter of fact, they fought bravely and stoodfast in defence of the standard till they were all killed.

Hanzalah
One of the brave adventurers of that day was Hanzala Al-Ghaseel — He was Hanzala bin Abu Amir. Abu Amir was the very monk that was nicknamed Al-Fasiq’ (i.e. the dissolute, evildoer). He is the very one that we have recently mentioned. Hanzala, who was newly married, left his wife’s bed for Al-Jihad. When he faced the idolaters on the battlefield, he made his way through their ranks till he reached their leader Abu Sufyan Sakhr bin Harb and had almost killed him, if he had not been ordained to be a martyr. For at that moment he was seen by Shaddad bin Al-Aswad who struck him to death.

The Muslims are winning
The archers squad whom the Messenger of Allah* located on the Archers Mountain, had the upper hand in administering the war activities to go in favour of the Muslim army. The Makkan horsemen — commanded by Khalid bin Al-Waleed, supported by Abu Amir Al-Fasiq — had for three times attacked the left wing of the Muslim army with the aim of crushing it and then infiltrating into the rear to create a sort of confusion and disorder in the ranks of the Muslims and subsequently inflict heavy defeat on them. But thanks to the dexterity and great efforts of the archers, the three assaults were thwarted.
War activities went on and on fierecly with the Muslims in full command of the whole military developments until the idolaters finally staggered and retreated, leaving all motives of alleged pride, and affected dignity in oblivion, and their standard trodden by the feet of the fighters with none ever courageous enough to approach it. It seemed as if the three thousand idolaters had been fighting thirty thousand Muslims and not merely several hundreds.

Hadith
Hadith 22 of Nawawi's 40 Hadith:
Abu Abdullah Jabir bin Abdullah al-Ansari reported that a man questioned the Messenger of Allah* saying: "Do you see, if I pray the prescribed (prayers), fast during Ramadhan, treat the lawful as permissible and treat the forbidden as prohibited, but do nothing more than that, shall I enter Paradise?” He (the Prophet, sallallahu Alayhi wasallam) answered: “Yes.” [Muslim]

This man who questioned the Prophet* was an-Nu'maan bin Qawqal. One thing that we notice about the hadith is that Hajj and Zakah are not mentioned even though they make up the five Pillars of Islam. According to some scholars, the person who asked the question passed away (in the Battle of Uhud) before hajj was made an obligation. As for zakah, it is possible that it also was not yet made an obligation; alternatively, the person questioning was not a person of wealth and therefore was not required to pay zakah.
One scholar has said : "What is apparent from his statement 'treat as forbidden that which is Haram' is two issues. The first: that he believes those things to be forbidden. The second: that he does not perform those actions, which is different from the case of treating the Halal as permissible, as in the latter case it is sufficient to believe that they are permissible [without actually performing all of them]."
The author of al-Mufham said that in this hadith the Prophet* did not mention to the questioner any of the voluntary actions, and this is a proof indicating the permissibility of leaving all of the voluntary actions. But the one who does so, and does not perform anything from the voluntary deeds, has deprived his soul of a tremendous profit and an immense reward. And the one who persists upon leaving something from the Sunnah is considered to have a deficiency in his Religion, and an impairment to his decency and justice.
And here the Prophet* left out the Sunnah and other voluntary acts in his advice to the man to make the Religion easy for him, due to his having recently accepted Islam, as excessive obligations may have alienated him from the Religion. And he* knew that if the man established himself upon Islaam and if Allah opened his heart to the Deen, then he would, of his own accord, seek those voluntary actions which the other Muslims sought. Also, it is possible that the Prophet* did not mention the voluntary deeds in his advice so that the man would not wrongly assume that such actions are also obligatory.
And similarly in another hadith: A man asked the Prophet* about the Salah (Prayer), so he* told him that they are five. So the man said : "Am I required to perform any more [other than these five] ?" to which the Prophet* replied "No, except that which you perform voluntarily". Then the man asked about the Fasting, and the Hajj and other prescribed matters, and the Prophet* answered him [in a similar manner]. Then at the end of this the man said: "By Allah, I will not increase upon this, nor will I perform less than it", to which the Prophet* said : "He will be Successful if he is truthful", and in another narration "If he holds onto that which he has been commanded with then he will enter Paradise".
And the Sunnah and voluntary deeds have been prescribed to complete and beautify the Obligatory deeds. So in the case of this questioner, and the one mentioned before him, the Prophet* did not include in his advice the voluntary deeds in order to make the Religion easy for them, until their own understanding of the Deen increased, which would then lead to a desire to attain the reward of the voluntary deeds.
So he who preserves the deeds obligatory upon him, and performs them in their time, without leaving anything from them or violating any of their requisites, then he will attain a tremendous and immense Success - may Allah grant us that. And similarly, he who comes with the obligatory deeds and then follows that up with additional voluntary deeds will achieve a Success even greater than the first.
These obligatory acts mentioned in the hadith that will lead a person to Paradise require strong belief in Allah, commitment and continuous efforts. Only then will it be an easy task to achieve. This hadith implies that the mustahab (or sunnah or preferable deeds) are not necessary for one to be able to enter Paradise. What counts or what matters is fulfilling the obligatory acts. However, we are encouraged to perform preferable deeds according to our capacity and whenever possible. The significance of performing preferable acts is that it will lead us in getting closer to Allah subhana wa ta’ala. In addition, preferable deeds compensate for our shortcomings in performing the obligatory acts.

News:

Turmoil in Libya: This was briefly discussed. The continued fighting and killing in cities across Libya where the people are rising up against the western-backed dictator and fried – Colonel Ghaddafi. It is well known that he is a tyrant and persecutes Muslims. There are many stories of him doing unspeakable things to sincere Muslims. It is also well known that he denies the Sunnah and its significance in Islam. We should not have any sympathy for tyrants like this and pray that victory for the Muslims is close.

Homework from 27 February 2011:
1a. Seerah: What happened to Wahshi after he assasinated Hamzah?
1b. Seerah: Read the verses from the Surah that was revealed after the Battle of Uhud and chose your favourite verses (and why you have chosen these)? HINT ~ These are between verses 121 - 179 of Surah al-Imran
2. What do you understand from the next (number 22) of Nawawi's 40 Hadith:
On the authority of Abu Malik al-Harith bin 'Asim al-Ash'ari, who said: The Messenger of Allah* said: "Purification is half of iman (faith). Saying 'Al-Hamdulillah' (Praise be to Allah) fills the scales. Saying 'Subhanallah wa al-Hamdulillahi' (Exhalted be Allah and Praise be to Allah) fills the space between the heavens and the earth. Salah (prayer) is a light. Sadaqah (charity) is a proof. Sabr (patience) is a shining glory. The Qur'an is an argument either for you or against you. Everybody goes out in the morning and sell themselves, thereby setting themselves free or destroying themselves." [Muslim]
3. News Topics from this week: Suggested Topics: Libya, Banks. Any interesting news articles from the week that relate to Islam or the Muslims? Bring a clipping or print out if you can...

30 January 2011

30 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

Kaab Bin Al-Ashraf

Kaab bin Al-Ashraf was one of the most resentful Jews in Medina at Islam and the Muslims, and the keenest on inflicting harm on the Messenger of Allah* and the most zealous advocate of waging war against him and the Muslims. He belonged to Tai’ tribe but his mother to Banu Nadir. He was a wealthy man known for his handsomeness, and a poet living in luxury in his fort south east of Medina at the rear of Banu Nadir’s habitations, not far from the outskirts of Medina. Among the Arabs he was a gifted poet was like a multitude of men, for his verses were repeated from mouth to mouth. On hearing the news of Badr, he got terribly exasperated and swore that he would prefer death to life if the news was true. When this was confirmed he wrote poems satirising Muhammad*, eulogizing Quraish and enticing them against the Prophet*. He then rode to Mecca where he started to trigger the fire of war, and kindle rancour against the Muslims in Medina. When Abu Sufyan asked him which religion he was more inclined to, the religion of the Meccans or that of Muhammad* and his companions, he replied that the pagans were better guided. With respect to this situation, Allah revealed His Words: “Have you not seen those who were given a portion of the Scripture? They believe in Jibt and Taghut, and say to the disbelievers that they are better guided as regards the way than the believers (Muslims).” [4:51]

Poetry was the main media of the day (no TV, radio or newspapers!). He then returned to Medina to start a fresh campaign of slanderous propaganda that took the form of obscene songs and verses with a view to defaming the Muslim women – often by name. At this stage, the situation became unbearable and could no longer be put up with. The Prophet prayed: "O Lord, deliver me from the son of al-Ashraf howsoever Thou wilt, for the evil he declares and the poems he declaims." The Prophet* gathered his men and said to those who were present: "Who is for me against the son of al-Ashraf, for he hath done me great injury?" “Who will kill Kaab bin Al-Ashraf? He had maligned Allah, and His Messenger.” The first to volunteer was a man of Aws, Muhammad ibn Maslamah, of the clan of Saad ibn Mu'adh, The Prophet told him to consult Saad, and four more volunteers were found (Abbad bin Bishr, Al-Harith bin Aws, Abu ‘Abs bin Hibr and Salkan bin Salamah, Kaab’s foster brother, volunteered to do the job). But they realised that nothing could be achieved without deception and lies, and they knew that lying was abhorrent to the Prophet; so they went to him and told him what was in their minds. He said that they were free to say whatever would serve their purpose, for deception was legitimate in warfare, being a part of its strategy, and Kaab had declared war on them. Muhammad bin Maslamah said: “O Messenger of Allah, do you wish that I should kill him?” He said: “Yes.” He said: “Permit me to talk (to him in the way I deem fit).” He said: “Talk (as you like).”

So, Muhammad bin Maslamah came to Kaab and talked to him, saying: “This man (i.e. the Prophet*) has made up his mind to collect charity (from us) and this has put us to a great hardship.” When he heard this, Kaab said: “By Allah you will be put to more trouble by him.” Muhammad bin Maslamah answered: “No doubt, now we have become his followers and we do not like to forsake him until we see what turn his affairs will take. I want that you should give me a loan.” He said: “What will you mortgage (give in security)?” Muhammad answered: “What do you want?” Kaab demanded women and children as articles of security against the debt. Muhammad said: “Should we pledge our women whereas you are the most handsome of the Arabs; and the son of one of us may be abused by saying that he was pledged for two wasq (measurement unit of weight) of dates but we can pledge you (our) weapons.” Kaab agreed.

Salkan bin Salamah, Abu Na’ilah, at another time, went to see Kaab for the same purpose and there were more or less the same subjects, only that Abu Na’ilah would bring him some companions. The plan was successful and provided for the presence of both men and weapons.

On Rabi‘ Al-Awwal 14th, at night, the year 3 A.H. the people said good bye to the Prophet* and set out in the Name of Allah to implement the carefully drawn plan. The Prophet* stayed back praying for them and supplicating Allah to render them success. The men went and called upon him at night. He came down although his wife warned him not to meet them alleging that: “I hear a voice which sounds like the voice of murder.” He said: “It is only Muhammad bin Maslamah and my foster brother Abu Na’ilah. When a gentleman is called at night even if he be pierced with a spear, he should respond to the call.” Abu Na’ilah said to his companions: “As he comes down, I will extend my hand towards his head to smell and when I hold him fast, you should do your job.” So when he came down, they talked together for about an hour. They then invited him to go out and spend a nice time in the moonlight. On the way out, Abu Na’ilah remarked: “I smell the nicest perfume from you.” Kaab said: “Yes, I have with me a mistress who is the most scented of the women of Arabia.” Abu Na’ilah again said: “Allow me to smell (the scent on your head)”. He said: “Yes, you may smell.” So he caught it and smelt. Then he said: “Allow me to do so (once again).” He then held his head fast and said to his companions: “Do your job.” And they killed him. The group of men came back after fulfilling their mission. One of them Al-Harith bin Aws was wounded by mistake with the swords of his men, and was bleeding badly. When they reached Baqi Al-Gharqad, they shouted, “Allah is Great”. The Prophet* heard them and realized that they had killed the enemy of Allah. As they saw him, he said: “Cheerful faces are yours.” In reply, they said: “And yours, O Messenger of Allah.” They handed the head of the tyrant over to him. He entertained Allah’s praise for their success. He then applied his saliva to Al-Harith’s wound and it healed on the spot.

When the Jews of Medina learned about the death of their tyrant, Kaab bin Al-Ashraf, they were scared and even their stonelike hearts were in the grip of inexpressible panic. They realised that the Messenger of Allah* would thenceforth never hesitate to use force when good words and admonition failed. The Prophet knew well that most of them were as hostile to Islam as Kaab had been, and with great disappointment he had come to accept this. But it was vital to show them that if hostile thoughts were tolerable, hostile action was not. "If he had remained as others of like opinion remain," he said, "he would not have been killed by guile. But he did us injury and wrote poetry against us; and none of you shall do this but he shall be put to the sword."! He then invited them to make a special treaty with him in addition to the covenant, and this they did.
The Prophet* would only ask his companions to undertake these special operations in very specific instances, which included the defamation of the Messenger and Islam (not a constructive dialogue or discussion but outright lies and slander) and if a charismatic leader was preparing an army to fight the The Prophet* and the Muslims, an operation like this would prevent much needless bloodshed.

Hadith:

On the authority of Abu Dharr Jundub ibn Junaada, and Abu Abdur-Rahman Mu'adh bin Jabal that the Messenger of Allah* said: Have Taqwa (Fear) of Allah wherever you may be, and follow up a bad deed with a good deed which will wipe it out, and behave well towards the people. [at-Tirmidhi]

Taqwa

Taqwa is one of the most important and comprehensive Islamic concepts. The term is derived from its root "waqayya" which means “to protect.” Taqwa therefore means to protect one own self from the severe punishment of Allah by following His guidance. Some translate Taqwa as “to fear Allah” or to have “God Consciousness”. However, fearing Allah is only one aspect of this comprehensive concept. Ali ibn Abi Talib defines it as: “Fearing Allah, adhering to His commandments, being content with what He provides one with, and getting ready for the Day of Judgement.”

Mohammad Asad translates it as “to be conscious of Allah.” The term has been mentioned many times both in Qur’an and Sunnah. Allah the Almighty says: "O believers! Have Taqwa of Allah as is His right to have Taqwa. And die not except while you are Muslims" [3:102]

By realisation of Taqwa a Muslim is granted many bounties and blessings which he/she may gain. Among them are: the Love of Allah, a criterion by which to judge and distinguish between right and wrong, a way out of difficulties, matters will be made easier for him/her, sins will be remitted, guidance, help to acquire beneficial knowledge, prosperity and success.

This hadith contains comprehensive instruction concerning the rights of Allah and rights of people. The first of these is an admonition to fear Allah at every time and place, whether among others or alone; more specifically, to fear the displeasure and anger of Allah and to fear His punishment. The general meanings embodied in the verb "ittaqa" are protection and prevention, caution and avoidance; thus, the believer is advised to prevent and protect himself from the consequence of unlawful deeds by avoiding them altogether. It is accomplished by obeying Allah conscientiously and constantly, remembering that He sees everything one does and is aware of his innermost secrets. Taqwa in itself is commanded repeatedly by Allah in the Qur'an and is therefore a primary obligation upon every Muslim.

The righteous caliph, 'Umar bin 'Abdul-'Azeez, said, "Taqwa is not fasting by day, praying by night and other such things, but taqwa is refraining from what Allah has prohibited and doing what Allah has commanded. And whoever has been provided with good beyond that - it is additional good." And he wrote to someone, saying, "I recommend to you the fear [taqwa] of Allah, the Mighty and Majestic, who accepts only that, has mercy upon its people, and rewards for it; for those who advise it are many, and those who practice it are few. May Allah make us and you among those who have taqwa."

Many scholars say that Taqwa is to fulfil obligations and avoid prohibitions and doubtful matters. It is the advice of Allah to all humankind, and it is the advice of all prophets to their people. The Prophet* used to advise and continuously remind his Companions about Taqwa in all his talks and on different occasions. Those who define Taqwa as “fearing Allah” look at the concept as a motive, because according to early scholars the minimum level of fearing Allah is what motivates a Muslim to fulfil obligations and keeps him/her away from prohibitions.

Doing Good

Taqwa does not imply perfection. Those who have Taqwa are subject to commit sins. However, if they do so, they repent right away and follow up the bad deed they have done with a good deed to wipe the bad one out as mentioned in this hadith. This clarifies the debatable issue between some scholars: whether or not avoiding minor sins is considered an aspect of Taqwa. Allah the Almighty and all Merciful has left the door of forgiveness opened to many means by which the punishment for a sin might be removed. Since every servant of Allah is ordered to have taqwa both openly and privately in spite of the fact that he is bound to commit sins, the Prophet* directed the believer how to eliminate his misdeeds by following them with good ones, primarily, repentance as soon as one realises his error and apology to Allah. Hence, taking account of the self continuously is also prescribed so that one may rectify his condition before it is permanently inscribed in his record. To do good deeds right after bad ones to wipe them out is one mean. This is mentioned in Surah Hud, ayat 114: "Verily, the good deeds remove the evil deeds."
There are other ways and means by which sins are forgiven as stated in the Qur’an and Sunnah such as:

- Istighfar (seeking forgiveness by supplication)

- Tubah (repentance)

- Du'a’ of Muslims for one another

- The intercession by the Prophet

- Performing the daily five prayers regularly and on time

- Afflictions

- The torment in the grave

- The horrible scenes and events of the Last Day

- The mere Mercy and Forgiveness from Allah

It is possible that in this hadith the Prophet* was referring to other good deeds beyond repentance or to the acts of worship, such as performance of ablution and prayer, praising Allah, going for hajj and 'umrah, fasting, etc., which serve as a kaffarah (expiation for sins). He* stipulated in several other narrations, however, that such deeds remove the errors and lesser sins for those who avoid all the major sins. A major sin can be annulled only by immediate, complete and sincere repentance, which is in itself ordained by Allah for every believer. This consists of intense regret and the realisation that one has angered his Lord, immediate cessation of the transgression, and earnestly seeking the forgiveness of Allah through prayer, supplication and the performance of additional good deeds. Allah has confirmed: "Indeed, I am the Perpetual Forgiver of whoever repents and believes and does righteousness and then remains rightly guided."[20:82]

If we do a good deed, Allah will reward us by guiding us to do another good deed. Hence, doing a good deed will lead to doing another good deed. Doing a bad deed without regretting it or without istighfar or wiping it out by doing a good deed will most likely lead to doing another bad deed, whether of the same type or of a different type. By doing a bad deed with that attitude makes the person subject to repeat it again and again and doing other bad deeds becomes possible until the heart of that person is “sealed” and the person turns into a transgressor.

Treating others well

It is an obligation that every Muslim should treat others, deal with them, and interact with them in a good manner. Ibn Rajab says in his commentary: “Having good character is a characteristic of Taqwa. Taqwa cannot be complete without it. It was mentioned here by itself due to the need for explicitly explaining that point. Many people think that Taqwa implies fulfilling the rights of Allah without fulfilling the rights of humans. Therefore, the Prophet* explicitly stated that he/she must deal with people in a kind manner.” This ruling is stressed in many other hadith, of which the following are some:

- “Piety and Righteousness is being of good character.” [Muslim]

- “The believer with the most complete Iman (faith) is the one with the best behavior.” [Ahmad and Abu Dawud]

- “There is nothing heavier in the scales than good character.” [Ahmad and Abu Dawud]

- The Prophet, sallallahu 'alayhi wasallam, made Iman (faith) and good character as the main basic criterion whether or not to accept a man for marriage.

Behaving well toward people is in reality one aspect of taqwa; indeed, without it taqwa is deficient. Allah has described people with taqwa as: "...Those who spend [on others] during ease and hardship and restrain anger and pardon the people." [3:134]

The Prophet* mentioned good behaviour separately in this hadith because there is a need to emphasize this particular aspect of taqwa, for many people are of the opinion that righteousness means attention to Allah's rights alone. Thus, they devote themselves to worship while often neglecting the rights of their fellow men. Therefore, on numerous occasions the Messenger* stressed the importance of good character, saying, "The best of the believers is the best of them in character," and "Indeed, the believer, through good character, reaches the ranks of one who fasts (by day) and prays (by night).”

News Topic

Demonstrations in Egypt - People's Revolution ?

When a young graduate, trying to sell fruit on the street was pushed around and told he can’t sell here by the police, he lit himself on fire which echoed the sheer frustration of daily life in Tunisia. It was this which broke the final straw in the camel’s back and sparked thousands to get onto the streets. The ruler had no choice but to leave the country in humiliation.
In the Glorious Qur’an Allah (swt) refers to the drowning of Pharaoh and his army as follows: And neither heaven nor earth shed a tear over them. [44:29]  And neither did the Muslims of Tunisia shed any tear on the leaving of this tyrant from their land.
Witnessing this, Muslims in Egypt, Jordan, Syria. Kuwait and Libya rose with this momentum against their regimes which have denied them their rights and distances them from Islam and brought them much harm.

These protests in the Arab World need to have a clear vision for change. It’s not just any change with a new face, but a radical change in system where Islam should be the guiding force for the politics and not Western inspired slogans.

Homework from 30 January 2011:
1. Explore some of the reasons why the Battle of Uhud happened?
2. What do you understand from the next (number 19) of Nawawi's 40 Hadith:
Abu al-Abbas Abdullah bin Abbas reported: One day I was behind the Prophet* and he said to me: "O young man, I shall teach you some words [of advice]:
- Be mindful of Allah, and Allah will protect you.
- Be mindful of Allah, and you will find Him in front of you.
- If you (have need to) ask, ask of Allah;
- and if you seek help, seek help from Allah.
- Know that even if the Nation (or the whole community) were to gather together to benefit you with something, they would not benefit you with anything except that which Allah has already recorded for you,
- and that if they gather together to harm you with something, they would not be able to harm you with anything except that which Allah has already recorded against you. The pens have been lifted and the pages have dried." [Al-Tirmidhi]
In a version other than that of al-Tirmidhi it reads: "..Be mindful of Allah, you will find Him before you. Get to know Allah in prosperity and He will know you in adversity. Know that what has passed you by was not going to befall you; and that what has befallen you was not going to pass you by. And know that victory comes with patience, relief with affliction, and ease with hardship." [at-Tirmidhi]
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...