13 January 2013 Quiz 4

Harborne Islamic Study Circle Quiz (4) - Questions

1    Give 1 reason why mothers are so important in Islam [5 marks]
a)   

2    What are the 5 Pillars of Islam [20 marks]
a)   
b)   
c)   
d)   
e)    


3    What are the 6 articles of Belief (Aqeeda) e.g., Belief in ……[24 marks]
a)   
b)   
c)   
d)   
e)   
f)   
 
4    To pass exams you must
a)    Do nothing and hope to pass
b)    Prepare to pass
c)    Trust in yourself

5    Which leader of the Quraish came to Medina to negotiate extending the Treaty of Hudaibiyah
a)    Khalid bin Walid
b)    Abu Sufyan
c)    Abu Lahab

6    How many Hadith are there in Imam Nawawi’s famous book: Nawawi’s 40 Hadith?
a)    40
b)    41
c)    42
 
7    Which Muslim survivor of the Battle of Badr tried to tip the Quraish off about the Invasion of Mecca ?
a)    Muzaynah
b)    Hatib
c)    Abu Ruhm Al- Ghifari

8    What topped the Survey responses about what people want to study in the Study Circle in 2012?
a)    Life of other Prophets
b)    Music and clapping
c)    Celebrating Birthdays

9    Concerning Belief in Allah, can Allah build a wall over which He cannot jump?
a)    Yes – as Allah can do anything
b)    No – because he can’t jump it
c)    It’s a wrong question as we are trying to limit Allah
 
10    The linguistic meaning of the word Shariah is
a)     How to make laws in Islam
b)    Striving with all your effort for the sake of Allah
c)    a non-exhaustive source of water with which people satisfy their thirst.
 
11    List  5 ways of getting to Jannah (paradise) [10 marks]
a)   
b)   
c)   
d)   
e)   

12    Roughly how many Surahs (chapters) of the Qur’an were revealed in Mecca (Meccan Verses)
a)    28
b)    86
c)    114

13    In the Qur’an, sometimes verses revealed later may cancel verses revealed earlier during the life of the Prophet*. This is technically known as
a)    Abrogation
b)    Abdication
c)    Annihilation

14    Fiqh has two meanings: Having the knowledge of the rulings of Shariah (Islamic Law) which are extracted from the legislative sources; or all the Islamic laws. Usul al-Fiqh refers to:
a)    The types of laws in the Shariah
b)    The rules of grammar in the Arabic language that define the meaning of the Ayah or Hadith
c)    the principles by which the scholar derives the legal rules of conduct from the specific evidences

15    When the Prophet conquered Mecca (Fatteh Mecca)
a)    There was widespread bloodshed
b)    The people of Mecca stayed in the hills for 3 days
c)    He entered peacefully thanking Allah

16    When the Prophet conquered Mecca he forgave all the people except a few on a Blacklist. Some of the main reasons for being on the blacklist were:
a)    Insulting the Prophet and leaving Islam
b)    Killing the Prophet’s Uncle (Hamzah)
c)    Fighting against the Prophet in a battle or two

17    The Treaty of Hudaibiyah was a clear victory for Islam because
a)    It made the first Islamic State a political reality
b)    The Muslims were allowed to do dawah in Mecca
c)    The Quraish could start trading again

18    When the Prophet conquered Mecca he talked about their ignorant practices (related to Jahilliyah), and then he said: 
a)    Being an Arab was inferior to other people
b)    Being and Arab was superior to non-Arabs
c)    Race didn’t matter in the Eyes of Allah

19    To convince Safwan bin Umayyah that he had been forgiven by the Prophet, Umayr took a token from the Prophet. This was the Prophet’s
a)    sandals
b)    turban
c)    cloak

20    When looking at the nature of matter, universe and Allah, which of the following is FALSE:
a)    everything we can sense is limited
b)    all things must be created
c)    the universe is unlimited

21    Concerning the Allah’s existence
a)    Allah was created by someone else
b)    Allah is eternal and self-subsistent
c)    Allah created Himself

22    Concerning our Belief in Allah, Allah commands us all to
a)    Toss a coin to see if Allah exists
b)    Just hope or have a leap of faith in Allah’s existence
c)    Have firm Conviction in belief in Allah’s existence

23    What is ‘DALEEL’
a)    the source or evidence for a thought, concept, or a ruling
b)    The anti-Christ
c)    One of the Gates of Paradise

24    Name three things you can learn from a knock on the door [6 Marks]
a)   
b)   
c)   

25    Where is Allah?
a)    Everywhere
b)    No-where
c)    On His Throne

26    What did the woman shout to Amr bin Salama when he was leading the prayer as a boy
a)    “Can you get him a nice shirt to wear”
b)    "Won't you cover the backside (bottom) of your reciter for us?"
c)    “Yo boy! You recited that verse wrong!”
 
27    How many Muslims were with the Prophet in the Conquest of Mecca
a)    1000
b)    10,000
c)    100,000
 
28    How many Muslims were with the Prophet in the Battle of Hunain
a)    1200
b)    12,000
c)    124,000

29    Who did the Prophet leave in Mecca (during Hunain) to instruct new converts in all matters that concerned the religion.
a)    Mu'adh ibn Jabal
b)    Abu Musa al-Ashari
c)    Abu Hurairah
 
30    When talking about hadith, Qur’an and Hadith Mutawatir is generally:
a)    considered Qata’i (conclusive) in its Riwayah (report / source)
b)    considered Dhanni (Non-Definite) in its Riwayah (report / source)
c)    considered less authentic than Khabar Ahad
 
31    Concerning the Shariah of Muslims
a)    Muslims should use their mind to make up their own laws based on what they think is right just as in democratic countries?
b)    Muslims shouldn’t follow something 1400 years old because it is likely to be out of date
c)    Muslims should have confidence that Allah’s Laws can still be applied today

32    In which month it is Fard/Obligatory for Muslims to fast between Dawn & sunset
a)    August
b)    Dhul-Hijjah
c)    Ramadhan
 
33    What are the main instincts in human beings
a)    Survival (self-preservation), Procreation or sexual/family, and Religiousness/worship
b)    Survival (self-preservation), eating and sleeping
c)    eating food and drink, sleeping, breathing and going to the toilet
 
34    During the Battle of Hunain (Hawazin), what did the Prophet pick up and throw at the enemy to turn the tide in favour of the Muslims
a)    A javelin
b)    A sonic screw-driver
c)    a handful of earth / dirt

35    Name 3 benefits of asking Allah for things [9 marks]
a)   
b)   
c)   

36    Immediately following the victory at Hunain (Hawazin) the Muslims had
a)    Finally beaten their fear of fighting
b)    Managed to get huge spoils of war
c)    Wiped out all polytheism in Arabia

37    Which of the following weapons did the Muslims NOT USE during the Battle (Siege) of Ta'if
a)    A military vehicle (Testudo or ‘Tank’) made of wood and was covered with a thick hide
b)    A Drone
c)    A catapult

38    Regarding ‘Fasting’ in Islam, ‘Eating & Drinking’ is defined as:
a)    Putting any food or drink in the mouth
b)    the entering of only food into the throat and its swallowing only if it reaches the stomach
c)    the entering of something into the throat and its swallowing, i.e. its entering into the Gullet/Oesophagus breaks the fast without any stipulation that it reaches the stomach or lungs

39    The month of Ramadhan starts on
a)    Sighting of full moon
b)    Sighting of new moon
c)    Calculation of moon times

40    When deciding when to fast we should
a)    Always follow our local mosque
b)    Always follow what most in the community are doing
c)    Always follow the first observable sighting of the moon wherever in the world it is seen

41    Immediately after the Battle of Hunain the Helpers (Al-Ansar) were Furious at The Prophet because
a)    They thought he would stay in Mecca
b)    They didn’t get any Spoils of War
c)    The Prophet prayed for forgiveness for them and their children

42    Before the Battle of Tabuk, Ali is upset about being left in Medina because
a)    He was left with mainly hypocrites in Medina
b)    He would miss out on the Spoils of War
c)    He wasn’t made in charge of Medina

43    List 5 different Prophets with their different Miracles [15 marks]
a)   
b)   
c)   
d)   
e)   

44    On the way to the Battle of Tabuk The Muslims passed by the ruins of Thamud. Which Prophet is associated with this Thamud area
a)    Saleh
b)    Aad
c)    Hud

45    Which Muslim Sahabae died alone in the desert in his old age, as was prophesised by the Prophet during the journey to Tabuk
a)    Abu Dharr
b)    Ka’b ibn Malik
c)    Abu Khaythamah

46    List (in Arabic or English) the 5 different categories of Hukm Shariah Actions [25 marks]
a)   
b)   
c)   
d)   
e)   

47    What is mankind’s greatest weapon
a)    The Atom Bomb
b)    The Internet
c)    The Mind and his thoughts

48    The Battle of Tabuk was a great test for the people because
a)    It was far away and a very hot summer
b)    The Romans were not good at fighting
c)    The people of Medina needed to plant date seeds

49    What 4 things are needed to be able to THINK?
a)    The Mind (brain), The Senses (to interact or interface the two), Previous information or knowledge
b)    The Mind (brain), The Reality around us, The Senses (to interact or interface the two), Previous information or knowledge
c)    The Mind (brain), The Reality around us, The Senses (to interact or interface the two), and walking naked into a thorny bush

50    Why does Allah send us Messengers / Prophets
a)    So we can be guided to worship Allah by them
b)    So we can marvel at their miracles
c)    So we can make rude YouTube videos about them

51    Name the 3 Fundamental Questions of life (as in the Belief Pathway) [9 marks]
a)   
b)   
c)   

52    If the Prophet* leads the army in a battle it is known as
a)    a Mohjiza
b)    a Sirayah
c)    a Ghazwah

53    What is the name of the Charity that we raised over £13,000 for last year
a)    Shahnam Charity
b)    Shahzadi Charity
c)    Shukran Charity

54    The sister of a rich Christian was captured in the raid on Mahallat Hatim and she begged the Prophet* to have mercy on her. Who was her brother?
a)    ‘Alqamah bin Mujazziz Al-Mudlaji
b)    Adi bin Hatim
c)    Dahhak bin Sufyan Al-Kilabi
 
55    What was Ka’b ibn Malik doing when he first heard that Allah had accepted his repentance
a)    Praying on his rooftop
b)    Out hunting for his dinner
c)    Shopping in the main Bazaar

56    Many verses in which Surah were revealed after the Battle of Tabuk
a)    Surah at-Taubah
b)    Surah al-Anfaal
c)    Surah al-Ahzab  

57    What challenge does Allah give to the enemies of Islam to disprove the Miracle of the Qur’an
a)    Bring ye a camel of gold and call (to your aid) whomsoever ye can other than God! If ye speak the truth
b)    Bring ye then ten surahs (chapters) forged, like unto it, and call (to your aid) whomsoever ye can other than God! If ye speak the truth
c)    Bring ye then a miracle of the stone, and call (to your aid) whomsoever ye can other than God! If ye speak the truth

58    Lots of leaders and tribes (delegations) became Muslim and pledged allegiance to the Prophet* and to the Islamic State. In Arabic this pledge is known as
a)    A jahilliyah
b)    A bayah
c)    A burda
 
59    Hadith Qudsi is special because
a)    It refers to aspects of Belief (Aqeeda)
b)    It is the Words of Allah but not in Qur’an
c)    It is unlikely to be fabricated / false

60    List the 4 sources of Law in Islam (Arabic or English words) [8 marks]
a)   
b)   
c)   
d)   

61    Surah Yusuf is one of the best Stories. Which lesson that we learn is NOT in this Surah:
a)    Children Respecting Parents
b)    Parents talking nicely to children
c)    Brothers are allowed to be jealous and kill each other

62    The death of the Prophet*’s Son (Ibrahim) was followed by what coincidental event
a)    Rain in the desert
b)    An eclipse
c)    An earthquake

63    Whose idea was it to officially compile the Qur’an as a written book after many Muslims died in the war against Musailima (the Liar)
a)    Abu Bakr
b)    Umer
c)    Uthman

64    What Islamic year is it now (today!)
a)    1430
b)    1432
c)    1434

65    In Sunnah / hadith, when the Prophet is silent on a matter that happens in front of him, this means that
a)    He is angry and disapproves
b)    He approves of it but it is not compulsory
c)    He wants it to be compulsory for all Muslims

66    How many Muslims were on the Farewell Pilgrimage
a)    10,000
b)    124,000
c)    268,671

67    Who did the Prophet take with himself to visit the Graves in Medina before his illness started
a)    Abu Muwayhibah
b)    Abu Bakr
c)    Al-Abbas

68    In whose house did the Prophet die
a)    Ayesha
b)    Umm Salamah
c)    Umer

69    Why did the Muslims not bury the Prophet straight after he died?
a)    Because people didn’t believe he died
b)    Because they knew it was more important to choose a Khalifah to lead the Muslims
c)    Because they couldn’t decide where to bury him

70    What were the last words of the Prophet [10 marks]
a)   

1 April 2012

Quiz !!

Selected Questions:


1    Give 1 reason why mothers are so important in Islam [6 marks]
a)   

2    What are the 5 Pillars of Islam [20 marks]
a)   
b)   
c)   
d)   
e)   

3    What are the 6 articles of Belief (Aqeedah) [18 marks]
a)   
b)   
c)   
d)   
e)   
f)   

4    To pass exams you must
a)    Do nothing and hope to pass
b)    Prepare to pass
c)    Trust in yourself

5    “Allah does not burden a soul beyond that it can bear…” (Qur’an, 2:286). What does this mean to you? [5 marks]
a)   

6    The Treaty of Hudaibiyah was signed in which place
a)    Mecca
b)    Medina
c)    Hudaibiyah

14    According to the Treaty of Hudaibiyah, what happened to people leaving Medina to Mecca
a)    They should stay in Mecca
b)    They should return to Medina
c)    They should be exiled from Mecca & Medina

15    What Qur’anic Surah was revealed after the Treaty of Hudaibiyah
a)    Noor
b)    Fath
c)    Hashr

16    The signed Treaty of Hudaibiyah started with which phrase
a)    Bismillah
b)    Bi-ismika Allahumma
c)    Bismillah ar-Rahman ar-Rahim

17    The Treaty of Hudaibiyah was a clear victory for Islam because
a)    It made the first Islamic State a political reality
b)    The Muslims were allowed to do dawah in Mecca
c)    The Quraish could start trading again

30    What made the Prophet* happier after Khaibar
a)    that he* have met Jafar after so many years
b)    that Allah has opened the forts of Khaibar through Jafar’s brother Ali
c)    We don’t know

31    Roughly how many hadith did Abu Hurairah narrate
a)    About 5374
b)    About 8765
c)    About 10,281

32    What happened to the people of Khaibar after they lost to the Prophet
a)    They were exiled
b)    The men were killed and women & children made slaves
c)    They were allowed to farm the land for half its produce

35    Name 3 benefits of asking Allah for things [9 marks]
a)   
b)   
c)   

36    What is Jizya
a)    Tax on Non-Muslims living in an Islamic State
b)    A special necklace the Prophet* gives his friends
c)    Special prayers and remembrance of Allah

40    Allah can forgive those who do things under duress. Hence, it is allowed to
a)    Have a mortgage
b)    Eat pork if you fear loss to life & limb
c)    Stop fasting in Ramadhan if you are in the Olympic Team

41    Which Prophet was the last prophet before Muhammed*
a)    Yayha (John)
b)    Musa (Moses)
c)    Isa (Jesus)

45    You should obey your Islamic leader
a)    Always without exception as the Prophet* commanded us to
b)    Only when he calls to Good things
c)    Only when he calls people to do Evil things

46    List (in Arabic or English) the 5 different categories of Hukm Shariah Actions [25 marks]
a)   
b)   
c)   
d)   
e)   

56    What was the order of leaders for the Battle of Mut’ah, if they got killed
a)    Zaid to Abdullah bin Rawahah to Jafar
b)    Zaid to Jafar to Abdullah bin Rawahah  
c)    Jafar to Zaid to Abdullah bin Rawahah  

57    What was the ratio in the battle of Mutah
a)    300 Muslims : 1000 Enemy
b)    3000 Muslims : 100,000 Enemy
c)    3000 Muslims : 200,000 Enemy

63    Hadith 35 of Nawawi's 40 Hadith, the Prophet* pointed to where ‘piety’ was. He pointed to
a)    His brain
b)    His chest
c)    The Qur’an

64    Hadith 36 of Nawawi's 40 Hadith, The Prophet* says “Whoever relieves a believer’s distress of the distressful aspects of this world, Allah will rescue him from a difficulty of the difficulties of the Hereafter.” Which of the following is NOT mentioned in this hadith
a)    He does not fail him when he needs him
d)    Whoever conceals [the faults of] a Muslims
e)    Whoever alleviates one in dire straits who cannot repay his debt

69    Hadith 40 of Nawawi's 40 Hadith, The Prophet* says we should be in this world (identify the INCORRECT ONE)
a)    As travellers
b)    As Merchants
c)    As strangers

70    Give 5 tips to control your desires  [15 marks]
a)   
b)   
c)   
d)   
e)   

Don't forget the Survey:

** The link for the Survey is http://www.surveymonkey.com/s/HJS5R9R   **

11 December 2011

Hudaibiyah (1); Abraha; Exams

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

The Treaty of Hudaibiyah: part 1 – the journey the Mecca
One night the Prophet* dreamed that with his head shaved he entered the Ka'bah, and its key was in his hand. The next day he told his Companions of this and invited them to perform the Lesser Pilgrimage (Umrah) with him, whereupon they hastily set about making preparations so that they could leave as soon as possible. Between them they purchased seventy camels to be sacrificed in the sacred precinct. Their meat would then be distributed among the poor of Mecca. The Prophet decided to take one of his wives with him, and when lots were cast the lot fell to Umm Salamah. Also amongst the pilgrims were the two women of Khazraj who had been present at the Second 'Aqabah, Nusaybah and Umm Mani.
Each man took with him a sword, and what might be needed for hunting, but before they set off Umer and Sa'd ibn 'Ubadah suggested that they should go fully armed. Quraish, they said, might well take the opportunity of attacking them, despite the sacred month. But the Prophet refused, saying: "I will not carry arms; I have come forth for no end other than to make the Pilgrimage." At the first halt he called for the sacrificial camels to be brought to him, and he himself consecrated one of them, turning it to face towards Mecca, making a mark on its right flank, and placing garlands round its neck, after which he ordered that the others should be consecrated in the same way. He then sent on ahead a man of Khuza'ah, of the clan of Ka'b, to bring him back word of the reactions of Quraish.
The Prophet was bareheaded and had already donned the age-old traditional pilgrim's dress of two pieces of unstitched cloth, one girt round the waist to cover the lower part of the body, and the other draped round the shoulders. He now consecrated himself for the Pilgrimage with two prayer cycles, after which he began to utter the pilgrim's cry Labbayk Allahumma Labbayk, which means "Here I am at Thy service, O God." Most of the others followed his example, but a few preferred to wait until they had advanced somewhat further upon their journey, for the pilgrimal state carried with it certain restrictions about hunting.
When Quraish heard of the departure of the pilgrims from Medina, they were filled with misgivings, as the Prophet had anticipated, and they immediately summoned a meeting in the Assembly. Never had they known a more serious dilemma. If they, the guardians of the sanctuary, were to hinder the approach of over a thousand Arab pilgrims to the Holy House, this would be a most flagrant violation of the laws on which all their own greatness was founded. On the other hand, if they allowed their enemies to enter Mecca in peace and comfort, it would be an immense moral triumph for Muhammad. The tidings of it would spread throughout Arabia and be on everybody's lips; and it would serve to place the crown of defeat upon their own recent unsuccessful attack upon Medina. Perhaps worst of all, these pilgrims' performances of the ancient rites would serve to make the new faith more attractive and to confirm its claim to be the religion of Abraham. All things considered, it was out of the question to let them come. "By God, this shall not be," they said, "so long as there is a single eye amongst us with a glimmer of life left in it."
The scout that the Prophet* sent out came back to tell the Prophet* that a large number of slaves, as well as a huge army, were gathered to oppose him, and that the road to Makkah was completely blocked. The Prophet* consulted his Companions, who were of the opinion that they would fight none unless they were debarred from performing their pilgrimage.
When the pilgrims reached 'Usfan, the scout who had been sent on ahead rejoined them with the news that Quraish had sent Khalid bin Walid with a troop of two hundred horse to bar their approach. So the Prophet asked for a guide who could take them on by another way, and a man of Aslam led them a little towards the coast and then by a devious and difficult path until they reached the pass which leads down to Hudaibiyah, an open tract of land below Mecca at the edge of the sacred territory. Their detour had kept them well out of sight of Khalid, but at one point, when it was too late for him to take up another position, they raised so much dust that he realised what had happened, and galloped back to Mecca with his troop to warn Quraish of their approach.
The Prophet had chosen his favourite camel, Qaswa', for the Pilgrimage, and at the end of the pass she stopped and knelt. The rocks resounded as many of the men cried out ‘Hal! Hal!’, which is what they say to make a camel rise, but she remained as if rooted to the earth. "Qaswa' is stubborn," they said, but the Prophet knew well that it was a sign that they should go no further than Hudaibiyah, at any rate for the moment. "She is not stubborn," he said, "it is not in her nature; but He holdeth her who held the elephant." He added, referring to Quraish: "They shall not ask of me this day any concession which honoureth the rights of God but I will grant it them."! Then he spoke to Qaswa', and she quickly rose to her feet and bore him down to the edge of Hudaibiyah, followed by the other pilgrims. Here he told them to camp; but there was almost no water, only the dregs of it at the bottom of one or two hollows, and the men were complaining of thirst. The Prophet called Najiyah to him, the man of Aslam who was in charge of the sacrificial camels, and told him to bring him a pail of as much water as he could from the largest of the hollows, which he did. Having performed his ablution, the Prophet rinsed his mouth and spat back the water into the pail. Then, taking an arrow from his quiver, he said: "Go down with this water and pour it into the waters of the hollow; then stir them with this arrow." Najiyah did as he was bid, and water, clear and fresh, surged up so quickly and so plentifully at the touch of the arrow that he was almost overwhelmed before he could clamber out. The pilgrims gathered round the edge of the hollow and every man drank his fill, as did also the animals.

Abrahah and the Year of the Elephant
Just before  the Prophet* was born Yemen was under the rule of Abyssinia, and an Abyssinian named Abrahah was vice-regent. He built a magnificent cathedral in San'a', hoping thereby to make it supersede Mecca as the great place of pilgrimage for all Arabia. He had marble brought to it from one of the derelict palaces of the Queen of Sheba, and he set up crosses in it of gold and of silver, and pulpits of ivory and ebony, and he wrote to his master, the Negus: "I have built thee a church, O King, the like of which was never built for any king before thee; and I shall not rest until I have diverted unto it the pilgrimage of the Arabs." Nor did he make any secret of his intention, and great was the anger of the tribes throughout Hijaz and Najd. Finally a man of Kinanah, a tribe akin to Quraish, went to San'a' for the deliberate purpose of defiling the church (with excrement), which he did one night and then returned safely to his people.
When Abrahah heard of this he vowed that in revenge he would destroy the Ka'bah to the ground; and having made his preparations he set off for Mecca with a large army, in the head of which he placed an elephant. Some of the Arab tribes north of San'a' attempted to bar his way, but the Abyssinians put them to flight and captured their leader, Nufayl of the tribe of Khath'am. By way of ransom for his life, he offered to act as guide.
When the army reached Ta'if, the men of Thaqif came out to meet them, afraid that Abrahah might destroy their temple of al-Lat in mistake for the Ka'bah. They hastened to point out to him that he had not yet reached his goal, and they offered him a guide for the remainder of his march. Although he already had Nufayl, he accepted their offer, but the man died on the way, about two miles from Mecca, at a place called Mughammis, and they buried him. Afterwards the Arabs took to stoning his grave, and the people who live there still stone it to this day.
Abrahah halted at Mughammis, and sent on a detachment of horse to the outskirts of Mecca. They took what they could on the way, and sent back their plunder to Abrahah, including two hundred camels which were the property of 'Abd al-Muttalib. Quraish and other neighbouring tribes held a council of war, and decided that it was useless to try to resist the enemy. Meanwhile Abrahah sent a messenger to Mecca, bidding him to ask for the chief man there. He was to tell him they had not come to fight but only to destroy the temple, and if he wished to avoid all bloodshed he must come to the Abyssinian camp.
There had been no official chief of Quraish since the time when their privileges and responsibilities had been divided between the houses of 'Abd ad-Dar and 'Abdu Manaf, But most people had their opinion as to which of the chiefs of the clans was in fact if not by right the leading man of Mecca, and on this occasion the messenger was directed to the house of 'Abd al-Muttalib who, together with one of his sons, went back with the messenger to the camp. When Abrahah saw him he was so impressed by his appearance that he rose from his royal seat to greet him and then sat beside him on the carpet, telling his interpreter to inquire if he had a favour to ask. 'Abd al-Muttalib replied that the army had taken two hundred of his camels and he asked that they should be returned to him. Abrahah was somewhat surprised at the request, and said that he was disappointed in him, that he should be thinking of his camels rather than his religion which they had now come to destroy. 'Abd al-Muttalib replied: "I am the lord of the camels, and the temple likewise hath a lord who will defend it." "He cannot defend it against me," said Abrahah. "We shall see," said 'Abd al-Muttalib. "But give me my camels." And Abrahah gave orders for the camels to be returned.
'Abd al-Muttalib returned to Quraish and advised them to withdraw to the hills above the town. Then he went with some of his family and others to the Sanctuary. They stood beside him, praying to God for His help against Abrahah and his army, and he himself took hold of the metal ring in the middle of the Ka'bah door and said: "O God, thy slave protecteth his house. Protect Thou Thy House!" Having thus prayed, he went with the others to join the rest of Quraish in the hills at points where they could see what took place in the valley below.
The next morning Abrahah made ready to march into the town, intending to destroy the Ka'bah and then return to San'a' by the way they had come. The elephant, richly caparisoned, was led into the front of the army, which was already drawn up; and when the mighty animal reached his position his keeper Unays turned him the same way as the troops were turned, that is towards Mecca. But Nufayl, the reluctant guide, had marched most of the way in the van of the army with Unays, and had learned from him some of the words of command which the elephant understood; and while the head of Unays was turned to watch for the signal to advance, Nufayl took hold of the great ear and conveyed into it a subdued but intense imperative to kneel. Thereupon, to the surprise and dismay of Abrahah and the troops, the elephant slowly and deliberately knelt himself down to the ground. Unays ordered him to rise, but Nufayl's word had coincided with a command more powerful than that of any man, and the elephant would not move. They did everything they could to bring him to his feet; they even beat him about the head with iron bars and stuck iron hooks into his belly, but he remained like a rock. Then they tried the strategem of making the whole army turn about and march a few paces in the direction of the Yemen. He at once rose to his feet, turned round and followed them. Hopefully they turned round about again, and he also turned, but no sooner was he facing Mecca than again he knelt.
This was the clearest of portents not to move one step further forward, but Abrahah was blinded by his personal ambition for the sanctuary he had built and by his determination to destroy its great rival. If they had turned back then, perhaps they would all have escaped disaster. But suddenly it was too late: the western sky grew black, and a strange sound was heard; its volume increased as a great wave of darkness swept upon them from the direction of the sea, and the air above their heads, as high as they could see, was full of birds. Survivors said that they flew with a flight like that of swifts, and each bird had three pebbles the size of dried peas, one in its beak and one between the claws of each foot. They swooped to and fro over the ranks, pelting as they swooped, and the pebbles were so hard and launched with such velocity that they pierced even coats of mail. Every stone found its mark and killed its man, for as soon as a body was struck its flesh began to rot, quickly in some cases, more gradually in others. Not everyone was hit, and amongst those spared were Unays and the elephant, but all were terror-stricken. A few remained in the Hijaz and earned a livelihood by shepherding and other work. But the main part of the army returned in disorder to San'a': Many died by the wayside, and many others, Abrahah included, died soon after their return. As to Nufayl, he had slipped away from the army while all attention was concentrated on the elephant, and he made his way unscathed to the hills above Mecca. After that day Quraish were called by the Arabs "the people of God", and they were held in even greater respect than before, because God had answered their prayers and saved the Ka'bah from destruction. They are still honoured, but rather on account of a second event - no doubt not unconnected with the first -which took place in that same Year of the Elephant.

No Hadith or News

Main Topic:

Discussion about exams / tests !!

Exams (and lessons from the latest Quiz / Questionnaire)
We all know that life is one big exam – with the final results being dished out on the Day of Judgement. (Let us make du’a that we receive the book of deeds in the right hand – Ameen)
In order to pass most exams you need to PREPARE, which includes knowing what the test is about and how to pass. As Muslims, Allah has made it so easy for us by showing us the examination paper (all the questions) and giving us most of the answers. All we need to do is follow this! Allah wants us to get to Jannah (Paradise) hence HE tries to make is easy for us: Blessings such as Ramadhan, extra prayers, charity and kind words, kind thoughts etc – all good actions then multiplied…
Start preparing!

Reflecting on the recent Quiz / Questionnaire:
- Some answers in life are very easy for which there is also a great reward – don’t miss out
- Don’t miss out any questions – so you won’t get rewarded unless you try
- Belief / thoughts are important, as well as actions
- Sometimes there is no wrong answer – so try !
- There are always questions (or tests) of varying difficulty.

And the spread of ability is usually distributed in a ‘bell-shape’ or ‘normal distribution’ (see graph). A fair test will give this shape (and the Quiz / Questionnaire was fair) with most people doing well. Such is life. However, to sort ‘the wheat from the chaff’ or the ‘men from the boys’ harder questions are set to test & stretch ability in the extreme of the graph. But know what Allah says in Surat Al-Baqarah: “Allah does not burden a soul beyond that it can bear…” (Qur’an, 2:286). This is such a profound and comforting verse that we should all reflect on. Those that are tested hardest are the Prophets and all other tests (as part of al-Qadha w’al Qadr) are bearable for us humans. Hence, there should be no despair and no ultimate negation of this in acts like suicide. The tests we face – we can get through.

Well Done to everyone who did the Quiz / Questionnaire !!

Tests From Allah

Allah has tested the people of the past in various ways and will keep on testing His creation. He has informed us about these tests in the Quran. Our beloved Prophet Muhammad* also informed us that Allah will test us from time to time. Sometimes hardships and losses occur in life due to our sins. To wash of these sins in this world, Allah inflicts upon us these hardships:

Narrated By Aisha: Allah’s Apostle* said, “No calamity befalls a Muslim but that Allah expiates some of his sins because of it, even though it were the prick he receives from a thorn.” (Bukhari). Narrated By Abu Said Al-Khudri and Abu Huraira: The Prophet* said, “No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that.” (Bukhari)

Paying for sins in this world is much easier than paying in the Hereafter. It is a blessing in disguise which Allah bestows upon us and saves us from the payment of these sins in the Hereafter.

The Quran informs us what to do when we face these tests in our life and also tells us about the reward that we will receive if we are successful in dealing with the situation in the way we are expected to: Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere, Who say, when afflicted with calamity: “To Allah We belong, and to Him is our return” They are those on whom (Descend) blessings from Allah, and Mercy, and they are the ones that receive guidance. - [TMQ 2:155-157]

We are to be patient during hard times and always remember that Allah is the Creator of everything and we all will return to Him. No deed is lost in front of Allah and we will be rewarded for even the smallest good that we ever did do. Trials afflicting us can be signs of His Love. It is narrated that Prophet Muhammad* said: Narrated By Abu Huraira: Allah’s Apostle said, “If Allah wants to do good to somebody, He afflicts him with trials.” (Bukhari)

Misfortune can bring a person towards the right path. It can make better Muslims out of people. Observing patience, remembering Allah and turning only to Him for help and guidance during such times, will help us attain Allah’s forgiveness and His rewards.

Allah tests man through various agencies, both through adversity and prosperity. A person with a luxurious life is tested to see how much he spends in the way of Allah and how much he is thankful to Allah for the blessings bestowed upon him. Another can be tested by the things he desires but does not and/or cannot possess. What do these people do is actually their test. Does the person deviate from the way of Allah to pursue the worldly gains? Every soul shall have a taste of death: and We test you by evil and by good by way of trial. To Us must ye return. [TMQ 21:35]

The Quran reminds us that in periods of hardships, we are to remain patient, remember Allah, and protect ourselves from committing that which is declared unlawful by Allah: Ye shall certainly be tried and tested in your possessions and in your personal selves; and ye shall certainly Hear much that will grieve you, from those who received the Book before you and from those who worship many gods. But if ye persevere patiently, and guard against evil,-then that will be a determining factor in all affairs. – [TMQ 3:186]

An important thing that we should always remember is that everyone is tested. If we declare that we are Muslims, that does not mean that we will not be tested in this world. The Quran is very clear on this issue: Do men think that they will be left alone on saying, “We believe”, and that they will not be tested? – [TMQ 29:2]

Surely Allah is not unjust and does not over burden a soul: On no soul doth Allah Place a burden greater than it can bear – [TMQ 2:286]

Tribulations are a part of life but that doesn’t make them easy. We still grieve — but how could we not? We are, after all, a very emotional creation. This world is an abode for tests and one should not deny or avoid these but should face them and pass them successfully. A person can be put into hardships for a number of reasons and we might not know those reasons when undergoing a certain loss but what we must do is always remember Allah, be patient, abstain from what is unlawful, give charity and ask Him to help ease out our hard times. If we do fail to do this then we should turn to Allah and ask for forgiveness. If you stand back and take a look at the whole picture, you will realize that what you have when faced by a tragedy is a choice. Will you go through the stages of grief, denying Allah’s destiny and the wisdom of His plan for you? Or will you realize that what you are going through is something you know you can handle? Whatever trial comes your way is something that Allah has planned and which He has guaranteed you can handle. Allah is Most Merciful & InshaAllah He will forgive us for the wrong that we do. So when you go through a difficult situation, be it the inevitable death of a loved one or the loss of a job or just a flat tire on the side of the highway, take a deep breath and say: “Say: ‘Nothing shall ever happen to us except what Allah has ordained for us…’” (TMQ 9:51)

Preparing for Exams and Preparing for Death

Each year we are faced with the scenario of sitting exams. Whether were at School, College or Uni, the outcomes of these decide whether we have progressed into the next year/semester or that we have failed and will need to re-sit our exams in order to continue our course. Indeed, it is very important for us to succeed, because the purpose of attending School, College or Uni is to gain expertise in specific areas to be able to gain employment and find work related to those areas. Hence we have a purpose for coming to university. We seek to achieve certain results, which require effort and hard work, in order for us to attain the degree.

During examinations this becomes very clear, because it is crunch time. Either you make it or you break it. So at this stage we are even more conscious about seeking those results and fulfilling the objective of attending university. For the preparation of these exams we see people change their entire timetable of activity. So people stop watching their favourite television programmes, some revise in the library till midnight, others have to let go of that x-box / Wii and shut off their online friends or limit going onto Facebook twice day as opposed to every hour! We will see people during this time whose health is very bad, because they haven’t been eating properly or at the right times. People who normally take pride in their appearances, all of a sudden are dressed shabby, because they have no time for this because of exams coming up.

Thinking affects our views/Attitudes

So we can see very clear patterns of thinking here and how it manages to transform a person’s behaviour radically. Everyone clearly realises, that they have to pass. They also realise that if they don’t pass then they still have the option to re-sit during summer time. However, there is one examination, one test which we all are a part of. The results of this exam are unknown to us presently. Each day that passes, we are monitored and are examined.

Reality of Death

The day when mankind will stand before Allah) on the day of reckoning definitely, and Allah will question us about our actions we performed in our life. The very life which Allah gave us without our choice and the one which he will take from us without our choice. This is the exam that every single human who has existed in this dunya, from the time of Adam and Bibi Hawa, to the last person to live in this dunya will face. And on that day we will not have the ability to go back to this world to make ourselves better. There will be no re-sits and the decision on that day made by Allah the supreme will be decisive and final, and nobody will be able to change it. Either it will be the Bliss of Jannah or the darkness of jahannam.

Our Attitude to Death

Islam answers the questions about our purpose in life, and gives us a direction in life. So we think about death and remind ourselves and question our actions. Those actions which Allah has given us a shariah for, to guide us to sirat-ul-mustaqim. So let us look at what attitude we should have towards the issue of death.

Allah’s Messenger* said to Abdullah b.Umar, “If you awoke in the morning, do not speak to yourself of the evening, and if you reach the evening, do not speak to yourself of the morning. Take from your life for your death, and from your health for your illness, as you, oh Abdullah, do not know what your name will be tomorrow” [Bukhari].

Remembrance of death continually keeps us in check in this dunya. It makes it realise that we have a contract with our creator. A contract with no expiry date specified. It is like a bomb, which is ticking and has no timer but just a question mark. You do not know when it will explode.  Allah says: “To every person is a term appointed. When their term is reached, not an hour can they delay it, nor by an hour can they advance it” [TMQ 7:34] Hence Life is limited, and time is short and there are many actions which we need to perform. Allah describes this in the following ayah: “It will seem to them that their life on Earth had spanned only one evening, or one morning” [TMQ 79; 46]

On the Authority of Abdullah bin Mas’ud (ra) who said: Once the Messenger of Allah (saw), slept on a mat made of date palm leaves and when he awoke the impressions of the mat were visible on his body. We (the Sahabah) said: “O messenger of Allah (saw) may we prepare a soft bedding for you?” Allah’s Messenger* said “I have nothing to do with this world, I am in this world like a rider who halts in the shade of a tree for a short period of time and after taking some rest, resumes his journey leaving the tree behind.” [Tirmidhi]

Remembrance of death is not crying and wailing and blaming one’s self when one is on the brink of death, or attending a funeral or visiting graves alone. Rather, remembrance of death is when a believer imagines that he will meet his Lord at any moment, and his actions will be cut off, as will his ability for repentance. So he will be aware of himself, careful to obey Allah (swt), wary of his Lord every second of his life.

What to Do

Exam time clearly shows us that those people who say they can’t change and their iman is weak are lying and fooling themselves. Exam time clearly shows us that Western Society makes people think individually and makes them avoid the real issues of life. Islam on the other hand builds a clear vision and a goal in life, part of which is that we seek education and we sit exams, and deem this as something which our deen has permitted. Let us question ourselves on our attitudes for the preparation of exams compared to our preparation for the life to come which is everlasting and has no end. Let us take today, this time, and this place where we renew our allegiance to Allah and promise that now will be the change to which the world will stand witness to. And Allah says: “And whoever believes in Allah and carries out His commands, Allah will forgive him his sins, and admit him into the Gardens of Paradise beneath which rivers flow, to live in forever, and this is the supreme success” [TMQ 64:9]

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18 September 2011

18 September 2011

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

Seerah: Banu Quraizah (part 1)

Rewind: How Huyay and how he convinced Banu Quraizah to commit Treason
The Bani Quraizah were afraid of Huyay; they looked on him as a bearer of bad fortune, an inauspicious man who had brought disaster upon his own people, and who would do the same for them if they let him have his way. They feared him all the more because he had an overwhelming power of soul that was difficult to counter. If he wanted something, he would wear down all opposition and neither rest himself nor let others rest until he had gained his end. He now went to the fortress of Ka'b ibn Asad, the chief of Quraizah -it was he who had made their pact with the Prophet -and knocked on the gate, announcing who he was. Ka'b at first refused to unbolt it. "Confound thee, Ka'b," said Huyay, "let me in." "Confound thee, Huyay," said Ka'b, knowing well what he wanted. "I have made a pact with Muhammad, and 1will not break what is between me and him." "Let me in," said Huyay, "and let us talk." "I will not," said Ka'b; but finally Huyay accused him of not letting him in simply because he grudged sharing his food with him, and this so angered Ka'b that he opened the gate. "Confound thee, Ka'b," he said, "I have brought thee lasting glory for all time and power like that of a raging sea. I have brought you Quraysh and Kinanah and Ghatafan with their leaders and chiefs, a full ten thousand of them, with their horse a thousand strong. They have sworn to me that they will not rest until they have rooted out Muhammad and those with him. This time Muhammad shall not escape." "By Allah," said Ka'b, "you hast brought me shame for all time -a cloud without water, all thunder and lightning, and naught else in it. Confound thee, Huyay. Leave me and let me be as I am." Huyay saw that he was weakening, and his eloquent tongue enlarged on the great advantages that would come to them all if the new religion were blotted out. Finally, he swore by Allah the most solemn oath: "If Quraysh and Ghatafan return to their territories and have not smitten down Muhammad, I will enter with thee into thy fortress, and my fate shall be as yours." This convinced Ka'b that there could be no possibility of survival for Islam, and he agreed to renounce the pact between his people and the Prophet. Huyay asked to see the document, and when he had read it he tore it in two. Ka'b now went to tell his fellow tribesmen what had passed between them. "What advantage is it," they said, "if you art slain, that Huyay should be slain with thee?" and at first he met with considerable opposition. It was amongst the Bani Quraizah that Ibn al-Hayyaban had come to live, the old Jew from Syria who had hoped to meet the coming Prophet and who had described him and insisted that his advent was at hand, and many of them felt that Muhammad must indeed be the man, though few of these were capable of being interested in a Prophet who was not a Jew, and still fewer were capable of drawing any practical conclusions about the gravity of opposing a Prophet, be he Jew or Gentile. As for the majority, they were simply averse to breaking a political pact; but when some of the hypocrites brought news which confirmed what Huyay had said, and when some of their own men went singly and unobtrusively to see for themselves, the general opinion began to swing in favour of Quraysh and their allies. It was indeed a formidable sight, looking across the trench from the Medina side, to see the plain beyond it surging with men and horses as far and wide as the eye could reach.

Fast Forward: After the Battle of the Trench
They had only a few hours to rest. When the noon prayer had been prayed Gabriel came to the Prophet. He was splendidly dressed, his turban rich with gold and silver brocade, and a cloth of brocaded velvet was thrown over the saddle of the mule he was riding. "Hast you laid down thine arms, Oh Messenger of Allah?" he said. "The Angels have not laid down their arms, and I return this moment from pursuing the foe, nothing else. Verily Allah in His might and His majesty commands thee, Oh Muhammad, that you should go against the sons of Quraizah, I go to them even now, that I may cause their souls to quake."!
The Prophet gave orders that none should pray the afternoon prayer (Asr) until he had reached Bani Quraizah territory. Some Muslims refused to observe it until they had defeated the enemy, while others offered it in its proper time, as usual. The Prophet* objected to neither. The banner was given to 'Ali, and before sunset all the fortresses had been invested by the same army, three thousand strong, which had opposed Quraysh and their allies at the trench. When they reached the habitations of Banu Quraizah, they laid tight siege to their forts.

Banu Quraizah given options by their leader
Seeing this terrible situation they were in, the chief of the Jews Ka‘b bin Asad offered them three alternatives: to embrace Islam, and consequently their life, wealth, women and children would be in full security, and reminded them that such behaviour would not be incongruous with what they had read in their books about the veracity of Muhammad’s Prophethood; to kill their children and women and then challenge the Prophet* and his followers to the sword to either exterminate the Muslims or be exterminated, or as a third possibility to take Muhammad* and his people by surprise on Saturday — a day mutually understood to witness no fighting.
But the people said that death was preferable to recognising Muhammed as the Messenger, and that they would have nothing but the Torah and the law of Moses. None of those alternatives appealed them, so their chief, angrily and indignantly, turned to them saying: "You have never been decisive in decision-making since you were born".
The Jews of Banu Quraizah could have endured the siege much longer because food and water were plentifully available and their strongholds were greatly fortified, whereas the Muslims were in the wild bare land suffering a lot from cold and hunger, let alone too much fatigue consequent on endless warfare operations that had started even before the battle of Confederates. Nevertheless, this was a battle of nerves, for Allah had cast fear in the the Jews’ hearts, and their morale had almost collapsed especially when two Muslim heroes, ‘Ali bin Abi Talib and Az-Zubair bin  ‘Awwam proceeded with ‘Ali swearing that he would never stop until he had either stormed their garrisons or been martyred like Hamza.

Bani Quraizah now seek advice from Abu Lubabah
For twenty-five nights they were besieged, and then they sent to the Prophet to ask him to let them consult Abu Lubabah, Like the Bani Nadir, they had long been allies of Aws, and Abu Lubabah had been one of their chief links with his tribe. The Prophet bade him go to them, and he was beset on his arrival by weeping women and children so that much of his sternness against the treacherous enemy was softened; and when the men asked him if they should submit to Muhammad he said "Yes", but at the same time he pointed to his throat as much as to warn them that in his opinion submission meant slaughter. The gesture was in contradiction with his assent, and might have prolonged the siege still further; and no sooner had he made it than an overwhelming sense of guilt overcame him. "My two feet had not moved from where they were," he said, "before I was aware that I had betrayed the Messenger for Allah." His face changed colour and he recited the verse: Verily we are for Allah, and verily unto Him are we returning. "What the matter?" said Ka'b. "I have betrayed Allah and His Messenger," said Abu Lubabah, and as he went down from the upper room he put his hand to his beard, and it was wet with his tears. He could not bring himself to go out the way he had entered and to face his fellow Aus tribesmen and others who, as he knew, were waiting eagerly to hear his news and to escort him to the Prophet. So he passed through a gate at the back of the fortress and was soon on his way to the city. He went straight to the Mosque, and bound himself to one of the pillars, saying: "I will not stir from this place until Allah relent unto me for what I did."
The Prophet was waiting for his return, and when he finally heard what had happened he, said: "If he had come to me I would have prayed Allah to forgive him; but seeing that he hath done what he hath done, it is not for me to free him until Allah shall relent unto him."! He remained at the pillar for some ten or fifteen days. Before every prayer, or whenever it was necessary, his wife would come to untie his bonds; then after he had prayed he would bid her bind him once more.
 

Hadith: Nawawi’s 40 Hadith
Hadith no 31 (Nawawi's 40 Hadith):
On the authority of Abu al-'Abbas Sahl bin Sa'd al-Sa'idi who said: A man came to the Prophet*, and said: "O Messenger of Allah, direct me to an act which if I do it, [will cause] Allah to love me and people to love me." He*, answered: "Be indifferent to the world and Allah will love you; be indifferent to what people possess and they will love you." [Ibn Majah]

The hadith is related to one of the major concepts in Islam which is al-zuhd. Unfortunately, many Muslims misunderstand and misinterpret this concept due to the influence of other cultures. We need to remove this misunderstanding or misinterpretation which is linked to this concept.
Ibn Rajab says that this hadith contains some great advice: Prophet Muhammad*, said the renouncing of this world will lead to the love of Allah. In other words, the one who practices this zuhd will be loved by Allah. And to renounce what people possess and that will cause the love of people to the person who practices zuhd. Al-zuhd has been emphasized in the Qur'an and hadiths especially zuhd in this world. In Surah al-Nisa' Ayah 77, Allah says: Brief is the enjoyment of this world whereas the life to come is best for all who are muttaqun or conscious of Allah.In Surah al-Ra'd Ayah 20, Allah says: The life of this world is nothing but a flitting pleasure. In Surat al-A'la Ayah 16-17, Allah says: But may you prefer the life of this world although the life to come is better and more enduring.
One of the early scholars, Abu Muslim Al-Hawlani, says zuhd in this world does not mean forbidding what is permissible or wasting wealth. Zuhd with respect to this world is only where a person puts more trust in Allah, more than what was is in his own hands. If he was afflicted with calamity by losing something of this world, he is more hopeful for its reward and what is in store for him in the Hereafter than if it were to have remained with him. Based on this, Ibn Rajab states that zuhd can be interpreted as three actions of the heart:
1. The Muslim should realize that all provisions come from Allah and not simply the result of his own acts. He should trust Allah and what Allah has more than what he has in his hands.
2. If he loses anything in this world, this should not bother him because he is looking for its reward.
3. The Muslim should not care whether he is going to be blamed or praised by others. He will not look for praise. In his heart, he is not touched by such praise. And if he is blamed, he will not be offended by being blamed. If the accusation is not true, he has nothing to worry about; if it is true then he has to face it and try to be a better Muslim.
Al-Imam Ahmad bin Hanbal was asked one day if someone owns one thousand dinar, can he still be a zahid? He replied yes, he can be still a zahid if he does not feel rejoice if the money increases and he does not become sad if it decreases. We must not become slaves to money or our worldly possessions. We can be wealthy and zahid if we are still thankful to Allah and use wealth in the right way (provided also that we obtained this wealth in the right way). This meaning has been emphasised by Sufian Ibn 'Uyainah, one of the great scholars, when he was asked who is to be considered as zahid. He said whoever Allah bestowed a bounty on him then he is thankful and then when he is under trial, he is patient.
Some Muslims misunderstand zuhd. This will lead the Muslim community to become backward. Since we are entrusted for the establishment of Islamic civilization, this requires that we have professionals, and different fields of specializations. All these take effort and time. But what we do here is for the betterment of the community where there is a great need for professional people. If we do it with good intentions and for the sake of Allah we will be rewarded - this is the real zuhd.
Zuhd does not mean that we stay in one place and worship Allah. Worshiping Allah is a broad concept. The betterment of the community is considered as a form of worship. So asceticism or zuhd does not clash with any of the worldly affairs that the community needs. The zuhd here becomes that we do it in the right way, with a good intention and for the sake of Allah. This should not keep us from fulfilling the obligations towards Allah. We do not become like monks living separately to society in a monastery. Know that the Messenger of Allah* used to encourage his Companions upon making do with little from worldly possessions and upon abstemiousness, and said : "Remain in the World as though you are a stranger, or a passing traveller."
And he* said : "Whoever makes the Hereafter his pre-occupation, then Allah gathers together his affairs, and places freedom from want in his heart, and the Dunyaa comes to him despite being reluctant to do so. And whoever makes the Dunyaa his pre-occupation, then Allah breaks up his affairs, and places his poverty before his eyes, and nothing of the Dunyaa comes to him except that which has been decreed for him. And the happy one is he who chooses that whose blessings will remain forever over the trial whose punishments shall never cease".
Hence, renouncing what people have will secure their love for you  and renouncing what people have means not to compete in having what they own, thus saving one from mutual rivalry for gain at the cost of others and their jealousy. Be happy for others in what they have and be happy for yourself in what you have.

No News topic or Feedback topics

Discussion about exams / tests !!

Exams (and lessons from the latest Quiz / Questionnaire)
We all know that life is one big exam – with the final results being dished out on the Day of Judgement. (Let us make du’a that we receive the book of deeds in the right hand – Ameen)
In order to pass most exams you need to PREPARE, which includes knowing what the test is about and how to pass. As Muslims, Allah has mede it so easy for us by showing us the examination paper (all the questions) and giving us most of the answers. All we need to do is follow this! Allah wants us to get to Jannah (Paradise) hence HE tries to make is easy for us: Blessings such as Ramadhan, extra prayers, charity and kind words, kind thoughts etc – all good actions then multiplied…
Start preparing!
Reflecting on the recent Quiz / Questionnaire:
- Some answers in life are very easy for which there is also a great reward – don’t miss out
- Don’t miss out any questions – so you won’t get rewarded unless you try
- Belief / thoughts are important, as well as actions
- Sometimes there is no wrong answer – so try !
- There are always questions (or tests) of varying difficulty.

And the spread of ability is usually distributed in a ‘bell-shape’ or ‘normal distribution’ (see graph). A fair test will give this shape (and the Quiz / Questionnaire was fair) with most people doing well. Such is life. However, to sort ‘the wheat from the chaff’ or the ‘men from the boys’ harder questions are set to test & stretch ability in the extreme of the graph. But know what Allah says in Surat Al-Baqarah: “Allah does not burden a soul beyond that it can bear…” (Qur’an, 2:286). This is such a profound and comforting verse that we should all reflect on. Those that are tested hardest are the Prophets and all other tests (as part of al-Qadha w’al Qadr) are bearable for us humans. Hence, there should be no despair and no ultimate negation of this in acts like suicide. The tests we face – we can get through.

Well Done to everyone who did the Quiz / Questionnaire

Scary Words (or Concepts)

Allah
Shaytan
Day of Judgement
Execute
Anything
Scary
…mine is FOREVER

(Do contemplate and think about this)