20 May 2012

Conquest of Mecca (3); Linguistic Meaning (4) and Limited Creation (3)

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

Umm Hani gives limited protection
Two persons took refuge in the house of Umm Hani, the sister of Ali. Ali, fully armed, besieged her house. On coming face to face with an unidentified officer, she introduced herself immediately and said: "In the capacity of a Muslim woman, I have given asylum to two persons and the asylum provided by a Muslim woman is respected like that provided by a Muslim man". At this moment, in order to make himself known to her, Ali pulled off his helmet from his head. The sister saw the brother whom the vicissitudes of time had separated from her for so many years. Her eyes were immediately filled with tears and she put her arms round Ali's neck. Thereafter both of them went before the Prophet* and he too approved the asylum provided by Umm Hani. Umm Hani noted that she saw the Prophet* praying 8 rakah (separated every 2 rakah) during the time Dhoha and some scholars say this was the prayer of victory and others conclude this is just the Dhoha prayer.

Bilal Pronounces Adhan and Returning the keys to the Kaaba
The time for noon prayers arrived. Bilal, the official mu'azzin of Islam, went on the roof of the Ka'bah and announced, with loud voice, the Oneness of Allah and the Prophethood of Muhammad, making it reach the ears of those present in the general gathering. The obstinate idolaters were saying all sorts of things. One of them said: "Such and such person was lucky, because he died earlier and didn't hear adhan". It is mentioned that the Prophet* intended Bilal to make the Adhan to demonstrate the new system of Islam and to irritate / agitate the Quraish.
The Prophet* offered the noon prayers. Ali had asked that the honour of the keys to the Kaaba now be kept with the family of the Prophet*, but the Prophet* called Uthman bin Talhah and, returning the key of the Kaaba to him, said: "This position belongs to you and will remain safe in your family!" And nothing else could me expected from the Prophet* of Islam - the Prophet*, who takes orders from Allah and conveys the people: Allah commands you to return the things entrusted to you to the rightful owners. (Surah al-Nisa, 4:58) he should certainly precede others in returning such a big trust. He does not trample upon the rights of the people means of military strength. Hence he announces in open terms: "Custodianship of the key of the Kaaba is the admitted right of the son of Talhah and nobody shares this right with him." 

The Prophet*'s Speech to the People of Mecca
The Prophet* made clear that the old ways were gone and the new era of Islam cancelled all the old traditions. The rules of the game had changed and now Islam was in charge. He condemned every discrimination and laid stress upon the necessity of justice and equality between all classes, and said: "O Children of Hashim and Muttalib! I have been sent to you by Allah as His Messenger and the ties of love and kindness between you and myself are also unbreakable. You shouldn't, however, think that only relationship with me will ensure your salvation on the Day of Judgement. All of you should understand that my friend from amongst you and others is he who is pious and virtuous, and my connection with those, who come before Allah with a heavy burden of sins is cut off. I shan't be able to do anything for you on the Day of Judgement. (On that day) I and you will be responsible for our respective actions".
The Prophet* himself was an inhabitant of the same environments and knew fully well the ailments of the Arab society and their remedy. He knew the reason for the decline of the people of Mecca. Hence, he decided to look into the social ailments of the Arab society and to remedy them fully. The question of self-glorification on account of one's family, household or tribe was one of the deep-rooted ailments of the Arab society and the greatest pride for a person was that he should belong to a branch of a well-known tribe like Quraish. The Prophet* condemned this imaginary basis of superiority. He said, "O people! Allah has abolished from amongst you, under the tenets of Islam, the bases of pride of the Age of Ignorance and self-glorification on account of lineage. All are the descendants of Prophet* Adam and Adam was created with clay. The best person amongst you is he who refrains from sin and disobedience". In order to make the people understand that the criterion of superiority is only piety, he, in one of his sermons, divided all human beings into two groups, and declared only pious persons to be entitled to honour and superiority. By means of this division and classification, he nullified all imaginary standards of rank and position and said: "Before Allah, people consist of only two groups; one of those groups is that of the pious people, who are honourable before Allah, and the second group is that of the transgressors and the sinners, who are abject and humble before Him".

Superiority On Account Of Being An Arab
The Prophet* knew that the Arabs considered being of Arabian descent to be a great honour for themselves; they were proud of being of Arabian lineage. This spirit was like a contagious disease in them. To remedy this ailment and to do away with the conception of this superiority he turned to the people and said: "O people! Being an Arab is not the criterion of your personality or a part of your being, but only a mode of expression. The genealogical pride is not of any use to a person who does not carry out his duties properly, and it does not make amends for deficiency in his performances". "All persons have been equal in the past and are also equal at present like the teeth of a comb and an Arab does not enjoy any superiority over a non-Arab, nor is a red-coloured person superior to a black one. The criterion of superiority is piety".
The Hundred Years' Wars And Old Grudges
Owing to internal wars and continued bloodshed the people of Arabia had become a revengeful nation and they were constantly at war with one another. He then asked the people to ignore the entire bloodshed which had taken place during the Period of Ignorance (Jahiliyyah), and to treat all such dossiers as sealed. In this manner he prevented bloodshed which disturbed peace and order, and made the people forget transgression, plundering and murder, which could result in claims of blood-money or in confrontation. To achieve this end he declared: "I reject all claims relating to life and property and all imaginary honours of the past, and declare them to be baseless".
Islamic Brotherhood
A part of what the Prophet* said on that day related to the unity of the Muslims and the rights which a Muslim has on his brother Muslim. His aim in mentioning these advantages was that by maintaining such ties of friendship and unity, as well by honouring the rights enjoyed by the Muslims over one another, the non-Muslims might be inclined towards Islam and might join the ranks of the Muslims: "A Muslim is the brother of another Muslim and all the Muslims are brothers of one another and constitute one hand as against the non-Muslims. The blood of every one of them is equal to that of others and even the smallest among them can make a promise on behalf of others''.

Forgiving Safwan bin Umayyah
Safwan was the son of Umayyah, who had been killed in the Battle of Badr. Besides his other crimes and felonies he had hanged a Muslim in Mecca in broad daylight, to take revenge for the treatment meted out to his father. Fearing punishment, he decided to leave the Hijaz by sea. 'Umayr bin Wahab (who was once sent to assassinate the Prophet*) requested the Prophet* to forgive Safwan. The Prophet* accepted his recommendation and, as a token of protection given to Safwan, gave 'Umayr the turban which he was wearing at the time of his arrival in Mecca. 'Umayr went to Jeddah with that turban and brought Safwan to Mecca. When the Prophet*'s eyes fell on the greatest criminal of the time, he said to him with great magnanimity: "Your life and property are guaranteed. However, it will be better if you embrace Islam". He requested for two months time to think over the matter. The Prophet* said: "I am prepared to give you four months time instead of two months, so that you may choose this religion with thorough understanding". The period of four months had not yet passed when he embraced Islam.

Main Topic: Fiqh 4
(Linguistic and Shariah Meanings)
In previous study circles we have briefly mentioned that words can have more than 1 meaning. We have talked about Linguistic Meanings and Shariah/Islamic Meanings of words. To explain further:

• A linguistic meaning is the original meaning of the word in Arabic or where the word was derived from, and how this was originally used before Islam.
• A Shariah/Islamic Meaning is the new meaning to the word or phrase that is given to it by Islam (the Qur’an, the Prophet* or the scholars). Hence, when the word is commonly used now it is due to the new Islamic meaning of the word as this is the one related to reward and punishment from Allah.

Using some examples already mentioned: Linguistically, Fiqh implies having knowledge in depth. As a legal (Shariah/Islamic) term, 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. This definition is synonymous to the term Shariah.
The linguistic meaning of the word Shariah is a non-exhaustive source of water with which people satisfy their thirst. The term Shariah can also mean all the Islamic laws (ie., all the laws derived from the legislative sources of Islam), and so is also interchangeable with Fiqh.
Linguistically abrogation means cancelling (Izaalah) or changing the thing and transforming it from one state to another while it still exists in essence. Its Shariah meaning is the address (Khitaab) of the legislator (Allah) which prevents the continuation of a Hukm Shar’i (laws) of a previous address (Khitaab).
This is like Salah (prayer), whose linguistic meaning is du'a (suplication), and Islam gave it a new meaning (transferring it from the linguistic meaning to the divine/Shariah meaning) which then dominated its use. Thus, the Arabs used it a divine/Shariah meaning other than its linguistic meaning, and the linguistic meaning was abandoned while the divine/Shariah meaning dominated.
The word Sunnah originally means ‘path’ along which one travels. However, Muslims now use it to refer to either the example of the Prophet* or a recommended action from the Prophet*.
Another common term whose meaning has changed is that if Jihad. The linguistic meaning is that of ‘struggling or striving’, whereas the Shariah gave is a meaning related to fighting for Islam (in various manners). It is only the latter term that carries specific rewards in Islam according to the knowledgeable scholars.

Aqeeda: How strongly do we believe in Allah? Myth or reality?
We started off the study circle by talking about Superheroes, like Captain America, Batman, Superman, Spiderman; or the recent TV series Heroes; even touching upon mythical gods of previous cultures (Hindus & Greeks). There is often a need for limited humans like us to project power onto other beings – and super-powers to other super-beings. This reflects our own limitations – something we will come back to later. We recapped how Muslims should have a belief in Allah that is beyond superstition and ‘leap of faith’. Allah talks about this type of belief in the Qur’an: "Were they created by nothing? Or were they themselves the creators? Or did they create the heavens and the earth? Nay they have no firm belief." [TMQ 52:35-36]
 
Logical, Scientific & Rational thought
Scientific (empirical) evidence is one type of evidence, but not the only type. Other types include the likes of logic, reports and conceptual analysis. Logical approaches are based on sound premises and a valid structure to argument (like mathematics). For example, the statements that all men are mortal combined with the observation that Abdul is a man rationally means that necessarily Abdul is mortal. Our acceptance of the concept that human beings are the product of a mother and father, allows us to establish, on analysis of this concept and its rational extension, that Aisha had a great great grandfather. None of these conclusions are scientific, for they do not involve the application of the scientific method. Yet all of them are rational.

Arguments about the nature of matter, universe and Allah: The limited nature of existence
When we look around us at everything we can sense one factor is shared by these things, and that is that they are all limited. By limited we mean that they have restrictions, a starting point and an ending point, and they have definable attributes i.e. they are all finite. Man is born and he dies. There is no-one alive who will not die. During his life span, he will grow to a certain height, weight and volume. The universe is defined as all the celestial planets. All these objects have certain mass, shape, volume and so on. The life span of a star may be very long, but a point in time will come when it will cease to exist. The universe is large, but still a finite space. No scientist could ever prove using hard facts that the universe has no bounds. In fact when we say that the universe arose from the Big Bang and expanding they inherently admit it is finite in size, otherwise it could not expand! There is nothing in reality which is unlimited. No matter how hard we try, man is unable to find anything unlimited around him. All he can perceive is the finite and limited.
A further attribute of everything around us is that they are all needy and dependent in order to continue existing. They are not self-sustaining or independent. Man has needs he has to satisfy in order to survive. He has organic needs - must eat and drink if he is to survive, and if he does not he will die. We see the need and dependency in plants and animals. They depend on other parts of the food chain for their existence. The water cycle is dependent on the sun, which is dependent on the laws of the galaxies and of burning mass, and so on... Nothing man can perceive is self-subsistent. So things exist, but do not have the power of existence. They cannot control when they die or when other bodies die.
Thus what we see is that everything around us is limited and finite. Everything that is limited and finite is dependant and everything that is dependant is dependant upon something greater than itself.
Applying this to everything we see will bring us to a conclusion. If everything in the universe is dependant because it has not the power of being in existence on its own accord, and is also finite and limited, then what is everything dependant upon for its existence? Hence, two possibilities exist:

• That is either all finite and limited objects depend upon each other in an infinite chain of inter dependencies (infinite regression). Or,
• There is a first cause a sole Creator upon which everything depends.

To explain this further we can understand this by way of analogy. Consider a set of dominoes for example, for the final domino to fall it is dependant upon the domino before it, and for that domino to fall over it is dependant upon the domino before it. Now imagine if there was an infinite number of dominoes…… would any of the dominoes fall over? The answer is no, none of the dominoes would fall over. Now to view any aspect of the universe we would see that something is already in existence in essence the last domino has fallen over. Thus meaning that finite things are not dependant upon each other in an infinite chain. Therefore, there needs to be a first cause or a sole Creator upon which everything depends and itself being independent. Now, we have noted that everything that is finite and limited is also dependant, hence, for something to be independent it would need to be infinite and unlimited. This is whom we Muslims call Allah the sole Creator, self subsistent, and completely unique and different from creation. Allah says "Declare, Allah is one and only, Allah is self sufficient (needy of nothing but upon which everything depends), Neither Allah begets nor was he begotten, And there is nothing equal to or comparable unto Allah" [TMQ 112]

Science cannot prove the existence of God. Not because it requires ‘faith’ but because of the limitations of the scientific method itself. As for rational evidence for the existence of God, that has been furnished, debated, refined and presented centuries ago. The Kalam Cosmological argument for example – was developed by Muslim scholars as early as the 11th century CE. The argument is profound yet simple: the material world we sense around us comprises of things (temporal phenomena) that depend for their existence on other things (temporal phenomena) and so forth. Such a series cannot continue to infinity, for if it did no one thing  would satisfy its dependence and nothing would exist. The fact that things do exist necessarily implies a finite series and, in turn, the existence of a being who determined both the existence of this series and the specific attributes or properties that define it. By rational extension, this being must be eternal and without beginning, otherwise it is temporal and forms part of the series. It must also be sentient for a timeless cause producing a temporal effect requires an independent will. Finally, effecting so grand a creation as the universe and all that it contains necessitates knowledge and power. Thus, by use of reason alone – no reference to scripture, ‘leaps of faith’ or assumptions – we deduce the existence of an eternal, necessary and transcendent being attributed with knowledge, power and sentience, otherwise known in the English language as ‘God’.
The idea and question of ‘God’ has serious implications because the answer obtained becomes the very basis by which we understand the creation and purpose of man, life round us and the whole existence of the universe. Therefore, the method used should not only be the rational thought but the comprehensive and agree with reality. Anything hypothetical or emotional should be rejected since their basis disagrees with ration and reality.
The Islamic Belief and subsequently the Islamic way of life has an intellectual basis. Therefore, Islam is neither a religion nor a set of values and rituals that arise from Blind Faith. Rather, Islam is an intellectual belief from which emanates a comprehensive system of life, be it for individuals or society. To understand the unique system that Islam offers necessitates the explanation of the Islamic belief i.e. the belief in God, Allah in Arabic, and the Word of God, the Qur’an.

We cannot try to limit Allah with our limited understanding of the Universe
The only rational and intellectual solution to the question of creation is that there is a Creator that has accounted for all that we see and perceive. Ration tells us that nothing can be created without a creator. Ultimately, there must be a Creator who is unlimited in every aspect. Hence, we cannot ask if Allah can build a wall over which he cannot jump, or make a stone that he cannot lift or make a square-circle – as these would be putting limits onto Allah and confining Him to our limited understanding of the universe and its laws. Allah is beyond this and not subject to these laws as He created them. So the questions do not make sense.
Belief in Allah is not a superstition nor a mythology, but is a definite fact that is established upon the use of the mind and is felt within every person. Hence, looking at any planet in the universe, contemplating on any phase of life, or comprehending any aspect of man provides a conclusive evidence for the existence of a Creator. "Verily in the Creation of the heavens and the Earth and the alternation of the night and the day the are indeed signs for a people who depth and thinking" [TMQ 3:190]

Children's Feedback:

The King and the Poor Person

Homework~

What did Khalid bin Walid do that caused the Prophet* to disown his actions

Where did Allah come from - Who created Allah?

16 January 2011

16 January 2011

Seerah of Muhammed*

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

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

The Jews of Medina plot against the Prophet*

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

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

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

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

Shas bin Qais and dividing the Muslims

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

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

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

Abu Bakr and Finhas the Rabbi

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

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

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

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

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

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

Hadith

Number16 of Nawawi's 40 Hadith:

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

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

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

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

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

Definition of anger or temper:

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

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

Man in weak

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

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

Controlling our Anger

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

- sit down if standing, or lie down

- listen to calming music

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

- perform wudu, or drink water

- talk to someone else

- take deep breaths, or hold it for 30 seconds

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

- think before you speak, or stop shouting

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

- write an angry letter

- be patient

- take frustration out on a pillow

- smile

- pinch your hand

The Prophet in Ta’if

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

Righteous anger

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

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

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

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

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

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

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

Top Tips from the Prophet* to control our anger

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

News Topic

There was no time to discuss any news topic this week

Homework from 16 January 2011:

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

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

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

02 January 2011

02 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

Challenges after Badr

The battle of Badr was the first armed encounter between the Muslims and Quraish. It was in fact a decisive battle that gained the Muslims a historic victory acknowledged by all the Arabs, and dealt a heavy blow to the religious and economic interests of the polytheists. There were also the Jews who also used to regard each Islamic victory as a heavy blow to their religio-economic entity. Both parties were burning with rage and fury since the Muslims had achieved that great victory:

“Verily, you will find the strongest among men in enmity to the believers (Muslims) the Jews and Al-Mushrikun (polytheists, pagans, idolators and disbelievers, etc.).” [5:82]

Both resentful parties were joined in their hatred if Islam by the hypocrites who faked Islam just to save their faces; at the head of whom came ‘Abdullah bin Ubai (more about him later).

The whole cause of Islam was thus at stake with four furious parties laying ambushes against the new religion, each in its style:

- Hypocrites pretending to be Muslims so as to be involved in conspiracy plots and provocative deeds within Madinah

- Jews hating that the Prophet* was an Arab

- Quraish in Mecca bend on revenge

- Other Arabs waiting to take advantage of the new Islamic Sate in Medina

The Muslims were always obliged to be on the lookout for any hostile movements, and it was imperative on them to launch pre-emptive strikes in all directions in order to enjoy a reasonable degree of security in this great instability-provoking ocean of unrest.

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

Al-Kudr Invasion

Seven days after the event of Badr the Muslims wre on the march again to defend themselves. The scouting body of Madinah reported that Banu Saleem of Ghatafan were engaged in mustering troops to invade the Muslims. The Prophet* took the initiative himself and mounted a surprise attack on them in their own homeland at a watering place called Al-Kudr. Banu Saleem, on receiving the news, had fled before he arrived. He stayed there for three days, took their 500 camels as booty and distributed them to the fighters after he had set aside the usual one-fifth; each one gained two camels. This invasion took place in Shawwal in the year 2 A.H.

As-Sawiq Invasion

Two-pronged hostile activities were being independently conducted against the Prophet*; plots and intrigues being hatched by Safwan bin Omaiyah, the hypocrites and Jews on the one hand, going on and on parallel lines with military hostilities being prepared by Abu Sufyan aiming at saving the face of his people and impressing on the other Arabs that Quraish was still a military power to be counted for. In the aftermath of Badr, Abu Sufyan was burning for revenge and took a solemn vow he would never bathe off impurity unless he had avenged himself on Muhammad* and his followers. He set out at the head of 200 men towards Madinah but was not brave enough to attack it in broad daylight. He, instead resorted to acts of piracy that are performed in the dark. He infiltrated into the Prophet ’s town and went to see an old ally Huyai bin Akhtab, who was too cowardly to let him in, so he left for Salam bin Mashkam, chief of Bani Nadeer, a tribe of Jews. The Jew entertained and gave him a full account of the situation therein. Late at night he despatched a group of his men to raid Al-‘Uraid, a suburb of Madinah. There, the men felled and burnt the palm trees, killed two Muslims and then took swiftly to their heels.

On hearing the news, the Prophet* gathered his men and set out at their heels, but could not catch them. The Muslims brought back the provisions (Sawiq, a kind of barley porridge) which the polytheists had thrown aside in order to lighten their loads and hasten their escape; hence this campaign was called As-Sawiq Invasion. It took place in Dhul-Hijjah 2 A.H., two months after the event of Badr.

Hadith

Number 14 of Nawawi's 40 Hadith: The value of Life

On the authority of Ibn Mas’ud who said The Messenger of Allah* said: "The blood of a man who is a Muslim is not lawful (i.e. cannot be lawfully shed), save if he belongs to one of three (classes): a married man who is an adulterer; life for a life (i.e. for murder); one who is a deserter of his religion, abandoning the community.” [Bukhari & Muslim]

Before the arrival of Islam, human life had no value. A person can easily be killed for many different reasons, e.g. revenge, to show the superiority of a tribe, killing a newborn baby girl because it was considered a shame, etc.

When Islam arrived, it stressed on the value and importance of human life. A life must not be threatened unless it is lawful, i.e. where a serious violation of the shariah had occurred. Islam also made it clear that the taking of a human life is the responsibility of the highest authority, i.e. the judge. This is to prevent this practice from being abused for personal interests.

Islam has established rules and regulations for the community that minimise the need to carry out the execution of a man or woman as allowed by the three cases defined in the hadith. Islam is a peaceful religion and it has established rules where people respect each other and live together peacefully, without lives being threatened.

This hadith should be seen and understood from a positive viewpoint – it is not legal to kill a Muslim except in one of three cases. Because these three cases are exceptional, it shows that the Muslim blood is valued and treasured and is blessed by Allah.

In the last sermon of the Prophet* during his farewell Hajj (which was a few months before he died), he* re-emphasised the principle of this hadith which is the sanctity of a Muslim’s blood. Islam encourages Muslims to avoid any kind of act, e.g. violence, injustice, etc. that will lead to violating this principle. All this shows just how important it is not to shed the blood of a Muslim.

In Islam what is seen as punishment are actually measures put in place to protect the Muslim society and community. Islam takes precautions to ensure that these evil acts (or the violations of these principles) are minimised. In other words, Islam promotes good values and chastity; it encourages marriage, i.e. the legal relationship between man and woman; Islam also discourages acts that might lead to the violations of this principle, e.g. zina (adultery).

The sanctity of a Muslim life is confirmed by the Prophet in this hadlth. The three stated exceptions are those where legal execution is carried out by the state to protect society from the spread of corruption. It may be compared to the surgical removal of a hopelessly diseased limb or organ which, although painful, restores the rest of a body to health. The death penalty, like the lesser prescribed (hadd) punishments, may only be carried out after a conviction completely free of the least doubt. It must further be established that the accused had reached puberty, was in full mental capacity at the time of the crime, and did not act under any form of coercion.

1) Adultery

Marriage is the cornerstone of society and a very important part of Islam. Hence, Islam does its utmost to protect this as society would begin to crumble if marriage is not protected. In the Western countries we see many social problems and some could be attributed to the lack of a strong family structure and systems of support that arise from marriage. Indeed, western society often glorifies adultery (and violence, murder and rebellion against religion) in its TV shows, films, books and how people live.

Hence, modern technology, e.g. the media, Internet, entertainment, etc., is being misused to promote the three negative cases mentioned: adultery, violence/murder, and apostasy. These are shown as being normal and acceptable for the sake of entertainment. The world today has made bad, unacceptable behaviour and negative elements appear as good and vice versa.

In the case of zina, Islam has rules for the Muslim society that regulate relationships. Hence, it is very difficult for the cases mentioned to occur if these rules and regulations are observed. These truly are exceptional cases because during the time of the Prophet* (and later during the era of the Rightly-Guided Caliphs) there were only a few cases where such violations or problems occurred.

Actually implementing the law (stoning to death) is difficult as the criteria for successful prosecution are so strict – which include a confession, or 4 witnesses to the actual act (and not circumstantial evidence).

Execution by stoning for the married adulterer is established in the sunnah beyond any doubt. It was carried out by the Prophet* on a few conspicuous occasions but is admittedly a rare occurrence due to the strict conditions that must be fulfilled. First, the offender must be of legal age, sane, free (not a slave), and bound within a marriage where there is no impediment to normal sexual relations. Then it must be proven conclusively that the person committed the crime of his own free will while knowing that it is unlawful. This necessitates either the testimony of four trustworthy male Muslim witnesses that they actually saw the act taking place at a specific time and location (circumstantial  evidence is not acceptable) or explicit confession by the guilty party, who should be encouraged at the outset to repent privately to Allah and  reform rather than condemn himself to sentence.   A confession later retracted prevents the execution, as does the denial of a person named as the partner of a confessing party. Thus, the harshness of this prescribed penalty serves mainly as a practical deterrent and can rarely be carried out.

Muslim has related the speech of 'Umar bin al-Khattab in which he said: "Allah sent Muhammad with the truth and sent down to him the Book. And included in what Allah sent down to him was the verse of stoning. We recited it, memorized it and understood it. The Messenger of Allah* had people stoned to death, and we have done ii after him. I fear that if time is prolonged for people, someone may say, 'We do not find stoning in the Book of Allah,' and they would go astray by abandoning an obligation revealed by Allah. And stoning is a true obligation in the Book of Allah, the Exalted, for those who commit adultery when married, of men and women."

By putting such a harsh penalty (death) on this it forces people to take the matter seriously.

2) Murder

"A life for a life" means that the life of one who deliberately kills another without right will be taken in turn. Hence, it is not lawful to kill anyone other than the murderer himself, as had been done in the pre-Islamic wars of tribal vengeance. Again, the matter of justice is not left to the victim's family directly but must be referred to the legal authority of the judge and the Islamic State.

The ruling is clearly stated in the Qur'an in verses 178 of Surah al-Baqarah and 45 of Surah al-Ma'idah, where it is shown that this law was also revealed in the Torah and then upheld in Islam. However, Allah has honoured the nation of Prophet Muhammad* by permitting the acceptance of payment (diyah) to the heirs of the victim should choose that option over execution of the murderer.

Some exceptions to the general law of a life for a life have been cited by scholars, such as the father who kills his son, the master who kills his slave, and the Muslim who kills a non-Muslim, although there is no consensus on these matters and differences remain based upon various interpretations of the Qur'anic verses. It is conceded by all, however, that the sex of both the killer and the victim is irrelevant.

Any case in which a judge rules against execution requires payment to the deceased's heirs of the diyah. Besides the possible exceptions mentioned above or the willingness of the heirs to forego the death penalty, it will not be carried out in case of doubt about the killer's intention, even when he has been convicted of the deed by definite proofs. If wilful intent cannot be proved, the diyah must be accepted rather than execution, just as in clear cases of accidental killing. Proper legal measures recognized by all serve to put an end to further bloodshed by those who would otherwise seek revenge through acts of violence, perhaps against innocent persons.

3) Apostasy

The meaning portrayed in this hadlth is that of riddah (reversion) of a sane, mature Muslim from Islam to disbelief of his own free will and his insistence upon it. This must be expressed clearly by him, either by word or deed. Scholars have also stipulated that the Muslim must once have been conscious of the truth of Islam, not unaware or ignorant. To completely dispel any doubt, the apostate is allowed a period during which Islam is presented to him anew with the best methods of da' wah in the hope that he will return to the religion and to the community, thus sparing his life. He is executed by the state government only upon adamant and rebellious persistence in kufr. This differs from the case of a non-believer who has never entered Islam because the apostate, through betrayal from within, poses a greater danger to society. A Muslim does not become an apostate by disobedience or sin; rather, only by denial of divine ordinances or by open claims contrary to the basic tenets of aqeedah.

Some examples are: denial of Allah's oneness; the assertion I hat some human or other beings have something of divinity within them or have divine attributes; denial of the prophethood of Muhammad* or claiming there has been a prophet after him; assertions by a person that he has received revelation from Allah; denial of the Hereafter or anything clearly stated in the Qur'an; ridicule, abuse or denial of any of Allah's prophets, of the Qur'an or of the sunnah and declaration of one's preference for humanly devised systems of government or legislation over the divine shari'ah. A recent convert to Islam would be excused if he made such claims out of ignorance and accepted correction of his views. In addition, anyone forced to save himself by the pronouncement of such statements, his inner faith being unaffected, cannot be regarded as an apostate.

Certain crimes, mentioned in the Qur'an, for which the death penalty may be inflicted (namely, "causing corruption in the land" and "waging war against Allah and His Messenger*), generally coincide with the above.

When Muslims turn away from Islam it is a sad reflection upon the whole Muslim community ans means that we need to have better education and support for each other. In these sorts of situations, it is the Muslims themselves who are responsible for this apostasy because they do not look out for one another.

Many Muslims today are victims of mind-manipulation where misconceptions created by, for example, Western Orientalists and Christians have influenced their perception and attitude. This results in the Muslim being less careful about his Islam, living a double-standard life – looking at him from one angle, he looks like a Muslim but looking at him from another angle, he doesn’t seem to have the Muslim identity.

This leads to another problem which is the lack of the Muslim identity among the Muslims. There are Muslims today who are promoting non-Muslim identities or speaking highly of other cultures which in the Islamic view may have negative elements. We should maintain and promote our own identity. We can still benefit from progress of the West, e.g. technology advancement, but we should do so in a positive way, without jeopardising the image and values of Islam.

We need to discuss these issues which are the real challenges faced by the Muslim community today. We should not just talk about Islamic concepts without putting them in context with reality. We should not just talk about these issues theoretically, simply stating what the rulings on Islam are on this or that matter. We need to have an approach that goes deeper and considers the challenges and strategies we need to put in place in order to help the Muslim community to be positive, confident and proud of their Muslim identity. We need to help them so that they do not become trapped by the challenges they face today.

We need to create awareness among the Muslim community so that they are aware of their roles and responsibilities. We need to see how we can revive the original concepts of Islamic values and behaviour in a way that will work today.

Conclusion

This hadith needs to be looked at in the positive light where the emphasis is on the value of the human life and not on the punishments permissible for the three cases mentioned. Islam has put in place a system which leads to minimising the occurrences of the three cases. There are strategies, obligations, etc., which help the Muslims to avoid these acts.

Opponents of Islam look at the hadith in a negative way where they accuse Islam of being murderous and barbaric. But the truth of the matter is Islam values human life, just as it values chastity (iffah or taharah) - a virtue which has lost its value in these contemporary times because of the evil being promoted by the opponents via the media and negative side of technology. These negative influences have also caused some Muslims to interpret this hadith negatively.

One of the biggest problems today is that with there being more and more challenges, the explanation of the hadith should take into account what the problems are that are facing the Muslims today that violate the principles set up by the hadith. We should look into what we can do to promote the principles and virtues mentioned in the hadith (e.g. to uphold chastity, valuing human life, that killing is a crime, etc.) and to minimise their violations.

News Topic

There was no time to discuss any news topic this week

Homework from 02 January 2011:

1. Read about the People of as-Suffa, who lived in the Prophet's mosque?

2. What do you understand from the next (number 15) of Nawawi's 40 Hadith: Abu Hurairah reported that the Messenger of Allah* said: "Let whosoever believes in Allah and in the Last Day either speak good or be silent. Let whosoever believes in Allah and in the Last Day honour his neighbour. Let whosoever believes in Allah and in the Last Day honour his guest." [Bukhari and 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...