6 November 2011
No Circle today due to Eid-ul Adha
Eid Mubarak
InshaAllah - back next Week.
Don't forget the homework and the upcoming Quiz !!
Tuesday, 8 November 2011
Wednesday, 2 November 2011
30 October 2011
10 days Dhul-Hijjah; Ibrahim & a few battles
Seerah of Muhammed*
*: May the Peace, Blessings and Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an
Some other Expeditions and Battles
After the Battle of the Trench, the Messenger* was in a position to confidently declare that thenceforth he would take the initiative in war and would not wait for the land of Islam to be invaded. Hence, shortly after the conclusion of the battle with the Coalition and Quraiza, the Prophet* began to despatch punitive expeditions to force the aggressive tribes and rebellious Arabians to come to peaceful terms with the rising state of Islam.
Bani Bakr Expedition
A platoon of thirty believers under the leadership of Muhammad bin Maslamah was despatched on a military mission in Muharram, the sixth year Hijri. It headed for the habitation of Bani Bakr sept. The Muslims attacked and dispersed them in all directions. Plenty of spoils fell to the lot of the Muslims who returned home with a terrible disbeliever, Thumamah bin Uthal Al-Hanafi, chief of Bani Hanifa, who had gone out by order of Musailama, the Liar, to assassinate the Prophet*. The Prophet’s Companions tied him to a pole of the Prophetic Mosque. To a question posed by the Prophet*, Thumamah used to say: "If you were to kill someone, then you would have to choose one of noble descent, if you were to be gracious, then let it be to a grateful man and if you were to ask for money, you would have to ask for it from a generous man." He repeated that three times on three different occasions. On the third time, the Prophet* ordered that he should be released. He soon went nearby, washed and then came back to profess the new faith addressing the Prophet*: "No face had been more awful to me than yours but now it is the closest to my heart, no religion had ever been more repugnant to me than yours, now it is the dearest in my heart. Now I want to perform the ‘Umrah (lesser pilgrimage)." The Prophet* gave him good tidings and asked him to do that. On his arrival in Mecca, the Quraishites accused him of apostasy. He denied it and affirmed that he had embraced Islam, and then swore that they would never get a grain from Yamama, a suburban area around Mecca, unless the Prophet* would allow it. In fact, he did it and refused to send food supplies to Mecca until the Prophet* interceded at the Makkans’ earnest plea.
Bani Lihyan Invasion
Bani Lihyan had acted treacherously towards ten of the Prophet’s Companions and had them hanged. Their habitation being situated deep in the heart of Hijaz on the borders of Mecca, and due to deep-seated blood-revenge between the Muslims on the one hand, and Quraish and the Arabians on the other, the Prophet* deemed it unwise to penetrate deep and come close to the greatest enemy, Quraish. However, when the power of the allied Coaltion collapsed and they began to slacken and resign to the current unfavourable balance of power, the Messenger of Allah* seized this rare opportunity and decided that it was time to take revenge on Bani Lihyan. He set out in Rabi‘ Al-Awwal or Jumada Al- Ula in the year six Hijri at the head of two hundred Muslim fighters and made a feint of heading for Syria, then soon changed route towards Batn Gharran, the scene of his Companions’ tragedy, and invoked Allah’s mercy on them. News of his march reached Bani Lihyan, who immediately fled to the mountain tops nearby and thus remained out of his reach. On his way back, the Prophet* despatched a group of ten horsemen to a place called Kura‘ Al-Ghamim, in the vicinity of the habitation of Quraish in order to indirectly confirm his growing military power. All these skirmishes took fourteen days, after which he left back for home.
Expeditions and Delegations continued
1. A platoon led by ‘Ukasha bin Al-Mihsan was despatched to a place called Al- Ghamir inhabited by Bani Asad in the year six Hijri. The enemy immediately fled leaving behind them two hundred camels which were taken to Medina.
2. A platoon led by Muhammad bin Maslamah set out towards the habitation of Bani Tha‘labah in Dhil Qassa. But a hundred men of the enemies ambushed and killed all of them except Muhammad bin Maslamah who managed to escape but badly wounded.
3. In retaliation against Bani Tha‘labah, Abu ‘Ubaidah bin Al-Jarrah, at the head of forty men, was despatched to Dhil Qassa. They walked that night and took the enemy by surprise in the morning. Again, they fled to the mountains except one who was injured, and later embraced Islam. A lot of booty fell to their lot in that particular incident.
4. A platoon, under the leadership of Zaid bin Haritha, was sent to Al-Jumum, the habitation of Bani Saleem, in the same year. A woman from Bani Muzaina showed them the way to the enemy’s camp. There the Muslims took some captives and gained a lot of booty. Later on, the Messenger of Allah* granted the woman her freedom and married her to one of his followers.
5. Zaid bin Haritha, in Jumada Al-Ula 6 Hijri, at the head of a hundred and seventy horsemen, set out to a place called Al-‘Ais, intercepted a caravan of Quraish led by Abul-Aas, the Prophet’s relative and looted their camels. Abul-Aas escaped and took refuge in Zainab’s (his wife and the Prophet’s daughter) house. He begged her to ask the Prophet* for the restitution of his wealth. The Prophet* recommended, but without coercion, that the people do that. They immediately gave the man back all his wealth. He went back to Mecca, gave over the trusts to those entitled to them, embraced Islam and emigrated to Medina where the Prophet* reunited him with his wife, Zainab, after three and a half years of their first marriage contract. The verse relating to prohibition of marriage between women Muslims and disbelievers had not been revealed then.
6. In Jumada Ath-Thania, the same year, Zaid at the head of fifteen men raided Bani Tha‘labah and captured twenty of their camels but the people had fled.
7. In Rajab of the same year, Zaid, at the head of twelve men, set out to a place called Wadi Al-Qura in a reconnaissance mission to explore the movements of the enemy. The people there attacked the Muslims, killed nine of them, while the rest including Zaid bin Haritha managed to escape.
Main Topic: The Greatness of first 10 days Dhul-Hijjah
Praise be to Allah Who has created Time and has made some times better than others, some months and days and nights better than others, when rewards are multiplied many times, as a mercy towards His slaves. This encourages them to do more righteous deeds and makes them more eager to worship Him, so that the Muslim renews his efforts to gain a greater share of reward, prepare himself for death and supply himself in readiness for the Day of Judgement. This season of worship brings many benefits, such as the opportunity to correct one’s faults and make up for any shortcomings or anything that one might have missed. Every one of these special occasions involves some kind of worship through which the slaves may draw closer to Allah, and some kind of blessing though which Allah bestows His favour and mercy upon whomsoever He will. The intelligent person is the one who makes the most of these special months, days and hours and draws nearer to his Lord during these times through acts of worship Alhamdulillah, the blessed days of the Hijri month of "Dhul Hijjah" are upon us. "By the ten nights." [TMQ Al-Fajr 89:2]
The "ten nights" which Allah is swearing by here, are the first 10 days of Dhul-Hijjah. Allah swears an oath by them, and swearing an oath by something is indicative of its importance and great benefit. Ibn ‘Abbas narrated that Prophet* said: "There is no deed more precious in the sight of Allah, or greater in reward, than a good deed done during the ten days of Sacrifice." He was asked: "Not even jihad for the sake of Allah?" He said: "Not even jihad for the sake of Allah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing." [Bukhari]
It is a great chance to collect uncountable hasanat . It is a great chance to renew your relation with Allah. Prepare now so you can start from the first night/day of the month [i.e. as soon as Dhul-Hijjah is announced]. You don't want to miss a moment of the best days in the sight of Allah.
Since the Prophet* referred to the 10 days of Dhul-Hijjah as: "...no days better than these days in the sight of Allah." [Ahmad], the scholars have said that these are better than Ramadan.
These texts and others indicate that these ten days are better than all the other days of the year, with no exceptions, not even the last ten days of Ramadaan. But the last ten nights of Ramadan are better, because they include Laylat al-Qadr ("the Night of Power"), which is better than a thousand months. Thus the various reports may be reconciled. Therefore, be very vigilant and don't waste these precious moments. Ask Allah to help you to benefit from this period of His special Grace.
• Ask yourself these questions [non-rhetorical]:
• Did you intend to benefit from these days?
• What have you done to prepare for these 10 days?
• Did you prepare a program?
• What is your plan of action?
A brief guide to help you to prepare for the best days of the year:
1. Read the Qur'an:
Plan to complete the reading of the Qur'an within this period. If you read three juz a day, it can be accomplished. It is not difficult. Ask Allah to make it easy for you. We know reciting one letter is equal to ten hasanat . If you read three juz everyday, it translates to thousands of millions of hasanat. And this calculation is just based on the 1=10 ratio. These are special days of His Grace. Therefore, don't even think about how much Allah can/will increase and add it for you. You cannot fathom it. He is Kareem. He knows that you have ikhlas ; He will not count it as 1=10. He could raise it to 1=700 or even more. And this is what you can earn every day of these special days. Keep in mind that reciting the Qur'an is a good deed and Allah specially loves the good deeds done in these days: "And if He loves the good deeds, He will love the doer of those good deeds." If Allah loves someone, He will not punish them. Remember this concept so that the deeds you do come from your heart [don't be like a machine]. Honour the rights of the Qur'an when reciting it.
2. Increase in Nawafil Prayers:
Increase your supererogatory prayers. Do you really want to be closer to Allah? Do you really love Allah and seek His closeness? If, you want this, then know that Allah teaches you the means to gaining His qurb. Allah says: "Fall prostrate and draw near to Allah!" [TMQ Al-Alaq 96:19]
This is the way! Prostrate in sujud to Him and you will be closer to Him. The Prophet* said: "The closest that a person is to his Lord is when he is prostrating, so say a great deal of du'a then." He* is commanding us to make a lot of du'a while in sujud. We need to do more. For he* said to: "...make lots of du'a." Remember, the Prophet* loved us and he knew that we have a lot of needs from Allah. This is why he taught us the way to get those needs fulfilled. Therefore, if you have needs, then you cannot leave sujud. Any sajdah without khushu' and without du'a is a big khasara . When the Prophet* instructed us to do a lot of sujud, it means to perform a lot of salah . "With each sajdah for Allah, He will raise you a level with it. And cancel a sin with it." So, the more you increase in your sujud, the closer you are to being a winner.
Examples for increasing nawafil salah:
Allah swears by the night [Surah Fajr]. Therefore, take care of the nights. Don't be among the losers. Write this in bold and make it your motivational factor for the special days: "We won't be among the losers!" Remember: "Our Lord, may He be blessed and exalted, comes down to the lowest heaven every night when the last third of the night is left, and He says: ‘Who will call upon Me, that I may answer him? Who will ask of Me, that I may give him? Who will ask Me for forgiveness, that I may forgive him?'." [Bukhari and Muslim] And, now that it is winter, we get really long nights. So it's a good chance to maximise our hasanat. Don't forget while you are praying qiyam that Allah Loves this deed. Therefore, He loves the doer of this deed also.
If we were lazy before, we will be active and good from now on. We will not be among the losers. If these days and nights are we were to distributing gifts (£10 or £50) during the study circles and ask people to "Come take this money", you will find people standing in long queues and hordes to collect them. Subhana'Allah, Allah is spreading mercy during these days. He is accepting supplications. He is offering unimaginably wonderful blessings that we don't even know of. So will we not work to get in those lines to gather Allah's gifts?
3. Makes lots of Dhikr:
Do a lot of dhikr, especially in these days. "There are no days greater in the sight of Allah..." [Ahmed] So what did the Prophet* tell us to do in these days? The Prophet* commanded us to oft recite Tasbeeh ("Subhan-Allah"), Tahmeed ("Al-hamdu Lillah") and Takbeer ("Allahu Akbar") during this time. As soon as the announcement of Dhul-Hijjah is made, start your dhikr: "Allahu Akbar, Allahu Akbar, la ilaha ill-Allah, Wallahu Akbar. Walilahilhamd."
Many people mistakenly believe that you chant this only on the day of Eid. But, it is meant to be recited from the beginning of Dhul-Hijjah. Bukhari related that Ibn ‘Umar and Abu Hurayrah said that they used to go out in the streets making loud takbir. They did not think that this was riya. They were busy with declaring the signs of Allah. This practice has now become a forgotten Sunnah. Why do people feel shy to follow this Sunnah? These are the days of takbir, tahlil and tahmid with raised voices. Therefore revive this Sunnah by doing audible tasbih during all of the ten days of Dhul-Hijjah. For women, when you are in your homes, raise your voices. You will remind your children, husbands, brothers, etc. Make it like a habit so that you will find yourself doing dhikr automatically. While walking, reclining, working, eating, just keep doing dhikr.
Send a lot of blessings and salam upon the Prophet* consistently. Just one hadith should be enough for the believer who loves Prophet*. It is enough honour that when you send your salam to Prophet*, Allah returns his soul to him in order to answer you: "There is no one who sends salam upon me but Allah will restore to me my soul so that I may return his salam." [Abu Dawud] Men are encouraged to recite these phrases out loud and women quietly. Therefore, send your darud and salam from your heart. Feel that special honour in doing that deed.
4. Seeking Forgiveness (Istighfar):
Repentance is obligatory at all times, but when the Muslim combines sincere repentance with good deeds during the days of most virtue, this is a sign of success, in shaAllah. Allah says:
"But as for him who repented, believed and did righteous deeds, then he will be among those who are successful." [28:67]
All kinds of dhikr will make your relation with Allah stronger and stronger. How many Muslim's are there today? 1.5 billion? In one minute it is possible to gain 1.5 billion hasanat. Allahu Akbar! How generous is Allah. No one will give you like Allah gives. So how can you gain 1.5 million hasanat? By making istighfar for all Muslim's. The Prophet* is reported to have said that when a person seeks forgiveness for all believers, Allah will write for him a hasanat for every one of those believers. Just say ‘Astaghfirullah' for yourself and for all the believers, from your heart. Allah is forgiving and generous. On the Day of Judgement, when you will see your book, you will find the record of your sins in it and you will feel regret. But, Subhana'Allah, you will find between these sins, Astaghfirullah, Astaghfirullah, Astaghfirullah. InshaAllah, Allah, the Karim will cancel those sins that have istighfar beside them, around them, after them.
Luqman taught his sons to make istighfar. He said: "Oh my sons, istighfirullaha qaidun, istighfirullah qaimum, istghfirullaha raqibun [make istighfar when you are standing, sitting, reclining]. For the mercy of Allah is descending."
Indeed, rahamat are falling down like rain. So try to be under those rahamat. Look at it this way - there are seasons of mercy during which Allah sends down abundant mercy [like during Ramadan, like the days of Dhul-Hijjah, etc.]. Allah is always generous because that is one of His Attributes, but He says that He gives more during certain periods. Allah is Rahim always, but He says He has more mercy during a certain period. These days are like those special-rate promotions or sale season. Therefore, don't leave or ignore this sale. Go and ask for more. Keep saying ‘astaghfirullah', ‘astaghfirullah', astaghfirullah', keep insisting on it till Allah forgives you. Start from the beginning of Dhul-Hijjah. "...nor will He punish them while they seek (Allah's) forgiveness." [TMQ Al-Anfal 8:33]
We are informed that there is no punishment from Allah on the yastaghfirun. Allah relieves all problems with istighfar. Those who are persistent in istighfar in their lives, disasters and calamities will be repelled from them. Mercy is like a cloud on the head of the mustaghfirin . How do we know this? "Why seek you not the forgiveness of Allah, that you may receive mercy?" [TMQ An-Naml 27:46] Allah is telling us to make istighfar to gain His mercy. Let your istighfar ascend to Him and His mercy will descend upon you.
5. Fasting:
Fast as much as you can during these blessed days. If you can fast all of these days, then do so. Even in any regular day, Allah has promised a great reward for the one who fasts: "Whoever fasts one day for the sake of Allah, Allah will keep his face seventy years distance away from the Fire because of it." [Muslim] So what about these special days for which it is said: "There is no deed more precious in the sight of Allah, or greater in reward, than a good deed done during the ten days of Dhul-Hijjah." The Prophet* has said, "One fast during these days is equal to the fasting of one complete year, and the worship of one night during this period is equal to the worship in the "Lailatul-Qadr" [Tirmidhi]. Allah loves the good deeds in these days. Allah loves siyam. Put these two beloved things together. You are the doer of the things Allah loves. He will Love you, bi-idhnillah. Hafsa, the wife of the Prophet (SA) mentioned that, ‘the Prophet (SA) would never leave the fasting of Ashoora (the 10th of Muharram), Al-Ashr (the first 10 days of this month, excluding Eid) and three days of every month.
Any ‘ibadah, be it salah, dhikr, Qur'an, that is done during some periods of time and with them, are also periods of non action. Also don't forget you have if Allah wills, at least one du'a guaranteed with each siyam - at the time of breaking the fast. So that is nine opportune moments during this period.
These ten days include Yawm ‘Arafaah (the Day of ‘Arafaah), on which Allah perfected His Religion, the greatest day of the entire year and the greatest day of Hajj, which combines acts of worship in a way unlike any other day. Regarding fasting on the day of ‘Arafah, the Prophet* said: "Fasting the day of ‘Arafah, I hope, will expiate the sins of the year before it and the year to come..." [Muslim] So how does this happen? Does this mean that we can fast on that day and for the rest of the year we can do whatever we want of bad deeds? No! It implies that Allah will help us to abstain from sins. And, if you commit a sin by mistake, He will cancel it due to His promise.
6. Charity:
Spending for the sake of Allah! Only Allah knows how many trials and calamities have been pushed away from us, our family and loved ones as a result of our sadaqah. Allah knows how many times relief and ease has come to us due to the sadaqah we gave. Therefore, give in the way of Allah, as much as you can. Don't leave any raised hands return empty. Show Allah that you love Him by spending from that which you love. Show Allah that all these things mean nothing besides gaining His ridha. Don't look and remind yourself of what you have already spent in the past. If Allah wills, He has accepted and written it for you. Now, think of how you can outdo that sadaqah during these days. Spend from what you love and Allah will love you.
7. Preserve the Ties of Kinship:
Preserve the ties of kinship for: "No one who severs the ties of kinship will enter Paradise." [Muslim] If it is difficult for you to call or meet every relative, then send them a message. But write with your heart and with the right intention. There is a man who connects with all of his near and far relatives. It is almost like a mission for him for the sake of Allah. He loves this ‘ibadah. Even those who are far away, he calls and connects them to the rest of the family and brings them all together. And subhana'Allah, Allah has given him a lot of wealth and with such ease and has made his life easy, and as a result of his deeds. The Prophet* promised this reward for the one who connects and maintains kinship: "Whoever would like his rizq to be increased and his life to be extended, should uphold the ties of kinship." [Bukhari and Muslim]
These were just a few of the wonderful things we can do during the forthcoming best days of Dhul-Hijjah. Therefore, if we want Allah's help with these deeds and our schedule for them, we need to do a lot of tawbah. The Salaf as-Salih used to say that they would feel prevented from qiyam al-layl due to their sins. They knew that when they want to do ‘ibadah and they are unable to do it, it is due sins. So, what do we need to do? A lot of istighfar with tawbah, real Tawbah! Ask Allah for help. Make the du'a: "O Allah, help me to remember You, to give You thanks, and to perform Your worship in the best manner." [Abu Dawud]
8. Offering Sacrifice
Zayd lbne Arqam relates that the Companions asked, "O Rasoolullah*, what is Qurbani?" He replied, "It is the sunnah of your father lbraheem." They asked again, "What benefit do we get from it?" He answered, "A reward for every hair (of the sacrificed animal)." "And (what reward is there for animals with) wool, O Rasoolullah*?" they asked. "A reward", he said, "for every fibre of the wool." [Ibn Majah]
There is nothing dearer to Allah during the days of Qurbani than the sacrificing of animals. The sacrificed animal shall come on the Day of judgment with its horns, hair, and hooves (to be weighed). The sacrifice is accepted by Allah before the blood reaches the ground. Therefore sacrifice with an open and happy heart. [Tirmidhi, Ibn Majah]. When a person slaughters a Qurbani animal, he is forgiven at the fall of the first drop of blood, and verily, the animal shall be brought forward on the Day of Judgment with its blood, meat etc, and shall be increased in weight seventy times more than its own weight, and thereafter it will be placed on the scale of deeds.
“And remind, for indeed, the reminder benefits the believers” [51:55]
Highlights from the Life of Ibrahim [Abraham]
Ibrahim was mentioned in 73 places in the Qur’aan, in 25 surahs of Qur’an. He was born in Babylon/Babil. He was from the Caldanians from modern day Iraq.
Dawa to his father: Ibrahim started his da’wah to his father and was very young when he did this; he was less than 16 years old. The father said: ‘Do you reject my gods, O Ibrahim (Abraham)? If you stop not (this), I will indeed stone you. So get away from me safely before I punish you.’ (19:46)
The Big One Did It: Ibrahim made da’wah to his people also. When he said to his father and his people: ‘What are these images, to which you are devoted?’ (21:52) “Indeed you and your fathers have been in manifest error.” (21:54) He took his axe, went to the temple and destroyed all of their idols except for the biggest one. He hung the axe on the shoulder of the largest.
Allah is Sufficient for Me: They said, “Burn him and help your aliha (gods), if you will be doing.” (21:68 ) So they put Ibrahim in this catapult and threw him in the fire. “O fire! Be you coolness and safety for Ibrahim (Abraham)!” (21:69)
Allah Gives Life and Death: The king of Babylon (Namrud) was a powerful dictator and he debated with Ibrahim. “Allah is the One who gives life and takes it away. Can you do that?” ‘Verily! Allah causes the sun to rise from the east; then cause it you to rise from the west.’
Ayn-ul Yaqeen (Certainty in Faith): “Take four birds, then cause them to incline towards you, and then put a portion of them on every hill, and call them, they will come to you in haste. And know that Allah is All-Mighty, All-Wise.”
Lut Believed: Ibrahim made da’wah to his people but nobody believed in Ibrahim except his nephew. They had to flee from the persecution and oppression of their land. Ibrahim said: “I will emigrate for the sake of my Lord. Verily, He is the All-Mighty, the All-Wise.” (29:26)
Place Called Harraan: Dawa to the people of Harraan looking at the stars, moon, sun then Allah! He said: ‘O my people! I am indeed free from all that you join as partners in worship with Allah. Verily, I have turned my face towards Him Who has created the heavens and the earth Hanifa (worshipping none but Allah Alone) and I am not of Al-Mushrikun.” (6:77-79)
Hijrah to Egypt: With his beautiful wife Sarah. The king wanted to place his hand on her, so she made a du’aa` to Allah and said, “Allah, take care of him.” His hand was paralyzed. “You have not presented me with a human woman; you have presented me with a devil.” He let her go. But to ward off her “evil” he gave her a gift – Hajar – as a slave. Sarah went back to Ibrahim with Hajar.
Glad Tidings of Children: Ibrahim received the commandment to circumcise himself from Allah and he did it when he was over 80 years old. Ibrahim married Hajar with the hope that they would have a child. Then Ibrahim was given the glad tidings of ghulaam haleem. Allah has described Ismail [Ishmael] with haleem, which is mild, gentle and forbearing.
Our Mother Hajar: Ismail was about two years of age. Ibrahim commanded his wife Hajar to accompany him in a long trip. Then suddenly in the middle of no where – dry desert, no settlements, no people – Ibrahim stopped. He left with them a sack filled with dates and he left with them some water. When these had finished, she climbed onto a mountain (As-Safa) looking for help then ran in the valley and then she climbed another mountain (Marwa). Then water was coming out of the sand through divine will of Allah (Zam Zam)
Ismail Grows Up: He married into the local tribe. Then Ibrahim would make some visits. One day he knocked on the door. Ismail’s wife opened the door and Ibrahim said, “Where is your husband?” She said, “He’s not here.” He asked, “How is your living?” She said, “We have a miserable life.” She complained – the food is not good; water is not good, etc. Ibrahim said to her, “Deliver my salaam to him and tell him to change his doorstep.” Ismail came home and and he felt something so he asked his wife, “Did somebody visit us?” She said, “Yes. An old man came. He asked about you. And he told me to deliver salaam to you and change your doorstep.” Ismail said, “That was my father and he is ordering me to separate from you. You are the doorstep. So go back home.” And he divorced her. The people of Jurhum loved Ismail so much that they married him another wife. Ibrahim made another trip a while later and he knocked on the door and asked his wife the same questions. She said, “Alhamdulillah! The best living.” She praised the simple lifestyle that they were leading. She was a righteous woman. Ibrahim asked, “What do you eat and drink?” She said, “Meat and water.” Ibrahim made du’aa` for them and said, “Make blessing in their food.” Ibrahim told her, “When your husband comes back, deliver my salaam to him and tell him to keep the doorstep.” So Ismail came back, and asked, “Did anyone visit us?” She conveyed Ibrahim’s message. Ismail told her, That was my father; you are the doorstep; and my father is telling me to keep you.
The Dream and Sacrifice: Ibrahim saw a dream when Ismail was older that he was was slaughtering his own son. Ismail said: “O my father, do what you are commanded to do. If Allah wills, you shall find me patient.” Ibrahim had the knife on the neck of Ismail, and he started to pass the knife over his neck. Allah said, “O Ibrahim! You have fulfilled the dream!” Allah told him, “Verily, indeed, that was a manifest trial.” It was a test for Ibrahim, and he passed it. Now, we sacrifice on ‘Eid, following the Sunnah of Ibrahim. Ibrahim was told by Allah: “And We left for him (a goodly remembrance) among generations (to come) in later times.” (37:108 ) The tashahud in every salah – we make salaam on Ibrahim in every prayer. We ask Allah to grant Ibrahim peace in every prayer. Millions of believers, throughout the generations, prayed for Allah to grant Ibrahim peace.
Building Al-Ka’bah: Allah says: “And (remember) when Ibrahim (Abraham) and (his son) Isma’il (Ishmael) were raising the foundations of the House (the Ka’bah at Mecca), (saying), ‘Our Lord! Accept (this service) from us. Verily! You are the All-Hearer, the All-Knower. Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manasik (all the ceremonies of pilgrimage – Hajj and ‘Umrah, etc.), and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful. Our Lord! Send amongst them a Messenger of their own (and indeed Allah answered their invocation by sending Muhammad Peace be upon him ), who shall recite unto them Your Verses and instruct them in the Book (this Quran) and Al-Hikmah (full knowledge of the Islamic laws and jurisprudence or wisdom [Sunnah] or Prophethood, etc.), and sanctify them. Verily! You are the All-Mighty, the All-Wise.’” (2:127-129)
Selected Qualities of Ibrahim
Hadith: No time to discuss
Feedback:
Unity of the Muslims - what this means
News:
10 days Dhul-Hijjah; Ibrahim & a few battles
Seerah of Muhammed*
*: May the Peace, Blessings and Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an
Some other Expeditions and Battles
After the Battle of the Trench, the Messenger* was in a position to confidently declare that thenceforth he would take the initiative in war and would not wait for the land of Islam to be invaded. Hence, shortly after the conclusion of the battle with the Coalition and Quraiza, the Prophet* began to despatch punitive expeditions to force the aggressive tribes and rebellious Arabians to come to peaceful terms with the rising state of Islam.
Bani Bakr Expedition
A platoon of thirty believers under the leadership of Muhammad bin Maslamah was despatched on a military mission in Muharram, the sixth year Hijri. It headed for the habitation of Bani Bakr sept. The Muslims attacked and dispersed them in all directions. Plenty of spoils fell to the lot of the Muslims who returned home with a terrible disbeliever, Thumamah bin Uthal Al-Hanafi, chief of Bani Hanifa, who had gone out by order of Musailama, the Liar, to assassinate the Prophet*. The Prophet’s Companions tied him to a pole of the Prophetic Mosque. To a question posed by the Prophet*, Thumamah used to say: "If you were to kill someone, then you would have to choose one of noble descent, if you were to be gracious, then let it be to a grateful man and if you were to ask for money, you would have to ask for it from a generous man." He repeated that three times on three different occasions. On the third time, the Prophet* ordered that he should be released. He soon went nearby, washed and then came back to profess the new faith addressing the Prophet*: "No face had been more awful to me than yours but now it is the closest to my heart, no religion had ever been more repugnant to me than yours, now it is the dearest in my heart. Now I want to perform the ‘Umrah (lesser pilgrimage)." The Prophet* gave him good tidings and asked him to do that. On his arrival in Mecca, the Quraishites accused him of apostasy. He denied it and affirmed that he had embraced Islam, and then swore that they would never get a grain from Yamama, a suburban area around Mecca, unless the Prophet* would allow it. In fact, he did it and refused to send food supplies to Mecca until the Prophet* interceded at the Makkans’ earnest plea.
Bani Lihyan Invasion
Bani Lihyan had acted treacherously towards ten of the Prophet’s Companions and had them hanged. Their habitation being situated deep in the heart of Hijaz on the borders of Mecca, and due to deep-seated blood-revenge between the Muslims on the one hand, and Quraish and the Arabians on the other, the Prophet* deemed it unwise to penetrate deep and come close to the greatest enemy, Quraish. However, when the power of the allied Coaltion collapsed and they began to slacken and resign to the current unfavourable balance of power, the Messenger of Allah* seized this rare opportunity and decided that it was time to take revenge on Bani Lihyan. He set out in Rabi‘ Al-Awwal or Jumada Al- Ula in the year six Hijri at the head of two hundred Muslim fighters and made a feint of heading for Syria, then soon changed route towards Batn Gharran, the scene of his Companions’ tragedy, and invoked Allah’s mercy on them. News of his march reached Bani Lihyan, who immediately fled to the mountain tops nearby and thus remained out of his reach. On his way back, the Prophet* despatched a group of ten horsemen to a place called Kura‘ Al-Ghamim, in the vicinity of the habitation of Quraish in order to indirectly confirm his growing military power. All these skirmishes took fourteen days, after which he left back for home.
Expeditions and Delegations continued
1. A platoon led by ‘Ukasha bin Al-Mihsan was despatched to a place called Al- Ghamir inhabited by Bani Asad in the year six Hijri. The enemy immediately fled leaving behind them two hundred camels which were taken to Medina.
2. A platoon led by Muhammad bin Maslamah set out towards the habitation of Bani Tha‘labah in Dhil Qassa. But a hundred men of the enemies ambushed and killed all of them except Muhammad bin Maslamah who managed to escape but badly wounded.
3. In retaliation against Bani Tha‘labah, Abu ‘Ubaidah bin Al-Jarrah, at the head of forty men, was despatched to Dhil Qassa. They walked that night and took the enemy by surprise in the morning. Again, they fled to the mountains except one who was injured, and later embraced Islam. A lot of booty fell to their lot in that particular incident.
4. A platoon, under the leadership of Zaid bin Haritha, was sent to Al-Jumum, the habitation of Bani Saleem, in the same year. A woman from Bani Muzaina showed them the way to the enemy’s camp. There the Muslims took some captives and gained a lot of booty. Later on, the Messenger of Allah* granted the woman her freedom and married her to one of his followers.
5. Zaid bin Haritha, in Jumada Al-Ula 6 Hijri, at the head of a hundred and seventy horsemen, set out to a place called Al-‘Ais, intercepted a caravan of Quraish led by Abul-Aas, the Prophet’s relative and looted their camels. Abul-Aas escaped and took refuge in Zainab’s (his wife and the Prophet’s daughter) house. He begged her to ask the Prophet* for the restitution of his wealth. The Prophet* recommended, but without coercion, that the people do that. They immediately gave the man back all his wealth. He went back to Mecca, gave over the trusts to those entitled to them, embraced Islam and emigrated to Medina where the Prophet* reunited him with his wife, Zainab, after three and a half years of their first marriage contract. The verse relating to prohibition of marriage between women Muslims and disbelievers had not been revealed then.
6. In Jumada Ath-Thania, the same year, Zaid at the head of fifteen men raided Bani Tha‘labah and captured twenty of their camels but the people had fled.
7. In Rajab of the same year, Zaid, at the head of twelve men, set out to a place called Wadi Al-Qura in a reconnaissance mission to explore the movements of the enemy. The people there attacked the Muslims, killed nine of them, while the rest including Zaid bin Haritha managed to escape.
Main Topic: The Greatness of first 10 days Dhul-Hijjah
Praise be to Allah Who has created Time and has made some times better than others, some months and days and nights better than others, when rewards are multiplied many times, as a mercy towards His slaves. This encourages them to do more righteous deeds and makes them more eager to worship Him, so that the Muslim renews his efforts to gain a greater share of reward, prepare himself for death and supply himself in readiness for the Day of Judgement. This season of worship brings many benefits, such as the opportunity to correct one’s faults and make up for any shortcomings or anything that one might have missed. Every one of these special occasions involves some kind of worship through which the slaves may draw closer to Allah, and some kind of blessing though which Allah bestows His favour and mercy upon whomsoever He will. The intelligent person is the one who makes the most of these special months, days and hours and draws nearer to his Lord during these times through acts of worship Alhamdulillah, the blessed days of the Hijri month of "Dhul Hijjah" are upon us. "By the ten nights." [TMQ Al-Fajr 89:2]
The "ten nights" which Allah is swearing by here, are the first 10 days of Dhul-Hijjah. Allah swears an oath by them, and swearing an oath by something is indicative of its importance and great benefit. Ibn ‘Abbas narrated that Prophet* said: "There is no deed more precious in the sight of Allah, or greater in reward, than a good deed done during the ten days of Sacrifice." He was asked: "Not even jihad for the sake of Allah?" He said: "Not even jihad for the sake of Allah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing." [Bukhari]
It is a great chance to collect uncountable hasanat . It is a great chance to renew your relation with Allah. Prepare now so you can start from the first night/day of the month [i.e. as soon as Dhul-Hijjah is announced]. You don't want to miss a moment of the best days in the sight of Allah.
Since the Prophet* referred to the 10 days of Dhul-Hijjah as: "...no days better than these days in the sight of Allah." [Ahmad], the scholars have said that these are better than Ramadan.
These texts and others indicate that these ten days are better than all the other days of the year, with no exceptions, not even the last ten days of Ramadaan. But the last ten nights of Ramadan are better, because they include Laylat al-Qadr ("the Night of Power"), which is better than a thousand months. Thus the various reports may be reconciled. Therefore, be very vigilant and don't waste these precious moments. Ask Allah to help you to benefit from this period of His special Grace.
• Ask yourself these questions [non-rhetorical]:
• Did you intend to benefit from these days?
• What have you done to prepare for these 10 days?
• Did you prepare a program?
• What is your plan of action?
A brief guide to help you to prepare for the best days of the year:
1. Read the Qur'an:
Plan to complete the reading of the Qur'an within this period. If you read three juz a day, it can be accomplished. It is not difficult. Ask Allah to make it easy for you. We know reciting one letter is equal to ten hasanat . If you read three juz everyday, it translates to thousands of millions of hasanat. And this calculation is just based on the 1=10 ratio. These are special days of His Grace. Therefore, don't even think about how much Allah can/will increase and add it for you. You cannot fathom it. He is Kareem. He knows that you have ikhlas ; He will not count it as 1=10. He could raise it to 1=700 or even more. And this is what you can earn every day of these special days. Keep in mind that reciting the Qur'an is a good deed and Allah specially loves the good deeds done in these days: "And if He loves the good deeds, He will love the doer of those good deeds." If Allah loves someone, He will not punish them. Remember this concept so that the deeds you do come from your heart [don't be like a machine]. Honour the rights of the Qur'an when reciting it.
2. Increase in Nawafil Prayers:
Increase your supererogatory prayers. Do you really want to be closer to Allah? Do you really love Allah and seek His closeness? If, you want this, then know that Allah teaches you the means to gaining His qurb. Allah says: "Fall prostrate and draw near to Allah!" [TMQ Al-Alaq 96:19]
This is the way! Prostrate in sujud to Him and you will be closer to Him. The Prophet* said: "The closest that a person is to his Lord is when he is prostrating, so say a great deal of du'a then." He* is commanding us to make a lot of du'a while in sujud. We need to do more. For he* said to: "...make lots of du'a." Remember, the Prophet* loved us and he knew that we have a lot of needs from Allah. This is why he taught us the way to get those needs fulfilled. Therefore, if you have needs, then you cannot leave sujud. Any sajdah without khushu' and without du'a is a big khasara . When the Prophet* instructed us to do a lot of sujud, it means to perform a lot of salah . "With each sajdah for Allah, He will raise you a level with it. And cancel a sin with it." So, the more you increase in your sujud, the closer you are to being a winner.
Examples for increasing nawafil salah:
- Salat Dhuha: Also known as al-Awwabeen, may be offered as 2, 4, 6 or 8 rak'at, prayed after the sun has risen and before the time for Dhuhr approaches. [Muslim] "Al-Awwab' means one who is obedient, or one who turns to obedience.
- 4 rak'at before and 4 after Dhuhr: "Whoever regularly performs four rak'at before Dhuhr and four after it, Allah will forbid him to the Fire." [Tirmidhi]
- 4 rak'at before ‘Asr - The Prophet* said: "May Allah have mercy on those who pray four rak'at before ‘Asr prayer." [Tirmidhi] You stand to gain the mercy of Allah because of the du'a of Prophet*.
- Tahhiyatul masjid: Greet the masjid with two rak'at: "If any one of you enters a mosque, he should pray two rak'at before sitting." [Bukhari and Muslim]
- Salat at-Tawbah: It could be any bad deed, any sin, you hear something bad , you see something bad, you feel your heart constricted because of something you have done and you didn't mean it, etc, you can erase it immediately with your prayer of repentance. Make a good wudhu' and offer two sincere rak'at of repentance. Ask Allah to forgive you. If it's from your heart, then know that Allah will cancel your sin.
- Qiyam al-Layl: With this prayer, we hope that Allah will illuminate our graves; will bestow nur on our faces; will cancel our bad deeds. Pray at least 2 rak'at. If you are able to follow the Sunnah, then pray all 11 rak'at.
Allah swears by the night [Surah Fajr]. Therefore, take care of the nights. Don't be among the losers. Write this in bold and make it your motivational factor for the special days: "We won't be among the losers!" Remember: "Our Lord, may He be blessed and exalted, comes down to the lowest heaven every night when the last third of the night is left, and He says: ‘Who will call upon Me, that I may answer him? Who will ask of Me, that I may give him? Who will ask Me for forgiveness, that I may forgive him?'." [Bukhari and Muslim] And, now that it is winter, we get really long nights. So it's a good chance to maximise our hasanat. Don't forget while you are praying qiyam that Allah Loves this deed. Therefore, He loves the doer of this deed also.
If we were lazy before, we will be active and good from now on. We will not be among the losers. If these days and nights are we were to distributing gifts (£10 or £50) during the study circles and ask people to "Come take this money", you will find people standing in long queues and hordes to collect them. Subhana'Allah, Allah is spreading mercy during these days. He is accepting supplications. He is offering unimaginably wonderful blessings that we don't even know of. So will we not work to get in those lines to gather Allah's gifts?
3. Makes lots of Dhikr:
Do a lot of dhikr, especially in these days. "There are no days greater in the sight of Allah..." [Ahmed] So what did the Prophet* tell us to do in these days? The Prophet* commanded us to oft recite Tasbeeh ("Subhan-Allah"), Tahmeed ("Al-hamdu Lillah") and Takbeer ("Allahu Akbar") during this time. As soon as the announcement of Dhul-Hijjah is made, start your dhikr: "Allahu Akbar, Allahu Akbar, la ilaha ill-Allah, Wallahu Akbar. Walilahilhamd."
Many people mistakenly believe that you chant this only on the day of Eid. But, it is meant to be recited from the beginning of Dhul-Hijjah. Bukhari related that Ibn ‘Umar and Abu Hurayrah said that they used to go out in the streets making loud takbir. They did not think that this was riya. They were busy with declaring the signs of Allah. This practice has now become a forgotten Sunnah. Why do people feel shy to follow this Sunnah? These are the days of takbir, tahlil and tahmid with raised voices. Therefore revive this Sunnah by doing audible tasbih during all of the ten days of Dhul-Hijjah. For women, when you are in your homes, raise your voices. You will remind your children, husbands, brothers, etc. Make it like a habit so that you will find yourself doing dhikr automatically. While walking, reclining, working, eating, just keep doing dhikr.
Send a lot of blessings and salam upon the Prophet* consistently. Just one hadith should be enough for the believer who loves Prophet*. It is enough honour that when you send your salam to Prophet*, Allah returns his soul to him in order to answer you: "There is no one who sends salam upon me but Allah will restore to me my soul so that I may return his salam." [Abu Dawud] Men are encouraged to recite these phrases out loud and women quietly. Therefore, send your darud and salam from your heart. Feel that special honour in doing that deed.
4. Seeking Forgiveness (Istighfar):
Repentance is obligatory at all times, but when the Muslim combines sincere repentance with good deeds during the days of most virtue, this is a sign of success, in shaAllah. Allah says:
"But as for him who repented, believed and did righteous deeds, then he will be among those who are successful." [28:67]
All kinds of dhikr will make your relation with Allah stronger and stronger. How many Muslim's are there today? 1.5 billion? In one minute it is possible to gain 1.5 billion hasanat. Allahu Akbar! How generous is Allah. No one will give you like Allah gives. So how can you gain 1.5 million hasanat? By making istighfar for all Muslim's. The Prophet* is reported to have said that when a person seeks forgiveness for all believers, Allah will write for him a hasanat for every one of those believers. Just say ‘Astaghfirullah' for yourself and for all the believers, from your heart. Allah is forgiving and generous. On the Day of Judgement, when you will see your book, you will find the record of your sins in it and you will feel regret. But, Subhana'Allah, you will find between these sins, Astaghfirullah, Astaghfirullah, Astaghfirullah. InshaAllah, Allah, the Karim will cancel those sins that have istighfar beside them, around them, after them.
Luqman taught his sons to make istighfar. He said: "Oh my sons, istighfirullaha qaidun, istighfirullah qaimum, istghfirullaha raqibun [make istighfar when you are standing, sitting, reclining]. For the mercy of Allah is descending."
Indeed, rahamat are falling down like rain. So try to be under those rahamat. Look at it this way - there are seasons of mercy during which Allah sends down abundant mercy [like during Ramadan, like the days of Dhul-Hijjah, etc.]. Allah is always generous because that is one of His Attributes, but He says that He gives more during certain periods. Allah is Rahim always, but He says He has more mercy during a certain period. These days are like those special-rate promotions or sale season. Therefore, don't leave or ignore this sale. Go and ask for more. Keep saying ‘astaghfirullah', ‘astaghfirullah', astaghfirullah', keep insisting on it till Allah forgives you. Start from the beginning of Dhul-Hijjah. "...nor will He punish them while they seek (Allah's) forgiveness." [TMQ Al-Anfal 8:33]
We are informed that there is no punishment from Allah on the yastaghfirun. Allah relieves all problems with istighfar. Those who are persistent in istighfar in their lives, disasters and calamities will be repelled from them. Mercy is like a cloud on the head of the mustaghfirin . How do we know this? "Why seek you not the forgiveness of Allah, that you may receive mercy?" [TMQ An-Naml 27:46] Allah is telling us to make istighfar to gain His mercy. Let your istighfar ascend to Him and His mercy will descend upon you.
5. Fasting:
Fast as much as you can during these blessed days. If you can fast all of these days, then do so. Even in any regular day, Allah has promised a great reward for the one who fasts: "Whoever fasts one day for the sake of Allah, Allah will keep his face seventy years distance away from the Fire because of it." [Muslim] So what about these special days for which it is said: "There is no deed more precious in the sight of Allah, or greater in reward, than a good deed done during the ten days of Dhul-Hijjah." The Prophet* has said, "One fast during these days is equal to the fasting of one complete year, and the worship of one night during this period is equal to the worship in the "Lailatul-Qadr" [Tirmidhi]. Allah loves the good deeds in these days. Allah loves siyam. Put these two beloved things together. You are the doer of the things Allah loves. He will Love you, bi-idhnillah. Hafsa, the wife of the Prophet (SA) mentioned that, ‘the Prophet (SA) would never leave the fasting of Ashoora (the 10th of Muharram), Al-Ashr (the first 10 days of this month, excluding Eid) and three days of every month.
Any ‘ibadah, be it salah, dhikr, Qur'an, that is done during some periods of time and with them, are also periods of non action. Also don't forget you have if Allah wills, at least one du'a guaranteed with each siyam - at the time of breaking the fast. So that is nine opportune moments during this period.
These ten days include Yawm ‘Arafaah (the Day of ‘Arafaah), on which Allah perfected His Religion, the greatest day of the entire year and the greatest day of Hajj, which combines acts of worship in a way unlike any other day. Regarding fasting on the day of ‘Arafah, the Prophet* said: "Fasting the day of ‘Arafah, I hope, will expiate the sins of the year before it and the year to come..." [Muslim] So how does this happen? Does this mean that we can fast on that day and for the rest of the year we can do whatever we want of bad deeds? No! It implies that Allah will help us to abstain from sins. And, if you commit a sin by mistake, He will cancel it due to His promise.
6. Charity:
Spending for the sake of Allah! Only Allah knows how many trials and calamities have been pushed away from us, our family and loved ones as a result of our sadaqah. Allah knows how many times relief and ease has come to us due to the sadaqah we gave. Therefore, give in the way of Allah, as much as you can. Don't leave any raised hands return empty. Show Allah that you love Him by spending from that which you love. Show Allah that all these things mean nothing besides gaining His ridha. Don't look and remind yourself of what you have already spent in the past. If Allah wills, He has accepted and written it for you. Now, think of how you can outdo that sadaqah during these days. Spend from what you love and Allah will love you.
7. Preserve the Ties of Kinship:
Preserve the ties of kinship for: "No one who severs the ties of kinship will enter Paradise." [Muslim] If it is difficult for you to call or meet every relative, then send them a message. But write with your heart and with the right intention. There is a man who connects with all of his near and far relatives. It is almost like a mission for him for the sake of Allah. He loves this ‘ibadah. Even those who are far away, he calls and connects them to the rest of the family and brings them all together. And subhana'Allah, Allah has given him a lot of wealth and with such ease and has made his life easy, and as a result of his deeds. The Prophet* promised this reward for the one who connects and maintains kinship: "Whoever would like his rizq to be increased and his life to be extended, should uphold the ties of kinship." [Bukhari and Muslim]
These were just a few of the wonderful things we can do during the forthcoming best days of Dhul-Hijjah. Therefore, if we want Allah's help with these deeds and our schedule for them, we need to do a lot of tawbah. The Salaf as-Salih used to say that they would feel prevented from qiyam al-layl due to their sins. They knew that when they want to do ‘ibadah and they are unable to do it, it is due sins. So, what do we need to do? A lot of istighfar with tawbah, real Tawbah! Ask Allah for help. Make the du'a: "O Allah, help me to remember You, to give You thanks, and to perform Your worship in the best manner." [Abu Dawud]
8. Offering Sacrifice
Zayd lbne Arqam relates that the Companions asked, "O Rasoolullah*, what is Qurbani?" He replied, "It is the sunnah of your father lbraheem." They asked again, "What benefit do we get from it?" He answered, "A reward for every hair (of the sacrificed animal)." "And (what reward is there for animals with) wool, O Rasoolullah*?" they asked. "A reward", he said, "for every fibre of the wool." [Ibn Majah]
There is nothing dearer to Allah during the days of Qurbani than the sacrificing of animals. The sacrificed animal shall come on the Day of judgment with its horns, hair, and hooves (to be weighed). The sacrifice is accepted by Allah before the blood reaches the ground. Therefore sacrifice with an open and happy heart. [Tirmidhi, Ibn Majah]. When a person slaughters a Qurbani animal, he is forgiven at the fall of the first drop of blood, and verily, the animal shall be brought forward on the Day of Judgment with its blood, meat etc, and shall be increased in weight seventy times more than its own weight, and thereafter it will be placed on the scale of deeds.
“And remind, for indeed, the reminder benefits the believers” [51:55]
Highlights from the Life of Ibrahim [Abraham]
Ibrahim was mentioned in 73 places in the Qur’aan, in 25 surahs of Qur’an. He was born in Babylon/Babil. He was from the Caldanians from modern day Iraq.
Dawa to his father: Ibrahim started his da’wah to his father and was very young when he did this; he was less than 16 years old. The father said: ‘Do you reject my gods, O Ibrahim (Abraham)? If you stop not (this), I will indeed stone you. So get away from me safely before I punish you.’ (19:46)
The Big One Did It: Ibrahim made da’wah to his people also. When he said to his father and his people: ‘What are these images, to which you are devoted?’ (21:52) “Indeed you and your fathers have been in manifest error.” (21:54) He took his axe, went to the temple and destroyed all of their idols except for the biggest one. He hung the axe on the shoulder of the largest.
Allah is Sufficient for Me: They said, “Burn him and help your aliha (gods), if you will be doing.” (21:68 ) So they put Ibrahim in this catapult and threw him in the fire. “O fire! Be you coolness and safety for Ibrahim (Abraham)!” (21:69)
Allah Gives Life and Death: The king of Babylon (Namrud) was a powerful dictator and he debated with Ibrahim. “Allah is the One who gives life and takes it away. Can you do that?” ‘Verily! Allah causes the sun to rise from the east; then cause it you to rise from the west.’
Ayn-ul Yaqeen (Certainty in Faith): “Take four birds, then cause them to incline towards you, and then put a portion of them on every hill, and call them, they will come to you in haste. And know that Allah is All-Mighty, All-Wise.”
Lut Believed: Ibrahim made da’wah to his people but nobody believed in Ibrahim except his nephew. They had to flee from the persecution and oppression of their land. Ibrahim said: “I will emigrate for the sake of my Lord. Verily, He is the All-Mighty, the All-Wise.” (29:26)
Place Called Harraan: Dawa to the people of Harraan looking at the stars, moon, sun then Allah! He said: ‘O my people! I am indeed free from all that you join as partners in worship with Allah. Verily, I have turned my face towards Him Who has created the heavens and the earth Hanifa (worshipping none but Allah Alone) and I am not of Al-Mushrikun.” (6:77-79)
Hijrah to Egypt: With his beautiful wife Sarah. The king wanted to place his hand on her, so she made a du’aa` to Allah and said, “Allah, take care of him.” His hand was paralyzed. “You have not presented me with a human woman; you have presented me with a devil.” He let her go. But to ward off her “evil” he gave her a gift – Hajar – as a slave. Sarah went back to Ibrahim with Hajar.
Glad Tidings of Children: Ibrahim received the commandment to circumcise himself from Allah and he did it when he was over 80 years old. Ibrahim married Hajar with the hope that they would have a child. Then Ibrahim was given the glad tidings of ghulaam haleem. Allah has described Ismail [Ishmael] with haleem, which is mild, gentle and forbearing.
Our Mother Hajar: Ismail was about two years of age. Ibrahim commanded his wife Hajar to accompany him in a long trip. Then suddenly in the middle of no where – dry desert, no settlements, no people – Ibrahim stopped. He left with them a sack filled with dates and he left with them some water. When these had finished, she climbed onto a mountain (As-Safa) looking for help then ran in the valley and then she climbed another mountain (Marwa). Then water was coming out of the sand through divine will of Allah (Zam Zam)
Ismail Grows Up: He married into the local tribe. Then Ibrahim would make some visits. One day he knocked on the door. Ismail’s wife opened the door and Ibrahim said, “Where is your husband?” She said, “He’s not here.” He asked, “How is your living?” She said, “We have a miserable life.” She complained – the food is not good; water is not good, etc. Ibrahim said to her, “Deliver my salaam to him and tell him to change his doorstep.” Ismail came home and and he felt something so he asked his wife, “Did somebody visit us?” She said, “Yes. An old man came. He asked about you. And he told me to deliver salaam to you and change your doorstep.” Ismail said, “That was my father and he is ordering me to separate from you. You are the doorstep. So go back home.” And he divorced her. The people of Jurhum loved Ismail so much that they married him another wife. Ibrahim made another trip a while later and he knocked on the door and asked his wife the same questions. She said, “Alhamdulillah! The best living.” She praised the simple lifestyle that they were leading. She was a righteous woman. Ibrahim asked, “What do you eat and drink?” She said, “Meat and water.” Ibrahim made du’aa` for them and said, “Make blessing in their food.” Ibrahim told her, “When your husband comes back, deliver my salaam to him and tell him to keep the doorstep.” So Ismail came back, and asked, “Did anyone visit us?” She conveyed Ibrahim’s message. Ismail told her, That was my father; you are the doorstep; and my father is telling me to keep you.
The Dream and Sacrifice: Ibrahim saw a dream when Ismail was older that he was was slaughtering his own son. Ismail said: “O my father, do what you are commanded to do. If Allah wills, you shall find me patient.” Ibrahim had the knife on the neck of Ismail, and he started to pass the knife over his neck. Allah said, “O Ibrahim! You have fulfilled the dream!” Allah told him, “Verily, indeed, that was a manifest trial.” It was a test for Ibrahim, and he passed it. Now, we sacrifice on ‘Eid, following the Sunnah of Ibrahim. Ibrahim was told by Allah: “And We left for him (a goodly remembrance) among generations (to come) in later times.” (37:108 ) The tashahud in every salah – we make salaam on Ibrahim in every prayer. We ask Allah to grant Ibrahim peace in every prayer. Millions of believers, throughout the generations, prayed for Allah to grant Ibrahim peace.
Building Al-Ka’bah: Allah says: “And (remember) when Ibrahim (Abraham) and (his son) Isma’il (Ishmael) were raising the foundations of the House (the Ka’bah at Mecca), (saying), ‘Our Lord! Accept (this service) from us. Verily! You are the All-Hearer, the All-Knower. Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manasik (all the ceremonies of pilgrimage – Hajj and ‘Umrah, etc.), and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful. Our Lord! Send amongst them a Messenger of their own (and indeed Allah answered their invocation by sending Muhammad Peace be upon him ), who shall recite unto them Your Verses and instruct them in the Book (this Quran) and Al-Hikmah (full knowledge of the Islamic laws and jurisprudence or wisdom [Sunnah] or Prophethood, etc.), and sanctify them. Verily! You are the All-Mighty, the All-Wise.’” (2:127-129)
Selected Qualities of Ibrahim
- He is from the 5 greatest Prophets: Muhammad, Ibrahim, Musa, Isa and Nuh. And Ibn Katheer says that the second greatest after them after Muhammad is Ibrahim.
- Ibrahim was mentioned in the Qur’an about 73 times, in 25 places.
- Ibrahim is the one who Allah has called in the Qur’an Khaleel Allah – the friend of Allah.
- Allah gave Ibrahim a name that was not given to anyone else in the Qur’an: Kaana Ummah. He was a nation by himself. He didn’t have anyone with him, but he counts as a nation.
- Allah says that he had khushoo’ of Allah.
- Allah says that he stayed away from all shirk. He had sincerity and understanding.
- Allah says about Ibrahim: “I will make you an imam (a leader / role model) for mankind.”
- Allah says all prophets and messengers that came afterwards came from Ibrahim’s descendants.
Hadith: No time to discuss
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Unity of the Muslims - what this means
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Monday, 24 October 2011
23 October 2011
Ifk Lessons; Gaddafi's death
Seerah of Muhammed*
*: May the Peace, Blessings and Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an
*: May the Peace, Blessings and Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an
Following the Ifk incident - these were the verses of the Qur'an revealed to the Prophet*:
Selected Verses Surah an-Nur (24)
11: Verily! Those who brought forth the slander (against Aisha, the wife of the Prophet*) are a group among you. Consider it not a bad thing for you. Nay, it is good for you. Unto every man among them will be paid that which he had earned of the sin, and as for him among them who had the greater share therein, his will be a great torment.
12: Why, when you heard it, did not the believing men and believing women think good of one another and say, "This is an obvious falsehood"?
13: Why did they [who slandered] not produce for it four witnesses? And when they do not produce the witnesses, then it is they, in the sight of Allah , who are the liars.
14: And if it had not been for the favour of Allah upon you and His mercy in this world and the Hereafter, you would have been touched for that [lie] in which you were involved by a great punishment
15: When you received it with your tongues and said with your mouths that of which you had no knowledge and thought it was insignificant while it was, in the sight of Allah, tremendous.
16: And why, when you heard it, did you not say, "It is not for us to speak of this. Exalted are You, [O Allah]; this is a great slander"?
17: Allah forbids you from it and warns you not to repeat the like of it forever, if you are believers.
18: And Allah makes the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) plain to you, and Allah is All-Knowing, All-Wise.
19: Indeed, those who like that immorality (the crime of illegal sexual intercourse) should be spread [or publicized] among those who have believed will have a painful punishment in this world and the Hereafter. And Allah knows and you do not know.
20: And had it not been for the Grace of Allah and His Mercy on you, (Allah would have hastened the punishment upon you). And that Allah is full of kindness, Most Merciful.
21: O you who believe! Follow not the footsteps of Shaitan (Satan). And whosoever follows the footsteps of Shaitan (Satan), then, verily he commands Al-Fahsha' [i.e. to commit indecency (illegal sexual intercourse, etc.)], and Al-Munkar [disbelief and polytheism (i.e. to do evil and wicked deeds; to speak or to do what is forbidden in Islam, etc.)]. And had it not been for the Grace of Allah and His Mercy on you, not one of you would ever have been pure from sins. But Allah purifies (guides to Islam) whom He wills, and Allah is All-Hearer, All-Knower.
22: And let not those of virtue among you and wealth swear not to give [aid] to their relatives and the needy and the emigrants for the cause of Allah , and let them pardon and overlook. Would you not like that Allah should forgive you? And Allah is Forgiving and Merciful.
23: Indeed, those who [falsely] accuse chaste, unaware and believing women are cursed in this world and the Hereafter; and they will have a great punishment
24: On a Day when their tongues, their hands and their feet will bear witness against them as to what they used to do.
25: That Day, Allah will pay them in full their deserved recompense, and they will know that it is Allah who is the perfect in justice.
The Ifk against Aisha (ra)
Summary
The Ifk against the Mother of the Believers, Aisha (ra), was perpetrated after the campaign of Banu al-Mustaliq. As the Prophet* and the expeditionary force were returning from a long and exhaustive journey, they camped not far from Medina in order to recoup their energies. At dawn, or before it, the Prophet* gave the orders to resume the journey. Aisha (ra) stepped out of the tent while her palanquin was placed outside the entrance to the tent. On her return she noticed that she had lost her necklace and retraced her footsteps in order to recover it. As she was a young lady and slight in build, those who carried the palanquin had not noticed that she was not in there. Hence, when she returned the Muslims had departed. Unafraid, she wrapped herself in her mantle and laid down waiting for the Muslims, believing that they would return for her once they found that she was missing. While she waited, Safwan ibn al-Mu'attal as-Salami, who had been out of the camp on an errand, returned to find that the Muslims had left. When he came close and discovered that it was indeed Aisha (ra), he brought her his camel and requested her to ride it. Safwan rushed back to Medina, and arrived in broad daylight.
Malicious rumours about Aisha (ra)
Soon afterwards people began whispering about her delayed return on the camel of Safwan, a young and handsome man. Needless to say that the mushrikeen and munafiqeen latched onto the issue and soon the whole subject became the basis of significant unrest within Medina. Among those who were instrumental in spreading the slander were Hamnah (sister of the Prophet's* wife Zaynab), Hassan ibn Thabit (the poet), and Mistah (son of the slave of Aisha). However, many Muslims and companions provided an audience to the rumours, thereby casting great doubt over the Prophet*'s household and the Prophet* himself. The evidence that even some of the companions were involved in the rumours is in the above verse of Qur'an.
Lessons
The Ifk (lie) against Aisha (ra), the Mother of the Believers, was another episode through which Allah (swt) showed us the true characteristics of the Islamic Personality. It was during this event that even some of the believers inadvertently fell into error. The lesson we learn is not just that the believers were prone to errors or that those who slander women unjustly are subjected to 80 lashes. Rather, we understand that believers exhibit a specific thought process, when confronted not only by slander, but by those who do not abide by al-Hukm ash-Shar'i. Fundamental to that thought process is the principle that those around us are only as good or bad as we are. Hence, any accusations at those around us have the potential to be applied on the accuser.
"Why did not, when they heard it, the believing men and women think the best of one another and say, this is an obvious lie (Ifk)." [TMQ 24:12]
Looking at ourselves through others
The fundamental issue is that the verse of Qur'an focuses on how the believing men and women should have evaluated the subject of the slander. Firstly, Allah (swt) addresses the believers in the verse. And in the address He (swt) asks that why did they not think good of themselves when they heard the slander. Aisha was from them, one of the believers. Hence, they should have asked the question, would we be capable of performing this action? If we cannot attribute this to ourselves how can we attribute this to Aisha (ra). This is because Aisha (ra) is from amongst us, one of the believers.
Secondly, from all we know of her excellent piety, such an action would be grossly out of character. Hence, their involvement in this slander was contrary to all the good they knew of her.
This process was illustrated by Abu 'Ayyub Khalid ibn Zaid Ansari. When he heard about the slander, he asked his wife 'Umm 'Ayyub whether she had heard it too. She replied that she had and judged it to be a lie. Abu 'Ayyub then went on to ask her if she would perform such an action. When she replied in the negative, Abu 'Ayyub said, " Aisha is better than you, and if my own wife is not capable of such an action how could we entertain such a thought about Aisha, the Mother of the Believers and the wife of the Prophet*."
From this incident, we learn some important lessons about the manner by which we should look at ourselves and other Muslims. The first is that when Allah (swt) talks of "thinking good about oneselves", Allah (swt) is effectively stating that an attack on Aisha is an attack on yourselves, because you were all from the believers. So if Aisha (ra) had performed such an action then it would be no more than a reflection of the prevailing attitudes amongst yourselves. So an attack on Aisha (ra) was indeed an attack on yourselves, because how could such ideas be allowed to become prevalent amongst you? And when you spread the slander against Aisha (ra) you were spreading slander against your own selves. Hence, the concept we take from this is that when we criticise those around us, how much of that criticism is implicitly a criticism of ourselves.
In the case of valid criticism
This is in the case when there is no smoke or fire. What of the case when Muslims actually are at fault? Does this mean our task begins and ends with criticising them? Again, we must not ignore our responsibility to the situation. If the Muslims around us are bad, it means that we must fulfil our responsibility by recognising it and then attempt to correct them. This concept is illustrated in the narration about the Companions of the Sabbath. "And ask them (O Muhammad) about the town that was by the sea, when they transgressed in the matter of the Sabbath (i.e. Saturday): when their fish came to them openly on the Sabbath day, and did not come to them on the day they had no Sabbath. Thus We made a trial of them for they used to rebel. And when a community among them said, 'Why do you preach to a people whom Allah is about to destroy or to punish with a severe torment?' The preachers said, 'In order to be free from guilt before your Lord (Allah), and perhaps they may fear Allah.' When they ignored the warning that had been given to them, We rescued those who forbade evil, but We seized those who did wrong with a severe torment because they used to rebel (disobey Allah). So when they exceeded the limits of what they were prohibited, We said to them, 'Be you monkeys, despised and rejected.' " [TMQ 7:163 - 166]
If Allah (swt) rescued those who forbade evil, then those who were silent over the wrong doings were part of those who did wrong. As Muslims we need to be sure that we are of the former category, and not the latter. This distinction is difficult to observe because other matters often confuse the motive. As an example, when our own sons and daughters are guilty of bad actions, that does not excuse us of the duty to correct them. We know that if somebody criticises our children, it is a criticism of ourselves. To what extent can we tolerate a criticism of our children knowing that it is our responsibility? Or do we defend them tooth and nail, regardless of our neglect? And if we defend, do we defend because our honour is at stake, or do we defend because we are right? Yet when those outside our own families perform bad actions, we quickly point fingers at them, their parents etc. But from Islam, that finger is pointing straight back at us. Examples are also found outside the family setting. The quarrels in the local mosques or the sins of the rulers in Islamic Lands, do not absolve us of the duty to forbid the munkar. Hence, unless we have tried to correct those around us, thereby fulfilling our responsibility, we should think very carefully before we point fingers at others.
Al-Hukm ash-Shar'i alone forms the criteria. Thus, we look at those around us and compare how their actions are consistent with the obligations from Shari'ah. If we find that they are wanting, then our responsibility is to inform and culture our fellow Muslims. In doing so, we are not doing them a favour. Rather, we are fulfilling a duty, for by having that knowledge we are responsible to culture those around us with it. In addition, criticising them alone, is a distraction from our obligation to advise them. Only when we have conveyed the message can we consider criticising without any implications on our selves.
Other Lessons from this incident
11: Verily! Those who brought forth the slander (against Aisha, the wife of the Prophet*) are a group among you. Consider it not a bad thing for you. Nay, it is good for you. Unto every man among them will be paid that which he had earned of the sin, and as for him among them who had the greater share therein, his will be a great torment.
12: Why, when you heard it, did not the believing men and believing women think good of one another and say, "This is an obvious falsehood"?
13: Why did they [who slandered] not produce for it four witnesses? And when they do not produce the witnesses, then it is they, in the sight of Allah , who are the liars.
14: And if it had not been for the favour of Allah upon you and His mercy in this world and the Hereafter, you would have been touched for that [lie] in which you were involved by a great punishment
15: When you received it with your tongues and said with your mouths that of which you had no knowledge and thought it was insignificant while it was, in the sight of Allah, tremendous.
16: And why, when you heard it, did you not say, "It is not for us to speak of this. Exalted are You, [O Allah]; this is a great slander"?
17: Allah forbids you from it and warns you not to repeat the like of it forever, if you are believers.
18: And Allah makes the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) plain to you, and Allah is All-Knowing, All-Wise.
19: Indeed, those who like that immorality (the crime of illegal sexual intercourse) should be spread [or publicized] among those who have believed will have a painful punishment in this world and the Hereafter. And Allah knows and you do not know.
20: And had it not been for the Grace of Allah and His Mercy on you, (Allah would have hastened the punishment upon you). And that Allah is full of kindness, Most Merciful.
21: O you who believe! Follow not the footsteps of Shaitan (Satan). And whosoever follows the footsteps of Shaitan (Satan), then, verily he commands Al-Fahsha' [i.e. to commit indecency (illegal sexual intercourse, etc.)], and Al-Munkar [disbelief and polytheism (i.e. to do evil and wicked deeds; to speak or to do what is forbidden in Islam, etc.)]. And had it not been for the Grace of Allah and His Mercy on you, not one of you would ever have been pure from sins. But Allah purifies (guides to Islam) whom He wills, and Allah is All-Hearer, All-Knower.
22: And let not those of virtue among you and wealth swear not to give [aid] to their relatives and the needy and the emigrants for the cause of Allah , and let them pardon and overlook. Would you not like that Allah should forgive you? And Allah is Forgiving and Merciful.
23: Indeed, those who [falsely] accuse chaste, unaware and believing women are cursed in this world and the Hereafter; and they will have a great punishment
24: On a Day when their tongues, their hands and their feet will bear witness against them as to what they used to do.
25: That Day, Allah will pay them in full their deserved recompense, and they will know that it is Allah who is the perfect in justice.
The Ifk against Aisha (ra)
Summary
The Ifk against the Mother of the Believers, Aisha (ra), was perpetrated after the campaign of Banu al-Mustaliq. As the Prophet* and the expeditionary force were returning from a long and exhaustive journey, they camped not far from Medina in order to recoup their energies. At dawn, or before it, the Prophet* gave the orders to resume the journey. Aisha (ra) stepped out of the tent while her palanquin was placed outside the entrance to the tent. On her return she noticed that she had lost her necklace and retraced her footsteps in order to recover it. As she was a young lady and slight in build, those who carried the palanquin had not noticed that she was not in there. Hence, when she returned the Muslims had departed. Unafraid, she wrapped herself in her mantle and laid down waiting for the Muslims, believing that they would return for her once they found that she was missing. While she waited, Safwan ibn al-Mu'attal as-Salami, who had been out of the camp on an errand, returned to find that the Muslims had left. When he came close and discovered that it was indeed Aisha (ra), he brought her his camel and requested her to ride it. Safwan rushed back to Medina, and arrived in broad daylight.
Malicious rumours about Aisha (ra)
Soon afterwards people began whispering about her delayed return on the camel of Safwan, a young and handsome man. Needless to say that the mushrikeen and munafiqeen latched onto the issue and soon the whole subject became the basis of significant unrest within Medina. Among those who were instrumental in spreading the slander were Hamnah (sister of the Prophet's* wife Zaynab), Hassan ibn Thabit (the poet), and Mistah (son of the slave of Aisha). However, many Muslims and companions provided an audience to the rumours, thereby casting great doubt over the Prophet*'s household and the Prophet* himself. The evidence that even some of the companions were involved in the rumours is in the above verse of Qur'an.
Lessons
The Ifk (lie) against Aisha (ra), the Mother of the Believers, was another episode through which Allah (swt) showed us the true characteristics of the Islamic Personality. It was during this event that even some of the believers inadvertently fell into error. The lesson we learn is not just that the believers were prone to errors or that those who slander women unjustly are subjected to 80 lashes. Rather, we understand that believers exhibit a specific thought process, when confronted not only by slander, but by those who do not abide by al-Hukm ash-Shar'i. Fundamental to that thought process is the principle that those around us are only as good or bad as we are. Hence, any accusations at those around us have the potential to be applied on the accuser.
"Why did not, when they heard it, the believing men and women think the best of one another and say, this is an obvious lie (Ifk)." [TMQ 24:12]
Looking at ourselves through others
The fundamental issue is that the verse of Qur'an focuses on how the believing men and women should have evaluated the subject of the slander. Firstly, Allah (swt) addresses the believers in the verse. And in the address He (swt) asks that why did they not think good of themselves when they heard the slander. Aisha was from them, one of the believers. Hence, they should have asked the question, would we be capable of performing this action? If we cannot attribute this to ourselves how can we attribute this to Aisha (ra). This is because Aisha (ra) is from amongst us, one of the believers.
Secondly, from all we know of her excellent piety, such an action would be grossly out of character. Hence, their involvement in this slander was contrary to all the good they knew of her.
This process was illustrated by Abu 'Ayyub Khalid ibn Zaid Ansari. When he heard about the slander, he asked his wife 'Umm 'Ayyub whether she had heard it too. She replied that she had and judged it to be a lie. Abu 'Ayyub then went on to ask her if she would perform such an action. When she replied in the negative, Abu 'Ayyub said, " Aisha is better than you, and if my own wife is not capable of such an action how could we entertain such a thought about Aisha, the Mother of the Believers and the wife of the Prophet*."
From this incident, we learn some important lessons about the manner by which we should look at ourselves and other Muslims. The first is that when Allah (swt) talks of "thinking good about oneselves", Allah (swt) is effectively stating that an attack on Aisha is an attack on yourselves, because you were all from the believers. So if Aisha (ra) had performed such an action then it would be no more than a reflection of the prevailing attitudes amongst yourselves. So an attack on Aisha (ra) was indeed an attack on yourselves, because how could such ideas be allowed to become prevalent amongst you? And when you spread the slander against Aisha (ra) you were spreading slander against your own selves. Hence, the concept we take from this is that when we criticise those around us, how much of that criticism is implicitly a criticism of ourselves.
In the case of valid criticism
This is in the case when there is no smoke or fire. What of the case when Muslims actually are at fault? Does this mean our task begins and ends with criticising them? Again, we must not ignore our responsibility to the situation. If the Muslims around us are bad, it means that we must fulfil our responsibility by recognising it and then attempt to correct them. This concept is illustrated in the narration about the Companions of the Sabbath. "And ask them (O Muhammad) about the town that was by the sea, when they transgressed in the matter of the Sabbath (i.e. Saturday): when their fish came to them openly on the Sabbath day, and did not come to them on the day they had no Sabbath. Thus We made a trial of them for they used to rebel. And when a community among them said, 'Why do you preach to a people whom Allah is about to destroy or to punish with a severe torment?' The preachers said, 'In order to be free from guilt before your Lord (Allah), and perhaps they may fear Allah.' When they ignored the warning that had been given to them, We rescued those who forbade evil, but We seized those who did wrong with a severe torment because they used to rebel (disobey Allah). So when they exceeded the limits of what they were prohibited, We said to them, 'Be you monkeys, despised and rejected.' " [TMQ 7:163 - 166]
If Allah (swt) rescued those who forbade evil, then those who were silent over the wrong doings were part of those who did wrong. As Muslims we need to be sure that we are of the former category, and not the latter. This distinction is difficult to observe because other matters often confuse the motive. As an example, when our own sons and daughters are guilty of bad actions, that does not excuse us of the duty to correct them. We know that if somebody criticises our children, it is a criticism of ourselves. To what extent can we tolerate a criticism of our children knowing that it is our responsibility? Or do we defend them tooth and nail, regardless of our neglect? And if we defend, do we defend because our honour is at stake, or do we defend because we are right? Yet when those outside our own families perform bad actions, we quickly point fingers at them, their parents etc. But from Islam, that finger is pointing straight back at us. Examples are also found outside the family setting. The quarrels in the local mosques or the sins of the rulers in Islamic Lands, do not absolve us of the duty to forbid the munkar. Hence, unless we have tried to correct those around us, thereby fulfilling our responsibility, we should think very carefully before we point fingers at others.
Al-Hukm ash-Shar'i alone forms the criteria. Thus, we look at those around us and compare how their actions are consistent with the obligations from Shari'ah. If we find that they are wanting, then our responsibility is to inform and culture our fellow Muslims. In doing so, we are not doing them a favour. Rather, we are fulfilling a duty, for by having that knowledge we are responsible to culture those around us with it. In addition, criticising them alone, is a distraction from our obligation to advise them. Only when we have conveyed the message can we consider criticising without any implications on our selves.
Other Lessons from this incident
- Accusing a Muslim man or woman unjustly, especially for such a major sin as zina (adultery), is in itself a major sin if there is no truth or proof in the matter. Hence, we should be very careful when talking about these matters unless we have 4 witnesses (pen and the ink).
- There was some Good that came out of this evil event. For example, we learned all these lessons (around false accusations, thinking good of other believers) through this incident. Also, even though Aisha and her family suffered a lot from this, they will get a lot of blessings for their patience and remaining steadfast
- It is important that Muslims should care for reputation of other Muslims. We should not slander them or lie against them, nor should we be happy if we hear bad news about other Muslims (especially those we may not like). Hence, as stated before, we should always think good of other Muslims and give them the benefit of the doubt. We should also think good of others all the time as our default position and so we should treat bad rumours as lies
- Furthermore, we should not carry rumours around with us, nor spread them. Muslims should not have time for nonsense like this and we should stay clear and not participle in hearsay
- It is also clear from the verses that Allah is jealous about maintaining a good reputation of Muslims and that we should be free from any unwarranted accusation. Hence, falsely accusing men and women is very wrong
- Allah tells us that this type of thing should not happen again if we are Believers. This is quite a profound expectation
- We shouldn’t talk and spread tales of immorality / titillation / sensationalisation just for the sake of it or to gossip. Muslims should not publicise these evil things lest they become a self fulfilling prophesy. If society talks constantly about these things they become normalised behaviour (as we see in Western countries) and then people will start to expect this behaviour (or even strive for it) and those that do sin will feel less shame (if any!). Those that do not engage in the major sin may then settle for talking about these things in a lustful way, or exaggerate the problem or go to extreme lengths to talk about these things. We should not sweep things under the carpet but be aware of the issues and Forbid the Evil (munkar) in the best way.
- We also learn about the importance in protecting Muslim community and society (& family life). To make real accusations people need 4 witness to the act otherwise they are flogged and labelled a fasiq and their witness not accepted in court. Hence, this issue is such an important topic partly because the punishment is so severe and partly because of the effects of this on a family and society. Hence, false accusations are a major sin.
- Related to the previous point, the Muslim Ummah should try hard collectively to protect the reputation and honour of its people, and to avoid fabrication and false stories. We should know that nowadays, no Qur’anic ayah will defend any Muslims of today!
- As with Abu Bakr, we should try to pardon & overlook people who make mistakes. We should be kind and generous to these people (if they are sincere) and not fall to their petty levels
- We also learn about the Prophet’s* humanity. He* didn’t know unseen and over time became more concerned about the rumours – but still thought well of the people despite the fact that he, too, was suffering when hearing these rumours about his family and friends
- Some people also highlight the fact that the enemies of Islam will try to assassinate the influential Muslim person (character), or will get involved in character assassination – where they try to destroy the credibility and reputation of sincere Muslims. This happened in the time of the Prophet* and ever since then to this very day.
- punishment in this life for a sin means that the person will not be accounted on the Day of Judgement for that, hence his evil will be left for Allah’s ultimate judgement when he is due to get his full punishment;
- also it could be that, as a clever political leader he was very cunning in the way he spread the rumour and never implicated himself;
- furthermore, guilt is established though witnesses or personal admission (confession) and either no witnesses came forward and he was not the type of person to confess;
The Death of Abu Rafi’
Salam bin Abi Al-Huqaiq (Abu Rafi‘) was a terrible Jew criminal, who had mustered the troops of the Confederates and provided them with a lot of wealth and supplies, on the one hand, and used to malign the Prophet*, on the other. When the Muslims had settled their affair with Banu Quraiza; Al- Khazraj tribe, a rival of Al- Aws, asked for the Prophet’s permission to kill that criminal in order to merit a virtue equal to that of Al-Aws who had killed another criminal of the Jews, Ka‘b bin Al-Ashraf. The Prophet* gave them his permission provided that no women or children be killed.
A group of five people with ‘Abdullah bin ‘Ateeq at their head, headed for Khaibar where ‘Abu Rafi’s fort was situated in a Special Operation. When they approached the place, ‘Abdullah advised his men to stay a little behind, while he went ahead disguised himself in his cloak as if he had been relieving himself. When the people of the fort went in, the gate-keeper called him to enter thinking he was one of them. ‘Abdullah went in and lurked inside. He then began to unbolt the doors leading to Salam’s room. There it was absolutely dark but he managed to put him to the sword: He recounts the story (in Bukhari): "I called, 'O Abu Rafi!' He replied 'Who is it?' I proceeded towards the voice and hit him. He cried loudly but my blow was futile. Then I came to him, pretending to help him, saying with a different tone of my voice, 'What is wrong with you, O Abu Rafi?' He said 'Are you not surprised? Woe on your mother! A man has come to me and hit me with a sword!' So again I aimed at him and hit him, but the blow proved futile again, and on that Abu Rafi cried loudly and his wife got up. I came again and changed my voice as if I were a helper, and found Abu Rafi lying straight on his back, so I drove the sword into his belly and bent on it till I heard the sound of a bone break", and then he left in safety.
On his way back, his leg broke so he wrapped it up in a band, and hid in a secret place until morning when someone stood on the wall and announced the death of Salam bin Abi Al-Huqaiq officially. Abdullah bin ‘Ateeq said that he had never heard any word more pleasing than the death of Abu Rafi. Once they were sure of their victim’s death. On hearing the glad news he left and went to see the Prophet*, who listened to the whole story, and then asked ‘Abdullah to stretch his leg, which he wiped and the fracture healed on the spot.
Salam bin Abi Al-Huqaiq (Abu Rafi‘) was a terrible Jew criminal, who had mustered the troops of the Confederates and provided them with a lot of wealth and supplies, on the one hand, and used to malign the Prophet*, on the other. When the Muslims had settled their affair with Banu Quraiza; Al- Khazraj tribe, a rival of Al- Aws, asked for the Prophet’s permission to kill that criminal in order to merit a virtue equal to that of Al-Aws who had killed another criminal of the Jews, Ka‘b bin Al-Ashraf. The Prophet* gave them his permission provided that no women or children be killed.
A group of five people with ‘Abdullah bin ‘Ateeq at their head, headed for Khaibar where ‘Abu Rafi’s fort was situated in a Special Operation. When they approached the place, ‘Abdullah advised his men to stay a little behind, while he went ahead disguised himself in his cloak as if he had been relieving himself. When the people of the fort went in, the gate-keeper called him to enter thinking he was one of them. ‘Abdullah went in and lurked inside. He then began to unbolt the doors leading to Salam’s room. There it was absolutely dark but he managed to put him to the sword: He recounts the story (in Bukhari): "I called, 'O Abu Rafi!' He replied 'Who is it?' I proceeded towards the voice and hit him. He cried loudly but my blow was futile. Then I came to him, pretending to help him, saying with a different tone of my voice, 'What is wrong with you, O Abu Rafi?' He said 'Are you not surprised? Woe on your mother! A man has come to me and hit me with a sword!' So again I aimed at him and hit him, but the blow proved futile again, and on that Abu Rafi cried loudly and his wife got up. I came again and changed my voice as if I were a helper, and found Abu Rafi lying straight on his back, so I drove the sword into his belly and bent on it till I heard the sound of a bone break", and then he left in safety.
On his way back, his leg broke so he wrapped it up in a band, and hid in a secret place until morning when someone stood on the wall and announced the death of Salam bin Abi Al-Huqaiq officially. Abdullah bin ‘Ateeq said that he had never heard any word more pleasing than the death of Abu Rafi. Once they were sure of their victim’s death. On hearing the glad news he left and went to see the Prophet*, who listened to the whole story, and then asked ‘Abdullah to stretch his leg, which he wiped and the fracture healed on the spot.
Hadith: No time to discuss
Feedback:
Feedback:
Signs of ad-Dajjal: Sign of ad-Dajjal and how we can recognise him.
The Day of Judgement: What will happen on the Day of Judgement and how the people will be judged
News
News
The Death of Gaddafi
Quite a lively debate which was based on the news reports of how he died.
Points that were mentioned included:
Quite a lively debate which was based on the news reports of how he died.
Points that were mentioned included:
- The Muslims of Libya wanted a change, following the Arab Spring changes in Tunisia, Egypt and other places
- Gaddafi was trained in the UK’s Sandhurst Royal Military Academy and soon after returning to Libya overthrew the Libyan King
- Over the years Gaddafi became more like a dictator
- Libyan students and visitors to the UK have often been very suspicious of talking to other people for fear of their lives and the safety of their family
- He is known to have punished Islamic preachers quite severely (by torture, imprisonment and death)
- He is reported to deny the importance of Hadith and the Sunnah (Scholars agree that people who stubbornly reject Hadith are outside of Islam)
- Gaddafi received a lot of military and other support from Western countries like the UK
- Western countries have major financial and oil interests in Libya, which may explain why they fail to intervene ‘for humanitarian’ reasons in places like Zimbabwe, or Burma
- Western countries still support most other dictators in Muslim countries
- The death of Gaddafi after his capture, and that of his son, was probably wrong (still need to know facts).
- It is completely unacceptable that his dead body be put on open display
- The dead should be buried as soon as possible after death
- The people of Libya should take charge of their future based on their best interests
Monday, 17 October 2011
16 October 2011
The Ifk Incident; Hadith on Proof
Seerah of Muhammed*
*: May the Peace, Blessings and Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an
Prophet* marries Juwairiyah
The spoils from Banu Mustaliq were divided as usual, and one of the captives was Juwayriyah, the daughter of Harith, chief of the defeated clan. She fell to the lot of a Helper who fixed a high price for her ransom, and she came to the Prophet* to ask for his intervention on her behalf. She wanted to draw up a contract (Mukatibah) that would guarantee her freedom from slavery and wanted the Prophet’s* help in this. The Prophet* was on that day in the apartment of Aisha, who opened the door to her, and who said afterwards, recounting what had taken place: "She was a woman of great loveliness and beauty. No man looked on her but she captivated his soul, and when I saw her at the door of my room I was filled with misgivings, for I knew that the Prophet* would see in her what I saw. She entered unto him and said: 'O Messenger of God, I am Juwayriyyah, the daughter of Harith, the lord of his people. You well know the distress that has fallen upon me, and I have come to seek thy help in the matter of my ransom.' He answered: 'Wouldst thou have better than that?' 'What is better?' she asked, and he* answered: 'That I should pay thy ransom and marry thee.' "
Juwayriyyah gladly accepted his offer, but the marriage had not yet taken place when her father arrived with some camels for her ransom. They were not the full number he had originally intended to offer, for in the valley of 'Aqiq, shortly before reaching the oasis, he had taken a last look at the fine animals and had been so smitten with admiration for two of them that he had separated them from the others and hidden them in one of the passes of the valley, unable to bring himself to part with them. The remainder he took to the Prophet* and said: "O Muhammad, thou hast captured my daughter and here is her ransom." "But where," said the Prophet, "are those two camels which thou didst hide in 'Aqiq?" And he went on to describe in exact detail the pass in which they were tethered. Then Harith said: "I testify that there is no god but God, and that thou, Muhammad, art the Messenger of God"; and two of his sons entered Islam with him. He sent for the two camels and gave them with the rest to the Prophet, who restored his daughter to him. Then she herself entered Islam, and the Prophet* asked her father to give her to him in marriage, which he did;' and an apartment was built for her.
When it became known that the Bani Mustaliq were now the Prophet's kinsmen by marriage, the Emigrants and Helpers set free their captives who had not yet been ransomed. About a hundred families were released. "I know of no woman," said Aisha, referring to Juwayriyyah, "who was a greater blessing to her people than she."
The incident of the Ifk (Slander) against Aisha.
The Necklace
The Ifk Incident; Hadith on Proof
Seerah of Muhammed*
*: May the Peace, Blessings and Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an
Prophet* marries Juwairiyah
The spoils from Banu Mustaliq were divided as usual, and one of the captives was Juwayriyah, the daughter of Harith, chief of the defeated clan. She fell to the lot of a Helper who fixed a high price for her ransom, and she came to the Prophet* to ask for his intervention on her behalf. She wanted to draw up a contract (Mukatibah) that would guarantee her freedom from slavery and wanted the Prophet’s* help in this. The Prophet* was on that day in the apartment of Aisha, who opened the door to her, and who said afterwards, recounting what had taken place: "She was a woman of great loveliness and beauty. No man looked on her but she captivated his soul, and when I saw her at the door of my room I was filled with misgivings, for I knew that the Prophet* would see in her what I saw. She entered unto him and said: 'O Messenger of God, I am Juwayriyyah, the daughter of Harith, the lord of his people. You well know the distress that has fallen upon me, and I have come to seek thy help in the matter of my ransom.' He answered: 'Wouldst thou have better than that?' 'What is better?' she asked, and he* answered: 'That I should pay thy ransom and marry thee.' "
Juwayriyyah gladly accepted his offer, but the marriage had not yet taken place when her father arrived with some camels for her ransom. They were not the full number he had originally intended to offer, for in the valley of 'Aqiq, shortly before reaching the oasis, he had taken a last look at the fine animals and had been so smitten with admiration for two of them that he had separated them from the others and hidden them in one of the passes of the valley, unable to bring himself to part with them. The remainder he took to the Prophet* and said: "O Muhammad, thou hast captured my daughter and here is her ransom." "But where," said the Prophet, "are those two camels which thou didst hide in 'Aqiq?" And he went on to describe in exact detail the pass in which they were tethered. Then Harith said: "I testify that there is no god but God, and that thou, Muhammad, art the Messenger of God"; and two of his sons entered Islam with him. He sent for the two camels and gave them with the rest to the Prophet, who restored his daughter to him. Then she herself entered Islam, and the Prophet* asked her father to give her to him in marriage, which he did;' and an apartment was built for her.
When it became known that the Bani Mustaliq were now the Prophet's kinsmen by marriage, the Emigrants and Helpers set free their captives who had not yet been ransomed. About a hundred families were released. "I know of no woman," said Aisha, referring to Juwayriyyah, "who was a greater blessing to her people than she."
The incident of the Ifk (Slander) against Aisha.
The Necklace
Aisha and Umm Salamah had accompanied the Prophet* on this expedition. One of the next camps was in a pleasant valley, with long stretches of level sand. The Prophet's two tents were pitched as usual somewhat apart from the others, and that day it was Aisha's turn to be with him. She recounted afterwards how he had suggested that they should have a race. "I girded up my robe about me," she said, "and the Prophet* did likewise. Then we raced, and he won the race. 'This is for that other race', he said, 'which thou didst win from me.' " He was referring to an incident which had taken place in Mecca, before the Hijrah. Aisha added, by way of explanation: "He had come to my father's house and I had something in my hand and he said: 'Bring it here to me', and I would not, and ran away from him, and he ran after me, but I was too quick for him."!
The clasp of Aisha's necklace was insecure, and at one of the last halts before they reached Medina it slipped from her neck again. This was when the order to march had already been given and she had withdrawn from the camp to satisfy a call of nature. On her return, she and Umm Salamah seated themselves in their respective howdahs, closed the curtains and unveiled their faces. Only then did Aisha realise her loss; and slipping out from under the curtain she went back to look for it. Meantime the men had saddled the camels, and led them to the howdahs which they strapped each upon its mount. They were accustomed to a considerable difference in weight between them -that of a thirty-year-old woman as compared with a young girl who was slight for her age -and they failed to notice that this time the lighter of the two howdahs was even lighter than usual, so they led away the camels to join the march without a second thought. "I found my necklace," said Aisha, "and returned to the camp and not a soul was there. So I went to where my howdah had been, thinking that they would miss me and come back for me, and whilst I sat there mine eyes were overcome with heaviness and I fell asleep. I was lying there when Safwan' the son of Mu'attal passed by. He had fallen behind the army for some reason and had not slept at the camp. Noticing me, he came and stood over me. He had been used to seeing me before the veil was imposed upon us, and when he recognised me he said: 'Verily we are for God, and verily unto Him we are returning. This is the wife of the Messenger of God.''' His utterance of the verse of return woke her up; and she drew her veil over her face. Safwan offered her his camel and escorted her himself on foot to the next halt.
On the army's arrival there, Aisha's howdah had been lifted from its mount and placed on the ground; and when she did not emerge from it they assumed that she was asleep. Great was the astonishment when, towards the end of the halt, after the men had rested, she rode into the camp led by Safwan. That was the beginning of a scandal which was to shake Medina, and the tongues of the hypocrites were not slow in starting it, but for the moment the Prophet* and Aisha and most of the Companions were quite unaware of the impending trouble. The hypocrites of Medina led by ‘Abdullah bin ‘Ubai bin Salul, sought to make capital out of this incident and spread a malicious scandal against Aishah and unfortunately some of the Muslims also became involved in it
The clasp of Aisha's necklace was insecure, and at one of the last halts before they reached Medina it slipped from her neck again. This was when the order to march had already been given and she had withdrawn from the camp to satisfy a call of nature. On her return, she and Umm Salamah seated themselves in their respective howdahs, closed the curtains and unveiled their faces. Only then did Aisha realise her loss; and slipping out from under the curtain she went back to look for it. Meantime the men had saddled the camels, and led them to the howdahs which they strapped each upon its mount. They were accustomed to a considerable difference in weight between them -that of a thirty-year-old woman as compared with a young girl who was slight for her age -and they failed to notice that this time the lighter of the two howdahs was even lighter than usual, so they led away the camels to join the march without a second thought. "I found my necklace," said Aisha, "and returned to the camp and not a soul was there. So I went to where my howdah had been, thinking that they would miss me and come back for me, and whilst I sat there mine eyes were overcome with heaviness and I fell asleep. I was lying there when Safwan' the son of Mu'attal passed by. He had fallen behind the army for some reason and had not slept at the camp. Noticing me, he came and stood over me. He had been used to seeing me before the veil was imposed upon us, and when he recognised me he said: 'Verily we are for God, and verily unto Him we are returning. This is the wife of the Messenger of God.''' His utterance of the verse of return woke her up; and she drew her veil over her face. Safwan offered her his camel and escorted her himself on foot to the next halt.
On the army's arrival there, Aisha's howdah had been lifted from its mount and placed on the ground; and when she did not emerge from it they assumed that she was asleep. Great was the astonishment when, towards the end of the halt, after the men had rested, she rode into the camp led by Safwan. That was the beginning of a scandal which was to shake Medina, and the tongues of the hypocrites were not slow in starting it, but for the moment the Prophet* and Aisha and most of the Companions were quite unaware of the impending trouble. The hypocrites of Medina led by ‘Abdullah bin ‘Ubai bin Salul, sought to make capital out of this incident and spread a malicious scandal against Aishah and unfortunately some of the Muslims also became involved in it
Aisha falls ill
Not long after her return to Medina, Aisha fell ill. By that time the slander that the hypocrites had whispered against herself and Safwan was being repeated throughout the city. Few took it seriously, though amongst those who did was her own cousin Mistah, of the clan of Muttalib. But whether they believed it or not, everyone knew of it, except herself. She was none the less conscious of a certain reserve on the part of the Prophet, and she missed the loving attention which he had shown her in her other illnesses. He would come into the room and say to those who were nursing her "How are ye all today?", simply including her with the others. Deeply wounded, but too proud to complain, she asked his permission to go to her parents' house where her mother could nurse her. "As thou wilt," he said.
To recount what took place in Aisha's own words: "I went to my mother without any knowledge of what was being said, and recovered from my illness some twenty days later. Then one evening I went out with the mother of Mistah -her mother was the sister of my father's mother and as she was walking beside me she stumbled over her gown and exclaimed: 'May Mistab stumble!' 'God's Life,' I said, 'that was an ill thing to say of a man of the Emigrants who fought at Badr!' 'O daughter of Abu Bakr,' she said, 'can it be that the news hath not reached thee?' 'What news?' I said. Then she told me what the slanderers had said and how people were repeating it. 'Can this be so?' I said. 'By God, it is indeed!' was her answer, and I returned home in tears, and I wept and wept until I thought that my weeping would split my liver. 'God forgive thee!' I said to my mother. 'People talk their talk, and thou tellest me not one word of it!' 'My little daughter,' she said, 'take it not so heavily, for there is seldom a beautiful woman married to a man who loveth her but her fellow wives are full of gossip about her, and others repeat what they say.' So I lay awake the whole of that night, and my tears flowed without ceasing."
But in fact, whatever jealousies there may have been between one and another, the wives of the Prophet* were all women of piety, and not one of them took any part in spreading the slander. On the contrary, they defended Aisha and spoke well of her. Of those chiefly to blame, the nearest to the Prophet's household was his cousin Hamnah, Zaynab's sister, who repeated the calumny, thinking thus to further her sister's interests: for it was generally thought that but for Aisha Zaynab would have been the Prophet's favourite wife; and Zaynab suffered much from her sister's ill conceived zeal on her behalf. Another of the slanderers, in addition to Mistah, was the poet Hassan ibn Thabit, and in the background were Ibn Ubayy and the other hypocrites who had started everything. The Prophet* dearly hoped for a Revelation, but when nothing came he questioned not only his wives but also other near ones. Usamah, who was the same age as Aisha, spoke vigorously in her defence. "This is all a lie," he said. "We know naught but good of her." His mother, Umm Ayman, was equally emphatic in praise of her. As for 'Ali:, he said: "God hath not restricted thee, and there are many women besides her. But question her maidservant and she will tell thee the truth." So the Prophet* sent for her and said: "O Burayrah, hast thou ever seen aught in Aisha that might make thee suspect her?" She answered: "By Him that sent thee with the truth, I know only good of her; and if it were otherwise God would inform His Messenger. I have no fault to find with Aisha but that she is a girl, young in years, and when I am kneeding dough and I bid her watch it she will fall asleep and her pet lamb will come and eat it. I have blamed her for that more than once."
When next the Prophet* went to the Mosque he ascended the pulpit, and having praised God he said: "O people, what say ye of men who injure me with regard to my family, reporting of them what is not true? By God, I know naught but good of my household, and naught but good of the man they speak of, who never entereth a house of mine but I am with him." No sooner had he spoken than Usayd rose to his feet and said: "O Messenger of God, if they are of Aws we will deal with them; and if they be of our brethren of Khazraj then give us thy command, for they deserve that their heads should be cut off." Before he had finished Sa"d ibn 'Ubadah was already on his feet, for Hassan was of Khazraj, and so were the men who had subtly hatched the slander in the beginning. "God's Life, thou liest!" he said. "Ye shall not slay them, nor can yeo Neither wouldst thou have spoken thus, had they been of thy people." "God's Life, liar thyself!" said Usayd. "Slay them we shall, and thou art a hypocrite, striving on behalf of hypocrites." By this time the two tribes were about to come to grips with one another, but the Prophet* motioned them to desist, and descending from the pulpit he quietened them and sent them away in peace.
If Aisha had known that the Prophet* had defended her in public from the pulpit, she would no doubt have been greatly comforted. But she knew nothing of it at the time. She was only aware of his questioning others about her, which suggested that he did not know what to think, and this greatly distressed her. She did not expect him, of himself, to look into her soul, for she knew that his knowledge of hidden things came to him from the next world. "I only know what God giveth me to know," he would say. He did not seek to read the thoughts of men; but she expected him to know that her devotion to him was such as to make the thing she was accused of impossible. In any case, it was not enough that he should himself believe Aisha and Safwan to be innocent. The situation was a grave one, and it was imperative to have evidence which would convince the whole community.
The Prophet asks Aisha...
To recount what took place in Aisha's own words: "I went to my mother without any knowledge of what was being said, and recovered from my illness some twenty days later. Then one evening I went out with the mother of Mistah -her mother was the sister of my father's mother and as she was walking beside me she stumbled over her gown and exclaimed: 'May Mistab stumble!' 'God's Life,' I said, 'that was an ill thing to say of a man of the Emigrants who fought at Badr!' 'O daughter of Abu Bakr,' she said, 'can it be that the news hath not reached thee?' 'What news?' I said. Then she told me what the slanderers had said and how people were repeating it. 'Can this be so?' I said. 'By God, it is indeed!' was her answer, and I returned home in tears, and I wept and wept until I thought that my weeping would split my liver. 'God forgive thee!' I said to my mother. 'People talk their talk, and thou tellest me not one word of it!' 'My little daughter,' she said, 'take it not so heavily, for there is seldom a beautiful woman married to a man who loveth her but her fellow wives are full of gossip about her, and others repeat what they say.' So I lay awake the whole of that night, and my tears flowed without ceasing."
But in fact, whatever jealousies there may have been between one and another, the wives of the Prophet* were all women of piety, and not one of them took any part in spreading the slander. On the contrary, they defended Aisha and spoke well of her. Of those chiefly to blame, the nearest to the Prophet's household was his cousin Hamnah, Zaynab's sister, who repeated the calumny, thinking thus to further her sister's interests: for it was generally thought that but for Aisha Zaynab would have been the Prophet's favourite wife; and Zaynab suffered much from her sister's ill conceived zeal on her behalf. Another of the slanderers, in addition to Mistah, was the poet Hassan ibn Thabit, and in the background were Ibn Ubayy and the other hypocrites who had started everything. The Prophet* dearly hoped for a Revelation, but when nothing came he questioned not only his wives but also other near ones. Usamah, who was the same age as Aisha, spoke vigorously in her defence. "This is all a lie," he said. "We know naught but good of her." His mother, Umm Ayman, was equally emphatic in praise of her. As for 'Ali:, he said: "God hath not restricted thee, and there are many women besides her. But question her maidservant and she will tell thee the truth." So the Prophet* sent for her and said: "O Burayrah, hast thou ever seen aught in Aisha that might make thee suspect her?" She answered: "By Him that sent thee with the truth, I know only good of her; and if it were otherwise God would inform His Messenger. I have no fault to find with Aisha but that she is a girl, young in years, and when I am kneeding dough and I bid her watch it she will fall asleep and her pet lamb will come and eat it. I have blamed her for that more than once."
When next the Prophet* went to the Mosque he ascended the pulpit, and having praised God he said: "O people, what say ye of men who injure me with regard to my family, reporting of them what is not true? By God, I know naught but good of my household, and naught but good of the man they speak of, who never entereth a house of mine but I am with him." No sooner had he spoken than Usayd rose to his feet and said: "O Messenger of God, if they are of Aws we will deal with them; and if they be of our brethren of Khazraj then give us thy command, for they deserve that their heads should be cut off." Before he had finished Sa"d ibn 'Ubadah was already on his feet, for Hassan was of Khazraj, and so were the men who had subtly hatched the slander in the beginning. "God's Life, thou liest!" he said. "Ye shall not slay them, nor can yeo Neither wouldst thou have spoken thus, had they been of thy people." "God's Life, liar thyself!" said Usayd. "Slay them we shall, and thou art a hypocrite, striving on behalf of hypocrites." By this time the two tribes were about to come to grips with one another, but the Prophet* motioned them to desist, and descending from the pulpit he quietened them and sent them away in peace.
If Aisha had known that the Prophet* had defended her in public from the pulpit, she would no doubt have been greatly comforted. But she knew nothing of it at the time. She was only aware of his questioning others about her, which suggested that he did not know what to think, and this greatly distressed her. She did not expect him, of himself, to look into her soul, for she knew that his knowledge of hidden things came to him from the next world. "I only know what God giveth me to know," he would say. He did not seek to read the thoughts of men; but she expected him to know that her devotion to him was such as to make the thing she was accused of impossible. In any case, it was not enough that he should himself believe Aisha and Safwan to be innocent. The situation was a grave one, and it was imperative to have evidence which would convince the whole community.
The Prophet asks Aisha...
"I was with my parents," said Aisha, "and I had wept for two nights and a day; and while they were sitting with me a woman from the Helpers asked if she could join us, and I bade her enter, and she sat and wept with me. Then the Prophet* entered and took his seat, nor had he sat with me since people began to say what they said of me. A month had passed, and no tidings had come to him about me from Heaven. After uttering the testification there is no god but God, he said: 'O Aisha, I have been told such and such a thing concerning thee, and if thou art innocent, surely God will declare thine innocence; and if thou hast done aught that is wrong, then ask forgiveness of God and repent unto Him; for verily if the slave confess his sin and then repent, God relenteth unto him.' No sooner had he spoken than my tears ceased to flow and I said to my father 'Answer the Messenger of God for me,' and he said: 'I know not what to say.' When I asked my mother she said the same, and I was no more than a girl, young in years, and there was not much of the Qur’an that I could recite. So I said: 'I know well that ye have heard what men are saying, and it hath settled in your souls and ye have believed it; and if I say unto you that I am innocent and God knoweth that I am innocent -ye will not believe me, whereas if I confessed to that which God knoweth I am guiltless of, ye would believe me.' Then I groped in my mind for the name of Jacob, but I could not remember it, so I said: 'But I will say as the father of Joseph said: Beautiful patience must be mine; and God is He of whom help is to be asked against what they say' [Al-Qur'an 12:18]. Then I turned to my couch and lay on it, hoping that God would declare me innocent. Not that I thought He would send down a Revelation on my account, for it seemed to me that I was too paltry for my case to be spoken of in the Qur’an. But I was hoping that the Prophet* would see in his sleep a vision that would exculpate me.
"He remained sitting in our company and all of us were still present when a Revelation came to him: he was seized with the pangs which seized him at such times, and as it were pearls of sweat dripped from him, although it was a wintry day. Then, when he was relieved of the pressure, he said in a voice that vibrated with gladness: 'O Aisha, praise God, for He hath declared thee innocent.' Then my mother said 'Arise and go to the Messenger of God,' and I said: 'Nay by God, I will not rise and go to him, and I will praise none but God.' “ Verses of Surah an-Nur were revealed about this incident: "Verily! Those who brought forth the slander (against Aishah) are a group among you." [Al-Qur'an 24:11]
The Revelation
"He remained sitting in our company and all of us were still present when a Revelation came to him: he was seized with the pangs which seized him at such times, and as it were pearls of sweat dripped from him, although it was a wintry day. Then, when he was relieved of the pressure, he said in a voice that vibrated with gladness: 'O Aisha, praise God, for He hath declared thee innocent.' Then my mother said 'Arise and go to the Messenger of God,' and I said: 'Nay by God, I will not rise and go to him, and I will praise none but God.' “ Verses of Surah an-Nur were revealed about this incident: "Verily! Those who brought forth the slander (against Aishah) are a group among you." [Al-Qur'an 24:11]
The Revelation
The new Revelation also dwelt upon the whole question of adultery, and, while prescribing the penalty, it likewise prescribed, as the penalty for slandering honourable women, that the slanderers should be scourged. The principal elements involved in the slander affair, Mistah bin Athatha, Hassan bin Thabit and Hamnah bint Jahsh, were flogged with eighty stripes and who confessed their guilt. But the hypocrites, who had been more insidious like Abdullah bin Ubai, had none the less been only implicit, nor did they confess to having had any part in it, so the Prophet* preferred not to pursue the matter, but to leave them to God.
Abu Bakr had been in the habit of giving his kinsman Misrah an allowance of money on account of his poverty, but now he said: "Never again by God will I give unto Mistah, and never again will I show him favour, after what he hath said against Aisha, and after the woe he hath brought upon us." But there now came the Revelation: Let not the men of dignity and wealth amongst you swear that they will not give unto kinsmen and unto the needy and unto those who have migrated for the sake of God. Let them forgive and let them be indulgent. Do ye not long that God should forgive you? And God is Forgiving, Merciful. Then Abu Bakr said: "Indeed I long that God shall forgive me." And he returned to Mistah and gave him what he had been used to giving him and said: "I swear I will never withdraw it from him!" The Prophet* likewise, after a certain time had elapsed, showed great generosity to Hassan; and he married his cousin Harnnah, Mus'ab's widow, to Talhah, by whom she had two sons.
Almost a month later, the Messenger of Allah* and Umer bin Al-Khattab were engaged in the following talk: "Don’t you see Umer if I had had him (Abdullah bin Ubai) killed, a large number of dignitaries would have furiously hastened to fight for him. Now, on the contrary, if I ask them to kill him, they will do so out of their own free will." Umer replied "I swear by Allah that the Prophet’s judgement is much more sound than mine."
Hadith: Nawawi’s 40 Hadith
Hadith 33: Onus of Proof is on the Claimant; The Taking of an Oath is on the Denier
Ibn 'Abbas said that the Messenger of Allah*, said: "Were people to be given according to their claims, some would claim the wealth and blood of others. But the burden of proof is upon the claimant and the taking of an oath is upon the one who denies (the allegation)." [al-Bayhaqi, al-Bukhari and Muslim]
And this hadith is a principle from the Principles of the Shariah, and a great authority to which one resorts in case of dispute or argument, and it implies that judgement is not simply passed by the claim of an individual.
There are in every judicial dispute at least two litigating parties, the plaintiff and the defendant. The first claims what is contrary to the apparent fact; the second holds to the apparent fact and denies the claim. This hadith forms an important maxim. The text of the hadith has been expressed in the following way:
"Evidence is for the person who claims; the oath is for the person who denies."
This hadith shows the supreme importance of proof to the administration of justice. The necessity of proof is a restrainer to false, weak, and unsubstantiated claims. Therefore it becomes important to know upon who the onus of proof lies. There is no doubt that the burden is upon the plaintiff. This is explained by the fact that what is apparent is presumed to be the original state; any one who makes a claim to the contrary must prove such claim. The proof of a matter requires presentation of evidence until the matter attains the degree of certainty. Certainty is that which can be established by sight or proof. It can only be dispelled by another certainty. Since it is established that a defendant is presumed to be free from liability until the claimant proves the contrary, it is important to know who is the defendant and who is the plaintiff, who of the two must bear the onus of proof, and whose evidence takes precedence in case of conflict.
Some scholars have said that the criteria for being an acceptable witness are:
1. The witness must be sane and competent.
2. In general, the witness must be an adult.
3. The witness must be a Muslim unless it be in a case dealing with non-Muslims.
4. The witness must be of sound memory.
5. The witness must be a person of integrity and honesty.
The importance of giving one's testimony
It is an obligation that people offer their testimony truthfully when called upon to do so. Allah the Almighty says: And the witness should not refuse when they are called. [Surah al-Baqarah: Ayah 282] It is considered a sin to conceal what one has witnessed. Allah tha Almighty says: And conceal not the testimony, for he who hides it is certainly sinful of heart. [Surah al-Baqarah: Ayah 283]
A warning to those who make successful false claims
It is noted that Islam stresses on appealing to fearing Allah whenever there is misuse of authority, or taking chances over others in all human relations such as trading, family disputes, and making false claims against others. The Prophet*, said: "I am a human being. You come to me as litigants. Perhaps, one of you is better in presenting his argument than the other and I decide in his favour according to what I have heard. If I have decided anything for someone from the rights of his brother, he should not take it for I have portioned for him a portion of the Hell fire." In another hadith the Prophet*, warns us that taking as little as a spin of a palm of someone else's property unjustly will be horribly taken responsible for in the Day of Judgment.
Summary
That the one who claims something must prove it to be his
That the one who denies what he is accused of must take an oath of denial
A person is free of guilt or claims made against him or her until proven otherwise.
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Two Muslim children who are young and finished A-Levels, and one is going to University and is only 13 years old
Linked to the topics we also talked about what is ‘intelligence’ and who are clever. Are the well known ‘clever’ people really clever if the or not Muslim?
We also talked about the difference between Proof and Evidence.
Abu Bakr had been in the habit of giving his kinsman Misrah an allowance of money on account of his poverty, but now he said: "Never again by God will I give unto Mistah, and never again will I show him favour, after what he hath said against Aisha, and after the woe he hath brought upon us." But there now came the Revelation: Let not the men of dignity and wealth amongst you swear that they will not give unto kinsmen and unto the needy and unto those who have migrated for the sake of God. Let them forgive and let them be indulgent. Do ye not long that God should forgive you? And God is Forgiving, Merciful. Then Abu Bakr said: "Indeed I long that God shall forgive me." And he returned to Mistah and gave him what he had been used to giving him and said: "I swear I will never withdraw it from him!" The Prophet* likewise, after a certain time had elapsed, showed great generosity to Hassan; and he married his cousin Harnnah, Mus'ab's widow, to Talhah, by whom she had two sons.
Almost a month later, the Messenger of Allah* and Umer bin Al-Khattab were engaged in the following talk: "Don’t you see Umer if I had had him (Abdullah bin Ubai) killed, a large number of dignitaries would have furiously hastened to fight for him. Now, on the contrary, if I ask them to kill him, they will do so out of their own free will." Umer replied "I swear by Allah that the Prophet’s judgement is much more sound than mine."
Hadith: Nawawi’s 40 Hadith
Hadith 33: Onus of Proof is on the Claimant; The Taking of an Oath is on the Denier
Ibn 'Abbas said that the Messenger of Allah*, said: "Were people to be given according to their claims, some would claim the wealth and blood of others. But the burden of proof is upon the claimant and the taking of an oath is upon the one who denies (the allegation)." [al-Bayhaqi, al-Bukhari and Muslim]
And this hadith is a principle from the Principles of the Shariah, and a great authority to which one resorts in case of dispute or argument, and it implies that judgement is not simply passed by the claim of an individual.
There are in every judicial dispute at least two litigating parties, the plaintiff and the defendant. The first claims what is contrary to the apparent fact; the second holds to the apparent fact and denies the claim. This hadith forms an important maxim. The text of the hadith has been expressed in the following way:
"Evidence is for the person who claims; the oath is for the person who denies."
This hadith shows the supreme importance of proof to the administration of justice. The necessity of proof is a restrainer to false, weak, and unsubstantiated claims. Therefore it becomes important to know upon who the onus of proof lies. There is no doubt that the burden is upon the plaintiff. This is explained by the fact that what is apparent is presumed to be the original state; any one who makes a claim to the contrary must prove such claim. The proof of a matter requires presentation of evidence until the matter attains the degree of certainty. Certainty is that which can be established by sight or proof. It can only be dispelled by another certainty. Since it is established that a defendant is presumed to be free from liability until the claimant proves the contrary, it is important to know who is the defendant and who is the plaintiff, who of the two must bear the onus of proof, and whose evidence takes precedence in case of conflict.
Some scholars have said that the criteria for being an acceptable witness are:
1. The witness must be sane and competent.
2. In general, the witness must be an adult.
3. The witness must be a Muslim unless it be in a case dealing with non-Muslims.
4. The witness must be of sound memory.
5. The witness must be a person of integrity and honesty.
The importance of giving one's testimony
It is an obligation that people offer their testimony truthfully when called upon to do so. Allah the Almighty says: And the witness should not refuse when they are called. [Surah al-Baqarah: Ayah 282] It is considered a sin to conceal what one has witnessed. Allah tha Almighty says: And conceal not the testimony, for he who hides it is certainly sinful of heart. [Surah al-Baqarah: Ayah 283]
A warning to those who make successful false claims
It is noted that Islam stresses on appealing to fearing Allah whenever there is misuse of authority, or taking chances over others in all human relations such as trading, family disputes, and making false claims against others. The Prophet*, said: "I am a human being. You come to me as litigants. Perhaps, one of you is better in presenting his argument than the other and I decide in his favour according to what I have heard. If I have decided anything for someone from the rights of his brother, he should not take it for I have portioned for him a portion of the Hell fire." In another hadith the Prophet*, warns us that taking as little as a spin of a palm of someone else's property unjustly will be horribly taken responsible for in the Day of Judgment.
Summary
That the one who claims something must prove it to be his
That the one who denies what he is accused of must take an oath of denial
A person is free of guilt or claims made against him or her until proven otherwise.
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The Last Day
News
Two Muslim children who are young and finished A-Levels, and one is going to University and is only 13 years old
Linked to the topics we also talked about what is ‘intelligence’ and who are clever. Are the well known ‘clever’ people really clever if the or not Muslim?
We also talked about the difference between Proof and Evidence.
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