Tuesday - Islamic Institution in USA Series
Saturday, October 10, 2009
A New Society Being Built
Monday - Seerah of Prophet Muhammad (SAW)
A New Society Being Built
We have already mentioned that the Messenger of Allâh (Peace be upon him) arrived in Madinah on Friday, 12th Rabi‘ Al-Awwal 1 A.H., i.e. September 27th. 622 A.D. and took the downstairs of Abi Ayyub’s house as a temporary residence.
The first task to which the Prophet (Peace be upon him) attended on his arrival in Madinah was the construction of a Mosque, in the very site where his camel knelt down. The land, which belonged to two orphans, was purchased. The Prophet (Peace be upon him) himself contributed to building the Mosque by carrying adobe bricks and stones while reciting verses:
“O Allâh! no bliss is there but that of the Hereafter, I beseech you to forgive the Emigrants and Helpers.”
The ground was cleared, of weeds and shrubs, palm trees and rubbish, the graves of the polytheists dug up and then levelled and the trees planted around. The Qiblah (the direction in which the Muslims turn their faces in prayer) was constructed to face Jerusalem; two beams were also erected to hold the ceiling up. It was square in form, each side measuring approximately 100 yards, facing towards the north and having three gates on each of the remaining sides. Nearby, rooms reserved for the Prophet’s household were built of stones and adobe bricks with ceilings of palm leaves. To the north of the Mosque a place was reserved for the Muslims who had neither family nor home. The Adhân (summoning the Muslims to the Mosque by the Call for prayer) was initiated at this early stage of post-migration era. The Mosque was not merely a locus to perform prayers, but rather an Islamic league where the Muslim’s were instructed in Islam and its doctrines. It served as an assembly place where the conflicting pre-Islamic trends used to come to terms; it was the headquarter wherein all the affairs of the Muslims were administered, and consultative and executive councils held.
The Mosque being thus constructed, the Prophet (Peace be upon him) next turned his attention to cementing the ties of mutual brotherhood amongst the Muslims of Madinah, Al-Ansar (the Helpers) and Al-Muhajirun (the Emigrants). It was indeed unique in the history of the world. A gathering of 90 men, half of whom Emigrants and the others Helpers assembled in the house of Anas bin Malik where the Prophet (Peace be upon him) gave the spirit of brotherhood his official blessing. When either of the two persons who had been paired as brothers, passed away, his property was inherited by his brother-in-faith. This practice continued till the following verse was revealed at the time of the battle of Badr, and the regular rule of inheritance was allowed to take its usual course:
“But kindred by blood are nearer to one another regarding inheritance.” [8:75]
“Brotherhood-in-faith” to quote Muhammad Al-Ghazali again, “was holding subordinate every distinction of race and kindred and supporting the Islamic precept: none is superior to the other except on the basis of piety and God-fearing.”
The Prophet (Peace be upon him) attached to that brotherhood a valid contract; it was not just meaningless words but rather a valid practice relating to blood and wealth rather than a passing whim taking the form of accidental greeting.
The atmosphere of brotherhood and fellow-feeling created a spirit of selflessness infused deeply in the hearts of his followers, and produced very healthy results. For example, Sa‘d bin Ar-Rabi‘, a Helper, said to his fellow brother ‘Abdur Rahman bin ‘Awf, “I am the richest man amongst the Helpers. I am glad to share my property half and half with you. I have two wives, I am ready to divorce one and after the expiry of her ‘Iddah, (the prescribed period for a woman divorcee to stay within her house unmarried) you may marry her.” But ‘Abdur Rahman bin ‘Awf was not prepared to accept anything: neither property nor home. So he blessed his brother and said: “Kindly direct me to the market so that I may make my fortune with my own hands.” And he did prosper and got married very shortly by his own labour.
The Helpers were extremely generous to their brethren-in-faith. Abu Hurairah reported that they once approached the Prophet (Peace be upon him) with the request that their orchards of palm trees should be distributed equally between the Muslims of Madinah and their brethren from Makkah. But the Prophet (Peace be upon him) was reluctant to put this heavy burden upon them. It was, however, decided that the Emigrants would work in the orchards alongwith the Helpers and the yield would be divided equally amongst them.
Such examples point directly to the spirit of sacrifice, altruism and cordiality on the part of the Helpers, and also to the feeling of appreciation, gratitude and self-respect that the Emigrants held dear to their hearts. They took only what helped them eke a reasonable living. In short, this policy of mutual brotherhood was so wise and timely that many obstinate problems were resolved wonderfully and reasonably.
A Charter of Islamic Alliance
Just as the Prophet (Peace be upon him) had established a code of brotherhood amongst the believers, so too he was keen on establishing friendly relations between the Muslims and non-Muslim tribes of Arabia. He established a sort of treaty aiming at ruling out all pre-Islamic rancour and inter-tribal feuds. He was so meticulous not to leave any area in the charter that would allow pre-Islamic traditions to sneak in or violate the new environment he wanted to establish. Herein, we look over some of its provisions.
In the Name of Allâh, the Most Beneficent, the Most Merciful.
This is a document from Muhammad, the Messenger of Allâh, concerning Emigrants and Helpers and those who followed and strove with them.
They are one nation to the exclusion of other people.
The Emigrants of Quraish unite together and shall pay blood money among themselves, and shall ransom honourably their prisoners. Every tribe of the Helpers unite together, as they were at first, and every section among them will pay a ransom for acquitting its relative prisoners.
Believers shall not leave anyone destitute among them by not paying his redemption money or blood money in kind.
Whoever is rebellious or whoever seeks to spread enmity and sedition, the hand of every God-fearing Muslim shall be against him, even if he be his son.
A believer shall not kill another believer, nor shall support a disbeliever against a believer.
The protection of Allâh is one (and is equally) extended to the humblest of the believers.
The believers are supported by each other.
Whosoever of the Jews follows us shall have aid and succour; they shall not be injured, nor any enemy be aided against them.
The peace of the believers is indivisible. No separate peace shall be made when believers are fighting in the way of Allâh. Conditions must be fair and equitable to all.
It shall not be lawful for a believer, who holds by what is in this document and believes in Allâh and the Day of Judgement, to help a criminal nor give him refuge. Those who give him refuge and render him help shall have the curse and anger of Allâh on the Day of Resurrection. Their indemnity is not accepted.
Whenever you differ about a matter, it must be referred to Allâh and to Muhammad.
Killing a believer deliberately with no good reason entails killing the killer unless the sponsor deems it otherwise.
It was solely by his wisdom and dexterity, that the Prophet (Peace be upon him) erected the pillars of the new society. This phenomenon no doubt left its mark on the virtuous Muslims. He used to bring them up in the light of the Islamic education, he sanctified their selves, enjoined them to observe righteousness and praiseworthy manners and was keen on infusing into them the ethics of amity, glory, honour, worship and first and foremost obedience to Allâh and His Messenger.
The following is a cluster of the virtues he used to inculcate in the minds of his followers:
A man asked the Messenger of Allâh (Peace be upon him) which of the merits is superior in Islam. He [the Prophet (Peace be upon him)] remarked:
“That you provide food and extend greetings to one whom you know or do not know.”
‘Abdubin Salâm said: When the Prophet (Peace be upon him) arrived in Madinah, I went to see him and I immediately recognized through his features that he would never be a liar. The first things he (the Prophet [Peace be upon him)] said was:
“Extend peace greetings amongst yourselves, provide food to the needy, maintain uterine relations, observe prayer at night while people are asleep, then you will peacefully enter the Garden (Paradise).”
And he said:
“The Muslim is that one from whose tongue and hand the Muslims are safe.”
And said:
“None amongst you believes (truly) till one likes for his brother that which he loves for himself.”
And said:
“He will not enter Paradise, he whose neighbour is not secure from his wrongful conduct.”
And said:
“A Muslim is the brother of a Muslim; he neither oppresses him nor does he fail him. Whosoever removes a worldly grief from a believer, Allâh will remove from him one of the griefs of the Day of Judgement. Whosoever shields a Muslim, Allâh will shield him on the Day of Resurrection.”
And said:
“Abusing a Muslim is an outrage and fighting against him is disbelief.”
And said:
“To remove something harmful from the road, is charity.”
And said:
“Charity erases sins just as water extinguishes fire.”
And said:
“He is not a perfect believer, who goes to bed full and knows that his neighbour is hungry.”
And said:
“Show mercy to people on earth so that Allâh will have mercy on you in heaven.”
And said:
“Try to avert fire even by half a date (in charity) if not by tendering a good word.”
And said:
“Clothing an under-clad Muslim, entitles you to a garment from the Paradise; feeding a hungry Muslim will make you eligible (by Allâh’s Will) for the fruit of the Paradise, and if you provide water to a thirsty Muslim, Allâh will provide you with a drink from ‘the Sealed Nectar’.”
He used as well to exhort the believers to spend in charity reminding them of relevant virtues for which the hearts yearn.
He said:
“The believers in their mutual love, are like the human body where when the eye is in agony, the entire body feels the pain; when the head aches, all the body will suffer.”
And said:
“The bonds of brotherhood between two Muslims are like parts of a house, one part strengthens and holds the other.”
And said:
“Do not have malice against a Muslim; do not be envious of other Muslims; do not go against a Muslim and forsake him. O the slaves of Allâh! Be like brothers with each other. It is not violable for a Muslim to desert his brother for over three days.”
The Prophet (Peace be upon him) used as well to promote that habit of abstention from asking the others for help unless one is totally helpless. He used to talk to his companions a lot about the merits, virtues and Divine reward implied in observing the prescribed worships and rituals. He would always bring forth corroborated proofs in order to link them physically and spiritually to the Revelation sent to him, hence he would apprise them of their duties and responsibilities in terms of the consequences of the Call of Islam, and at the same time emphasize the exigencies of comprehension and contemplation.
That was his practice of maximizing their morale and imbuing them with the noble values and ideals so that they could become models of virtue to be copied by subsequent generations.
‘Abdullah bin Mas‘ud (May Allah be pleased with him) once said: If you are willing to follow a good example, then you can have a recourse in the tradition of the deceased, because the living are likely to fall an easy victim to oppression (so they might waver in faith). Follow the steps of Muhammad’s Companions. They were the best in this nation, the most pious, the most learned and the least pretentious. Allâh chose them to accompany the Prophet (Peace be upon him) and establish His religion. Therefore, it is imperative to get to know their grace, follow their righteous way and adhere as much as you can to their manners and assimilate their biography. They were always on the orthodox path. There is then the great Messenger of Allâh (Peace be upon him) whose moral visible attributes, aspects of perfection, talents, virtues, noble manners and praiseworthy deeds, entitle him to occupy the innermost cells of our hearts, and become the dearest target that the self yearns for. Hardly did he utter a word when his Companions would race to assimilate it and work in its light.
Those were the attributes and qualities on whose basis the Prophet (Peace be upon him) wanted to build a new society, the most wonderful and the most honourable society ever known in history. On these grounds, he strove to resolve the longstanding problems, and later gave mankind the chance to breathe a sigh of relief after a long wearying journey in dark and gloomy avenues. Such lofty morale lay at the very basis of creating a new society with integrated components immune to all fluctuations of time, and powerful enough to change the whole course of humanity.
Source: Al Raheeq Al Makhtum
Sunday, October 4, 2009
Good Muslim
Friday - Hadith of the Week
Sahih Bukhari
Volume 1, Book 2, Number 10:
Narrated Abu Musa:
Some people asked Allah's Apostle, "Whose Islam is the best? i.e. (Who is a very good Muslim)?" He replied, "One who avoids harming the Muslims with his tongue and hands."
Islamic finance set for big China leap
Thursday - Islamic Finance News of the Week
KUALA LUMPUR (Reuters) - China is the next big Islamic finance market, as demand grows for ethical funds, but Asia's fastest-growing economy must first sort out tax issues, a unit of British insurer Prudential said on Friday.
A large Muslim population and growing wealth provide a ready retail Islamic banking market in China, a senior executive of Prudential's (PRU.L) Kuala Lumpur-based fund management unit said.
The $1 trillion (629 billion pounds) Islamic finance industry is targeting rapidly growing Asian economies such as China and India and new markets like Kazakhstan and Sri Lanka to offset slowing growth in its traditional base of Gulf Arab states.
Islamic banks are touting wheat-based deposit products and metal-based funds as ethical investments to appeal to investors burnt by the recent conventional banking crisis.
Islamic banking is also marketed as socially responsible investing in non-Muslim countries such as France and India to avoid fanning religious sensitivities.
"China is like Indonesia, a sleeping giant," said Zulkifli Ishak, sharia investment director with Prudential Fund Management Bhd which manages about $4.03 billion. Kuala Lumpur is Prudential's Islamic finance hub.
"If Islamic finance can tap Muslims, especially in Xinjiang, then there will be a huge potential for the Islamic space in China," he said in an interview.
China has a Muslim population of about 37 million.
Friday, October 2, 2009
The reason why it is forbidden to single out Friday for fasting
Is it true that muslims are not supposed to keep nafil fast for one day . They must keep back to back atleast two fasts because jews observe ONE day fast. Honestly , the reason seems absurd to me and I have a little doubt that this two day nafil fast rule. Please, respond to my question even if it sounds silly.
Praise be to Allaah.
Singling out a day for observing a naafil fast is permissible, unless it is a Friday or Saturday, or it is the day of ‘Ashoora which is the tenth day of Muharram, in which case it is mustahabb to fast the day before or the day after as well.
As for Sunday, Monday, Tuesday, Wednesday or Thursday, there is nothing wrong with fasting them on their own, rather it is Sunnah to fast on Mondays and Thursdays.
Al-Bukhaari (1985) and Muslim (1144) narrated that Abu Hurayrah (may Allaah be pleased with him) said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “No one of you should fast on Friday, unless he fasts (a day) before it or after it.”
According to a report narrated by Muslim: “do not single out the day of Friday for fasting, unless that coincides with a fast that one habitually observes.”
Al-Nawawi (may Allaah have mercy on him) said: These ahaadeeth appear to support the view of the majority of the companions of al-Shaafa’i, which is that it is makrooh to single out Friday for fasting unless that happens to coincide with a fast that one habitually observes. If he joins it to a fast on the day before or the day after, or it coincides with a day that he habitually fasts, such as if he vowed to fast on the day that a loved one was healed for the rest of his life, and that happens to be a Friday, then it is not makrooh, because of these ahaadeeth.
The scholars said: The reason why it is forbidden is that Friday is a day of du’aa’, dhikr and worship, such as ghusl, going to the prayer early and waiting for the prayer, listening to the khutbah and reciting a lot of dhikr after it, because Allaah says: “Then when the (Jumu‘ah) Salaah (prayer) is ended, you may disperse through the land, and seek the Bounty of Allaah (by working), and remember Allaah much” [al-Jumu’ah 62:10]. And there are other acts of worship to be done on this day, so it is mustahabb not to fast then, so that one will have more energy to do these duties and perform them in an energetic manner and be happy to do them and enjoy them without feeling bored or tired. This is like the pilgrim on the day of ‘Arafah in ‘Arafah: the Sunnah is for him not to fast, as stated above.
If it is said: If that was the case, the prohibition would still apply to fasting the day before or the day after, because the reason still applies, the response to that is that he will attain reward for fasting the day before or the day after, which will make up for any shortfall in his duties on Friday that occurs because of his fasting. This is the correct view on the wisdom behind not singling out Friday for fasting.
And it was said that the reason is that there is the fear of going to extremes in venerating Friday, so that become infatuated with it as some people became infatuated about Saturday. But this is a weak view which is contradicted by the fact the Muslims offer Jumu’ah prayer and do other acts which are an expression of veneration of that day.
And it was said that the reason for this prohibition is lest it be thought that it is obligatory. This is a weak view which is contradicted by the fact that it is recommended to fast on Mondays, so no attention should be paid to this unlikely notion. Similarly it is recommended to fast on the day of ‘Arafah and the day of ‘Ashoora’ and so on. The correct view is that which we have stated above, and Allaah knows best. End quote.
As for Saturday, it is makrooh to single it out for fasting. The reason for that is that when a person fasts he becomes weak and he omits some things that he used to do, so he becomes like the Jews who do not work on Saturday. That has been discussed in the answer to question no. (the reason why it is forbidden to fast on Saturdays). [106500]
The reason why it is forbidden to fast on Saturdays
Question:
I have read on your site that the Prophet (peace and blessings of Allaah be upon him) forbade fasting on Saturdays. What is the reason for this prohibition?
Answer:
Praise be to Allaah.
It is makrooh to single out Saturday for fasting. Some of them gave the reason as being that it is the eid of the Jews. But more important than that is the fact that it is a day on which the Jews refrain from working, and they rest on that day. If the Muslim were to fast on that day, the fast would keep him from working, and he would give up some things that he used to do because of his fast, because fasting makes one thirsty and hungry, so he would be like the Jews in not working on this day. End quote.
Fataawa al-Shaykh Muhammad ibn Ibraaheem (may Allaah be pleased with him) (4/306).
With regard to ‘Ashoora’, Muslim (1134) narrated that ‘Abd-Allaah ibn ‘Abbaas (may Allaah be pleased with him) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) fasted on the day of ‘Ashoora’ and enjoined this fast, they said: O Messenger of Allaah, it is a day that is venerated by the Jews and Christians. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Next year – in sha Allaah – we will fast on the ninth day.” He said: But the next year the Messenger of Allaah (peace and blessings of Allaah be upon him) had passed away.
According to another report: “If I live until next year, I shall fast the ninth.”
Al-Nawawi (may Allaah have mercy on him) said: Some of the scholars said: Perhaps the reason why the ninth is to be fasted as well as the tenth is so as not to resemble the Jews by singling out the tenth. The hadeeth indicates this. And it was said that it was so as to be on the safe side and ensure that you are fasting on the tenth. But the first is more likely to be correct. And Allaah knows best. End quote.
It should be clear to you that defining the reason behind it is something concerning which the scholars exercised ijtihaad, and you have seen that al-Nawawi (may Allaah have mercy on him) regarded as mistaken the views which tried to explain why it is forbidden to single out Fridays for fasting.
Hence the Muslim should submit to the rule of sharee’ah, whether he understands the reason and wisdom behind it or not. He should accept and submit to the words of the Messenger (peace and blessings of Allaah be upon him) as Allaah says (interpretation of the meaning):
“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error”
[al-Ahzaab 33:36]
May Allaah help us and you to do that which He loves and which pleases Him. And Allaah knows best.
Source: Islam Q&A
Praise be to Allaah.
Singling out a day for observing a naafil fast is permissible, unless it is a Friday or Saturday, or it is the day of ‘Ashoora which is the tenth day of Muharram, in which case it is mustahabb to fast the day before or the day after as well.
As for Sunday, Monday, Tuesday, Wednesday or Thursday, there is nothing wrong with fasting them on their own, rather it is Sunnah to fast on Mondays and Thursdays.
Al-Bukhaari (1985) and Muslim (1144) narrated that Abu Hurayrah (may Allaah be pleased with him) said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “No one of you should fast on Friday, unless he fasts (a day) before it or after it.”
According to a report narrated by Muslim: “do not single out the day of Friday for fasting, unless that coincides with a fast that one habitually observes.”
Al-Nawawi (may Allaah have mercy on him) said: These ahaadeeth appear to support the view of the majority of the companions of al-Shaafa’i, which is that it is makrooh to single out Friday for fasting unless that happens to coincide with a fast that one habitually observes. If he joins it to a fast on the day before or the day after, or it coincides with a day that he habitually fasts, such as if he vowed to fast on the day that a loved one was healed for the rest of his life, and that happens to be a Friday, then it is not makrooh, because of these ahaadeeth.
The scholars said: The reason why it is forbidden is that Friday is a day of du’aa’, dhikr and worship, such as ghusl, going to the prayer early and waiting for the prayer, listening to the khutbah and reciting a lot of dhikr after it, because Allaah says: “Then when the (Jumu‘ah) Salaah (prayer) is ended, you may disperse through the land, and seek the Bounty of Allaah (by working), and remember Allaah much” [al-Jumu’ah 62:10]. And there are other acts of worship to be done on this day, so it is mustahabb not to fast then, so that one will have more energy to do these duties and perform them in an energetic manner and be happy to do them and enjoy them without feeling bored or tired. This is like the pilgrim on the day of ‘Arafah in ‘Arafah: the Sunnah is for him not to fast, as stated above.
If it is said: If that was the case, the prohibition would still apply to fasting the day before or the day after, because the reason still applies, the response to that is that he will attain reward for fasting the day before or the day after, which will make up for any shortfall in his duties on Friday that occurs because of his fasting. This is the correct view on the wisdom behind not singling out Friday for fasting.
And it was said that the reason is that there is the fear of going to extremes in venerating Friday, so that become infatuated with it as some people became infatuated about Saturday. But this is a weak view which is contradicted by the fact the Muslims offer Jumu’ah prayer and do other acts which are an expression of veneration of that day.
And it was said that the reason for this prohibition is lest it be thought that it is obligatory. This is a weak view which is contradicted by the fact that it is recommended to fast on Mondays, so no attention should be paid to this unlikely notion. Similarly it is recommended to fast on the day of ‘Arafah and the day of ‘Ashoora’ and so on. The correct view is that which we have stated above, and Allaah knows best. End quote.
As for Saturday, it is makrooh to single it out for fasting. The reason for that is that when a person fasts he becomes weak and he omits some things that he used to do, so he becomes like the Jews who do not work on Saturday. That has been discussed in the answer to question no. (the reason why it is forbidden to fast on Saturdays). [106500]
The reason why it is forbidden to fast on Saturdays
Question:
I have read on your site that the Prophet (peace and blessings of Allaah be upon him) forbade fasting on Saturdays. What is the reason for this prohibition?
Answer:
Praise be to Allaah.
It is makrooh to single out Saturday for fasting. Some of them gave the reason as being that it is the eid of the Jews. But more important than that is the fact that it is a day on which the Jews refrain from working, and they rest on that day. If the Muslim were to fast on that day, the fast would keep him from working, and he would give up some things that he used to do because of his fast, because fasting makes one thirsty and hungry, so he would be like the Jews in not working on this day. End quote.
Fataawa al-Shaykh Muhammad ibn Ibraaheem (may Allaah be pleased with him) (4/306).
With regard to ‘Ashoora’, Muslim (1134) narrated that ‘Abd-Allaah ibn ‘Abbaas (may Allaah be pleased with him) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) fasted on the day of ‘Ashoora’ and enjoined this fast, they said: O Messenger of Allaah, it is a day that is venerated by the Jews and Christians. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Next year – in sha Allaah – we will fast on the ninth day.” He said: But the next year the Messenger of Allaah (peace and blessings of Allaah be upon him) had passed away.
According to another report: “If I live until next year, I shall fast the ninth.”
Al-Nawawi (may Allaah have mercy on him) said: Some of the scholars said: Perhaps the reason why the ninth is to be fasted as well as the tenth is so as not to resemble the Jews by singling out the tenth. The hadeeth indicates this. And it was said that it was so as to be on the safe side and ensure that you are fasting on the tenth. But the first is more likely to be correct. And Allaah knows best. End quote.
It should be clear to you that defining the reason behind it is something concerning which the scholars exercised ijtihaad, and you have seen that al-Nawawi (may Allaah have mercy on him) regarded as mistaken the views which tried to explain why it is forbidden to single out Fridays for fasting.
Hence the Muslim should submit to the rule of sharee’ah, whether he understands the reason and wisdom behind it or not. He should accept and submit to the words of the Messenger (peace and blessings of Allaah be upon him) as Allaah says (interpretation of the meaning):
“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error”
[al-Ahzaab 33:36]
May Allaah help us and you to do that which He loves and which pleases Him. And Allaah knows best.
Source: Islam Q&A
Tuesday, September 29, 2009
Monday, September 28, 2009
The First Phase ... The Status Quo in Madinah at the Time of Emigration
Monday - Seerah of Prophet Muhammad (SAW)
Emigration to Madinah could never be attributable to attempts to escape from jeers and oppression only, but it also constituted a sort of cooperation with the aim of erecting the pillars of a new society in a secure place. Hence it was incumbent upon every capable Muslim to contribute to building this new homeland, immunizing it and holding up its prop. As a leader and spiritual guide, there was no doubt the Noble Messenger (Peace be upon him), in whose hands exclusively all affairs would be resolved.
In Madinah, the Prophet (Peace be upon him) had to deal with three distinctively different categories of people with different respective problems:
- His Companions, the noble and Allâh fearing elite (May Allah be pleased with them).
- Polytheists still detached from the Islam and were purely Madinese tribes.
- The Jews.
1. As for his Companions, the conditions of life in Madinah were totally different from those they experienced in Makkah. There, in Makkah, they used to strive for one corporate target, but physically, they were scattered, overpowered and forsaken. They were helpless in terms of pursuing their new course of orientation. Their means, socially and materially, fell short of establishing a new Muslim community. In parallel lines, the Makkan Chapters of the Noble Qur’ân were confined to delineating the Islamic precepts, enacting legislations pertaining to the believers individually and enjoining good and piety and forbidding evils and vices.
In Madinah , things were otherwise; here all the affairs of their life rested in their hands. Now, they were at ease and could quite confidently handle the challenges of civilization, construction, means of living, economics, politics, government administration, war and peace, codification of the questions of the allowed and prohibited, worship, ethics and all the relevant issues. In a nutshell, they were in Madinah at full liberty to erect the pillars of a new Muslim community not only utterly different from that pre-Islamic code of life, but also distinctive in its features in the world at large. It was a society that could stand for the Islamic Call for whose sake the Muslims had been put to unspeakable tortures for 10 years. No doubt, the construction of a society that runs in line with this type of ethics cannot be accomplished overnight, within a month or a year. It requires a long time to build during which legislation and legalization will run gradually in a complementary process with mind cultivation, training and education. Allâh, the All-Knowing, of course undertook legislation and His Prophet Muhammad (Peace be upon him), implementation and orientation:
“He it is Who sent among the unlettered ones a Messenger [Muhammad (Peace be upon him) from among themselves, reciting to them His Verses, purifying them (from the filth of disbelief and polytheism), and teaching them the Book (this Qur’ân, Islamic laws and Islamic Jurisprudence) and Al-Hikmah [As-Sunna: legal ways, orders, acts of worship, etc. of the Prophet Muhammad (Peace be upon him)].” [62:2]
The Prophet’s Companion (May Allah be pleased with), rushed enthusiastically to assimilate these Qur’ânic rules and fill their hearts joyfully with them:
“And when His Verses (this Qur’ân) are recited unto them, they (i.e. the Verses) increase their Faith.” [8:2]
With respect to the Muslims, this task constituted the greatest challenge for the Messenger of Allâh (Peace be upon him). In fact, this very purpose lay at the heart of the Islamic Call and the Muhammadan mission; it was never an incidental issue though there were the matters that required urgent addressing.
The Muslims in Madinah consisted virtually of two parties: The first one already settled down in their abode, land and wealth, fully at ease, but seeds of discord amongst them were deeply seated and chronic enmity continually evoked; they were Al-Ansar (the Helpers). The second party were Al-Muhajirun (the Emigrants), homeless, jobless and penniless. Their number was not small, on the contrary, it was increasing day by day after the Prophet (Peace be upon him) had given them the green light to leave for Madinah whose economic structure, originally not that prosperous one, began to show signs of imbalance aggravated by the economic boycott that the anti-Islamic groups imposed and consequently imports diminished and living conditions worsened.
The purely Madinese polytheists constituted the second sector with whom the Prophet (Peace be upon him) had to deal. Those people had no control at all over the Muslim. Some of them nursed no grudge against the Muslims, but were rather skeptical of their ancestors’ religious practices, and developed tentative inclination towards Islam and before long they embraced the new faith and were truly devoted to Allâh. However, some others harboured evil intentions against the Prophet (Peace be upon him) and his followers but were too cowardly to resist them publicly, they were rather, under those Islamically favourable conditions, obliged to fake amicability and friendliness. ‘Abdullah bin Ubai, who had almost been given presidency over Al-Khazraj and Al-Aws tribes in the wake of Bu‘ath War between the two tribes, came at the head of that group of hypocrites. The Prophet’s advent and the vigorous rise of the new spirit of Islam foiled that orientation and the idea soon went into oblivion. He, seeing another one, Muhammad (Peace be upon him), coming to deprive him and his agents of the prospective temporal privileges, could not be pleased, and for overriding reasons he showed pretension to Islam but with horrible disbelief deeply-rooted in his heart. He also used to exploit some events and weak-hearted new converts in scheming malevolently against the true believers.
The Jews (the Hebrews), who had migrated to Al-Hijaz from Syria following the Byzantine and Assyrian persecution campaigns, were the third category existent on the demographic scene in Madinah. In their new abode they assumed the Arabian stamp in dress, language and manner of life and there were instances of intermarriage with the local Arabs, however they retained their ethnic particularism and detached themselves from amalgamation with the immediate environment. They even used to pride in their Jewish-Israeli origin, and spurn the Arabs around designating them as illiterate meaning brutal, naïve and backward. They desired the wealth of their neighbours to be made lawful to them and they could thus appropriate it the way they liked.
“… because they say: “There is no blame on us to betray and take the properties of the illiterates (Arabs)” [3:75]
Religiously, they showed no zeal; their most obvious religious commodity was fortunetelling, witchcraft and the secret arts (blowing on knots), for which they used to attach to themselves advantages of science and spiritual precedence.
They excelled at the arts of earning money and trading. They in fact monopolized trading in cereals, dates, wine, clothes, export and import. For the services they offered to the Arabs, the latter paid heavily. Usury was a common practice amongst them, lending the Arab notables great sums to be squandered on mercenary poets, and in vanity avenues, and in return seizing their fertile land given as surety.
They were very good at corrupting and scheming. They used to sow seeds of discord between adjacent tribes and entice each one to hatch plots against the other with the natural corollary of continual exhaustive bloody fighting. Whenever they felt that fire of hatred was about to subside, they would nourish it with new means of perpetuity so that they could always have the upper hand, and at the same time gain heavy interest rates on loans spent on inter-tribal warfare.
Three famous tribes of Jews constituted the demographic presence in Yathrib (now Madinah): Banu Qainuqua‘, allies of Al-Khazraj tribe, Banu An-Nadir and Banu Quraizah who allied Al-Aws and inhabited the suburbs of Madinah.
Naturally they held the new changes with abhorrence and were terribly hateful to them, simply because the Messenger of Allâh was of a different race, and this point was in itself too repugnant for them to reconcile with. Second, Islam came to brabout a spirit of rapport, to terminate the state of enmity and hatred, and to establish a social regime based on denunciation of the prohibited and promotion of the allowed. Adherence to these canons of life implied paving the way for an Arab unity that could work to the prejudice of the Jews and their interests at both the social and economic levels; the Arab tribes would then try to restore their wealth and land misappropriated by the Jews through usurious practices.
The Jews of course deeply considered all these things ever since they had known that the Islamic Call would try to settle in Yathrib, and it was no surprise to discover that they harboured the most enmity and hatred to Islam and the Messenger (Peace be upon him) even though they did not have the courage to uncover their feelings in the beginning.
The following incident could attest clearly to that abominable antipathy that the Jews harboured towards the new political and religious changes that came to stamp the life of Madinah. Ibn Ishaq, on the authority of the Mother of believers Safiyah (May Allah be pleased her) narrated: Safiyah, daughter of Huyayi bin Akhtab said: I was the closest child to my father and my uncle Abi Yasir’s heart. Whenever they saw me with a child of theirs, they should pamper me so tenderly to the exclusion of anyone else. However, with the advent of the Messenger of Allâh (Peace be upon him) and setting in Quba’ with Bani ‘Amr bin ‘Awf, my father, Huyayi bin Akhtab and my uncle Abu Yasir bin Akhtab went to see him and did not return until sunset when they came back walking lazily and fully dejected. I, as usually, hurried to meet them smiling, but they would not turn to me for the grief that caught them. I heard my uncle Abu Yasir say to Ubai and Huyayi: “Is it really he [i.e. Muhammad (Peace be upon him)]?” The former said: “It is he, I swear by Allâh!” “Did you really recognize him?” they asked. He answered: “Yes, and my heart is burning with enmity towards him”
An interesting story that took place on the first day, the Prophet (Peace be upon him) stepped in Madinah, could be quoted to illustrate the mental disturbance and deep anxiety that beset the Jews. ‘Abdullah bin Salam, the most learned rabbi among the Jews came to see the Prophet (Peace be upon him) when he arrived, and asked him certain questions to ascertain his real Prophethood. No sooner did he hear the Prophet’s answers than he embraced Islam, but added that if his people knew of his Islamization they would advance false arguments against me. The Prophet (Peace be upon him) sent for some Jews and asked them about ‘Abdullah bin Salam, they testified to his scholarly aptitude and virtuous standing. Here it was divulged to them that he had embraced Islam and on the spot, they imparted categorically opposite testimonies and described him as the most evil of all evils. In another narration ‘Abdullah bin Salam said, “O Jews! Be Allâh fearing. By Allâh, the only One, you know that he is the Messenger of Allâh sent to people with the Truth.” They replied, “You are lying.” ... That was the Prophet’s first experience with the Jews.
That was the demo-political picture within Madinah. Five hundred kilometres away in Makkah, there still lay another source of detrimental threat, the archenemy of Islam, Quraish. For ten years, while at the mercy of Quraish, the Muslims were subjected to all sorts of terrorism, boycott, harassment and starvation coupled by a large scale painstaking psychological war and aggressive organized propaganda. When they had emigrated to Madinah, their land, wealth and property were seized, wives detained and the socially humble in rank brutally tortured. Quraish also schemed and made attempts on the life of the first figure of the Call, Muhammad (Peace be upon him) . Due to their acknowledged temporal leadership and religious supremacy among the pagan Arabs, given the custodianship of the Sacred Sanctuary, the Quraishites spared no effort in enticing the Arabians against Madinah and boycotting the Madinese socially and economically. To quote Muhammad Al-Ghazali: “A state of war virtually existed between the Makkan tyrants and the Muslims in their abode. It is foolish to blame the Muslims for the horrible consequences that were bound to ensue in the light of that long-standing feud.”
The Muslims in Madinah were completely eligible then to confiscate the wealth of those tyrants, mete out for them exemplary punishment and bring twofold retaliation on them in order to deter them from committing any folly against the Muslims and their sanctities.
That was a resume of the major problems that the Prophet Muhammad (Peace be upon him) had to face, and the complicated issues he was supposed to resolve.
In full acknowledgment, we could safely say that he quite honestly shouldered the responsibilities of Messengership, and cleverly discharged the liabilities of both temporal and religious leadership in Madinah. He accorded to everyone his due portion whether of mercy or punishment, with the former usually seasoning the latter in the overall process of establishing Islam on firm grounds among its faithful adherents.
Source: The Sealed Necter
Saturday, September 26, 2009
Friday, September 25, 2009
Fasting Six Days in Shawaal
Friday - Hadith of the Week
Abu Ayyub al-Ansari narrated that Allah’s Messenger (salAllahu alayhi wasalam) said: "He who fasts Ramadan, and six of Shawwal, it will be (in terms of rewards) as if the fasted a whole year."
~ Muslim, at-Tirmidhi, Abu Dawud, Ahmad, Ibn Majah
Paris Seeks to Become Capital of Islamic Finance
Thursday - Islamic Finance News of the Week
French politics might live uneasily with Islam--battling over burkas, sparring over veils--but French economists are keen to make Islamic finance a crisis buster in Paris. Finance minister Christine Lagarde is trying to attract Islamic banking, which has grown 10 to 15 percent a year since 2003 to become a global industry totaling more than $700 billion today. That's a smart move: the global economic meltdown has made Sharia-compatible finance especially attractive. Islamic banking eschews much of the risky behavior that brought conventional finance to its knees, including speculation; it also prohibits interest, helping to prevent debt spirals. And since it favors long-term investment in real estate and infrastructure, it could provide much-needed cash for France's economy. A 2008 report for lobbying group Paris Europlace argued France could become a global leader in the field, drawing $145 billion in capital by 2020 and challenging London's current dominance in the West. To create a market in France, Lagarde is working to smooth out the remaining tax and legal obstacles to full Sharia-friendliness. Insiders think her friendly signals to Muslim investors abroad will outweigh her colleagues' burka bouts.
Report By: Tracy McNicoll
Source: Newsweek
Should he start with the six days of Shawwaal before making up missed fasts, if there are not enough days left?
Is it permissible to fast the six days of Shawwaal before making up days that I did not fast in Ramadaan, if there is not enough time left in the month to do both? May Allaah reward you with good.
Praise be to Allaah.
Fasting six days of Shawwaal is dependent upon having completed the Ramadaan fast, according to the correct view. This is indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever fasts Ramadaan then follows it with six days of Shawwaal, it will be as if he fasted a lifetime.” Narrated by Muslim, 1164.
The conjunction thumma (then) indicates that this must be done in this order. This indicates that the fast of Ramadaan must be completed first (by observing the Ramadaan fast and making up any missed fasts), then after that one may fast the six days of Shawwaal, so as to attain the reward mentioned in the hadeeth.
The one who still owes missed Ramadaan fasts is said to have fasted part of Ramadaan; we cannot say that he has fasted Ramadaan.
But if a person has an excuse that kept him from fasting the six days of Shawwaal in Shawwaal because he had to make up missed fasts – such as a woman who was bleeding followed childbirth and spent all of Shawwaal making up for Ramadaan – then she may fast six days of Shawwaal in Dhu’l-Qa’dah, because she was excused. Similarly for anyone who has an excuse it is prescribed to make up the six days of Shawwaal in Dhu’l-Qa’dah, after making up the missed Ramadaan fasts. But the one who lets the month of Shawwaal go by without fasting these days and with no excuse, will not attain this reward.
Shaykh Ibn ‘Uthaymeen was asked: What if a woman owes days from Ramadaan – is it permissible for her to give precedence to fasting the six days of Shawwaal over making up the days she owes, or should she give priority to the days she owes over fasting the six days of Shawwaal?
He replied: If a woman still owes days from Ramadaan, then she should not fast the six days of Shawwaal until after she has made up what she owes, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan then follows it with six days of Shawwaal…” Whoever still has days to make up from Ramadaan has not fasted Ramadaan, so she will not attain the reward of fasting the six days of Shawwaal until after she has finished making up the days she owes. If we assume that this making up missed fasts lasts throughout Shawwaal, such as if a woman was bleeding following childbirth and did not fast at all in Ramadaan, then she started to make up her missed fasts in Shawaal and did not finish that until Dhu’l-Qa’dah began, then she may fast the six days, and she will have the reward of one who fasted them in Shawwaal, because she delayed it for a necessary reason, so she will have the reward.
Majmoo’ al-Fataawa, 20/19. See also questions no. 4082 and 7863.
In addition to that, it is obligatory to make up missed fasts for the one
who had an excuse, indeed that is part of this pillar of Islam. Based on this, hastening to do it and to discharge this duty takes priority over doing actions that are mustahabb. See question no. 23429.
Source: Islam Q&A
Praise be to Allaah.
Fasting six days of Shawwaal is dependent upon having completed the Ramadaan fast, according to the correct view. This is indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever fasts Ramadaan then follows it with six days of Shawwaal, it will be as if he fasted a lifetime.” Narrated by Muslim, 1164.
The conjunction thumma (then) indicates that this must be done in this order. This indicates that the fast of Ramadaan must be completed first (by observing the Ramadaan fast and making up any missed fasts), then after that one may fast the six days of Shawwaal, so as to attain the reward mentioned in the hadeeth.
The one who still owes missed Ramadaan fasts is said to have fasted part of Ramadaan; we cannot say that he has fasted Ramadaan.
But if a person has an excuse that kept him from fasting the six days of Shawwaal in Shawwaal because he had to make up missed fasts – such as a woman who was bleeding followed childbirth and spent all of Shawwaal making up for Ramadaan – then she may fast six days of Shawwaal in Dhu’l-Qa’dah, because she was excused. Similarly for anyone who has an excuse it is prescribed to make up the six days of Shawwaal in Dhu’l-Qa’dah, after making up the missed Ramadaan fasts. But the one who lets the month of Shawwaal go by without fasting these days and with no excuse, will not attain this reward.
Shaykh Ibn ‘Uthaymeen was asked: What if a woman owes days from Ramadaan – is it permissible for her to give precedence to fasting the six days of Shawwaal over making up the days she owes, or should she give priority to the days she owes over fasting the six days of Shawwaal?
He replied: If a woman still owes days from Ramadaan, then she should not fast the six days of Shawwaal until after she has made up what she owes, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan then follows it with six days of Shawwaal…” Whoever still has days to make up from Ramadaan has not fasted Ramadaan, so she will not attain the reward of fasting the six days of Shawwaal until after she has finished making up the days she owes. If we assume that this making up missed fasts lasts throughout Shawwaal, such as if a woman was bleeding following childbirth and did not fast at all in Ramadaan, then she started to make up her missed fasts in Shawaal and did not finish that until Dhu’l-Qa’dah began, then she may fast the six days, and she will have the reward of one who fasted them in Shawwaal, because she delayed it for a necessary reason, so she will have the reward.
Majmoo’ al-Fataawa, 20/19. See also questions no. 4082 and 7863.
In addition to that, it is obligatory to make up missed fasts for the one
who had an excuse, indeed that is part of this pillar of Islam. Based on this, hastening to do it and to discharge this duty takes priority over doing actions that are mustahabb. See question no. 23429.
Source: Islam Q&A
Islamic Circle of North America
Tuesday - Islamic Institution in USA Series
About ICNA
Islamic Circle of North America is a leading grass roots organization which seeks to obtain the pleasure of Allah (SWT) through working for the establishment of Islam in all spheres of life. ICNA has many projects, programs, and activities which are designed to help in the process of molding the individual and reforming society at large.
Goal
The goal of ICNA shall be to seek the pleasure of Allah (SWT) through the struggle of Iqamat-ud-Deen (establishment of the Islamic system of life) as spelled out in the Qur’an and the Sunnah of Prophet Muhammad (pbuh).
Program
- To invite mankind to submit to the Creator by using all means of communications.
- To motivate Muslims to perform their duty of being witnesses unto mankind by their words and deeds.
- To organize those who agree to work for this cause in the discipline of ICNA.
- To offer educational and training opportunities to increase Islamic knowledge, to enhance character, and to develop skills for all those who are associated with ICNA.
- To oppose immorality and oppression in all forms, and support efforts for civil liberties and socio-economic justice in the society.
- To strengthen the bond of humanity by serving all those in need anywhere in the world, with special focus on our neighborhood across North America.
- To cooperate with other organizations for the implementation of this program and unity in the ummah.
Tax Exempt ID: 11-2925751
Monday, September 7, 2009
Migration of the Prophet & Life in Madina
Monday - Seerah of Prophet Muhammad (SAW)
Migration of the Prophet (Peace be upon him) Life in Madinah
When the iniquitous decision had been made, Gabriel was sent down to Muhammad (Peace be upon him) to reveal to him Quraish’s plot and give him his Lord’s Permission to leave Makkah. He fixed to him the time of migration and asked him not to sleep that night in his usual bed. At noon, the Prophet (Peace be upon him) went to see his Companion Abu Bakr and arranged with him everything for the intended migration. Abu Bakr was surprised to see the Prophet (Peace be upon him) masked coming to visit him at that unusual time, but he soon learned that Allâh’s Command had arrived, and he proposed that they should migrate together, to which the Prophet (Peace be upon him) gave his consent.
To make the necessary preparations for the implementation of their devilish plan, the chiefs of Makkah had chosen eleven men: Abu Jahl, Hakam bin Abil Al-‘As, ‘Uqbah bin Abi Mu‘ait, An-Nadr bin Harith, Omaiyah bin Khalaf, Zama‘a bin Al-Aswad, Tu‘aima bin ‘Adi, Abu Lahab, Ubai bin Khalaf, Nabih bin Al-Hajjaj and his brother Munbih bin Al-Hajjaj. All were on the alert. As night advanced, they posted assassins around the Prophet’s house. Thus they kept vigil all night long, waiting to kill him the moment he left his house early in the morning, peeping now and then through a hole in the door to make sure that he was still lying in his bed. Abu Jahl, the great enemy of Islam, used to walk about haughtily and arrogantly jeering at Muhammad’s words, saying to the people around him: “Muhammad claims that if you follow him, he will appoint you rulers over the Arabs and non-Arabs and in the Hereafter your reward will be Gardens similar to those in Jordan, otherwise, he will slaughter you and after death you will be burnt in fire.” He was too confident of the success of his devilish plan. Allâh, the All-Mighty, however, in Whose Hands lie the sovereignty of the heavens and earth, does what He desires; He renders succour and can never be overpowered. He did exactly what He later said to His Prophet:
“And (remember) when the disbelievers plotted against you [O Muhammad (Peace be upon him)] to imprison you, or to kill you, or to get you out (from your home, i.e. Makkah); they were plotting and Allâh too was planning, and Allâh is the Best of the planners.” [8:30]
At that critical time the plans of Quraish utterly failed despite the tight siege they laid to the Prophet’s house, the Prophet (Peace be upon him) and ‘Ali were inside the house. The Prophet (Peace be upon him) told ‘Ali to sleep in his bed and cover himself with his green mantle and assured him full security under Allâh’s protection and told him that no harm would come to him. The Prophet (Peace be upon him) then came out of the room and cast a handful of dust at the assassins and managed to work his way through them reciting verses of the Noble Qur’ân:
“And We have put a barrier before them, and a barrier behind them, and We have covered them up, so that they cannot see.” [36:9]
He proceeded direct to the house of Abu Bakr who, immediately accompanied him and both set out southwards, clambered up the lofty peak of Mountain Thawr, and decided to take refuge in a cave.
The assassins who laid siege to the house were waiting for the zero hour when someone came and informed them that the Prophet (Peace be upon him) had already left. They rushed in and to their utter surprise, found that the person lying in the Prophet’s bed was ‘Ali not Muhammad (Peace be upon him). This created a stir in the whole town. The Prophet (Peace be upon him) had thus left his house on Safar 27th, the fourteenth year of Prophethood, i.e. 12/13 September 622 A.D.
Knowing already that Quraish would mobilize all its potentials to find him, he played a clever trick on them and instead of taking the road to Madinah in north side of Makkah as the polythiest would expect, he walked along a road least expected lying south of Makkah and leading to Yemen. He walked for 5 miles until he reached a rough rocky mountain called Thawr. There his shoes were worn out, some said he used to walk tiptoe in order not to leave a trail behind him. Abu Bakr (May Allah be pleased with him) carried him up the mountain to a cave called after the name of the mountain, Cave Thawr. Abu Bakr first entered to explore the cave and be sure that it was safe, closed all holes with pieces torn off from his clothes, cleaned it and then asked the Prophet (Peace be upon him) to step in. The Prophet (Peace be upon him) went in and immediately laid his head in Abu Bakr’s lap and fell asleep. Suddenly Abu Bakr’s foot was stung by a poisonous insect. It hurt so much that his tears fell on the Prophet’s face. The Prophet (Peace be upon him) immediately applied his saliva on Abu Bakr’s foot and the pain went off on the spot. They confined themselves to this cave for three nights, Friday, Saturday and Sunday. ‘Abdullah, the son of Abu Bakr would go to see them after dusk, stay the night there, apprise them of the latest situation in Makkah, and then leave in the early morning to mix with the Makkans as usual and not to draw the least attention to his clandestine activities. ‘Amir bin Fuhairah, while in the company of other shepherds of Makkah tending his master Abu Bakr’s flock, used to stole away unobserved every evening with a few goats to the cave and furnished its inmates with a plentiful supply of milk.
Quraish, on the other hand, were quite baffled and exasperated when the news of the escape of the two companions was confirmed. They brought ‘Ali to Al-Ka‘bah, beat him brutally and confined him there for an hour attempting desperately to make him divulge the secret of the disappearance of the two ‘fugitives’, but to no avail. They then went to see Asma’, Abu Bakr’s daughter, but here also their attempts went in vain. While at her door Abu Jahl slapped the girl so severely that her earring broke up.
The notables of Makkah convened an emergency session to determine the future course of action and explore all areas that could help arrest the two men. They decided to block all avenues leading out of Makkah and imposed heavy armed surveillance over all potential exits. A price of 100 camels was set upon the head of each one. Horsemen, infantry and tracers of tracks scoured the country. Once they even reached the mouth of the cave where the Prophet (Peace be upon him) and Abu Bakr were hiding. When he saw the enemy at a very close distance, Abu Bakr whispered to the Prophet (Peace be upon him): “What, if they were to look through the crevice and detect us?” The Prophet (Peace be upon him) in his God-inspired calm replied:
“Silence Abu Bakr! What do you think of those two with whom the Third is Allâh.”
It was really a Divine miracle, the chasers were only a few steps from the cave.
For three days Muhammad (Peace be upon him) and Abu Bakr lived in the cave and Quraish continued their frantic efforts to get hold of them.
Someone called ‘Abdullah bin Uraiquit, who had as yet not embraced Islam, but was trusted by Abu Bakr, and had been hired by him as a guide, reached the cave after three nights according to a plan bringing with him Abu Bakr’s two camels. His report satisfied the noble ‘fugitives’ that the search had slackened. The opportunity to depart was come. Here Abu Bakr offered the Prophet (Peace be upon him) the swift animal to ride on. The latter agreed provided that he would pay its price. They took with them the food provisions that Asma’, daughter of Abu Bakr, brought and tied in a bundle of her waistband, after tearing it into two parts, hence the appellation attached to her: “Asma’ of the two waistbands.” The Prophet (Peace be upon him), Abu Bakr and ‘Amir bin Fuhairah departed, and their guide ‘Abdullah bin Uraiquit led them on hardly ever trodden ways along the coastal route. That was in Rabi‘ Al-Awwal, 1st year A.H., i.e. September 622 A.D. The little caravan travelled through many villages on their way to Quba’. In this context, it is relevant to introduce some interesting incidents that featured their wearying journey:
One day they could find no shelter from the scorching heat so Abu Bakr (May Allah be pleased with him) cast a glance and found a little shade beside a rock. He cleaned the ground, spread his mantle for the Prophet(Peace be upon him) to lie on and himself went off in search of food. He came across a shepherd, a bedouin boy, who was also seeking a shelter. Abu Bakr asked him for some milk and took it to the Prophet (Peace be upon him), cooled it with some water and waited till the Prophet (Peace be upon him) woke up and quenched his thirst.
Whoever asked Abu Bakr (May Allah be pleased with him) about the identity of his honourable companion, he would reply that he was a man who guided him on his way. The questioner would think that Muhammad (Peace be upon him) was a guide, in terms of roads, whereas Abu Bakr used to mean guide to the way of righteousness.
Quraish, as we have already mentioned, had declared that whoever would seize Muhammad (Peace be upon him) would receive a hundred camels as reward. This had spurred many persons to try their luck. Among those who were on the lookout for the Prophet (Peace be upon him) and his companion in order to win the reward was Suraqah, the son of Malik. He, on receiving information that a party of four, had been spotted on a certain route, decided to pursue it secretly so that he alone should be the winner of the reward. He mounted a swift horse and went in hot pursuit of them. On the way the horse stumbled and he fell on the ground. On drawing a lot so as to divine whether he should continue the chase or not, as the Arabs used to do in such circumstances, he found the omens unpropitious. But the lust for material wealth blinded him altogether and he resumed the chase. Once more he met with the same fate but paid no heed to it. Again he jumped onto the saddle and galloped at a break-neck speed till he came quite close to the Prophet (Peace be upon him). Abu Bakr’s heart agitated and he kept looking back while the Prophet (Peace be upon him) remained steadfast and continued reciting verses of the Qur’ân.
The repeated stumbling of Suraqah’s horse and his falling off awakened him to the situation, and he realized that it was a constant warning of Allâh for his evil design which he contemplated against the Prophet (Peace be upon him). He approached the travelling group with a penitent heart and begged of the Prophet (Peace be upon him) forgiveness in all humility. He addressed the Prophet (Peace be upon him) and his companion, saying: “Your people (the Quraishites) have promised a generous reward to anyone who captures you.” He added that he offered them provision but they declined his offer. They only asked him to screen off their departure and blind the polytheists to their hiding place. Then the Prophet (Peace be upon him) forgave him and confirmed it with a token written by ‘Amir bin Fuhairah on a piece of parchment. Suraqah hurried back to Makkah and tried to foil the attempts of those who were in pursuit of Muhammad (Peace be upon him) and his noble companions. The sworn enemy was converted into an honest believer.
In a version by Abu Bakr (May Allah be pleased with him), he said: “We emigrated while the Makkans were in pursuit of us. None caught up with us except Suraqah bin Malik bin Ju‘sham on a horse. I said: ‘O Messenger of Allâh, this one has caught up with us.’ The Prophet (Peace be upon him) replied:
‘Don’t be cast down, verily, Allâh is with us.’”
The party continued its journey until it reached to solitary tents belonging to a woman called Umm Ma‘bad Al-Khuza‘iyah. She was a gracious lady who sat at her tent-door with a mat spread out for any chance traveller that might pass by the way. Fatigued and thirsty, the Prophet (Peace be upon him) and his companions wanted to refresh themselves with food and some milk. The lady told them that the flock was out in the pasture and the goat standing nearby was almost dry. It was a rainless year. The Prophet (Peace be upon him), with her permission, touched its udders, reciting over them the Name of Allâh, and to their great joy, there flowed plenty of milk out of them. The Prophet (Peace be upon him) first offered that to the lady of the house, and he shared what was left with the members of the party. Before he left, he milked the goat, filled the container and gave it to Umm Ma‘bad. Later on, her husband arrived with slender goats hardly having any milk in their udders. He was astonished to see milk in the house. His wife told him that a blessed man passed by the way, and then she gavedetails about his physical appearance and manner of talk. Here Abu Ma‘bad realized on the spot that the man was the one whom Quraish were searching for and asked her to give full description of him. She gave a wonderful account of his physique and manners, to which we will go in detail later in the process of talking about his attributes and merits.
Abu Ma‘bad, after listening to his wife’s account, expressed a sincere wish to accompany the Prophet (Peace be upon him) whenever that was possible, and reiterated his admiration in verses of poetry that echoed all over Makkah to such an extent that the people therein thought it was a jinn inculcating words in their ears. Asma’, daughter of Abu Bakr, on hearing those lines, got to know that the two companions were heading for Madinah . The short poem opened with thanks giving to Allâh having given them (the Ma‘bads) the chance to host the Prophet (Peace be upon him) for a while. It then gave an account of the bliss that would settle in the heart of the Prophet’s companion whosoever he was; it closed with an invitation to all mankind to come and see by themselves Umm Ma‘bad, her goat and the container of milk that would all testify to the truthfulness of the Prophet (Peace be upon him).
On his way to Madinah , the Prophet (Peace be upon him) met Abu Buraidah, one of those driven by their lust for the reward of Quraish. No sooner did he face the Prophet (Peace be upon him) and talk with him, than he embraced Islam along with seventy of his men. He took off his turban, tied it round his lance and took it as a banner bearing witness that the angel of security and peace had come to imbue the whole world with justice and fairness.
The two Emigrants resumed their journey. It was during this time that they met Az-Zubair at the head of a caravan returning from Syria. There was warm greeting and Az-Zubair presented to them two white garments which they thankfully accepted.
On Monday, 8th Rabi‘ Al-Awwal, the fourteenth year of Prophethood, i.e. September 23rd. 622, the Messenger of Allâh arrived at Quba’.
As soon as the news of Muhammad’s arrival began to spread, crowds came flocking out of Madinah . They would come every morning and wait eagerly for his appearance until forced by the unbearable heat of the midday sun to return. One day they had gone as usual, and after a long wait and watch they retired to the city when a Jew, catching a glimpse of three travellers clad in white winding their way to Madinah , shouted from the top of a hillock: “O you people of Arabia! Your grandfather has come! He, whom you have been eagerly waiting for, has come!” The Muslims immediately rushed holding their weapons, (to defend him). The joyful news soon spread through the city and people marched forward to greet their noble guest.
Ibn Al-Qayyim said: “The shouts of ‘Allâhu Akbar’ (Allâh is Great) resounded in Banu ‘Amr bin ‘Auf. Muhammad’s (Peace be upon him) elation correspondingly increased, but with rare sense of timing and propriety, called a halt. Serenity enveloped him and the ? evelation was sent down:
“... then verily, Allâh is his Maula (Lord, Master or Protector), and Gabriel, and the righteous among the believers, - and furthermore, the angels - are his helpers.” [66:4]
‘Urwah bin Az-Zubair said: They received the Messenger of Allâh (Peace be upon him), and went with them to the right. There Banu ‘Amr bin ‘Awf hosted him. That was on Monday, Rabi‘ Al-Awwal. He sat down silent, and Al-Ansar (the Helpers), who had not had the opportunity to see him before, came in to greet him: It is said that the sun became too hot so Abu Bakr stood up to shade him from the hot sun rays. It was really an unprecedented day in Madinah . The Jews could perceive concretely the veracity of their Prophet Habquq, who said: ‘God has come from At-Taiman, and the Qudus one from Faran Mount.’
Muhammad (Peace be upon him) stayed in Quba’ with Kulthum bin Al-Hadm, a hospitable chief of the tribe of ‘Amr bin ‘Awf. Here he spent four days: Monday, Tuesday, Wednesday and Thursday . It was during this period that the foundation of Quba’ Mosque was laid on the basis of pure piety. ‘Ali hung back in Makkah for three days to return the trusts, on behalf of the Prophet (Peace be upon him), to their respective owners. After that he started his emigration journey to catch up with him at Quba’.
On Friday morning, the Prophet (Peace be upon him), sent for Bani An-Najjar, his maternal uncles, to come and escort him and Abu Bakr to Madinah . He rode towards the new headquarters amidst the cordial greetings of his Madinese followers who had lined his path. He halted at a place in the vale of Banu Salim and there he performed his Friday prayer with a hundred others. Meanwhile the tribes and families of Madinah , the new name for Yathrib and a short form of ‘The Messenger’s Madinah (City)’, came streaming forth, and vied with one another in inviting the noble visitor to their homes. The girls of the Madinese used to chant beautiful verses of welcome rich in all meanings of obedience and dutifulness to the new Messenger.
Though not wealthy, every Ansar (Helper) was wholeheartedly eager and anxious to receive the Messenger in his house. It was indeed a triumphal procession. Around the camel of Muhammad (Peace be upon him) and his immediate followers, rode the chiefs of the city in their best raiment and in glittering armour, everyone saying: “Alight here O Messenger of Allâh, abide by us.” Muhammad (Peace be upon him) used to answer everyone courteously and kindly: “This camel is commanded by Allâh, wherever it stops, that will be my abode.”
The camel moved onward with slackened rein, reached the site of the Prophetic Mosque and knelt down. He did not dismount until it rose up again, went on forward, turned back and then returned to kneel down in the very former spot. Here, he alighted in a quarter inhabited by Banu Najjar, a tribe related to the Prophet (Peace be upon him) from the maternal side. In fact, it was his wish to honour his maternal uncles and live among them. The fortunate host, Abu Ayyub Al-Ansari, stepped forward with unbounded joy for the Divine blessing appropriated to him, welcomed the Noble Guest and solicited him to enter his house.
A few days later, there arrived the Prophet’s spouse Sawdah, his two daughters Fatimah and Umm Kulthum, Usama bin Zaid, Umm Aiman, ‘Abdullah — son of Abu Bakr with Abu Bakr’s house-hold including ‘Aishah (May Allah be pleased with her). Zainab was not able to emigrate and stayed with her husband Abi Al-‘As till Badr Battle.
‘Aishah (May Allah be pleased with her) said: “When the Messenger of Allâh (Peace be upon him) arrived in Madinah , both Abu Bakr and Bilal fell ill. I used to attend to their needs. When the fever took firm grip of Abu Bakr he used to recite verses of poetry that smacked of near death; Bilal, when the fit of fever alleviated, would also recite verses of poetry that pointed to clear homesickness.” ‘Aishah (May Allah be pleased with her) added:
“I briefed the Prophet (Peace be upon him) on their grave situation, and he replied: O Allâh, we entreat You to establish in our hearts a strong love for Madinah equal to that we used to have for Makkah, or even more. O Allâh, bless and increase the wealth of Madinah and we beseech You to transmute its rotten mud into wholesome edible fat.”
Life in Madinah
The Madinese era could be divided into three phases:
The first phase was characterized by too much trouble and discord, and too many obstacles from within coupled by a hostile wave from without aiming at total extermination of the rising faith. It ended with Al-Hudaibiyah Peace Treaty in Dhul Qa‘da 6 A.H.
The second phase featured a truce with the pagan leadership and ended in the conquest of Makkah in Ramadan 8 A.H. It also witnessed the Prophet (Peace be upon him) inviting kings beyond Arabia to enter the fold of Islam.
In the third phase, people came to embrace Islam in hosts. Tribes and other folks arrived in Madinah to pay homage to the Prophet (Peace be upon him). It ended at the death of the Prophet (Peace be upon him) in Rabi‘ Al-Awwal 11 A.H.
Source: Al Raheeq Al Makhtum (The Sealed Necter)
Sunday, September 6, 2009
Sunday Bonus Material - Ask Huda
Sunday - Bonus Material of the Week
http://www.youtube.com/watch?v=-KN9dERg6Pg&feature=PlayList&p=6CB44764A7248C41&index=0&playnext=1
Friday, September 4, 2009
Virtues of Fasting
Sahih Bukhari
Volume 3, Book 31, Number 128:
Narrated Abu Huraira:
Allah's Apostle said, "Allah said, 'All the deeds of Adam's sons (people) are for them, except fasting which is for Me, and I will give the reward for it.' Fasting is a shield or protection from the fire and from committing sins. If one of you is fasting, he should avoid sexual relation with his wife and quarreling, and if somebody should fight or quarrel with him, he should say, 'I am fasting.' By Him in Whose Hands my soul is' The unpleasant smell coming out from the mouth of a fasting person is better in the sight of Allah than the smell of musk. There are two pleasures for the fasting person, one at the time of breaking his fast, and the other at the time when he will meet his Lord; then he will be pleased because of his fasting."
Volume 3, Book 31, Number 128:
Narrated Abu Huraira:
Allah's Apostle said, "Allah said, 'All the deeds of Adam's sons (people) are for them, except fasting which is for Me, and I will give the reward for it.' Fasting is a shield or protection from the fire and from committing sins. If one of you is fasting, he should avoid sexual relation with his wife and quarreling, and if somebody should fight or quarrel with him, he should say, 'I am fasting.' By Him in Whose Hands my soul is' The unpleasant smell coming out from the mouth of a fasting person is better in the sight of Allah than the smell of musk. There are two pleasures for the fasting person, one at the time of breaking his fast, and the other at the time when he will meet his Lord; then he will be pleased because of his fasting."
Recession sparks interest in Islamic finance
Thursday - Islamic Finance News of the Week
LONDON, England (CNN) -- With irresponsible banking practices taking the blame for bringing about the global economic crisis, there has been a surge of interest in Islamic finance.
Now, a slew of academic courses are springing up to meet the demand of those wanting to break into an expanding market.
According to ratings agency Moody's, the global Islamic finance sector is worth $700 billion and has the potential to be worth $4 trillion.
What's more, the ethical principles underpinning Islamic finance are seen by some as offering a more sustainable alternative to profit-oriented conventional banking. The result is that academic institutions are lining up to offer formal training in the area.
"There is a huge demand for Islamic finance courses now, so large that it's difficult to cope with," Professor Habib Ahmed, Sharjah chair in the school of government and international affairs at Durham University, England, told CNN.
Durham will launch a Masters degree in Islamic finance from October, becoming one of a number of European institutions to offer Islamic finance programs.
"Islamic finance has been growing by 15 to 20 percent per year for some time and there is a lot of interest at the moment. People are looking for alternatives after the economic crisis."
"Islamic economists believe that if the principles of Islamic finance were followed the crisis wouldn't have happened. We are seeing a lot of non-Muslim countries, including the UK, France, Japan, Hong Kong and Singapore encouraging Islamic finance," he said.
There are many differences between Islamic and conventional banking practices. One fundamental difference is that Islamic banks do not charge interest. Rather than borrowers and lenders, the system is based on buyers and sellers.
"Conventional banking is biased to the seller. Islamic finance is trying to level the ethics between the two parties," Aly Khorshid, an Islamic finance scholar who writes for Islamic Banking and Finance magazine, told CNN.
"People think the Islamic system is based on faith, but it's based on justice. The system is based on justice for the two parties and how you get to the justice is extracted from Islamic faith," he said.
Khorshid said that there are similarities between "ethical investment" schemes and Islamic finance, in that the Islamic system does not allow investment that harms people or the environment. He credits the rapid growth of the Islamic finance sector on the success of "sukuk" -- Islamic bonds.
In the West, banks including Lloyds TSB, HSBC, Deutsche Bank and Citibank all offer Islamic finance products, catering to a niche market of Muslim borrowers.
But while Islamic banks allow Muslims to take advantage of financial services that are consistent with their religious beliefs, it is the ethics underpinning Islamic finance that are attracting the interest of conventional finance institutions keen to learn lessons from the banking crisis.
Although Islamic banks have suffered from the global repercussions of the economic downturn, they emerged largely unscathed from the initial banking meltdown that brought about that financial turmoil.
Ahmed told CNN that is because Islamic banks are not allowed to deal in mortgage-backed securities or credit-default swaps, two of the practices accused of helping bring about the banking crisis.
Khorshid said that although it's too early to say if Islamic finance has dealt with economic downturn better than conventional finance, the Islamic system has many more layers of risk assessment and management, which could help protect it from the problems afflicting conventional banks.
But the growth of Islamic finance has brought its own problems. Critics say some banks use Islamic finance to package what are essentially conventional products. "Islamic banks are also driven by the profit motive and sometimes that can dominate the ethics," Ahmed told CNN.
While Europe is catching up with the demand for these banking products, the U.S. is lagging behind. Ahmed says that regulatory and legal changes are needed for Islamic finance to grow in the U.S., but he adds there are signs that Canada may become a North American center for Islamic finance.
The lack of Islamic finance services in the U.S. is reflected in a relative lack of demand for Islamic finance courses, but in the UK there is the opposite problem.
With students coming from Asia and the Middle East to get the qualifications that will help them take advantage of the Islamic finance boom, Ahmed says it is difficult for universities to find qualified teaching staff. "Most people with PhDs in Islamic finance are working in the industry, making a lot of money," he told CNN.
He added that Islamic finance products have the potential to appeal to the non-Muslims market, pointing out that in Malaysia the majority of customers for Islamic banks aren't Muslims.
"If people look at the principles they'll see something beneficial in terms of economics, rather than just religious reasons. It's a type of ethical finance that may be attractive to a lot of people."
Source: CNN
Wednesday, September 2, 2009
How should we observe Laylat al-Qadr and when is it?
Wednesday - Islam Q & A of the week
How should we observe Laylat al-Qadr? Is it by praying, or by reading Qur’aan and the Prophet’s Seerah, listening to lectures and lessons and by celebrating it in the mosque?
Praise be to Allaah.
Firstly:
The Messenger of Allaah (peace and blessings of Allaah be upon him) used to strive hard in worship during the last ten days of Ramadaan as he never did at any other time, praying, reading Qur’aan and making du’aa’. Al-Bukhaari and Muslim narrated from ‘Aa’ishah (may Allaah be pleased with her) that when the last ten days of Ramadaan came, the Prophet (peace and blessings of Allaah be upon him) would stay up at night and would wake his family up, and would abstain from marital relations. Ahmad and Muslim narrated that he used to used to strive hard in worship during the last ten days of Ramadaan as he never did at any other time.
Secondly:
The Prophet (peace and blessings of Allaah be upon him) enjoined staying up and praying on Laylat al-Qadr out of faith and in the hope of reward. It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever stays up and prays on Laylat al-Qadr out of faith and in the hope of reward, his previous sins will be forgiven.” Agreed upon. This hadeeth indicates that it is prescribed to observe Laylat al-Qadr by spending the night in prayer.
Thirdly:
One of the best du’aa’s that may be recited on Laylat al-Qadr is that which the Prophet (peace and blessings of Allaah be upon him) taught to ‘Aa’ishah (may Allaah be pleased with her). Al-Tirmidhi narrated, and classed the report as saheeh, that ‘Aa’ishah said: “I said, ‘O Messenger of Allaah, if I know which night is Laylat al-Qadr, what should I say on that night?’ He said, ‘Say: Allaahumma innaka ‘afuwwun tuhibb al-‘afwa fa’affu ‘anni (O Allaah, You are forgiving and You love forgiveness, so forgive me).”
Fourthly:
With regard to specifying which night of Ramadaan is Laylat al-Qadr, this needs specific evidence, but the odd-numbered nights during the last ten nights are more likely than others, and the night of the twenty-seventh is the most likely to be Laylat al-Qadr, because that is mentioned in the ahaadeeth.
Fifthly:
With regard to innovations, they are not permissible during Ramadaan or at other times. It was proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever innovates anything in this matter of ours that is not part of it will have it rejected.” According to another report, “Whoever does any action that is not part of this matter of ours will have it rejected.”
We know of no basis for the celebrations that are held during some nights of Ramadaan. The best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him) and the worst of matters are those which are innovated (bid’ah).
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
Standing Committee for Academic Research and Issuing Fatwas , 10/413
Source: Islam Q & A
Tuesday, September 1, 2009
The Vanguard of Migration (in the Cause of Allah)
Monday - Seerah of Prophet Muhammad (SAW)
After the endorsement of the Second ‘Aqabah Pledge and the establishment of a petite Muslim state in a vast desert surging with disbelief and ignorance — the most serious gain in terms of Islam —, the Prophet (Peace be upon him) gave his leave for the Muslims to migrate to Madinah, the nascent Muslim state.
Migration to Madinah, in terms of personal interests, was no more than material waste and sacrifice of wealth, all in return for personal safety only. Even here, the migrant could not expect full security; he was liable to be robbed or even killed either at the beginning or end of his departure. The future was foggy, pregnant with various unpredictable sorts of sorrows and crises.
Bearing all this in mind, the Muslims began to migrate, while the polytheists spared no effort in hindering and debarring them, knowing beforehand that such a move implied unimaginable threats and unthinkable destructive dangers to their whole society:
The first one to migrate was Abu Salamah, a year before the Great ‘Aqabah Pledge. When he had made up his mind to leave Makkah, his in-laws, in a desperate attempt to raise obstacles, detained his wife and snatched his son and dislocated his hand. Umm Salamah, after the departure of her husband and the loss of her son spent a year by herself weeping and lamenting. A relative of hers eventually had pity on her and exhorted the others to release her son and let her join her husband. She then set out on a journey of 500 kilometres with no help whatsoever. At a spot called At-Tan‘im, ‘Uthman bin Talhah came across her and offered to give her a ride to Madinah. She, along with her son, joined Abu Salamah in the village of Quba’, a suburb of Madinah.
Another instance of the atrocities of the polytheist Makkans, as regards migration, is Suhaib. This man expressed his wish to migrate and of course this was a source of indignation to the disbelievers. They began to insult him claiming that he had come into Makkah as a worthless tramp, but their town was gracious enough and thanks to them he managed to make a lot of money and become wealthy. They gave orders that he would not leave. Seeing this, he offered to give away all his wealth to them. They eventually agreed to release him on that condition. The Prophet heard this story and commented on it saying: “Suhaib is the winner, after all.”
Then, there was the story of ‘Umar bin Al-Khattab, ‘Ayyash bin Abi Rabi‘a and Hisham bin Al-‘Asi, who agreed to meet at a certain place one morning in order to leave for Madinah; ‘Umar and ‘Ayyash came but Hisham was detained by the Makkans.
Shortly afterwards Abu Jahl, and his brother Al-Harith came to Madinah to see their third brother ‘Ayyash. They cunningly tried to touch the most sensitive area in man, i.e. his relation with his mother. They addressed him claiming that his mother had sworn she would never comb her hair, nor shade herself off the sun unless she had seen him. ‘Ayyash took pity on his mother, but ‘Umar was intelligent enough to understand that they wanted to entice ‘Ayyash away from Islam so he cautioned him against their tricks, and added “your mother would comb her hair if lice pestered her, and would shade herself off if the sun of Makkah got too hot for her.” These words notwithstanding, ‘Ayyash was determined to go and see his mother, so ‘Umar gave him his manageable docile camel advising him to stick to its back because it would provide rescue for him if he perceived anything suspicious on their part. The party of three then set forth towards Makkah. As soon as they covered part of the distance, Abu Jahl complained about his camel and requested ‘Ayyash to allow him to ride behind him on his camel. When they knelt down to the level of the ground, the two polytheists fell upon ‘Ayyash and tied him. They rode on into Makkah shouting at people to follow their example with respect to ‘fools’.
These are just three self-explanatory models of the Makkans’ reaction towards anyone intending to migrate. Nevertheless, the believers still managed to escape in successive groups and so rapidly that within two months of the Second ‘Aqabah Pledge, entire quarters of Makkah were deserted. Almost all the followers of Muhammad had migrated to their new abode, except Abu Bakr, ‘Ali, the Prophet (Peace be upon him) himself, and those helpless noble souls who had been detained in confinement or were unable to escape. The Prophet (Peace be upon him) , together with Abu Bakr and ‘Ali, had made all the necessary preparations for migration but was waiting for leave from his Lord.
It is noteworthy that most of the Mwho had migrated to Abyssinia (Ethiopia), came back to Madinah to join the rest of the Muslims there.
The situation was no doubt critical in Makkah but Muhammad (Peace be upon him) was not at all perturbed. Abu Bakr was, however, urging the Prophet to depart from that town. He was also eagerly waiting for an opportunity to accompany Muhammad (Peace be upon him) on this eventful journey. But the Prophet told him that the time had not yet come; the Lord had not given him the command to migrate. In anticipation of the Command of Allâh, Abu Bakr had made preparations for the journey. He had purchased two swift camels and had fed them properly for four months so that they could successively stand the ordeals of the long desert journey.
In An-Nadwah (Council) House - The Parliament of Quraish
The polytheists were paralysed by the carefully planned and speedy movement of Muhammad’s followers towards their new abode in Madinah. They were caught in unprecedented anxiety and got deeply worried over their whole pagan and economic entity. They already experienced Muhammad (Peace be upon him) as an influential leader; and his followers as determined, decent and always ready to sacrifice all they had for the sake of the Messenger of Allâh (Peace be upon him). Al-Aws and Al-Khazraj tribes, the would-be-hosts of the Makkan Muslims, were also known in Arabia for their might and power in war, and judicious and sensible approach in peace. They were also averse to rancour and prejudice for they themselves had had bitter days of inter-tribal warfare. Madinah , itself, the prospective headquarters of the ever-growing Islamic Call, enjoyed the most serious strategic position. It commanded the commercial routes leading to Makkah whose people used to deal in about a quarter of a million gold dinar-worth commodities every year. Security of the caravan routes was crucial for the perpetuity of prosperous economic life. All those factors borne in mind, the polytheists felt they were in the grip of a serious threat. They, therefore, began to seek the most effective method that could avert this imminent danger. They convened a meeting on Thursday, 26th Safar, the year fourteen of Prophethood / 12th September 622 A.D., i.e. two and a half months after the Great ‘Aqabah Pledge. On that day, “the Parliament of Makkah” held the most serious meeting ever, with one item on the agenda: How to take effective measures with a view to stopping that tidal wave. Delegates representing all the Quraishite tribes attended the meeting, the most significant of whom were:
- Abu Jahl bin Hisham, from Bani Makhzum;
- Jubair bin Mut‘im, Tuaima bin ‘Adi, and Al-Harith bin ‘Amir representing Bani Naufal bin ‘Abd Munaf;
- Rabi‘a’s two sons Shaibah and ‘Utbah besides Abu Sufyan bin Harb from Bani ‘Abd Shams bin ‘Abd Munaf;
- An-Nadr bin Al-Harith (who had besmeared the Prophet (Peace be upon him) with animal entrails) to speak for Bani ‘Abd Ad-Dar;
- Abul Bukhtary bin Hisham, Zama‘a bin Al-Aswad and Hakeem bin Hizam to represent Bani Asad bin ‘Abd Al-‘Uzza;
- Al-Hajjaj’s two sons Nabih and Munbih from Bani Sahm;
- Omaiyah bin Khalaf from Bani Jumah.
On their way to An-Nadwah House, Iblis (Satan) in the guise of a venerable elderly man standing at the door interrupted their talk and introduced himself as a man from Najd curious enough to attend the meeting, listen to the debate and wish them success to reach a sound opinion. He was readily admitted in.
There was a lengthy debate and several proposals were put forward. Expulsion from Makkah was proposed and debated in turn but finally turned down on grounds that his sweet and heart-touching words could entice the other Arabs to attack them in their own city. Imprisonment for life was also debated but also refused for fear that his followers might increase in number, overpower them and release him by force. At this point, the arch-criminal of Makkah, Abu Jahl bin Hisham suggested that they assassinate him. But assassination by one man would have exposed him and his family to the vengeance of blood. The difficulty was at last solved by Abu Jahl himself, who suggested that a band of young men, one from each tribe, should strike Muhammad simultaneously with their swords so that the blood-money would be spread over them all and therefore could not be exacted, and his people would seek a mind-based recourse for settlement. The sinful proposal was unanimously accepted, and the representatives broke up the meeting and went back home with full determination for immediate implementation.
Source: The Sealed Necter
Saturday, August 29, 2009
Fasting and Praying in Ramadan is Expiation of Sins
Sahih Bukhari
Volume 3, Book 32, Number 231:
Narrated Abu Huraira:
The Prophet said, "Whoever fasted the month of Ramadan out of sincere Faith (i.e. belief) and hoping for a reward from Allah, then all his past sins will be forgiven, and whoever stood for the prayers in the night of Qadr out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven ."
Volume 3, Book 32, Number 231:
Narrated Abu Huraira:
The Prophet said, "Whoever fasted the month of Ramadan out of sincere Faith (i.e. belief) and hoping for a reward from Allah, then all his past sins will be forgiven, and whoever stood for the prayers in the night of Qadr out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven ."
Malaysia’s leadership role in Islamic finance
Thursday - Islamic Finance News of the Week
KUALA LUMPUR: Malaysia can assert a leadership role in the world of Islamic finance as it has the standing in the Muslim world since it is one of the pioneers of the modern Islamic banking system.
Fajr Capital Ltd chief executive officer Iqbal Khan said Malaysia could assume a more assertive leadership role as it had a large amount of goodwill among Muslim nations.
He said it was Malaysia’s natural right since the country had done much in promoting Islamic banking and finance. “Islamic finance adds value and does not compete with the rest of the Malaysian economy,” Iqbal said in a panel discussion on the role of Islamic finance in the changing global landscape at the World Capital Markets symposium.
Islamic Banker editor Mushtak Parker said there was potential for Muslim nations such as Saudi Arabia and Malaysia to raise Islamic finance issues to the mainstream agenda at international forums.
“In the April G-20 summit in London, Saudi Arabia, Turkey and Indonesia were represented but not one of them brought up issues relating to Islamic finance,” he said.
He said there was a need for the 10 economically important Muslim nations to come together in a G-7 type summit to discuss issues that were important to the industry.
“There must be decision making at the political level,” he added.
However, panel members agreed that Islamic finance was not the solution for the global financial crisis that reached its peak last September with the bankruptcy of Lehman Brothers Holdings Inc.
Parker said it was important not to present Islamic finance as the panacea to the troubles affecting the global financial system as the industry was still at an infancy stage.
(The Star)
The virtues of Ramadaan
Wednesday - Islam Q & A of the Week
What is RAMADAN ?
Praise be to Allaah.
Ramadaan is one of the twelve Arabic months. It is a month which is venerated in the Islamic religion, and it is distinguished from the other months by a number of characteristics and virtues, including the following:
1 – Allaah has made fasting this month the fourth pillar of Islam, as He says (interpretation of the meaning):
“The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month…”
[al-Baqarah 2:185]
and it was narrated in al-Saheehayn (al-Bukhaari, 8; Muslim, 16) from the hadeeth of Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “Islam is built on five (pillars): the testimony that there is no god except Allaah and that Muhammad is the Messenger of Allaah; establishing prayer; paying zakaah; fasting Ramadaan; and Hajj to the House (the Ka’bah).”
2 – Allaah revealed the Qur’aan in this month, as He says in the verse quoted above (interpretation of the meaning):
“The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)…”
[al-Baqarah 2:185]
And Allaah says (interpretation of the meaning):
“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree).”
[al-Qadr 97:1]
3 – Allaah has made Laylat al-Qadr in this month, which is better than a thousand months, as Allaah says (interpretation of the meaning):
“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree).
And what will make you know what the Night of Al-Qadr (Decree) is?
The Night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).
Therein descend the angels and the Rooh [Jibreel (Gabriel)] by Allaah’s Permission with all Decrees,
(All that night), there is peace (and goodness from Allaah to His believing slaves) until the appearance of dawn”
[al-Qadar 97:1-5]
“We sent it (this Qur’aan) down on a blessed night [(i.e. the Night of Al-Qadr) in the month of Ramadan — the 9th month of the Islamic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]”
[al-Dukhaan 44:3]
Allaah has blessed Ramadaan with Laylat al-Qadr. Explaining the great status of this blessed night, Soorat al-Qadr was revealed, and there are many ahaadeeth which also speak of that, such as the hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There has come to you Ramadaan, a blessed month which Allaah has enjoined you to fast, during which the gates of heaven are opened and the gates of Hell are closed, and the rebellious devils are chained up. In it there is a night which is better than a thousand months, and whoever is deprived of its goodness is indeed deprived.”
Narrated by al-Nasaa’i, 2106; Ahmad, 8769. classed as saheeh by al-Albaani in Saheeh al-Targheeb, 999.
And Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever spends Laylat al-Qadr in prayer out of faith and in the hope of reward, will be forgiven his previous sins.” Narrated by al-Bukhaari, 1910; Muslim, 760.
4 – Allaah has made fasting Ramadaan and spending its nights in prayer out of faith and in the hope of reward a means of forgiveness of sins, as was proven in al-Saheehayn (al-Bukhaari, 2014; Muslim, 760) from the hadeeth of Abu Hurayrah according to which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan out of faith and in the hope of reward, his previous sins will be forgiven.” And al-Bukhaari (2008) and Muslim (174) also narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever spends the nights of Ramadaan in prayer out of faith and in the hope of reward, his previous sins will be forgiven.”
The Muslims are unanimously agreed that it is Sunnah to pray qiyaam at night in Ramadaan. Al-Nawawi said that what is meant by praying qiyaam in Ramadaan is to pray Taraweeh, i.e., one achieves what is meant by qiyaam by praying Taraaweeh.
5 – In this month, Allaah opens the gates of Paradise and closes the gates of Hell, and chains up the devils, as is stated in al-Saheehayn (al-Bukhaari, 1898; Muslim, 1079), from the hadeeth of Abu Hurayrah who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Ramadaan comes, the gates of Paradise are opened and the gates of Hell are closed, and the devils are chained up.”
6 – Every night Allaah has people whom He redeems from the Fire. Imam Ahmad (5/256) narrated from the hadeeth of Abu Umaamah that the Prophet (peace and blessings of Allaah be upon him) said: “At every breaking of the fast, Allaah has people whom He redeems.” Al-Mundhiri said: there is nothing wrong with its isnaad; and it was classed as saheeh by al-Albaani in Saheeh al-Targheeb, 987.
Al-Bazzaar (Kashf 962) narrated that Abu Sa’eed said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has people whom He redeems every day and night – i.e., in Ramadaan – and every Muslim every day and night has a prayer that is answered.”
7 – Fasting Ramadaan is a means of expiation for the sins committed since the previous Ramadaan, so long as one avoids major sins. It was proven in Saheeh Muslim (233) that the Prophet (peace and blessings of Allaah be upon him) said: “The five daily prayers, from one Jumu’ah to the next and from one Ramadaan to the next are expiation for (sins committed) in between, so long as you avoid major sins.”
8 – Fasting in Ramadaan is equivalent to fasting ten months, as is indicated by the hadeeth in Saheeh Muslim (1164) narrated from Abu Ayyoob al-Ansaari: “Whoever fasts Ramadaan then follows it with six days of Shawwaal, it will be like fasting for a lifetime.” Ahmad (21906) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan, a month is like ten months, and fasting six days after al-Fitr will complete the year.”
9 – Whoever prays qiyaam in Ramadaan with the imam until he finishes, it will be recorded for him that he spent the whole night in prayer, because of the report narrated by Abu Dawood (1370) and others from the hadeeth of Abu Dharr (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam with the imam until he finishes, it will be recorded for him that he spent the whole night in prayer.” Classed as saheeh by al-Albaani in Salaat al-Taraaweeh, p. 15
10 – ‘Umrah in Ramadaan is equivalent to Hajj. Al-Bukhaari (1782) and Muslim (1256) narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to a woman among the Ansaar, “What kept you from doing Hajj with us?” She said, “We only had two camels that we used for bringing water.” So her husband and son had gone for Hajj on one camel, and he left the other for them to use for bringing water.” He said, “When Ramadaan comes, go for ‘Umrah, for ‘Umrah in Ramadaan is equivalent to Hajj.” According to a report narrated by Muslim, “… is equivalent to doing Hajj with me.”
11 – It is Sunnah to observe i’tikaaf (retreat for the purpose of worship) in Ramadaan, because the Prophet (peace and blessings of Allaah be upon him) always did that, as it was narrated in the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) used to spend the last ten days of Ramadaan in i’tikaaf until he passed away, then his wives observed i’tikaaf after him.” Narrated by al-Bukhaari, 1922; Muslim, 1172.
12 – It is mustahabb in the sense of being strongly recommended in Ramadaan to study the Qur’aan together and to read it a great deal. You may study the Qur’aan together by reciting it to someone else and by having someone else recite it to you. The evidence that this is mustahabb is the fact that Jibreel used to meet the Prophet (peace and blessings of Allaah be upon him) every night in Ramadaan and study the Qur’aan with him. Narrated by al-Bukhaari, 6; Muslim, 2308.
Reading Qur’aaan is mustahabb in general, but more so in Ramadaan.
13 – It is mustahabb in Ramadaan to offer iftaar to those who are fasting, because of the hadeeth of Zayd ibn Khaalid al-Juhani (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever gives iftaar to one who is fasting will have a reward like his, without that detracting from the fasting person’s reward in the slightest.” Narrated by al-Tirmidhi, 807; Ibn Maajah, 1746; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 647. see question no: ( 12598 )
And Allaah knows best.
Source: Islam Q&A
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