Sahih Bukhari
Volume 8, Book 73, Number 2:
Narrated Abu Huraira:
A man came to Allah's Apostle and said, "O Allah's Apostle! Who is more entitled to be treated with the best companionship by me?" The Prophet said, "Your mother." The man said. "Who is next?" The Prophet said, "Your mother." The man further said, "Who is next?" The Prophet said, "Your mother." The man asked for the fourth time, "Who is next?" The Prophet said, "Your father. "
Friday, July 31, 2009
Islamic Finance and Mobile Banking: Could, Would, Should
Islamic Banking has developed rapidly over the last 30 years. Islamic Banks have proliferated in number and in geographic reach, with services now offered regularly on four continents. A number of innovative, successful financial products have also been developed, enabling Shariah compliant bonds, mortgages and savings accounts. The values of assets held by Islamic Banks are expected to top one trillion by 2010. Perhaps most important, millions of clients now have access to services which serve their financial needs without placing them in a religious dilemma.
While this success should be lauded, it should not lull Islamic Banks into complacency. Rather, the banks should remain vigilant for new opportunities that enable equally vigorous growth over the next 30 years. One key opportunity for Islamic Banks has emerged in the dynamic growth of mobile financial services. Over the last decade mobile financial services have been transformed in offerings and scope, from niche products providing account information to a plethora of applications which enable access to bank accounts, move funds, and allow for the transfer of remittances; all from the security and convenience of mobile phone. The increasing ubiquity of mobile phones, especially in developing nations, has allowed consumers to benefit from the accessibility of the system, enabling some to open and regularly access bank accounts for the first time in their lives. Banks have benefited from the low costs of running the systems and the massive increase in their potential client/depositor pool.
While mobile financial services have been adopted widely, they have yet to be utilized heavily in many traditionally Islamic nations. This lack of use is all the more curious, given that in many of those nations high rates of mobile phone ownership exist side by side with generally minimal access to formal banking. This presents an opportunity for Islamic banks, potentially allowing them to both expand their consumer base and assist the needy in their communities. Three questions should dictate whether Islamic banks adopt mobile financial services: could Islamic Banks utilize mobile financial services, would they benefit those companies, and should, in light of their underlying philosophy, Islamic Banks adopt such services?
Could Islamic banks adopt mobile financial services? Both Islamic banking and mobile financial services share complementary, fee based business models. At an operations level, Islamic banks would have to partner with mobile network operators to provide the service, though this would not be a serious hindrance. Most, if not all, mobile phones sold today are capable of handling the technology for mobile financial services. To avoid engagement in situations involving riba, Islamic banks should investigate the finances and operations of the partnered telecom with care. However, especially when mobile network operators and Islamic banks have had longstanding relationships, this should not be a problem.
The question then is would the adoption of mobile financial service technology benefit Islamic Banks? The cost of providing mobile financial services is radically lower than that of operating traditional 'brick and mortar' branch sites. In Karachi, it is estimated a traditional 'brick and mortar' branch office costs around $28,000 to run per year. In contrast, the provision of mobile financial services in the same city costs the operator a mere $300 per year. While the adoption of mobile financial services may be a large investment initially, the sharp difference in operating costs enables a banks to quickly recoup their initial investment and soon generate significant, Shariah complaint, profit.
The adoption of mobile financial services will also enable Islamic banks to radically expand their depositor pool. The percentage of banked individuals in major Islamic nations, such as Egypt and Pakistan, is estimated to stand at 10-15%. In contrast, mobile phone ownership is many Islamic nations is extremely high; above 50% in Pakistan, and a staggering 120% in the UAE. The adoption of the full spectrum of mobile financial services by Islamic Banks will enable many of the currently unbaked to enjoy accessible, safe, and Shariah-compliant financial services for the first time. Increased deposits, a good in their own right, will also increase the pool of funds with which the banks can provide Shariah compliant finance to businesses, individuals, and even governments.
Finally, at a philosophic level, should Islamic Banks provide mobile financial services? One of the original focuses of the Islamic banking movement was the promotion of development throughout the Islamic world. While Islamic Banking has succeeded in enabling large project finance, it has had less success in promoting small scale, pro-poor growth. The general lack of access to basic financial services in Islamic majority nations has inhibited economic growth, especially amongst the poorest and most needy members of society. Mobile financial services will allow for Islamic banks to reach and assist those in need in their nations. Those same banks could consider the provision of mobile services to the poor at reduced, or no cost, in order to better help the population.
As Islamic banks adopt and innovate within the mobile financial services model, it is likely Islam specific applications will be developed. Future zakat may be provided to the needy electronically, via mobile technology, enabling continuous, secure provision of assistance to the needy of society. Future calls for assistance on specific projects, or for disaster or war stricken areas could go out electronically; giving would flow back across the same channels.
To their benefit, some Islamic Banks have begun to provide mobile financial services, primarily for those who already hold accounts. However, the banks should expand such services, tailoring the products offered to benefit both banked and previously unbanked members of society. Mobile financial service technology offers Islamic banks an unprecedented option to grow as business and to fulfill their social mandate. It is time they embraced the technology, and brought Islamic banking to a new level.
While this success should be lauded, it should not lull Islamic Banks into complacency. Rather, the banks should remain vigilant for new opportunities that enable equally vigorous growth over the next 30 years. One key opportunity for Islamic Banks has emerged in the dynamic growth of mobile financial services. Over the last decade mobile financial services have been transformed in offerings and scope, from niche products providing account information to a plethora of applications which enable access to bank accounts, move funds, and allow for the transfer of remittances; all from the security and convenience of mobile phone. The increasing ubiquity of mobile phones, especially in developing nations, has allowed consumers to benefit from the accessibility of the system, enabling some to open and regularly access bank accounts for the first time in their lives. Banks have benefited from the low costs of running the systems and the massive increase in their potential client/depositor pool.
While mobile financial services have been adopted widely, they have yet to be utilized heavily in many traditionally Islamic nations. This lack of use is all the more curious, given that in many of those nations high rates of mobile phone ownership exist side by side with generally minimal access to formal banking. This presents an opportunity for Islamic banks, potentially allowing them to both expand their consumer base and assist the needy in their communities. Three questions should dictate whether Islamic banks adopt mobile financial services: could Islamic Banks utilize mobile financial services, would they benefit those companies, and should, in light of their underlying philosophy, Islamic Banks adopt such services?
Could Islamic banks adopt mobile financial services? Both Islamic banking and mobile financial services share complementary, fee based business models. At an operations level, Islamic banks would have to partner with mobile network operators to provide the service, though this would not be a serious hindrance. Most, if not all, mobile phones sold today are capable of handling the technology for mobile financial services. To avoid engagement in situations involving riba, Islamic banks should investigate the finances and operations of the partnered telecom with care. However, especially when mobile network operators and Islamic banks have had longstanding relationships, this should not be a problem.
The question then is would the adoption of mobile financial service technology benefit Islamic Banks? The cost of providing mobile financial services is radically lower than that of operating traditional 'brick and mortar' branch sites. In Karachi, it is estimated a traditional 'brick and mortar' branch office costs around $28,000 to run per year. In contrast, the provision of mobile financial services in the same city costs the operator a mere $300 per year. While the adoption of mobile financial services may be a large investment initially, the sharp difference in operating costs enables a banks to quickly recoup their initial investment and soon generate significant, Shariah complaint, profit.
The adoption of mobile financial services will also enable Islamic banks to radically expand their depositor pool. The percentage of banked individuals in major Islamic nations, such as Egypt and Pakistan, is estimated to stand at 10-15%. In contrast, mobile phone ownership is many Islamic nations is extremely high; above 50% in Pakistan, and a staggering 120% in the UAE. The adoption of the full spectrum of mobile financial services by Islamic Banks will enable many of the currently unbaked to enjoy accessible, safe, and Shariah-compliant financial services for the first time. Increased deposits, a good in their own right, will also increase the pool of funds with which the banks can provide Shariah compliant finance to businesses, individuals, and even governments.
Finally, at a philosophic level, should Islamic Banks provide mobile financial services? One of the original focuses of the Islamic banking movement was the promotion of development throughout the Islamic world. While Islamic Banking has succeeded in enabling large project finance, it has had less success in promoting small scale, pro-poor growth. The general lack of access to basic financial services in Islamic majority nations has inhibited economic growth, especially amongst the poorest and most needy members of society. Mobile financial services will allow for Islamic banks to reach and assist those in need in their nations. Those same banks could consider the provision of mobile services to the poor at reduced, or no cost, in order to better help the population.
As Islamic banks adopt and innovate within the mobile financial services model, it is likely Islam specific applications will be developed. Future zakat may be provided to the needy electronically, via mobile technology, enabling continuous, secure provision of assistance to the needy of society. Future calls for assistance on specific projects, or for disaster or war stricken areas could go out electronically; giving would flow back across the same channels.
To their benefit, some Islamic Banks have begun to provide mobile financial services, primarily for those who already hold accounts. However, the banks should expand such services, tailoring the products offered to benefit both banked and previously unbanked members of society. Mobile financial service technology offers Islamic banks an unprecedented option to grow as business and to fulfill their social mandate. It is time they embraced the technology, and brought Islamic banking to a new level.
Whispers from the Shaytaan
A waswasa is disturbing that maybe the rules of shirk which apply in this world do not apply in the universe. Somewhere else in the universe there might be a place where the dead can hear and help, where going to the graves is a form of worship etc. Please help me with to fight this waswasa.
Praise be to Allaah.
One of the means that the Shaytaan uses to misguide people is by casting doubts and whispers (waswaas) into their hearts. The Messenger of Allaah peace and blessings of Allaah be upon him) has warned us against some of these things. It says in the hadeeth: “The Shaytaan comes to any one of you and says, ‘Who created such and such? Who created such and such?’ until he says, ‘Who created your Lord?’ If that happens to you, seek refuge with Allaah and give up these thoughts.” Narrated by al-Bukhaari, no. 3277
The Prophet (peace and blessings of Allaah be upon him) taught us two important things:
1 – To turn to Allaah and seek His protection, and to beseech Him, for He is the most Generous:
“And if an evil whisper comes to you from Shaytaan (Satan), then seek refuge with Allaah”
[al-A’raaf 7:200 – interpretation of the meaning]
2 – To put a stop to this matter and turn away from it, and to keep ourselves busy with other, useful things.
The companions of the Prophet (peace and blessings of Allaah be upon him) came to him complaining about the doubts and waswaas that they were suffering. In Saheeh Muslim it is narrated that Abu Hurayrah (may Allaah be pleased with him) said: “Some of the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) came to him and said, ‘We find in our hearts things that none of us dares utter.’ He said, ‘Do you really find that?’ They said, ‘Yes.’ He said, ‘That is clear faith.’” (2/153).
What is meant by his saying ‘That is clear faith’ is that their hatred of that waswasah and their rejecting it was a clear sign of faith.
The Shaytaan only whispers to people of faith; as for the kaafir he comes to him however he wants and does not limit himself to waswaas, rather he toys with him however he wishes.
The belief concerning which there can be no doubt is that the entire universe, from its heights to its depths, is in a state of submission to Allaah and no one in the universe possesses any power. Allaah says (interpretation of the meaning):
“Say: (O Muhammad to polytheists, pagans) Call upon those whom you assert (to be associate gods) besides Allaah, they possess not even an atom’s (or a small ant’s) weight either in the heavens or on the earth, nor have they any share in either, nor there is for Him any supporter from among them.
Intercession with Him profits not except for him whom He permits”
[Saba’ 34:22-23]
This crafty enemy is keen to misguide people and to make them doubt. The more you seek the help of Allaah, learn about your enemy and be prepared to face him, the more you will be victorious over him. If you know your true enemy, the following are the weapons at your disposal.
Firstly:
Adherence to the Qur’aan and Sunnah in word and deed, and keeping away from the paths of misguidance, for on every path there is a devil calling people to it. So you should follow the beliefs, words, acts of worship and laws that have come from Allaah and abstain from that which He has forbidden. Allaah says (interpretation of the meaning):
“Enter perfectly in Islam (by obeying all the rules and regulations of the Islamic religion)”
[al-Baqarah 2:208]
Silm (translated here as Islam) refers to Islam. Muqaatil interpreted it as doing all kinds of good and righteous deeds.
Whoever gives up any part of Islam has followed in some of the footsteps of the Shaytaan.
Adhering to the Qur’aan and Sunnah in word and deed expels the Shaytaan annoys him greatly. Muslim narrated from Abu Hurayrah: “When the son of Adam recites a verse of sajdah and prostrates, the Shaytaan withdraws weeping, saying, ‘Woe to me, the son of Adam was commanded to prostrate, and he prostrated, so Paradise will be his; I was commanded to prostrate and I disobeyed, so Hell will be mine.’” Narrated by Muslim, no. 133.
Secondly:
Seeking refuge with Allaah from all kinds of evil and turning to Him. Islam teaches us to seek refuge with Allaah in certain situations, such as the following:
When entering the washroom: “Allaahumma inni a’oodhu bika min al-khubthi wa’l-khabaa’ith (O Allaah, I seek refuge with You from the male and female devils).”
When one is angry: “A’oodhu Billaahi min al-Shaytaan ir-rajeem (I seek refuge with Allaah from the accursed Shaytaan).”
When having intercourse: “Bismillaah Allaahumma jannibna al-shaytaan wa jannib al-shaytaana ma razaqtana (In the name of Allaah, O Allaah, keep the Shaytaan away from us and keep the Shaytaan away from that which You may bless us with).”
When stopping in a place: “A’oodhu bi kalimaat-Allaah il-taammah min sharri ma khalaqa (I seek refuge in the perfect words of Allaah from the evil of that which He has created).”
When hearing the braying of a donkey: “A’oodhu Billaahi min al-Shaytaan ir-rajeem (I seek refuge with Allaah from the accursed Shaytaan).”
When starting to read Qur’aan: “A’oodhu Billaah il-samee’ il-‘aleem min al-Shaytaan ir-rajeem (I seek refuge with Allaah, the All-Hearing, All-Knowing, from the accursed Shaytaan).”
After starting to pray: “A’oodhu Billaah il-samee’ il-‘aleem min al-Shaytaan ir-rajeem wa min hamzihi wa nafakhihi wa nafthihi (I seek refuge with Allaah, the All-Hearing, All-Knowing, from the accursed Shaytaan, from his madness, his arrogance and his poetry).”
The best words with which we may seek refuge with Allaah are al-Mi’wadhatayn i.e., Soorat al-Falaq and Soorat al-Naas. It was narrated from ‘Uqbah ibn ‘Aamir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Do you not see the verses that were revealed to me tonight, the like of which have never been seen? Qul ‘aoodhu bi Rabb il-falaq and Qul ‘aoodhi bi rabb il-naas.” Narrated by Muslim, 814.
Thirdly:
Keeping busy with dhikr, for this is the greatest thing that may protect a person. In the hadeeth it says that Allaah commanded Yahya (peace be upon him) to enjoin five things upon the Children of Israel, one of which was: “I command you to remember Allaah, for this is like a man who is being pursued by the enemy, then he comes to a strong fortress and saves himself from them. Similarly a man cannot save himself from his enemy except by means of dhikr.” Narrated by al-Haafiz Abu Moosa al-Madani in al-Targheeb fi’l-Khisaal al-Hameedah wa’l-Tarheeb min al-Khilaal al-Murdiyyah. Ibn al-Qayyim said: Shaykh al-Islam used to regard this hadeeth highly, and I heard that he used to say: “The evidence for its being sound is quote clear.” al-Waabil al-Sayyib, 60.
Fourthly:
Adhering to the main body of the Muslims (the jamaa’ah) by living in a Muslim land and choosing righteous friends who will help him to do good. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever among you wants to attain the best part of Paradise, let him adhere to the main body of the Muslims, for the Shaytaan is with the one who is alone but he is farther away from two.” Narrated by al-Tirmidhi, 2254. Al-Qaari’ said: its isnaad is saheeh. Al-Mubaarakfoori said: The entire hadeeth is either saheeh or hasan. Tuhfat al-Ahwadhi, 6/320.
Fifthly:
Opposing the Shaytaan, for he may come in the form of someone offering sincere advice, so we must go against him. For if he were really good he would be good to himself first, but he has caused himself to be doomed to Hell. So if he comes to you whilst you are praying, and says, “You are showing off (so cut your prayer short),” then make your prayer lengthy. If he says, “You have broken your wudoo’,” say, “You are lying”. If he says to you that the dead can hear you and benefit you or harm you, tell him, “You are lying.” When you eat, be different from him and eat and drink with your right hand, and take food with your right hand. This even applies to taking a siesta, as it says in the hadeeth: “Take a siesta for the devils do not take a siesta.” Narrated by Abu Na’eem with a saheeh isnaad. Saheeh al-Jaami’, 4/147.
Even with regard to a piece of food that falls to the ground, the Prophet (peace and blessings of Allaah be upon him) said: “Pick it up and do not leave it for the Shaytaan…” Narrated by Muslim, 12, al-Adaab.
Sixthly:
Repenting and seeking Allaah’s forgiveness. According to the hadeeth the Prophet (peace and blessings of Allaah be upon him) said: “The Shaytaan said to the Lord of Glory: ‘By Your Glory O Lord, I will keep trying to misguide Your slaves so long as their souls are in their bodies.’ The Lord said, ‘By My Glory and Majesty, I will continue to forgive them so long as they ask My forgiveness.’” Narrated by Ahmad in al-Musnad and classed as saheeh by al-Albaani in Saheeh al-Jaami’, 2/32
So man should always be in a state of repentance and turning to Allaah. They have an example in their father Adam (peace be upon him):
“Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers”
[al-A’raaf 7:23 – interpretation of the meaning]
These are some of the means that will help you to ward off this waswaas. We ask Allaah the Almighty, by His most beautiful names and sublime attributes to grant us refuge from the madness of the devils and from their traps and whispers. Praise be to Allaah the Lord of the Worlds.
Islam Q&A
Praise be to Allaah.
One of the means that the Shaytaan uses to misguide people is by casting doubts and whispers (waswaas) into their hearts. The Messenger of Allaah peace and blessings of Allaah be upon him) has warned us against some of these things. It says in the hadeeth: “The Shaytaan comes to any one of you and says, ‘Who created such and such? Who created such and such?’ until he says, ‘Who created your Lord?’ If that happens to you, seek refuge with Allaah and give up these thoughts.” Narrated by al-Bukhaari, no. 3277
The Prophet (peace and blessings of Allaah be upon him) taught us two important things:
1 – To turn to Allaah and seek His protection, and to beseech Him, for He is the most Generous:
“And if an evil whisper comes to you from Shaytaan (Satan), then seek refuge with Allaah”
[al-A’raaf 7:200 – interpretation of the meaning]
2 – To put a stop to this matter and turn away from it, and to keep ourselves busy with other, useful things.
The companions of the Prophet (peace and blessings of Allaah be upon him) came to him complaining about the doubts and waswaas that they were suffering. In Saheeh Muslim it is narrated that Abu Hurayrah (may Allaah be pleased with him) said: “Some of the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) came to him and said, ‘We find in our hearts things that none of us dares utter.’ He said, ‘Do you really find that?’ They said, ‘Yes.’ He said, ‘That is clear faith.’” (2/153).
What is meant by his saying ‘That is clear faith’ is that their hatred of that waswasah and their rejecting it was a clear sign of faith.
The Shaytaan only whispers to people of faith; as for the kaafir he comes to him however he wants and does not limit himself to waswaas, rather he toys with him however he wishes.
The belief concerning which there can be no doubt is that the entire universe, from its heights to its depths, is in a state of submission to Allaah and no one in the universe possesses any power. Allaah says (interpretation of the meaning):
“Say: (O Muhammad to polytheists, pagans) Call upon those whom you assert (to be associate gods) besides Allaah, they possess not even an atom’s (or a small ant’s) weight either in the heavens or on the earth, nor have they any share in either, nor there is for Him any supporter from among them.
Intercession with Him profits not except for him whom He permits”
[Saba’ 34:22-23]
This crafty enemy is keen to misguide people and to make them doubt. The more you seek the help of Allaah, learn about your enemy and be prepared to face him, the more you will be victorious over him. If you know your true enemy, the following are the weapons at your disposal.
Firstly:
Adherence to the Qur’aan and Sunnah in word and deed, and keeping away from the paths of misguidance, for on every path there is a devil calling people to it. So you should follow the beliefs, words, acts of worship and laws that have come from Allaah and abstain from that which He has forbidden. Allaah says (interpretation of the meaning):
“Enter perfectly in Islam (by obeying all the rules and regulations of the Islamic religion)”
[al-Baqarah 2:208]
Silm (translated here as Islam) refers to Islam. Muqaatil interpreted it as doing all kinds of good and righteous deeds.
Whoever gives up any part of Islam has followed in some of the footsteps of the Shaytaan.
Adhering to the Qur’aan and Sunnah in word and deed expels the Shaytaan annoys him greatly. Muslim narrated from Abu Hurayrah: “When the son of Adam recites a verse of sajdah and prostrates, the Shaytaan withdraws weeping, saying, ‘Woe to me, the son of Adam was commanded to prostrate, and he prostrated, so Paradise will be his; I was commanded to prostrate and I disobeyed, so Hell will be mine.’” Narrated by Muslim, no. 133.
Secondly:
Seeking refuge with Allaah from all kinds of evil and turning to Him. Islam teaches us to seek refuge with Allaah in certain situations, such as the following:
When entering the washroom: “Allaahumma inni a’oodhu bika min al-khubthi wa’l-khabaa’ith (O Allaah, I seek refuge with You from the male and female devils).”
When one is angry: “A’oodhu Billaahi min al-Shaytaan ir-rajeem (I seek refuge with Allaah from the accursed Shaytaan).”
When having intercourse: “Bismillaah Allaahumma jannibna al-shaytaan wa jannib al-shaytaana ma razaqtana (In the name of Allaah, O Allaah, keep the Shaytaan away from us and keep the Shaytaan away from that which You may bless us with).”
When stopping in a place: “A’oodhu bi kalimaat-Allaah il-taammah min sharri ma khalaqa (I seek refuge in the perfect words of Allaah from the evil of that which He has created).”
When hearing the braying of a donkey: “A’oodhu Billaahi min al-Shaytaan ir-rajeem (I seek refuge with Allaah from the accursed Shaytaan).”
When starting to read Qur’aan: “A’oodhu Billaah il-samee’ il-‘aleem min al-Shaytaan ir-rajeem (I seek refuge with Allaah, the All-Hearing, All-Knowing, from the accursed Shaytaan).”
After starting to pray: “A’oodhu Billaah il-samee’ il-‘aleem min al-Shaytaan ir-rajeem wa min hamzihi wa nafakhihi wa nafthihi (I seek refuge with Allaah, the All-Hearing, All-Knowing, from the accursed Shaytaan, from his madness, his arrogance and his poetry).”
The best words with which we may seek refuge with Allaah are al-Mi’wadhatayn i.e., Soorat al-Falaq and Soorat al-Naas. It was narrated from ‘Uqbah ibn ‘Aamir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Do you not see the verses that were revealed to me tonight, the like of which have never been seen? Qul ‘aoodhu bi Rabb il-falaq and Qul ‘aoodhi bi rabb il-naas.” Narrated by Muslim, 814.
Thirdly:
Keeping busy with dhikr, for this is the greatest thing that may protect a person. In the hadeeth it says that Allaah commanded Yahya (peace be upon him) to enjoin five things upon the Children of Israel, one of which was: “I command you to remember Allaah, for this is like a man who is being pursued by the enemy, then he comes to a strong fortress and saves himself from them. Similarly a man cannot save himself from his enemy except by means of dhikr.” Narrated by al-Haafiz Abu Moosa al-Madani in al-Targheeb fi’l-Khisaal al-Hameedah wa’l-Tarheeb min al-Khilaal al-Murdiyyah. Ibn al-Qayyim said: Shaykh al-Islam used to regard this hadeeth highly, and I heard that he used to say: “The evidence for its being sound is quote clear.” al-Waabil al-Sayyib, 60.
Fourthly:
Adhering to the main body of the Muslims (the jamaa’ah) by living in a Muslim land and choosing righteous friends who will help him to do good. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever among you wants to attain the best part of Paradise, let him adhere to the main body of the Muslims, for the Shaytaan is with the one who is alone but he is farther away from two.” Narrated by al-Tirmidhi, 2254. Al-Qaari’ said: its isnaad is saheeh. Al-Mubaarakfoori said: The entire hadeeth is either saheeh or hasan. Tuhfat al-Ahwadhi, 6/320.
Fifthly:
Opposing the Shaytaan, for he may come in the form of someone offering sincere advice, so we must go against him. For if he were really good he would be good to himself first, but he has caused himself to be doomed to Hell. So if he comes to you whilst you are praying, and says, “You are showing off (so cut your prayer short),” then make your prayer lengthy. If he says, “You have broken your wudoo’,” say, “You are lying”. If he says to you that the dead can hear you and benefit you or harm you, tell him, “You are lying.” When you eat, be different from him and eat and drink with your right hand, and take food with your right hand. This even applies to taking a siesta, as it says in the hadeeth: “Take a siesta for the devils do not take a siesta.” Narrated by Abu Na’eem with a saheeh isnaad. Saheeh al-Jaami’, 4/147.
Even with regard to a piece of food that falls to the ground, the Prophet (peace and blessings of Allaah be upon him) said: “Pick it up and do not leave it for the Shaytaan…” Narrated by Muslim, 12, al-Adaab.
Sixthly:
Repenting and seeking Allaah’s forgiveness. According to the hadeeth the Prophet (peace and blessings of Allaah be upon him) said: “The Shaytaan said to the Lord of Glory: ‘By Your Glory O Lord, I will keep trying to misguide Your slaves so long as their souls are in their bodies.’ The Lord said, ‘By My Glory and Majesty, I will continue to forgive them so long as they ask My forgiveness.’” Narrated by Ahmad in al-Musnad and classed as saheeh by al-Albaani in Saheeh al-Jaami’, 2/32
So man should always be in a state of repentance and turning to Allaah. They have an example in their father Adam (peace be upon him):
“Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers”
[al-A’raaf 7:23 – interpretation of the meaning]
These are some of the means that will help you to ward off this waswaas. We ask Allaah the Almighty, by His most beautiful names and sublime attributes to grant us refuge from the madness of the devils and from their traps and whispers. Praise be to Allaah the Lord of the Worlds.
Islam Q&A
Wednesday, July 29, 2009
Islam being introduced to Arabian Tribes and Individuals
Monday - Seerah of Prophet Muhammad (SAW)
Islam being introduced to Arabian Tribes and Individuals
In Dhul Qa‘dah, the tenth year of Prophethood, i.e. July 619, the Prophet (Peace be upon him) , returned to Makkah to resume his activities. The time for pilgrimage to Makkah was approaching so he hastened to introduce people both tribes and individuals to Islam and call upon them to embrace it, just as it was his practice since the fourth year of his Prophethood.
On the authority of Az-Zuhri, of the tribes that Islam was introduced to, we could speak of Banu ‘Amir bin Sa‘sa‘ah, Muharib bin Khasfa, Fazarah, Ghassan, Murrah, Haneefah, Saleem, ‘Abs, Banu Nasr, Banu Al-Buka’, Kindah, Kalb, Al-Harith bin Ka‘b, Udhrah and people of Hadrmout. Islam was not introduced to them in one single year but rather repeatedly from the fourth year till the last pre-migration season of pilgrimage. They however, remained obdurate and none of them responded positively.
The following is a resume of aspects relating to the Prophet’s appeals as regards the new faith he was preaching:
He visited a sept of Banu Kalb known as Banu ‘Abdullah. He called them to Allâh’s Message and entreated them to accept it for the sake of Allâh Who had chosen a beautiful name for their father, but without avail.
He called on Bani Haneefah in their habitation, but received very repugnant treatment.
He addressed Bani ‘Amir bin Sa‘sa‘ah in their encampment, calling them to abandon idolatry and join him. One of them called Buhairah bin Firras, answered him back: “Should we give you allegiance and Allâh give you power over your opponents, will you give us right to inheritance and succeed you in power?” The Prophet replied: “The whole affair lies in Allâh’s Hands. He gives the power to whomever He desires.” The man commented: “Do you expect us to incur the wrath and vengeance of the Arabs without the least hope of leadership? We can in fact readily dispense with your offers.”
When Banu ‘Amir returned to their habitations, they narrated the story to an elderly man who had lingered behind because he was too old. They told him, “A young man of Quraish of Bani ‘Abdul Muttalib, claiming that he is a Prophet, contacted us, asked for support and invited us to embrace his religion.” The old sheikh was struck by the news, and wondered if there was no way of making amends for the loss of that opportunity and swore, “He is really Ishmaelite (he descends from Ishmael). He is the Truth (he is a real Prophet). How did it happen that you misjudged his words?”
The Prophet (Peace be upon him) was not dismayed at all. He persisted in his mission for the fulfillment of which he had been commissioned to strive despite all odds. He did not confine his efforts to the tribes but also conducted contacts with individuals from some of whom he was able to receive a favourable response. Moreover, later in the same season, some of them did believe in his Prophethood and entered the fold of Islam. The following list included some of those early converts:
Swaid bin Samit . He was an intelligent discreet poet from Yathrib (Madinah). During his stay in Makkah for pilgrimage (or lesser pilgrimage), he encountered the Prophet (Peace be upon him) who invited him to embrace Islam. At this invitation, Swaid imparted to the Prophet some sound words from Luqman’s wisdom. The Prophet approved of that wisdom but told the man that he had something far better. He recited some verses from the Qur’ân, the man listened meditatively and the words appealed to his originally pure nature and accepted Islam as his faith at once. He was killed in the battle of Bu‘ath. That was in the eleventh year of the Prophethood.
Eyas bin Mu‘adh. He was still a youth from Aws tribe. He came as a member of delegation seeking alliance with Quraish against another rival tribe dwelling in Madinah, Al-Khazraj. The Prophet (Peace be upon him) met them and advised them to follow a better course than that they had in mind. He introduced himself and Islam to them, apprised them of his mission and narrated some verses from the Noble Qur’ân. Eyas’s heart immediately absorbed the Divine Message and agreed with the Prophet (Peace be upon him) . Abul Haisar Anas bin Rafi‘, a member of the delegation disapproved of the boy’s behaviour and silenced him by hurling some dust into his face. The people then left Madinah after having failed in establishing alliance with Quraish. Shortly after arrival in Madinah, the boy breathed his last acclaiming Allâh’s Name and celebrating His Glory.
Abu Dhar Al-Ghifari. He used to live in the suburbs of Yathrib. News of the Islamization of Swaid bin Samit and Eyas bin Mu‘adh reached him and constituted a turning point in his life per se. He sent his brother to Makkah for more details about the Prophet’s intentions. The man came back and reported to Abu Dhar that the ‘said man’ enjoined good and forbade evil. Abu Dhar was not satisfied and decided that he himself should go out and probe the real situation. After some attempts to identify the person of the Prophet(Peace be upon him) , he managed to meet him though not without some difficulties due to the antagonistic atmosphere within which the proponents of the new faith were trying to work their way. No sooner than Abu Dhar was exposed to the real nature of Islam, he embraced it. Despite the Prophet’s earnest plea not to divulge his new move, Abu Dhar went directly to the Holy Sanctuary where he publicly declared that he had testified to the Oneness of Allâh and Prophethood of Muhammad. The heathens all around hurried and began beating him. He almost died when Al-‘Abbas intervened warning against killing someone whose tribe was in full command of the strategic commercial caravan routes leading to Makkah. Thevent recurred in the following morning with the same man to come to the scene and rescue him.
Tufail bin ‘Amr Ad-Dausi. He was an honest poet and chief of Ad-Daus tribe inhabiting an area close to Yemen in South Arabia. He arrived in Makkah in the eleventh year of Prophethood. Great reception ceremonies were accorded to him on his advent. The Makkans soon started to inculcate in his ears all sorts of antipathy against the Prophet (Peace be upon him) . They even alleged that he had caused the most horrible societal schism, dividing all sorts of social life even the family ties were subject to his schemes and plans of dissension. They even warned him against speaking or even listening to him. The man overpowered by these pleas, complied by their requests. He even stuffed his ears with a piece of cotton in order not to hear any word of his. However, when this tribesman entered the mosque, he saw Muhammad (Peace be upon him) observing his prayer and out of curiosity, he approached him for it was a Divine Will to hear the Prophet’s sound and appealing words. The temptation to hear more was irresistible so he followed the Prophet (Peace be upon him) into his house, briefed him on his advent and all the story of the people of Quraish. The Messenger of Allâh (Peace be upon him) recited some verses of the Noble Qur’ân and the man managed to taste something exceptionally beautiful and discern the truth latent within. He embraced Islam and testified that there was no god but Allâh and that Muhammad was His Messenger. He then said that he was an influential man among his people and that he would call them to profess Islam, yet he wanted the Prophet (Peace be upon him) to equip him with a supportive sign that would ease his future task. It was in fact a Divinely bestowed light in his whip. He called his father and wife to embrace Islam and they did respond. His people lagged a little but he exhorted them fervently and was fully successful. He and seventy or eighty of his followers emigrated to Madinah after the Trench Battle. He was a perfect fighter in the cause of Allâh and was martyred in Al-Yamama events.
Dhumad Al-Azdi. He came from Azd Shanu’a in Yemen, specialist in incantation. He arrived in Makkah to hear the fools there say that Muhammad (Peace be upon him) was out of his mind. He decided to practise his craft on the Prophet (Peace be upon him) , who on seeing him said: “Praise is to Allâh, we entertain His praise and seek His help. Whomsoever Allâh guides, none will lead astray, and whomsoever Allâh leads astray, none will guide. I testify there is no god but Allâh and Muhammad is His servant and Messenger.” Dhumad heard the words and requested the Prophet (Peace be upon him) to echo them again, and he was granted his wish thrice. Here he said: “I have heard the soothsayers, sorcerers and poets, but never have I experienced the sweetness of your words.” He then gave a pledge of a sincere convert.
Hope inspiring Breezes from the Madinese
It was during the pilgrimage season, in the eleventh year of Prophethood, that the Islamic Call found the righteous seeds through which it would grow up to constitute tall trees whose leaves would foster the new faith and shelter the new vulnerable converts from the blows of injustices and high-handness of Quraish. It was the Prophet’s wise practice to meet the delegates of the Arabian tribes by night so that the hostile Makkans would not debar him from achieving his objectives. In the company of his two truthful Companions ‘Ali and Abu Bakr, he had an interesting talk regarding Islamization with Bani Dhuhal, but the latter suspended their conversion. In pursuit of the same objective, the Prophet and his Companions passed by ‘Aqabat Mina where they heard people talking. They went at their heels until they encountered six men from Yathrib, all of whom from Khazraj tribe: As‘ad bin Zurarah, ‘Awf bin Harith, Rafi‘ bin Malik, Qutbah bin ‘Amir, ‘Uqbah bin ‘Amir and Jabir bin ‘Abdullah. The last two being from Aws and the former four from Khazraj.
The Madinese always heard the Jews say that a Prophet was about to rise, for the time for a new dispensation had arrived. Him they would follow and then smite their enemies as the children of ‘Ad and Iram had been smitten.
“Of what tribe are you?” asked the Prophet. “Of the tribe of Khazraj,” they replied. “Are you the allies of the Jews?” The Prophet enquired. They said: “Yes.” “Then why not sit down for a little and I will speak to you.” The offer was readily accepted for the fame of Muhammad (Peace be upon him) had spread to Madinah and the strangers were curious to see more of the man who had created a stir in the whole area. The Prophet (Peace be upon him) presented to them an expose of Islam, explained its implications, and the responsibilities that fell upon the men who accepted it. When the Prophet (Peace be upon him) concluded his talk, they exchanged among themselves ideas to the following effect: “Know surely, this is the Prophet with whom the Jews are ever threatening us; wherefore let us make haste and be the first to join him.”
They, therefore, embraced Islam, and said to the Prophet, “We have left our community for no tribe is so divided by hatred and rancour as they are. Allâh may cement our ties through you. So let us go and invite them to this religion of yours; and if Allâh unites them in it, no man will be dearer than you.”
The handful of Madinese converts remained steady to the cause and they preached the Islam with full zeal and devotion with the result that they succeeded in winning adherents for Islam from amongst their fellow citizens and hardly was there a house in Madinah not talking curiously and enthusiastically about the Messenger of Allâh (Peace be upon him) .
Marriage of the Prophet (Peace be upon him) to Aisha (May Allah be please with her)
In Shawwal of the same year, the Prophet (Peace be upon him) concluded a marriage contract with ‘Aishah (May Allah be pleased with her) ‘the truth verifier’, when she was six of age and consummated his marriage with her in Shawwal, the year 1 A.H. in Madinah when she was nine.
Source: The Sealed Necter ( Al Raheeq Al Makhtum)
Sunday, July 26, 2009
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