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Wednesday, February 26, 2014

THE REALITY OF DIVINITY AND ONENESS

QUR'AN: قُلْ إِنِّي نُهِيتُ أَنْ أَعْبُدَ الَّذِينَ تَدْعُونَ مِن دُونِ اللّهِ قُل لاَّ أَتَّبِعُ أَهْوَاءكُمْ قَدْ ضَلَلْتُ إِذًا وَمَا أَنَاْ مِنَ الْمُهْتَدِينَ قُلْ إِنِّي عَلَى بَيِّنَةٍ مِّن رَّبِّي وَكَذَّبْتُم بِه مَا عِندِي مَا تَسْتَعْجِلُونَ بِهِ إِنِ الْحُكْمُ إِلاَّ لِلّهِ يَقُصُّ الْحَقَّ وَهُوَ خَيْرُ الْفَاصِلِينَ قُل لَّوْ أَنَّ عِندِي مَا تَسْتَعْجِلُونَ بِهِ لَقُضِيَ الأَمْرُ بَيْنِي وَبَيْنَكُمْ وَاللّهُ أَعْلَمُ بِالظَّالِمِينَ وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَا إِلاَّ هُوَ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا وَلاَ حَبَّةٍ فِي ظُلُمَاتِ الأَرْضِ وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِي كِتَابٍ مُّبِينٍ وَهُوَ الَّذِي يَتَوَفَّاكُم بِاللَّيْلِ وَيَعْلَمُ مَا جَرَحْتُم بِالنَّهَارِ ثُمَّ يَبْعَثُكُمْ فِيهِ لِيُقْضَى أَجَلٌ مُّسَمًّى ثُمَّ إِلَيْهِ مَرْجِعُكُمْ ثُمَّ يُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُم حَفَظَةً حَتَّىَ إِذَا جَاء أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لاَ يُفَرِّطُونَ ثُمَّ رُدُّواْ إِلَى اللّهِ مَوْلاَهُمُ الْحَقِّ أَلاَ لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَاسِبِينَ قُلْ مَن يُنَجِّيكُم مِّن ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ تَدْعُونَهُ تَضَرُّعاً وَخُفْيَةً لَّئِنْ أَنجَانَا مِنْ هَـذِهِ لَنَكُونَنَّ مِنَ الشَّاكِرِينَ قُلِ اللّهُ يُنَجِّيكُم مِّنْهَا وَمِن كُلِّ كَرْبٍ ثُمَّ أَنتُمْ تُشْرِكُونَ قُلْ هُوَ الْقَادِرُ عَلَى أَن يَبْعَثَ عَلَيْكُمْ عَذَابًا مِّن فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعاً وَيُذِيقَ بَعْضَكُم بَأْسَ بَعْضٍ انظُرْ كَيْفَ نُصَرِّفُ الآيَاتِ لَعَلَّهُمْ يَفْقَهُونَ Say (O Muhammad SAW): "I have been forbidden to worship those whom you invoke (worship) besides Allâh." Say: "I will not follow your vain desires. If I did, I would go astray, and I would not be one of the rightly guided." (56) Say (O Muhammad SAW): "I am on clear proof from my Lord (Islâmic Monotheism), but you deny (the truth that has come to me from Allâh). I have not gotten what you are asking for impatiently (the torment). The decision is only for Allâh, He declares the truth, and He is the Best of judges." (57) Say: "If I had that which you are asking for impatiently (the torment), the matter would have been settled at once between me and you, but Allâh knows best the Zâlimûn (polytheists and wrong¬doers,)." (58) And with Him are the keys of the Ghaib (all that is hidden), none knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but he knows it. There is not a grain in the darkness of the earth or anything fresh or dry, but is written in a Clear Record. (59) It is He Who takes your souls by night (when you are asleep), and has knowledge of all that you have done by day, then He raises (wakes) you up again that a term appointed (your life period) be fulfilled, then (in the end) unto Him will be your return. Then He will inform you of that which you used to do. (60) He is the Irresistible, Supreme over His slaves, and He sends guardians (angels guarding and writing all of one's good and bad deeds) over you[], until when death approaches one of you, Our Messengers (angel of death and his assistants) take his soul, and they never neglect their duty (61) Then they are returned to Allâh, their Maulâ [True Master (God), the Just Lord (to reward them)]. Surely, for Him is the judgment and He is the Swiftest in taking account (62) Say (O Muhammad SAW): "Who rescues you from the darkness of the land and the sea (dangers like storms), when you call upon Him in humility and in secret (saying): If He (Allâh) only saves us from this (danger), we shall truly be grateful." (63) Say (O Muhammad SAW): "Allâh rescues you from this and from all (other) distresses, and yet you worship others besides Allâh." (64) Say: "He has power to send torment on you from above or from under your feet, or to cover you with confusion in party strife, and make you to taste the violence of one another." See how variously We explain the Ayât (proofs, evidences, lessons, signs, revelations, etc.), so that they may understand. BEHAVIOURAL OBJECTIVES: 1. For the student to be able to enumerate the injunctions of Allah to His messenger to be delivered as mentioned in these verses 2. For the student to have clarity on the patience of Allah with His servants and His restraint from hastening to punish them 3. For the student to have clarity on the knowledge of Allah that encompasses all that happens in the existence 4. For the student to be able to explain the control of Allah over the life of the whole of humanity in all situations 5. For the student to have clarity on the reality of nature and its return and recourse to Allah during difficulty and harm 6. For the student to ponder over the greatness of the creation of Allah and the Mightiness of His power 7. For the student to have confidence in the victory of Allah based on belief in the reality of divinity (of Allah). USED TERMS: الفاصلين: Judges شيعا: group or party that follows others GENERAL INTERPRETATIONS: ((قُلْ إِنِّي نُهِيتُ أَنْ أَعْبُدَ الَّذِينَ تَدْعُونَ مِن دُونِ اللّهِ قُل لاَّ أَتَّبِعُ أَهْوَاءكُمْ قَدْ ضَلَلْتُ إِذًا وَمَا أَنَاْ مِنَ الْمُهْتَدِينَ قُلْ إِنِّي عَلَى بَيِّنَةٍ مِّن رَّبِّي وَكَذَّبْتُم بِهِ مَا عِندِي مَا تَسْتَعْجِلُونَ بِهِ إِنِ الْحُكْمُ إِلاَّ لِلّهِ يَقُصُّ الْحَقَّ وَهُوَ خَيْرُ الْفَاصِلِينَ قُل لَّوْ أَنَّ عِندِي مَا تَسْتَعْجِلُونَ بِهِ لَقُضِيَ الأَمْرُ بَيْنِي وَبَيْنَكُمْ وَاللّهُ أَعْلَمُ بِالظَّالِمِينَ )) (Say (O Muhammad SAW): "I have been forbidden to worship those whom you invoke (worship) besides Allâh." Say: "I will not follow your vain desires. If I did, I would go astray, and I would not be one of the rightly guided." (56) Say (O Muhammad SAW): "I am on clear proof from my Lord (Islâmic Monotheism), but you deny (the truth that has come to me from Allâh). I have not gotten what you are asking for impatiently (the torment). The decision is only for Allâh, He declares the truth, and He is the Best of judges." (57) Say: "If I had that which you are asking for impatiently (the torment), the matter would have been settled at once between me and you, but Allâh knows best the Zâlimûn (polytheists and wrong¬doers,).") This wave gathers inspiring effects that comes in the form of different rhythm that confronts the human heart with the reality of divinity in its different facets. And in between these deep effects is this repeated rhythm: ((say .. say .. say ..)) that is directed at the messenger of Allah (SAW) for him to pass and deliver from his Lord what had been revealed onto him. ((قُلْ إِنِّي نُهِيتُ أَنْ أَعْبُدَ الَّذِينَ تَدْعُونَ مِن دُونِ اللّهِ قُل لاَّ أَتَّبِعُ أَهْوَاءكُمْ قَدْ ضَلَلْتُ إِذًا وَمَا أَنَاْ مِنَ الْمُهْتَدِينَ)) () Despite the fact that what is intended in this verse is for the messenger of Allah (SAW) to confront them that Allah forbids them to worship anything they call other than Allah, the expression “those” in the words of Allah: ((قُلْ إِنِّي نُهِيتُ أَنْ أَعْبُدَ الَّذِينَ تَدْعُونَ مِن دُونِ اللّهِ)) (Say (O Muhammad SAW): "I have been forbidden to worship those whom you invoke (worship) besides Allâh.") is eye catching because the word “those” also connotes the intelligent and wise. Though what is intended is the idols, but the manner of expression then necessitates that it connotes other things in addition to idols, and this would be a form or type of intelligent or those described as intelligent. This conforms with the reality on one hand and to the Islamic usage on another hand. From the perspective of the reality, we found that the idolaters do not associate idols alone as partner with Allah, but they also associate the Jinns, angels and human beings. They do not take human beings as partners with Allah except through giving them the right to legislate for the society and the individuals, so they lay down for them conventions and customs and they rule between them in their affairs based on their culture, custom and opinion. And from the perspective of the Islamic usage, Islam considers this as Shirk (association of partner with Allah); it considers that the legislation of man over the affair of man is like become a god over them and therefore making them object of worship other than Allah. Allah prohibits this just like it prohibits prostration for idols and the two in the understanding of Islam are the same .. associating partner with Allah and invoking other god than Allah! The second rhythm that is connected to the first one now comes: ((قُلْ إِنِّي عَلَى بَيِّنَةٍ مِّن رَّبِّي وَكَذَّبْتُم بِهِ مَا عِندِي مَا تَسْتَعْجِلُونَ بِهِ إِنِ الْحُكْمُ إِلاَّ لِلّهِ يَقُصُّ الْحَقَّ وَهُوَ خَيْرُ الْفَاصِلِينَ )) (Say (O Muhammad SAW): "I am on clear proof from my Lord (Islâmic Monotheism), but you deny (the truth that has come to me from Allâh). I have not gotten what you are asking for impatiently (the torment). The decision is only for Allâh, He declares the truth, and He is the Best of judges.") It is an injunction from Allah for His prophet (SAW) to come to the open in the confrontation of the idolaters who deny their Lord with the clear certainty, clear evidence and deep feeling within him about his Lord, His existence and oneness and His revelation. This is a feeling that the prophets get from their Lords and they expressed in this type of expression. Prophet Nuh said it: ((قَالَ يَا قَوْمِ أَرَأَيْتُمْ إِن كُنتُ عَلَى بَيِّنَةٍ مِّن رَّبِّيَ وَآتَانِي رَحْمَةً مِّنْ عِندِهِ فَعُمِّيَتْ عَلَيْكُمْ أَنُلْزِمُكُمُوهَا وَأَنتُمْ لَهَا كَارِهُونَ)) (He said: "O my people! Tell me, if I have a clear proof from my Lord, and a Mercy (Prophethood) has come to me from Him, but that (Mercy) has been obscured from your sight. Shall we compel you to accept it (Islâmic Monotheism) when you have a strong hatred for it?) (Hud: 28). Prophet Salih said it: ((قَالَ يَا قَوْمِ أَرَأَيْتُمْ إِن كُنتُ عَلَى بَيِّنَةً مِّن رَّبِّي وَآتَانِي مِنْهُ رَحْمَةً فَمَن يَنصُرُنِي مِنَ اللّهِ إِنْ عَصَيْتُهُ فَمَا تَزِيدُونَنِي غَيْرَ تَخْسِيرٍ)) (He said: "O my people! Tell me, if I have a clear proof from my Lord, and there has come to me a Mercy (Prophethood) from Him, who then can help me against Allâh, if I were to disobey Him? Then you increase me not but in loss.) (Hud: 63) Prophet Ibrahim said it: ((وَحَآجَّهُ قَوْمُهُ قَالَ أَتُحَاجُّونِّي فِي اللّهِ وَقَدْ هَدَانِ)) (His people disputed with him. He said: "Do you dispute with me concerning Allâh while He has guided me) Prophet Yaqub said it to his people: ((فَلَمَّا أَن جَاء الْبَشِيرُ أَلْقَاهُ عَلَى وَجْهِهِ فَارْتَدَّ بَصِيرًا قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّي أَعْلَمُ مِنَ اللّهِ مَا لاَ تَعْلَمُونَ )) (Then, when the bearer of the glad tidings arrived, he cast it (the shirt) over his face, and he became clear-sighted. He said: "Did I not say to you, 'I know from Allâh that which you know not.' ") (Yusuf: 96). It is the reality of divinity as made clear in to hearts of His beloved; and it is what Allah made clear in their hearts and they therefore found Him present in it and they found this reality clear and evident deep down there that gives their hearts certainty about Him. ((قُلْ إِنِّي عَلَى بَيِّنَةٍ مِّن رَّبِّي وَكَذَّبْتُم بِهِ)) (Say (O Muhammad SAW): "I am on clear proof from my Lord (Islâmic Monotheism), but you deny (the truth that has come to me from Allâh).) (An’am: 57) Also, they seek that miracles should be sent down unto them or the punishment so that they can believe that he came to them from Allah. So, he (the prophet) was commanded to announce to them the reality of the message and the reality of the messenger and to make clear distinction between this and the reality of divinity (Uluhiyyah). And that he should openly declare that he is not capable of what they asked for impatiently, for the one who is capable is Allah alone, and he is not a God but only a messenger: ((مَا عِندِي مَا تَسْتَعْجِلُونَ بِهِ إِنِ الْحُكْمُ إِلاَّ لِلّهِ يَقُصُّ الْحَقَّ وَهُوَ خَيْرُ الْفَاصِلِينَ )) (I have not gotten what you are asking for impatiently (the torment). The decision is only for Allâh, He declares the truth, and He is the Best of judges."). The occurrence of punishment on them after the miracle and their denial of it is a ruling and judgment and judgment and ruling is for Allah alone. He alone is the one that narrates the truth and give information concerning it, He alone is the one that separates in an issue between the caller to the truth and the denier of the truth, and none of this is for any of His creatures. This was why the messenger of Allah (SAW) absolved himself from any power or interference in the matter of judgment of what Allah descended on His servants. This is an issue of divinity alone. He is just a mere mortal that had been given revelation to disseminate and warn with and not to lay down rulings or judgment. Also, Allah alone narrates what is the truth and gives information concerning it and He is the one that judge and separate on issues. There is nothing after this that separates the being of Allah and His attributes from that of the servants. Then the prophet was commanded to touch their hearts and their intellects and turn them towards a strong evidence that this issue is from Allah and it is left to the wish and will of Allah. If the issue of miracles – and the punishment it brings – is within his ability – as a human being – he would not have been able to hold himself from responding to them (which would have brought punishment on them) while they are still wrapped in this obstinacy. But because the affair is in the hand of Allah alone, He showed patience with them and did not bring the miracle that would have been followed with devastating punishment when they deny it, just like He did with those before them. ((قُل لَّوْ أَنَّ عِندِي مَا تَسْتَعْجِلُونَ بِهِ لَقُضِيَ الأَمْرُ بَيْنِي وَبَيْنَكُمْ وَاللّهُ أَعْلَمُ بِالظَّالِمِينَ )) (Say: "If I had that which you are asking for impatiently (the torment), the matter would have been settled at once between me and you, but Allâh knows best the Zâlimûn (polytheists and wrong¬doers,).").. Man has limitation to his patience, forbearance and restraint, and no one shows forbearance on man and give them respite, despite their sin and stubbornness, except Allah the Patient, Powerful and Mighty. The words of Allah is the truth, man do see in some of the creatures what troubles their mind and extend their soul to the limit, then they would look and find Allah still giving them portion of His dominion, He feeds them, give them water, give them abundance at times and open all blessings for them. And man would be seen to utter the statement uttered by Abubakr (RA) when the idolater were beating him strongly and sternly till one cannot recognise his nose from his eyes:’ O Lord how great is your patience! O Lord how great is your patience!’. This is because it is the patience of Allah alone and it is laying a bait for them where they do not know! ((وَاللّهُ أَعْلَمُ بِالظَّالِمِينَ)) (but Allâh knows best the Zâlimûn (polytheists and wrong¬doers,).) He gives them respite out of knowledge and out of wisdom, and He shows them patience and forbearance while He is capable of responding to them with their suggestions and then descend punishment on them.   SEERAH CHAPTER TEN ON THE WAY TO MADINAH (pg 188-189) BEHAVIOURAL OBJECTIVES 1. For the student to be able to mention the effort of the Quraysh to seek the messenger of Allah (SAW) and his companion after three nights on his Hijrah 2. For the student to be able to explain the effort of Suraqah bn Maalik in following up on the messenger of Allah (SAW) and his companion on the way of his Hijrah from Makkah to Madinah 3. For the student to be able to explain what the attempt of Suraqah bn Maalik led to 4. For the student to have clarity on what he benefited from the position of the prophet (SAW) with Suraqah bn Maalik ASSESSMENT 1. Mention the effort of the Quraysh to seek the messenger of Allah (SAW) and his companion after three nights on his Hijrah 2. “Suraqah tried to trail the messenger of Allah (SAW) and his companion with the desire to gain the prize offered by the Quraysh” a. Talk about this attempt b. What was the result of the attempt on Suraqah? c. What did you benefit from the position of the prophet (SAW) with Suraqah bn Maalik? d. At the morning he was striving against them, but in the evening he became a guard for them! What did you learn from this comment?   SHURAH CONDITIONS FOR THOSE WHO ENGAGES IN SHURAH 1. Sincere Iman (Shurah is a practice that is based on faith and it is linked to prayers (Solat) and giving response to Allah) 2. Knowledge of the path of Allah 3. Knowledge of the subject of discussion 4. Clarity of the objective of the shurah, that it is to search for the truth and correctness through human effort of a believer who is committed to the code of Allah. It is seeking to get the truth and correctness but it is not a necessity that we reach it. The objective is not mere correctness of the decision but achieving the blessing of Allah and worship so that we are closer to piety. 5. It should be understood that the correct position may not be the opinion held by the majority. Thus, it is not right for anyone to oppose the outcome of the shurah and everyone should be prepared to accept a different opinion from his own as long as the principles of Shurah had been adhered to. 6. It should be known that the scope of Shurah can be wide or narrow depending on the subject, circumstance and environment of the group. ON WHAT ISSUES DO WE APPLY SHURAH? In the Tafsir of Al-Jasaas, it was stated that consultation is on the worldly and religious issues that there are no clear cut revelation regarding them. However the methodology and the result should go back to the injunctions of Allah and His messenger. There should not be a decision that contradicts the path of Allah. Refer back to the first example given earlier. SHURAH IS MANDATORY The jurisprudent position of the Jamah is that Shurah is mandatory in all situations, that is, everyone should be committed to whatever decisions that comes out of Shurah whether at the level of the Shubah (small unit) or higher level. If an individual has an observation, he should direct it through the normal channel without seeking to gather people around his opinion whatever the situation. SCOPE OF SHURAH ON THE FIELD OF PRACTICAL TRAINING First, we should know that Shurah is not knowledge to just be learnt and acquire or just for intellectual exercise, rather, it is a principle that should be implemented until it becomes part of our nature and attribute. Thus we need to emphasis training on Shurah on all aspects of our training. Examples are given thus: 1. In our weekly meetings, the decision on the time, place, time table and implementation of activities should be done by Shurah 2. At our Rihlah. The head can choose the person in charge of the Rihlah then they carry out Shurah concerning the time, period, programme, means of transportation and the method of carrying out the programme which the officer in charge would execute. 3. During Katibahs, Mukhayyam, and Nadwas 4. Commitment to the opinion arrived at during Shurah and implementing it 5. In finding solutions to all problems that affects the sitting and the individual members 6. Instructions sent down from a higher level is not open to Shurah discussion, however we can implement Shurah on how (i.e. the methodology) of implementing the instruction to achieve the objective 7. If the Murabi gives out an assignment to an individual, he should obey and implement it. But, if he has some ideas or opinion he should express it in a right manner 8. When an issue is brought for Shurah discussion, the leader should not exercise undue influence on the flow of discussion or force others to follow his own line of thinking 9. Individuals should request to talk if a different opinion comes to his mind after hearing others speak, because this may be beneficial to the group. 10. If there is difference of opinion, then the etiquettes of differences of opinion should be adhered to. We should not allow differences to create a problem over an issue we love because brotherhood is more important to us than reaching an opinion on an issue. 11. On an issue, you can either have a consensus of opinion, or if otherwise, a vote should be taken and the majority opinion should be taken while everybody should accept such opinion. If there is a tally in the opinion, the position of the head should be taken. 12. In the course of Shurah, nobody should hide or be miserly about his opinion, perhaps others could benefit from it.

QUR'AN

QURAN: وَهُوَ الَّذِي يَتَوَفَّاكُم بِاللَّيْلِ وَيَعْلَمُ مَا جَرَحْتُم بِالنَّهَارِ ثُمَّ يَبْعَثُكُمْ فِيهِ لِيُقْضَى أَجَلٌ مُّسَمًّى ثُمَّ إِلَيْهِ مَرْجِعُكُمْ ثُمَّ يُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ)) (He is the One who recalls your souls by night, and knows what you do by day; then He makes you rise up therein, so that a fixed term may be fulfilled. Thereafter, to Him are you to return; then He will tell you what you have been doing.) This is another few words like those in the preceding verse that paint the horizons of the unseen and its depth, and point to the extent of the divine knowledge and its comprehensiveness. They are another few words that combined the whole life of humanity in the fist of Allah, and into His knowledge, power and design, whether in the sleep or wakefulness, in their death and resurrection, and in their gathering and accountability. However in the “Qur'anic Way”, the miracle is in life and its radiation, in the touch of the feelings and its grinding with every picture, scenery and movement that is painted by this astonishing expression. ((وَهُوَ الَّذِي يَتَوَفَّاكُم بِاللَّيْلِ)) (He is the One who recalls your souls by night) .. It is equivalent to death when he is overtaken by slumber, it is death in one of the forms that afflicts the feelings with unconscious and forgetfulness that afflicts the intelligence with quietness and silence, and that afflicts the consciousness with a stoppage. It is a secret that man does not know how it happens, though he may know its manifestations and effects. It is the “unseen” in one of its many ways of surrounding man. These are human being that are devoid of every might and power – even during consciousness – and they are thus in a break and stoppage from live. They are in the grip of Allah, as they usually are in reality, and nothing would bring them back to wakefulness, and complete life except the wish and desire of Allah. How weak is man in the grip of Allah! ((وَيَعْلَمُ مَا جَرَحْتُم بِالنَّهَارِ )) (and knows what you do by day) ... their limbs would not move to hold or drop anything except that Allah has the knowledge of what they do of good or evil. These are human being under watch in the movement and silent, and nothing missing Allah from them from what their hands do after waking up in the day! ((ثُمَّ يَبْعَثُكُمْ فِيهِ لِيُقْضَى أَجَلٌ مُّسَمًّى )) (then He makes you rise up therein, so that a fixed term may be fulfilled.).. That is, He wakes you up in the day from your sleep and cessation, so that you can complete the term Allah had decreed. These are human being within the scope that had been designed by Allah, and there is not escape from it or an end except by His leave! then He makes you rise up therein, so that a fixed term may be fulfilled. ((ثُمَّ إِلَيْهِ مَرْجِعُكُمْ)) (Thereafter, to Him are you to return) Thereafter, to Him are you to return.. It is a return to the shepherd after the end of the merriness! ((ثُمَّ يُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ)) (then He will tell you what you have been doing)... It is a presentation of records that contain everything that happened, and it is a strong justice where no one would experience injustice in the reward. This is how comprehensive is a single verse with numbered words. It is a tape full of pictures, scenes, affirmations, realities, inspirations and shades. Who is capable of doing this? How can any sign by a miracle if it is not this, that the disbelievers and heedless of, and they seek material miracles and the painful punishment that follows it!   SEERAH CHAPTER ELEVEN SUPPLICATION (PG 189-192) BEHAVIOURAL OBJECTIVES 1. For the student to be able to describe the difficulty in the journey of the messenger of Allah (SAW) and his companion from Makkah to Madinah 2. For the student to be able to mention the supplication of the messenger of Allah (SAW) while he was leaving Makkah to Madinah on Hijrah 3. For the student to have clarity on the echo of the Hijrah of the messenger of Allah (SAW) and his companion from Makkah to Madinah in the Arabian peninsula ASSESSMENT 1. Describe to hardship in the journey of the messenger of Allah (SAW) and his companion from Makkah to Madinah 2. Mention the supplication of the messenger of Allah (SAW) while leaving Makkah to Madinah on Hijrah, and explain what this supplication mean to you 3. Explain the echo of the Hijrah of the messenger of Allah (SAW) and his companion from Makkah to Madinah in the Arabian peninsula   ARKAAN The Third Principle: Respect for the will of the nation: Part of the right of the Islamic Ummah is for the ruler to pay real attention to it and guide it to what is beneficial to it, the ruler also has the duty of consulting them, respecting their will and taking the right and correct opinion from them. Allah commanded the rulers on this when he said: ((وَشَاوِرْهُمْ فِي الأَمْرِ)) (Consult them in the matter) (Imraan: 159). Imam Ar-Razi said in his Tafsir: the messenger of Allah (SAW) was commanded to do this so that others would emulate him on consultation. And he pointed to a deeper meaning which is that this verse was revealed at the end of the trials the Muslims faced on the battle of Uhud. though what happened on this day showed clearly that the opinion of those the messenger of Allah (SAW) consulted that they should go out to meet the enemy is not corrected, yet Allah revealed an instruction to pardon and still consult them. That is, the commandment is for continuation of consultations despite the error in their opinion that is shown clear. The messenger of Allah (SAW) was commanded to consult, not because he is in need of the opinion of those he consults but because if he consults them, everyone would strive to bring out the best of opinion and the minds would come in agreement on achieving the best position. (An-Nadhariyaat As-siyasiyat Al-Islamiyyat) Also, Allah gave praise to believers: ((وَالَّذِينَ اسْتَجَابُوا لِرَبِّهِمْ وَأَقَامُوا الصَّلَاةَ وَأَمْرُهُمْ شُورَى بَيْنَهُمْ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ )) (And those who have responded to their Lord (in submission to Him), and have established Salah, and whose affairs are (settled) with mutual consultation between them, and who spend out of what We have given to them,) (Shuurah: 38). Consultation (Shurah) was mentioned after prayers and Zakah which points to its importance. And these are the fundamental qualities that distinguish the Muslim society. The messenger of Allah (SAW) and the rightly guided caliphs that came after him also specified this. When an issue came to them they gather the people of opinion among the Muslims and consult them and they get the best of their opinion, and they encourage them to give it. Abubakr once said: “If you see me on the truth, then assist me, and if you see me on falsehood, then correct me”. Umar said: “whoever sees in me crookedness, let him straighten and correct me”. By this, it becomes clear that respect for the will of the people like one of the pillars of the Islamic government contain two aspects: The first is its right to guardianship and control, and secondly is its right to consultation. 1. right of control (Haqq Riqabah): Imam Hasan Al-bana emphasised the issue of organising the right of control over the government that there is nothing in the principles of the system of representation (parliamentary) that contradicts the principles laid down by Islam for the system of governance. As such, it is not strange to the Islamic system. (Mushkilatuna fi Nidhaamul Hukm). 2. right of consultation (Haqq Shurah): Imam Al-bana explain that the today’s parliamentary system, system of election and other methods actualizes consultations as long as we take care of some of the conditions in the system of election and those nominated as representatives of the people. This means that the parliamentary system in our time is one of the outlook and presentations of the ‘Ahl Hil wal Iqd’ (men of resolves and decision) that we find during the period of our predecessors. The Imam extracted from the sayings of the scholars of jurisprudence that the attributes of the ‘Ahl Hil wal Iqd’ are embedded in three categories of people: a. The active scholars of jurisprudence on whose words we rely for fatwas and legal deductions b. Experts in general and public issues c. Those in position of leadership over people like family heads, tribal heads and group heads.

Tuesday, February 25, 2014

The Glorious Quran; Eternal Miracle of the Noble Messenger (PBUH)

IN THE NAME OF ALLAH, THE BENEFICENT, THE MERCIFUL Praise be to Allah, the Custodian of guarded knowledge, perfect wisdom, absolute power, encompassing mercy, prevailing goodness and great favour who revealed the qur’aan upon the best of the messangers. He sent it (Al Qur’an) as (a source of) mercy to the whole worlds, a (source of) light to the follower and as a miracle to His trust-worthy messenger. Whoever upholds it, attains his desire. Whoever transgresses its boundaries and loses its right has lost his worldly life and the hereafter. I praise Him (Allaah) the exalted, the High. I equally thank Him over His great favours. I bear witness that there is no deity (worthy of worship) except Allaah the One without partner and that Muhammad(SAW) is His servant and messenger the best of His creatures who has been specially chosen, may Allaah be pleased with him, his companions and those who followed them in righteousness till the Day of Recompense. Having said that, Dear Muslims, I enjoin you and I to fear Allah in accordance with the verse: " يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا (70) يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا " (الأحزاب :71) Allah says: " He will [then] amend for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great attainment. " (33: 71) . Oh worshippers of Allaah, this is the 3rd gathering in Rabiu-th-thaani while we are still in the teaching of the messenger (SAW). We have discussed in the previous jummah prayer, the miracles of the messenger (SAW). Today, by the grace of Allaah, we shall centre our discussion on The Glorious Qur’aan: the Eternal Miracle of the Noble Messenger (SAW). My beloved and esteem (audience), the meaning of the miracle of the Qur’aan include inability of the Arab and non-Arab to produce the like of it (Qur’aan). That shows the authenticity of the Prophet (SAW) in his propagation of the mission. Surely, the Qur’aan is none of his (Muhammad’s) words neither is it the making of anybody rather, it is Alaah’s words. The glorious Qur’aan is the greatest of the Prophet’s miracles because it is an everlasting miracle. Its wonders are inexhaustible like every other miracle before it passed away as time passed. Nothing remains of them except the mention (of them). On daily basis, its proofs are on the increase, renewing its miracles. Allaah says: " لَا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ " (فصِّلت :42) Falsehood cannot come to it from before it or behind it sent down by the All-Wise, Worthy of all praise(Q41:42). Miracle of the Qur’an Every miracle of the Prophets; Abraham, Moses and Jesus, - whether physical or having spiritual meaning,- was a type (of miracle) perceivable by sight and thereafter can be pondered over; but not a kind of miracle that is through thinking and cannot be felt except by critical thinking even if it is openly manifested without any element of doubt; yet they were events that happened but not remained and nothing remained of them except narrations about them. They (miracles) are not known with sure knowledge except one who witnessed it. However, the miracle of Muhammad (SAW) is of the latter description. It was not an incidence that occurred and passed away without a trace except with oral transmission; rather, it was a phenomenon that inform generations. Mankind can see and read it in all generations. Thus, we say, it is appropriate for the message of Prophet Muhammad (SAW) for its generality to the generations, and for his (Muhammad) status among the messengers and his position in human existence until the Day of Resurrection. Through the Glorious Qur’aan we Know Miracles of the Earlier Prophets Surely, occurrence of miracles of earlier prophets was not known clearly except from the Qur’aan. It is Qur’aan that documented the miracles of Noah, Abraham, Moses and Jesus (May the Peace and blessing of Allaah be on them). If Qur’aan did not record them, mankind would not have known them. When some of the current popular scriptures mention some of the earlier miracles, they narrate them with defects, based on non-factual matters. An example is their narration that Prophet Lut was drunk and slept with his two daughters. Whatever is similar to this written about some of the prophets is not an acceptable narration of them and their miracles. Other miracles of the Prophet - peace be upon him: We say : The miracle of Muhammad - peace be upon him - was the Qur’an, yet Allah performed other miraculous things through him which surpass the ordinary such as his knowledge of the metaphysical, recognising the cry of the date-palm trunk, the crying of the camel, Al-israa wal Miraaj, but these were not challenging except the Qur'an. The Mushrikun (polytheists) did not find any of those as towering challenges as the Qur’an. Miracle suitable for the eternal timeless message : And why is the Qur’an the miracle of Muhammad - peace be upon him? And why is he (pbuh) not expecting followership except through it (revelation)? The Prophet said: "There is no Prophet except that he is given what people will belief in, I was given revelation which is revealed to me, and I hope to be the most in followership on the day of Resurrection" And this answers the question above because the Prophet’s message (pbuh) is eternal message and he being the seal the Prophets. Thus his miracle must fit this great responsibility which not bounded by time. The eternal miracle : The Qur’an is an eternal miracle which challenges all generations to produce its kind even if men and jinns come together in this effort and assist one another as mentioned by Allah in the Qur’an. It remain the proof for the Prophet (pbuh) in his mission, the documentation of his legislation, the recourse in times of dispute, the just judgement, the straight path devoid of crookedness, whoever treads it reaches and is guided. The status of the Qur'an in Islam: The Qur’an adequately suffices as a way out of crisis and tribulation, protection from deviation and credible recourse for reference: Al-Tirmidhi narrated from Ali bin Abi Talib - may Allah be pleased with him and honour him in the paradise - He said: 'As for me, I heard the Messenger of Allah (pbuh) saying: "Indeed there comes a Fitnah (crisis and tribulation)" So I said: "What is the way out from it O Messenger of Allah?" He said: "Allah's book. In it is news for what happened before you, and information about what comes after you, and judgement for what happens between you. It is the Criterion (between right and wrong) without jest. Whoever among the oppressive abandons it, Allah crushes him, and whoever seeks guidance from other than it, then Allah leaves him to stray. It is the firm rope of Allah, it is the wise remembrance, it is the straight path, and it is the one that the desires can not distort, nor can the tongues twist it, nor can the scholars ever have enough of it, and it shall not become dull from reciting it much, and its amazement does not diminishes. It is the one that when the Jinns hear it, they did not hesitate to say about it: 'Verily, we have heard a wonderful Recitation (this Qur'an)! 'It guides to the Right Path, and we have believed therein.' Whoever speaks according to it then he has said the truth, and whoever acts according to it he is rewarded, and whoever judges by it he has judged justly, and whoever invites to it then he guides to the straight path." It was narrated by al-Harith Hamdhani in the collection of Tirmidhi, many scholars of hadith have graded this hadith of Harith as good, including Ibn Abdul-Barr. In the same context is the hadith narrated from Abdullah bin Mas’ud - may Allah be pleased with him: "Verily this Qur'an is Allah’s banquet, therefore learn from Allah’s banquet to the extent of your capability. Verily this Qur’an is the rope of Allah, and the reflective light, and the beneficial healing, a protection for he who holds firm to it, safety for he who applies it, it is not crooked as to demand straightening, it does not deviate as to require reproach, its wonders never seizes. Recite it, Allah will reward you for its revelation with ten folds of goodness for every letter." Quran: the origin of all credible information: In the Qur’an, scholars derive inexhaustible support and an Islamic wealth that does not run out. It contains judgment of all issues including what has happened and what have not, all in it is truth, well being of the world and the hereafter. Every known goodness has its origin in the Quran worthy of premising on it for Allah Has not left mankind in vain. Allah said: {مَا فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ} [الأنعام: 38] { We have not neglected in the book a thing } [cattle : 38 ] . In it is the information of the past and stories of all the Prophets and their people. It is equally a complete resource material which encapsulates every of the reveal books to the Prophets, including guiding parables, directing sermons, complete values for humanity in grasping the essence of life. It also comprises of a full scale knowledge including– anthropology, psychology, cosmology, astronomy and geology, as it also calls mankind to knowledge which they knew not. Allah said: {وَلَوْ أَنَّ قُرْآنًا سُيِّرَتْ بِهِ الْجِبَالُ أَوْ قُطِّعَتْ بِهِ الْأَرْضُ أَوْ كُلِّمَ بِهِ الْمَوْتَى بَلْ لِلَّهِ الْأَمْرُ جَمِيعًا} [الرعد: 31] “And if there was any qur'an by which the mountains would be removed or the earth would be broken apart or the dead would be made to speak, [it would be this Qur'an], but to Allah belongs the affair entirely.” (13: 31) Allah also described the Qur’an with all its central responsibilities and the attached honour and excellence thus: {اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُتَشَابِهًا مَثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَى ذِكْرِ اللَّهِ} [الزمر: 23] “Allah has sent down the best statement: a consistent Book wherein is reiteration. The skins shiver therefrom of those who fear their Lord; then their skins and their hearts relax at the remembrance of Allah. That is the guidance of Allah by which He guides whom He wills. And one whom Allah leaves astray - for him there is no guide.” [ 39: 23 ] . Aspects of the miracles of the Qur'an: Imam Qurtubi listed ten of : 1 – Wonderful organic structure different from other systems of language structure and eloquence including the Arabic structure, also different from poetry. Allah said: ( وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنْبَغِي لَهُ [يس: 69] ) And We did not give Prophet Muhammad, knowledge of poetry, nor is it befitting for him. (36:69). 2 – Distinguished style. 3 – An unmatched eloquence compared with what could emanate from any mortal. Allah said: {ق وَالْقُرْآنِ الْمَجِيدِ} ... إلى آخرها [ق: 1] . “Qaf. By the honored Qur'an... (54: 1 to the end of the Surah) Also Allah gave a similitude on that thus: ({وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ} [الزمر: 67]) {They have not appraised Allah with true appraisal, while the earth entirely will be [within] His grip on the Day of Resurrection, and the heavens will be folded in His right hand. } (39:67) to the last verse of the Surah. 4 – The amazement of the Qur’an to have included all the spoken Arabic dialects among the Arabs with grandeur attention to its letters and words formation. 5 – The ability of the Qur’an to talk about things that happened in the beginning of creation till the time of its revelation to an unlettered Prophet, including stories of the Prophets and their people, the perished nations, the questions posed by the people of the book to him on the companions of the cave, Prophet Musa and Khidr, Dhil-Qarnain. 6 – Fulfillment of Allah’s promises in physical reality; including the general promises such as the promise of Allah’s victory to the Messenger of Allah - peace be upon him, and promise of expulsion of those expelled. Secondly is the promise based on conditions, such as the word of Allah: {وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ} [الطلاق: 3] {And whoever relies upon Allah - then He is sufficient for him.} (65: 3) 7 - Informing about the unseen future which is not seen unless by revelation, such as the promise of triumph of Islam over other religions: {هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ} [التوبة: 33] It is He who has sent His Messenger with guidance and the religion of truth to manifest it over all religion. (9: 33) 8 – The ruling concerning the lawful and the prohibited. 9 – Amazing wisdom beyond the common experience. 10 – Complete harmony between its open and secret contents. Allah said: {ولَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا} [النساء: 82] “Then do they not reflect upon the Qur'an? If it had been from [any] other than Allah, they would have found within it much contradiction. “ (4:82) SECOND KHUTBAH All praises are due to Allah, Who says: " مِنْ أَجْلِ ذَلِكَ كَتَبْنَا عَلَى بَنِي إِسْرَائِيلَ أَنَّهُ مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا وَلَقَدْ جَاءَتْهُمْ رُسُلُنَا بِالْبَيِّنَاتِ ثُمَّ إِنَّ كَثِيرًا مِنْهُمْ بَعْدَ ذَلِكَ فِي الْأَرْضِ لَمُسْرِفُونَ " (المائدة : 32) Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land - it is as if he had slain mankind entirely. And whoever saves one - it is as if he had saved mankind entirely. And our messengers had certainly come to them with clear proofs. Then indeed many of them, [even] after that, throughout the land, were transgressors. (5:32) Peace and blessings be upon Prophet Muhammad (pbuh), his household, companions and those who follow them till the day of recompense. Thereafter, In the world today, human life have become so cheap in the hands of men but in the view of Islam, a life is highly value which the Allah have not permitted being tampered with except with legitimate reason. Look at the number of innocent souls of Qur’an memorizers, great scholars and the pious ones killed in countries like Egypt, Afghanistan, Syria, Iraq, Chechnya, Kashmir, Libya, Nigeria and others: " وَما نَقَمُوا مِنْهُمْ إِلاَّ أَنْ يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ " (البروج : 8 ) . “And they resented them not except because they believed in Allah, the Exalted in Might, the Praiseworthy," (85: 8) . The issue of Boko Haram today is not at all an easy task in the northern Nigeria, where a large number of innocent souls of the citizenry have been killed by a criminal group who regrettably claim Islam, however have nothing relating to Islam. Last week, some people invaded a village in one of the villages in Maiduguri- they claimed they are Boko Haram - and commenced sporadic shooting on residents of this village as well as their cattle, setting ablaze their houses. Same incident was witnessed in Adamawa. Brothers in Islam listen to the interpretation of a Dr. Wahbah Zuhailiy on verse (Q5: 32): “the particular mention of the children of Israel is relevant due to their determination to kill the Messenger of Allah- peace be upon him- and the leading cadre of his companions. Murder is forbidden in all the laws, except on three events: Apostasy after faith, and adultery committed after modesty of marriage, and killing unjustly and oppressively.” Also the statement: (أَوْ فَسادٍ فِي الْأَرْضِ) (or corruption in the land) meaning- worshipping other than Allah. It also mean: robbery. Killing a soul is similar to killing all humanity, while to save a person is similar to saving all humanity. The verse also benefits to clarify that Allah’s legislation is sometimes premised on an earlier event as Allah said: (مِنْ أَجْلِ ذلِكَ كَتَبْنا) (Because of that, We decreed) meaning that this injunction is based on the earlier sins. Oh Allah descend peace; flowing with continuous tranquility and security upon Nigeria and all other Muslim nations. O Allah accept the worship of the pilgrims of hajj and Umrah, and grant us all Your pleasure, And the last of our call will be, "Praise to Allah, Lord of the worlds!"

Tuesday, February 18, 2014

SOME MIRACLES OF THE PROPHET (PBUH)

IN THE NAME OF ALLAH, THE BENEFICENT, THE MERCIFUL Praise be to Allah that sent His Prophet (pbuh) with guidance and true religion, supported him with great miracles and great proofs. We praise Him, seek His forgiveness and repent unto Him. We seek refuge in Him from the evil of our souls and actions. Whom Allah guides, none can mislead, whomever He misleads, none can guide aright. I testify there is no god but Allah alone, and I testify that Muhammad (pbuh) is his servant and messenger, his beloved and chosen one among his creation, with noble character. May the peace and blessings of Allah be upon him, his household, companions and whoever follows them till the day of recompense. Having said that, Dear Muslims, I enjoin you and I to fear Allah in accordance with the verse: " يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا (70) يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا " (الأحزاب :71) Allah says: " He will [then] amend for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great attainment. " (33: 71) . Dear brothers and sisters, we are still in school of the Prophet (pbuh), and today we shall discuss SOME MIRACLES OF THE PROPHET (PBUH). Meaning of Miracle: Linguistically it refers to what men fail to produce its likeness. Technically, it is a matter that surpasses the normal tradition which Allah permit for a Prophet as a support for his prophethood. It is named a miracle because all men are incapable to produce its like. Imam Nawawi mentioned that the Prophet’s miracle is more than 1200. It is categorized into two: physical such as the miracle of the Holy Qur’an, and abstract miracles, such as splitting of the moon, spring of water from his fingers, being greeted by inanimate objects, swift acceptance of prayers … etc. Some of the miracles include: 1- The first of them all is the Holy Qur’an, the word of Allah inspired to him by Allah (swt) to demonstrate truthfulness of his prophethood. The letters, words, composition, meaning of the Qur’an are all miraculous in themselves. The Qur’an reveals the unseen, its legislations, rational proofs, are upright till today, challenging mankind and jinns to produce the like of it, Allah says: قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلَى أَنْ يَأْتُوا بِمِثْلِ هَذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا" ( الإسراء : 88) “Say, "If mankind and the jinn gathered in order to produce the like of this Qur'an, they could not produce the like of it, even if they were to each other assistants."” (17: 88) 2- The splitting of the moon: Ahmad, Bukhari and Muslim related that the people of Makkah asked the Prophet to show them a sign, and he showed the moon split to two. Mut’am said: “The moon split into two at the time of the Prophet, one part on this mountain and the other on this mountain. They said: “Muhammad has used magic on us” thus Allah revealed the verse to support that: "اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ (1) وَإِنْ يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُسْتَمِرٌّ (2) وَكَذَّبُوا وَاتَّبَعُوا أَهْوَاءَهُمْ وَكُلُّ أَمْرٍ مُسْتَقِرٌّ( القمر :1- 3 ) The Hour has come near, and the moon has split [in two]. ( 2 ) And if they see a miracle, they turn away and say, "Passing magic." ( 3 ) And they denied and followed their inclinations. But for every matter is a [time of] settlement. 3- A stone greeted the Prophet (pbuh). The Prophet (pbuh) said: “I know a stone in Makkah which used to greet me before I was made Prophet, I know it now”. This occurrence is extraordinary beyond human ability. 4- Sermon of the Prophet on the trunk of a date palm tree: Related Ahmad, from Jabir bn Abdullah: “The used to make sermon on the trunk of a date palm tree, and an Ansar woman (who had a carpenter boy) said: “O messenger of Allah, I have a carpenter boy, should I order him to make a minbar for you where you will make sermon? He replied: “Indeed”. Then he made the minbar for him. On Friday, he (pbuh) made sermon on the minbar … the Prophet said: “This (trunk) cried over what it missed of the remembrance (of Allah). In Bukhari’s narration, “The datepalm tree cried as the cry of a boy, then the Prophet came down to it and embraced it while it continued moaning like a child being quietened. The Prophet said, "It was crying for (missing) what it used to hear of religious knowledge given near to it." 5- Flowing of the water of the well of Hudaibiyah: The Prophet (pbuh) and his companions were at Hudaibiyah – in the sixth year after hijrah. There was a well at Hudaibiyah, the companions drained it all for drinking until there was nothing left enough to fill a cup, they were 1400 men, they feared thirstiness. They complained to the Prophet (pbuh) and he came to sit at the edge of the well. He called for water, it was brought to him, and he used of it to rinse his mouth, and spit into the well what he rinsed his mouth with, not quite a moment, the well flow with water, they drank from it and filled their vessels and other tools for carrying water. These men were the one thousand four hundred men who took the pledge of allegiance under the tree mentioned in the verse: " لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنْزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا " (الفتح : 18) " Certainly was Allah pleased with the believers when they pledged allegiance to you, [O Muhammad], under the tree, and He knew what was in their hearts, so He sent down tranquillity upon them and rewarded them with an imminent conquest " (48:18) 6 – The ability of the Prophet to see from behind his back as he sees from his front: In the hadith of Anas he said: "Straighten the rows, I see you behind my back” (Bukhari and Muslim). Abu Huraira narrated: "Do you see my Qiblah here? By Allah! Your humility and bowing is not unknown to me, I see you from behind my back.” (Bukhari and Muslim). Albani said this is peculiar with him in solat alone as that have not been reported in situations outside solat. The same was mentioned by Haafiz Ibn Hajar also. (Subulu-s-Salaam). 7- Springing of water from within his fingers (pbuh): Anas (R.A) said: “I saw the messenger of Allah (pbuh) when the time of Asr approached, people searched for water for ablution but could not find any. They came with water for ablution, the Prophet placed his hand in the container, and he ordered people to make ablution from it. And I saw water flowing from under his fingers, and people made ablution until they all made ablution till the last person.” 8- Prayer for rain on a day of drought: Narrated Anas: Once during the lifetime of Allah's Apostle, the people of Medina suffered from drought. So while the Prophet was delivering a sermon on a Friday a man got up saying, "O Allah's Apostle! The horses and sheep have perished. Will you invoke Allah to bless us with rain?" The Prophet lifted both his hands and invoked. The sky at that time was as clear as glass. Suddenly a wind blew, raising clouds that gathered together, and it started raining heavily. We came out (of the Mosque) wading through the flowing water till we reached our homes. It went on raining till the next Friday, when the same man or some other man stood up and said, "O Allah's Apostle! The houses have collapsed; please invoke Allah to withhold the rain." On that the Prophet smiled and said, "O Allah, (let it rain) around us and not on us." I then looked at the clouds to see them separating forming a sort of a crown round Medina. 9- A tree testified to his prophethood: Ibn Umar related: “We were with the Prophet (pbuh) on a journey, a bedouin Arab approached, when he was close, the Prophet said to him: “Where are you going?” He replied: “To my family”. He said: “Do you have any good in you?” He replied: “What is that?” He said: “You testify there is no god except Allah alone and that Muhammad is his servant and messenger” He asked: “Who bears witness to what you said?” He replied: “This tree”. The messenger of Allah called the tree which was by the valley. It thus approach wrinkling the ground grooving until it reached him (pbuh) and he requested it to bear witness thrice. It bear witness that he is the messenger of Allah, and then returned to its position. The bedoin Arab returned to his people and said: “If they follow me, I will come with them to you, but if not, I will return to you and stay with you.” 10- Al-Israa and Mi’raaj (the celestial night journey): SECOND KHUTBAH All praises are due to Allah, Who says: قلْ يا أَيُّهَا الْكافِرُونَ (1) لا أَعْبُدُ ما تَعْبُدُونَ (2) وَلا أَنْتُمْ عابِدُونَ ما أَعْبُدُ (3) وَلا أَنا عابِدٌ ماعَبَدْتُّمْ (4) وَلا أَنْتُمْ عابِدُونَ ما أَعْبُدُ (5) لَكُمْ دِينُكُمْ وَلِيَ دِينِ ( الكافرون : 6) “( 1 ) Say, "O disbelievers, ( 2 ) I do not worship what you worship. ( 3 ) Nor are you worshippers of what I worship. ( 4 ) Nor will I be a worshipper of what you worship. ( 5 ) Nor will you be worshippers of what I worship. ( 6 ) For you is your religion, and for me is my religion." (Suratul Kafirun 1- 6) Scholars of Islam for instance Dr Wahbah Zukhailiy titled this chapter the chapter of denial of associating partner with Allah and disbelief. From the verse above, as discussed last week, today is called Valentine’s Day or Lovers’ day, the 14th February annually. Allah says: "وَلَنْ تَرْضَى عَنْكَ الْيَهُودُ وَلَا النَّصَارَى حَتَّى تَتَّبِعَ مِلَّتَهُمْ قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَى وَلَئِنِ اتَّبَعْتَ أَهْوَاءَهُمْ بَعْدَ الَّذِي جَاءَكَ مِنَ الْعِلْمِ مَا لَكَ مِنَ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ" (البقرة :120 ) “And never will the Jews or the Christians approve of you until you follow their religion. Say, "Indeed, the guidance of Allah is the [only] guidance." If you were to follow their desires after what has come to you of knowledge, you would have against Allah no protector or helper.” (2:120) Love to us is an everyday thing which is not confined to a day like valentine or any other disbelief activity. Friday to Muslims is the best day in the week. The Prophet said: “The master of days is Friday and the greatest before Allah, greater before Allah than the day of Fitri and Eid-ul-Adha. It has five specialties: Allah created Adam (AS) in it, Allah descended Adam to the earth in it, Allah took Adam’s life in it, it also has a period in which when the servant (of Allah) asks for anything it is granted provided it is not haram, the last hour will be in it. There is no Angel near to Allah, heaven, earth, wind, mountain or sea, except that they long for Friday.” (Ahmad, Ibn Majah). If Friday has these great honour why would you spend it for sins and disobedience to Allah? strive to maximize the benefits therein. Oh Allah descend peace; flowing with continuous tranquility and security upon Nigeria and all other Muslim nations. O Allah accept the worship of the pilgrims of hajj and Umrah, and grant us all Your pleasure, And the last of our call will be, "Praise to Allah, Lord of the worlds!"

Friday, February 7, 2014

SOME PECULIAR HONOURS OF THE PROPHET (PBUH)

Praise be to Allah that elevated the Prophet with noble characters, and He says: “There has certainly been for you in the Messenger of Allah an excellent pattern”. We praise Him, seek His forgiveness and repent unto Him. We seek refuge in Him from the evil of our souls and actions. Whom Allah guides, none can mislead, whomever He misleads, none can guide aright. I testify there is no god but Allah alone, and I testify that Muhammad (pbuh) is his servant and messenger, his beloved and chosen one among his creation, with noble character. May the peace and blessings of Allah be upon him, his household, companions and whoever follows them till the day of recompense. Having said that, Dear Muslims, I enjoin you and I to fear Allah in accordance with the verse: ولقد وَصَّيْنَا الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَإِيَّاكُمْ أَنِ اتَّقُوا اللَّهَ " (النِّساء : 131). Allah says: " And We have instructed those who were given the Scripture before you and yourselves to fear Allah. " (4: 131) . Today’s sermon shall be on SOME PECULIAR HONOURS OF THE PROPHET (PBUH) which are personally endowed him by Allah (swt) and not shared with him by any mortal. Some of such peculiarities include: 1- Seal of Prophethood: Allah says: "مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ وَلَكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا " (الأحزاب :40) “Muhammad is not the father of [any] one of your men, but [he is] the Messenger of Allah and last of the prophets. And ever is Allah, of all things, Knowing.” (33: 40) Whoever lay claim to prophethood after him is a liar and a kaafir who must be requested to retract and repent or be killed if he insists; people like Musaylamah- the liar, Ghulam Ahmad- the Qaadiyaniyyah. lviadenah" is a liar, infidel repent if he repents and be killed disbelief. The Prophet (pbuh) said: "I am the seal of the prophets" in another statement he said: "I am that brick." "And I am the Seal of the Prophets," "I am the seal, no prophet after after me." (Muslim from Abu Hurayrah). 2- The inspiration/ revelation. Allah says: "وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِنْ وَرَاءِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ إِنَّهُ عَلِيٌّ حَكِيمٌ " ( الشُّورَى :51 ) “And it is not for any human being that Allah should speak to him except by revelation or from behind a partition or that He sends a messenger to reveal, by His permission, what He wills. Indeed, He is Most High and Wise.” (42:51) No one of this Ummah can claim that he receives inspiration or revelation in dream or awake, or being thrown down in awesome, or through yelling of an angel talkless of seeing the angel and receiving message from him, specifically at the cessation of Revelation by the death of the Prophet -peace be upon him and the completion of the Sharia, which needs no addition after. Whoever lay claim to revelation is a kafir which must be related to as an impostor is related with. 3- Sanctity of charity to him (pbuh) and his family members: The Prophet said: "This charity is the dirt of people and it is not right for Muhammad and the family of Muhammad" (Muslim) 4 – He loves to dislike and change evil: Allah promised him His protection in assurance for this thus: " يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ..." “O Messenger, announce that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message. And Allah will protect you from the people. Indeed, Allah does not guide the disbelieving people.” (5:67) In the hadeeth Aisha said : "The Messenger of Allah, peace be upon him has not chosen of two things except the simpler so as it is not a sin, if it is sin, he is the farthest person from it, and the Messenger of Allah, peace be upon him have not avenged for himself except in the violation of the sanctity of Allah, and he thus avenge for Allah on that. 5- He did not read or write or sing song: Allah says: "وَمَا كُنْتَ تَتْلُو مِنْ قَبْلِهِ مِنْ كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ ..." (العنكبوت: 48). " And you did not recite before it any scripture, nor did you inscribe one with your right hand. Otherwise the falsifiers would have had [cause for] doubt. " (29:48). "وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنْبَغِي لَهُ ..." (يس :69) Allah says: " And We did not give Prophet Muhammad, knowledge of poetry, nor is it befitting for him.... " (36 : 69 ) 6 - Continual Fasting: is permissible for as against others. When he (pbuh) was asked: “But you (fast) continually: he replied: “I am not like you, I am fed and given to drink” (Bukhari & Muslim) Al-Nawawi said: " I am fed and given to drink " means: “Allah gives me the strength of one who eats and drink” Some other scholars interpreted that directly that he is fed from the food in paradise as a honour. Others said he is assisted over fasting or that Allah creates satiety and quenching of thirst like one who have eaten and taken water. 7 – His wealth cannot be inherited: He (PBUH) said: “We Prophets are not inherited, and what we left is charity” (Bukhari). The correct view is that the authority to the property descends from him (pbuh) as charity to the Muslims without any peculiar allotment to the heirs. This peculiarity is for him (pbuh) among the Muslim Ummah and not peculiar to him amidst all other prophets. As to the words of Allah: “so give me from Yourself an heir ( 6 ) Who will inherit me and inherit from the family of Jacob. And make him, my Lord, pleasing [to You]." (19:5-6), also the verse: “And Solomon inherited David.” (27:16). The inheritance referred to here is of prophethood, knowledge and religion, but not of properties. Part of the wisdom behind not inheriting the Prophets include: a- That any relative may not wish their death in order to inherit them. b- That people may not desert or distance from them on the pretext that they (the prophets) have love for wealth acquisition for their heirs. c- That those who accept Islam and follow may not be deceived that they have flair for wealth acquisition for their heir. 8- His ablution is not vitiated by sleep: because his eyes may sleep but the heart never. He (pbuh) said to ‘Aisha: “O ‘Aisha, my two eyes sleep, but my heart do not” 9- He had permissibility to marry more than four wives: He (pbuh) left 9 wives after his demise. Some other Prophets had a share of that peculiarity, such as Dawud who had 99 wives and Sulaiman who was reported to have 1000 wives comprising of freeborn and slaves. Several wisdoms lie behind this peculiarity for the Prophet (pbuh) including: 1 – it is an increase in trials and responsibilities as a test to combining being a husband with the message of prophethood, and whether he will be deceived from according the prophethood its required commitment. 2 – to encourage the Ummah to embrace procreation through it, and that will form a symbol of his pride on the day of judgement. 3 - The Arab tribes are proud of his marriage relationship with him. It has been said he had all the tribes of the Arab except Tim and Taglib. 4 - the large number of relatives- male and female, through his wives lineage gave him a strength against his enemies. 5 – Presentation of set of laws which had been experienced by men. 6 – Revealing his inner endowment and peculiarities as a complete personality outwardly and inwardly . 7 - The Prophet (pbuh) was given the power of forty men - in another narration - thirty men. 10- That the his Ummah is the best of nations, which cannot agree on misguidance. Allah says: “You are the best nation produced [as an example] for mankind.” (3:110) 11- Allah honoured him and never called him by name. SECOND KHUTBAH All praises are due to Allah, Who says: “And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.” (30:21), I testify there is no god but Allah alone, and that Muhammad (pbuh) is his servant and messenger. May the peace and blessings of Allah be upon him, his household, companions and whoever follows them till the day of recompense. From the verse above, Islam dignifies love and makes it one of the signs of Allah, but not the love as in the blind followership to the unbelievers who celebrate the lovers day called Valentine’s Day slated for 14th February annually. The Prophet said: “Whoever imitate a people is one of them” In this week, a popular Islamic caller was killed in the northern part of Nigeria- Sheikh Al-baani where his wife and one of his children were assassinated. May Allah grant him eternal peace. While we call on the government to apprehend the perpetrators of this evil. Oh Allah descend peace; flowing with continuous tranquility and security upon Nigeria and all other Muslim nations. O Allah accept the worship of the pilgrims of hajj and Umrah, and grant us all Your pleasure, And the last of our call will be, "Praise to Allah, Lord of the worlds!"

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