Sunday, April 30, 2006

Concept of Worship in Islam [1]

Meaning.

Most people regarded Worship limited to performing ritualistic acts such as Solah, Fasting, Zakah, Hajj. This is only true only as one part of the meaning of worship in Islam. The traditional definition of worship in Islam is more comprehensive which encompasses all espects of individual's thoughts, deeds, actions, and daily activities.

Worship includes everything one says or does for the pleasure of Allah. This includes rituals as well as beliefs, social activities, and personal contributions to the welfare of one's fellow human beings. Islam looks at the individual as a whole. He is required to submit himself completely to Allah, as the Qur'an instructed the Prophet Muhammad SAW to do:

"Say [O Muhammad] my prayer, my sacrifice, my life and my death belong to Allah; He has no partner and I am ordered to be among those who submit" [Surah Al-Anam, 6:162-163]

The natural result of this submission is that all of one's activities should conform to the instructions of the one to whom the person is submitting. Islam, being a way of life, requires that its followers model or subscribe their espects of life according to its teachings which is could only accepted by Allah SWT. This might be strange in fact invalid for some people who sought to think of that religion as a personal matter of relationship between the individual and God, having no impact on one's activities and outside rituals.

In fact, Islam does not think much of mere rituals when they are performed mechanically and have no influence on one's inner life. The Qur'an addresses the believers and their neighbors from among the People of the Book who were arguing with them about the change of the direction of the Qiblah [the direction in which Muslims pray] in the following verse:

It is not righteousness that you turn your faces toward the East or the West, but righteous is he who believes in Allah and the Last Day and the angels and the Book and the prophets, and gives his beloved money to his relatives and the orphans and the needy and for the ransoming of captives; and who observes prayer and pays the poor-due; and those who fulfill their promises when they have made one; and the patient in poverty and affliction and the steadfast in time of war. It is those who have proved truthful and it is those who are the God-fearing. [Surah Al-Baqarah, 2:177]

The deeds in the above verse are the deeds of righteousness and they are only a part of worship. The Prophet SAW told us about faith, which is the basis of worship, that it "Is made up of sixty and some branches: the highest of which is the belief in the Oneness of Allah [That there is no god but Allah] and the lowest in the scale of worship is removing obstacles and dirt from people's way."

Decent work is considered in Islam a type of worship. The Prophet SAW said: "Whoever finds himself at the nightfall tired of his work, God will forgive his sins." Seeking knowledge is one of the highest types of worship. The Prophet SAW told his companions "seeking knowledge is a [religious] duty on every Muslim." In another saying, he said: "Seeking knowledge for one hour is better than praying for seventy years." Social courtesy and cooperation are part of worship when done for the sake of Allah as the Prophet SAW told us: "Receiving your friend with a smile is a type of charity, helping a person to load his animal is a charity and putting some water in your neighbor's bucket is a charity."

It is worth noting that even performing one's duties is considered a sort of worship. The Prophet SAW told us that whatever one spends for his family is a type of charity; he will be rewarded for it if he acquires it through legal means. Kindness to the members of one's family is an act of worship as when one puts a piece of food in his spouse's mouth. Not only are this, but even the acts we enjoy doing very much considered worship when they are performed according to the instructions of the Prophet SAW. He told his companions that they would be rewarded even for having sexual intercourse with their wives. The companions were astonished and asked, "How are we going to be rewarded for doing something we enjoy very much?" The Prophet SAW asked them, "Suppose you satisfy your desires illegally; don't you think you will be punished for that?" They replied, "Yes." "So," he said, "by satisfying it legally with your wives, you are rewarded for it." This means they are acts of worship.Thus, Islam does not consider sex a dirty thing that one should avoid. It is dirty and a sin only when it is satisfied outside marital life.

It is clear that the concept of worship in Islam is a comprehensive concept that includes all the positive activities of the individual. This, of course, is in agreement with the all-inclusive nature of Islam as a way of life. It regulates human life on all levels: individual, social, economic, political and spiritual. That is why Islam provides guidance in the smallest details of one's life on all these levels. Thus, following these details is following Islamic instructions in that specific area. It is a very encouraging element when one realizes that all his activities are considered by Allah as acts of worship. This should lead the individual to seek Allah's pleasure in his actions and always try to do them in the best possible manner, whether he is observed by his superiors or is alone. There is always the permanent supervisor, who knows everything: Allah.

Discussing the non-ritual worship in Islam first does not mean under evaluating the importance of the ritual worship. Actually, ritual worship, if performed in true spirit, elevates man morally and spiritually and enables him to carry on his activities in all walks of life according to the Guidance of Allah. Among ritual worships, Salah [ritual prayer] occupies the key position for two reasons. Firstly, it is the distinctive mark of a believer. Secondly, it prevents an individual from all sorts of abominations and vices by providing him chances of direct communion with his Creator five times a day, wherein he renews his covenant with God and seeks His guidance again and again: "You alone we worship and to You alone we turn for help. Guide us to the straight path." [Surah Al-Fatihah, 1:5-6]. Actually, Salah is the first practical manifestation of Faith and also the foremost of the basic conditions for the success of the believers:

"Successful indeed are the believers who are humble in their prayers." [Surah Al-Mu'minun, 31: 2]

The same fact has been emphasized by the Prophet Muhammad SAW He says: Those who offer their Salah with great care and punctuality, will find it a light, a proof of their Faith and cause of their salvation on the Day of Judgement.

After Salah, Zakah [Mandotaory charity] is an important pillar of Islam. In the Qur'an, Salah and Zakah have been mentioned together many times. Like Salah, Zakah is a manifestation of faith that affirms that God is the sole owner of everything in the universe. What men possess is a trust in their hands to discharge as God has laid down:

“Believe in Allah and His messenger and spend of that over which He has made you trustees.” [Surah Al-Hadid, 57:7]

In this respect, Zakah is an act of devotion that, like prayer, brings the believer nearer to his Lord.

Apart from this, Zakah is a means of redistribution of wealth in a way that contributes to social stability, providing a means of survival for those who have not, and reminding those who are wealthy that what they have is a trust from God. By purging the soul of the rich from selfishness, and the soul of the poor from resentment against society, Zakah blocks the channels leading to class hatred and makes it possible for the springs of brotherhood and solidarity to gush forth. Such stability is not merely based on the personal generous feelings of the rich: it stands on a firmly based right of the destitute, which, if denied by those holding the wealth, would be exacted by force, if necessary.

Siyam [fasting during the month of Ramadhan] is another pillar of Islam. The main function of fasting is to make the Muslim pure from "within" as other aspects of Syariah (Islamic law) make him pure from "without." By such purity, he responds to what is true and good and shuns what is false and evil. This is what we can perceive in the Qur'anic verse:

"O you who believe, fasting is prescribed for you as it was prescribed for those before you, that you may gain piety." [Surah Al-Baqarah, 2:183]

In an authentic hadith, the Prophet SAW reported Allah as saying:

"He suspends eating, drinking and gratification of his sexual passion for My sake."

Thus, his reward is going to be according to God's great bounty.

Fasting, then, awakens the conscience of the individual and gives it scope for exercise in a joint experience for all society at the same time, thus adding further strength to each individual. Moreover, fasting offers a compulsory rest to the overworked human machine for the duration of one month. Similarly, fasting reminds an individual of those who are deprived of life's necessities throughout the year or throughout life. It makes him realize the suffering of others, the less fortunate brothers in Islam, and thus promotes in him a sense of sympathy and kindness to them.

Lastly, we come to Al-Hajj [pilgrimage to Makkah]. This very important pillar of Islam manifests a unique unity, dispelling all kinds of differences. Muslims from all corners of the world, wearing the same dress, respond to the call of Hajj in one voice and language: LABBAIK ALLAHUMMA LABBAIK [Here I am at your service, O Lord!]. In Hajj there is an exercise of strict self-discipline and control where not only sacred things are revered, but even the life of plants and birds is made inviolable so that everything lives in safety:

"In addition, he that venerates the sacred things of God, it shall be better for him with his Lord." [Surah Al-Hajj, 22:30]

Pilgrimage gives an opportunity to all Muslims from all groups, classes, organizations, and governments from all over the Muslim world to meet annually in a great congress. Their One God has set the time and venue of this congress. Invitation to attend is open to every Muslim. No one has the power to bar anyone. Every Muslim who attends is guaranteed full safety and freedom as long as he himself does not violate its safety.

Thus, worship in Islam, whether ritual or non-ritual, guide the individual in such a way that one loves his Creator most and thereby gains an unyielding will and spirit to wipe out all evil and oppression from human society and make the word of God dominant in the world.


[ StudyIslam]

Thursday, April 27, 2006

Thai Judges Heed King's Appeal.



Thailand's top judges say they will meet on Friday to try to resolve the political crisis, after a rare appeal from the country's revered king. There is speculation they could nullify the results of the recent election.

In a televised speech on Tuesday, King Bhumibol Adulyadej rejected calls to intervene himself, and said it was up to the courts to solve the "mess".

Thailand has suffered weeks of turmoil, since Prime Minister Thaksin Shinawatra ordered a snap election on 2 April.

Mr Thaksin won the election, but the polls were boycotted by the main opposition parties, and as a result they failed to deliver a full complement of MPs, without which parliament cannot convene.

In the wake of the polls Mr Thaksin announced he would step aside, but his departure has done little to solve the problem of how to form a government.

Hence the comments by the highly revered king late on Tuesday.

"We have to find a way to solve the problem," King Bhumibol said in his televised speech.

"If you don't help to make democracy move forward, it will be the country's downfall," he told the judges, whom he had summoned to his seaside palace.

The king also criticised the 2 April poll, because so many ruling party candidates ran unopposed due to the opposition boycott.

His audience appears to have taken heed of his comments. The Supreme Court has now called an unprecedented meeting of the kingdom's top three judges to discuss the issue.

The judges will "consider all legal aspects" of carrying out the king's wishes, Jaran Pakditanakul, secretary-general of the Supreme Court, told the Associated Press. [Via BBC]

A Warning by a Well-Wisher.

Sayyid Qutb

In the Name of God, the Merciful, the Beneficent.

But then, when he was about to strike the one who was their enemy, the latter exclaimed: “Moses! Do you want to kill me as you killed another man yesterday? You want only to become a tyrant in the land, and you do not want to be one who sets things right.”

Then a man came at speed from the farthest end of the city. He said: “Moses! The nobles are plotting to kill you. So get yourself away. I am giving you sincere advice.

So he left the city in fear, vigilant. He prayed: “My Lord! Save me from all wrongdoing folk.” And as he turned his face toward Madyan, he said: “I do hope that my Lord will guide me to the right path.” (The Story, Al-Qasas: 28: 19-22)


The surah related how Moses killed an Egyptian when he wanted to support an Israelite as the two were involved in a fight. Moses felt sorry after this happened and declared that he would never support any injustice. The next day, as he walked apprehensively in the city he found the same Israelite seeking his support in a new fight. However, the Egyptian shouted that Moses was the killer the day before and that he wanted to kill him now. Thus, the secret was exposed.

It appears that some accusing fingers were pointing in a certain way concerning the Egyptian killed the day before. May be some actually suspected Moses in the light of his outspoken criticism of Pharaoh’s tyranny. Or it may be that his Israeli friend whispered secretly to some of his own people, telling them about the event, and the secret was out, spreading beyond the Israelite community.

Perhaps this highly probable. For Moses to kill one of Pharaoh’s men in a fight between that person and an ordinary man from among the Israelites is bound to give joy to the latter community. Such a piece of news would easily and speedily circulate, giving comfort and satisfaction. This is easily enhanced if Moses was widely known to hate injustice and to support its victims.
When Moses wanted to strike the second Egyptian, the latter confronted him with a clear accusation. He probably saw it clearly before his eyes as he saw Moses getting ready to strike him. Hence he said to Moses: “Do you want to kill me as you killed another man yesterday?” (Verse 19)
He then continued his outburst, “You want only to become a tyrant in the land, and you do not want to be one who sets things right.” (Verse 19) He probably said this because Moses might have adopted a virtuous lifestyle that gave a good impression of himself as a pious man who would love to set things on the right course.

The Egyptian reminds him of this and uses it as a means of escape by accusing Moses to violate his own principles, aiming to be a tyrant rather than a reformer, killing people instead of setting their relations on the right course. The way this is phrased and said to Moses suggests that Moses was not considered at the time to be a member of Pharaoh’s court. Had he been thus considered, the Egyptian would not have dared to talk to him in such a manner. He might have thought it better to take up a totally different line of address.

Some commentators suggest that these sentences were spoken by the Israelite rather than the Egyptian. They refer to Moses saying to him, “Indeed, you are clearly a quarrelsome fellow,” before moving in his angry state to strike the Egyptian who was an enemy to both of them. These commentators say that the Israelite thought Moses was angry with him and wanted to strike him. Hence, he raised his voice revealing the secret he alone knew. They base their argument on the fact that the secret was unknown to the Egyptians.

But it is more probable that the Egyptian was the one who said it. We have explained how the secret might have been aired, and also suggested that the Egyptians might have divined the case in the circumstances.

It appears that when the man reminded him of this event Moses did not proceed, and the Egyptian was thus able to save his life and ran away to tell Pharaoh and his men that Moses was the killer. Here again we have a gap in the story as we are introduced to a new scene in which we see a man coming from the farthest end of the city to warn Moses of a plot being worked out to do away with him.

He further advised him to flee the city in order to save his life: “Then a man came at speed from the farthest end of the city. He said: ‘Moses! The nobles are plotting to kill you. So get yourself away. I am giving you sincere advice.’” (Verse 20)

This is the work of God’s hand appearing in full view, at the right moment, to carry out His will. The leading personalities in Pharaoh’s government and those close to him got to know that the killing that took place was perpetrated by Moses. They must have reflected that it spelled danger, as it smacked of rebellion in support of the Children of Israel. Hence a plan of action must be put in place to deal with it. Had it been an ordinary murder, it would have not deserved that Pharaoh and his chiefs be preoccupied with it.

Therefore, God’s hand selected one of those very people. Most probably he was the one believer in Pharaoh’s household who kept his faith secret and who is mentioned in detail in Surah 40, The Believer. He was selected to go at speed from the farthest end of the city to warn Moses before Pharaoh’s men could reach him. It was a simple warning: “Moses! The nobles are plotting to kill you. So get yourself away. I am giving you sincere advice.” (Verse 20)

“So he left the city in fear, vigilant. He prayed: My Lord! Save me from all wrongdoing folk.” (Verse 21) Once more we see Moses’ spontaneous and passionate personality, as he reacts to different situations. He is in fear, on the watch, but he appeals directly to God, looking up to Him for help and protection. He seeks his security with God, praying for His care: “My Lord! Save me from all wrongdoing folk.” (Verse 21)

The surah follows him as he stealthily goes out of the city, keeping on the alert, alone with no support other than what he hopes to receive from God Almighty. “And as he turned his face toward Madyan, he said: I do hope that my Lord will guide me to the right path.” (Verse 22)

Again we note certain prominent traits in Moses’ personality as he moves fast along a desert road alone, trying to evade his chasers. He aims for Madyan, which is to the north of Hijaz in the Arabian Peninsula and to the south of Syria and Palestine. It is a very long journey that he takes with little preparation. He left Egypt in fear, watchful, alert. Because he was alarmed by the warning he received, he left without a guide. At the same time, we note how he is full of faith, surrendering himself to God, seeking His guidance: “I do hope that my Lord will guide me to the right path.” (Verse 22)

Once more we find Moses at the center of a much worrying situation after having enjoyed not only a life of security but also one characterized by ease and affluence. He is now alone lacking all apparent means of security, chased everywhere by Pharaoh and his troops. They want to do to him now what they failed to do when he was a baby. But the hand that provided care for him at the time will protect him here and will not allow his enemies to lay their hands on him. Thus, he is able to cover the long distance, arriving at Madyan where he is completely safe.

End.

Tuesday, April 25, 2006

The Noble Qualities of the Prophet Muhammed (PBUH)

The following is an excerpt from the book entitled "The Message of Mohammad", by Athar Husain. Among other things, it deals about some of the personal characteristics or sunnah of Prophet Mohammed (Peace Be Upon Him), the final messenger of Allah, which we as Muslim ought to adhere It has been edited slightly in order to reduce its length. Care has been taken not to change the content, inshaallah.

1. Appearance.

Muhammad (pbuh) was of a height a little above the average. He was of sturdy build with long muscular limbs and tapering fingers. The hair of his head was long and thick with some waves in them. His forehead was large and prominent, his eyelashes were long and thick, his nose was sloping, his mouth was somewhat large and his teeth were well set. His cheeks were spare and he had a pleasant smile. His eyes were large and black with a touch of brown. His beard was thick and at the time of his death, he had seventeen gray hairs in it. He had a thin line of fine hair over his neck and chest. He was fair of complexion and altogether was so handsome that Abu Bakr composed this couplet on him:

"As there is no darkness in the moonlit night so is Mustafa, the well-wisher, bright."

His gait was firm and he walked so fast that others found it difficult to keep pace with him. His face was genial but at times, when he was deep in thought, there there were long periods of silence, yet he always kept himself busy with something. He did not speak unnecessarily and what he said was always to the point and without any padding. At times he would make his meaning clear by slowly repeating what he had said. His laugh was mostly a smile. He kept his feelings under firm control - when annoyed, he would turn aside or keep silent, when pleased he would lower his eyes (Shamail Tirmizi).

2. Dress.


His dress generally consisted of a shirt, tamad (trousers), a sheet thrown round the sholders and a turban. On rare occasions, he would put on costly robes presented to him by foreign emissaries in the later part of his life (Ahmed, Musnad, and Hafiz Bin Qaiyyam).

His blanket had several patches (Tirmizi). He had very few spare clothes, but he kept them spotlessly clean (Bukhari). He wanted others also to put on simple but clean clothes. Once he saw a person putting on dirty clothes and remarked:

"Why can't this man wash them?" (Abu Dawud, Chapter "Dress").

On another occasion, he enquired of a person in dirty clothes whether he had any income. Upon getting a reply in the affirmative, he observed:

"When Allah has blessed you with His bounty, your appearance should reflect it." (Abu Dawud)

He used to observe: "Cleanliness is piety".

3. Mode of Living.

His house was but a hut with walls of unbaked clay and a thatched roof of palm leaves covered by camel skin. He had separate apartments for his wives, a small room for each made of similar materials. His own apartment contained a rope cot, a pillow stuffed with palm leaves, the skin of some animal spread on the floor and a water bag of leather and some weapons. These were all his earthly belongings, besides a camel, a horse, and an ass and some land, which he had acquired in the later part of his life (Bukhari, Muslim, and Abu Dawud). Once a few of his disciples, noticing the imprint of his mattress on his body, wished to give him a softer bed but he politely declined the offer saying:

"What have I to do with worldly things? My connection with the world is like that of a traveler resting for a while underneath the shade of a tree and then moving on."

Amr Ibn Al-Harith, a brother in law of the prophet (pbuh), says that when the prophet died, he did not leave a cent, a slave man or woman, or any property except his white mule, his weapons and a piece of land which he had dedicated for the good of the community (Bukhari, Sahih Bukhari).

He advised the people to live simple lives and himself practiced great austerities. Even when he had become the virtual king of Arabia, he lived an austere life bordering on privation. His wife Aiysha (ra) says that there was hardly a day in his life when he had two square meals (Muslim, Sahih Muslim, Vol.2, pg 198). When he died, there was nothing in his house except a few seeds of barley left from a mound of the grain obtained from a Jew by pawning his armour (Bukhari, Sahih Bukhari, Chapter "Aljihad").

He had declared unlawful for himself and his family anything given by the people by way of zakat or sadaqa (types of charity). He was so particular about this that he would not appoint any member of his family as a zakat collector (Sahah-Kitab Sadqat).

4. His Manners and Disposition.

"By the grace of Allah, you are gentle towards the people; if you had been stern and ill-tempered, they would have dispersed from round about you" (translation of Qur'an 3:159)

About himself the prophet (pbuh) said: "Allah has sent me as an apostle so that I may demonstrate perfection of character, refinement of manners and loftiness of deportment." (Malik, Mawatta; Ahmed, Musnad; Mishkat)

By nature, he was gentle and kind hearted, always inclined to be gracious and to overlook the faults of others. Politeness and courtesy, compassion and tenderness, simplicity and humility, sympathy and sincerity were some of the keynotes of his character.

In the cause of right and justice, he could be resolute and severe but more often than not, his severity was tempered with generosity. He had charming manners, which won him the affection of his followers and secured their devotion. However, virtual king of Arabia and an apostle of Allah, he never assumed an air of superiority. Not that he had to conceal any such vein by practice and artifice: with fear of Allah, sincere humility was ingrained in his heart. He used to say: "I am a Prophet of Allah but I do not know what will be my end." (Bukhari, Sahih Bukhari, Chapter "Al-Janaiz")

In one of his sermons calculated to instill the fear of Allah and the day of reckoning in the hearts of men, he said: "O people of Quraish be prepared for the hereafter, I cannot save you from the punishment of Allah; O Bani Abd Manaf, I cannot save you from Allah; O Abbas, son of Abdul Mutalib, I cannot protect you either; O Fatima, daughter of Muhammad, even you I cannot save." (Sahahin)

He used to pray: "O Allah! I am but a man. If I hurt any one in any manner, then forgive me and do not punish me." (Ahmed, Musnad, Vol. 6 pg. 103)

He always received people with courtesy, showed respect to older people, and stated: "To honor an old man is to show respect to Allah."

He would not deny courtesy even to wicked persons. It is stated that a person came to his house and asked permission for admission. The prophet (pbuh) remarked that he was not a good person but might be admitted. When he came in and while he remained in the house, he was shown full courtesy. When he left Aishah, (ra) said: "You did not think well of this man, but you treated him so well."

The prophet (pbuh) replied, "He is a bad person in the sight of Allah who does not behave courteously and people shun his company because of his bad manners." (Bukhari, Sahih Bukhari)

He was always the first to greet another and would not withdraw his hand from a handshake until the other man withdrew his. If one wanted to say something in his ears, he would not turn away until one had finished (Abu Dawud, Tirmizi). He did not like people to get up for him and used to say:

"Let him who likes people to stand up in his honour, he should seek a place in hell." (Abu Dawud, Kitabul Adab, Muhammadi Press, Delhi).

He would himself, however, stand up when any dignitary came to him. He had stood up to receive the wet nurse who had reared him in infancy and had spread his own sheet for her. His foster brother was given similar treatment.

He avoided sitting at a prominent place in a gathering, so much so that people coming in had difficulty in spotting him and had to ask which the Prophet (pbuh) was. Quite frequently uncouth Bedouins accosted him in their own gruff and impolite manner but he never took offence. (Abu Dawud Kitabul Atama).

He used to visit the poorest of ailing persons and exhorted all Muslims to do likewise (Bukhari, Sahih Bukhari, Chapter "Attendance on ailing persons"). He would sit with the humblest of persons saying that righteousness alone was the criterion of one's superiority over another. He invariably invited people be they slaves, servants or the poorest believers, to partake with him of his scanty meals (At-Tirmizi, Sunan Tirmizi).

Whenever he visited a person, he would first greet him and then take his permission to enter the house. He advised the people to follow this etiquette and not to get annoyed if anyone declined to give permission, for it was quite likely the person concerned was busy otherwise and did not mean any disrespect (Ibid).

There was no type of household work too low or too undignified for him. Aishah (ra) has stated:

"He always joined in household work and would at times mend his clothes, repair his shoes and sweep the floor. He would milk, tether, and feed his animals and do the household shopping." (Qazi Iyaz: Shifa; Bukhari, Sahih Bukhari, Chapter: Kitabul Adab)

He would not hesitate to do the menial work of others, particularly of orphans and widows (Nasi, Darmi). Once when there was no male member in the house of the companion Kabab Bin Arat who had gone to the battlefield, he used to go to his house daily and milk his cattle for the inhabitants (Ibn Saad Vol. 6, p 213).

5. Children.

He was especially fond of children and used to get into the spirit of childish games in their company. He would have fun with the children who had come back from Abyssinia and tried to speak in Abyssinian with them. It was his practice to give lifts on his camel to children when he returned from journeys (Bukhari, Sahih Bukhari, Vol. 2 pg.886). He would pick up children in his arms, play with them, and kiss them. A companion, recalling his childhood, said:

"In my childhood I used to fell dates by throwing stones at palm trees. Somebody took me to the Prophet (pbuh) who advised me to pick up the dates lying on the ground but not to fell them with stones. He then patted me and blessed me." (Abu Dawud)

6. Daily Routine.


On the authority of Ali, At-Tirmizi has recorded that the Prophet (pbuh) had carefully apportioned his time according to the demands on him for:

1. Offering worship to Allah
2. Public affairs, and
3. Personal matters.

After the early morning prayers he would remain sitting in the mosque reciting praises of Allah till the sun rose and more people collected. He would then preach to them. After the sermons were over, he would talk genially with the people, enquire about their welfare and even exchange jokes with them. Taxes and revenues were also distributed at this time (Muslim, Sahih Muslim Tirmizi, Sunan Tirmizi). He would then offer chaste prayers and go home and get busy with household work (Bukhari, Muslim, Tirmizi). He would return to the mosque for the mid-day and afternoon prayers listen to the problems of the people and give solace and guidance to them. After the afternoon prayers, he would visit each of his wives and, after the evening prayers, his wives would collect at one place and he would have his dinner (Muslim, Sahih Muslim). After the night prayers, he would recite some suras of the Quran and before going to bed would pray:

"O Allah, I die and live with thy name on my lips."

On getting up, he would say: "All praise to Allah Who has given me life after death and towards Whom is the return."

He used to brush his teeth five times a day, before each of the daily prayers. After midnight, he used to get up for the tahajjud prayers, which he never missed even once in his life (Bukhari, Sahih Bukhari). He was not fastidious about his bed: sometimes he slept on his cot, sometimes on a skin or ordinary matress, and sometimes on the ground (Zarqani).

On Friday, he used to give sermons after the weekly "Jummah" prayers. He was not annoyed if anyone interrupted him during the sermons for anything. It is stated that once, while he was delivering his sermon, a Bedouin approached him and said, "O messenger of Allah, I am a traveler and am ignorant of my religion." The prophet (pbuh) got down from the pulpit, explained the salient features of Islam to him and then resumed the sermon (Tirmizi, Sunan Tirmizi).

On another occasion his grandson Husain, still a child, came tumbling to him while he was delivering a sermon. He descended and took him in his lap and then continued the sermon (Ibid).

7. Trust In Allah (Swt).


Muhammad (pbuh) preached to the people to trust in Allah (swt). His whole life was a sublime example of the precept. In the loneliness of Makkah, in the midst of persecution and danger, in adversity and tribulations, and in the thick of enemies in the battles of Uhud and Hunain, complete faith and trust in Allah (swt) appears as the dominant feature in his life. However great the danger that confronted him, he never lost hope and never allowed himself to be unduly agitated. Abu Talib knew the feelings of the Quraish when the Prophet (pbuh) started his mission. He also knew the lengths to which the Quraish could go, and requested the Prophet (pbuh) to abandon his mission, but the latter calmly replied:

"Dear uncle, do not go by my loneliness. Truth will not go unsupported for long. The whole of Arabia and beyond will one day espouse its cause." (Ibn Hisham, Sirat-ur-Rasul.)

When the attitude of the Quraish became more threatening, Abu Talib again begged his nephew to renounce his mission but the Prophet's (pbuh) reply was:

"O my uncle, if they placed the sun in my right hand and the moon in my left, to force me to renounce my work, verily I would not desist there forms until Allah made manifest His cause, or I perished in the attempt." (Ibid)

To another well-wisher, he said, "Allah will not leave me forelorn."

A dejected and oppressed disciple was comforted with the words:

"By Allah, the day is near when this faith will reach its pinnacle and none will have to fear anyone except Allah." (Bukhari, Sahih Bukhari)

It was the same trust in Allah (swt) which emboldened the prophet (pbuh) to say his prayers openly in the haram in the teeth of opposition. The Quraish were once collected there and were conspiring to put an end to his life when he next entered the haram. His young daughter Fatima, who happened to overhear their talk rushed weeping to her father and told him of the designs of the Quraish. He consoled her, did his ablutions and went to the Kaaba to say prayers. There was only consternation among the Quraish when they saw him (Ahmed, Musnad, Vol. 1, pg. 368).

Then leaving his house for Madinah he asked Ali (ra) to sleep on his bed and told him:

"Do not worry; no one will be able to do you any harm" (Tabari, Ibn Hisham)

Even though the enemies had surrounded the house, he left the house reciting the Quranic verse:

"We have set a barricade before them and a barricade behind them and (thus) have covered them so that they see not" (translation of Qur'an 36:9)

Abu Bakr was frightened when pursuers came close to the cavern in which he and Prophet Muhammad (pbuh) were hiding during their flight, but the Prophet (pbuh) heartened him:

"Grieve not. Allah is with us."

A guard was kept at the Prophet's house in Madinah because of the danger that surrounded him but he had it withdrawn when the Quranic verse was revealed:

"Allah will protect you from the people" (translation of Qur'an 5:67).

A man was caught waiting in ambush to assault the Prophet (pbuh) but he was directed to be released with the words:

"Even if this man wanted to kill me, he could not." (Ahmed, Musnad, Vol.3 pg. 471)
A Jewess from Khaibar had put poison in the Prophet's (pbuh) food. He spat it out after taking a morsel but a disciple who had his fill died the next day. The Jewess was brought before the prophet (pbuh) who questioned her:

"Why did you do this?" "To kill you," was her defiant reply. She was told, "Allah would not have allowed you to do it." (Muslim, Sahih Muslim.)

In the battle of Uhud when the rear guard action of the Makkan army had disorganized the Muslim army and had turned the tables, the Prophet (pbuh) stood as firm as a rock even though he had suffered personal injuries. When Abu Sufiyan taunted the Muslims and shouted "Victory to hubal!" (hubal was one of their idols), the Prophet (pbuh) asked Umar (ra) to shout back, "Allah is our protector and friend. You have no protector and friend. Allah is Great, Magnificent." (Ibn Hisham, Sirat-Ur-Rasul).

Again, in the battle of Hunain, when the unexpected assault of the army had swept the Muslim force off its feet and a defeat seemed imminent, the Prophet (pbuh) did not yield ground. With trust in Allah (swt) he showed such courage that the Muslim army rallied behind him to win a signal victory.

8. Justice.

The Prophet (pbuh) asked people to be just and kind. As the supreme judge and arbiter, as the leader of men, as generalissimo of a rising power, as a reformer and apostle, he had always to deal with men and their affairs. He had often to deal with mutually inimical and warring tribes when showing justice to one carried the danger of antagonizing the other, and yet he never deviated from the path of justice. In administering justice, he made no distinction between believers and nonbelievers, friends and foes, high and low. From numerous instances reported in the traditions, a few are given below.

Sakhar, a chief of a tribe, had helped Muhammad (pbuh) greatly in the seige of Taif, for which he was naturally obliged to him. Soon after, two charges were brought against Sakhar: one by Mughira of illegal confinement of his (Mughira's) aunt and the other by Banu Salim of forcible occupation of his spring by Sakhar. In both cases, he decided against Sakhar and made him undo the wrong. (Abu Dawud, Sunan Dawud, pg.80)

Abdullah Bin Sahal, a companion, was deputed to collect rent from Jews of Khaibar. His cousin Mahisa accompanied him but, on reaching Khaibar, they had separated. Abdullah was waylaid and done to death. Mahisa reported this tragedy to the Prophet (pbuh) but as there were no eyewitnesses to identify the guilty, he did not say anything to the Jews and paid the blood money out of the state revenues (Bukhari, Sahih Bukhari Nasai).

A woman of the Makhzoom family with good connections was found guilty of theft. For the prestige of the Quraish, some prominent people including Asama Bin Zaid interceded to save her from punishment. The Prophet (pbuh) refused to condone the crime and expressed displeasure saying, "Many a community ruined itself in the past as they only punished the poor and ignored the offences of the exalted. By Allah, if Muhammad's (My) daughter Fatima would have committed theft, her hand would have been severed." (Bukhari, Sahih Bukhari, Chapter "Alhadood")

The Jews, in spite of their hostility to the Prophet (pbuh), were so impressed by his impartiality and sense of justice that they used to bring their cases to him, and he decided them according to Jewish law. (Abu Dawud, Sunan Dawud) .

Once, while he was distributing the spoils of war, people flocked around him and one man almost fell upon him. He pushed the men with a stick causing a slight abrasion. He was so sorry about this that he told the man that he could have his revenge, but the man said, "O messenger of Allah, I forgive you." (Abu Dawud, Kitablu Diyat).

In his fatal illness, the Prophet (pbuh) proclaimed in a concourse assembled at his house that if he owed anything to anyone the person concerned could claim it; if he had ever hurt anyone's person, honor or property, he could have his price while he was yet in this world. A hush fell on the crowd. One man came forward to claim a few dirhams, which were paid at once. (Ibn Hisham, Sirat-ur-Rasul)

9. Equality

Muhammad (pbuh) asked people to shun notions of racial, family or any other form of superiority based on mundane things and said that righteousness alone was the criterion of one's superiority over another. It has already been shown how he mixed with everyone on equal terms, how he ate with slaves, servants and the poorest on the same sheet (a practice that is still followed in Arabia), how he refused all privileges and worked like any ordinary laborer. Two instances may, however, be quoted here:

Once the Prophet (pbuh) visited Saad Bin Abadah. While returning Saad sent his son Quais with him. The Prophet (pbuh) asked Quais to mount his camel with him. Quais hesitated out of respect but the Prophet (pbuh) insisted: "Either mount the camel or go back." Quais decided to go back. (Abu Dawud, Kitabul Adab)

On another occasion he was traveling on his camel over hilly terrain with a disciple, Uqba Bin Aamir. After going some distance, he asked Uqba to ride the camel, but Uqba thought this would be showing disrespect to the Prophet (pbuh). But the Prophet (pbuh) insisted and he had to comply. The Prophet (pbuh) himself walked on foot, as he did not want to put too much load on the animal. (Nasai pg. 803)

The prisoners of war of Badr included Abbas, the uncle of the Prophet (pbuh). Some people were prepared to forgo their shares and remit the Prophet's (pbuh) ransom but he declined saying that he could make no distinctions. (Bukhari, Sahih Bukhari, Chapter "Ransoms")

During a halt on a journey, the companions apportioned work among themselves for preparing food. The Prophet (pbuh) took upon himself the task of collecting firewood. His companions pleaded that they would do it and that he need not take the trouble, but he replied,

"It is true, but I do not like to attribute any distinction to myself. Allah does not like the man who considers himself superior to his companions." (Zarqani, Vol 4 pg. 306)

10. Kindness To Animals.

The Prophet (pbuh) not only preached to the people to show kindness to each other but also to all living souls. He forbade the practice of cutting tails and manes of horses, of branding animals at any soft spot, and of keeping horses saddled unnecessarily (Muslim, Sahih Muslim). If he saw any animal over-loaded or ill fed, he would pull up the owner and say:

"Fear Allah in your treatment of animals." (Abu Dawud, Kitab Jihad).

A companion came to him with the young ones of a bird in his sheet and said that the mother bird had hovered over them all along. He was directed to replace her offspring in the same bush (Mishkat, Abu Dawud

During a journey, somebody picked up some birds eggs. The bird's painful note and fluttering attracted the attention of the Prophet (pbuh), who asked the man to replace the eggs (Bukhari, Sahih Bukhari).

As his army marched towards Makkah to conquer it, they passed a female dog with puppies. The Prophet (pbuh) not only gave orders that they should not be disturbed, but posted a man to see that this was done.

He stated: "Verily, there is heavenly reward for every act of kindness done to a living animal."

11. Love For The Poor.


The Prophet (pbuh) enjoined upon Muslims to treat the poor kindly and to help them with alms, zakat, and in other ways. He said:

"He is not a perfect Muslim who eats his fill and lets his neighbor go hungry."

He asked, "Do you love your Creator? Then love your fellow beings first."

Monopoly is unlawful in Islam and he preached that:
"It is difficult for a man laden with riches to climb the steep path that leads to bliss."

He did not prohibit or discourage the acquisition of wealth but insisted that it be lawfully acquired by honest means and that a portion of it would go to the poor. He advised his followers

"To give the laborer his wages before his perspiration dried up."

He did not encourage beggary either and stated that

"Allah is gracious to him, who earns his living by his own labor, and that if a man begs to increase his property, Allah will diminish it and whoever has food for the day, it is prohibited for him to beg."

To his wife he said: "O Aishah, love the poor and let them come to you and Allah will draw you near to Himself." (Bukhari, Sahih Bukhari)

One or two instances of the Prophet's (pbuh) concern for the poor may be given here. A Madinan, Ibad Bin Sharjil, was once starving. He entered an orchard and picked some fruit. The owner of the orchard gave him a sound beating and stripped off his clothes. The poor man appealed to the Prophet (pbuh) who remonstrated the owner thus:

"This man was ignorant, you should have dispelled his ignorance; he was hungry, you should have fed him."

His clothes were restored to the Madinan and, in addition, some grain was given to him (Abu Dawud, Kitabul Jihad).

His creditor was harassing a debtor, Jabir Bin Abdullah, as he could not clear his debt owing to the failure of his date crop. The Prophet (pbuh) went with Jabir to the house of the creditor and pleaded with him to give Jabir some more time but the creditor was not prepared to oblige. The Prophet (pbuh) then went to the oasis and having seen for himself that the crop was poor, he again approached the creditor with no better result. He then rested for some time and approached the creditor for a third time but the latter was adamant. The Prophet (pbuh) went again to the orchard and asked Jabir to pluck the dates. As Allah would have it, the collection not only sufficed to clear the dues but also left something to spare (Bukhari, Sahih Bukhari).

His love for the poor was so deep that he used to pray:

"O Allah, keep me poor in my life and at my death and raise me at resurrection among those who are poor."

End.

Monday, April 24, 2006

A Reminder of the Story of `Aad and Thamud.


Imam Ibn Kathir


As for `Ad, they were arrogant in the land without right and they said: 'Who is mightier than us in strength?' See they not that Allah Who created them was mightier in strength than them. And they used to deny Our Ayat!

So, We sent upon them a Sarsar wind in days of calamity that We might give them a taste of disgracing torment in this present worldly life. But surely the torment of the Hereafter will be more disgracing, and they will never be helped.

And as for Thamud, We showed them the path of truth but they preferred blindness to guidance; so the Sa`iqah of disgracing torment seized them because of what they used to earn.

And We saved those who believed and had Taqwa.


Qur'an, Fussilat [41:15-18]

Explanation:

"As for `Ad, they were arrogant in the land without right." Means, they were arrogant, stubborn and disobedient.

"and they said: 'Who is mightier than us in strength?" Means they boasted of their physical strength, and power; they thought that this would protect them from Allah's punishment.

"See they not that Allah Who created them was mightier in strength than them." Means, do they not realize, when they are showing enmity, that He is the Almighty Who created all things and gave them whatever strength they have, and that His onslaught will be far greater?
This is like the Ayah: "With Hands did We construct the heaven. Verily, We are able to extend the vastness of space thereof." (51:47)

They openly opposed the Almighty and denied His signs and disobeyed His Messenger. Allah said: "So We sent upon them a Sarsar wind." Some said that this was strongly blowing wind; others said that it was a cold wind. It was also said that it is the wind that makes a noise. The truth that it was all of these things, for it was a strong wind that was an apt punishment for their being deceived by their physical strength.
It was also intensely cold, as Allah says: "with a Sarsar wind!" (69:6), meaning a very cold wind. It also made a furious sound. Additionally, there is a famous river in the east which is called Sarsar because of the noise it makes as it flows.

"in days of calamity" Means, consecutive days.

"seven nights and eight days in succession" (69:7). This is like the Ayah: "on a day of calamity, continuous" (54:19) i.e., the punishment began on a day which was of evil omen for them, and this evil omen continued for them,

"seven nights and eight days in succession" (69:7) until they were destroyed, every last one of them, and their humiliation in this world was joined to their punishment in the Hereafter.
Allah says:

"that We might give them a taste of disgracing torment in this present worldly life. But surely the torment of the Hereafter will be more disgracing." meaning, more humiliating for them.

"and they will never be helped." means, in the Hereafter, just as they were never helped in this world, and they had no one who could protect them from Allah or save them from His punishment.

"And as for Thamud, We showed them the path of truth" Ibn 'Abbas, may Allah be pleased with him, Abu Al-Aliyah, Sa`id bin Jubayr, Qatadah, As-Suddi and Ibn Zayd said, "We explained to them." [At-Tabari 21:448 Surah Hud 11:94] Ath-Thawri said, "We called them."

Allah's saying: "but they preferred blindness to guidance;" Means, 'We showed them the truth and made it clear to them through the words of their Prophet Salih, but they opposed him and rejected him, and they slaughtered the she-camel of Allah which He had made a sign for them of the truth of their Prophet.'

"so the Sa`iqah of disgracing torment seized them" Means, Allah sent upon them the Sa`iqah, [See volume five, the Tafser of Surah Hud 11:94] earthquake, intense humiliation, punishment and torment.

"because of what they used to earn" means, because of their disbelief and rejection.

"And We saved those who believed" Means, 'We saved them from among them, and no harm came to them;' Allah saved them along with His Prophet Salih, peace be upon him, because of their fear of Allah.


End.

Sunday, April 23, 2006

The Importance of Marriage (Al-Nikah)


One of our family members is getting married. I thought it would be sensible to say something on the subject matter and I dedicate this piece to them. May God bless them always.

Marriage is a social institution as old as the human race itself. It may be defined as a relation between a man and a woman which is recognized by custom or law and involves certain rights and duties, both in the case of the parties entering the Union, and in case of the children born of it.

Marriage has thus two main functions to perform: it is the means adopted by human society for regulating relations between the sexes; and it furnishes the mechanism by means of which the relations of a child to the community are determined.

The rites and ceremonies of marriage have been different with different peoples and in different ages. But these two functions mentioned above are common even where in marriage. It always implies the right of sexual intercourse as allowed and recognized by society and the duties of the parents in bringing up children.

Islam recognizes this institution and accepts it as the basis of human society after purging it of all those evils, which had penetrated it.

Firstly, Islam does not regard it as a union only for the gratification of sexual lost, but a social contract with wide and varied responsibilities and duties. The reason behind it is that, according to the Divine Faith, a woman is not a plaything in the hand of man. But a spiritual and moral being who is entrusted to him on the sacred pledge to which Allah is made a witness. The wife is, therefore, not meant to provide sensuous pleasure only to the male, but to fully co-operate with him in making the life of the family and ultimately of the whole humanity significantly meaningful.

The Holy Qur'an has in so many verses pointed out the different purposes of marriage. It states:" And of His signs is that He has created wives for you from yourselves that you might find quiet of wind in them, and He put between you love and affection" (xxx. 21). In this verse, it has been said that the female is not inferior to the male in the sense that the former is created out of a superior stuff while the latter comes of a base origin. Both man and woman are the progeny of Adam and thus both have the same soul.

The purpose of marriage, according to the Holy Qur'an, is therefore, the union of the two souls, which are one in essence. Their separate existence is an unnatural state of their being which changes into the natural state when they are united by marriage and thus are brought close to each other physically, mentally and emotionally.

Both man and woman are the joint heirs of the grace of life, and unless there is a very close and intimate form of companionship in them, they cannot enjoy the true grace of life." He it is Who created you from a single soul, and of the same did He make his spouse, that he might find comfort in her" (vii. 189)." Comfort" implies much more than a mere sexual gratification. It is not too much to say that the whole conception of the marriage relation in Islam is charged with spiritual and moral ideas, and must of necessity elevate the status of matrimonial alliance in the individual and social life.

In Islam the union of the sexes has been purified and the joy of the married relation secured by the absolute prohibition of every kind of extra-matzimonial connection. The Holy Qur'an stresses upon the people to marry, as it is the most effective means whereby one can lead a virtuous life free from immorality and emotional inhibition. The Holy Qur'an says:" They (your wives) are as a garment to you and you are as a garment to them" (ii. 187). The mutual relation of husband and wife is here described in words which could not be surpassed in beauty. Herein is the correct description of the relationship between the two. The husband and the wife are for mutual support, mutual comfort and mutual protection, fitting into each other as garments fit into each other.

Then the Holy Qur'an also makes it clear that this union is not a temporary relationship between two individuals of opposite sexes: It is a permanent and enduring relationship in the sense that both the parties should put in their earnest endeavors to lead their lives in perfect harmony and acquitting themselves creditably of the responsibilities saddled upon them by entering into this sacred contract.

The Holy Qur'an farther points out that sexual gratification in the married life are not meant only for the satisfaction of the physical lust, but it must be directed to some higher ends." Your women are tilth for you, so go into your tilth as ye like, and provide beforehand for your souls, and fear Allah and know that you are going to meet Him" (iii. 223). Here the roles of both of you are likened as the cultivable land which could be ploughed for sowing and reaping the produce (in the form of offspring) and not merely for carnal indulgence.

The concluding part of the verse refers to still higher and sublimer ends which tell that even in the height of carnal pleasures the moral and spiritual responsibilities should not in any way be lost sight of; rather one should be more conscious to them when one is enjoying physical pleasures as these are the moments when the fear of the Lord and the accountability in the Hereafter is likely to be blurred or effaced from one's mind.

End.

Saturday, April 22, 2006

Surah An-aam (Livestock).



 
Surah An-aam (The Livestock).
Syed Abu-Ala' Maududi.





In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Name.

Surah An-ām is sixth of the 114. It takes its name from vv. 136, 138 and 139 in which some superstitious beliefs of the idolatrous Arabs concerning the lawfulness of some cattle (an`ām) and the unlawfulness of some others have been refuted.

Period of Revelation.

According to a tradition of Ibn Abbas, the whole of the Surah was revealed at one sitting at Makkah. Asma (radiallahu `anha), a daughter of Yazid and a first cousin of  Mu'az-bin Jabal (radiallahu`anhu), says,. "During the revelation of this Surah, the Prophet (Sallallāhu 'alaihi wa sallam) was riding on a she-camel and I was holding her nose-string. The she-camel began to feel the weight so heavily that it seemed as if her bones would break under it."We also learn from other traditions that the Prophet (Sallallāhu 'alaihi wa sallam) dictated the whole of the Surah the same night that it was revealed.

Its subject-matter clearly shows that it must have been revealed during the last year of the Prophet’s life at Makkah. The tradition of Asma, daughter of Yazid, also confirms this. As she belonged to the Ansar and embraced Islam after the migration of the  Prophet (Sallallāhu 'alaihi wa sallam) to Yathrib, her visit to the Prophet (Sallallāhu 'alaihi wa sallam) at Makkah must have taken place during the last year of his life there. For before this, his relations with those people were not so intimate that a woman from there might have come to visit him at Makkah.

Occasion of Revelation.

After determining the period of its revelation, it is easier to visualize the background of the Surah. Twelve years had passed since the Prophet (Sallallāhu 'alaihi wa sallam) had been inviting the people to Islam. The antagonism and persecution by the Quraish had become most savage and brutal, and the majority of the Muslims had to leave their homes and migrate to Habash (Abyssinia). Above all, the two great supporters of the  Prophet (Sallallāhu 'alaihi wa sallam). Abu Talib and Hadrat Khadijah, were no more to help and give strength to him. Thus he was deprived of all the worldly support. But in spite of this, he carried on his mission in the teeth of opposition. 

As a result of this, on the one hand, all the good people of Makkah and the surrounding clans gradually began to accept Islam; on the other hand, the community as a whole, was bent upon obduracy and rejection. Therefore, if anyone showed any inclination towards Islam, he was subjected to taunts and derision, physical violence and social boycott. It was in these dark circumstances that a ray of hope gleamed from Yathrib, where Islam began to spread freely by the efforts of some influential people of Aus and Khazraj, who had embraced Islam at Makkah.

This was a humble beginning in the march of Islam towards success and none could foresee at that time the great potentialities that lay hidden in it. For, to a casual observer, it appeared at that time as if Islam was merely a weak movement it had no material backing except the meager support of the Prophet's own family and of the few poor adherents of the Movement. Obviously the latter could not give much help because they themselves had been cast out by their own people who had become their enemies and were persecuting them.

Topics.

These were the conditions, when this discourse was revealed. The main topics dealt with in this discourse may be divided under seven headings: 

1. Refutation of shirk and invitation to the creed of Tawhid. 

2. Enunciation of the doctrine of the "Life-after- death." and refutation of the wrong notion that there was nothing beyond this worldly life. 

3. Refutation of the prevalent superstitions. 

4. Enunciation of the fundamental moral principles for the building up of the Islamic Society. 

5. Answers to the objections raised against the person of the Prophet (Sallallāhu 'alaihi wa sallam) and his mission. 

6. Comfort and encouragement to the Prophet (Sallallāhu 'alaihi wa sallam) and his followers who were at, that time in a state of anxiety and despondency because of the apparent failure of the mission. 

7. Admonition, warning and threats to the disbelievers and opponents to give up their apathy and haughtiness. 

It must, however, be noted that the above topics have not been dealt with one by one under separate headings, but the discourse goes on as a continuous whole and these topics come under discussion over and over again in new and different ways.

The Background of Makki Surahs.

As this is the first long Makki Surah in the order of the compilation of the Quran, it will be useful to explain the historical background of Makki Surahs in general, so that the reader may easily understand the Makki Surahs and our references to its different stages in connection with our commentary on them.

First of all, it should be noted that comparatively very little material is available in regard to the background of the revelation of Makki Surahs whereas the period of the revelation of all the Madani Surahs is known or can be determined with a little effort. There are authentic traditions even in regard to the occasions of the revelation of the majority of the verses. On the other hand, we do not have such detailed information regarding the Makki Surahs. There are only a few Surahs and verses which have authentic traditions concerning the time and occasion of their revelation. This is because the history of the Makki period had not been compiled in such detail as that of the Madani period.

Therefore we have to depend on the internal evidence of these Surahs for determining the period of their revelation: for example, the topics they discuss, their subject matter, their style and the direct or indirect references to the events and the occasions of their revelation. Thus it is obvious that with the help of such evidence as this, we cannot say with precision that such and such Surah or verse was revealed on such and such an occasion. The most we can do is to compare the internal evidence of a Surah with the events of the life of the Prophet (Sallallāhu 'alaihi wa sallam) at Makkah, and then come to a more or less correct conclusion as to what particular stage a certain Surah belongs.

If we keep the above things in view, the history of the mission of the Prophet(Sallallāhu 'alaihi wa sallam)  at Makkah can be divided into four stages.

The first stage began with his appointment as a Messenger and ended with the proclamation of Prophethood three years later. During this period the Message was given secretly to some selected persons only, but the common people of Makkah were not aware of it.

The second stage lasted for two years after the proclamation of his Prophethood. It began with opposition by individuals: then by and by, it took the shape of antagonism, ridicule, derision,, accusation, abuse, and false propaganda then gangs were formed to persecute those Muslims who were comparatively poor, weak' and helpless.

The third stage lasted for about six years from the beginning of the persecution to the death of Abu Talib and Hadrat Khadijah in the tenth year of Prophethood. During this period, the persecution of the Muslims became' so savage and brutal that many of them were forced to migrate to Habash. Social and economic boycott was applied against the Holy Prophet and the members of his family, and those Muslims who continued to stay in Makkah were forced to take refuge in Shi'b-i-A'bi Talib which was besieged.

The fourth stage lasted for about three years from the tenth to the thirteenth year of Prophethood. This was a period of hard trials and grievous sufferings for the Prophet (Sallallāhu 'alaihi wa sallam) and his followers. Life had become unendurable at Makkah and there appeared to be no place of refuge even outside it. So much so that when the (Sallallāhu 'alaihi wa sallam) Prophet went to Ta'if, it offered no shelter or protection. Besides this, on the occasion of Haj, he would appeal to each and every Arab clan to accept his invitation to Islam but met with blank refusal from every quarter. At the same time, the people of Makkah were holding counsels' to get rid of him by killing or imprisoning or banishing him from their city. It was at that most critical time that Allah opened for Islam the hearts of the Ansar of Yathrab where he migrated at their invitation.

Now that we have divided the life of the Prophet (Sallallāhu 'alaihi wa sallam) at Makkah into four stages, it has become easier for us to tell, as far as possible, the particular stage in which a certain Makki Sarah was revealed. This is because the Surahs belonging to a particular stage can be distinguished from those of the other stages with the help of their subject matter and style. Besides this, they also contain such references as throw light on the circumstances and events that form the background of their revelation. In the succeeding Makki Surahs, we will determine on the basis of the distinctive features of each stage, and point out in the Preface, the particular stage in which a certain Makki Surah was revealed.

Subject :Islamic Creed.

This Surah mainly discusses the different aspects of the major articles of the Islamic Creed: Tawhid, Life-after- death, Prophethood an' their practical application to human life. Side by side with this, it refutes the erroneous beliefs of the "opponents and answers their objections, warns and admonishes them and comforts the Prophet (Sallallāhu 'alaihi wa sallam) and his followers, who were then suffering from persecution.

Of course, these themes have not been dealt with under separate heads but have been blended in an excellent manner.

Topics and their Interconnection.

These verses are of introductory and admonitory nature. The disbelievers have been warned that if they do not accept the Islamic Creed and follow the `Light' shown by the Revelation from the All-Knowing and All-Powerful Allah, they would go to the same doom as the former disbelievers did. Their arguments for rejecting the Prophet (Sallallāhu 'alaihi wa sallam) and the Revelation sent down to him have been refuted and a warning has been given to them that they should not be deluded by the respite that is being granted to them. 1 - 12

These verses inculcate Tawhid, and refute shirik which is the greatest obstacle in the way of its acceptance. 13 - 24.

In these verses, a graphic scene of the life in the Hereafter has been depicted in order to warn the disbelievers of the consequences of the rejection of the Articles of Faith. 25 - 32.

Prophethood is the main theme which has been discussed from the point of view of the  Prophet (Sallallāhu 'alaihi wa sallam), his Mission, the limitations of his powers, the attitude towards his followers and also from the point of view of the disbelievers. 33 - 73.

In continuation of the same theme, the story of Prophet Abraham ( `alaihissalam) has been related to bring home to the pagan Arabs that the Mission of Prophet Muhammad(Sallallāhu 'alaihi wa sallam), which they were opposing, was the same as that of Prophet Abraham (Alaihissalam). This line of argument was adopted because they considered themselves to be his followers, especially the Quraish who were proud of being his descendants as well. 74 - 90.

Another proof of his Prophethood is the Book, which has been sent down to him by Allah, for its teachings show the right guidance in regard to creed and practice. 91 - 108.

Divine restrictions have been contrasted with the superstitious restrictions of the pagan Arabs in order to show the striking differences between the two and thus prove the Quran to be a Revealed Book. 109 - 154.

The Jews, who were criticized in vv. 144 - 147 along with the pagan Arabs, have been urged to compare the teachings of the Quran with those of the Torah so that they might recognize their similarity and give up their lame excuses against it, and adopt its Guidance to escape the retribution on the Day of Resurrection. 155 - 160.

This is the conclusion of the discourse: the Prophet (Sallallāhu 'alaihi wa sallam) has been instructed in a beautiful and forceful manner to proclaim fearlessly the articles of the Islamic Creed and their implications. 161 – 165.

End.

Moses’ Secret Exposed.


A commentary by Sayyid Qutb

In the Name of God, the Merciful, the Beneficent

Next morning, he was in the city, fearful, vigilant, when he saw the man who sought his help the day before again crying out to him for help. Moses said to him: “Indeed, you are clearly a quarrelsome fellow.” But then, when he was about to strike the one who was their enemy, the latter exclaimed: ‘Moses! Do you want to kill me as you killed another man yesterday? You want only to become a tyrant in the land, and you do not want to be one who sets things right.’” (The Story, Al-Qasas: 28: 18-19)

Moses’ story as told in this surah begins with his early days in Egypt, beginning of his birth then his adulthood. We have already mentioned how he supported a man from his own people against an Egyptian, and he killed the latter with a punch. Like anyone in such a position, he would fear the consequences of his deed: “Next morning, he was in the city, fearful, vigilant, when he saw the man who sought his help the day before again crying out to him for help. Moses said to him: ‘Indeed, you are clearly a quarrelsome fellow.’” (Verse 18)

It was only a day after the first fight ended with the death of the Egyptian, followed by God’s acceptance of Moses’ repentance and answering his prayers, and his pledge never to support wrongdoing. But he was in fear lest his offense be discovered. We see him on his guard, expecting a reaction at every moment. This is again a reflection of his spontaneous character. We are given an impression that as he walked “in the city”, which is normally a place of security, he experienced real fear.

That Moses should feel such fear suggests that at this stage he did not have any association with the Pharaoh’s palace. Under tyranny, it is a trifling matter that anyone close to the palace should kill a person. He would have not entertained any fear, let alone that he should walk in the city expecting harm, watching every step. Yet as he walked vigilantly, he looked up and there “he saw the man who sought his help the day before again crying out to him for help.” (Verse 18) It is the same man who sought his help the day before fighting another Egyptian man and again appealing to Moses for more support. Probably he wanted him to do to this one what he did to the other.

But the image of the man falling dead only the day before was still vivid in Moses’ mind, as was his regret, repentance, and his pledge to God. His fear that he may come to harm as a result was also genuinely felt by Moses, which explains his outburst accusing the Israelite of being unfair and quarrelsome: “Moses said to him: ‘Indeed, you are clearly a quarrelsome fellow.” (Verse 18) The man appeared to be involved in endless quarrels that inevitably enhanced angry feelings against the children of Israel at a time when they could not protect themselves or mount a full-scale revolution. Nothing good could be expected from engaging in such fights.

Yet Moses was subsequently full of anger against the Egyptian and he moved to strike him as he did with the other one. This again gives us a glimpse of his passionate and spontaneous personality, but it also shows how strongly he was affected by the injustice suffered by the Israelites and how keen he was to do whatever he could to repel the aggression under which they had been suffering for long.

“But then, when he was about to strike the one who was their enemy, the latter exclaimed: ‘Moses! Do you want to kill me as you killed another man yesterday? You want only to become a tyrant in the land, and you do not want to be one who sets things right.’”

When injustice is widespread and values are undermined, good people will be greatly distressed to see wrongdoing practically shaping society’s laws and traditions, and corrupting people’s nature so as to make them accept injustice without a thought of taking action to repel it. Indeed people’s nature may suffer such degeneration that they may reproach the victim for resisting injustice. They may even describe as “tyrant in the land” a person who tries to prevent injustice being done to him or to others, as this second Egyptian called Moses. The fact is that the situation where tyranny smites at will, with no one to resist it, has become so familiar that people tend to accept it as the norm that reflects good manners, propriety and sound social structure. Should anyone rise to destroy such foul structure, their outcry would be loud, calling such rebel a killer or a tyrant. He would be the recipient of much of their blame, while the wrongdoer will get away with little criticism, if any. The victim will be denied any justification, even though they may know that he could not tolerate injustice any longer.

Moses has been so upset with the injustice suffered for so long by the Israelites. Thus we see him first taking spontaneous action and then regret it, then again we see him moved to almost repeat the action he regretted, stepping to strike the one who was hostile to his community.

Therefore, God did not abandon him. On the contrary, He took care of him and responded to his prayer. God knows human nature and that people have a limit for their tolerance. Therefore, when injustice becomes acute and the way to restore justice is blocked, a victim may well go on the attack, risking all. Hence we do not see Moses’ action painted in stark colors. It is only human communities where human nature has been distorted under prolonged injustice that exaggerate such action which remains, despite going beyond the normal limits, the natural release of long suffering.

This is what we understand from the way the Qur’an describes the two events and what comes after them. It neither provides justification for Moses’ action, nor does it paint its significance in exaggerated style. Perhaps its description by Moses as wronging oneself is due to the fact that his action was motivated by ethnic affiliation when he is God’s choice to be His messenger. Or it may be that his action precipitated a fight with some individuals who served tyranny, which is of little avail in achieving the ultimate goal of freedom, while God wanted complete freedom for the oppressed community in the way He had chosen. This is akin to the situation in Makkah when God restrained the Muslims from fighting until the appropriate time had come.

Wednesday, April 19, 2006

"Strict" Morality Laws Harm Tourism: Malaysian Minister.



KUALA LUMPUR, April 18, 2006 (IslamOnline.net) – Malaysian Housing and Local Government Minister Ong Ka Ting believes morality laws should be only applied to "very obvious" cases of indecent or disorderly behavior otherwise they would scare away tourists, The New Strait Times reported on Tuesday, April 18.

"The by-laws should only be enforced in instances when members of the public call up and lodge a complaint that someone is naked in the park or that someone has stripped and is obviously up to something," he said.

The minister stressed that local authorities charged with enforcing the laws should not go on the lookout for offenders. "Please do not send your enforcement teams to stake out public parks," Ong said.

"For instance, is it indecent for a loving husband and wife to hold hands or sit close to each other in a public park? This can lead to misinterpretation by outsiders."

The Federal Court has ruled that Kuala Lumpur City Hall had the authority to enact by-laws to prosecute people for indecent public behavior. It gave the magistrate hearing such cases the authority to decide if hugging and kissing constituted indecent behavior.

Harming Tourism

The minister warned that the strict enforcement of the relevant laws would have an adverse affect on tourism, a key foreign currency earner for the heavyweight Muslim country. He said "moral policing" could affect the "Visit Malaysia Year 2007" campaign themed "Celebrating 50 Years of Nationhood."

Ong said he himself had been approached several times abroad and asked whether holding hands was an offence in Malaysia. He asserted that the government was very concerned about the whole issue, and his ministry would meet soon with several other ministries to clearly define indecent behavior.

The Housing and Local Government Ministry will then draft the guidelines for submission by the National Council of Local Governments to all local authorities.

Muslim Malays comprise about 60 percent of Malaysia’s 26 million people, while ethnic Chinese and Indians - most of them Buddhists, Hindus and Christians - make up about 35 percent. The rest are indigenous people and Eurasians.

Malaysia offers the image of a model Muslim country, heading towards the status of developed nation with huge buildings, beautiful cities and a fast track economy. Prime Minister Abdullah Ahmad Badawi launched on Friday, March 31, an ambitious development plan for Malaysia to become the first developed Muslim nation by 2020.

Tuesday, April 18, 2006

What to do about stress?


Stress is an unavoidable part of life. While some stress is normal and even necessary, too much of it can affect your quality of life and your health. You can reduce the effects of stress by identifying its causes in your life, understanding and accepting what you can control and what you can't, and learning stress management skills.

Stress affects each of us differently, and the most effective ways to relieve it are different for each person. You can try different methods to find out which ones work best for you. Some techniques for relieving stress include:

• Exercise. Regular physical activity is one of the most effective stress management techniques.

• Writing. Research shows that expressing yourself in writing can be a very effective way to reduce your stress level.

• Expressing your feelings. Talking, laughing, crying, and expressing anger are normal parts of the emotional healing process.

• Doing something, you enjoy. A hobby or other healthy leisure activity that is meaningful to you can help you relax. Volunteer work or work that helps others can be a powerful stress reliever.
• Body-centered relaxation. This includes breathing exercises, muscle relaxation exercises, massage, aromatherapy, yoga, and the traditional Chinese relaxation exercises tai chi and qi gong.

• Mindfulness activities. These include learning how to relax your body through self-hypnosis, meditation, imagery exercises, listening to relaxing music, and using humor to reduce stress.

In addition to relieving stress, it is also important to reduce the amount of stress in your life. Ways to reduce and avoid unnecessary stress include:

• Time management techniques. Scheduling and prioritizing your commitments can make you more productive and efficient.

• Effective coping strategies. Identifying ways of dealing with stress that don't really help and finding the best ways to cope can reduce your stress level.

• Healthy lifestyle choices. Balancing your obligations, getting plenty of rest, eating well, not smoking, and limiting how much alcohol you drink are all important in reducing stress.

• Support from friends and family. People who have a strong social support network are better able to handle life's challenges.

• Changing ways of thinking. Stopping thoughts that cause stress, working on problem solving, and learning to communicate well are all useful tools for reducing stress.

Stress can be overwhelming. While confiding in a friend or family member can be helpful, you may also want to see a professional counselor.

How do I evaluate my stress level?

Your stress level depends on your genetic (inherited) traits, how much support you get from family and friends, your attitude, your past experience with stress, and your ability to cope or bounce back. What is very stressful for one person may not be for another. Your level of stress in any situation depends on how you perceive it, and how long it lasts.

Some people have learned how to deal with stress better than others. If you have trouble recovering from stressful situations, you may need to learn better ways to cope.

Life changes such as the loss of a loved one, getting married, or workplace challenges can cause a lot of stress. To estimate your current stress level based on recent changes in your life, use this Interactive Tool: What Is Your Stress Level?

Tracking stressful events and noting your reactions and coping strategies in a stress journal is another way to discover what is causing you stress and how much stress you feel.

How does stress affect me?

Stress can have a serious impact on your health, especially if it is ongoing (chronic). It affects the heart and blood vessels, the nervous system, and the immune system.

Stress can cause moodiness, anxiety, and difficulty concentrating. It can make some health problems worse, such as coronary artery disease, diabetes, and asthma. Over time, stress can lead to depression, relationship problems, and poor performance at work or school.

When you are stressed, your body releases hormones that increase your heart rate and breathing and provide a burst of energy. Nearly all body systems, such as the heart and blood vessels, immune system, lungs, digestive system, and brain, prepare to cope with danger. This is known as the "fight-or-flight" stress response. This response ranges from barely noticeable to very intense, depending on the situation. When the stressful situation passes, your body returns to normal.

Some stress is normal and even necessary to keep life interesting and challenging. The stress response can be useful when intense focus or a quick reaction is needed. However, it can also interfere with your ability to do complex tasks and interact with other people. If you have too many stressful situations over a period of time, or an ongoing stressful situation, you may begin to feel miserable and have health problems. The good news is that you can learn ways to cope with stress and to reduce the amount of stress in your life.

Author: Stuart J. Bryson
Medical Review: Adam Husney, MD - Family Medicine
Paul J. Rosch, MD