Saturday, June 17, 2006

Viituous Behaviour



Viituous Behaviour



In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks is due to Allāh, the Lord of al-`ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wasallam, is His Messenger


1. The Allah's Messenger  , (Sallallāhu `alayhi wasallam) said:

"The most virtuous behavior is to engage those who sever relations, to give to those who withhold from you, and to forgive those who wrong you" [ At-Tabarani].


2. The Allah's Messenger , (Sallallāhu `alayhi wasallam) said:

"Keep God in mind wherever you are; follow a wrong with a right that offsets it; and treat people courteously" [ At-Tarmidzi : Taken from the book: "The Content of Character"]


And Allāh Almighty Knows best.

The Prophet as a Man: How to Pray During Travel.

Adil Salahi, Arab NewsWe know that when we travel we shorten every 4-raka’ah prayer to two rak’ahs, and we may join two obligatory prayers together so as to pray all five prayers at three different times. However, the rules concerning shortening and combining prayers differ according to schools of thought. It is important, therefore, to learn how the Prophet (peace be upon him) offered his prayers when he traveled. On such a daily act of worship we are not short of Hadiths and reports that provide complete guidance.

Anas ibn Malik reports: “The Prophet SAW prayed Dzuhur in four rak’ahs in Madinah, and then prayed Asr at Dhul-Hulayfah in two raka’ahs. I think he stayed there until next morning.” (Al-Bukhari, Muslim and Al-Tirmidzi.)


This Hadith clearly refers to the Prophet’s travel for pilgrimage. Dhul-Hulayfah is the point of meeqat where pilgrims and travelers to Makkah for Umrah have to enter into the state of consecration, or ihraam. It is better known today as Abyar Ali, and it is only 10 kms from Madinah. What the Hadith tells us is that if we pray in our hometown before travel, then we must offer our prayers in their complete form, but once we have started our travel, we shorten our prayers. This is what is easily deducible from the fact that the Prophet prayed in the short form at a short distance from Madinah.

Abdullah ibn Umar reports: “I prayed with the Prophet SAW in Mina two raka’ahs (for each 4-raka’ah prayer), and I did the same with Abu Bakar and Umar, as well as with Uthman in the early part of his reign. He then used to offer his prayer in full.” (Al-Bukhari and Muslim.).


Again this Hadith relates to the pilgrimage, but it applies to all travel, as the pilgrimage constitutes travel for all pilgrims. We understand from the Hadith that shortening prayers to two rak’ahs for each 4-rak’aah prayer is the standard rule that applies to all people.

This is what was done by the Prophet SAW and all three rightly-guided caliphs. However, Uthman changed his practice in the latter part of his rule. When asked about this, Uthman answered that he had married a woman from Makkah and had a home there. As Mina is only a short distance from Makkah, he felt that these facts make him a nontraveler when he is in Makkah or its vicinity. However, it is the view of almost all scholars that even pilgrims from Makkah should shorten their prayers in Mina.

They rely on the fact that when the Prophet SAW did his pilgrimage, a large number of the people of Makkah went with him. They prayed like he did. When he shortened his prayers, he did not tell them to pray in the complete form. They followed in his suit.

Abdullah ibn Abbas reports: “The Prophet SAW traveled and continued to shorten his prayers to two rak’ahs each for 19 days. Therefore, we pray in the shorter version during travel for up to 19 days. When we stay longer, we pray in full.” (Al-Bukhari, Ahmad, Abu Dawood, Al-Nassaie and Al-Tirmidzi.)

This Hadith speaks of the duration of travel which allows shortening prayers. It mentions here the figure of 19 days, which refers to a 19-day stay in one place during travel, without including the time when the traveler is on the road. As people traveled on foot or on a mount, such as a camel or a horse, it took them several days to cover a short distance. Therefore, the stay the Hadith refers to is that which a traveler may have in one place. In the Prophet’s case, it was in Makkah when it fell to Islam.

Scholars have widely different views on the length of the time during which prayer may be shortened because of travel. Their difference is based on the traveler’s intention when he stays in a particular place. Some say that once the traveler intends to stay four days, or longer, in a particular place, he should offer his prayers complete in that place, while others mention that his intention to stay should be for 15 days or more.

This Hadith tells us that the Prophet SAW continued to shorten his prayers for a longer period. This is due to the fact that he did not intend to stay for a definite period in that place. When the intention is to move on, we are in the process of travel. Nevertheless, Ibn Abbas declares that once a stay in one place exceeds 19 days then prayer should be offered in full.

This is an example of how closely the Prophet’s companions wanted to follow him. In fact, prayer may be shortened for a longer period during travel if the traveler is unsure of how long he is staying in a particular place. Nowadays, if you are traveling on a restricted air ticket, and you have set your departure date, knowing that you cannot change it, you are fully aware of the length of your stay. Therefore, you complete your prayers after four days in the same place. But if you go on a short trip during that period, you are starting travel again. Suppose, for example, you arrived in Riyadh intending to stay for five weeks and you have set your departure date, you complete your prayers after four days. However, if during your stay, you travel to Makkah for a few days, and after returning to Riyadh you go to Dammam for a couple of days, then each trip are a resumption of travel.

It constitutes a break in your stay in Riyadh. Each time you start afresh, and when you return to Riyadh after each short trip, you look at the situation as a new travel and a new stay. If when you come back to Riyadh, you have, say, nine days before your return, you shorten your prayers until you go back. If at no time your stay in Riyadh will be more than 19 days, you shorten your prayer throughout.

Abdullah ibn Umar reports: “The Prophet SAW used to pray on his mount during travel, facing whatever direction he was moving in. He would gesture slightly for his normal movements. He did this in night prayer, but not for obligatory prayers. He also prayed the Witr prayer while on his mount.” (Al-Bukhari and Al-Nassai.)

This Hadith makes clear that voluntary prayers may be offered during travel when one is on a mount and it is moving. He does not need to face any particular direction, but faces the direction he is moving in. This applies to recommended or voluntary prayers only, at whatever time one is traveling. The Prophet SAW used to stop for obligatory prayers and offer them on the ground, facing the correct direction toward the Sacred Mosque in Makkah.

Nowadays, when we travel by plane or train, we may not be able to pray on time if we were to leave an obligatory prayer until we have arrived. Therefore, we pray such obligatory prayers in our seat on the plane or train, shortening our 4-rak’ah prayers to two raka’ahs each.

Thursday, June 15, 2006

About The Hour

Ibn Kathir.

Allah SWT said: "They ask thee about the Hour, When will be its appointed time? Wherein art thou (concerned) with the declaration thereof? With thy Lord is the Limit fixed therefore. Thou art but a Warner for such as fear it. The Day they will see it, (it will be) as if they had tarried but a single evening, or (at most till) the following morn!" (Al-Nazi'at, 79: 42-46)

"They ask thee about the (final) Hour - when will be its appointed time? Say: 'The knowledge thereof is with my Lord (alone): none but He can reveal as to when it will occur. Heavy were its burden through the heavens and the earth. Only, all of a sudden will it come to you.' They ask thee as if thou were eager in search thereof: say: 'The knowledge thereof is with Allah (alone), but most men know not.'" (Al-A'raf, 7:187).

There are many Ayat and Hadith concerning this subject:

Allah also said: "The Hour (of Judgment) is nigh, and the moon is cleft asunder." (Al-Qamar, 54:1)

The Prophet SAW said, whilst pointing with his index and middle fingers, "The time of my advent and the Hour are like these two fingers."

In another report he said, "The Hour almost came before me." This indicates how close we are, relatively speaking, to the Hour.

Allah Says: "Closer and closer to mankind comes their Reckoning: yet they heed not and they turn away." (Al-Anbiya' 21:1)

"(Inevitable) cometh (to pass) the Command of Allah: seek, ye not then to hasten it.'" (Al-Nahl 16:1)

"Only those wish to hasten it who believe not in it: those who believe hold it in awe, and know that it is the Truth.'" (Al-Shura 42:18)

In Sahih al-Bukhari, there is a Hadith which states that a Bedouin asked the Prophet SAW about the Hour. He said: "It will surely come to pass. What have you prepared for it?" The man said, "O Messenger of Allah, I have not prepared much in the way of prayer and good works, but I love Allah and His Messenger." The Prophet SAW said, "You will be with those you love."

The Muslims had never rejoiced as much they did when they heard this Hadith.

Some hadith report that the Prophet SAW was asked about the Hour. He looked towards a young boy and said, "If he lives, he will not grow very old before he sees your Last Hour coming to you." By this he meant their death and entering the Hereafter, because everyone who dies enters the Hereafter; some people say that when a person has died, his judgment has begun. This Hadith with this meaning is "correct" (Sahih).

Some heretics comment on this Hadith and give it an incorrect meaning. The exact timing of the Great Hour (Al-Sa'at Al'Uzma) is something which Allah alone knows and which He has not revealed to anyone, as is clear from the Hadith in which the Prophet SAW said:

"There are five things which nobody knows except Allah;" then he recited, "Verily the knowledge of the Hour is with Allah (alone). It is He Who sends down rain, and He Who knows what is in the wombs. Nor does anyone know what it is that he will earn on the morrow: Nor does anyone know in what land he is to die. Verily with Allah is full knowledge and He is acquainted (with all things)." (Luqman, 31:34)

When Gabriel (Jibril) a.s came to the Prophet in the guise of a Bedouin, he asked him about Islam, Iman (faith) and Ihsan (excellence of faith); and the Prophet answered his questions. But when he asked him about the Hour, he said, "The one questioned about it knows no better than the questioner." Jibril said, "Tell me about its signs." Then the Prophet described them, as we shall see later when we quote this Hadith and others in full.

Imam Ahmad reported via Abu Nudrah that Abu Sa'id said: "One day the Prophet SAW led us in praying the afternoon prayer (Solat Al-'Asar). Then he stood and addressed us until sunset. He mentioned everything that was to happen until the Day of Resurrection, and left nothing unsaid. Some of us remembered it, and some of us forgot it. One of the things he said was: 'O people, this world is full of attractive temptations. Allah has appointed you as vicegerents (Khalifah) in this world, and He will see how you will act. So guard yourselves against the temptations of this world and of women' Towards the end of this speech, he said, 'The sun is about to set, and what remains of this world, compared to what has passed, is like what remains of this day compared to what has passed.'"

'Ali Ibn Zaid Ibn Jad'an Al-Timi narrated some Gharib and Munkar hadith - which could bring into question the validity of this Hadith. But there are some reports which are similar to this Hadith, and which were transmitted with different isnads. Part of this hadith is in Muslim, through Abu Nudrah on the authority of Abu Sa'id. This Hadith refers to something which is beyond any doubt: what remains of this world, compared to what has passed, is very little. In spite of that, no-one can know exactly how much time is left except Allah, and no-one can know exactly how much time has passed, except Allah.

General Description Of The Fitan (Tribulations)

Hudzaifah Ibn Al-Yaman said, "People used to ask the Prophet SAW about good things, but I used to ask him about bad things because I was afraid that they might overtake me. I said, 'O Messenger of Allah, we were lost in ignorance (Jahiliyyah) and evil, then Allah brought this good (i.e. Islam). Will some evil come after this good thing?' He said, 'Yes' I asked, 'And will some good come after that evil?' He said, 'Yes, but it will be tainted with some evil' I asked, 'How will it be tainted?' He said,’ There will be some people who will lead others on a path different from mine. You will see good and bad in them’. I asked, 'Will some evil come after that good?' He said, 'Some people will be standing and calling at the gates of Hell; whoever responds to their call, they will throw him into the Fire.’ II said, 'O Messenger of Allah, describe them for us.' He said, 'They will be from our own people, and will speak our language.’ II asked, 'what do you advise me to do if I should live to see that?' He said,’ Stick to the main body (Jama’ah [1]) of the Muslims and their leader (Imam)’. I asked What if there is no main body and no leader.' He said 'Isolate yourself from all of these sects, even if you have to eat the roots of trees until death overcomes you while you are in that state.'"

'Abdullah Ibn Mas'ud said: "The Prophet SAW said, 'Islam began as something strange, and it will revert to being strange as it was in the beginning, so good tidings for the strangers.' Someone asked, 'Who are the strangers?' He said, 'The ones who break away from their people (literally, 'tribes') for the sake of Islam.' "[Ibn Majah].

Divisions Within The Main Religious Groups

Abu Hurairah reported that the Prophet SAW said: "The Jews have split into seventy-one sects, and my Ummah will divide into seventy-three."

'Awf Ibn Malik reported that the Prophet SAW said: "The Jews split into seventy-one sects: one will enter Paradise and seventy will enter Hell. The Christians split into seventy-two sects: seventy-one will enter Hell and one will enter Paradise. By Him in Whose hand is my soul, my Ummah will split into seventy-three sects: one will enter Paradise and seventy-two will enter Hell." Someone asked, "O Messenger of Allah, who will they be?" He replied, "The main body of the Muslims (al-Jama'ah)."

'Awf Ibn Malik is the only one who reported this Hadith, and its isnad is acceptable.

Anas Ibn Malik said, "I shall tell you a Hadith which I heard from the Messenger of Allah, and which no-one will tell you after me. I heard him say, 'Among the signs of the Hour will be the disappearance of knowledge and the appearance of ignorance. Adultery will be prevalent and the drinking of wine will be common. The number of men will decrease and the number of women will increase until there will be fifty women to be looked after by one man.'"

This Hadith was reported in the two Sahih from the Hadith of 'Abd Rabbihi.

'Abdullah said, "The Prophet SAW said, 'Just before the Hour, there will be days in which knowledge will disappear and ignorance will appear, and there will be much killing.' (Ibn Majah; Bukhari and Muslim.)

Hudzaifah Ibn al-Yaman said, "The Prophet SAW said, 'Islam will become worn out like clothes are, until there will be no-one who knows what fasting, prayer, charity and rituals are. The Qur'an will disappear in one night, and no Ayah will be left on earth. Some groups of old people will be left who will say, 'We heard our fathers saying La ilaha illa Allah, so we repeated it.' Silah asked Hudzaifah, "What will saying La ilaha illa Allah do for them when they do not know what prayer, fasting, ritual and charity are?" Hudzaifah ignored him; then Silah repeated his question three times, and each time Hudzaifah ignored him. Finally he answered, "O Silah, it will save them from Hell", and said it three times. (Ibn Majah)

This indicates that in the last days, knowledge will be taken from the people, and even the Qur'an will disappear from the Mushafs and from people's hearts. People will be left without knowledge. Only the old people will tell them that they used to hear people saying La ilaha illa Allah; and they will repeat it to feel close to Allah, so it will give them some blessing, even if they do not have any good deeds or beneficial knowledge. Knowledge will be taken away from men and ignorance will increase during the last days, and their ignorance and misguidance will increase until the end, as in the Hadith of the Prophet SAW:

"The Hour will not come upon anyone who says, 'Allah, Allah'; it will only come upon the most evil of men."

The Evils Which Will Befall The Muslim Ummah During The Last Days.

'Abdullah Ibn 'Umar said, "The Prophet SAW came to us and said, 'O Muhajirun, (emigrants from Makkah to al-Madinah) you may be afflicted by five things; God forbid that you should live to see them. If fornication should become widespread, you should realize that this has never happened without new diseases befalling the people which their forebears never suffered. If people should begin to cheat in weighing out goods, you should realize that this has never happened without drought and famine befalling the people, and their rulers oppressing them. If people should withhold Zakah, you should realize that this has never happened without the rain being stopped from falling; and were it not for the animals' sake, it would never rain again. If people should break their covenant with Allah and His Messenger, you should realize that his has never happened without Allah sending an enemy against them to take some of their possessions by force. If the leaders do not govern according to the Book of Allah, you should realize that this has never happened without Allah making them into groups and making them fights one another." (Ibn Majah).

'Ali Ibn Abi Talib said, "The Prophet SAW said: 'If my Ummah bears fifteen traits, tribulation will befall it.' Someone asked, 'What are they, O Messenger of Allah?' He said, 'When any gain is shared out only among the rich, with no benefit to the poor; when a trust becomes a means of making a profit; when paying Zakah becomes a burden; when a man obeys his wife and disobeys his mother; and treats his friend kindly whilst shunning his father; when voices are raised in the mosques; when the leader of a people is the worst of them; when people treat a man with respect because they fear some evil he may do; when much wine is drunk; when men wear silk; when female singers and musical instruments become popular; when the last ones of this Ummah curse the first ones - then let them expect a red wind, or the earth to swallow them, or to be transformed into animals.'" (Tirmidzi)

'Ali Ibn Abi Talib also said, “The Prophet SAW led us in praying Solat al-Fajr (the Morning Prayer). When he had finished, a man called to him: 'When will the Hour be?’ The Prophet reprimanded him and said 'Be quiet!' After a while he raised his eyes to the sky and said, 'Glorified be the One Who raised it and is taking care of it.' Then he lowered his gaze to the earth and said, 'Glory be to the One Who has outspread it and has created it.' Then the Prophet said, 'Where is the one who asked me about the Hour?' The man knelt down and said, 'I asked you.' The ProphetSAW said, 'The Hour will come when leaders are oppressors, when people believe in the stars and reject Al-Qadar (the Divine Decree of destiny) when a trust becomes a way of making a profit, when people give to charity (Sadaqah) reluctantly, when adultery becomes widespread - when this happens, then your people will perish.'"

'Imran Ibn Husain said, "The Prophet SAW said, 'Some people of this Ummah will be swallowed up by the earth, some will be transformed into animals, and some will be bombarded with stones.' One of the Muslims asked, 'When will that be, O Messenger of Allah?' He said, 'When singers and musical instruments will become popular, and much wine will be drunk.'" (Tirmidzi)

Greater Signs Of The Hour.

After the lesser signs of the Hour appear and increase, mankind will have reached a stage of great suffering. Then the awaited Mahdi will appear; he is the first of the greater, and clear, signs of the Hour. There will be no doubt about his existence, but this will only be clear to the knowledgeable people. The Mahdi will rule until the False Messiah (al-Masih ad-Dajjal) appears who will spread oppression and corruption. The only ones who will know him well and avoid his evil will be those who have great knowledge and Iman (faith).

The false Messiah will remain for a while, destroying mankind completely, and the earth will witness the greatest Fitnah (tribulation) in its history. Then the Messiah Jesus a.s will descend, bringing justice from heaven. He will kill the Dajjal, and there will be years of safety and security.

Then the appearance of Ya’juj and Ma’juj (Gog and Magog) will take mankind by surprise, and corruption will overtake them again. In answer to Jesus’ faithful prayer to Allah (Suhanahu wa Ta’ala), they will die, and safety, security, justice and stability will return. This state of affairs will continue for some years, until the death of Jesus.

The Ulama differ concerning the order in which the other greater signs of the Hour will come about. They are:

1. The destruction of the Ka'abah and the recovery of its treasure.

2. The rising of the sun from the west.

3. The emergence of the Beast from the earth.

4. The smoke.

5. A wind will take the souls of the believers.

6. The Quran will be taken up into heaven.

7. A fire will drive the people to their last gathering place.

The Trumpet will be sounded: at the first sound everyone will feel terror; at the second sound all will be struck down; at the last sound all will be resurrected.

The Mahdi.

The Mahdi will come at the end of time; he is one of the Rightly-Guided Caliphs and Imams. He is not the Mahdi, who is expected by the Shiah, who they claim will appear from a tunnel in Samarra. This claim of theirs has no basis in reality nor in any reliable source. They allege that his name is Muhammad Ibn al-Hasan Ibn al-Askari, and that he went into the tunnel when he was five years old.

The matter we intend to discuss has been proven by Hadith narrated from the Prophet SAW: that the Mahdi will appear at the end of time. I believe that he will appear before Jesus the son of Mary comes down, as the hadith indicate.

Hajjaj said that he heard Ali say, The Prophet SAW said, “Even if there were only one day left for the world, Allah would send a man from among us to fill the world with justice, just as it had been filled with oppression and justice.” (Ahmad)

Ali said, The Prophet SAW said, “The Mahdi is one of us, from among the people of my household. In one night Allah will inspire him and prepare him to carry out his task successfully.” (Ahmad and Ibn Majah.)

Ali said, whilst looking at his son al-Hasan, “This son of mine is a Sayyid (master), as the Prophet named him. Among his descendants there will be man named after your Prophet. He will resemble him in behavior but not in looks.” Then he told them the report which mentions that the earth will be filled with justice. (Abu Dawud.)

Abu Dawud devoted a chapter of his Sunan to the subject of the Mahdi. At the beginning of this chapter he quoted the Hadith of Jabir Ibn Samrah, in which the Prophet SAW said, “This religion will remain steadfast until twelve caliphs have ruled over you.” (According to another report he said, this religion will remain strong until twelve caliphs have ruled over you.) Jabir said, The people cheered and shouted Allahu Akbar! Then the Prophet whispered something. I asked my father what he said. My father said, He said, all of them will be from Quraish.

Another report says that when the Prophet SAW returned to his house, Quraish came to him and asked, what will happen after that? He said:

"Then there will be tribulation and killing.”

Abu Dawud reported a Hadith from Abd Allah Ibn Mas’ud: The Prophet SAW said: “If there were only one day left for the world, that day would be lengthened until a man from among my descendants or from among the people of my household, was sent; his name will be the same as my name, and his father’s name will be the same as my father’s name. He will fill the earth with justice and fairness, just as it will have been filled with injustice and oppression. The world will not end until a man of my household, whose name is the same as mine, holds away.”

Abdullah said, The Prophet SAW said: “A man from my household, whose name is like mine, will take power. (Tirmidzi)

In another report, from Abu Hurairah, the Prophet said, “If there were only one day left for this world, Allah would lengthen it until he took power.”

Abu Said said, The Prophet SAW said: “The Mahdi will be one of my descendants; he will have a high forehead and a hooked nose. He will fill the earth with justice and fairness just as it was filled with injustice and oppression, and he will rule for seven years.” (Abu Dawud.)

Umm Salamah reported that the Prophet SAW said:"People will begin to differ after the death of a Khalifah. A man from the people of Madinah will flee to Makkah. Some of the people of Makkah will come to him and drag him out against his will; they will swear allegiance to him between Al-Rukun and Al-Maqam. An army will be sent against him from Syria; it will be swallowed up in the desert between Makkah and Madinah. When the people see this, groups of people from Syria and Iraq will come and swear allegiance to him. Then a man from Quraish whose mother is from Kalb will appear and send an army against them, and will defeat them; this will be known as the Battle of Kalb. Whoever does not witness the spoils of this battle will miss much! The Mahdi will distribute the wealth, and will rule the people according to the Sunnah of the Prophet. Then he will die, and the Muslims will pray for him.” (Abu Dawud.)

Ali said, The Prophet SAW said: “A man named al-Harith Ibn Hirath will come from Transoxania. His army will be led by a man named Mansur. He will pave the way for and establish the government of the family of Muhammad, just as Quraish established the government of the Messenger of Allah. Every believer will be obliged to support him.” (Abu Dawud.)

Abdullah Ibn al-Harith Ibn Juz al-Zubaidi said, The Prophet SAW said: “A people will come out of the East who will pave the way for the Mahdi.” (Ibn Majah).

Abd ullah said, whilst we were with the Prophet, some young men from Banu Hashim approached us. When the Prophet saw them, his eyes filled with tears and the colour of his face changed. I said, We can see something has changed in your face, and it upsets us. The Prophet SAW said:

“We are the people of a Household for whom Allah has chosen the Hereafter rather than this world. The people of my Household (Ahlal-Bait) will suffer a great deal after my death, and will be persecuted until a people carrying black banners will come out of the east. They will instruct the people to do good, but the people will refuse; they will fight until they are victorious, and the people do as they asked, but they will not accept it from them until they hand over power to a man from my household. Then the earth will be filled with fairness, just as it had been filled with injustice. If any of you live to see this, you should go to him even if you have to crawl across ice.”
This text refers to the rule of the Abbasids, as we have mentioned above in the text referring to the beginning of their rule in 132 AH. It also indicates that the Mahdi will appear after the Abbasids and that he will be one of the Ahl al-Bait, a descendant of Fatimah, the daughter of the Prophet, through Hasan, not Hussein, as mentioned in the Hadith from Ali Ibn Abi Talib; and Allah knows best.

Thawban reported The Prophet SAW said: “Three men will be killed at the place where your treasure is. Each of them will be the son of a Khalifah, and none of them will get hold of the treasure. Then the black banners will come out of the East, and they will slaughter you in a way which has never been seen before. Then he said something which I do not remember; then, if you see him, go and give him your allegiance, even if you have to crawl over ice, because he is the Khalifah of Allah, the Mahdi.” (Ibn Majah.)

The treasure referred to in this text is the treasure of the Ka’abah. Towards the end of time, three of the sons of the Khalifahs will fight to get hold of it, until the Mahdi appears. He will appear from the East, not from the tunnel of Samarra, as the Shiah claim; they believe that he is in this tunnel now, and they are waiting for him to emerge at the end of time. There is no evidence for it in any book or Sahih tradition, and there is no benefit in believing this.

The truth of the matter is that the Mahdi whose coming is promised at the end of time will appear from the East, and people will swear allegiance to him at the Ka'abah, as some hadith indicate. At the time of the Mahdi, there will be peace and prosperity, with abundant crops and wealth, strong rulers, and Islam will be well-established.

Abu Said said, By Allah every ruler we have had has been worse than the previous one, and every year has been worse than the year before, but I heard the Prophet SAW say:
“Among your rulers will be one who will give out wealth freely, without counting it. A man will come and ask him for money, and he will say Take; the man will spread his cloak out and the ruler will pour money into it.” The Prophet SAW spread out a thick cloak he had been wearing, to demonstrate the man’s actions; then he gathered it up by its corners and said, “Then the man will take it and leave.” (Ahmad.)

Trials And Tribulations.

Zainab binti Jahsh said, The Prophet SAW got up from his sleep; his face was flushed and he said:

“There is no god but Allah. Woe to the Arabs, for a great evil which is nearly approaching them. Today a gap has been made in the wall of Gog and Magog like this (Suffian illustrated this by forming the number of 90 or 100 with his fingers).” Someone asked, Shall we be destroyed even though there are righteous people among us? The Prophet said, “Yes, if evil increases.” (Bukhari).

Umm Salamah, the wife of the Prophet SAW said, one night the Prophet got up and said: "Subhan Allah! How many tribulations have come down tonight, and how many treasures have been disclosed! Go and wake the dwellers of these apartments (i.e. his wives) for prayer. A well-dressed soul in this world may be naked in the Hereafter.” (Bukhari)

Usamah Ibn Zaid said, once the Prophet SAW stood over one of the battlements of al-Madinah and asked the people: “Do you see what I see? They said, No. He said, I see afflictions falling upon your houses as raindrops fall.” (Bukhari, Muslim)

Abu Hurairah RA said, The Prophet SAW said: “Time will pass rapidly, knowledge will decrease, miserliness will become widespread in people’s hearts, afflictions will appear, and there will be much Harj.” The people asked, “O Messenger of Allah, what is Harj?” He said, “Killing, killing!” (Bukhari)

Az-Zubair Ibn Adi narrated, We went to Anas Ibn Malik and complained about the wrong we were suffering at the hands of al-Hajjaj. Anas Ibn Malik said, “Be patient, For no time will come but that the time following it will be worse, until you meet your Lord. I heard the Prophet say that." (Bukhari.)

Abu Hurairah said, The Prophet SAW said: “There will come a time of afflictions when one who sits will be better than one who stands; one who stands will be better than one who walks; and one who walks will be better than one who runs. Whoever exposes himself to these afflictions, they will destroy him. So whoever can find a place of protection or refuge from them, should take shelter in it.” (Bukhari and Muslim.)

Hudzaifah said, The Prophet SAW told us two Hadith, one of which I have seen fulfilled, and I am waiting for the fulfillment of the other. The Prophet told us that honesty came down into men’s hearts (from Allah); then they learnt it from the Quran, and then from the Sunnah. The Prophet told us that honesty would be taken away. He said, “Man will be overtaken by sleep, during which honesty will be taken away from his heart, and only its trace will remain, like traces of a dark spot. Then man will be overtaken by slumber again, during which honesty will decrease still further, until its trace will resemble a blister such as is caused when an ember is dropped onto ones foot: it swells, but there is nothing inside. People will be carrying on with their trade, but there will hardly be any trustworthy persons. People will say, There is an honest man in such-and-such a tribe. Later they will say about some man, what a wise, polite and strong man he is! - Although he will not have faith even the size of a mustard-seed in his heart. Indeed, there came a time when I did not mind dealing with any one of you, for if he were a Muslim his Islam would compel him to pay whatever he owed me, and if he were a Christian, the Muslim official would compel him to pay it. But now I do not deal with anyone except so-and-so and so-and-so.” (Bukhari.)

Ibn Umar said, The Prophet SAW stood beside the pulpit, facing the east, and said, “Afflictions will verily emerge from here, where the top of Satans head will appear.” (Bukhari)

Abu Hurairah said that he had heard the Prophet say, “The Hour will not come until a man passes by someone’s grave and says, Would that I were in his place!” (Bukhari)

Abu Hurairah said, I heard the Prophet SAW say, “The Hour will not come until the buttocks of the women of Daws [2] move whist going around Dhul-Khalasah.” Dhul-Khalasah was an idol worshipped by the tribe of Daws during the Jahiliyyah. (Hadith from Bukhari.)

Abu Hurairah also said, The Prophet said, “The Euphrates will disclose a golden treasure. Whoever is present at that time should not take anything of it.” Abu Hurairah said, The Prophet said, “The Hour will not come before the Euphrates uncovers a mountain of gold, for which people will fight. Ninety-nine out of every hundred will die, but everyone among them will say that perhaps he will be the one who will survive (and thus possess the gold).” (Muslim)

Abu Hurairah said, The Prophet SAW said: “The Hour will not come until the following events have come to pass: two large groups will fight one another, and there will be many casualties; they will both be following the same religious teaching. Nearly thirty Dajjal will appear, each of them falsely claiming to be a Messenger from Allah. Knowledge will disappear, earthquakes will increase, time will pass quickly, afflictions will appear, and Harj (i.e. killing) will increase. Wealth will increase, so that a wealthy man will worry lest no-one accept his Zakah, and when he offers it to anyone, that person will say, I am not in need of it. People will compete in constructing high buildings. When a man passes by someone’s grave, he will say, Would that I were in his place! The sun will rise from the west; when it rises and the people see it, they will believe, but, … no good will it do to a soul to believe in them then, if it believed not before nor earned righteousness through its faith ... (Al-Anam 6:158) The Hour will come suddenly: when a man has milked his she-camel and taken away the milk, but he will not have time to drink it; before a man repairing a tank for his livestock will be able to put water in it for his animals; and before a man who has raised a morsel of food to his mouth will be able to eat it. (Bukhari)

Hudzaifah Ibn al-Yaman said, “Of all the people, I know most about every tribulation which is going to happen between now and the Hour. This is not because the Prophet told me something in confidence which he did not tell anyone else; it is because I was present among a group of people to whom he spoke about the tribulations (al-Fitan). The Prophet SAW mentioned three tribulations which would hardly spare anybody, and some which would be like storms in summer; some would be great and some would be small. Everyone who was present at that gathering has passed away, except me.” (Muslim)

Abu Hurairah said, I heard the Prophet SAW say, “If you live for a while, you will see people go out under the wrath of Allah and come back under His curse, and they will have in their hands whips like the tail of an ox.” (Ahmad, Muslim.)

Abu Hurairah said, The Prophet SAW said, “There are two types among the people of Hell whom I have not yet seen. The first are people who have whips like the tails of oxen, with which they beat people, and the second are women who are naked in spite of being dressed; they will be led astray and will lead others astray, and their heads will look like camels humps. These women will not enter Paradise; they will not even experience the faintest scent of it, even though the fragrance of Paradise can be perceived from such a great distance.”Anas Ibn Malik said, The Prophet SAW was asked, O Messenger of Allah, (what will happen) when we stop enjoining good and forbidding evil? He said, “When what happened to the Israelites happens among you: when fornication becomes widespread among your leaders, knowledge is in the hands of the lowest of you, and power passes into the hands of the least of you.” (Ibn Majah.)

Abu Hurairah said, “The Prophet SAW said, Woe to the Arabs from the great evil which is nearly approaching them: it will be like patches of dark night. A man will wake up as a believer, and be a kafir (unbeliever) by nightfall. People will sell their religion for a small amount of worldly goods. The one who clings to his religion on that day will be as one who is grasping an ember - or thorns.” (Ahmad)

Abu Hurairah said, I heard the Prophet SAW saying to Thawban,“O Thawban, what will you do when the nations call one another to invade you as people call one another to come and eat from one bowl?” Thawban said, “May my father and my mother be sacrificed for you. O Messenger of Allah! Is it because we are so few?” The Prophet said, “No, on that day you (Muslims) will be many, but Allah will put weakness (wahn) in your hearts.” The people asked, “What is that weakness, O Messenger of Allah?” He said, “It is love for this world and dislike of fighting.” (Ahmad)

The Prophet SAW said: “There will be a tribulation in which one who is sleeping will be better than one who is lying down, one who is lying will be better than one who is sitting, one who is sitting will be better than on who is standing, one who is standing will be better than one who is walking, one who is walking will be better than one who is riding, and one who is riding will be better than one who is running; all of their dead will be in Hell.” The Companion of the Prophet who narrated this Hadith said, “O Messenger of Allah, when will that be?” He said, “That will be the days of Harj.” He asked, “When will the days of Harj be?” The Prophet said, “When a man will not trust the person to whom he is speaking.” The Companion asked, “What do you advise me to do if I live to see that?” He said, “Restrain yourself, and go back to your place of residence.” The Companion then asked, “O Messenger of Allah, what should I do if someone enters my neighborhood to attack me?” He said, “Go into your house.” The Companion asked, “What if he enters my house?” He said, “Go into the place where you pray and do this - and he folded his arms, - and say My Lord is Allah, until you die.”

Abu Bakrah said, The Prophet SAW said, “There will be a tribulation during which one who is lying down will be better than one who is sitting, one who is sitting will be better than one who is standing, one who is standing will be better than one who is walking, and one who is walking will be better than one who is running.” Someone asked, “O Messenger of Allah, what do you advise me to do?” He said, “Whoever has camels, let him stay with them, and whoever has land, let him stay in his land.” Someone asked, “What about someone who does not have anything like that?” He said, “Then let him take his sword and strike its edge against a stone, then go as far away as possible.” (Abu Dawud; Muslim)

At the time of the Fitnah of Othman Ibn Affans Khalifah (Caliphate), Sad Ibn Abi Waqqas said, I bear witness that the Prophet SAW said, “There will come a tribulation during which one who sits will be better than one who stands, one who stands will be better than one who walks, and one who walks will be better than one who runs.” Someone asked, “What do you advise if someone enters my house to kill me?” He said, “Be like the son of Adam (i.e. resigning yourself).” (Muslim, Tirmidzi)

Abu Musa Al-Asha’ari said, The Prophet SAW said, “Before the Hour comes, there will be a tribulation like patches of dark night. A man will get up a believer and go to sleep a kafir, or will go to sleep a believer and get up a kafir. The one who sits will be better than one who stands, and one who walks will be better than one who runs. Break your bows, cut their strings, and strike your swords against stones. If someone comes to kill any of you, then be like the better of the two sons of Adam.” (Abu Dawud.)

Abu Dharr said, The Prophet SAW was riding a donkey and sat me behind him. He said, “O Abu Dharr, if the people were suffering from such severe hunger that you could not even get up from your bed to go to the mosque, what would you do?” I said, “Allah and His Messenger know best.” He said, “Be decent and restrain yourself.” Then he said, “O Abu Dharr, if the people were suffering from severe death (i.e. if a man were worth no more than a grave), what would you do? If the people were killing one another, until Hajarat al-Zayt (an area of Madinah) was submerged in blood, what would you do?” I said, “Allah and His Messenger know best.” He said, “Stay in your house and lock the door.” I asked, “What if I am not left alone?” He said, “Then be one of them.” I said, “Should I take up my sword?” He said, “If you did that, you would be joining them in their activities. No - if you fear that the brightness of the shining sword will disturb you, then cover your face with part of your clothing, and let him carry his own sin and your sin.” (Ahmad)

Abdullah Ibn Amr said, We were on a journey with the Prophet ... When the Prophets caller called for prayer, I went there. The Prophet was addressing the people, saying:

“O people, it has been the duty of every Prophet before me to guide his people to whatever he knew was good for them, and to warn them against whatever he knew was bad for them, but this Ummah has its time of peace and security at the beginning; at the end of its existence it will suffer trials and tribulations, one after the other. Tribulation will come, and the believer will say, this will finish me, but it will pass. Another tribulation will come, and he will say, this is it, but it will pass, and a third will come and go likewise. Whoever wishes to be rescued from Hell, and enter Paradise, let him die believing in Allah and the Last Day, and treat the people as he himself wishes to be treated. If anyone gives allegiance to an Imam, then let him obey him if he can (or on one occasion he said: as much as you can)”

Abdul Rahman (one of the narrators of this Hadith) said, when I heard that, I put my head between my knees and said, “But your cousin Muawiyah is ordering us to squander our wealth among ourselves in vanity, and to kill each other, although Allah has said, ‘O ye who believe! Squander not your wealth among yourselves in vanity ... (Al-Nisa 4:29)’” Abdullah (another narrator) put his head in his hands and paused awhile, then he raised his head and said, “Obey him in that which is obedience to Allah and disobey that which is disobedience to Allah.” I asked him, “Did you hear that from the Prophet?” He said, “Yes, I heard it with my ears and understood it in my heart.” (Ahmad, Abu Dawud, al-Nasa’i, Ibn Majah.)

Abdullah Ibn Amr said I heard the Prophet SAW say: “If you see my Ummah fearing a tyrant so much that they dare not tell him that he is a tyrant, then there will be no hope for them.” The Prophet said, “Among my Ummah, some will be swallowed up by the earth, some bombarded with stones, and some transformed into animals.” (Ahmad). [Translated by Huda Khattab]

Footnote.

1 The main body of the Muslims (Al-Jama'ah) means the people of the Qur'an, Hadith, Fiqh and other sciences, who have agreed to follow the Traditions of the Prophet in all circumstances without introducing any changes or imposing their own confused ideas.

2 Daws: a tribe in Yemen, Dhul-Khalasah: a house full of idols - it is so called because they believed that whoever worshipped it or went around it would be purified (khallasa). This Hadith means that the tribe of Daws will become apostates from Islam and will go back to idol worshipping; even their women will exert themselves in worshipping the idol and running around it, so that their flesh will quiver.

©Islamicnetwork.

Concept of Worship in Islam [3]


Conditions of Worship


The Messenger of Allah, Muhammad SAW said: "The right of God upon His servants is that they should worship Him (alone) and not associate anything with Him" [Bukhari and Muslim].

Allah the Almighty says He created us, and that we may worship Him alone and not to associate anything else with Him: "I did not create Jinn and Men except that they may worship me" [Surah Adh-Dhariyat, 51:56].
In pursuance of the above what is worship, what are the conditions and how should it be performed?

It must be noted that Worship is a collective term for everything which God loves and is pleased with from among the words and actions, such as supplication, prayer and having patience. Almighty God says:
"Say: Verily my prayer, my service of sacrifice, my life and my death are all for God the Lord of the Worlds." [Surah Al-Anam, 6:162]; And the Prophet SAW said "God the Exalted said: My servant does not draw near to Me with anything more loved by Me than the obligatory actions which I have imposed upon him." [Bukhari]
The types of worship are many and include supplication, fear, hope, reliance, love of obedience to God, hatred of disobedience to Him, remorse, repentance, seeking aid from Him, vowing, sacrificing, bowing, prostrating and other things beside these.

Thus, the first thing, which a Muslim acknowledges, is that he has been created for worship and must know of its form and types.

Secondly, the Muslim should realize is that a necessary condition of worship is sincerity. Almighty God the Exalted said: "So whoever hopes for the meeting with his Lord let him work deeds of righteousness and associate none as a partner in the worship of his Lord." [Surah Al-Kahf, 18:110], and the Messenger SAW said: "Indeed God does not look at your faces or your wealth but He looks at your hearts and your actions." In addition, there is the Hadith Qudsi (Sacred Hadith) where the Messenger SAW said that Allah said: "I am so Self-Sufficient that I am in no need of having partners. Thus, whoever does an action for someone else's sake as well as Mine, will have that action rejected by Me to him whom he associated with Me." [Muslim]

Thirdly, another vital condition of worship is that it is correct and therefore acceptable to God. Our Worship of God should be as He and His Messenger SAW have commanded us. Almighty God says:

"O you who believe! Obey God and obey the Messenger and do not let your actions become nullified" [Surah Muhammad, 47:33],

The Messenger SAW has said: "Whoever does an action which we have not commanded will have it rejected" [Muslim].

In addition, he SAW said: "Whoever does an action in a way different from ours will have it rejected." [Abu Dawud]


Fudail ibn Ayyad, a tabi'ee (the second generation of Muslims), said regarding the verse: “. . . that He may test you, which of you is best in deeds . . .” [Surah Muhammad, 11:7], 'The most sincere and the most correct'; so those who were around him said: 'And what is the most sincere and the most correct?' He replied: 'Action, if it is correct but not sincere will not be accepted and action, if it is sincere but not correct will not be accepted until it is both sincere and correct. Sincere means that nothing but the Face of God is sought and correct means that it is in conformity with the Sunnah.'

Therefore, these are two necessary conditions for our worship to be acceptable to God. God has also commanded us: "So call upon Him (out of) Fear and Hope" [Surah Al-Anam, 6:56], and the Messenger SAW used to supplicate: "I ask God for Paradise and I seek refuge in Him from the Fire." [Abu Dawud]

Fourthly, our worship should be in between hoping for God's Mercy and reward and fearing His punishment. Some of the Salaf (i.e. pious predecessors of the first three generations of Muslims) used to say: "Whoever worships God with Love only is indeed a Zindiq (i.e. a heretic) and whoever worships Him with Hope only is indeed a Murji' (i.e. one who believes that sins impart no harm to a persons faith) and whoever worships Him with Fear only is indeed a Haruri (i.e. one of those believe that sins take a person out of Islam), but whoever worships Him with Love, Fear and Hope is indeed a believing Muwahhid (i.e. one who believes and actualizes the Unity (Tawhid) of God).

Fifthly, the characteristic of our worship is being aware of the presence of God, that His knowledge is with us and He sees and hears us. This point is called Ihsan - purity. Allah the Almighty says: "The One Who sees you when you stand up for the prayer and when you move amongst those who prostrate themselves" [Surah Ash-Shura, 26:218], and also in the hadith of Jibril (Gabriel) when he said to the Messenger SAW: "Ihsan is that you worship God as if you see Him and while you see Him not yet truly He sees you." [Muslim]

Thus, the five conditionsr worship are:

1. Acknowledgement that it is the purpose of our existence;

2. Extreme sincerity in fulfilling that purpose;

3. Correctness of our worship by conducting it in the manner of the Sunnah of the Messenger SAW;

4. Worshipping God [Allah] by combining Love, Fear and Hope; and

5. Accompanying all of that with Ihsan - a keen awareness of God.

The example of the one who learns these five points concerning the worship of his Lord and builds all of his actions upon them and the one who does not and is careless about his worship is like the example God has given: "Which then is best? He who lays the foundation of his house upon Taqwa (i.e. God-consciousness) and His Good Pleasure, or he who lays the foundation of his house upon an undetermined brink of a precipice ready to crumble down, so that it crumbles down with him into the Fire of Hell?" [Surah At-Tawbah, 9:108]

So, let us not be careless and make our actions vain like Almighty God has mentioned regarding some people: "And We shall turn to whatever actions they did and turn them into scattered dust." [Surah Al-Furqan, 25:23], but rather let us become cautious and dedicated our deeds foreword for the Day of Judgement, the Day when we will be in great need for good actions --- that is our sincere and correct worship.


®srikandeh

Wednesday, June 14, 2006

The Truth Made Clear.

Sayyid Qutb.

بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

[In the Name of God, the Merciful, the Beneficent ]

You certainly were not present on the western side of the mountain when We issued the Commandments to Moses, nor were you one of those who witnessed (those events).

But We raised up many generations, and long was their span of life. Nor did you dwell among the people of Madyan, reciting Our revelations to them. Rather, it is We who send messengers.

Nor indeed were you present on the slopes of Mount Sinai when We called out (to Moses). Rather, it is an act of your Lord’s mercy so that you may warn people to whom no warner has come before you, so that they may perchance reflect.

(We have sent you) lest they say when a disaster befalls them as an outcome of what their own hands have wrought, “Our Lord! If only You had sent us a messenger, we would have followed Your revelations, and would have been among the believers.”

Now when the truth has come to them from Us, they say: “Why has he not been given the like of what Moses was given?” But did they not deny the truth of what Moses was formerly given? Indeed they said: “These are two kinds of sorcery, each supporting the other.” And they add: “We reject both of them.”

(The Story, Al-Qasas: 28: 44-48)

So far, the surah has related to us Moses’ story with telling effect. It now starts a new passage that begins with some additional comments concerning Moses before it picks up its main theme, explaining where security lies and who should be in fear. It also portrays a number of scenes from the universe, as also from the Day of Judgment, which it addresses to the unbelievers who denied God’s message and made false allegations against the Prophet (peace be upon him). It tells them about their own situation after presenting certain aspects that confirm the truth of what God’s Messenger tells them. It refers to some of the people of earlier divine religions who received this final message positively, recognizing its truth and believing in it. By contrast, the idolaters continue to deny it when it is meant to bring them God’s mercy. They only need a little clear reflection to recognize this and be certain of it.

The first comment on Moses’ story confirms the revelations being given to the Prophet. The Prophet was telling his people about past events in details that could not have been gathered except by an eyewitness. Yet, he was not there at the time. He learned of these events through revelations bestowed on him from on high. This is only an act of grace meant to spare his people God’s punishment for their idolatry. Should such punishment befall them, they will surely cry out that they would have believed if only a messenger from God had been sent to them.

“You certainly were not present on the western side of the mountain when We issued the Commandments to Moses, nor were you one of those who witnessed (those events). But We raised up many generations, and long was their span of life.” (Verses 44-45)

The mountain referred to is Mount Sinai, known as Al-Tur, where Moses had his appointment with God after a certain period, given first as 30 nights, but then completed with 10 more, making the total 40 as mentioned in Surah 7. It was on this occasion that Moses received the full extent of his message as detailed in the tablets: These contain the divine law as delineated for the Children of Israel. The Prophet Muhammad was not present at this meeting so as to know all its details as outlined in the Qur’an. Indeed, several centuries and many human generations separated him from it: “But We raised up many generations, and long was their span of life.” (Verse 45) This clearly indicates that his knowledge of it was received from God who revealed the Qur’an to him from on high. He is the One who knows all.

The Qur’an also speaks of Madyan and Moses’ sojourn there. Yet the Prophet was never at Madyan and it is only the Qur’an that provides him with such detailed information: “Nor did you dwell among the people of Madyan, reciting Our revelations to them. Rather, it is We who send messengers.” (Verse 45) It is God who chooses His messengers. It is also He who gives them information about past nations and communities.

The Qur’an also describes in full detail God’s address to Moses by the side of Mount Sinai and how he responded to his Lord: “Nor indeed were you present on the slopes of Mount Sinai when We called out (to Moses).” (Verse 46) Again, the Prophet Muhammad did not hear this call and nor could he have recorded the details of this appointment as it took place. The fact that God related all this to him, which testifies to his honesty and the truth of his message, is an aspect of God’s mercy extended to his people. He is, thus, able to warn them while earlier messengers were sent to the Children of Israel who lived in an area adjacent to Arabia. The Arabs had not been sent a messenger since the time of their first father, Prophet Ishmael: “Rather, it is an act of your Lord’s mercy so that you may warn people to whom no warner has come before you, so that they may perchance reflect. (Verse 46)

It is certainly by virtue of an act of grace that God sends a messenger to warn and advise people. At the same time, it seals the argument against them. When they have received God’s message, they cannot then argue that they were taken by surprise, or say that they had not received ample warning before receiving their punishment. Indeed, the way they lived, associating partners with God and committing all manner of sin, deserves punishment. Hence, God wanted to leave them with no room for argument. He wanted to make them stand face to face with the truth, such that nothing could hinder them from accepting it and from becoming good believers:

“(We have sent you) lest they say when a disaster befalls them as an outcome of what their own hands have wrought, ‘Our Lord! If only You had sent us a messenger, we would have followed Your revelations, and would have been among the believers.’” (Verse 47)

This is what they would have said had not a messenger been sent to them with sufficient proofs and signs to make them see the truth for what it is. Yet even when the Messenger came to them with the irrefutable truth, they still would not follow him:

“Now when the truth has come to them from Us, they say: ‘Why has he not been given the like of what Moses was given?’ But did they not deny the truth of what Moses was formerly given? Indeed they said: ‘These are two kinds of sorcery, each supporting the other.’ And they add: ‘We reject both of them.’” (Verse 48)

They would not admit the truth. On the contrary, they continued to give false excuses so as to justify their rejection. They also asked why this Messenger was not given the like of what Moses was given, referring to both the physical miracles and the tablets.

Tuesday, June 13, 2006

The Road to Success is Not Simple.


This is something worthy to ponder, every curve is actualy spendid expeperince

There is a curve called failure, a loop called confusion, speed bumps called friends, caution lights called family, and you will have flats called jobs.

But, if you have a spare called determination, an engine called perseverance, insurance called faith, and a driver called God, you will make it to a place called success!

Vision of Life

Do well, and leave behind you a monument of virtue that the storms of time can never destroy. Write your name in kindness, love, and mercy on the hearts of thousands you come in contact with year by year, and you will never be forgotten. Your name and your good deeds will shine as the stars of heaven.

Pearls of Wisdom

1. Don't love the Heart that hurts you and don't hurt the Heart that loves you.

2. Don't cry over anyone who won't cry over you.

3. Good friends are hard to find, harder to leave, and impossible to forget.

4. Most people walk in and out of your life, but only friend's leave footprints in your heart.

5. True friendship "never" ends. Friends are forever.

6. People are lonely because they build walls instead of bridges.

7. If we are incapable of finding peace in ourselves, it is pointless to search elsewhere.

8. The bond that links your true family is not one of blood, but of respect and joy in each other's life

9. Rarely do members of one family grow up under the same roof.

10.A change of heart changes everything.

11.Our greatest glory is not in ever falling, but in rising every time we fall.

12.You only live once - but if you work it right, once is enough.

13.One generation plants trees, and the next enjoys the shade.

14.It is difficult to live in the present, ridiculous to live in the future, and impossible to live in the past.

15.Nothing is as far away as one minute ago.

16.You are what you think!

17.Your inner thoughts can cause you to be rich or poor, loved or unloved, happy or unhappy, attractive or unattractive, powerful or weak.

18.What you impress upon your mind, you'll inevitably become. It's a psychological law that whatever you desire to accomplish you must first impress upon your subconscious mind.

19.Relentless, repetitive self talk will change your self image. You'll affect your subconscious mind with verbal repetition. Constant repetition carries conviction.

20.When you change your values you'll change your behavior. Start thinking of yourself as becoming the person you want to be. Self suggestion will make you the master of yourself.

21.If you believe you can, you can.

22.You can become whatever you want to be.

Must do

1. In each task that must be done, there is opportunity. See the task not as a burden, but as an encouragement to be fully alive and effective.

2. The real burden would be the inability to do anything. No task is a burden, but is instead the chance to express your own aliveness.

3. Does the work seem dreary, unimaginative, tedious or boring? That's mainly because your attitude makes it so.

4. See what happens when you start by being thankful for the opportunity to do it. Your genuine gratitude will help you to see the positive value.

5. When the things you must do become things you want to do, it can transform your life. Each moment takes on more meaning; each effort brings greater and greater reward.

6. Rather than fighting and forcing yourself to do what must be done, let go of your resistance and allow yourself to accomplish. Let what you must, become what you want, and watch yourself begin to soar.

One Step Away

1. If you were just one step away from reaching your goal, would you take that step? How do you know, right now, that you're not?

2. What a shame it would be to stop making the effort, when just a little bit more would make it all worthwhile. What a shame it would be to have taken all those steps, only to miss the very last one.

3. The next step you take may very well be the one that makes all the others count. You owe it to yourself, and the efforts you've made, to keep going.

4. No, the next step may not get you there. Yet what about the one after that? If you keep moving ahead, a little at a time, you will indeed arrive. When you take that final, triumphant step, you'll be so very thankful you persevered.

5. At some point success is just one step away. Keep going and you'll be there.

Slow Down

1. Life is not a race. It is a journey.

2. Getting someplace first, before anyone else, has very little real and lasting meaning. Seek instead to encourage others to come along, and you'll find the journey much more fulfilling.

3. When you hurry through each moment, you miss out on the richness that could be yours. Take the time to live, to experience where you are, rather than being so obsessed with getting to the next checkpoint.

4. When you stop demanding to have it all now, you'll discover that you have plenty already. Learn to experience joy where you are, and you'll experience it in abundance.

5. Yes, it can be wonderfully exhilarating when life is moving quickly. But do not move so quickly that speed becomes your only experience, for there is so much more to enjoy.

6. The terrain of life is filled with wonderful and astounding detail. Slow down and take in its richness.

The Need to Judge:

1. Your ability to make judgments can serve you well. It can also cause a lot of needless trouble, anxiety, and pain.

2. Stop making judgments about the things that don't matter. And you'll free yourself to focus on the things that do.

3. Imagine a world in which there was nothing to annoy you. When you let go of the constant need to judge, the annoyances drop quickly away.

4. Many times judgment can be replaced with understanding. And by truly seeking to understand others, you will yourself be far better understood.

5. Certainly there are times when a judgment is necessary and appropriate. Your judgment at such times can be much more powerful and effective when you haven't wasted it on things that don't matter.

6. Use your judgment wisely. And just as wisely, give it a rest.

Ready or not, some day it will all come to an end:

1. There will be no more sunrises, no minutes, hours or days. All the things you collected, whether treasured or forgotten, will pass to someone else. Your wealth, fame and temporal power will shrivel to irrelevance. It will not matter what you owned or what you were owed. Your grudges, resentments, frustrations, and jealousies will finally disappear.

2. So, too, your hopes, ambitions, plans, and to-do lists will expire. The wins and losses that once seemed so important will fade away. It won't matter where you came from, or on what side of the tracks you lived, at the end. It won't matter whether you were beautiful or brilliant.

3. Even your gender and skin color will be irrelevant.

4. So what will matter? How will the value of your days be measured?

5. What will matter is not what you bought, but what you built; not what you got, but what you gave. What will matter is not your success, but your significance. What will matter is not what you learned, but what you taught. What will matter is every act of integrity, compassion, courage or sacrifice that enriched, empowered or encouraged others to emulate your example.

6. What will matter is not your competence, but your character. What will matter is not how many people you knew, but how many will feel a lasting loss when you're gone. What will matter are not your memories, but the memories that live in those who loved you. What will matter is how long you will be remembered, by whom and for what.

6. Living a life that matters doesn't happen by accident. It's not a matter of circumstance but of choice.

7' Choose to live a life that matters.

8. "We make a living by what we get; we make a life by what we give". ©2003 Michael Josephson

Lessons of Life

1. Every situation is a lesson to be learned. From the most mundane chores to the most complex projects, life is always ready to teach you something.

2. Life is ready to teach when you are willing to learn. And the more you learn from what life offers, the better life becomes.

3. The lessons are usually not all that obvious. Yet they are there if you will think to take a look. The lessons are there in every moment, in every dilemma, in every frustration and every joy. They are there in every sadness, every victory, every discomfort and every pleasure.

4. Each lesson you learn paves the way for a new and even more valuable one. Each lesson you ignore keeps coming back, again and again.

5. One way or another, life will teach you its lessons. When you're a willing student, those lessons are pure gold.

No Matter What


1. Whether the day is gray or whether it is sunny, you can make a difference. If others support you or if they conspire to stand in your way, you can make a difference.

2. If you have plenty of resources available to you or if you have very few, you can make a difference. If momentum is on your side or if it is not, you can make a difference.

3. You can wait and hope for things to go your way. Or you can get busy and make it happen.

4. You can complain that life has been terribly unfair. Or you can move ahead anyway and achieve what you intend, no matter what the obstacles may be.

5. You can plead with others to give you a break. Or you can go ahead and forge your own path to success.

6. Wherever you may be, whatever may have happened, you can make a positive difference.

7. Live with commitment, decide to move forward no matter what, and you will.

© Islamic Occasions Network

Monday, June 12, 2006

The Prophet Way Reading the Qur’an.

Adil Salahi, Arab News

When we speak of the Prophet’s (peace be upon him) prayer, we are talking about a very important subject. The Prophet is the teacher who has given us God’s final and unalterable message to mankind. An essential part of this message is that the Prophet provides a practical example for us to follow. This applies to all matters of religion that, by Islamic definition, seeks to set human life on a different course, where all spheres of life are molded in accordance with divine guidance.

Thus religion influences our approach to all matters in life, but does not necessarily provide a strict discipline for every sphere. Only where a particular approach is useful to individual or community Islam adopts it as its preference. This may involve some orders and duties, or may remain a recommended choice.

As for worship, the Qur’an makes our duties clear, and the Prophet gives us ample guidance on the best way to perform our duty.

His guidance in this respect may be in two parts: Obligatory or encouraged. It is important for us to study how the Prophet conducted his worship and prayer in particular, since prayer is the central Islamic duty.

In fact, Islamic worship cannot be offered in any other way. Therefore, early Muslims who did not meet the Prophet were keen to ask his companions about his worship, and all its aspects to ensure that they follow the right guidance.

“Anas was asked about how the Prophet read the Qur’an. He answered: ‘He used to elongate his vowels.’ Anas then read the opening verse of Qur’anic surahs which says, ‘in the name of God, the Most Merciful the Compassionate,’ i.e. Bismillah al-Rahman al-Raheem, and he elongated the ‘a’ and ‘ee’ in each of the three words.” (Al-Bukhari, Al-Nassaie, Abu Dawood and Ibn Majah.)

Reading the Qur’an is an important part of Islamic prayer. We do read passages of it in every raka’ah, in every prayer. Moreover, reciting the Qur’an is an act of worship. Therefore, Muslims are keen to learn its proper reading, and they frequently ask about the way the Prophet read it. Hence, we have many reports on this point. Abdullah ibn Mughaffal reports: “I saw the Prophet on his camel reading surah 48: His recitation was easy and relaxed, as though he was chanting.”

We have two reports by Umm Salamah, the Prophet’s wife, describing his reading of the Qur’an. The first mentions that he stopped at the end of every verse of surah Al-Fatihah, which we read in every raka’ah. The surah consists of seven short verses. The other report mentions that her description shows that his reading was elaborate, realizing every sound in every word.

It is very important to realize that the Qur’an cannot be read the way we read a novel or a newspaper, and it cannot be “skimmed through”. Anyone who wishes to read the Qur’an should pronounce its every word and every sound. The Prophet mentions that we are rewarded for every sound, or letter, we read of the Qur’an.

Therefore, it is important to read it and reflect on its meanings. But this does not mean that we should make our recitation too elaborate, stretching sounds in an unnatural way. When reading the Qur’an, we should maintain its natural Arabic sounds, conforming to the rules of sound realization, assimilation, glide and vowel elongation, as normal Arabic used to be pronounced by the Arabs at the time of its revelation.

Although the Prophet read the Qur’an in such an elaborate way, he read it often and for long periods. A report by Aishah, his wife, mentions that “he read it in full in less than three days.” This report is rather problematic, because another report tells us that “he never read the Qur’an in full in less than three days.”

A proper reading of the Qur’an in full takes at least 15 hours in total, and to devote more than five hours a day to reading it is difficult for anyone. The alternative would be to read too fast, and this is exactly what the Prophet did not want. His guidance suggests that he did not approve of reading at such speed that would tend to make the reader unaware of the meaning of what he is reading.

The Qur’an is God’s final message that embodies a constitution for human life. The Prophet took every care to ensure that he taught it to people accurately. He received it through revelations brought to him by the Angel Gabriel. Every year in Ramadan, Gabriel read the Qur’an to the Prophet in full.

An authentic Hadith reported by Abu Hurayrah mentions that “the Qur’an was read out in full to the Prophet once every year, but in the year of his death, the Qur’an was read out to him twice. He used to spend ten days of Ramadan in full devotion, but in the year of his death, he spent twenty days in such full devotion.” (Ahmad, Al-Bukhari, Al-Darimi and Ibn Majah.)

The Hadith speaks about the time the Prophet spent in full devotion in Ramadan. This was when he stayed all the time in the mosque, fasting during the day, sleeping little at night or during the day, and spending all his time in prayer or in reading the Qur’an and other forms of worship. This is known as i’tikaf. It is recommended for us to do in the month of Ramadan. Anyone who cannot do it for ten days may do it for whatever shorter period is suitable for him.

In the case of the Prophet, this was the time when Gabriel came to him to read the Qur’an in full so as it would remain fresh in his mind. God had guaranteed him that he would not forget any part of the Qur’an. But this annual revision was meant to consolidate what is already preserved intact. In the final year of his life, the Prophet listened as Gabriel read out the Qur’an to him twice. This is an additional aspect of God’s grace ensuring that the Qur’an is given to us accurately and in full.

The Prophet did not hesitate to include in his glorification of God any words of praise he heard from anyone. Abdullah ibn Abbas reports: “A man said to the Prophet: ‘Messenger of God! I saw last night in my dream that I was praying behind a tree. When I prostrated myself in sujood, the tree also prostrated itself. I heard the tree saying: My Lord! Please credit me with the reward of this prostration; relieve me of my burden through it, and enter it in Your record as a good deed for me, and accept it from me as you accepted prostration by David, Your servant. On hearing this, the Prophet read a verse of the Qur’an containing an order to prostrate oneself, and then he prostrated himself. I heard him glorifying God in the same words as the man told him the tree said in its prostration.” (Tirmidzi.)

Needless to say, the words quoted fit perfectly with Islamic teachings about God’s glorification. It is clear that the Prophet liked these words and repeated them. He thus shows us that there is no restriction on how we glorify God, as long as we are careful not to use anything that attributes partners or equals to Him.
End

Thursday, June 8, 2006

Group Defends Mahathir’s Right To Air Views.


[TheStar, Thursday June 8, 2006]

PETALING JAYA: Tun Dr Mahathir Mohamad has every right to air his views and nobody should try to prevent him from saying what he feels about the Government or the country.

That is the stand of the Young Professional Chamber of Malaysia (Promuda) following the former prime minister’s statement on the current leadership yesterday.

Chairman Don Rahim said Dr Mahathir not only had the right to make comments about the present leadership and other issues affecting the nation and hoped he would continue doing so.

“We in Promuda feel that most of the issues raised by Dr Mahathir were valid. What we hope is for the Government to be more forthcoming with replies and solutions to the issues raised by him.

“However, we feel sad because it seemed there is a policy to ignore Dr Mahathir’s views and the issues he raised.

“For us young people who will always use Dr Mahathir’s dynamic and progressive leadership as a benchmark for all future leaders, a deliberate effort to deny Dr Mahathir his right to express himself is a mark of disrespect,” he said.

Don said the chamber should not be accused as being against the Government as all it wanted was for the present administration to be true to its promises of being open and transparent.

He said any effort by the administration to block Dr Mahathir from making statements would be going totally against that promise.

Senator Datuk Syed Ali Alhabshee said the present leadership’s promises to be more open and transparent meant that there should not be any move by anyone to deny Dr Mahathir his right to speak up.

“Malaysia is a democratic country. Everyone has the right to say what he or she feels, more so a former prime minister.

“As a citizen and former leader, he has valid grounds to express his views.

“As to whether what he said is accepted or otherwise is the Government’s prerogative, but nobody should try to prevent him from saying what he feels,” he added.

Sri Kandeh says: According to Dr. M we are in the state of ‘celaru’ or confusion and the current administration seems to have no direction, instead of taking heed what Dr. M had been saying they chose defend themselves .

Pak Lah and his team must look hard into the basic policies on:

  1. Education and Human Resources- are Malays and Bumiputra doing well in critical areas,
  2. The Purchasing Power of the majority of Malays and Bumiputras
  3. Corruptions,
  4. Law and Order,
  5. Environment and Cleanliness,
  6. Kemungkaran - maksiat, Judi, and
  7. The Deterioration of Akhlak among the Muslims.

Pak Lah, you need to be very bold and exercise your leadership!! Rakyat has given you a huge mandate. Use it! If not lagi 'cacamerba'

SURAH AT-TAWBAH

بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

SURAH AT-TAWBAH
A commentary by Syed Abu-Ala' Maududi.



Name.

This Surah, the ninth after An-Faal, is known by two names -- AT-TAWBAH and AL-BARA'AT. It is called AT-TAWBAH because it enunciates the nature of taubah (repentance) and mentions the conditions of its acceptance. (vv. 102. 118). The second name BARA' AT (Release) is taken from the first word of the Surah.



Omission of Bismillah.

This is the only Surah of the Quran to which Bismillah is not prefixed. Though the commentators have given different reasons for this, the correct one that which has been given by Imam Razi: namely, this is because the Holy Prophet (sallallāhu 'alayhi wa sallam) himself did not dictate it at the beginning of the Surah. Therefore the Companions did not prefix it and their successors followed them. This is a further proof of the fact that utmost care has been taken to keep the Quran intact so that it should remain in its complete and original form.

Discourses and Periods of Revelation.

This Surah comprises three discourses:

The first discourse (vv. 1-37), was revealed in Zul-Qa’edah A. H. 9 or thereabout. As the importance of the subject of the discourse required its declaration on the occasion of Hajj the Holy Prophet (sallallāhu 'alayhi wa sallam) dispatched Ali bin Abu Talib (radiallāhu`anhu) to follow Abu Bakar As-Siddiq(radiallāhu`anhu), who had already left for Makkah as leader of the Pilgrims to the Ka'abah. He (sallallāhu 'alayhi wa sallam) instructed Hadrat Ali to deliver the discourse before the representatives of the different clans of Arabia so as to inform them of the new policy towards the mushriks.

The second discourse (vv., 38-72) was sent down in Rajab A. H. 9 or a little before this, when the Holy Prophet (sallallāhu 'alayhi wa sallam) was engaged in making preparations for the Campaign, of Tabuk. In this discourse, the Believers were urged to take active part in Jihad, and the shirkers were severely rebuked for holding back their wealth and for hesitation to sacrifice their lives in the way of Allah because of their hypocrisy, weak faith or negligence.

The third discourse (vv. 73-I 29) was revealed on his return from the Campaign of Tabuk. There are some pieces in this discourse that were sent down on different occasions during the same period and were afterwards consolidated by the Holy Prophet (sallallāhu 'alayhi wa sallam)  into the Surah in accordance with inspiration from Allah. But this caused no interruption in its continuity because they dealt with the same subject and formed part of the same series of events. This discourse warns the hypocrites of their evil deeds and rebukes those Believers who had stayed behind in the Campaign of Tabuk. Then after taking them to task, Allah pardons those true Believers who had not taken part in the Jihad in the Way of Allah for one reason or the other.

Chronologically, the first discourse should have come last; but being the most important of the three in regard to its subject-matter, it was placed first in the order of compilation.

Historical Background.

Now let us consider the historical background of the Surah. The series of events that have been discussed in this Surah took place after the Peace Treaty of Hudaibiyah. By that time, one-third of Arabia had come under the sway of Islam which had established itself as a powerful, well organized and civilized Islamic State. This Treaty afforded further opportunities to Islam to spread its influence in the comparatively peaceful atmosphere created by it. After this Treaty, two events took place, which led to very important results:

Conquest of Arabia.

The first was the Conquest of Arabia. The Holy Prophet (sallallāhu 'alayhi wa sallam) was able to send missions among different clans for the propagation of Islam. The result was that during the short period of two years, it became such a great power that it made the old order of ignorance' feel helpless before it. So much so that the zealous elements from among the Quraish were so exasperated that they broke the Treaty in order to encounter Islam in a decisive combat. But the Holy Prophet (sallallāhu 'alayhi wa sallam) took prompt action after the breach so as not to allow them any opportunity to gather enough force for this. He made a sudden invasion on Makkah in the month of Ramadhan in A. H. 8 and conquered it. Though this conquest broke the backbone of the order of ignorance, it made still another attack on Islam in the battle-field of Hunain, which proved to be its death-knell. The clans of Hawazin Thaqif, Naur, Jushm and others gathered their entire forces in the battle field in order to crush the reformative Revolution, but they utterly failed in their evil designs. The defeat of 'ignorance' at Hunain paved the way for making the whole of Arabia the 'Abode of Islam' (Dar-ul-Islam). The result was that hardly a year had passed after the Battle of Hunain, when the major portion of Arabia came within the fold of Islam and only a few upholders of the old order remained scattered over some corners of the country.

The second event that contributed towards making Islam a formidable power was the Campaign of Tabuk, which was necessitated by the provocative activities of the Christians living within or near the boundaries of the Roman Empire to the north of Arabia. Accordingly, the Holy Prophet (sallallāhu 'alayhi wa sallam), with an army of thirty thousand marched boldly towards the Roman Empire but the Romans evaded the encounter. The result was that the power of the Holy Prophet
(sallallāhu 'alayhi wa sallam) and Islam increased manifold and deputations from all corners of Arabia began to wait upon him on his return from Tabuk in order to offer their allegiance to Islam and obedience to him. The Holy Quran has described this triumph in Surah AN-NASR: "When the succour of Allah came and victory was attained and you saw people entering the fold of Islam in large numbers...

Campaign to Tabuk.

The Campaign to Tabuk was the result of conflict with the Roman Empire that had started even before the conquest of Makkah. One of the missions sent after the Treaty of Hudaibiyah to different parts of Arabia visited the clans which lived in the northern areas adjacent to Syria. The majority of these people were Christians, who were under the influence of the Roman Empire. Contrary to all the principles of the commonly accepted international law, they killed fifteen members of the delegation near a place known as Zat-u-Talah (or Zat-i-Itlah). Only Ka'ab bin Umair Ghifari, the head of the delegation, succeeded in escaping and reporting the sad incident. Besides this, Shurahbll bin Amr, the Christian governor of Busra, who was directly under the Roman Caesar, had also put to death Haritli bin Umair, the ambassador of the Holy Prophet, who had been sent to him on a similar minion.

These events convinced the Holy Prophet (sallallāhu 'alayhi wa sallam)that a strong action should be taken in order to make the territory adjacent to the Roman Empire safe and secure for the Muslims. Accordingly, in the month of Jamadi-ul-Ula A. H. 8, he sent an army of three thousand towards the Syrian border. When this army reached near Ma'an, the Muslims learnt that Shurahbil was marching with an army of one hundred thousand to fight-with them and that the Caesar, who himself was at Hims, had sent another army consisting of one hundred thousand soldiers under his brother Theodore. But in spite of such fearful news, the brave small band of the Muslims marched on fearlessly and encountered the big army of Shurahbil at M'utah. And the result of the encounter in which the Muslims were fighting against fearful odds (the ratio of the two armies was 1:33), as very favorable, for the enemy utterly failed to defeat them. This proved very helpful for the propagation of Islam.

As a result, those Arabs who were living in a state of semi-independence in Syria and near Syria and the clans of Najd near Iraq, who were under the influence of the Iranian Empire, turned towards Islam and embraced it in thousands. For example, the people of Bani Sulaim (whose chief was Abbas bin Mirdas Sulaimi), Ashja'a, Ghatafan, Zubyan, Fazarah, etc., came into the fold of Islam at the same time. Above all, Farvah bin 'Amral Juzami, who was the commander of the Arab armies of the Roman Empire, embraced Islam during that time, and underwent the trial of his Faith in a way that filled the whole territory with wonder. When the Caesar came to know that Farvah had embraced Islam, he ordered that he should be arrested and brought to his court. Then the Caesar said to him, "You will have to choose one of the two things. Either gives up your Islam and wins your liberty and your former rank, or remains a Muslim and face death." He calmly chose Islam and sacrificed his life in the way of the Truth.

No wonder that such events as these made the Caesar realize the nature of the danger that was threatening his Empire from Arabia. Accordingly, in 9 A. H. he began to make military preparations to avenge the insult he had suffered at M'utah. The Ghassanid and other Arab chiefs also began to muster armies under him. When the Holy Prophet, who always kept himself well-informed even of the minutest things that could affect the Islamic Movement favorably or adversely, came to know of these preparations, he at once under- stood their meaning. Therefore, without the least hesitation he decided to fight against the great power of the Caesar. He knew that the show of the slightest weakness would result in the utter failure of the Movement which was facing three great dangers at that time. First the dying power of 'ignorance' that had almost been crushed in the battle-field of Hunain might revive again. Secondly, the Hypocrites of Al: Madinah, who were always on the look-out for such an opportunity, might make full use of this to do the greatest possible harm to it. For they had already made preparations for this and had, through a monk called Abu Amir, sent secret messages of their evil designs to the Christian king of Hassan and the Caesar himself. Besides this, they had also built a mosque near Al-Madinah for holding secret meetings for this purpose. The third danger was of an attack by the Caesar himself, who had already defeated Iran, the other great power of that period, and filled with awe the adjacent territories.

It is obvious that if all these three elements had been given an opportunity of taking a concerted action against the Muslims, Islam would have lost the fight it had almost won. That is why in this case the Holy Prophet (sallallāhu 'alayhi wa sallam)made an open declaration for making preparations for the Campaign against the Roman Empire, which was one of the two greatest empires of the world of that period. The declaration was made though all the apparent circumstances were against such a decision: for there was famine in the country and the long awaited crops were about to ripen: the burning heat of the scorching summer season of Arabia was at, its height and there was not enough money for preparations in general, and for equipment and conveyance in particular. But in spite of these handicaps, when the Messenger of Allah realized the urgency of the occasion, he took this step which was to decide whether the Mission of the Truth was - - going to survive or perish. The very fact that he made an open declaration for making preparations for such a campaign to Syria against the Roman Empire showed how important it was, for this was contrary to his previous practice. Usually he took every precaution not to reveal beforehand the direction to which he was going nor the name of the enemy whom he was going to attack; nay, he did not move out of Al- Madinah even in the direction of the campaign.

All the parties in Arabia fully realized the grave consequences of this critical decision. The remnants of the lovers of the old order of 'ignorance' were anxiously waiting for the result of the Campaign, for they had pinned all their hopes on the defeat of Islam by the Romans. The 'hypocrites' also considered it to be their last chance of crushing the power of Islam by internal rebellion, if the Muslims suffered a defeat in Syria. They had; therefore, made full use of the Mosque built by them for hatching plots and had employed all their devices to render the Campaign a failure. On the other side, the true Believers also realized fully that the fate of the Movement for which they had been exerting their utmost for the last 22 years was now hanging in the balance. If they showed courage on that critical occasion, the doors of the whole outer world would be thrown open for the Movement to spread. But if they showed weakness or cowardice, then all the work they had done in Arabia would -end in smoke.

That is why these lovers of Islam began to make enthusiastic preparations for the Campaign. Every one of them tried to surpass the other in making contributions for the provision of equipment for it. Uthman ibn Affan (radiallāhu`anhu) and Abdul Rahman bin Auf (radiallāhu`anhu) presented large sums of money for this purpose. Umar (radiallāhu`anhu) contributed half of the earnings of his life and Abu Bakar (radiallāhu`anhu) the entire earnings of his life. The indigent Companions did not lag behind and presented whatever they could earn by the sweat of their labor and the women parted with their ornaments. Thousands of volunteers, who were filled with the desire of sacrificing their lives for Islam, came to the Holy Prophet and requested that arrangements for weapons and conveyance be made for them so that they should join the expedition. Those who could not be provided with these shed tears of sorrow; the scene was so pathetic that it made the Holy Prophet (sallallāhu 'alayhi wa sallam) sad because of his inability to arm them. In short, the occasion became the touchstone for discriminating a true believer from a hypocrite. For, to lag behind in the Campaign meant that the very relationship of a person to Islam was doubtful. Accordingly, whenever a person lagged behind during the journey to Tabuk, the Holy Prophet (sallallāhu 'alayhi wa sallam) , on being informed, would spontaneously say, "Leave him alone. If there be any good in him, Allah will again join him with you, and if there be no good in him, then thank Allah that He relieved you of his evil company".

In short, the Holy Prophet (sallallāhu 'alayhi wa sallam) marched out towards Syria in Rajab A. H. 9, with thirty thousand fighters for the cause of Islam. The conditions in which the expedition was undertaken may be judged from the fact that the number of camels with them was so small that many of them were obliged to walk on foot and to wait for their turns for several had to ride at a time on each camel. To add to this, there was the burning heat of the desert and the acute shortage of water. But they were richly rewarded for their firm resolve and sincere adherence to the cause and for their perseverance in the face of those great difficulties and obstacles.

When they arrived at Tabuk, they learnt that the Caesar and his allies had withdrawn their troops from the frontier and there was no enemy to fight with. Thus they won a moral victory that increased their prestige manifold and, that too, without shedding a drop of blood.

In this connection, it is pertinent to point out that the general impression given by the historians of the campaigns of the Holy Prophet (sallallāhu 'alayhi wa sallam) about the Campaign of Tabuk is not correct. They relate the event in a way as if the news of the mustering of the Roman armies near the Arabian frontier was itself false. The fact is that the Caesar had begun to muster his armies, but the Holy Prophet (sallallāhu 'alayhi wa sallam) forestalled him and arrived on the scene before he could make full preparations for the invasion. Therefore, believing that "discretion is the better part of valor," he withdrew his armies from the frontier. For he had not forgotten that the three thousand fighters for the cause of Islam had rendered helpless his army one hundred thousand strong at M'utah. He could not, therefore, even with an army of two hundred thousand, dare to fight against an army of thirty thousand, and that, too, under the leadership of the Holy Prophet himself.

When the Holy Prophet (sallallāhu 'alayhi wa sallam)  found that the Caesar had withdrawn his forces from the frontier, he considered the question whether it would be worthwhile to march into the Syrian territory or to halt at Tabuk and turn his moral victory to political and strategically advantage. He decided on the latter course and made a halt for twenty days at Tabuk. During this time, he brought pressure on the small states that lay between the Roman Empire and the Islamic State and were at that time under the influence of the Romans, and subdued and made them the tributaries of the Islamic State. For instance, some Christian chiefs Ukaidir bin Abdul Malik Kindi of Dumatul Jaiidal, Yuhanna bin D'obah of Allah, and the chiefs of Maqna, Jarba' and Azruh also submitted and agreed to pay Jizyah to the Islamic State of Al- Madinah. As a result of this, the boundaries of the Islamic State were extended right up to the Roman Empire, and the majority of the Arab clans, who were being used by the Caesar against Arabia, became the allies of the Muslims against the Romans.

Above all, this moral victory of Tabuk afforded a golden opportunity to the Muslims to strengthen their hold on Arabia before entering into a long conflict with the Romans. For it broke the back of those who had still been expecting that the old order of 'ignorance' might revive in the near future, whether they were the open upholders of shirk or the hypocrites who were hiding their shirk under the garb of Islam. The majority of such people were compelled by the force of circumstances to enter into the fold of Islam and, at least, make it possible for their descendants to become true Muslims. After this a mere impotent minority of the upholders of the old order was left in the field, but it could not stand in the way of the Islamic Revolution for the perfection of which Allah had sent His Messenger.

Problems of the Period.

If we keep in view the preceding background, we can easily find out the problems that were confronting the Community at that time. They were:

1. To make the whole of Arabia a perfect Dar-ul-Islam,
2. To extend the influence of Islam to the adjoining countries,
3. To crush the mischief of the hypocrites, and
4. To prepare the Muslims for Jihad against the non- Muslim world.

1. Now that the administration of the whole of Arabia had come in the hands of the Believers, and all the opposing powers had become helpless, it was necessary to make a clear declaration of that policy which was to be adopted to make her a perfect Dar-ul-Islam. Therefore the following measures were adopted:

a. A clear declaration was made that all the treaties with the mushriks were abolished and the Muslims would be released from the treaty obligations with them after a respite of four months. (vv. 1-3). This declaration was necessary for uprooting completely the system of life based on shirk and to make Arabia exclusively the center of Islam so that it should not in any way interfere with the spirit of Islam nor become an internal danger for it.

b. A decree was issued that the guardianship of the Ka’abah, which held central position in all the affairs of Arabia, should be wrested from the mushriks and placed permanently in the hands of the Believers, (vv. 12-18) that all the customs and practices of the shirk of the era of 'ignorance' should be forcibly abolished: that the mushriks should not be allowed even to come near the "House" (v. 28). This was to eradicate every trace of shirk from the "House" that was dedicated exclusively to the worship of Allah.

c. The evil practice of Nasi, by which they used to tamper with the sacred months in the days of 'ignorance', was forbidden as an act of kufr (v. 37). This was also to serve as an example to the Muslims for eradicating every vestige of the customs of ignorance from the life of Arabia (and afterwards from the lives of the Muslims everywhere).

2. In order to enable the Muslims to extend the influence of Islam outside Arabia, they were enjoined to crush with sword the non- Muslim powers and to force them to accept the sovereignty of the Islamic State. As the great Roman and Iranian Empires were the biggest hindrances in the way, a conflict with them was inevitable. The object of Jihad was not to coerce them to accept Islam they were free to accept or not to accept it-but to prevent them from thrusting forcibly their deviations upon others and the coming generations. The Muslims were enjoined to tolerate their misguidance only to the extent that they might have the freedom to remain misguided, if they chose to be so, provided that they paid Jizyah (v. 29) as a sign of their subjugation to the Islamic State.

3. The third important problem was to crush the mischief of the hypocrites, who had hitherto been tolerated in spite of their flagrant crimes. Now that there was practically no pressure upon them from outside, the Muslims were enjoined to treat them openly as disbelievers (v. 73). Accordingly, the Holy Prophet set on fire the house of Swailim, where the hypocrites used to gather for consultations in order to dissuade the people from joining the expedition to Tabuk. Likewise on his return from Tabuk, he ordered to pull down and burn the 'Mosque' that had been built to serve as a cover for the hypocrites for hatching plots against the true Believers.

4. In order to prepare the Muslims for Jihad against the whole non-Muslim world, it was necessary to cure them even of that slight weakness of faith from which they were still suffering. For there could be no greater internal danger to the Islamic Community than the weakness of faith, especially where it was going to engage itself single-handed in a' conflict with the whole non-Muslim world. That is why those people who had lagged behind in the Campaign to Tabuk or had shown the least negligence were severely taken to task, and were considered as hypocrites if they had no plausible excuse for not fulfilling that obligation. Moreover, a clear declaration was made that in future the sole criterion of a Muslim's faith shall be the exertions he makes for the uplift of the Word of Allah and the role he plays in the conflict between Islam and kufr. Therefore, if anyone will show any hesitation in sacrificing his life, money, time and energies, his faith shall not be regarded as genuine. (vv. 81-96).

If the above-mentioned important points are kept in view during the study of this Surah, it will facilitate the understanding of its contents.

Subject: Problems of Peace and War.

In continuation of Surah AL-ANFAL, this Surah also deals with the problems of peace and war and bases the theme on the Tabuk Expedition.

Topics and their Interconnection.

This portion deals with the sanctity of treaties and lays down principles, rules and regulations which must be kept in view before breaking them, in case the other party does not observe them sincerely. 1 - 12

In this portion the Muslims have been urged to fight in the Way of Allah with the mushriks Arabs, the Jews and the Christians, who were duly warned of the consequences of their mischievous and inimical behaviour. 13 - 37

In this discourse, the Muslims have been told clearly and explicitly that they will inherit the rewards promised by Allah only if they take active part in the conflict with kufr, for that is the criterion which distinguishes true Muslims from hypocrites. Therefore true Muslims should take active part in Jihad, without minding dangers, obstacles, difficulties, temptations and the like. 38 - 72

This portion deals with the problems of hypocrites and lays down rules and regulations governing the treatment that should be meted out to them and points out their distinctive marks from true Muslims. 73 - 90

This portion deals with the case of those who remained behind and did not accompany the Holy Prophet for Jihad to Tabuk. For this purpose they have been separated in different categories, that is, the disabled, the sick, the indigent, the hypocrites, the believers who realized their guilt and punished themselves before the return of the Holy Prophet from Tabuk and those who confessed their error. Their cases have been dealt with in accordance with the nature and extent of their offence. 91 - 110

In order to make their noble qualities look all the more conspicuous and dignified by contrast, the characteristics of the Believers have been mentioned, and they have been reassured that Allah, the Sovereign of the Universe, is their helper and guardian. Accordingly, because of their sincerity, He has forgiven the Three Believers who did not take part in the expedition. 111 - 118

In the concluding portion, general instructions have been given to the Believers for their guidance. 119 - 127

This is the conclusion: "Follow the Messenger who is gentle and compassionate and your greatest well-wisher, and trust in Allah, the Lord of the Universe". 128 - 129

END