A Monthly Newsletter by Masjid Bani Hashim, Jumeirah Islands, Dubai Issue#10 Sept 2014
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A Monthly Newsletter by Masjid Bani Hashim, Jumeirah Islands, Dubai Issue #10 Sept 2014
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بسم اهلل الرحمن الرحيم
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ِ س ْلطَـنا ً ن ِ َخ َرج ِ خ َل ِ !﴾ َو ُقل رَّبِّ أَد َ ْص ْدقٍ وَاجْ عَل لِّى ِمن لَّ ُدن َ م ْد ْ م ْ َ ص ْدقٍ َوأ ﴿َّصي ًرا ُ ك ُ ْخ ْل ِنى ُ خ ِرجْ ِنى
(Surah 17: Ayah: 80-80. And say:"My Lord! Let my entry be good, and (likewise) my exit be good. And grant me from You a helping authority,''!
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What am I supposed to do as an individual to contribute to my own wellbeing and also of the society surrounding me? I have to behave with ihsan, with excellence and I have to do ihsan if I want to be a productive and constructive member in my society. A true Muslim can only achieve his potential by committing himself to perform all his legitimate tasks to the best of his ability and having goodness in his heart, tongue and deed and Allah’s pleasure as his ultimate goal.
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Everything I do, should be done from a perspective that Allah is watching me and hence every deed will be done having Allah, The One with the Most Beautiful Names and Perfect Attributes in mind. This is beautifully expressed in a beautiful hadeeth of the Prophet SAWS “Ihsan is to worship Allah as you are seeing Him and while you see Him not yet truly He sees you.” (Al-Bukhari, Hadith No. 48)
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As individuals a lot of times we go about our daily routines without giving our best, let alone trying to achieve our potential, we are just in the “business” of getting things done!
! A Muslim works towards his own potential! !
I do not mean competing against someone else’s potential! I mean finding out what is your best! Stretching to your best by asking Allah’s help and relying on Him while fully utilising your capacity and the means within your reach.
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The Ayah in the Qur’an mentioned above is one of the most inspiring Ayah in the Qur’an. This Ayah is an effective way to start and end any task, make any entry and exit!
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You are asking your Rabb to make your entry a sound, truthful entry, سبحان اهللand you are asking your exit, ending to be a sound, truthful one too. Then you go one step further, you are asking your Rabb for helping سبحان اهلل, can you ever go wrong? ! الحمدهلل والصالة والسالم على رسول اهلل صلى اهلل عليه وسلم
A Monthly Newsletter by Masjid Bani Hashim, Jumeirah Islands, Dubai Issue#10 Sept 2014
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This Issue Introduction: Page 2! The Gems Box: Page 4 ! Linguistic Miracles of the Glorious Quran - Accuracy in Prepositions: Pages 5 - 6! Learn, Live & Love the Names of Allah Azza Wajal: Pages 7 - 9!
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Cheer Up! Pages 10 - 11!
! ! Al Hijra: Pages 12 - 13! Brain Squeeze: Page 14! Tajweed: Page 15! Home Truths: Page 16 - 18! The Real Superstars: Pages 19 - 21! Masjid Bani Hashim: Page 23 - 25
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Your Test starts after Ramadhan! The blessed month of Ramadhan is behind you and Shaytan is back! Be reminded of your 4 main enemies: !!
2 INSIDE
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Nafs-ul-ammarah bi Suu' (Desires)
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Dunia that leads to evil
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Shaytan
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Bad Companions
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2 OUTSIDE
--------------------------------------------------------------“Shubuhaat (Doubts) are like Termites”
A house eaten by termites looks perfectly fine from the outside perspective. But in reality it is about to collapse due to the termite’s invasion! Doubts about your Deen are as dangerous as termites because they slowly eat up your faith and endanger your Islam. How to protect yourself from Doubts? By always seeking the right knowledge! --------------------------------------------------------------“How do I get Ikhlass (sincerity)? You will constantly need to work on your sincerity for your deeds to be accepted. Ri’a (Show off) is one of the tools Shaytan will be using in order to spoil your best actions. Here are some advices to cure your heart from this serious disease: Stop loving and expecting praises from others Keep some of your deeds secret between you and Allah Do not fall into self-liking
WORD CHOICE ! Amongst numerous linguistic miracles of The Quran is the miracle of word choice. The Quran’s miraculous nature reflects in the choice of words and their usage in a particular context. It leaves absolutely no room for error and erases any doubt that may come to one’s mind. This requires a deep study of the Ayat mentioned in the Quran. !
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Let’s take one such Ayah from Surat Al-Ahzaab, Ayah 4, where Allah (سبحانه )وتعالىsays:!
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Allah has not made for a man two hearts in his interior. And He has not made your wives whom you declare unlawful your mothers. And he has not made your adopted sons your [true] sons. That is [merely] your saying by your mouths, but Allah says the truth, and He guides to the [right] way.!
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Notice Allah ( )سبحانه وتعالىonly mentions “man” and excludes “woman” from the above Ayah. Another point which should be noted is the word جَ و ِْف ِهis used
instead of الصُّدُو ِر. Even though ( صُّدُو ِرchest) is the term used more often in the Quran when referring to the placement of the heart, in this particular Ayah Allah ( )سبحانه وتعالىchose to use ( جَ و ِْف ِهwhich refers to the inside of the (body/ interior). This is an important point and it should be noted that in the above Ayah, Allah ( )سبحانه وتعالىis telling us that He has not placed two hearts anywhere inside the body of a man. !
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After we ponder and reflect on this beautiful Ayah, we find that in fact this is nothing but the truth: A man can never have two hearts inside of his body, whereas women can indeed have two hearts in her interior as a result of pregnancy. At that time there are two hearts inside her body, one being her own heart and the other of her child. ! !سبحان اهلل
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The words chosen are perfectly accurate. Allah (Subhanah Wa Ta’Alaa) eloquently excluded women from the above Ayah. Such accuracy in speech speaks volumes of its divinity. !
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These miraculous gems increase our faith and make us love the Quran and nurture us to be more grateful to the beautiful gift that Allah has bestowed upon us: Islam.
Disputing with the Language of the Sacred Texts ! D - Explanation of the Use of Majaz (Metaphors) in the Quran!
! We need to differentiate between two things:! 1. Metaphoric words (Majaaz).! 2. Metaphoric sentences (Not Majaaz).!
itself. The entire sentence means: Zaid is cunning. But the word fox still means: fox; the animal.
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In the example of: “lower the wing of humility”, we see that the word “wing” does not mean anything other than the well known wing, (as in a bird’s wing).
Metaphoric Sentences:
For example, when we say: “Zaid is a fox”, we do not mean: Zaid is an actual fox, the animal. From the context we understand that we are only giving a metaphor of how cunning Zaid is. This is a metaphoric sentence.!
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What people of Bid’ah say is that the words themselves have an apparent meaning, and a different hidden meaning (Majazy meaning). This is to help them in saying things such as “Yad” means: ability, self … etc.
This exists in the Quran in abundance. The Ahlus-Sunnah disagree & say that For example: words can only have one meaning “And, out of kindness, lower to them dictated by the context. !واهلل أعلم (your parents) the wing of humility …”.
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Obviously, humility does not have a wing to lower. But from the context we understand: be kind to your parents, etc. This is not Majaaz. It is not the point of dispute between people of Sunnah and people of Bid’ah.
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E - Tafwid and its dangers !
Tafwid literally means to relegate, or to entrust someone with something. It is found in the ayah, ! “ وأفوض أمري إلى اهلل:…my affairs I
commit to Allah…” (40:44).
Metaphoric words (Majaaz):
Again, when we say: “Zaid is a fox”, notice that the word fox does not mean anything other than: fox; the animal. The word fox does not mean cunning in
For the scholars of kalam it means to relegate the meanings of the Attributes of Allah without explaining them or discussing them. This was unknown to
the early scholars and doesn’t seem to have appeared until the time of alShahrastani, Ghazali, and Razi (d. 547, 505, and 612AH respectively).
kayf (how) is unknown. When one makes tafwid he says the meaning is also unknown. And this is what is meant by the copious narrations from the early scholars which all basically say in regards to the narrations of Allah’s Attributes, “pass them on as they have come, we believe in them, and narrate them, without any kayf.”
If Imam Maalik’s narration was in support of tafwid he would have never said istiwaa is known and the kayf is unknown. He wouldn’t need to specify the kayf if the meaning was also unknown (as is the case in tafwid).
They made tafwid because of the false conviction that the Attributes could not be understood in a literal manner or it would lead to anthropomorphism, and the realization that the early scholars of Islam had never been exposed to the Aristotelian logic and cosmology upon which they based this conviction. This led them to say that the earlier generations had no knowledge of the Sifaat and that they were “too pious and holy” to understand them, and thus made tafwid, whereas the ‘refined’ and ’sophisticated’ scholars of kalam came to make it more academic.
Ibn Taymiyyah said in al-’Aql wanNaql:! “As for tafweed, then it is known that Allah orders us to reflect over the Quran and encourages us to understand it and use our intellects, so then how can it be possible that we are expected to turn away from its understanding, to turn away from knowing anything about it? ….”
To make tafwid is to basically say the Attributes of Allah are like random letters, i.e. when Allah says He has a “yadd” (hand) He may as well just have said “Alif Laam Meem” because we don’t know what it means and we ‘relegate’ it to Allah. This is in direct contradiction to what Imam Maalik said, that isitiwaa is KNOWN but the
And it is known that this is an insult to the Quran and to the Prophets, since Allah sent down the Quran and informed us that he made it as guidance and clarification for the people, and He ordered the Messenger to convey it clearly and to clarify to the people what has been sent down to them. He also ordered the people to
reflect over the Quran and understand it. Having said all of this, then the most virtuous of what is in it is what He informed us of regarding His Attributes. To say that the meanings are not known and cannot be understood or reflected over, and that the Messenger (saws) did not clarify to the people what was sent down to them, nor did he convey it clearly, this would allow any infidel or innovator to say that the truth of the affair is what he knows from his own opinion or intellect, as the texts could not contradict that since they are all similarly problematic in that they cannot be understood by anyone, and thus, no one can use them as evidences! This kind of speech would mean the absence of any possible guidance and clarification from the prophets…[and that] they did not know what they were saying themselves… All of this shows clearly that the position of the people of tafweed, that believe they are following the Sunnah and the Salaf (Pious Predecessors), is from the most evil statements of the people of innovation and ilhaad.”
From the dangers of tafwid is first impugning Allah’s Wisdom. This is because they say Allah actually meant something else, i.e. He is speaking in a language everyone can understand the meaning of what He said. This casts doubts upon the Quran because if it speaks metaphorically about Allah, then what about everything else in it? Tafwid is also a form of pure ta’til (negation or denial) because it strips Allah (swt) of all of His Attributes. It also necessitates saying that the Prophet (saws) did not know the meanings and fell short in delivering the message. Did he not know? Did the Sahaabah just ignore them? If he (saws) did not know, the people of tafwid essentially claim to know more then him (saws), and if he knew but did not say, then they accuse him (saws) of not conveying the message. It is extremely disrespectful to the early generations of Muslim, especially the Sahaabah. They were there when the Quran was being revealed, and if the issue was unclear, they would have asked. By accusing them of having a “blank mind” on the issue (as the people who make tafwid do) then it would mean that they did not care about Allah (swt)!
الحمد هلل رب العاملني والصالة والسالم على أشرف املرسلني
Our Success
! The success of our existence is dependent on how we relate to Allah, how do we take account of our own selves and how do we relate to Allah’s creation.!
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This life is temporary and our time is limited. The clock is ticking and we all want to be successful not only on this earth but also in the hereafter.!
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How do we attain falah/success? ! First, I need to know who is The One Who gives falah? !
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“Haya a’la salah, haye alal falah” (Come to the prayer, come to the success) Adhan, call to the prayer. Success is in the prayer, success is achieved by connecting with your Creator and there is no closer connection between you and your Rabb than in the prayer and there is no better place to connect to your Rabb than in sujood/prostration. You are putting your head on the earth,
one day you are going to be buried in this earth. Subhanal Allah. This is the reality of your existence. !
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Now for me to connect with my Creator, I need to know who is my Creator, if I do not know Who is Allah, Subhanahu wa t’aala (The Most Glorious, free from any imperfections), then surely I have failed in this journey as I would not know why Allah Subhana wa t’aala has created me. !
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How do I know Who is my Creator and what He can do to me? For that I need to turn to the Qur’an. Had we known Allah, we would have saved ourselves from so much trouble! سبحان اهلل.!
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Surah Hajj, ayah 74! ٌع ِزيز َ ٌّ! مَا َق َد ُروا اهللََّ حَ قَّ َق ْد ِر ِه ۗ إِنَّ اهللََّ َل َقوِي (74) They have not estimated Allâh His Rightful Estimate; Verily, Allâh is AllStrong, All-Mighty.!
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سبحان اهلل, so let’s find out about Allah, Subhanah wa t’aala by turning to His Book/The Qur’an. Once we know Allah, we will know what Allah is doing for us and what Allah can do for us.!
sustenance was shared between them. With these solid foundations of love and brotherhood, the deen of Islam and the welfare of the community flourished” (http://www.musalla.org/ Articles/Seerah/seerah22.htm)!
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I leave you with a question, how close or how far are our societies from the exemplar Madina?!
! We are not alone, we have Allah, our Creator; we have people around us. Allah has created us in such a way that we need to love and be loved. Hence, Allah clarifies that once we have accepted Islam, once we have believed then we have to put our differences aside and accept and apply the concept of brotherhood/ sisterhood in Islam. !
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Surah Hujurat, ayah 10! ْ ِن إ َ َ صلِحُ وا بَ َنيْ أ َ إِنَّمَ ا ا ُملْؤ ِْمنُو ۚ خوَيْ ُك ْم ْ َ خوَةٌ فَأ َ ! َواتَّ ُقوا اهللََّ َل َعلَّ ُك ْم تُ ْرحَ مُ و ن (10) The believers are nothing else than brothers (in Islâmic religion). So make reconciliation between your brothers, and fear Allâh, that you may receive mercy.!
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This brotherhood/ sisterhood is possible and for this we need to turn to the society that was established by the Prophet SAWS, under the guidance of Allah Subhana Wa T’Ala in Madina.!
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“The Muslims shared everything with each other. They became brothers in faith and whatever little they had for
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الحمدهلل والصالة والسالم على رسول اهلل صلى اهلل عليه وسلم
Al-Hijra
land of Islam out of fear of tribulation, and to seek the ease of the ability to practise the deen (religion of Islam).!
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Al-Hijra is of two categories, obligatory in one circumstance and highly recommended in the other. The first case is !بسم اهلل الرحمن الرحيم when a Muslim is not allowed to practice Hijra is the best of sacrifice a believer can his /her religion naturally. Some refrain to do. ! make Hijra because of their good life or salary or their attachments with the land of In a hadith it is explained how an action the disbelievers. But Allah says:! will be judged based on the intention. The ِ ْه ُم ا َمل ِ ُآلئ َك ُة ظَا ِملِي أَنْف ُ إِنَّ ال َِّذي َن تَوَفَّا س ِه ْم َقا ُلوا ْ ِفي َم concept of Hijra is used to explain َ َضع َِف َني ِفي ِ األ ْر ْ ُست ْ ُكنتُ ْم َقا ُلوا ْ ُكنَّا م metaphorically the sincerity of a Muslim. ! ض َقا ْلوَا ْ أ َ َل ْم تَ ُك ْن On the authority of Amir al-Mu'minin ِ َاج ُروا ْ ِفيهَا َفأ ُ ْو َل ِ ض اهللِّ َو َ ـئ ُ أ َ ْر ِ اس َع ًة َفتُه ُ مأ ْ َوا ه ْم َ ك (Leader of the Believers), Abu Hafs 'Umar ِ ساءتْ م ْ ست ِ ََضع َِف َني ِم َن الرِّج ال َ جَ َهنَّ ُم َو ْ ْ إِ َّال ا ُمل.َصي ًرا bin al-Khattab (may Allah be pleased with ِ َست ِ ن َ حي َل ًة َو َال يَ ْهتَدُو َ َطيعُو ِ ِّساء َوا ْلوِ ْلدَا ن َ َوالن ْ ن َال ي him), who said: I heard the Messenger of ِ فَأ ُ ْو َل.س ِبيل َ ـئ َ عنْ ُه ْم َو َكا ُّن اهلل َ كع َ َ ََسى اهللُّ أَن يَ ْعفُو Allah (peace be upon him), say: "Actions are according to intentions, and everyone َ عفُوًّا .غفُو ًرا َ ! will get what was intended. Whoever migrates with an intention for the sake of “Verily, as for those whom the angels take (in death) while they are wronging Allah and His messenger, the migration themselves, they say, ‘in what condition will be for the sake of Allah and his were you?' They reply, 'We were weak and Messenger. And whoever migrates for oppressed on earth.' They say, 'Was not the worldly gain or to marry a woman, and earth of Allah spacious enough for you to then his migration will be for the sake of emigrate therein? ‘Those will find their whatever he migrated for.” (Bukhari & abode in Hell, & what an evil destination. Muslim).! Except the weak ones among men, women Al-Hijra linguistically means to leave, and and children who cannot devise a plan, nor are they able to direct their way. For Hijra to somewhere means to move from one place to another while leaving the first these there is hope that Allah will forgive them, and Allah is ever Oft-Pardoning, place in preference of the second. ! Oft-Forgiving.” (An-Nisaa: 97-99)! ! Al-Azharee has mentioned that the It is imperative for those who must, to original meaning of Al-Hijra is the migrate for the sake of Allah. As for those Bedouin's departure from the nomadic region to go to the city and reside there. As who can practise the religion then it is for its definition in the Sharia, Al-Hijra is allowed for them to remain as the preachers of Islam, etc. ! to leave the land of disbelief to go to the
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Hijra is a wise solution to empower a Muslim in their belief and worship, as well as to give them a sense of pride and dignity in their religion. People nowadays use the hadith ”There is no Hijra after the conquest! (Of Mecca)”. However, it is far from the truth?! And the truth is that this hadith should be kept within its context at the time when the Sahabas had travelled to Makkah. Makkah had been conquered by the Muslims and was a Muslim land so there was no need to do Hijra. But Hijra in general has been legislated until the Day of Judgment. The Messenger of Allah (peace be upon him) said in an authentic narration, "Verily, Al-Hijra does not cease as long as there is Jihaad.” (Al-Albani)!
Al-Hijra just like the Ansar did towards the Muhajireen, so that the latter can live and raise their children within an atmosphere of peace to inculcate Islamic rituals and codes of behaviour.!
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ُ ه ْم أ َ ْو أَبْنَاء ُ سو َل ُه َو َلوْ َكانُوا آبَاء ه ْم أ َ ْو ُ حَ ادَّ اهللََّ َو َر ِ خوَانَ ُه ْم أ َ ْو ع َ َشي َرتَ ُه ْم أ ُ ْو َل ِئ ْ ِإ َب ِفي ُق ُلو ِب ِه ُم َ ك َكت ِْ ِ ن َوأَيَّ َدهُم ِب ُروحٍ مِّنْ ُه َويُد ٍ ْخ ُل ُه ْم جَ ن َ اإليمَ ا َّات تَجْ ِري ِ خالِ ِدي َن ِفيهَا َر َ ِمن تَحْ ِتهَا ا َألْنْهَا ُر عنْ ُه ْم َ َُّضيَ اهلل
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There are 2 kinds of Hijra, one is related to deeds and the other related to the place. As for the Hijra of place it is to leave one place to the other whilst Hijra of deed is to stop disobeying Allah has prohibited (in sins and transgression and return to obedience of Allah). A man said, 'O Messenger of Allah. What Hijra is best?' He said, 'That you leave that which your Lord, عز و جل, dislikes.’ (Ibn Majah). !
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The beautiful story of the people of the cave and the blessings that Allah showered upon them shows how much Hijra is beloved to Allah. !
ْ ِ ن ِباهللَِّ َوا ْليَوْم ِ اآل َ خ ِر يُوَادُّو َ َج ُد َقوْمًا يُؤ ِْمنُو ِ َال ت م ْن َ ن
ِ َّب اهللَِّ أ َ َال إِن ِ ك َ عنْ ُه أ ُ ْو َل ِئ ُ َو َر ُ َِّب اهلل ه ُم َ ضوا َ ْحز ُ ْحز َ !ا ُملْفْلِحُ و .ن You will not find any people who believe in Allah and the Last Day making friendship with those who oppose Allah and His Messenger, even if they were their fathers, or their sons, or their brothers, or their kindred. For such He has written faith in their hearts, and strengthened them with Ruh (proofs, light and true guidance) from Himself (Al-Mujaadilah: 22).!
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The enemy is always eager to make Muslim children doubt their deen, creed, It is imperative to surround one’s Hijra and faith in their Lord. Nowadays in the with the required tools and especially western world, children are taught that make sure that it is done for Allah. This is homosexuality is normal or a total ban incumbent upon those in charge of their being put on the niqab and veil in public families and head of societies to fear Allah space, it becomes imperative to do Hijra.! in these matters.The land to which Hijra is made must comply with the rules of Allah Allah knows best. and accept those who are coming to them
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Brain Squeeze: Knowing Allah through His names in the Quran
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Across: 1 2
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Down:
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1.Allah introduces Himself by this name in the opening of the Quran [1:2] 2.When Ibrahim عليه السالمraised the foundation if the Holy Ka'bah, he made a dua to Allah to accept his deed because Allah hears everything and is all knowing of every action. All-Hearing is السميع, what is All-Knowing in Arabic??? [2:127] 3.Allah: there is no god but He, the Alive, the All-Sustaining - اهلل ال اله اال هو _______ القيوم- [3:2] 4.Say, "He is Allah, (who is) ______, [112:1] 5.In many places in the Quran, Allah says to place your trust in Him...this is the meaning of His name _________ [4:81]
1. Musa عليه السالمdescribed Allah as his God of Might & العزيزForgiving _______ and invited his people to worship Him alone [40:40] 2. Allah does not need anyone to feed Him, He is the All-Sustainer (for all kinds of provisions). [51:58] 3. Allah will judge between mankind with truth - He is the best judge (______) and All-Knowing [34:26] 4. Allah is the most High ( )العليand the Most great (_____), above all false partners that people associate in worship with Allah [40:12] 5. On the. Day of. Judgment, Allah will be the only One, the Most Dominant (______ [ )الواحد40:16]
1- الوقف االضطراريThe compelled stop: This is what comes forth to the reader as a compelling reason for stopping such as shortness of breath, sneezing or coughing. In these cases the reader can stop at the word and then continue reading.! 2- الوقف االختباريThe Test Stop: !
The Stop الوقف One of the most important areas in the science of Tajweed is the knowledge of ( الوقف واالبتداءthe stop and the start). The
This is what is required of the student when being examined/ taught by a teacher.! 3- الوقف االختياريThe Optional Stop: ! This is what is intended by the reciter by his own choice, without any outside reasons. It consists of 5 parts or signs:! a-()البيان م:!
understanding of Allah’s words and the comprehension of its meaning cannot be achieved without this knowledge. One It is called Waqf Laazim or a must stop. If scholar described الوقفas: “The stop is the we do not stop the meaning would change.! ornament of Tilawah, beauty of the reciter, b- الوقف االولي:(! التام )قلي announcement of the succeeding, It is better to stop as there is no connection understanding for the listener, pride of the grammatically nor in meaning. It means by scholar, and through it one knows the stopping you emphasise upon what difference between two different should be emphasised. However, meanings…..”! continuing does not change the meaning.! These signs were not in Quran but derived c- الوقف الجائز: (! الكافي )ج by the scholars of Islam who were The reader has a choice either to stop or extremely careful in teaching the continue both are equally correct.! knowledge of ‘stop and start’. It is well d- الوصل االولي:(! الحسن )صلي documented in authentic chains that the It means better to continue but you are Sahabah and those who followed them allowed to stop.! paid great attention to this knowledge e- )القبيح( ال: ! because there are chances that if we do not It is a must to join as the connection in stop or continue in the right place we meaning and in grammar is very strong. If would change the meaning of the verse.! you stop here it would be لحن جليas you
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Linguistic Meaning Of الوقف: ! Cutting of the sound at the end of the word, usually for the period of time of breathing, with the intention of return to the recitation, not with the intention of abandoning the recital.!
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Types Of الوقف:!
would change the meaning.! There is another sign when 3 dots come together. This is called الوقف التعانق. We have to stop at any one of them, but not both, for eg., (٢ )سورة البقره آية. At the end of the verse we should always stop whether there is a sign or not as Prophet P.B.U.H. used to do so.
Reflection: Strength & Weakness!
! “Some of you are called to die, and some are sent back to the feeblest old age, so that they know nothing after having known (much)” (Surah Al-Hajj, 22:5).
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If we ponder on this Ayah we will realize how striking it is. Often we are unable to understand older people, and the decline in mental strength and emotional capability as they age. We may assume that through life experience and years aged a person would become mentally stronger and emotionally more secure. In reality of course – this is not always the case. The rise in age related diseases and memory decline, as well as other nervous system disorders (directly linked to age) bears testament to this. Allah Subhanahu wa ta’ala has told us
clearly that some will not know anything after having known much.
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The whole ayah is: ِ َّاس إِن ُكنتُ ْم ِفى َريْبٍ مِّ َن ا ْلبَع ْث فَ ِإنَّا ُ يَأَيُّهَا الن َ ٍ خ َل ْقنَـ ُك ْم مِّن تُ َر ع َل َق ٍة ثُمَّ ِمن َ اب ثُمَّ ِمن نُّطْفَ ٍة ثُمَّ ِم ْن َ م َ ُّغ ٍة م َ خلَّ َق ٍة َو َ ُّض ْ م خلَّ َق ٍة لِّنُبَ َنيِّ َل ُك ْم َونُ ِقرُّ ِفى ُ غيْ ِر َ َاال ْرحَ ام ِ مَا ن ْ ُُّس ًّمى ثُمَّ ن ٌّ خ ِرجُ ُك ْم َ شآ ُء إِ َلى أَجَ ٍل م ِ ُ َ غو ا ْ أ ُ طفْ ًال ثُمَّ لِتَبْ ُل شدَّ ُك ْم َو ِمن ُك ْم مَّن يُتَوَفَّى َو ِمن ُك ْم ٍ مَّن يُ َردُّ إِ َلى أ َ ْرذَ ِل ا ْلعُمُ ِر لِ َكي َْال يَ ْع َل َم ِمن بَع ِْد ِع ْلم ِ ضه َ َ اال ْر ٌّ شيْئا ً َوتَ َرى ع َليْهَا ا َملْآ َء َ َام َدةً فَ ِإذَآ أَنزَ ْلنَا ْ ا ٍهتَزَّتْ َو َربَتْ َوأَنبَتَتْ ِمن ُكلِّ زَ ْوجٍ بَ ِهيج “O People, if you should be in doubt about the Resurrection, then [consider that] indeed, We created you from dust, then from a sperm-drop, then from a clinging clot, and then from a lump of flesh, formed and unformed that We may show you. And We settle in the wombs whom We will for a specified term, then We bring you out as a child, and then [We develop you] that you may reach your [time of] maturity. And among you is he who is
taken in [early] death, and among you is he who is returned to the most decrepit [old] age so that he knows, after [once having] knowledge, nothing. And you see the earth barren, but when We send down upon it rain, it quivers and swells and grows [something] of every beautiful kind.” (22:5)
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This Ayah describes beautifully the life cycle of human beings and its various stages. We were all created weak. We are all vulnerable whilst young. By the mercy and grace of Allah سبحانه
How would a person feel in that position? Many people in their prime years are strong, active, healthy and independent. Then as they age they get weaker, less mobile, suffer debilitating health issues and may become physically dependent on others. This may have detrimental effects. It could alter their emotional stability and self-esteem; it may also decrease their confidence levels and
وتعالىmost of us are allowed to gain maturity; we develop intellect and strength. Some amongst us die and are taken from this life whilst they are strong and healthy. Others return back to weakness and a decrease in knowledge and ability – almost as though they are reversing – and going back in terms of ability, vulnerability and intellect.
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This is a huge test for us! Being old and weak can clearly be extremely difficult. Any of us can find ourselves in this position as Allah سبحانه وتعالى highlighted in this verse. It’s unimaginable how difficult this time period may actually be. Allah سبحانه وتعالىhas used such powerful wording here, which is translated into English as the decrepit, feeblest or the worst part of life by translators.
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ability to rationalise. Perhaps this is why we are greatly rewarded for looking after, caring for and showing respect to our parents and elders. None of us are immune from this life cycle. If Allah سبحانه وتعالىwills it could happen to us when we are older — no matter how strong or intelligent we may be today. We must humbly fear Allah and take care not to judge our elders. We must remove our complacency of sound intellect because the One who gave us our ability can just as easily take it away — if He wills. We must be thankful for our health and wellbeing and use it in the best way possible for every single day that we are blessed with this; how we used our time and heath is something we will be accountable for.
! Making effort to be kind, obedient and respectful to our parents and elders is an Islamic obligation. It could well be us tomorrow in that same scenario.
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Should we not treat the elderly as we would want to be treated?
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ِ َو َوصَّيْنَا ً سـنا َ اإل َ ْنسـ َن ِبوَلِ َدي ِْه إِح
“And We have enjoined on man to be dutiful and kind to his parents.” (Quran 46:15)
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َ ُّضى َرب ً سـنا َ َو َق ِ ْك أ َ َّال تَ ْعبُدُوا ْ إِ َّال إِيَّـ ُه َو ِبا ْلوَلِ َدي َ ْن إِح
“Your Lord has decreed that you worship none but Him, and that you be dutiful to your parents.” (Quran 17:23) “Who among people is the most deserving of my fine treatment?” He (Sal Allahu Alaihi Wa Sallam) replied: “Your mother.” He then asked, “Who next?” The Prophet (Sal Allahu Alaihi Wa Sallam) replied: “Your mother.” He asked again: “Who next?” He (Sal Allahu Alaihi Wa Sallam) said again, “Your mother.” He again asked, “Then
who?” He (Sal Allahu Alaihi Wa Sallam) said: “Your father.” [Bukhari]
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Showing kindness and respect to parents is one of Allah ’سبحانه وتعالىs commands. Individuals, families and societies benefit through understanding and abiding by what we read in the Quran and hadith.
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This is an example of how implementing and understanding one Ayah can drastically improve our homes, relationships and lives In Sha Allah. We seek refuge in Allah سبحانه وتعالىand supplicate to Him to keep all our minds, hearts and bodies intact until we face him on the Day He resurrects us, and calls us to account. True success spanning from this life to the next comes only by the mercy and will of Allah, and to Him is our return.
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May Allah سبحانه وتعالىgrant us all true satisfaction, barakah, prosperity and eternal success. Ameen.
migrating to Madina. If anyone wants to challenge me, let him come out. I am sure that his mother would cry for his life.”! Such was the fear that people had of Omar (RA), that no man in Makkah accepted his challenge.!
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Omar (RA) was very close to the Prophet (SAWS) and he had memorised all of the Qur'an and in fact knew many of the reasons for the revelation of the Qur'an, especially those parts that were revealed after he became Muslim. Omar (RA) himself was the reason of the revelation of some of the Ayat and Commands of Allah.!
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Omar (RA)'s conversion to Islam provided great strength and confidence to the Muslims of that time. Earlier they used to be in constant fear of the Mushrikeen and used to conceal their Emaan. Now the Muslims were able to offer the Salat publicly. Omar (RA) declared his faith openly before the Quraysh chiefs and no one could dare do anything to him. For the first time the Prophet (SAWS) was able to lead Salat publicly in congregation .!
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When the Muslims were ordered to migrate to Madina, most of them left Makkah quietly and secretly, but not Omar (RA). He put on his arms and first went to the Ka'bah. After performing the Salat he announced loudly: “I am
It is narrated in Al Bukhari that Anas bin Malik (RA) said that Omar bin AlKhattab (RA) said, "I agreed with my Lord, or my Lord agreed with me, regarding three matters. I said, `O Messenger of Allah! I wish you take the Maqam of Ibrahim a place for prayer.”! The Ayah,! ِ ! َوات ِ َّخذُوا ْ ِمن مَّ َقام ِ إِبْ َر ُص ًلّى َ هي َم م “And take you (people) the Maqam (place) of Ibrahim (Abraham),” was revealed. {Surat al Baqarah 2:125}!
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“I also said, `O Messenger of Allah! The righteous and the wicked enter your house. I wish you would command the Mothers of the believers (the Prophet's (SAWS) wives) to wear Hijab. Allah sent down the Ayah that required the Hijab.”!
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“And when I knew that the Prophet (SAWS) was angry with some of his wives, I came to them and said, `Either you stop what you are doing, or Allah will endow His Messenger with better
women than you are.’ I advised one of his wives and she said to me, `O Omar! Does the Messenger of Allah not know how to advise his wives, so that you have to do the job instead of him’. Allah then revealed,! َ ً َسى َربُّ ُه إِن طَلَّ َق ُكنَّ أَن يُب ِْد َل ُه أَزْ َوجا َّخيْرا ً مِّن ُكن َ ع ٍ َُسلِم ـت ْ !م “It may be if he divorced you (all) that his Lord will give him instead of! you, wives better than you, ـMuslims (who submit to Allah).’’ {Surat At Tahrim 66:5} !
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Omar (RA) was present in all battles that took place at which the Prophet (SAWS) was also present. He didn't miss any battle or campaign in which the Messenger of Allah (SAWS) fought.!
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When the Prophet (SAWS) passed away ,Omar (RA) was in denial and refused to believe that he (SAWS) had died. Omar (RA) was so furious that he promised to strike the head of any man who would say that the Messenger of Allah was no more. It was Abu Bakr (RA) that reminded the people that the Messenger was only human, and recited the Ayah from Surat Ale Imran 3:144!
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When the people of Madina namely the Awas and Khazraj tribe were in dispute as to who would take charge after the Messenger (SAWS), it was Omar (RA) who gave baiy'ah (oath of Allegiance) to Abu Bakr (RA). Omar (RA) convinced them that Abu Bakr was the ideal choice to be the successor of the Messenger (SAWS). He spoke about the excellent qualities of Abu Bakr (RA) and how the
Messenger (SAWS) had left some clues as to who should lead after his death. !
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Later after Abu Bakr (RA), when Omar bin al-Khattab (RA) became the Ameer of the Muslims, he has been reported to have given this speech:! "O’ People know that I have been appointed to govern your affairs. So realise now, that my roughness is now weakened. But I will still be rough and harsh on the people of oppression and transgression. And I am not going to see anyone who oppresses others but I am going to have them put one of their cheeks in the dirt and I will step with my foot on the other cheek until they give the people what is due to them. But I will put my cheek on the floor to the people of piety and righteousness. And I will promise you a few things which you can hold me accountable to. I promise you that I will take nothing from what your land produces and I will take nothing from the spoils of war that you get except that which is rightfully taken, that I am allowed to take according to the Book of Allah and that money I will spend it according to the Law of Allah. And I promise you that I will increase your salaries and your provisions and I promise you that I will protect your borders. I promise you not to throw you in destruction and I will not keep the soldiers away from their families for extended periods of time and when I send you out in Jihad I will be the father of your children until you come back so have Taqwa O’ servants of Allah."!
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When some of the Sahaabah (RA) asked Abu Bakr (RA), ”How are you going to
appoint a man who is tough?“ Abu Bakr (RA) replied, “Omar was tough because he saw that I was weak. But when I will pass away, he will leave behind much of that behaviour.”!
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Omar (RA) also said, “The Messenger of Allah had a great heart so I had to be a sword in his presence and Abu Bakr asSiddiq was a very soft man so I had to become tough in his presence. But now, since I have assumed the responsibility of you that harshness would turn into softness.”!
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The softness could be seen in the way he dealt with the people, especially when there was a time of great difficulty - of famine and drought.!
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Omar (RA) made himself equal to his people. In ‘Aam ar-Ramada (Year of Ashes) the weather was so hot and dry that when the wind was blowing it was as if it were blowing ashes on their face. In addition, it was a year of famine. Some items of food for example, meat, butter & milk were not available on the market. So people were eating dry bread and dipping it in vinegar or olive oil. Omar (RA) said, “I make an oath in the name of Allah, that I am not going to eat butter or drink milk until it becomes available in the market and the Muslims can buy it.” But one day, those items were available in the market so his servant went and bought him some butter and milk and paid 40 dinar for it. He then told Omar (RA) “Allah has fulfilled your oath, and will reward you for what you’ve done. Now there is butter and milk in the market so I bought
you some and it cost me 40 dinar.” Omar (RA) said, “That is too expensive and I view that as Israaf (excess) and I am not going to have it. How can be I concerned about my subjects if I am not going through what they are going through.” ! In ‘Aam al-Ghalaa’ (Year of Expensiveness) the prices for food items were so high that most people couldn't afford it. So Omar (RA) stopped buying butter and he would only have bread with oil. He used to be so hungry that his stomach would make a rumbling noise. Omar (RA) said to his stomach, “You rumble or don’t rumble, by Allah you are not going to have anything else until the people have it.” !
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Once he went to Makkah and was invited by Safwan ibn Umayyah for a meal. So they brought a huge plate that was carried by four servants which they placed it and then they left. Omar (RA) said, “Your servants don’t eat with you?” They said, “No, we don’t give them this food.” Omar (RA) said, “You eat food different than that which you serve your servants?” And he started talking against this and later on he called their servants and told them, “You sit down and eat.” And he himself refused to eat it. !
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And he was Ameerul Mu'mineen! Such was his humility. We need to reflect at our own selves when we read the stories of these great personalities of Islam. How far have we come! Would we ever sit down and eat with our helpers, or even give them the same food that we eat?!
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There are just too many incidents from his life that showcase what a humble and soft hearted man he really was. This soft heartedness was due to his deep love and fear of Allah. He was always conscious of the time he would face his Rabb, of the Day of Judgement.!
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His very famous saying: “Hold yourself to account before you are judged, and weigh your actions before they are weighed against you.” perhaps sums up the way he lived.! May we too be able to imbibe this great saying within us, and take account of ourselves every day, nay every moment, so that we too live our lives like those of the Sahaabas- or at least try to.!
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Across:! 1.RABB! 2.ALALEEM! 3.ALHAYY! 4.ALAHAD! 5.ALWAKEEL!
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Down:! 1.ALGHAFFAR! 2.ARRAZZAQ! 3.ALFATTAH! 4.ALKABEER! 5.ALQAHAAR
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