Wa Alaykum As-Salaam wa Rahmat Allaahi wa Barakaatuh Re: A few questions about salah and wudu' Name: Islaamic 16/4/2006(5:17) GMT Reply
1. The wiping of the socks can be done anywhere over any kind of socks, thick or thin and even if they have holes in them and it can also be done over the shoes. Proper wudoo must be made first (with washing the feet and between the toes) before the socks and shoes are put on, and the socks and shoes must be worn in a state of wudoo. This is from the Hadith of Al-Mugheerah (Rady Allaahu 'anhu) who said that; "The Prophet (peace and blessings of Allaah be upon him) did wudoo’ and wiped over his socks and shoes."
Scenarios:
a). You make wudoo, then put on socks and shoes. You have not at anytime removed your socks and shoes since your original wudoo, however you broke your wudoo. You can simply wipe over your shoes in this case.
b). You make wudoo, then put on socks and shoes. You break your wudoo at sometime, and after breaking your wudoo, you had to remove your shoes for whatever reason before you could renew your wudoo. You can no longer wipe over your shoes, however you can still wipe over your socks because at no time did you remove them since your original wudoo.
Note: If after the above scenario "b)" you put your shoes on again after wiping your socks, then there is a difference of opinion among the scholars if you can wipe
over the shoes after this. Some say no because it is a "lesser tahaarah" since you only wiped the socks, however others say that you may wipe over the shoes again because the shoes were put on in a state of tahaarah, and that "lesser tahaarah" is not an acceptable view. This second view is perhaps the most correct and most sound to follow.
c). You make wudoo, then put on socks and shoes. You break your wudoo at sometime and after breaking your wudoo, you had to remove both your shoes and your socks for whatever reason before you could renew your wudoo. In this case you must make wudoo by washing your feet and between the toes again.
d). You make wudoo, then put on socks and shoes. At no time do you break your wudoo, however you take your shoes and socks off, and later put them on without having broken your wudoo in between. You then put your socks and shoes back on. You may wipe over them.
- The ruling for wiping over the socks is that it can be done for a period of 24 hours for one who is not travelling. This means 24 hours after your first wiping of
the socks. After 24 hours of wiping, you must make proper wudoo before wiping again. For travellers, they may wipe for up to 3 days and 3 nights as per the Hadith of Allaah's Messenger (Sal-Allaahu Alayhi wa Sallam).
Some of the greatest scholars have stated that it is better to wipe over the socks if one wears them rather than removing them and washing the feet because of the Hadith when Al-Mugheerah (Rady Allaahu 'anhu) saw the Prophet making wudoo, he wanted to remove the Prophet's khuffayn for him, however the Prophet (Sal-Allaahu Alayhi wa Sallam) said; "Leave them, for I put them on when they (my feet) were in a state of purity."
The correct way to wipe is to place our wet fingers on the foot along our toes, then wipe up the top of the foot to the shin. We should wipe the right foot with the right hand and left foot with the left hand, and preferrably doing this at the same time, however if this is not possible then begin with the right foot. ONLY the top of the foot should be wiped and it should be only one wipe. Also, one cannot wipe over shoes or socks which have naajis on them.
2. Praying with the shoes on is permissible unless they have naajis on them because the Prophet of Allaah (Sal-Allaahu Alayhi wa Sallam) prayed with his shoes on, and
removed his shoes when he knew that they had some naajis on them. In an authentic Hadith, he (Sal-Allaahu Alayhi wa Sallam) stated: "When any one of you comes to the mosque, let him look at his shoes, and if he sees any dirt on them, let him wipe them. And they can be purified with dust."
There is also another authentic narration from a Sahaabi who said; "I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) praying both barefoot and wearing shoes." Anas ibn Maalik (Rady Allaahu 'anhu) was asked if the Prophet (Sal-Allaahu Alayhi wa Sallam) prayed with shoes on and he replied "yes". In fact, it can be said that it is better to pray with shoes or khufoof/slippers
because of the authentic Hadith where he (Sal-Allaahu Alayhi wa Sallam) stated: "Be different from the Jews, pray wearing your slippers or shoes.". Today however, the issue is that the Masaajid have carpets in them, and carpets are not like dirt or pebbles, they are a furnishing and a Waqf and can collect dirt. However khufoof or slippers can still be worn inshaa Allaah and this is better.
3. Those who see this issue as "irrelevant" or "unworthy" need to seriously rethink their stance. This is an issue of utmost importance and relevance because it deals with As-Salaah and the validity of As-Salaah. In any case bro, you are correct wa Jazaak Allaahu khayr, that both the forehead AND the nose MUST touch the ground for the Sajdah and hence the Salaah to be valid. One who neglects to touch both the
forehead and nose on the ground in Sajdah, their Sajdah, and hence their Salaah is invalid, may Allaah Protect us. An important note on this for brothers who wear kuffi/topi caps or turbans; skin of the forehead must touch the ground. Also, both knees, both palms and fingers of both hands and also the bottoms of the toes of both feet must be touching the ground for the Sajdah and hence the Salaah to be valid. When in Sajdah, the feet should be put together and the bottom of the feet should be facing opposite of the Qiblah.
Allaah Knows Best and I hope this helped bro.
As-Salaamu Alaykum wa Rahmat Allaahi wa Barakaatuh.
Sunday, April 16, 2006
Saturday, April 08, 2006
When Friends Hurt Each Other
A beautiful Khutba from Muhammad Alshareef:
When Friends Hurt Each Other
In the name of Allah, the Compassionate, the Merciful
Imam Malik one day entered the Masjid after Asr. Towards the front of Masjid An-Nabawee he drew closer and sat down. Rasul Allah had commanded that anyone who enters the Masjid should not sit until he first prays 2 rakas as a salutation of the Masjid. Imam Malik was of the opinion however that Rasul Allahs forbiddance of praying after Asr took precedence and so he would teach his students to not pray the tahiyyatul Masjid if they entered between the Asr and Maghrib time.
At that moment that Imam Malik sat down, a young boy had seen him sit without first praying the 2 raka’s of Tahiyyatul Masjid. The young boy scorned him, “Get up and pray 2 rakas!”
Imam Malik dutifully stood up once again and began praying the 2 rakas. The students sat stunned: What was going on? Had Imam Malik’s opinion changed?
After he had completed the salah, the students swarmed around and questioned his actions. Imam Malik said, “My opinion has not changed, nor have I gone back on what I taught you earlier. I merely feared that had I not prayed the 2 rakas as the young boy commanded, Allah may include me in the Ayah…
[And when it is said to them, ‘Bow (in prayer)’, they do not bow.]
- al mursalat 77/48.
Imam Ahmad held the opinion that eating camel meat nullifies ones Wudu, an opinion that the majority of scholars differed from. Some students asked him, “If you find an Imam eating camel meat in front of you and – without first making Wudu - then leads the Salah, would you pray behind him?” Imam Ahmad replied, “Do you think I would not pray behind the likes of Imam Malik and Sa’eed ibn Al-Musayyab?”
Allah created humans with differences. It is the law of creation. Different tongues, different colors, different cultures… all that on the outside. On the inside, humans were created with many degrees of knowledge, intellect, and comprehension of concepts. This is all a sign of Allah’s all encompassing power to do whatever He wills:
"And among His signs is the creation of the heavens and the earth, and the variations in your languages and your colors: verily in that are signs for those who know." [30:22]
Humans shall differ, that is not the issue. The issue is: How as a Muslim should one confront these differences of opinions and what should be our relationship with someone of a different opinion.
Allah ta’ala commanded us to call and advise people in this Deen of Al-Islam. Many Muslims set off on this mission blindfolded, not realizing that the map was there in the Qur’an also. In fact, in the very same verse where Allah commanded us to call and advise people in this Deen, Allah taught us how to do it. Read the following verse carefully:
[Invite (fi’l Amr – Allah is commanding) to the way of your Lord with wisdom and good instruction and argue with them in a way that is best! ]
– Surah An-Nahl 16/125.
There is no need to philosophize. No need to talk in the flower gardens. It is right there, plain and simple for anyone who would take heed.
There in that Ayah are the three ingredients to apply when we disagree with someone. The same Allah that taught us to debate the truth, taught us how to do it:
With Hikmah
With good instruction, and
To argue in a way that is best.
What does it mean to have Hikmah when differing with someone?
The nephews of Rasul Allah once set one the most beautiful examples of Hikmah in advising others. Al-Hasan and Al-Husayn – in their young age - once saw a senior man performing Wudu incorrectly. Together they arranged a plan to teach the man without insulting him, advising him in a manner befitting of his age.
Together they went to the senior and announced, “My brother and I have differed over who amongst us performs Wudu the best. Would you mind being the judge to determine which one of us indeed performs Wudu more correctly.”
The man watched intently as the two grandsons of Rasul Allah performed Wudu in an explicit manner. After they had completed, he thanked them and said, “By Allah, I did not know how to perform Wudu before this. You have both taught me how to do it correctly.”
We must understand that there are two dimensions to Hikmah. Firstly, there is the Hikmah of knowledge – Hikmah Ilmiyyah. And secondly, there is the Hikmah of Action – Hikmah Amaliyyah.
Some people may have Hikmah of knowledge. But we see that when they try correcting others, advising them, they lack the Hikmah of Action. This causes many a common folk to reject the Hikmah of knowledge.
To illustrate this hikmah of knowledge without Hikmah of action, a brother once completed the Salah in a local Masjid and then proceeded to shake hands with the people on his right and left. The brother to his immediate right slapped his hand and snapped, “That is not part of the Sunnah!” The man replied most correctly, “Oh, is disrespect and insult part of the Sunnah?”
To show Hikmah when we differ requires the following:
Sincerity
One: If we differ, our intentions should be that we are differing in the sincere hope of coming away with the truth. Our intentions should be sincere to Allah.
We should not differ just to release some hate or envy in our heart. We should not differ to embarrass someone like we may have been embarrassed.
Rasul Allah said, “Whoever learns knowledge – knowledge from that which should be sought for the sake of Allah – only to receive a commodity of the material world, he shall not find the fragrance of jannah on the day of resurrection.”
- An authentic hadith narrated by Abu Dawood in Kitab Al- Ilm.
Kindness and Gentleness
Two: To have Hikmah when differing means we should rarely depart from an atmosphere of kindness and gentleness, we should seldom allow ourselves to become angry and raise our voices.
Fir’own was one of the evilest people that lived. Musa was one of the noblest. Look at how Allah told Musa to advise Fir’own…
[Go, both of you, to Fir’own. Indeed, he has transgressed. And speak to him with gentle speech, perhaps he may remember or fear (Allah).]
A man once entered upon the Khalifah and chastised him for some policies he had taken. The Khalifah replied, “By Allah, Fir’own was more eviler than me. And by Allah, Musa was more pious than you. Yet, Allah commanded him…[And speak to him with gentle speech, perhaps he may remember or fear (Allah).]
Take Your Time and Clarify
Three: To have Hikmah when dealing with others is to be patient and clarify things before snapping to conclusions.
Imam Ahmad narrates with his chain of narrators leading to Ibn Abbas who said, “A man from Bani Saleem passed by a group of the Prophet’s companions. (At that time of war) The man said ‘as salamu alaykum’ to them. The companions concluded that he only said ‘as salamu alaykum’ to them as a deception to save himself from being caught. They surrounded him and Malham ibn Juthaamah killed him. From that event Allah revealed the verse…
[O you who have believed, when you go forth (to fight) in the cause of Allah, investigate, and do not say to one who gives you (a greeting of peace), “You are not a believer,” Aspiring for the goods of worldly life; for with Allah are many acquisitions. You (yourselves) were like that before; then Allah conferred His favor (i.e. guidance) upon you, so investigate. Indeed, Allah is ever with what you do, acquainted.]
- Surah AnNisa, 4/94. From Tafseer Ibn Katheer.
Speak Kindly
Fourthly, never trade in kind words for harshness, especially when dealing with other Muslims.
Look at the power of a sincere and polite word:
Mus’ab ibn Umayr was the first of ambassador of Rasul Allah in Madinah. Before Rasul Allah had arrived in Madinah, Mus’ab taught ahl al-Madinah about Islam and they began to enter the Deen.
This enraged Sa’d ibn ‘Ubaadah, one of the chieftains of Madinah. He sheathed his sword and set off for the head of Mus’ab ibn ‘Umayr. When he confronted Mus’ab he threatened, “Stop this nonsense you speak or you shall find yourself dead!”
Mus’ab replied in the way that should be a lesson for us all. This man before him did not stop at rudeness and ignorance, he wanted to slit his throat.
Mus’ab said, “Shall you not sit and listen for a few moments. If you agree with what I say then take it, and if not, we shall desist from this talk.” Sa’d sat down.
Mus’ab spoke about Allah and His messenger until the face of Sa’d ibn Ubaadah’s face shone like a full moon and he said, “What should a person do who wishes to enter into this Deen?” After Mus’ab had told him he said, “There is a man, if he accepts this Deen, there shall be no home in Madinah that will not become Muslim. Sa’d ibn Mu’aadh.”
When Sa’d ibn Mu’aadh heard what was happening, he was infuriated. He left his home to go and kill this man called Mus’ab ibn Umayr for the dissention he had caused. He entered upon Mus’ab and announced, “You shall desist of this religion you speak of or you shall find yourself dead!”
Mus’ab replied, “Shall you not sit and listen for a few moments. If you agree with what I say then take it, and if not, I shall desist from this talk.” Sa’d sat.
Mus’ab spoke about Allah and His messenger until the face of Sa’d ibn Mu’aadh’s face shone like a full moon and he said, “What should a person do who wishes to enter into this Deen?”
Look at what a kind word did. Sa’d ibn Mu’aadh went home to his Madinan tribe that night and announced to them all, “Everything of yours is Haram upon me until you all enter into Islam.”
That night, every home in Madinah went to bed with Laa ilaaha illa Allah … all because of a kind word.
Part II: Who wins?
Mu’aawiyah ibn al-Hakam al-Salami. When he came to Madeenah from the desert, he did not know that it was forbidden to speak during the salaah. He relates: “Whilst I was praying behind the Messenger of Allaah (peace and blessings of Allaah be upon him), a man sneezed, so I said ‘Yarhamuk Allaah (may Allaah have mercy on you).’ The people glared at me, so I said, ‘May my mother lose me! What is wrong with you that you are looking at me?’ They began to slap their thighs with their hands, and when I saw that they were indicating that I should be quiet, I stopped talking (i.e., I nearly wanted to answer them back, but I controlled myself and kept quiet).
When the Messenger of Allaah (peace and blessings of Allaah be upon him) had finished praying – may my father and mother be sacrificed for him, I have never seen a better teacher than him before or since – he did not scold me or hit me or put me to shame. He just said, ‘This prayer should contain nothing of the speech of men; it is only tasbeeh and takbeer and recitation of the Qur’aan.’” (Saheeh Muslim, ‘Abd al-Baaqi edn., no. 537).
Islam showed us how to differ with one another. Some people think that we should never differ at all and all disagreements should be avoided. Nay, this is an incorrect assumption, for the Qur’an and Sunnah show clearly that when a mistake is made it should be corrected. Indeed helping others do what is right is a requirement of the Deen, sincere Naseeha.
We see when Rasul Allah turned away from AbdAllah ibn Umm Maktoom, the blind man, Allah corrected him in the Qur’an…
[The Prophet) frowned and turned away, Because there came to him the blind man But what could tell you that perchance he might become pure (from sins)? Or that he might receive admonition, and that the admonition might profit him?]
– surah Abasa, 1-4
When Haatib ibn Abi Balta’ah (may Allaah be pleased with him) made the mistake of writing to the kuffaar of Quraysh and informing them of the direction in which the Prophet (peace and blessings of Allaah be upon him) was headed on a military campaign against them, Allaah revealed the words:
[O you who believe! Take not My enemies and your enemies as friends…]
- Surah Mumtahinah/1
And so on. Thus we learn that when a mistake happens it should be corrected. However, the method of correction is what needs our attention.
Whenever Muslims argue, it is as if each party carries a banner of: ‘I must win and you must lose!’ Careful study of the Sunnah however shows us that this is not always the case with the way Rasul Allah acted. Consider the following examples:
“I lose and you win!”
A Bedouin came to Rasul Allah and told him, “Give me from what Allah gave you, not from the wealth of your mother nor from the wealth of your father.” The Sahaabah were furious at the man and step forward to discipline him for what he said. Rasul Allah commanded everyone to leave him.
Then by the hand, Rasul Allah took him home, opened his door and said, “Take what you wish and leave what you wish.” The man did so and after he completed, Rasul Allah asked him, “Have I honored you?” “Yes, by Allah,” said the Bedouin. “Ash hadu an laa ilaaha illa Allah, wa ashhadu anna Muhammadar Rasul Allah.”
When the Sahabah heard of how the man changed, Rasul Allah taught them. “Verily the example of myself, you and this Bedouin is that of a man who had his camel run away. The townspeople tried capturing the camel for him by running and shouting after the camel, only driving it further away. The man would shout, ‘Leave me and my camel, I know my camel better.’ Then he took some grass in his hand, ruffled it in front of the camel, until it came willingly.
‘By Allah, had I left you to this Bedouin, you would have hit him, hurt him, he would have left without Islam and eventually have entered hellfire.”
“I win and you lose!”
A Muslim should not have an apologetic stance to everything he is confronted with. There are times when the truth must be said, when there is no room for flattery.
When the Makhzoomi women – a women from an affluent family – stole, people approached Rasul Allah to have her punishment canceled. Rasul Allah became very angry and stood on the pulpit and announced, “By Allah, had Fatima the daughter of Muhammad stole I would have cut her hand off.”
No room for flattery, the truth must be stood up for. It is here that the etiquette of disagreement that we talked earlier about should shine.
“I win and you win!”
There doesn’t always have to be a loser. We see in many cases that Rasul Allah gave a way out for the people he differed with.
When he sent the letter to Caesar, he said in it, “Become Muslim and you shall be safe, Allah shall give you your reward double!”
He did not say surrender or die! Nothing of the sort. Become Muslim and you shall win, rather your victory shall be double.
I shall end with this shining example of how to act with other Muslims from our role model, Abu Bakr:
Abu Bakr once disputed with another companion about a tree. During the dispute Abu Bakr said something that he rather would not have said. He did not curse, he did not attack someone’s honor, he did not poke a fault in anyone, all he said was something that may have hurt the other companion’s feelings.
Immediately, Abu Bakr – understanding the mistake - ordered him, “Say it back to me!” The companion said, “I shall not say it back.” “Say it back to me,” said Abu Bakr, “Or I shall complain to the Messenger of Allah.” The companion refused to say it back and went on his way.
Abu Bakr went to Rasul Allah and related what had happened and what he said. Rasul Allah called that companion and asked him, “Did Abu Bakr say so and so to you?” He said, “Yes.” He said, “What did you reply.” He said, “I did not reply it back to him.” Rasul Allah said, “Good, do not reply it back to him (do not hurt Abu Bakr). Rather say, ‘May Allah forgive you O Abu Bakr!’”
The Companion turned to Abu Bakr and said, “May Allah forgive you O Abu Bakr! May Allah forgive you O Abu Bakr!” Abu Bakr turned and cried as he walked away.
Let us leave today with a resolve to revive this air Rasul Allah and his companions breathed, an air of mercy and love and brotherhood.
And Allah knows best.
When Friends Hurt Each Other
In the name of Allah, the Compassionate, the Merciful
Imam Malik one day entered the Masjid after Asr. Towards the front of Masjid An-Nabawee he drew closer and sat down. Rasul Allah had commanded that anyone who enters the Masjid should not sit until he first prays 2 rakas as a salutation of the Masjid. Imam Malik was of the opinion however that Rasul Allahs forbiddance of praying after Asr took precedence and so he would teach his students to not pray the tahiyyatul Masjid if they entered between the Asr and Maghrib time.
At that moment that Imam Malik sat down, a young boy had seen him sit without first praying the 2 raka’s of Tahiyyatul Masjid. The young boy scorned him, “Get up and pray 2 rakas!”
Imam Malik dutifully stood up once again and began praying the 2 rakas. The students sat stunned: What was going on? Had Imam Malik’s opinion changed?
After he had completed the salah, the students swarmed around and questioned his actions. Imam Malik said, “My opinion has not changed, nor have I gone back on what I taught you earlier. I merely feared that had I not prayed the 2 rakas as the young boy commanded, Allah may include me in the Ayah…
[And when it is said to them, ‘Bow (in prayer)’, they do not bow.]
- al mursalat 77/48.
Imam Ahmad held the opinion that eating camel meat nullifies ones Wudu, an opinion that the majority of scholars differed from. Some students asked him, “If you find an Imam eating camel meat in front of you and – without first making Wudu - then leads the Salah, would you pray behind him?” Imam Ahmad replied, “Do you think I would not pray behind the likes of Imam Malik and Sa’eed ibn Al-Musayyab?”
Allah created humans with differences. It is the law of creation. Different tongues, different colors, different cultures… all that on the outside. On the inside, humans were created with many degrees of knowledge, intellect, and comprehension of concepts. This is all a sign of Allah’s all encompassing power to do whatever He wills:
"And among His signs is the creation of the heavens and the earth, and the variations in your languages and your colors: verily in that are signs for those who know." [30:22]
Humans shall differ, that is not the issue. The issue is: How as a Muslim should one confront these differences of opinions and what should be our relationship with someone of a different opinion.
Allah ta’ala commanded us to call and advise people in this Deen of Al-Islam. Many Muslims set off on this mission blindfolded, not realizing that the map was there in the Qur’an also. In fact, in the very same verse where Allah commanded us to call and advise people in this Deen, Allah taught us how to do it. Read the following verse carefully:
[Invite (fi’l Amr – Allah is commanding) to the way of your Lord with wisdom and good instruction and argue with them in a way that is best! ]
– Surah An-Nahl 16/125.
There is no need to philosophize. No need to talk in the flower gardens. It is right there, plain and simple for anyone who would take heed.
There in that Ayah are the three ingredients to apply when we disagree with someone. The same Allah that taught us to debate the truth, taught us how to do it:
With Hikmah
With good instruction, and
To argue in a way that is best.
What does it mean to have Hikmah when differing with someone?
The nephews of Rasul Allah once set one the most beautiful examples of Hikmah in advising others. Al-Hasan and Al-Husayn – in their young age - once saw a senior man performing Wudu incorrectly. Together they arranged a plan to teach the man without insulting him, advising him in a manner befitting of his age.
Together they went to the senior and announced, “My brother and I have differed over who amongst us performs Wudu the best. Would you mind being the judge to determine which one of us indeed performs Wudu more correctly.”
The man watched intently as the two grandsons of Rasul Allah performed Wudu in an explicit manner. After they had completed, he thanked them and said, “By Allah, I did not know how to perform Wudu before this. You have both taught me how to do it correctly.”
We must understand that there are two dimensions to Hikmah. Firstly, there is the Hikmah of knowledge – Hikmah Ilmiyyah. And secondly, there is the Hikmah of Action – Hikmah Amaliyyah.
Some people may have Hikmah of knowledge. But we see that when they try correcting others, advising them, they lack the Hikmah of Action. This causes many a common folk to reject the Hikmah of knowledge.
To illustrate this hikmah of knowledge without Hikmah of action, a brother once completed the Salah in a local Masjid and then proceeded to shake hands with the people on his right and left. The brother to his immediate right slapped his hand and snapped, “That is not part of the Sunnah!” The man replied most correctly, “Oh, is disrespect and insult part of the Sunnah?”
To show Hikmah when we differ requires the following:
Sincerity
One: If we differ, our intentions should be that we are differing in the sincere hope of coming away with the truth. Our intentions should be sincere to Allah.
We should not differ just to release some hate or envy in our heart. We should not differ to embarrass someone like we may have been embarrassed.
Rasul Allah said, “Whoever learns knowledge – knowledge from that which should be sought for the sake of Allah – only to receive a commodity of the material world, he shall not find the fragrance of jannah on the day of resurrection.”
- An authentic hadith narrated by Abu Dawood in Kitab Al- Ilm.
Kindness and Gentleness
Two: To have Hikmah when differing means we should rarely depart from an atmosphere of kindness and gentleness, we should seldom allow ourselves to become angry and raise our voices.
Fir’own was one of the evilest people that lived. Musa was one of the noblest. Look at how Allah told Musa to advise Fir’own…
[Go, both of you, to Fir’own. Indeed, he has transgressed. And speak to him with gentle speech, perhaps he may remember or fear (Allah).]
A man once entered upon the Khalifah and chastised him for some policies he had taken. The Khalifah replied, “By Allah, Fir’own was more eviler than me. And by Allah, Musa was more pious than you. Yet, Allah commanded him…[And speak to him with gentle speech, perhaps he may remember or fear (Allah).]
Take Your Time and Clarify
Three: To have Hikmah when dealing with others is to be patient and clarify things before snapping to conclusions.
Imam Ahmad narrates with his chain of narrators leading to Ibn Abbas who said, “A man from Bani Saleem passed by a group of the Prophet’s companions. (At that time of war) The man said ‘as salamu alaykum’ to them. The companions concluded that he only said ‘as salamu alaykum’ to them as a deception to save himself from being caught. They surrounded him and Malham ibn Juthaamah killed him. From that event Allah revealed the verse…
[O you who have believed, when you go forth (to fight) in the cause of Allah, investigate, and do not say to one who gives you (a greeting of peace), “You are not a believer,” Aspiring for the goods of worldly life; for with Allah are many acquisitions. You (yourselves) were like that before; then Allah conferred His favor (i.e. guidance) upon you, so investigate. Indeed, Allah is ever with what you do, acquainted.]
- Surah AnNisa, 4/94. From Tafseer Ibn Katheer.
Speak Kindly
Fourthly, never trade in kind words for harshness, especially when dealing with other Muslims.
Look at the power of a sincere and polite word:
Mus’ab ibn Umayr was the first of ambassador of Rasul Allah in Madinah. Before Rasul Allah had arrived in Madinah, Mus’ab taught ahl al-Madinah about Islam and they began to enter the Deen.
This enraged Sa’d ibn ‘Ubaadah, one of the chieftains of Madinah. He sheathed his sword and set off for the head of Mus’ab ibn ‘Umayr. When he confronted Mus’ab he threatened, “Stop this nonsense you speak or you shall find yourself dead!”
Mus’ab replied in the way that should be a lesson for us all. This man before him did not stop at rudeness and ignorance, he wanted to slit his throat.
Mus’ab said, “Shall you not sit and listen for a few moments. If you agree with what I say then take it, and if not, we shall desist from this talk.” Sa’d sat down.
Mus’ab spoke about Allah and His messenger until the face of Sa’d ibn Ubaadah’s face shone like a full moon and he said, “What should a person do who wishes to enter into this Deen?” After Mus’ab had told him he said, “There is a man, if he accepts this Deen, there shall be no home in Madinah that will not become Muslim. Sa’d ibn Mu’aadh.”
When Sa’d ibn Mu’aadh heard what was happening, he was infuriated. He left his home to go and kill this man called Mus’ab ibn Umayr for the dissention he had caused. He entered upon Mus’ab and announced, “You shall desist of this religion you speak of or you shall find yourself dead!”
Mus’ab replied, “Shall you not sit and listen for a few moments. If you agree with what I say then take it, and if not, I shall desist from this talk.” Sa’d sat.
Mus’ab spoke about Allah and His messenger until the face of Sa’d ibn Mu’aadh’s face shone like a full moon and he said, “What should a person do who wishes to enter into this Deen?”
Look at what a kind word did. Sa’d ibn Mu’aadh went home to his Madinan tribe that night and announced to them all, “Everything of yours is Haram upon me until you all enter into Islam.”
That night, every home in Madinah went to bed with Laa ilaaha illa Allah … all because of a kind word.
Part II: Who wins?
Mu’aawiyah ibn al-Hakam al-Salami. When he came to Madeenah from the desert, he did not know that it was forbidden to speak during the salaah. He relates: “Whilst I was praying behind the Messenger of Allaah (peace and blessings of Allaah be upon him), a man sneezed, so I said ‘Yarhamuk Allaah (may Allaah have mercy on you).’ The people glared at me, so I said, ‘May my mother lose me! What is wrong with you that you are looking at me?’ They began to slap their thighs with their hands, and when I saw that they were indicating that I should be quiet, I stopped talking (i.e., I nearly wanted to answer them back, but I controlled myself and kept quiet).
When the Messenger of Allaah (peace and blessings of Allaah be upon him) had finished praying – may my father and mother be sacrificed for him, I have never seen a better teacher than him before or since – he did not scold me or hit me or put me to shame. He just said, ‘This prayer should contain nothing of the speech of men; it is only tasbeeh and takbeer and recitation of the Qur’aan.’” (Saheeh Muslim, ‘Abd al-Baaqi edn., no. 537).
Islam showed us how to differ with one another. Some people think that we should never differ at all and all disagreements should be avoided. Nay, this is an incorrect assumption, for the Qur’an and Sunnah show clearly that when a mistake is made it should be corrected. Indeed helping others do what is right is a requirement of the Deen, sincere Naseeha.
We see when Rasul Allah turned away from AbdAllah ibn Umm Maktoom, the blind man, Allah corrected him in the Qur’an…
[The Prophet) frowned and turned away, Because there came to him the blind man But what could tell you that perchance he might become pure (from sins)? Or that he might receive admonition, and that the admonition might profit him?]
– surah Abasa, 1-4
When Haatib ibn Abi Balta’ah (may Allaah be pleased with him) made the mistake of writing to the kuffaar of Quraysh and informing them of the direction in which the Prophet (peace and blessings of Allaah be upon him) was headed on a military campaign against them, Allaah revealed the words:
[O you who believe! Take not My enemies and your enemies as friends…]
- Surah Mumtahinah/1
And so on. Thus we learn that when a mistake happens it should be corrected. However, the method of correction is what needs our attention.
Whenever Muslims argue, it is as if each party carries a banner of: ‘I must win and you must lose!’ Careful study of the Sunnah however shows us that this is not always the case with the way Rasul Allah acted. Consider the following examples:
“I lose and you win!”
A Bedouin came to Rasul Allah and told him, “Give me from what Allah gave you, not from the wealth of your mother nor from the wealth of your father.” The Sahaabah were furious at the man and step forward to discipline him for what he said. Rasul Allah commanded everyone to leave him.
Then by the hand, Rasul Allah took him home, opened his door and said, “Take what you wish and leave what you wish.” The man did so and after he completed, Rasul Allah asked him, “Have I honored you?” “Yes, by Allah,” said the Bedouin. “Ash hadu an laa ilaaha illa Allah, wa ashhadu anna Muhammadar Rasul Allah.”
When the Sahabah heard of how the man changed, Rasul Allah taught them. “Verily the example of myself, you and this Bedouin is that of a man who had his camel run away. The townspeople tried capturing the camel for him by running and shouting after the camel, only driving it further away. The man would shout, ‘Leave me and my camel, I know my camel better.’ Then he took some grass in his hand, ruffled it in front of the camel, until it came willingly.
‘By Allah, had I left you to this Bedouin, you would have hit him, hurt him, he would have left without Islam and eventually have entered hellfire.”
“I win and you lose!”
A Muslim should not have an apologetic stance to everything he is confronted with. There are times when the truth must be said, when there is no room for flattery.
When the Makhzoomi women – a women from an affluent family – stole, people approached Rasul Allah to have her punishment canceled. Rasul Allah became very angry and stood on the pulpit and announced, “By Allah, had Fatima the daughter of Muhammad stole I would have cut her hand off.”
No room for flattery, the truth must be stood up for. It is here that the etiquette of disagreement that we talked earlier about should shine.
“I win and you win!”
There doesn’t always have to be a loser. We see in many cases that Rasul Allah gave a way out for the people he differed with.
When he sent the letter to Caesar, he said in it, “Become Muslim and you shall be safe, Allah shall give you your reward double!”
He did not say surrender or die! Nothing of the sort. Become Muslim and you shall win, rather your victory shall be double.
I shall end with this shining example of how to act with other Muslims from our role model, Abu Bakr:
Abu Bakr once disputed with another companion about a tree. During the dispute Abu Bakr said something that he rather would not have said. He did not curse, he did not attack someone’s honor, he did not poke a fault in anyone, all he said was something that may have hurt the other companion’s feelings.
Immediately, Abu Bakr – understanding the mistake - ordered him, “Say it back to me!” The companion said, “I shall not say it back.” “Say it back to me,” said Abu Bakr, “Or I shall complain to the Messenger of Allah.” The companion refused to say it back and went on his way.
Abu Bakr went to Rasul Allah and related what had happened and what he said. Rasul Allah called that companion and asked him, “Did Abu Bakr say so and so to you?” He said, “Yes.” He said, “What did you reply.” He said, “I did not reply it back to him.” Rasul Allah said, “Good, do not reply it back to him (do not hurt Abu Bakr). Rather say, ‘May Allah forgive you O Abu Bakr!’”
The Companion turned to Abu Bakr and said, “May Allah forgive you O Abu Bakr! May Allah forgive you O Abu Bakr!” Abu Bakr turned and cried as he walked away.
Let us leave today with a resolve to revive this air Rasul Allah and his companions breathed, an air of mercy and love and brotherhood.
And Allah knows best.
Monday, April 03, 2006
Does the Quran say: Kill all non-Muslims ? - I
Surah Taubah explained - This Beloved Arab Colony: Ideas & Identities of India Pakistan
The Quran's verses explain each other: i.e. one supports/qualifies/explains another. Morever a verse needs to be quoted in full and often with the ones following it and preceding it and also sometimes the context(often historical, ie pertaining to a particular situation so if a partiucalr situation occurs then the advice in the sura becomes valid.) at times some verses are explained/qualified elsewere in the quran.
The verse (9:5) as quoted by some:
Sura 9:5 says, "Fight and slay the pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every strategem of war."
The full verse is here...
Quran, Surah 9 - Taubah
"But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, an seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and practise regular charity, then open the way for them: for Allah is Oft-forgiving, Most Merciful."
Notice the fullstop (included by those who attack the Quran) at the end of the quote. and the semicolon in this transalation and the Qualifier "but" and then the rest of the verse. Also there is some thing ahead of the 9:5 quote.
here is the verse which precedes 9:5
9.4"(But the treaties are) not dissolved with those Pagans with whom ye have entered into alliance and who have not subsequently failed you in aught, nor aided any one against you. So fulfil your engagements with them to the end of their term: for Allah loveth the righteous."
....So here is the verse preceding which says that those treaties established with pagans are not dissolved where the pagans have not failed in observing their side of the treaty nor have aided any other enemy against you.
Meaning that if pagans have signed a treaty with you and hold true to you and also do not aid your enemies you are commanded to "fulfil your engagements with them" because "Allah loveth the righteous"
The next verse then explains how to deal(which should be obvious to even the simple minded)with those Pagans who have voilated your treaties(usually these are life and death issues in a very voilent land) and/or have aided your enemies against you(this is also significant "aided any one (ememies)"... against you ie helping the enemy in fighting you).
The next verse says...
9.6. If one amongst the Pagans ask thee for asylum, grant it to him, so that he may hear the word of Allah. and then escort him to where he can be secure. That is because they are men without knowledge.
This is self obvious.. ie even among those who have betrayed you if any ask for Asylum grant him and escort him wher he can be secure.... these people are not (evil) they are "men without knowledge."
The succeeding verse goes on...
9.7. "How can there be a league, before Allah and His Messenger, with the Pagans, except those with whom ye made a treaty near the sacred Mosque? As long as these stand true to you, stand ye true to them: for Allah doth love the righteous."
Briefly this says that there cant be a league with pagans except those whom you made a treaty with("near the scared Mosque"...Thus one needs to know the historical context too) you and are true to the treaty. One is exhorted to be true to your treaties because "Allah doth love the righteous"
The next verse is..
9.8. "How (can there be such a league), seeing that if they get an advantage over you, they respect not in you the ties either of kinship or of covenant? With (fair words from) their mouths they entice you, but their hearts are averse from you; and most of them are rebellious and wicked."
....Ie it explains further the previous verse (ie why there cant be a league with pagans.. those who break treaties... not others) These pagans respect neither ties of "Kinship" or of "Covenant" they are scheming "With (fair words from) their mouths they entice you, but their hearts are averse from you" It furhter says "most (ie those who dont remain true to their treaties ie even among those Pagans who dont fulfil their own treaties most ... ie not all)of them are rebellious and wicked."
next verse says..
9.9 "The Signs of Allah have they sold for a miserable price, and (many) have they hindered from His way: evil indeed are the deeds they have done.
The next verse says..
9.10. "In a Believer they respect not the ties either of kinship or of covenant! It is they who have transgressed all bounds"
...ie those Pagans respect neither ties of kinship or of covenant(ie treaty) with the Belivers(in partiuclar ie with an intent to harrass the muslim in partiuclar) ie these pagans are singlingout the muslims in particular.
The next verse says...
9.11. But (even so), if they repent, establish regular prayers, and practise regular charity,- they are your brethren in Faith: (thus) do We explain the Signs in detail, for those who understand.
.... here it says they repent (ie the Pagans who are Trangessors of treaties and ties of kinship), establish regular prayers(now is that a conditon or is it sufficient if they repent) and practice regular charity they are your Brothers in Faith.
Now this will be diffiuclt to interpret for a lay person. What does that mean? If a Trangressor repents he should also simultaneously establish regular prayers(Islamic?) and practice regular charity(muslim kind or any charity?) to qualify his repentence. It further goes on to say that "we explain the Signs(of repentence? of trangressors?) in detail (which is why there is series of verses ..not one) for those who understand(?)
This is where the limitation of reading translations of Quran become obvious and also reading it in parts and without the historical background and knowledge of the slightly different classical arabic (of the times of Prophets time and the particualr dialect followed by tribes living there.) becomes Important. This is where the role of the scholar comes in..
Even a basic reading of a few verses (much less of a full sura) cannot be done in such a manner. Some delibrately distort and misquote (even when they are aware of it) to portay the Quran and thus muslims as some kind of Uncivilised eager to kill people.
While it is clear form even a cursory reading that the particular sura guides the muslim to be aware of those Pagans who delibrately reject signed treaties and ties of Kinship and the verses in the sura extort to be ruthless with those pagans (at a time when the muslim community was nacent and was indeed suffering many attacks to their life and property) but even so most verses keep reminding that there should be no trangression on part of the muslims and asks the muslims to honor their treaties "because Allah loves the righteous" and to be kind to those who repent and further explains that they do this acts not because they are "Evil" but because they are not men withouth Knowledge.
The Quran's verses explain each other: i.e. one supports/qualifies/explains another. Morever a verse needs to be quoted in full and often with the ones following it and preceding it and also sometimes the context(often historical, ie pertaining to a particular situation so if a partiucalr situation occurs then the advice in the sura becomes valid.) at times some verses are explained/qualified elsewere in the quran.
The verse (9:5) as quoted by some:
Sura 9:5 says, "Fight and slay the pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every strategem of war."
The full verse is here...
Quran, Surah 9 - Taubah
"But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, an seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and practise regular charity, then open the way for them: for Allah is Oft-forgiving, Most Merciful."
Notice the fullstop (included by those who attack the Quran) at the end of the quote. and the semicolon in this transalation and the Qualifier "but" and then the rest of the verse. Also there is some thing ahead of the 9:5 quote.
here is the verse which precedes 9:5
9.4"(But the treaties are) not dissolved with those Pagans with whom ye have entered into alliance and who have not subsequently failed you in aught, nor aided any one against you. So fulfil your engagements with them to the end of their term: for Allah loveth the righteous."
....So here is the verse preceding which says that those treaties established with pagans are not dissolved where the pagans have not failed in observing their side of the treaty nor have aided any other enemy against you.
Meaning that if pagans have signed a treaty with you and hold true to you and also do not aid your enemies you are commanded to "fulfil your engagements with them" because "Allah loveth the righteous"
The next verse then explains how to deal(which should be obvious to even the simple minded)with those Pagans who have voilated your treaties(usually these are life and death issues in a very voilent land) and/or have aided your enemies against you(this is also significant "aided any one (ememies)"... against you ie helping the enemy in fighting you).
The next verse says...
9.6. If one amongst the Pagans ask thee for asylum, grant it to him, so that he may hear the word of Allah. and then escort him to where he can be secure. That is because they are men without knowledge.
This is self obvious.. ie even among those who have betrayed you if any ask for Asylum grant him and escort him wher he can be secure.... these people are not (evil) they are "men without knowledge."
The succeeding verse goes on...
9.7. "How can there be a league, before Allah and His Messenger, with the Pagans, except those with whom ye made a treaty near the sacred Mosque? As long as these stand true to you, stand ye true to them: for Allah doth love the righteous."
Briefly this says that there cant be a league with pagans except those whom you made a treaty with("near the scared Mosque"...Thus one needs to know the historical context too) you and are true to the treaty. One is exhorted to be true to your treaties because "Allah doth love the righteous"
The next verse is..
9.8. "How (can there be such a league), seeing that if they get an advantage over you, they respect not in you the ties either of kinship or of covenant? With (fair words from) their mouths they entice you, but their hearts are averse from you; and most of them are rebellious and wicked."
....Ie it explains further the previous verse (ie why there cant be a league with pagans.. those who break treaties... not others) These pagans respect neither ties of "Kinship" or of "Covenant" they are scheming "With (fair words from) their mouths they entice you, but their hearts are averse from you" It furhter says "most (ie those who dont remain true to their treaties ie even among those Pagans who dont fulfil their own treaties most ... ie not all)of them are rebellious and wicked."
next verse says..
9.9 "The Signs of Allah have they sold for a miserable price, and (many) have they hindered from His way: evil indeed are the deeds they have done.
The next verse says..
9.10. "In a Believer they respect not the ties either of kinship or of covenant! It is they who have transgressed all bounds"
...ie those Pagans respect neither ties of kinship or of covenant(ie treaty) with the Belivers(in partiuclar ie with an intent to harrass the muslim in partiuclar) ie these pagans are singlingout the muslims in particular.
The next verse says...
9.11. But (even so), if they repent, establish regular prayers, and practise regular charity,- they are your brethren in Faith: (thus) do We explain the Signs in detail, for those who understand.
.... here it says they repent (ie the Pagans who are Trangessors of treaties and ties of kinship), establish regular prayers(now is that a conditon or is it sufficient if they repent) and practice regular charity they are your Brothers in Faith.
Now this will be diffiuclt to interpret for a lay person. What does that mean? If a Trangressor repents he should also simultaneously establish regular prayers(Islamic?) and practice regular charity(muslim kind or any charity?) to qualify his repentence. It further goes on to say that "we explain the Signs(of repentence? of trangressors?) in detail (which is why there is series of verses ..not one) for those who understand(?)
This is where the limitation of reading translations of Quran become obvious and also reading it in parts and without the historical background and knowledge of the slightly different classical arabic (of the times of Prophets time and the particualr dialect followed by tribes living there.) becomes Important. This is where the role of the scholar comes in..
Even a basic reading of a few verses (much less of a full sura) cannot be done in such a manner. Some delibrately distort and misquote (even when they are aware of it) to portay the Quran and thus muslims as some kind of Uncivilised eager to kill people.
While it is clear form even a cursory reading that the particular sura guides the muslim to be aware of those Pagans who delibrately reject signed treaties and ties of Kinship and the verses in the sura extort to be ruthless with those pagans (at a time when the muslim community was nacent and was indeed suffering many attacks to their life and property) but even so most verses keep reminding that there should be no trangression on part of the muslims and asks the muslims to honor their treaties "because Allah loves the righteous" and to be kind to those who repent and further explains that they do this acts not because they are "Evil" but because they are not men withouth Knowledge.
Kill all non-Muslims ? - II
#277 by dost-mittar on June 30, 2003 7:04am PT
ali87#266
What confuses non-Muslims
I wish I were as certain about the meaning of these verses as you are and I hope it's not entirely due to my preconceived notions and prejudices. I do not deny that I could have these prejudices. Who wouldn't, given all that the world has been witnessing these past years and in my case, I also happen to be carrying the additional baggage of the personal victimhood of partition. So, if you want to ignore the rest of this post or take it with a grain of salt, I wont blame you.
In my opinion, all of the verses of the Al Tauba do not appear to be in the context of the treaty of Hudbaiya. Some of the verses relate to christians and jews who were not part of the quraishis. To me, the following verse (9.07) clearly defines the pagans who were to be spared:
“How can there be an agreement for the idolaters with Allah and with His Messenger; except those with whom you made an agreement at the Sacred Mosque? So as long as they are true to you, be true to them; surely Allah loves those who are careful (of their duty).”
I am no fan of Maudoodi but he was no detractor of Islam and is acknowledged to be quite a scholar of quran. According to him, this sura was revealed in three stages and chronically, the first third came last. He has described the context of the verses in detail which can be accessed at:
Extracts from translation of Maududi
The first discourse (vv. 1-37), was revealed in Zil-Qa'adah A. H. 9 or thereabout. As the importance of the subject of the discourse required its declaration on the occasion of Haj the Holy Prophet despatched Hadrat Ali to follow Hadrat Abu Bakr, who had already left for Makkah as leader of the Pilgrims to the Ka'abah. He 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 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 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.
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 mischiefs 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 mischiefs 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.
Topics and their Interconnection
1 - 12 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.
13 - 37 In this portion the Muslims have been urged to fight in the Way of Allah with the mushrik Arabs, the Jews and the Christians, who were duly warned of the consequences of their mischievous and inimical behaviour.
38 - 72 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.
73 - 90 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.
91 - 110 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.
111 - 118 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.
119 - 127 In the concluding portion, general instructions have been given to the Believers for their guidance.
128 - 12 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".
ali87#266
What confuses non-Muslims
I wish I were as certain about the meaning of these verses as you are and I hope it's not entirely due to my preconceived notions and prejudices. I do not deny that I could have these prejudices. Who wouldn't, given all that the world has been witnessing these past years and in my case, I also happen to be carrying the additional baggage of the personal victimhood of partition. So, if you want to ignore the rest of this post or take it with a grain of salt, I wont blame you.
In my opinion, all of the verses of the Al Tauba do not appear to be in the context of the treaty of Hudbaiya. Some of the verses relate to christians and jews who were not part of the quraishis. To me, the following verse (9.07) clearly defines the pagans who were to be spared:
“How can there be an agreement for the idolaters with Allah and with His Messenger; except those with whom you made an agreement at the Sacred Mosque? So as long as they are true to you, be true to them; surely Allah loves those who are careful (of their duty).”
I am no fan of Maudoodi but he was no detractor of Islam and is acknowledged to be quite a scholar of quran. According to him, this sura was revealed in three stages and chronically, the first third came last. He has described the context of the verses in detail which can be accessed at:
Extracts from translation of Maududi
The first discourse (vv. 1-37), was revealed in Zil-Qa'adah A. H. 9 or thereabout. As the importance of the subject of the discourse required its declaration on the occasion of Haj the Holy Prophet despatched Hadrat Ali to follow Hadrat Abu Bakr, who had already left for Makkah as leader of the Pilgrims to the Ka'abah. He 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 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 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.
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 mischiefs 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 mischiefs 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.
Topics and their Interconnection
1 - 12 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.
13 - 37 In this portion the Muslims have been urged to fight in the Way of Allah with the mushrik Arabs, the Jews and the Christians, who were duly warned of the consequences of their mischievous and inimical behaviour.
38 - 72 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.
73 - 90 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.
91 - 110 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.
111 - 118 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.
119 - 127 In the concluding portion, general instructions have been given to the Believers for their guidance.
128 - 12 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".
Kill all non-Muslims ? - III
#279 by ali87 on June 30, 2003 11:32am PT
#277 by dost-mittar on June 30, 2003 7:04am PT
answer to dost-mittar by ali87
after my last post I was feeling that I might have been a bit harsh on you and was wondering if you would get irritated. I must put on record my appreciation of you on not getting inflamed time and again(even thought you I think said elsewere that are not particular about religon muslim or hindu).
My knowldge of the history as well of Quran is sketchy at the best. I have heard of Maulana Maudoodi but dont know who he is or what are his works in details and certainly not much about his personality so I reserve my opinion about him.
9.07 seems to be a fair enough insturction If you remember the extreeme proseqution of the prophet for years and later on the allegience/conversion of convience by some groups who would change sides when they felt it was to their advantage.
As I said that I have not studied in detail the context of the verses mentioned. However the general opinon about them and thus my knowledge is as follows.
(Please bear in mind im not referenceing anything right now, even the link you have given.)
The first discourse,
This is the change that came about. The context of change is that earlier the instruction was to do nothing in face of proseqution. The prophet and muslims were exhorted to be patient and bear the porseqution. Now the instruction comes that one need not tolerate the prosequtors and remain true to those who are true to you. I find it very reasonable. It is some thing which will be accepted in any situation by anybody even in present times.
The second discourse,
This of course is logical in any leadership situation. Unless you are doubting the Validity of Jihad(which takes us to a different topic)I see nothing special in it(for a non-muslim to be worried about)
The third discourse,
again this is of not much significance it is a standard practice to know about hypocrites among yourself, to rebuke the lazy among you who enjoy the benifits of being part of the community but refuse to put in their bit. Im sure this is a standard trait of any group.
1. to make the whole of Arabia a perfect Dar-ul-Islam
This is usually seen in light of the frequent alliences of conviences and because of the various tirbes who after signing treaties of suppourt, attacked along with enemies or made easy the attack or enemies. Thus because of this constant yo-yo ing it was realised that the only sloution is to have stronger control over whole of Arabia(which was necesary in opinon of most muslim for this nacent group who was prosequted freqeuqenty and betrayed when in relative power.)
2. to extend the influence of Islam to the adjoining countries,
This is the avowed aim of Islam, and considering the exteme proseqution of people belonging to other faiths in those regions during prophets time and later on and the reliefs offered to the minorities as well as other groups within conqured lands and often migration of minorites to muslim lands in search of protection. This is a fact that is recognised by the west and history. So much so that those entire centuries are now called dark ages because of the condtion of those regions including europe, what was then Bayzantne.(I wouldnt go in for the individual actions of muslim rulers later on in the centuries following the prophet, but treat this as a more general caseand certainly specifically true of the region bordering arabia.)
3. to crush the mischiefs of the hypocrites, and
I think I have covered this in 1 & 2
4. to prepare the Muslims for Jihad against the non- Muslim world.
Islam gives to itself the unrestricted right to propogate Islam(not to coerce) as seen by the extreeme proseqution of the muslims for years in Arabia in the early years and of the minorities such as jews and other denomational christians and other people including ethnic majorites and minorities, Also the refulsal of the kingdoms in and around the small(initial) sphere within arabia to allow other faiths to propogate freely or even survive within their areas. This is seen in this light.
The references to christian, jew, and mushric arabs are not meant to be general but are read as those described as betrayers of treaties and those who supported enemies against Muslims and those who obstructed the conveying the message of Islam and those who prosequted their faiths other than their own within their countires or rules.
The whole non-muslim world, refered to here is indeed the reality of presecution (referred to as dark ages by modern historians in light of the experience of the europeans in europe)of people for their faith. The Roman and Persian empires were Indeed mentioned not because they were just non-muslim but becasue they did not allow the word of Islam to be spread within their countries as thier policies were not to tolerate any other faith, or culture(even non religous culture)within their regions. The relif felt by the oppressed minorities as well as common people of those countries(of course this is realative)and the saftey that some notable communities like Jews and other denomination christians felt within Islamic lands is an indicator that the notion that generally the kingdoms around early Islamic arabia were indeed very vicious in their prosecution of all those who did not form the core rulign group and the reality of relif that these populaitons found under Islamic rule and the treatment and relif from proseqution the jews and christians found within islamic lands. It is important to understand the conditon of the countries around early Islamic (and if you read the history of presuction of jews and other denomination christian within Europe for more than a thouand years within Christan europe even after advent of Islam you will note the degree of problems people faced.)(These verses/explanations etc should be seen in context of the various times and locations, For instance the muslim raiders within india did not really have such a extreeme case to justify..of course people justify now because of the caste issue.. I wonder if this was the justification given then by those raiders what was the reality of India and perhaps other asian places was not so of those regions bordering arabia so these should be seen in that light.)
***********************
All that above is just an possible discourse and attempt at questions and answers.
To conclude going beyond the topic itself there are a few points to be noted which can be gleaned from this interact.
You had the question(for your own understanding or to check my understanding?.. anyway) whether muslims take the verses in the Quran literally or do they look(there actually a need to?) into the context of the verse and also in some cases the history in which it was revealed.
Second was my contention that a large number of verses explain/qualifiy each other (was it met with speticisim? by others too?) often they were revealed at different times at different situations.
You have also discovered that the verses belonging to different suras were revealed in different times and at times not in a serial order and even had verses which are in different suras were revealed interspered with each other(relative to time or relevation.)
The last conclusion (perhaps you will consider this subjective..)I would like to make is that the terms Jihad, Non-muslim, to attack Jews, christians, Mushriks and to levy Jaziya are not absolute but are to seen in actions of those mentioned people in the relevant context(this I can assure you if you do a study have been accepted by muslims in that way) of the time and also place.
A final intresting hypothesis.. Is it possible for a non-muslim country to be non-muslim accept freedom of choice(propagation of message of Islam.. not conversion per se) and not have any need to pay Jaziya(which people belive muslims understand as compulsary on all countries without any exclusion) and remain out of the fold of Islam as well as have good realtion with an Islamic(say a historical entity say a thousand years back....thus derive relevant lessons for today?) where each treats other with respect and honor?.... Well do some research on your own and find out... You will be surprised at what you find.
As you can see I had outlined the method to study and understand Islam and Islamic principles from the Quran is to do a personal study, then have an Knowledeable Introlocutor who can answer questions(a netural frame of mind is also necessary) only then it is possible to say with any definiteve claim to have studied at least the basic principles of Islam and their application as you can see with this exchange this kind of fourm is not feasible for such a exercise.
128 - 12 "Follow the Messenger who is gentle and compassionate and your greatest well-wisher, and trust in Allah, the Lord of the Universe".
Apparently those in Pakistan during the time of partion failed to take into acccount of this advice. The responsibility of the Islamic or even a muslim state(as well as others) is to protect the lives and property and honor of its citizens no matter who they are. We can see that Pakistan, i.e. its rulers(perhaps its citizens too?)have repeatedly failed in this whether it is in the immediate aftermath of Partition or the 1971 bangladesh war or the various other incidents not in the least the bombing of homes of civillians(muslims or otherwise) in Karghil or other places.
I can appereciate your patience and goodwill considering the personal experiences that you went through.
#277 by dost-mittar on June 30, 2003 7:04am PT
answer to dost-mittar by ali87
after my last post I was feeling that I might have been a bit harsh on you and was wondering if you would get irritated. I must put on record my appreciation of you on not getting inflamed time and again(even thought you I think said elsewere that are not particular about religon muslim or hindu).
My knowldge of the history as well of Quran is sketchy at the best. I have heard of Maulana Maudoodi but dont know who he is or what are his works in details and certainly not much about his personality so I reserve my opinion about him.
9.07 seems to be a fair enough insturction If you remember the extreeme proseqution of the prophet for years and later on the allegience/conversion of convience by some groups who would change sides when they felt it was to their advantage.
As I said that I have not studied in detail the context of the verses mentioned. However the general opinon about them and thus my knowledge is as follows.
(Please bear in mind im not referenceing anything right now, even the link you have given.)
The first discourse,
This is the change that came about. The context of change is that earlier the instruction was to do nothing in face of proseqution. The prophet and muslims were exhorted to be patient and bear the porseqution. Now the instruction comes that one need not tolerate the prosequtors and remain true to those who are true to you. I find it very reasonable. It is some thing which will be accepted in any situation by anybody even in present times.
The second discourse,
This of course is logical in any leadership situation. Unless you are doubting the Validity of Jihad(which takes us to a different topic)I see nothing special in it(for a non-muslim to be worried about)
The third discourse,
again this is of not much significance it is a standard practice to know about hypocrites among yourself, to rebuke the lazy among you who enjoy the benifits of being part of the community but refuse to put in their bit. Im sure this is a standard trait of any group.
1. to make the whole of Arabia a perfect Dar-ul-Islam
This is usually seen in light of the frequent alliences of conviences and because of the various tirbes who after signing treaties of suppourt, attacked along with enemies or made easy the attack or enemies. Thus because of this constant yo-yo ing it was realised that the only sloution is to have stronger control over whole of Arabia(which was necesary in opinon of most muslim for this nacent group who was prosequted freqeuqenty and betrayed when in relative power.)
2. to extend the influence of Islam to the adjoining countries,
This is the avowed aim of Islam, and considering the exteme proseqution of people belonging to other faiths in those regions during prophets time and later on and the reliefs offered to the minorities as well as other groups within conqured lands and often migration of minorites to muslim lands in search of protection. This is a fact that is recognised by the west and history. So much so that those entire centuries are now called dark ages because of the condtion of those regions including europe, what was then Bayzantne.(I wouldnt go in for the individual actions of muslim rulers later on in the centuries following the prophet, but treat this as a more general caseand certainly specifically true of the region bordering arabia.)
3. to crush the mischiefs of the hypocrites, and
I think I have covered this in 1 & 2
4. to prepare the Muslims for Jihad against the non- Muslim world.
Islam gives to itself the unrestricted right to propogate Islam(not to coerce) as seen by the extreeme proseqution of the muslims for years in Arabia in the early years and of the minorities such as jews and other denomational christians and other people including ethnic majorites and minorities, Also the refulsal of the kingdoms in and around the small(initial) sphere within arabia to allow other faiths to propogate freely or even survive within their areas. This is seen in this light.
The references to christian, jew, and mushric arabs are not meant to be general but are read as those described as betrayers of treaties and those who supported enemies against Muslims and those who obstructed the conveying the message of Islam and those who prosequted their faiths other than their own within their countires or rules.
The whole non-muslim world, refered to here is indeed the reality of presecution (referred to as dark ages by modern historians in light of the experience of the europeans in europe)of people for their faith. The Roman and Persian empires were Indeed mentioned not because they were just non-muslim but becasue they did not allow the word of Islam to be spread within their countries as thier policies were not to tolerate any other faith, or culture(even non religous culture)within their regions. The relif felt by the oppressed minorities as well as common people of those countries(of course this is realative)and the saftey that some notable communities like Jews and other denomination christians felt within Islamic lands is an indicator that the notion that generally the kingdoms around early Islamic arabia were indeed very vicious in their prosecution of all those who did not form the core rulign group and the reality of relif that these populaitons found under Islamic rule and the treatment and relif from proseqution the jews and christians found within islamic lands. It is important to understand the conditon of the countries around early Islamic (and if you read the history of presuction of jews and other denomination christian within Europe for more than a thouand years within Christan europe even after advent of Islam you will note the degree of problems people faced.)(These verses/explanations etc should be seen in context of the various times and locations, For instance the muslim raiders within india did not really have such a extreeme case to justify..of course people justify now because of the caste issue.. I wonder if this was the justification given then by those raiders what was the reality of India and perhaps other asian places was not so of those regions bordering arabia so these should be seen in that light.)
***********************
All that above is just an possible discourse and attempt at questions and answers.
To conclude going beyond the topic itself there are a few points to be noted which can be gleaned from this interact.
You had the question(for your own understanding or to check my understanding?.. anyway) whether muslims take the verses in the Quran literally or do they look(there actually a need to?) into the context of the verse and also in some cases the history in which it was revealed.
Second was my contention that a large number of verses explain/qualifiy each other (was it met with speticisim? by others too?) often they were revealed at different times at different situations.
You have also discovered that the verses belonging to different suras were revealed in different times and at times not in a serial order and even had verses which are in different suras were revealed interspered with each other(relative to time or relevation.)
The last conclusion (perhaps you will consider this subjective..)I would like to make is that the terms Jihad, Non-muslim, to attack Jews, christians, Mushriks and to levy Jaziya are not absolute but are to seen in actions of those mentioned people in the relevant context(this I can assure you if you do a study have been accepted by muslims in that way) of the time and also place.
A final intresting hypothesis.. Is it possible for a non-muslim country to be non-muslim accept freedom of choice(propagation of message of Islam.. not conversion per se) and not have any need to pay Jaziya(which people belive muslims understand as compulsary on all countries without any exclusion) and remain out of the fold of Islam as well as have good realtion with an Islamic(say a historical entity say a thousand years back....thus derive relevant lessons for today?) where each treats other with respect and honor?.... Well do some research on your own and find out... You will be surprised at what you find.
As you can see I had outlined the method to study and understand Islam and Islamic principles from the Quran is to do a personal study, then have an Knowledeable Introlocutor who can answer questions(a netural frame of mind is also necessary) only then it is possible to say with any definiteve claim to have studied at least the basic principles of Islam and their application as you can see with this exchange this kind of fourm is not feasible for such a exercise.
128 - 12 "Follow the Messenger who is gentle and compassionate and your greatest well-wisher, and trust in Allah, the Lord of the Universe".
Apparently those in Pakistan during the time of partion failed to take into acccount of this advice. The responsibility of the Islamic or even a muslim state(as well as others) is to protect the lives and property and honor of its citizens no matter who they are. We can see that Pakistan, i.e. its rulers(perhaps its citizens too?)have repeatedly failed in this whether it is in the immediate aftermath of Partition or the 1971 bangladesh war or the various other incidents not in the least the bombing of homes of civillians(muslims or otherwise) in Karghil or other places.
I can appereciate your patience and goodwill considering the personal experiences that you went through.
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