Sunday, April 25, 2010

Tafseer of Surah Kahf verses 45-49 and Muslims Character Chapter 3

Tafseer Surah Kahf: Verses 45-49
Research done and presented by sisters Amina and Shaheena

An explanation of the verses follows:

Verse 45 talks about rain water which is sent from the skies, gives life to the Earth-growth of vegetation, and then it dries up, the wind blowing it away. Rain water is a good thing in itself, but is temporary and we cannot build solid foundations on it. It is absorbed by the Earth, produces the green grass and vegetation which fluorishes for a time. Soon these decay, and become a dry stubble, which the slightest wind from any direction can blow away like a thing of no importance. The water is gone and so has the vegetation to which it had shown a temporary luxuriance. The verse compares this with the life of this world as compared to the inner, real life- the hereafter.

Verse 46 introduces the Hereafter and discusses the material wealth of this world, giving examples of its adornments and what we will be able to take with us in the Hereafter. The next verse introduces the Day of judgement, when the mountains will be moved and the Earth exposed. Allah will gather us all on that day, leaving none. The following verses paint the picture of what the day will be like-we will be standing in lines and Allah will say: Well, you see that you have returned to Us as We created you at first although you claimed that We had not fixed a time for the fulfilment of our promise of meeting with Us. We will be standing without any possessions and attachments from worldly life. Allah in this way clarifies this for the skeptics and convinces them of the reality.

Allah continues in verse 49 to explain the events of the day. Each person's book of records will be opened where everything will have been recorded and this will be a great shock to the sinners. Where there is punishment, it will have been earned by the wrong-doer's own deeds.

Seperate note (MK): It is worthwhile to ponder the effect the meaning of these verses have in our everyday lives. Taking the sacred and applying it to the mundanity of everyday life. The Quran can only truly become relevant for us if we practice it, apply it or relate to it in our everyday lives.

Muslim's Character: Chapter 3

The aim of this chapter and the book in general is to impress on us the importance of having a good character in Islam. It is absolutely fundamental to us being Muslims, and being used as a tool to becoming greater Muslims. The better we get at enhancing our character, the better Muslims we become and the rewards can and will be seen in this world and the next.

Usama bin Shareek says:

“We were sitting in the presence of the Messenger of Allah so quietly as if birds were perched on our heads.

Nobody had the courage to open his mouth. In the meanwhile some people came and asked: “Amongst the slaves of God who is the dearest to Him.” The Prophet replied: “One who has the best moral character.”-(lbn Haban)

Another tradition has it:

“They asked what is the best thing given to man ?” He replied: “Best moral character.”-(Tirmizi)

The Prophet was asked: “

Which Muslim has the perfect faith ?” He answered: “He who has the best moral character.”(Tibrani)

Abdullah bin' Amar has reported:

I have heard the Prophet as saying: 'Should I not tell you who amongst you is the most likeable person to me and who will be the nearest to me on the Day of the Judgment' He repeated this question twice or thrice. The people requested him to tell them about such a person. He said 'He who amongst you has the best moral character.'"(Ahmed)

In another hadith, he has said:

“On the Day of the Judgement there will be nothing weightier in the balance of a Mo’min than the goodness of character. Allah dislikes an obscene and a rude talker and the bearer of a good moral character reaches to the level of the observer of the prayer and fasting, on account of his character.”(Imam Ahmed)

A point which Muhammad Al Ghazali makes is that these teachings would not feel out of place coming from the mouth of any philosopher looking to create moral reform. But this was coming from a man (SAW) looking to establish a new faith… and his focus was not on the rituals of worships and other rites which come with religion… it is established at the fundamental level of being a good person, to one’s self and especially to others.

I think it’s important here to point out the social element which comes into play here. In our modern context, in the era of growing popularity of Social Media and interacting at a deeper level with a greater amount of people. These teachings become even more important for us to take into account and practice.

Another point is made that in all the things the Prophet (SAW) taught and was involved in, issues of establishing the rites of Islam, establishing a government and being involved in wars. He (SAW) always made the point that there was nothing weightier on their balance on the day of Judgment than good character.

Hazrat Anas has reported:

“Allah's Messenger has said: 'A slave achieves, by means of the goodness of his character, great position and high honour in the Hereafter, though he may be weak in matters of worship; but on account of his wickedness of character he is thrown in the lowest recesses of the Hell.” -( Tibrani ).

Hazrat Ayesha narrates:

“I have heard the Prophet as saying: 'Momin, by goodness of his character, achieves the high position of the one who observes fast and offers prayers.”-(Abu Dawood).

Ibn Umar is reported to have narrated: “I have heard the Prophet as saying :

'A Muslim who observes moderation in matter of worship, on account of the goodness of his character and decency achieves the position of that man who observes fast and recites Allah's verses during prayers in the night.” -(Ahmed)

Abu Huraira has quoted the Prophet as saying:

“A Momin's nobility is his religiousness, his tolerance is his intelligence, and his lineage is his goodness of character.” -(Hakim)

Abu Zar has narrated: “Successful is the man who had purified his heart for faith, kept his heart on the right lines, his tongue was truthful, his self was content, and his nature was on the right path.” -(Ibn Haban)

The point which comes through here is that of Goodness of Character trumping that of the great acts of worship. Now we must not lower our view of these forms of worship, but understand that these forms of worship will mean nothing in the sight of Allah if we do not have a good character and strive to become even better.

Mere teachings and commands of Do's and Don’ts do not form the foundation of good moral character in a society, because only these things are not sufficient for developing these good qualities in the human nature; a teacher may merely order to do such and such things and not to do such and such things and the society becomes a moralist society.

The teachings of good conduct which is fruitful requires long training and constant watchfulness.

The training cannot be on the right lines if the example before the society is not such that commands full confidence, because a person having a bad moral character cannot leave a good impression on his surroundings.

The best training can be expected only from such a man whose personality, by the force of its morality, would create a scene of admiration in the beholders. They would sing praises of his nobility and feel the irresistible urge to benefit from the example of his life. The world would spontaneously feel the urge to follow his footsteps.

For nourishing and developing more and more excellent good character among his followers it is necessary that the leader must possess higher and nobler character and attributes than his followers.

The holy Prophet himself was the best example of the good moral character, to emulate which he was giving a call to his followers. Before advising them to adopt a moral life by giving sermons and counsels, he was sowing the seeds of morality among his followers by actually living that kind of life.

Abdullah Ibn Amar says:

“The Messenger of Allah (p. b. u. h.) was neither ill-mannered nor rude. He used to say that the better people among you are those who are best in their moral character.” -(Bukhari)

Hazrat Ayesha says: “

If there were two alternatives, the holy Prophet used to adopt the easiest alternative, provided there was no sin in it. If that work were sinful, then he used to run away farthest from it. The prophet did not take any personal revenge from any body. Yes, if Allah's command were to be disobeyed, then his wrath was to be stirred. Allah's Messenger did not beat anybody with his own hands. neither his wife nor a servant. Yes, he used to fight in the wars in the cause of Allah.” -(Muslim)

Anas has narrated:

“I was walking with the Prophet. He had wrapped a thick cloak round his body. One Arab pulled the cloak so forcefully that a part of his shoulder could be seen by me, and I was perturbed by this forceful pulling of the

Cloak . The Arab then said: '0 Muhammed! Give me some of my share from the property which Allah has given you.' The Prophet turned towards him and laughed, and gave orders for a donation being given to him.” -(Bukhari)

Hazrat Ayesha has reported that Allah's Messenger has said:

“Allah is soft-hearted. He likes soft heartedness. And the reward which He gives for soft-heartedness does not give for hardness, nay, such a reward He does not give for any thing.” -(Muslim)

In another tradition it is stated: “Softness in whichever thing it may be, will make that thing beautiful. And from whichever thing softness is taken out, it will become ugly.”

Jarir narrates that the Prophet has said:

“The reward which Allah gives for soft-heartedness He does not give it for folly; and when Allah makes any slave His favourite, He gives him softness. Those families that are devoid of softness become deprived of every virtue.” -( Tibrani )

Abdullah bin Harith has reported that he did not see anybody smiling more than the Messenger of Allah. -(Tirmizi)

Hazrat Ayesha was asked what did Prophet do at home?

She replied:” He used to be in the service of his home people; and when the time of prayer came he used to perform ablutions and go out for prayer.”-(Muslim)

Anas has narrated: “Allah's Messenger had the best manners of all the persons. I had an adopted brother, whose name was Abu Umair. He had a sick sparrow, who was called 'Nagheer'. Allah's Messenger used to be playful with him and ask him : '0 Abu

Umair! what has happened to your Nagheer'. “ - (Bukhari)

Of the habits and traits of the Prophet one trait was very well known that he was extremely philanthropic. He was never miserly in anything. He was very brave and courageous. He never turned away from Truth. He was justice. loving. In his own decision he never committed any excesses or injustice. In his whole life he was truthful and an honest trustee.

The same Quran, the same Criterion, the same Yasin, the same Taha

Allah has commanded all the Muslims to follow the excellent habits and the best traits of the Prophet and to take guidance from the holy life of the holy Messenger.

“Surely there is in the person of Allah's messenger an excellent example for you - for every person who has hope in Allah and the Hereafter and remember, Allah, reciting His name many times.”

Once he (SAW) received seventy thousand dirhams. They were placed before him on the mat. He distributed them standing. He did not refuse a single beggar till he finished the entire amount.

A man approached him and requested for something. He said: “At present I do not have anything, buy something in my name, and when we will get some money we will pay for it.”

Hazrat Umar stated: “Allah has not made it compulsory for you to do a thing on which you have no power or control.” This saddened the Prophet.

One Ansari said: “O Messenger of Allah! Spend and be not afraid of the straitened circumstances imposed by Allah.” The Prophet smiled and his face shone resplendently. He said: “I have been commanded to do this only.”

On the Prophet (SAW)’s philanthropy The lesson we can learn from this is simple… we should give of our wealth without the worry of our wealth decreasing. Have firm belief that Allah (SWT) provides everything. What we have is only on loan from him, in fact us giving the money away is nothing great. The wealth is not ours to begin with. Nothing is ours, it’s all on rent from Allah(SWT). Make no mistake where everything you have comes from. This is why gratitude is so important. Making Shukr for everything you have. It is all a test.

Any person who adopted his companionship or anybody who came to him for his need, he used to advise him to be patient, till he was satisfied. If anybody asked anything from him, he gave it to him or else talked to him so lovingly that he came back satisfied. The river of his kindness was flowing for every body. For his companions he was a guardian, and in matters of Truth all were equal in his eyes.

He was good-looking, decent, humble and soft hearted. He was not a narrow-minded and a hard person. Quarrelling

was not his habit. He never spoke obscene words. To condemn others or to praise some one excessively was beyond the

pale of his character. He expressed indifference towards unnecessary things, but he was never given to pessimism.

Optimism is our obligation. Nabi (SAW) was always optimistic and we should follow his sunnah.

Some Examples of how the Prophet (SAW ) behaved towards others…

Jarir bin Abdullah says: “Since the time I became a Muslim, the Prophet did not prevent me from entering (the house); whenever he looked at me, he smiled.”

He used to exchange repartees with his companions, mix up with them freely, and tried to be nearer to them. He played with their children and took them in his lap. Invitation from free men, male or female slaves, or poor persons were acceptable to him. He visited the ailing and

invalid persons in the far-flung areas of Medina. He accepted the excuses of the really helpless people.

Anas says that if any person who whispered anything into his ears, he never removed his ear from his mouth unless the whisperer himself withdrew his mouth. Whenever anybody held his hand, he never tried to withdraw his hand unless the other man withdrew his. He always used to be the first to salute anyone who met him or to be first to shake hands with his companions. He never stretched his legs in the midst of his companions so that they may not be inconvenienced.

Whoever came to him was duly respected by him. Many times he used to spread his cloth for the visitor, and used to place the cushion which was in his use behind the visitor's back. If the visitor were reluctant to lit on the cloth, he used to insist.

He gave new family names to his companions. In their honour, he used to all them by beautiful names. He never used to interrupt anybody's talk till the speaker either stopped or stood up.

He treated his relatives kindly, but he did not give them preference over better persons.

Abu Qatawa has reported that when a delegation of Najashi came to the Prophet, he rose for serving them. His companions told him that they were sufficient to serve them. He replied:

“They had honoured our companions, therefore I personally want to serve them.”

Abu Usama has narrated that once the Messenger of Allah went among his companions leaning on a cane and his companions stood up. The Prophet said: “Do not stand up. Do not adopt the system of these Non Arabs who stand up to pay respect to one another.”

He said:“I am a slave of Allah; I eat as other people eat, and I sit as other people sit.” When he rode a mule, he allowed some one else to ride behind him. He used to visit poor invalids. He allowed he beggars to sit in his meetings. He mixed up freely with his companions. Where the meeting was over, he used to sit there.

The Prophet once performed Hajj on a cheap Saddle on the back of a camel on which an old, torn cloak was spread, whose cost could be at the most four dirhams. He said: “O Allah I This is my Hajj in which there is neither hypocrisy nor show.”

When Makkah was conquered and the Muslim soldiers entered the city, the Prophet was riding a camel and his head was bowed down in humility, so much so that it appeared that his head was touching a part of the saddle.

He was of a quiet nature. He never talked without necessity. And if anybody talked with a wry face, he used to be indifferent to him and ignored him.

His smile was his laughter. His talk was straight and direct, in which there was no excess. His companions, in his honour and in following him, considered it sufficient to smile in his presence.

His meetings manifested a spirit of tolerance, trusteeship, honesty, virtue and righteousness. Voices were not raised there and no back-biting was allowed therein.

Whenever he opened his mouth to speak, his companions used to keep silent, as if birds were perched on their heads.

When he walked, it was with a balanced gait. There was neither fright nor haste in his gait, nor was there laziness.

Ibn Abi Hala says: “His silence was on account of tolerance, far-sightedness, estimation and thinking and contemplating.”

Hazrat Ayesha says that he talked in such a way that if anybody wanted to count the words, he could do so.

The Messenger of Allah liked fragrance and used perfumes many times.

The world was presented to him with all her allurements and amusements. Victories were won by his armies, but he was indifferent to luxuries and pleasures. He died in such a condition that his armour was pledged to a Jew.

And from these examples we can see a picture of just how great Nabi (SAW) was. Lessons learnt in terms of dealing with relatives, being less prone to arrogance and pomp, Always smiling and the importance of the Smile in the character of a Muslim. Both Nabi (SAW) and his companions use to do it. On being silent and the reasons behind it. Saying only what is necessary and important and kind. And finally, on his attitude to the allurements of this world. We should adopt that. Should the luxuries we enjoy be taken away, how would we feel? The ultimate should be that we do not care… as it was only on loan to us anyway, and we should show gratitude that we had it in our lives in the first place.

May Allah(SWT) grant us the ability to live in Muhammad(SAW)’s perfect example and to continue to strive in attaining this perfection till the day we die. Aameen.


Sunday, April 18, 2010

Tafseer of Surah Kahf verses 32-44: The Parable of the Two Men

Bismillahirahmanirrahim,

Using the translation and notes by Sayyid Abul A’la Mawdudi

The story is not specific and very brief but its message is powerful.

Motives and objectives behind the actions of the first person who speaks in the verses: Pride and arrogance upon worldly wealth, looking down upon and belittling the poor believers on account of their poverty

But in these verses Allah (SWT) destroys the grandeur of worldly wealth and elevates the status of faith. The story also not only rebukes the believers who fail to attribute the blessings they have to Allah(SWT) but also helps the poor believer by making them realise that they should not be upset over their poverty but rather express gratitude for what they have already acquired in this world and even the “little” blessings.

In verses 32-33 The Scene is set : two gardens of grape-vines, and we had encircled the two gardens with date-palms, meaning the fence was comprising of date-palms; and We had also placed between the two gardens a field of crops. Both gardens brought forth abundant produce, and there was no decrease in the fruit of either.

Showing what these two man had in their possession. But as parables go we must understand that this is meant to show wealth and blessings and abundance which is provided by Allah (SWT). We should immediately shift our perspectives to our own lives today, what are the elements which show abundance and wealth? A beautiful home, being well-off, many children? There are countless blessings that we have. This is the scene that is set.

In verses 34-36 The statement is made by the proud protagonist about his abundance.

There can be no doubt that his comments came from a foundation of pride since he covered three things…

  1. I have greater wealth than you and I am stronger than you in numbers (children)
  2. Surely I do not believe that all this will ever perish
  3. Nor do I believe that the hour of Resurrection will come to pass
  4. And even if I am returned to my Lord, I shall find a better place than this.

The first two statements are obviously statements of pride, but the second and third statements also share an element of the renunciation of one of the articles of faith which is Believing in the Day of Judgment. The fourth statement coming from this is one of arrogance not towards just his neighbour but towards Allah(SWT) and believing himself to be a “favoured” person, the chosen one.

His belief of this seems to stem from what he sees he currently he has and instead of being grateful for the blessings he has received from Allah(SWT), he thinks “look at how much I have, this must mean I am favoured and chosen and therefore, better than others.”

Verses 37-41 The Rebuke – The reply by the neighbour is in the form of questioning to make the arrogant person think and ponder about his situation and blessings as well as being a form of advice (naseeha) to put him back on the straight path.

The neighbours replies take the following form:

  1. Do you deny Him Who created you out of dust then out of a drop of sperm, then fashioned you into a complete man?
  2. As for myself, Allah alone is my Lord, and I associate none with my Lord in His Divinity.
  3. When you entered your vineyard why did you not say: “Whatever Allah wills shall come to pass, for there is no power save with Allah!” If you find me less than yourself in wealth and children
  4. It may be well that my Lord will give me something better than your vineyard, and send a calamity upon your vineyard from the heavens and it will be reduced to a barren waste.
  5. Or the water of your vineyard will be drained deep into the ground so that you will not be able to seek it out.

Statement 1 the neighbour is questioning the man on a fundamental belief in Islam and notice he is mentioning the stages of him being created. One can allude to the example of the garden itself which is grounded in dust and from which came a beautiful garden, similarly man was created in the same fashion.

Statement 2 the neighbour comes back to himself and his point of view, one, because the man had initially put the man down with his arrogance claiming superiority over him and, two, to show the arrogant man the right state of mind in which to view his abundance. This is a form of naseeha, showing that he was not affected by what the man had said to him and pointing out that he attributes all that he has to Allah.

Statement 3 follows on from statement two as a form of naseeha because he asks and tells the man what the appropriate response should have been to his acknowledgement of his abundance (Ma sha Allah, la quwwata ila billah”) and on comparing himself with his neighbour (even if his neighbour had less.

Statement 4 and 5 the neighbour points out the ephemeral nature of this world and the fact things can change in the blink of an eye. However, he makes this point known in specific detail as to what could happen to either of their gardens in the future and using plausible examples. This also ties in to the arrogant man’s statements on the Day of Judgment not coming (May Allah protest us) and blatant arrogance and confidence over his wealth and abundance never decreasing in future, in both this world and the next.

42-44 Consequence and Moral of the story

Verse 42 - The man’s garden was destroyed by a calamity, and the man immediately sees his folly and wrings his hands in desperation and utter hopelessness saying “Would I had not associated anyone with my Lord in His Divinity” using the exact wording which his neighbour had initially used.

Verses 43 and 44 are an explanation and conclusion by Allah(SWT) on the situation and the verses speak for themselves..

43 – And there was no host, beside Allah, to help him, nor could he be of any help to himself.

44 – (Then he knew) that all power of protection rests with Allah, the True One,. He is the best to reward, the best to determine the end of things.

Mawdudi’s notes from his translation state on this story…

“Whatever God alone wills comes to pass, for man does not have the power to make things happen according to his wishes. Whatever man does is only by God’s aid and support.”

Wednesday, September 2, 2009

Al Fatiha

It's a beautiful thing, Surah Fatiha.
The same surah, being read in the same way, by almost every Muslim, almost 5 times a day, for the last 1430 years.

The same praise of God, the same plea to God.

I read something recently that reminded me about the unity aspect of prayer, that wherever there is a Muslim, he turns his heart to the same direction in unison with other Muslims all over the world, the same common physical point, the same spiritual goal. The same as it is in every corner, 5 times a day, for the last 1430 years, amongst billions of brethren

And it's so poetic in its sound, more so when standing there contemplating the immense depth of not only its meaning, but its globally and histrocially binding force.

ALHAMDULILLAHI RABBIL AA'LAMEEN indeed!

Saturday, August 22, 2009

About Soul Soap

Salaams ,
Welcome to Soul Soap.

We are an online Halqa (Quranic discussion circle) group that meets weekly on a Sunday at 20h00 GMT. (times will differ for Ramadan).
Most of the attendees are from S Africa, with a few from the UK.All are welcome.
Halqa notifications are sent out on a Sat/Sun.
Most attendees are between 18 and 30.Mixed gender.

We host the Halqa sing Paltalk, more info is listed below on accessing it.
There is also a web based version that can be used, at paltalk.com, following the prompts for "Paltalk Express". (however, for most countries users cannot access using the web based version without first downloading the application and creating a username)

1) Click on the following link: http://www.paltalk.com/start_chatting.shtml and then select “Download for Free” within the blue box.
2) You will then be asked to install Paltalk therefore please click “Save File” to download the program.
3) Click on the icon which should have appeared after the downloading was complete.
4) Then click on ‘Run’ to run the program
5) A screen will pop up asking you to setup the Paltalk. Set up Paltalk as ‘Standard’ under the installation options. And then click on ‘Finish’
6) Within 50 seconds, a screen will open up asking you to create a nickname and fill in details in order to open an account.
7) After a new Nickname has been created, Paltalk will ask you to choose a Paltalk service that is appropriate for you. It is recommended that you select Paltalk Basic as the service is free. Select the relevant service and click on Select Service Type.
8) A screen will pop which indicates that you are now logged on.To enter the Soul Soap Online Halqa Chat Room click on the icon ALL ROOMS on the right hand side of the pop-up and wait for another window to open.
9) Type in Soul Soap Online Halqa on the top left-hand side of the new pop up and then search for the Chat Room called Soul Soap Online Halqa.
10) Click on “All Rooms”, go to “Religion and Spirituality”, “Islam”, you should see “Soul Soap Online Halqa”, click and join. If you don’t see the room, wait until scheduled start time and try again, the room only becomes visible when one of the admins have logged in.
Double click on theSoul Soap Online Halqa Chat room and a new screen similar will pop-up.
PLEASE REMEMBER TO HAVE A HEAD-SET (THAT WORKS) OR SPEAKERS ON YOUR COMPUTER READY TO HEAR THE SPEAKERS TALK.