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Thursday, June 27, 2013

'Abdullaah Ibn Umm Maktoom

'Abdullaah Ibn Umm Maktoomwas the cousin of Khadeejah Bint Khuwaylid,
Mother of theBelievers. His father was Qays Ibn Sa'eed and his mother
was 'Aatikah Ibnt 'Abdullaah. She was called Umm Maktoom (Mother of
the concealed one) because she gave birth to a blind child.
'Abdullaahwitnessed the rise of Islam in Makkah. He was amongst the
first to accept Islam. He lived through the persecution of the Muslims
and suffered what the other Companions of the Prophetexperienced. His
attitude, like theirs, was one of firmness, staunch resistance and
sacrifice.
Neither his dedication nor his faith weakened against the violence of
the onslaught of the Quraysh (the ruling tribe of Makkah at the time
of Prophet Muhammad, sallallallaahu 'alayhi wa sallam). In fact, it
only increased his determination to hold onto the religion of Allaah
and his devotion to His Messenger.
'Abdullaahwas devoted to the noble Prophetand he was soeager to
memorize the Quran that he would not miss any opportunity to achieve
his heart's desire.Indeed, his sense of urgency and his insistence
could sometimes have been excessive as he, unintentionally, sought to
monopolize the attention of the Prophet.
In this period, the Prophetwas concentrating on the Quraysh notables
and was eager for them to become Muslims. On one particular day, he
met 'Utbah Ibn Rabee'ah and his brother Shaybah, 'Amr Ibn Hishaam,
better known as Abu Jahl, Umayyah Ibn Khalaf and Waleed Ibn Mugheerah,
the father of Khaalid Ibn Al-Waleedwho was later to be known as
Sayfullaah or 'the Sword of Allaah'.
Hehad begun talking and negotiating with them and telling them about
Islam. Hewished that they would respond positively to himand accept
Islam or at least call off their persecution of his Companions.
While the Prophetwasthus engaged, 'AbdullaahIbn Umm Maktoomcame up and
asked him to read a verse from the Quran. "O Messenger of Allaah," he
said, "teach me from what Allaah has taught you."
The Prophetfrowned and turned away from him. Heturned his attention
instead to the prestigious group of Quraysh, hoping that they would
become Muslims and that by their acceptance of Islam they would bring
greatness tothe religion of Allaah andstrengthen his mission.
As soon as hehad finished speaking to them and had left their company,
he suddenly felt partially blinded and his head began to throb
violently. At this point thefollowing revelation came to him (what
means):"He (i.e., the Prophet) frowned andturned away because there
came to him the blind man, (interrupting).But what would make you
perceive, (O Muhammad), that perhaps he might be purified, or be
reminded and the remembrance would benefit him? As forhe who thinks
himself without need, to him yougive attention. And not upon you (is
any blame) if he will not be purified. But as for he who came to you
striving (for knowledge) while he fears Allaah, from him you are
distracted. No! Indeed, they (i.e., theses verses) are a reminder;
sowhoever wills may remember it".[Quran 80: 1-12]
These are the verses which were revealed to the noble Prophetabout
'Abdullaah Ibn Umm Maktoom. Theseverses have continued to be recited
from that time till today and shall continue to be recited by all who
read the Quran.
From that day the Prophetdid not cease to be generous to 'Abdullaah
Ibn Umm Maktoomto ask him about his affairs, to fulfill his needs and
take him into his council whenever he approached. In fact, in later
years, heoften greeted Ibn Umm Maktoom with these words of
humility:"Welcome unto him on whose account my Sustainer has blamed
me."
When the Quraysh intensified their persecution of the Prophetand those
who believed with him, Allaah gave them permission to emigrate.
'Abdullaah's response was prompt. He and Mus'aab Ibn 'Umayrwere the
first of the Companions to reach Al-Madeenah.
One of the responsibilities that the Prophetplaced on 'Abdullaah Ibn
Umm Maktoomwas to put him in charge of Al-Madeenah in his absence.
This was done more than ten times.
Soon after the battle of Badr, the Prophetreceived a revelation from
Allaah raising the status of those who go out to fight the enemies
(for the sake of Allaah) and preferring them overthose who remain
inactive at home. This revelation affected 'Abdullaahdeeply. It pained
him to be thus barred from the higher status and he said: 'O Messenger
of Allaah! IfI could go on Jihaad (fighting in Allaah's cause), I
would certainly do it.' He then earnestly asked Allaah to send down a
revelation about his particular case and those like him who were
prevented because of their disabilities from going on military
campaigns.
His prayer was answered.An additional phrase wasrevealed to the
Prophetexempting those with disabilities from the import of the
original verse. The full verse became (what means):"Not equal are
those believers remaining (at home) – other than the disabled – and
the mujaahideen (who striveand fight) in the cause of Allaah with
their wealth and their lives…. "[ Quran, 4: 95]
In spite of thus being excused from Jihaad, the soul of 'Abdullaah Ibn
Umm Maktoomrefused to be content with staying among those who remained
at home when an expedition was in progress. Great souls are not
content with remaining detached fromaffairs of great magnitude. He
determined that no campaign should by-pass him. He fixed a role for
himself on the battlefield.He would say: "Place me between two rows
and give me the flag. I will carry it for you and protect it, for I am
blind and cannot run away."
In the fourteenth year after the Hijrah (migration), 'Umarwho was the
Caliph at the time resolved to mount a major assault against the
Persians to bring down their State and open the way for theMuslim
forces. So he wrote to his governors: "Send anyone with a weapon or a
horse or who can offer any form of help to me - and make haste."
Crowds of Muslims from every direction responded to 'Umar's call and
converged on Al-Madeenah. Among all these was the blind Mujaahid
'Abdullaah Ibn Umm Maktoom. 'Umarappointed Sa'd Ibn Abi
Waqqaascommander over the army, gave him instructions and bade him
farewell.
When the army reached Qaadisiyah, 'Abdullaah Ibn Umm Maktoomwas in the
forefront, wearing a coat of armor and fully prepared. He had vowed to
carry and protect the flag of the Muslims or be killed in the process.
The forces met and engaged in battle for three days. The fighting was
among the most fierce and bitter in the history of the Muslim
conquests. On the third day, the Muslims achieved a mighty victoryas
one of the greatest empires in the world collapsed and one of the most
secure thrones fell. The flag of Tawheed (Monotheism) was raised in an
idolatrous land.
The price of this clear victory was hundreds of martyrs. Among them
was 'Abdullaah Ibn Umm Maktoom. He was found amongst those who had
been killed on the battlefield clutching the flag of the Muslims.

The methodology of discourse in Da'wah

The methodology of discourse inDa'wah(Islamic propagation) constitutes
the following principles:
A.Establishing the principle of submission
The principle of submitting to Allaah The Almighty should be
established and stressed. Muslims should realize that they must submit
to the ordinances ofAllaah The Almighty, whether they understand the
wisdom behind them or not. Allaah The Almighty Says (what means):
·{It is not for a believing man or a believing woman, when Allaah and
His Messenger have decided amatter, that they should [thereafter] have
any choice about their affair.}[Quran33:36]
·{But no, by your Lord, they will not [truly] believe until they
makeyou, [O Muhammad], judge concerning that over which they dispute
among themselves and then find within themselves no discomfort from
what you have judged and submit in [full, willing] submission.}[Quran
4:65]
When we are keen on attaining faith and submitting to Allaah The
Almighty, we save ourselves from many setbacks and ourDa'wahwill be
fruitful, Allaah willing.
We should be wary of the misleading mass media that holds dialogues
about issues related to theSharee'ah(Islamic legislation) and reduces
the status of theSharee'ahrulings to that of an opinion and a
viewpoint that are open to dispute. This is the first step that the
advocates of Westernization and secularism want to achieve.
B.Relying on the fact-based methodology
When we discuss women's issues, we need to talk in a factual manner
that respects people's minds and thinking. People, nowadays, do not
accept dictates, personal opinions and convictions of anyone,
regardless of who he is.
Hence, when we say that the woman going to work affects herability to
look after her home andbring up her children, we need tocite
scientific studies that prove the authenticity of what we are saying.
Moreover, when we talk about the connection between the intermixing of
the two sexes and the woman going out and crimes against women, and
when we talk about the effect of chastity on preserving the stability
and success of marital relations, we need to support what we say by
scientific evidence and the results of specialized studies.
Nowadays, there are many studies backed by scientific research that
are not being utilized, which we can benefit from. Moreover, we should
conduct scientific research on many vital issues that we are in need
of. We should also make use of research centers and university staff
members in this regard. These serious studies may be more important
than the books and booklets that are merely quotations from old books.
C.Differentiating between traditions andSharee'ahrulings:
Traditions are closely connected to women's issues, as every society
has certain traditions thatare related to women. Given the fact that
most of the tribal habitsin Islamic societies are characterized as
'conservative' behavior, some ill-informed men may confuse the
traditions that the society has agreed upon and that have become part
of its culture with the rulings of theSharee'ah. Thus, they insist on
upholding these traditions and defending them even though they may
have no basis in theSharee'ah. This matter requires moderation; habits
that have no origin in theSharee'ahshould notbe followed and defended,
let alone linked toSharee'ah. On the other hand, they should not be
totally rejected on the pretext that they are not mentioned in
theSharee'ah; rather, good customs should be kept and bad ones should
be rejected.
D.ObservingSharee'ahrestrictions without transgressing them:
Given the fact that woman is the most dangerous and most harmful
temptation, there are rulings and restrictions stipulated in
theSharee'ahto lessen the effect of this temptation.
Hence, we have to observe these restrictions and adhere to them. The
keenness of some callers to spreadDa'wahand widen its scope may lead
them to overlook these restrictions and transgress them.
This may be a reaction to common misperceptions about Muslim thinkers,
scholars and callers. Some callers over-emphasize the aspect of
'liberating' themselves from the restrictions of theSharee'ahand may
even start attacking those who adhere to them.
It is not acceptable for callers to exaggerate when criticizing the
separation between men and women attendees in conferences
andDa'wah-related forums. Similarly, it is unacceptable for a caller
to be presented to the audience by a woman, and to make her read the
questions addressed to him, or to keep the issue of separating women's
place for prayers from that of men on top of the list of issues that
he faces, in a bid to take quick steps towards Westernization and the
liberationof women.
Attitude towards the advocates of Westernization and 'liberation':
This includes the following:
a.Differentiating between the different categories of people who
discuss women's issues:
The call for women's 'liberation' and for the Westernization of
Islamic society was initiated by a group of people who are advocates
of secularism and who cunningly endeavor to find ways that would help
them achieve their dubious aims. These people use twisted methods to
present their ideas and pretend to defendwomen's issues and restore
theirstolen rights. Unfortunately, a number of writers, journalists
and cultured men of letters, who are not secularists themselves,
followed their footsteps as they were influenced by the ideology that
these people presented. These people who are influenced by the ideas
of secularists usually present issues that agree with the aims of the
secularists.
Thus, during discussions we should not include all these people in one
group; rather, we have to differentiate between those who agree with
the ideas of secularists and those who are inclined to secularism.
The righteous predecessors differentiated between the different
categories of the peopleofBid'ah(innovation). People ofAhwaa'(desires)
and heretics are not the same as those who want and seek goodness, but
agree with some of the people ofBid'ahabout theirBid'ah. Also, the one
who calls to a certainBid'ahand defends it is not like others. People
who practice religious innovations that lead to disbelief are not like
those who practice religious innovations that lead to committing major
sins.
b.Avoiding any talk about intentions
The truth should be clearly statedand falsehood should be confronted
and clarified. However, there is a difference between pointing out
what is right and refuting what is wrong on one hand, and judging the
falsifier himself on the other hand. We usually direct bitter
criticism against anyone who presents something different regarding
women's issues and other issues. Not only this, but we may also accuse
the writer and the speaker of having bad intentions and so on.
Hence, discussion should focus on the idea and the topic. As for the
figures of secularism and those who have impermissible ideas, they
should be exposed in the right way; not through one book or one
article, but through refuting all their tendencies and ideas in a
manner that appears convincing to people.
E.Objective scientific criticism:
When such people discuss women's issues or any other issue, they
support their speech with proofs and evidence that make it seem
objective and scientifically neutral and they usually exploit the
results of scientific research in a misleadingway.
It has been noticed that many of the callers' replies to these people
are characterized by beingemotional and they tend to judgepeople. They
may even include references to conspiracy theories hatched against
women, and disregard the objective scientific discussion of the proofs
that their opponents present.
The approach adopted by the callers may be convincing to certain
categories of people who are already under their influence; however,
it is not convincing to other people that they may be keen on
convincing. Rather, this kind of approach may play a role in making
this last category convinced of the opponent's point of view.
Callers are urgently in need of perfecting the language of dialogue
and objective scientific discourse. They have to realize that being
zealous advisors alonewill not make people listen to them and accept
what they say willingly.

Constitution of the Muslim Home

The Muslim home is based on a number of principles and rules that
govern it and regulate life in it. These rules make the Muslim home
distinctive as they are derived from the noble Quran, the Sunnah of
the Prophet,, the life of the Companionsand the life of
theTaabi'oon(their successors(.
The most important rules of this constitution are:
Having true belief in Allaah The Almighty and being sincere, piousand
adherent to His Ordinances, avoiding what He forbade and remembering
Him a lot.
Believing in the angels of Allaah, His Books, Messengers, the
Hereafter, Divine Decree and fate. Allaah The Almighty Says (what
means):{The Messenger has believed in what was revealed to him from
His Lord, and [so have] the believers. All of them have believed in
Allaah and His Angels and His Books and His Messengers, [saying], "We
make no distinction between any of Hismessengers."}[Quran 2:285]
Believing in the Messenger of Allaah,and adhering to hisSunnahby
abiding by what he ordered us to do and avoiding what he forbade.
Allaah The Almighty Says (what means):{And whatever the Messenger has
given you -- take; and what he has forbidden you -- refrain
from.}[Quran 59:7]
Observing the prayers on their due time. Allaah The Almighty Says
(what means):{Indeed, prayer has been decreed upon the believers a
decree of specifiedtimes.}[Quran 4:103]
Giving the right of Allaah regarding one's money by
payingZakaah(obligatory charity) and voluntary charity. Allaah The
Almighty Says (what means):{And those within whose wealth is a known
right. For the petitioner and the deprived.}[Quran 70:24-25]
Fasting the month of Ramadhaan. Allaah The Almighty Says (what
means):{O you who have believed, decreed upon you is fasting as it was
decreed upon those before you that you may become righteous.}[Quran
2:183]
PerformingHajjwhen one has theability to do so. Allaah The Almighty
Says (what means):{And [due] to Allaah from the people is a pilgrimage
to the House -- for whoever is able to find thereto a way.}[Quran
3:97]
The marital relationship is based on tranquility, affection and mercy.
Allaah The Almighty Says (what means):{And of His signs is that He
created for you from yourselves mates that you may find tranquility in
them; and He placed between you affection andmercy. Indeed in that are
signs for a people who give thought.}[Quran 30:21] Spouses should set
rules for their life and establish a basis for mutual understanding so
that affection and mercy would prevail and accordingly they would
achieve happiness.
The man has the right to be in charge

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Dought & clear - No Angels or Other Creatures Know Everything in the Heavens and Earth.

My daughter asked me: Who is the angel who knows everything in
theheavens and the earth, the number of drops of water, the number of
grains of sand? Is there any such thing?
Praise be to Allah
The one who knows everything in the heavens and on earth, and knows
the number of drops of water and the number of grains of sand is
Allah, the Lord of the Worlds. There is no angel who is close to Him
or any Prophet who was sent who has this knowledge. Anyone whosays
that there is anyoneamong the angels who knows all of this has
fabricated a lie against Allah, to Whom belongs knowledge of the
unseen of the heavens and the earth.
Allah, may He be exalted,says (interpretation of the meaning):
"And with Him are the keys of the Ghaib (all that is hidden), none
knows them but He. And He knows whatever there is in (or on) the earth
and in the sea; not a leaf falls, but he knowsit. There is not a grain
in the darkness of the earth nor anything freshor dry, but is written
in aClear Record" [6:59].
And He, may He be glorified, says (interpretation of the meaning):
"Say: None in the heavens and the earth knows the Ghaib (unseen)
except Allah, nor can they perceive when they shall be resurrected"
[27:65].
Ibn Katheer (may Allah have mercy on him) said:Here Allah, may He be
exalted, is instructing HisMessenger (blessings and peace of Allah be
upon him) to tell all of mankind that no one knows the unseen except
Allah, may He be glorified and exalted, and that He alone has that
knowledge, with nopartner or associate. Endquote from Tafseer Ibn
Katheer, (6/207).
Al-Bukhaari (4697) narrated from Ibn 'Umar (may Allah be pleased with
him) that the Messenger of Allah (blessings and peace of Allah be upon
him) said: "The keys of the Unknown are five, whichno one knows except
Allah: no one knows what will happen tomorrow except Allah; no one
knows what is in the wombs except Allah; no one knows when it will
rain except Allah; no one knows in which land he will die; and no one
knows when the Hour will begin except Allah."
But Allah, may He be exalted, may inform whomever He wills among His
creation about whatever He wills of His unseen. Allah, may He be
exalted, says (interpretation of the meaning):
"(He Alone) the All-Knower of the Ghaib (unseen), and He reveals to
none His Ghaib (unseen). Except to a Messenger (from mankind) whom He
has chosen (He informs him of the unseen as much asHe likes), and then
He makes a band of watching guards (angels) to march beforehim and
behind him." [72:26, 27].
The scholars of the Standing Committee said: Knowledge of unseen
matters is something that belongs exclusively to Allah, so no one
among His creation, human or jinn, knows anything of it except what
Allah reveals to whomever He wills among His Angels or His Messengers.
End quote from Fataawa al-Lajnah ad-Daa'imah, (1/346).
Yes, there is an angel who is appointed in charge of the rain, and
directs it wherever Allah wills; he is Mikaa'eel (peace be upon him),
who has helpers who dowhatever he instructs them to do. But this only
happens by the will of Allah and in accordance with His wisdom and
knowledge. They do not know anything or do anything; rather they
cannot do anything at allexcept by Allah's leave. Moreover, that does
not mean that they know the number of drops of water, because their
knowledge is restricted to what Allah has taught them, and they say,
as Allah tells us:
"Glory be to You, we have no knowledge except what you have taught us.
Verily, it is You, the All-Knower, the All-Wise"
[2:32].
And Allah knows best.