A monthly newsletter from Masjid Bani Hashim Jumeirah Islands, Dubai Issue#12 Nov 2014

بسم اهلل والصالة والسالم على رسول اهللأعوذ باهلل من الشيطان الرجيم

I seek refuge with Allah from Satan the accursed

وإذا سألك عبادي عني فإني قريب أجيب دعوة الداع إذا دعان فليستجيبوا لي وليؤمنوا بي لعلهم يرشدون“And when My servants asks you concerning Me, the (answer them), I am indeed near to them. I respond to the invocations of the supplicant when he calls on Me!” (Surah al-Baqarah:186)

Dear Readers, know that Allah (SWT) is close to His worshippers, and He (SWT) is present with them in His knowledge and protection. We should therefore call on Him (SWT) expecting that He (SWT) will answer us. If we put our hope and trust in Allah (SWT), and expect only good from Him (SWT), He (SWT) will not disappoint our hopes and desires. On the other hand, if we think He (SWT) will not answer us, or feel we are not responded to, then we will be treated in the way that we expect. This is why the true Muslim always expects the best from Allah (SWT), no matter what their situation. In fact, the Prophet (SWS) advised us: “Let not any of you die except that he assumes the best from Allah.” (Recorded in Muslim)

Many people give up in the face of something seemingly impossible. Sometimes, we give up on an individual level: getting married or getting that job we want and fail to realise who is in charge. It is Allah (SWT). Allah (SWT) has told us that He is as His servant thinks of Him. If we think well, then that is what we will find. If we do not, then that is what we will find. Your opinion should be that Allah (SWT) is so Merciful that He will come to your aid.

What happens when we are faced with failure? When one does not get something, even if their intention was for the sake of Allah (SWT), one should not feel disheartened. If one has a good opinion of Allah (SWT); then"failure" is just a minor setback. You need to be tested to strengthen your resolve. If you do not get that amazing job you want, know that Allah has saved something better for you. Only He (SWT) knows what is best for you.

So what does it mean to think well of Allah (SWT)?It means to take that step. When we mess up, even if we messed up in a major way, we return to Him (SWT). We return to Allah (SWT) recognising that what we did was truly horrible, but we ask for His (SWT) forgiveness because we know He (SWT) is that forgiving, and that His Mercy encompasses everything. When we mess up again and again, and feel sick of ourselves, we return to Him (SWT) with a sincere du'a (supplication) to help us stop, knowing that He (SWT) will respond. It means having grand hopes and aspirations, and working towards them knowing that Allah (SWT) “will not allow to be lost the reward of any who did well in deeds.”(Qur'an, 18:30).

Dear Readers, from hereon let us only rely and expect from Allah (SWT) alone. May this guide us, purify us from sin, strengthen us, and bring us closer to Him (SWT). Ameen.

A Monthly Newsletter by Masjid Bani Hashim, Jumeirah Islands, Dubai Issue #12 Nov 2014

This Issue

Introduction: Page 2

Surah An Nasr: Page 4

Learn, Live & Love the Names of Allah Azza Wajal - Detailed Discussion of Some Attributes: Pages 5 - 7

The Real Superstars: Pages 8 - 9

Power of Dua with Faith: Pages 10 - 11

Bidah Hasanah: Pages 12 - 15

Home Truths - Listening with Empathy: Pages 16 - 18

Choosing the First Khilafah: Pages 19 - 21

Heedlessness: Pages 22 - 24

Masjid Bani Hashim: Pages 25 - 27

A Monthly Newsletter by Masjid Bani Hashim, Jumeirah Islands, Dubai Issue#12 Nov 2014

Pages 5-7

Pages 16-18

Pages 19-22

Pages 16-18

Amongst numerous linguistic miracles of The Quran is the miracle of word choice. The Quran’s miraculous nature reflects in the choice of words & their usage in a particular context. It leaves absolutely no room for error and erases any doubt that may come to one’s mind. This requires a deep study of the Ayat mentioned in the Quran.

Quran Outline The purpose of this breakdown is to see the surahs of the Quran in an outline format. This facilitates the way of seeing the flow of the Ayat & it helps to remember the words, In Sha’a Allah.

#110 Surah AnNasr – The Help (سورة النصر)

!When there comes the Help of Allâh (to you, O Muhammad (SAWS) against your enemies) & the conquest (of Makkah), (1) And you see that the people enter Allâh's religion (Islâm) in crowds, (2) So glorify the Praises of your Lord, & ask His Forgiveness. Verily, He is the One Who accepts the repentance & Who forgives. (3)

This Surah was revealed shortly before the victory of Mecca. It bears happy

news that Mecca will be conquered & the tribes of Arabia will embrace Islam in multitudes. Since the mission of the Prophet (pbuh) was coming to completion, he (pbuh) was directed to make Tasbeeh (negate all imperfection from Allah & affirm all perfection), Hamd (praise & offer gratitude to Allah) & Istighfar (seek forgiveness from Allah). This Surah was also an indication that the time of the Prophet (pbuh) on this earth was coming to an end. The lesson for us is that when we accomplish something, we should turn to Allah by pronouncing Tasbeeh, Hamd, & Istighfar.

Scene of Mecca as its conquest is coming near ✤ When there comes (إذا جآء) - What

will come?✦ The help of Allah ( (نصر ٱهلل✦ And the conquest ( (وٱلفتح

✤ And you see the people (ورأيت ٱلناس) - What will the people do?✦ Entering in the religion of Allah

( (يدخلون فى دين ٱهلل★ In multitude (ا (أفواج

✤ What was the Prophet (pbuh) commanded to do?✦ So glorify the praises of your Lord

(فسبح بحمد ربك)✦ And seek His forgiveness

( (وٱستغفره★Verily He is accepting of

repentance (إنه ۥ ڪان توابا)

Surah An-Nasr

Detailed Discussion of Some Attributes

A - The issue of the Quran being createdThis is a subset of the issue of Allah’s Kalam. That is because the Quran is the Speech of Allah, it is uncreated. Some Sects have deviated in their understanding of the Qur’an. The end result of the beliefs of both of these groups is that either the Quran is created outright, or that the Quran we have is a created expression of what Allah (SWT) said ‘internally’. This issue is important, firstly because it is necessary for us to have the correct understanding of Allah (SWT), it is part of our Tawheed, and secondly because these claims basically make the Quran null and void. If one says the Quran is created, or is not the Speech of Allah, then it destroys its relevancy and perfection. Since we know only Allah is of the utmost perfection, and His Attributes are perfect, then if the Quran is created, it must have some deficiency in it. The Kalam of Allah is what we know everything by, and to believe as the Ash’aris believe is to make the Quran no longer Divine.The Caliph Ma’mun of the Abbasids had adopted the belief that the Qur’an was created. Bishr al-Mirisi and Ibn

Abee Du’aad (one of the followers of Jahm ibn Safwan) convinced him to make it the theology of the state at the time. Many scholars were executed over this issue and some said that it was created in order to save their lives. It was due to the famous trial of Imam Ahmed that it is pretty much universally accepted by the masses of the Muslims that the Quran is the uncreated Speech of Allah. The Ash’aris came approximately 100 years after the time of Imam Ahmed, when it was accepted that the Quran is Allah’s Speech, and this explains their somewhat confusing stance on the issue. They could not adopt the view of the Mu’tazilah since it was now openly rejected, but at the same time, they were trying to reconcile with their principles of philosophy they held to. Amr ibn Deenar (d. 126AH) stated, “I have met the Companions of the Prophet(saw), and those that came after them for seventy years, all of them said, ‘Allah is the Creator, and everything besides Him is created, and the Qur’an is the Kalam of Allah (SWT), from Him

it came, and to Him it will return. ”The narrations like this are Mutawatir and come from the Imams of the first generations of Islam. The first person to claim that the Quran was created was none other than Ja’d bin Dirham. Most of the proofs for the Quran being the speech of Allah (SWT) was mentioned in the previous post. One extremely obvious proof though, that I did not post there was the first 3 ayat of Surat Ar-Rahman,

نسان. ن. علم القرآن. خلق اإل الرحمAr-Rahmaan. He taught (you) the Quran. He created man. [55:1-3] What more needs to be said other than the fact that Allah (SWT) Himself made the distinction? Though this issue seems old, and we might wonder what significance it has for us, it should be noted that even modern day ‘progressive Muslims’ use this exact argument to justify re-interpreting the Quran. And this is exactly what Imam Ahmed feared, and why he stood firm during his trial, Rahimahullah.

B - 'Uluww (Highness of Allah (SWT)) – General Overview

This has 3 connotations, Allah (SWT) is highest in 1) His Control, 2) His Power, and 3) His Essence. In reality, this is something that does not need to be proved, but because of the statements of some deviant groups on this issue, it has become necessary. The proofs regarding this issue are too many to enumerate. This article will serve to give a brief overview of some of the proofs and their categories. Some of the Ayat are not fully quoted here, as they will be quoted in full in later articles. First is the explicit Ayat mentioning Allah’s (SWT) rising over the Throne. Also many hadith indicate that the Throne is above the heavens.There are references also to things being “raised” (rafa’a) to Him, such as good deeds, (35:10, 4:158, 3:55). Also there are examples of good deeds being lifted up to Him with the word sa’ada. There are also proofs showing Allah (SWT) is “fis-Samaa’” and this means above (67:16-17). ماء أن يخسف بكم األرض أأمنتم من في السماء أن فإذا هي تمور. أم أمنتم من في الس

يرسل عليكم حاصبا فستعلمون كيف نذير.

Are you secure that He who is in the sky will not make the earth swallow you while it quakes? Are you secure that He who is in the sky will not unleash upon you a rain of stones? Soon you will know how My warning has been!

It should be noted that ‘fee’ can also mean ‘in’, however, in this context it means above. This is also the case in the hadith of the slave-girl. One proof for this is the ayah 20:71, where Fir’awn says he will crucify the people ‘fee’ date-palms. قال آمنتم له قبل أن آذن لكم إنه لكبيركم الذيحر فألقطعن أيديكم وأرجلكم من علمكم الس خالف وألصلبنكم في جذوع النخل ولتعلمن

أينا أشد عذابا وأبقى.He said, ‘Do you profess faith in Him before I may permit you? He is indeed your chief who has taught you magic! Surely I will cut off your hands and feet from opposite sides, and I will crucify you on the trunks of palm trees. So you will know which of us can inflict a punishment severer and more lasting.’

Obviously this means ‘on’ them and not “in” them. Another proof for this is Allah’s (SWT) saying to “travel fee al-’ard (in the earth).” No one takes this to mean to be actually in the earth, but upon the earth. Many of Allah’s (SWT) Names also indicate His Transcendence, such as al-’Alee, al-A’laa, Ta’aala, al-Muta’aal, al-Qaahir, and many others showing He is above everything in His Power and Essence. Another clear proof is the incident of al-Israa’ wa al-Mi’raaj. The scholars of the early generations also said there is Ijmaa’ (scholarly consensus) on this issue. Imam Ahmed Ibn Hanbal also argued this point from a logical perspective by saying, “Either Allah (SWT) created us in Him, or outside Him. If it was inside then this is a statement of kufr. If outside, then Allah (SWT) would choose best the direction for Him to be – i.e. being above the creation.” (rough translation). The most undeniable proof, however, may be that of the fitrah. It is ingrained in us to look up, or to point up, to raise our hands up to Allah (SWT) in supplication. Allah (SWT) created us upon this pure fitrah, and even non-Muslims point up when referring to Allah (SWT).

In the last  few issues we read about one of the Giants of Islam- literally and figuratively, for not only was Omar (RA) towering in height but his personality was one that was overpowering in every way.

This issue will be about another exceptional Sahabiyyah- who Prophet Muhammad (SAWS) considered as one of the most perfect woman in the world. She was not only given the glad tidings of having a palace made of Qasab in Paradise but was greeted by Allah (SWT) Himself and Jibreel( AS) in this world.

She is none other than Khadija Bint Khuwaylid- The first Mother of Believers-the most beloved wife of Prophet (SAWS). The first person to convert to Islam.

Narrated Abu Hurairah: Jibril (AS)  came to the Prophet (SAWS) and said: "O Allah's Messenger! This is Khadijah,

coming to you with a dish having meat soup (or some food or drink). When she reaches you, greet her on behalf of her Lord (Allah) and on my behalf, and give her the glad tidings of having a palace made of Qasab in Paradise, wherein there will be neither any noise nor any toil, (fatigue, trouble, etc.)." [Al-Bukhari]

Khadijah (RA) was born in Makkah in the year 556 CE. Her mother's name was Fatimah bint Zayd, and her father's name was Khuwaylid bin Asad. He was a very popular leader among the tribe of Quraysh, and a very prosperous businessman.

She was known by the names Ameerat-Quraysh ("Princess of Quraysh"), al-Tahira ("The Pure One") and Khadija Al-Kubra (Khadija "the Great").

After the death of her father ,Khadija (RA) took charge of the family business, and as a result, it rapidly expanded. It is said that when the Quraysh's trade caravans would go on their summer journey to Syria or winter journey to Yemen, Khadija's (RA) caravan equalled the caravans of all other traders of the Quraysh put together.

Khadija (RA) was married twice before she married Prophet (SAWS), and had children from all her marriages. Her first marriage was to Abu Halah Malak bin Nabash bin Zarrarah bin At-Tamimi and bore him two children, Halah and Hind. After Abu Halah Malak passed away, she (RA) married 'Atique bin 'Aith bin 'Abdullah Al-Makhzumi, and had a daughter by him named Hindah, but the marriage didn't last long. She (RA) did not

want to get married the third time, rather she (RA) wanted to devote her time to the  upbringing of her children, and building up the business she (RA) inherited from her father.

Khadija (RA) would usually not travel with her trade caravans; rather she (RA) would  employ others to trade on her behalf for a commission. On one of her trade journeys, she (RA) was looking for someone reliable to accompany her caravan. Abu Talib ibn 'Abd al-Muttalib recommended  Muhammad Ibn Abdullah (SAWS) to her.

Khadija (RA) hired Muhammad (SAWS), who was then 25 years old. She (RA) sent one of her servants, Maysarah, to assist him. Maysarah was impressed by the Prophet (SAWS)'s integrity, strength of character, his honest dealings and  business abilities, when he saw him doing

trade in Syria. On the way back, the Prophet (SAWS) laid down under a tree to rest for a while. Nastoora, a Jewish monk, noted for his knowledge of religion and for his insight, saw him and asked Maysarah who he was. Maysarah told him all about Muhammad (SAWS) and his reputation for honesty and intelligence. Nastoora told him that this man would be elevated to Prophethood in the future, as no man had ever rested under that particular tree but Prophets. There are some reports of Maysarah also seeing two angels holding a cloud over Prophet (SAW)'s head to protect him from the glare and heat of the sun.

Upon their return, Maysara gave accounts of the honourable way that Muhammad (SAWS) had conducted his business, with the result that he brought back twice as much profit as Khadija (RA) had expected. He also narrated all that he saw and heard to Khadija (RA). Khadija (RA) was deeply  impressed by the personality of Prophet (SAWS) and thought of proposing marriage to  Muhammad(SAWS). But  she wondered how could she express her thoughts to him? She had already rejected several proposals of marriage from men belonging to some of the noblest families of the Quraysh. She was worried about the reaction of her tribe and her family. She was most worried if Prophet (SAWS) would ever accept her proposal of marriage as he was much younger than her and also was never married.

How did the Prophet (SAWS) get married to Khadija (RA)?? Find out in the next issue…

When you make dua'a, remember Ramadan, the feeling, the emotion, the strength in your imploring to Al Mujeeb (The All Responder). One of those beautiful dua'a that we recited was the dua'a that the Prophet SAW taught us to recite in the night of Lailat-ul-Qadr.

Before we analyse the du'aa, let's just remind us that the fervour in asking Ar Rahman, the devotion in our dua'a should not be less outside Ramadan. One dua'a that we have tendency to forget outside Ramadan is the dua'a of Lailat-ul-Qadr, subhanal Allah. What stops us of asking Allah's forgiveness and repentance with this beautiful dua'a? Who knows, maybe this might be a means for us to attain Lailat-ul Qadr next year.

And by the mercy of Allah (SWT), He sent us our Messenger (pbuh) to teach us what to supplicate on this blessed night. Aishah (May Allah be pleased with her) reported: I asked: "O Messenger of Allah (ملسو هيلع هللا ىلص)! If I realise Lailat-ul-Qadr (Night of Decree), what should I supplicate in it?" He (ملسو هيلع هللا ىلص) replied, "You should supplicate: Allahumma innaka 'afuwwun, tuhibbul-'afwa, fa'fu 'anni (O Allah, You are All-Pardoning, You love to pardon; so pardon me)." – At Tirmidhi Book 9, Hadith 1195.

Let us see what this means exactly:✤ .Allahumma – ‘Oh Allah’ – you are calling by the name of Allah :(اللهم)

✤ innaka 'afuwwun – Truly You are Most Pardoning :(إنك عفو)You are using another name of Allah, so you are beginning your dua’a by using two names of Allah - His name ‘Allah’ first and ‘Al ‘Afuw’ – The All-Pardoning . And this shows us that when we begin a dua’a, it is best to begin with the names of Allah, this is a type of etiquette in dua’a, as you are asking your Lord, The Most High.

As Allah (SWT) says in Surah Al ‘Araf 180: ( (وهلل ٱألسمآء ٱلحسنى فٱدعوه بہا

(And (all) the Most Beautiful Names belong to Allâh, so call on Him by them)

✤ tuhibbul-'afwa – You love to pardon :(تحب العفو)Here we see an action of Allah (SWT) that He loves to pardon. You might ask what is the difference between being forgiven and being pardoned? To be forgiven is to have concealment of the sins. No one likes to be exposed, and seeking forgiveness is a means to have your sins concealed from others. Pardoning however is greater than forgiveness. To be pardoned means to have the sin completely erased from the book of records with the angels, Subhan Allah. There would be no reckoning related to a sin that is pardoned In Sha’a Allah. Also, it means that any traces to that sin be eliminated. It means that you will not be affected by any negative consequences as a result of your sins. We all know that each sin has a negative consequence, be it deprivation, elimination of blessings, misguidance, etc.

We ask for Allah’s pardoning. Ameen.

✤ fa'fu 'anni – so pardon me :(فاعف عني)After having called on Allah’s names and His action, now you ask what you would like, which is to be pardoned. And this shows your humility and being broken in front of your Rabb. You are confessing that you are a sinner and that you need to be pardoned. This shows how we are all humans who make mistakes and hence we need Allah Al ‘Afuw to pardon us, we need to always be attached to Allah alone, and this is Tawheed. And no matter how great your sin may be, the pardoning of Allah is greater – never despair from the mercy of Allah, Alhamdulillah.

This article dear readers shall discuss and analyse the Athar which mentions Umar’s (RA) praising the people performing Taraweeh prayer in congregation. It is authentically reported that He (RA) said “What an excellent innovation (Bidha') this is!”.

The concept of Bidah Hasanah is one that can be a means of creating confusion as one is generally aware that one is generally aware that Bidah is not accepted. Nowadays some use this as their pretext to organise the Mawlud and other religious events. Therefore the question that naturally arises is if such celebrations are actually Bidah Hasanah (Good bidah’)?

With Allah’s Help dear readers, we shall clarify this concept through the definition of Bidah (innovation) from both the linguistic and legal perspectives and the status of Bidah or Bidah Hasanah in our religion.

بسم اهللIt was narrated that ‘Abd al-Rahmaan ibn ‘Abd al-Qaari’ said: I went out with ‘Umar ibn al-Khattaab (RA) one night in Ramadan to the mosque, and the people were scattered, with one man praying by himself and another with a group of men following his prayer. ‘Umar (RA) said: “I think that if I gather them behind one reader, it will be better.” Then he (RA)

decided to unite them behind Ubayy ibn Ka’b. Then I went out with him on another night, and the people were praying behind their reader. ‘Umar (RA) said: “What a good innovation this is. But the prayer that they forget about and sleep is better than the one they are offering.” (Narrated by al-Bukhari, 1906) 

While we all know that the Prophet (SAWS) said: “I warn you of the newly invented matters (in the religion), and every newly invented matter is an innovation, and every innovation is misguidance, and every misguidance is in the Hellfire”. (An-Nasa’ee)

Now how can we then reconcile these two statements apparently contradictory?

The word Bidah in Arabic dear readers, is taken from 'Al-Bada', that is to create something without precedence. As most words in Arabic carry two meanings: a general or linguistic and a specific or one which specify or restrict its meaning. Thus linguistically it means innovation and could be due to any kind of innovation, that of cars, planes, cameras etc..., innovation refers to novelty, heretical doctrine, heresy. (Wikipedia)

The words Bid‘ah (Arabic: بدعة) in the Islamic terminology is defined by Imam Ash-Shaafi’i, as: “anything that has no

Bidah Hasanah

basis in the Qur’an” , and according to 1

the scholar Ibn Al-Jawzi, as: “any form of worship that did not exist at the time of the Prophet then later it was innovated.” 2

As for Ibn Rajab he defines it as: “any form of worship which has no basis in the Sharee’ah which would warrant its legislation.”3

Bi’da really encompasses all these meanings, and carries a negative connotation. We then wonder, how Umar’s praising the people performing Taraweeh prayer in congregation saying, “What an excellent innovation this is!” should be interpreted? Let us proceed dear readers in an in-depth analysis of this Athar.

Whatever law Allah revealed through the Prophet (SAWS) reached an end when Allah said in Surah al Maida (5:3): اليوم أكملت لكم دينكم وأتممت عليكم نعمتي 

سالم ورضيت لكم اإلThe word ‘Completed’ proves that no addition nor deletion can be entertained in regards to the Divine Law. As for the word ‘perfected” it implies that the best way to perform any Ibadah was certainly the one showed by the prophet who said “pray as you see me pray”. Nothing better can replace it, otherwise he would have

done that act instead. Therefore resorting to any other way is called innovation and it carries many components.

In one aspect, one is passing a judgment concerning the Sunnah the Prophet (SAWS) left as not better or good enough than the innovated one. What transpires from this is the insinuation that one is befitting to judge. It also carries an element of arrogance since one feels like resorting to something "better”, which eventually lead to disobedience and rejection of what was established. Ibn ‘Umar reported that the Prophet (SAWS) said, “Whoever dislikes my Sunnah is not a true follower”. (Collected by al-Bukhari)

Beyond the disobedience and arrogance it is Kufr to imply that one knows better than Allah said:

اليوم أكملت لكم دينكم وأتممت عليكم نعمتي سالم ورضيت لكم اإل

Ibn Taymiyyah stressed that aspect in his writings saying: “In fact, the kufr of Jews and Christians is because of Bidah. They introduced new things into the religion and those things took them completely

http://www.islamicweb.com/beliefs/fiqh/bida.htm1

http://www.islamicweb.com/beliefs/fiqh/bida.htm2

http://www.islamicweb.com/beliefs/fiqh/bida.htm3

Bidah Hasanah

away from the true message of Moosa (Moses) and Isa (Jesus) (AS)”.4

This assumption is the same done by Shaytaan when Allah said in Surah Al Araf (7:12): قال ما منعك أال تسجد إذ أمرتك قال أنا خير منه

.خلقتني من نار وخلقته من طني

Therefore beyond Iblis’s disobedience in refusing to prostrate is just like the one refusing to follow the conventional pattern left by the Prophet (SAWS). It is similar to the arrogance of Iblis thinking himself to be superior to Man, as the innovator thinks of himself befitting tocomplete some aspect of the Shariah. The Kuffar act lies in the implication that Iblis thought he knew better than Allah just like the innovator implies a deficiency in the Sharee‘ah and that is the worst. Indeed bid’ah is a pre-cursor to disbelief. It is the reason why Sheikh Muhammad ibn al Uthaymeen, a modern-day scholar said: "And there is no such thing in Islam as good innovation. (Bid’ah Hasanah)”. 5

Therefore when some sects such as, the Khawarij, the Sufi and the Sufreeya, Shia, just to name few, believe themselves fit to justify their non-adherence to the Jamaa‘ah. By means of Bidah, their innovation not only lead to deviation which itself is root of dissension in the Ummah. Their split from the mainstream Islam is ample proof of this hadith where

‘Arfajah reported that he heard Allah’s Messenger (SAWS) say, “Allah’s hand is over the Jamaa‘ah and the Devil is with whoever deviates from the Jamaa’ah".

That is why the Prophet (SAWS) always advocated for the unity of the Ummah as he knew this is one of Shaytaan’s most dangerous threat to the unity of the Muslim. Bidah is the cause of Fitna (test or trials) and Fasiq - sins and the esoteric belief of the Baatinites and real examples of it. Allah (SWT) warns in the Quran that differing from the commands of Prophet , will surely lead to Fitna (tests, trials) or a severe punishment.

Once we love these innovated things where will we find the love for the Sunnah? By now it has become manifest that Umar (RA) by saying ”good Bidah” could neither contrast with the teachings of the Prophet (SAWS) nor contradict Allah’s (SWT) statement. It is inconceivable that Umar (RA), who was promised paradise and was amongst the best of the companions of the Prophet (SAWS), would dislike his Sunnah. On the contrary he (RA) was an adamant protector of it. His (RA) order to compile the Quran in order to avoid dissension in the Ummah proves it.

http://www.islamicweb.com/beliefs/fiqh/bida.htm4

Muhammad ibn al Uthaymeen Al Muttaqoon -> Question And Answers On Bid’ah (Innovation)5

Umar (RA) advocated for a good because congregational Salaah was a legal practice in the religion whereas Bidah are those deviant opinions and practices which find no Daleel (proof) in the Qur’an nor in the Sunnah. In the case to offer the night prayers in Ramadan in congregation or individually, it was prescribed since the time of the Prophet (SAWS) who had himself led his companions in congregational prayers on several nights confirms that is better to do it in congregation. The Prophet (SAWS) led his companions in prayer (Taraweeh) for several nights, then on the third or fourth night he did not come out to them. When morning came he (SAWS) said: “Nothing prevented me from coming out to you except the fact that I feared that it would be made obligatory for you.” (Al-Saheehayn - Narrated by al-Bukhari, 1129)

So for Umar ibn al-Khattab (RA), to reinstate this already existing practice is not Bidah because it was not invented nor initiated by him (RA), rather he (RA) is at the centre of a good initiative.

Amr ibn ‘Awf al-Muzanee reported that Allah’s Messenger (SAWS) said, “He who revives a Sunnah of mine, then people acted upon it, would earn (a reward) similar to the reward of one who acted according it; nothing would be deducted from his reward”. (Collected by Ibn Maajah). Umar (RA) revived a forgotten yet loved and approved Sunnah that the Prophet

(SAWS) stopped himself from doing regularly and he justified his action saying “But I feared that night prayers would be made obligatory for you and you would not be able to do them.” (According to the version narrated by Muslim 761).

The prophet (SAWS) said about his companions inclusive of Umar (RA), that they were the best generation implying that they were the best followers of his Sunnah.

LISTENING WITH EMPATHY

Listening carefully can bring many benefits. The Quran can be memorised in this way. Many people who cannot read are able to memorise chapters of Quran only through listening. There is reward for listening to the Adhan, the Quran and beneficial speech. Training ourselves to listen effectively is a life skill that we can sharpen in order to improve our daily interactions.

Our prophet (SAWS) said: “If you say to your companion, ‘Listen attentively’ on a Friday, when the imam is delivering the khutbah, then you have engaged in idle speech.”(Bukhari and Muslim). By talking and being mentally distracted when we should be listening we negate the purpose of being physically present in this gathering. Thereby we can deduce that the reward of Jummah for each individual may depend on the alertness of their listening.

Listening means to understand the message being conveyed. Through assumptions, judgements or our own preconceived ideas – our interpretations can become flawed and distorted. Better listening helps avoid conflict and misunderstandings and can improve productivity and ability to communicate in relationships in every arena of life.

When the Prophet (SAWS) was questioned or observed he gave appropriate tailored answers and responses — which accurately matched the context, situation and mind-set of the other person. His (SAWS) intelligence was coupled with wisdom and effort. Taking Him (SAWS) as our role model we can strive for this level of understanding by listening and contemplating before responding.

Sometimes the Prophet (SAWS) gave simple short answers; and sometimes He gave detailed complex answers to

similar questions. Controlling our tongue and showing kindness and respect to others was also emphasised by the Prophet (SAWS).

Listening takes effort. Being an active listener takes ample concentration. By focussing carefully on the other person rather than thinking of counter arguments or planning our subsequent responses – we can maintain undivided attention and show respect.

One way of maintaining focus is by repeating back in our head what was heard before responding. Providing regular acknowledgment through nodding, smiling or short verbal responses shows the other person that they are being heard. We can also learn a lot through observing body language.

Reminding ourselves frequently that one goal of communication is to truly hear what the other party is trying to say. Remove all other thoughts, actions and distractions from the mind to stay focussed. Ask questions, paraphrase and ponder in order to understand.

Maintaining undivided attention can be reassuring and respectful. How we show respect and empathy depends on the

circumstances. Sometimes showing that we are paying full attention by stopping what we’re doing and making eye contact is appropriate. Sometimes a more reflective approach may be more effective. Some people may find a direct face to face approach too intimidating; it may be more comfortable to listen whilst doing an activity together without interrupting the flow of conversation. We can show responses in a low key way by using words signalling acknowledgement e.g. ‘okay’ or ‘hmm.’ Interrupting for corrections or suggestions may stop the conversation and could break the chain of thought.

‘Reflective’ listening is useful in the early stages of conflict resolution. We can reflectively repeat back the words that were used by the other person. For example: Child: ‘I hit her!’ Reply: ‘You hit her?’ Child: ‘She wound me up and called me nasty names!’ Reply: ‘She called you nasty names.’ Child: ‘Yes! She always says nasty things to me…’

Without us judging or commenting further the other person can feel understood and carry on thinking and talking.

After this stage the general gist or meaning can be reflected. This can

help clarify and help the other person understand the situation better.

Child 1: ‘He never lets me play football with him. He took my ball without asking.’ Child 2: ‘I didn’t know that it was her ball and she kicked me for taking it.’ Reply: ‘You’re upset because he didn’t want to play with you; he is upset because you hurt him rather than telling him why you were angry with him. She is angry because you should respect her things and she wanted to play with you.’

Without intrusively questioning, using our observations and letting the other person decide on the resolution— the matter can be resolved with them actively participating in finding a solution. Tough situations can be resolved easily through more empathy and understanding.

Summarising what was understood before responding can also help achieve better communication. Reflecting back can also be done by paraphrasing “what I’ve understood is…” Asking questions or asking for clarifications can also help such as “I didn’t understand what you meant when you said...”

We must strive to achieve better communication in relationships. Peace does not mean to be in a place where there is no noise, trouble, or hard work. Peace means to be in the midst of all those things and still have a calm heart. Resolving conflict and misunderstandings calmly and peacefully is a skill that we can all attain through effort and empathy in our listening in our daily dealings إن شاء اهلل.

Dear Readers, choosing the first khalifa was an unprecedented event in Islamic history. This article with Ijazallah and Tawfiqullah (with the permission and guidance of Allah swt) will discuss about choosing the first Khalifah, what is the concept of Khilafah in Islam and the difference between a Prophet and Khalifah.

بسم اهلل

Khalifah is from the Arabic word “kha la fa خالفة “, which literally means a successor. In Islamic terminology, it signifies the political unity of the Muslim Ummah (community, nation) under one single caliph. Allah (SWT) said in Surah Al Baqarah:

إذ قال ربك للمالئكة إني جاعل في األرض“ و “-خليفة

“And [mention, O Muhammad], when your Lord said to the angels, "Indeed, I will make upon the earth a successive authority”

Khalifa should not be translated as representative or vicegerent as it is often mistakenly done. Rather this term was a political term associated with other religions who believe in the creation story like Christianity and Judaism, for instance. Therefore, it is important to contrast with their meaning on that aspect. Vicegerent basically means that Allah

(SWT) will send us as Khalifatullah or appointed authority on earth on His (SWT) behalf to act, exercise some control or authority, while He (SWT) has the complete authority. And a vicegerent politically acts as an intermediary of the one he represents though he has his own prerogative or hidden agenda too. The discrepancy this notion carries is the actual implication that Allah (SWT) needs an intermediary to handle His (SWT) affairs on earth. Allah (SWT) handles it all directly himself and does not need anyone as a middle person.

The real definition of Khalifa, according to Ibn Kathir, actually means: A progeny which will replace one another to follow Allah’s (SWT) rule.

There are rules and regulations to choose the Khalifa. Based on the Hadith of the Prophet (SAWS) which says “The Khalifas are Quraishi”, which according to the 6

majority of opinions, means that the Khalifah must be from the tribe of Quraish because they used to be the leading tribe even before the advent of Islam. The majority of the Khulafa should be from the Quraish tribe even if not all of them are. Its importance goes in hand with the cohesion it creates in the community.

Musannaf Ibn Abi Shaibah Vol.12 Pg.1706

Choosing the First Khalifah

When the Prophet (SAWS) passed away, Abu-Bakr’s (RA) claim to caliphate was a legitimate one. Not only because he (RA) was a Quraish but also because he (RA) had the entire predisposition. As an early revert, he (RA) stood side by side with the Prophet (SAWS) and throughout the years received the best training and teaching from the prophet (SAWS) - whose best friend he was,which shaped him (RA) as an “embodiment” of the Sunnah after the Prophet (SAWS) and a model for the Muslim Ummah. Though the Prophet (SAWS) refrained to speak openly about the Khalifa, he (SAWS) left many signs as to who was the most capable to take over after his (SAWS) demise. Closing all the other Sahabas’ doors that led to his masjid, except that of Abu-Bakr (RA), can be cited as an example. The poise and grace of Abu-Bakr (RA) is outstanding! After hearing the death of Prophet Mohammed (SAWS), a threatening Umar (RA) brandished his (RA) sword on whoever would dare to utter that the Prophet (SAWS) had died. Again, it was Abu-Bakr (RA) with his words full of wisdom and rationale which removed the confusion among the crowd. He (RA) said : "O People! If anyone among you worshipped Muhammad (SAWS), let him know that Muhammad (SAWS) is dead. But those who worshipped Allah (SWT), let them know that He (SWT) lives and will never die.”

Let all of us recall the words of the Qur’an in Al Imran - 144 wherein it says:د إال رسول قد خلت من قبله الرسل أفإن وما محم مات أو قتل انقلبتم على أعقابكم ومن ينقلب علىاكرين عقبيه فلن يضر اهلل شيئا وسيجزي اهلل الش

Subhanallah! He (RA) undeniably had both the common sense and wisdom of a leader. And it is in critical situation like these that the proof transpired as he (RA) demonstrated his capabilities.

To be officially appointed he (RA) had called for a meeting in emergency with decision-making people, and suggested  'Umar ibn al-Khattab (RA) and Abu 'Ubaydah ibn al-Jarrah (RA) before they both themselves implored, "O Siddiq, how can that be? How can anyone else fill this position as long as you are among us? You are the top man amongst the Muhajirun. You were the Companion of the Prophet in the Thawr cave. You led prayers in his place, during his last illness. Prayer is the foremost thing in Islam. With all these qualifications you are the fittest person to be the successor of the Holy Prophet. Hold out your hand that we may pledge loyalty to you.” . Abu-Bakr (RA) was accepted by 7

all including Ali (RA) who upon meeting him (RA) admitted he deserved to be the leader and took an oath of allegiance to him (RA). But the most touching moment, as a leader entering his (RA) function can be found out in the address Abu-Bakr (RA) gave to the Madinites. Though Allah (SWT) has given him this position he (RA)

http://sunnahonline.com/library/history-of-islam/305-abu-bakr-as-siddiq7

still humbly asked for support on the right path and correction when he (RA) was on the wrong. He (RA) warned against himself as the caliph saying: ”Obey me as long as I obey Allah (SWT) and his Prophet (SAWS)”. That none 8

should obey him in disobedience to Allah (SWT) and the Prophet (SAWS).

A khalifa should have the highest moral standard in the society, as the main guide of the nation, living and gathering everyone in harmony under his shield. He should enjoin the good and forbid the evil as well as be unbiased in applying the laws concerning the morality. The khalifa is in fact, a regulator to make sure the law of Allah (SWT) is implemented in the theocratic government he and those who govern with him are responsible for. This simply means that the constitution will not be ruled by his will or whims, but instead its rules and regulations are in accordance to the Shariah (Allah’s (SWT) Divine Law).

The difference between a prophet and khalifa is major. While a prophet receives revelation from Allah (SWT), a khalifa does not get revelation but ensures the preservation and implementation of the revelations that the prophet left behind. The latter cannot make up new religious laws. Compared to the khalifa, a prophet is higher in authority. While the prophet shows and guide us to way pleasing to

Allah (SWT), a khalifa’s role is to hold us on this path.

When Abu-Bakr faced a dilemma after the Prophet’s (SAWS) demise to send the army of Osama (RA) back to Syria, a number of people were against as medina at “threats of wolves”, but as a khalifa he refused to go against a decision the Prophet (SAWS) had taken prior to his death. So the army was send back. Needless to relate the virtues of respecting the Prophet’s (SAWS) order brought to Medinah’s security, prosperity - barakah, wealth etc. In brief the khalifa is responsible for the political, economic, military, social and especially religious welfare of the land he governs including matters regarding the congregational prayers - also the Friday prayer, the Istisqaa’ (rain prayer) and the Eid prayers. The Hajj, jihad, collecting the Zakah, Jiziyyah etc. are all his responsibilities. Though khalifatullah would be an incorrect designation, Khalifatu Rasulullah (SAWS) would be the proper one since our work is to perpetuate on his (SAWS) behalf the path he (SAWS) has carved for us. May Allah enable all our Muslims leaders and every one of us every one of us to fulfill this role successfully. Ameen!

http://www.khilafah.eu/kmag/article/the-basis-of-authority-in-the-islamic-state8

اقترب للناس حسابهم وهم في غفلة معرضون([The time of] their account has approached for the people, while they are in heedlessness turning away.) [Al Anbiya-21:1]

If we were to observe people around us, we would see that the heedless one is pleased with this life & is relaxed about it as if it is the Everlasting Bliss that never changes or ends. We see him/her indulged in all that is permissible, so occupied by this life, its desires & pleasures, not concerned to figure out if what they are doing is Halal or Haram, following their soul in all that it desires without thinking or contemplating. They are striving hard in making businesses & profits to the extent that they become heedless about the remembrance of the death & the hereafter.

They become heedless of the fact that they will be asked about what their hands has earned. Allah (SWT) says in Surah "Yunus" (10:7)

إن الذين ال يرجون لقاءنا ورضوا بالحياة الدنيا      واطمأنوا بها والذين هم عن آياتنا غافلون

{Indeed, those who do not expect the meeting with Us and are satisfied with the life of this world and feel secure therein and those who are heedless of Our signs} 

Being heedless can also be considered a punishment from Allah (SWT) as we can find some of those who do not understand guidance whenever it comes their it comes their way, they do not like to take heed from these signs nor to listen to the advice of preachers. They do not like the gatherings of the righteous, & if he were to be forced to attend those good gatherings he would have been out of it in the exact same state that he was in, not responding to advice nor being affected by the preachings, because the path for it (preachings/advice) to his/her heart is disabled & the heart is weakened & lost in heedlessness. Allah (SWT) says:

أولئك الذين طبع اهلل على قلوبهموسمعهم وأبصارهم وأولئك هم الغافلون

{Those are the ones over whose hearts and hearing and vision Allah has sealed, and it is those who are the heedless} (An Nahl 16:108)

The heedless person is like an infectious disease, he/she infects all those with him/her & therefore, Allah (SWT) has warned His Prophet (PBUH) & the believers from being around such people by saying:

Heedlessness

واصبر نفسك مع الذين يدعون ربهم بالغداة والعشي يريدون وجهه وال تعد عيناك عنهم تريد

زينة الحياة الدنيا وال تطع من أغفلنا قلبه عن ذكرناواتبع هواه وكان أمره فرطا}(الكهف - 28)ز

{And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life, and do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair is ever [in] neglect} (Al Kahf - 18:28)

From among the reasons of one becoming heedless is the disconnection of oneself from gatherings. Allah (SWT) says:

بك في نفسك تضرعا وخيفة ودون الجهر  واذكر ر من القول بالغدو واآلصال وال تكن من الغافلني

{And remember your Lord within yourself in humility and in fear without being apparent in speech - in the mornings and the evenings. And do not be among the heedless.} (Al A'raf - 7:205)

Also one of the reasons is in the disconnect from the masjid by neglecting the congregational prayers & reading of Quran. Allah (SWT) says:

في بيوت أذن اهلل أن ترفع ويذكر فيها اسمه يسبح له فيها بالغدو واآلصال * رجال ال تلهيهم تجارة وال

الة وإيتاء الزكاة يخافون بيع عن ذكر اهلل وإقام الصيوما تتقلب فيه القلوب واألبصار

[Such niches are] in masjids which Allah has ordered to be raised and that His name be mentioned therein; exalting Him within them in the morning and the evenings(36) [Are] men whom neither commerce nor sale distracts from the remembrance of Allah and performance of prayer and giving of zakah. They fear a Day in which the hearts and eyes will [fearfully] turn about -} (An Noor - 24:36.37)Imam Ibn Al Qayyim (May Allah be Merciful with him) said: {Based on the heedlessness of the slave about the supplications/remembrance his/her distance from Allah will be}. He also said: {Truly, the gatherings that involves the remembrance (of Allah) are the gatherings of the Angels, while the gatherings that involves slipslops & heedlessness are the gatherings of the Shaytan, so let the slave choose the most favourite  & most preferable to him/her, for he will be with those he/she was with in this life.}

And if we really think about it, how many of those gatherings these days are the heedless gatherings, be it at work place, neighbourhoods, or even at home, rarely is Allah (SWT) mentioned or not even mentioned at all, how many of those gatherings are filled with

Heedlessness

backbites, encouragements of immorality & exchange of experiences about it. Some of the people of knowledge have summarised the harmful effects of heedlessness into 6 points:1. Brings the Satan & displeases the Most

Merciful.2. Brings down Depression & distress in

the heart, drives away happiness from it & kills delight.

3. Causes whispers & doubts4. Ignites enmity & hatred, removes the

modesty & dignity among the people.5. Sags the mind & block the doors of

knowledge.6. Drives away the slave from Allah

(SWT) & drags him/her to the sins. 

Conclusion:The greatest disaster & loss is a slave being heedless about Allah (SWT), about his religion & the Day of Judgment. So whoever wants to be saved from being heedless should try to stay away from what is mentioned above, constantly seek beneficial (religious) knowledge, remember Allah (SWT) abundantly till he/she becomes among those who constantly remember, stay away from heedless companions & stick around with those who remind people about their Lord.  

A Muslim should be always conscious of Allah's (SWT) watchfulness over him in

all his matters & shouldn't be heedless or pleased with himself. Instead he/she should constantly self-account themselves in all matters to save themselves from being heedless which Allah (SWT) has warned us against. A believer should be in readiness to meet his/her Lord as great matters awaits him/her like death & its agonies, the grave & its darkness, the resurrection & what accompanies & follows it. Allah (SWT) says:

   ور ذلك يوم الوعيد * وجاءت كل ونفخ في الص نفس معها سائق وشهيد * لقد كنت في غفلة من

هذا فكشفنا عنك غطاءك فبصرك اليوم حديدAnd the Horn will be blown. That is the Day of [carrying out] the threat (20) And every soul will come, with it a driver and a witness (21) [It will be said], "You were certainly in unmindfulness of this, and We have removed from you your cover, so your sight, this Day, is sharp (22)" (Qaf - 50:20-22)

May Allah (SWT) accept from us our humble efforts & make us efficient & more productive muslims. Ameen.

Heedlessness

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