CONCESSIONS IN WORSHIP IN ISLAM

The creed of Islam is more than a religion; it is a way of life.  There are no aspects of our daily lives that Islam does not cover.  The Quran and the traditions of Prophet Muhammad, may the mercy and blessings of God be upon him, teach us how to live our best life.  Most importantly we are taught how to worship God, through the five Pillars of Islam and in all of our actions.  Thus it could appear, to those who have only scratched the surface of the Islamic creed, that Islam is a religion of rules and regulations, do this, and do that.  However, nothing could be further from the truth.

Islam is designed for everybody, those whose physical and mental faculties are in peak condition, and those who find some aspects of life difficult.  In fact, those who cannot cope in this hustle and bustle find Islam to be stress-free.  The guidelines of Islam, the Quran and the traditions of Prophet Muhammad, are designed to give comfort and to make life easy.  This is because Islamic laws are designed to benefit humankind, and Prophet Muhammad, and all he represents and teaches, is a mercy for humankind.

"…God intends for you ease and does not intend for you hardship…" (Quran 2:185)

Prophet Muhammad advised his followers to be easy on themselves and on the newly converted believers.  He said, "Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way."[1]  And, "Treat the people with ease and don’t be hard on them; give them glad tidings and don’t fill them with aversion.’’   

God wants us to worship Him and follow His guidelines, but He does not want us to be overburdened.  He wants the path to Paradise to be easy, and to this end there is a principle in Islam that says difficulty warrants ease.   This means that if someone is in difficulty the laws of Islam grant a concession.  Concessions are usually given in circumstances involving injury, illness, old age, and travel.

Concessions in Ablution & Prayer

An excellent example of the way in which God grants concessions to aid the believer can be seen in the prayer of the sick.  When a sick person is not able to pray standing, then he may pray sitting.  If he is unable to pray sitting, then he may pray while lying on his side.  If he is unable to pray while on his side, he may lie on his back and perform the prayer.  These concessions make it clear that God does not burden any person beyond their capacity.

Every Muslim must perform ablution before prayer.   God grants concessions to those who are ill or injured in this case too.   If the person is unable to use water, or fears for his safety or recovery if he does use it, he is allowed to use clean earth to perform a dry ablution by striking the earth with both hands and then wiping the face and hands.

Difficulty caused by sickness or injury is one of the valid excuses that make it permissible to join prayers.  If a person is sick or injured it is permissible for him to join lunchtime and afternoon, and evening and night-time prayers at the time of the earlier or later prayer, depending on what is easiest for him.  It should be understood however that the prayers should be offered in full because shortening prayers is a concession for the traveler. 

Sheikh al-Islam Ibn Taymiyah said, "The reason for shortening prayers is (for) travel only, and it is not permitted when one is not traveling.  As for joining prayers when one has an excuse or a need (sickness or injury), if he needs to, he may join them when traveling short or long distances, and he may join them when it is raining and the like, or when he is sick and the like, or for other reasons.  The aim behind this is to spare the Muslim nation (believers) from hardship.’[2]

Anas ibn Malik said, "We went out with the Prophet from Madinah to Makkah, and he offered his prayers with two units every time until we returned to Madinah."[3]

Concessions when Fasting

Muslims are obligated to fast during the month of Ramadan.  It is one of the five pillars of Islam, yet, when the person is elderly or infirm, or another genuine reason exists, such as a chronic illness, the Muslim is exempt from fasting.  They do not have to make up for missed days but are required to feed a poor person for each day of Ramadan.  The person who is ill during the time of fasting but expects to recover is allowed to either not fast or break their fast; they are however required to make up any fasting days missed.

"…But if any of you are ill or on a journey, the same number (of days you miss) should be made up from other days.  And as for those who can fast with difficulty, they have to feed a poor person as compensation…" (Quran2:184)

The traveler is also allowed to refrain from fasting or to break their fast if they are traveling the distance required for shortening the prayer.  However, they must make up the missed days.  Pregnant and breastfeeding women are allowed to break their fast if they are concerned for themselves, their infants, or their unborn babies.  Pregnant and breastfeeding women must make up for the missed days when their circumstances or conditions change. 

Concessions in Hajj (Major Pilgrimage)

The Hajj is incumbent on every mature, sane, and financially able Muslim.  Only those who have the necessary provisions and the means are obligated to perform it.  Thus, the very poor and needy are exempt.  In addition to this, there are other concessions to make sure the pillars of Islam are not difficult, and all problems are eradicated. 

"Pilgrimage is a duty men owe to God—those who can afford the journey" (Quran3.97)

If the pilgrim is old, infirm, or unable to walk but otherwise healthy, he is able to use a form of transportation such as a wheelchair.  In the time of the Prophet Muhammad, it was not unusual to see people circle the Kabah on the back of a donkey.

One of the Hajj rituals is to remain at Muzdalifah overnight and proceed to Mina to throw pebbles just after sunrise.  However, God grants a concession to the old, the weak, and the women and children, allowing them to throw the pebbles during the night.   

This is by no means a complete list of the concessions God allows in order to ease the difficulties of the believers.  These examples are provided in order to demonstrate that even in the obligatory Pillars of Islam God desires that the believers feel comfort and ease. -islamreligion.com

FOOTNOTES:

[1]Saheeh Al-Bukhari.

[2]Majmoo’ al-Fataawa (22/293).

[3]Saheeh Al-Bukhari, Saheeh Muslim.

What's the importance of the BlackStone in Kaaba, what does represent ?

Question

what's the importance of the BlackStone in Kaaba, what does represent ?

Answer

Praise be to Allaah. 

There are a number of ahaadeeth etc. about the Black Stone which we will quote for our brother so that he may learn from them.

1.     The Black Stone was sent down by Allaah to this earth from Paradise.

 It was narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The Black Stone came down from Paradise.”

 (Narrated by al-Tirmidhi, 877; al-Nasaa’i, 2935. The hadeeth was classed as saheeh by al-Tirmidhi).

  2.     The Stone was whiter than milk, but the sins of the sons of Adam made it black.

It was narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the Black Stone came down from Paradise, it was whiter than milk, but the sins of the sons of Adam made it black.”

(Narrated by al-Tirmidhi, 877; Ahmad, 2792. Classed as saheeh by Ibn Khuzaymah, 4/219. Al-Haafiz ibn Hajar classed it as qawiy (strong) in Fath al-Baari, 3/462).

(a)     Al-Mubaarakfoori said in al-Marqaah: This means, the sins of the sons of Adam who touched the stone, caused it to turn black. The hadeeth should be taken at face value, because there is no reason not to, either narrated in a report or by virtue of common sense.

(Tuhfat al-Ahwadhi, 3/525)

(b)    Al-Haafiz ibn Hajar said: Some heretics tried to criticize this hadeeth by saying: How come the sins of the mushrikeen turned it black and the worship of the people of Tawheed did not make it white?

I answer by quoting what Ibn Qutaybah said: If Allaah had willed, that would have happened. But Allaah has caused it to be the case that black usually changes other colours and its not itself changed, which is the opposite to what happens with white.

(c)     Al-Muhibb al-Tabari said: The fact that it is black is a lesson for those who have insight. If sins can have this effect on an inanimate rock, then the effect they have on the heart is greater.

See Fath al-Baari, 3/463

  3.     The Black Stone will come forth on the Day of Resurrection and will testify in favour of those who touched it in truth.

  It was narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said concerning the Stone: “By Allaah, Allaah will bring it forth on the Day of Resurrection, and it will have two eyes with which it will see and a tongue with which it will speak, and it will testify in favour of those who touched it in sincerity.”

  Narrated by al-Tirmidhi, 961; Ibn Maajah, 2944

  This hadeeth was classed as hasan by al-Tirmidhi, and as qawiy by al-Haafiz ibn Hajar in Fath al-Baari, 3/462

  (4)         Touching, kissing or pointing to the Black Stone – this is the first thing to be done when starting Tawaaf, whether it is for Hajj or ‘Umrah, or voluntary Tawaaf.

It was narrated from Jaabir ibn ‘Abd-Allaah (may Allaah be pleased  with him) that when the Messenger of Allaah (peace and blessings of Allaah be upon him) came to Makkaah, he came to the Black Stone and touched it, then he walked to the right of it and ran three times and walked four times [around the Ka’bah].

  (narrated by Muslim, 1218).

(5)              The Prophet (peace and blessings of Allaah be upon him) kissed the Black Stone, and his ummah followed his lead in doing so.

  It was narrated that ‘Umar (may Allaah be pleased with him) came to the Black Stone and kissed it, then he said: “I know that you are only a stone which can neither bring benefit nor cause harm. Were it not that I had seen the Prophet (peace and blessings of Allaah be upon him) kiss you, I would not have kissed you.”

  (Narrated by al-Bukhaari, 1520; Muslim, 1720)

  (6)          If a person is unable to kiss the Stone, he should touch it with his hand or something else, then he can kiss the thing with which he touched it.

(a)    It was narrated that Naafi’ said: I saw Ibn ‘Umar touch the Stone with his hand then he kissed his hand. I said, I have never ceased to do this since I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) do it.

(Narrated by Muslim, 1268)

(b)    It was narrated that Abu Tufayl (may Allaah be pleased with him) said: I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) performing Tawaaf around the House, touching the corner [where the Stone is] with a crooked staff which he had with him, then kissing the staff.

(Narrated by Muslim, 1275).

(7)   If a person is unable to do the above, then he can point to it with his hand and say “Allaahu akbar”.

  It was narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) performed Tawaaf on his camel, and every time he came to the corner [where the Stone is] he would point to it and say “Allaahu akbar.”

(Narrated by al-Bukhaari, 4987).

  (8)  Touching the Stone is one of the things by means of which Allaah expiates for sins

  It was narrated that Ibn ‘Umar said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Touching them both [the Black Stone and al-Rukn al-Yamani] is an expiation for sins.”

  (Narrated by al-Tirmidhi, 959. This hadeeth was classed as hasan by al-Tirmidhi and as saheeh by al-Haakim (1/664). Al-Dhahabi agreed with him).

  It is not permissible for a Muslim to annoy other Muslims at the Stone by hitting or fighting. The Prophet (peace and blessings of Allaah be upon him) told us that the Stone will testify in favour of those who touched it in sincerity, which is not the case when a person touches it by disturbing the slaves of Allaah.

  And Allaah knows best. -islamqa.info

CHAPTER 39, AZ-ZUMAR (THE GROUPS)

Introduction

This chapter of seventy-five verses was revealed in Mecca.  Its title comes from the word zumar mentioned in verses seventy-one and seventy-three.  The majority of chapters revealed in the Meccan period dealt with the fundamentals of faith and this one is no exception.  This chapter contrasts the believers with those who ascribe partners with God.  People are free to choose, we are told, however choosing the right path before it is too late is urgently recommended.

Verses 1 – 20 Refuting polytheism

This revelation (the Quran) is from God, sent down to Prophet Muhammad, may the mercy and blessings of God be upon him.  The religion acceptable to God is that none be associated with Him in both worship and obedience.  Those who justify their actions saying we only worship others to make them closer to God will be judged by God and find that He does not guide those who lie and disbelieve.

If God intended to have offspring, He could have chosen anyone from the creation, but he is far too exalted for such a thing.  He created the heavens and the earth for a purpose; the night and the day wrap over one another and the sun and the moon run in their orbits for a specified time.  He created humankind from a single person (Adam) and from him He made his wife (Eve).  God created livestock in pairs and creates people in their mother’s wombs one after the other in threefold darkness (the stomach, the uterus, and the amniotic membrane).  God has control; there is no deity but Him.  How could you turn away?

God does not need the disbelievers, and He does not like ingratitude.  He likes to see gratitude, and no soul will ever bear another’s burden.  When returned to God He will tell us the truth about what we did in this life.  When adversity touches humankind, they call upon their Lord, but when He bestows blessings, they turn away and forget Him.  Is the person who prays in the night and fears the Hereafter like the person who does not? Are those who know equal to those who do not know? Those who do good will have a good reward.  Say I am commanded to worship God and obey none but Him and I fear a terrible Day.

The losers are those who lose themselves and their families on the Day of Judgement; they will be under layers of fire.  Those who shun the worship of false gods are the people of understanding, and they will have dwellings built for them in gardens under which rivers flow.  This is God’s promise.

Verses 21 – 35 Actions have consequences

God sends down rain, it brings forth vegetation which later withers and dies at His command.  This is a reminder—every rise has a fall, therefore do not be charmed by this world and its glitter and forget God and the Hereafter.  Some walk in the light, others have hearts that have hardened, and they have completely lost their way. 

Is the one who is to be punished like the one who is secure? The wrongdoers will taste the chastisement they earned.  Many in the past denied God, but the punishment came upon them suddenly, and the punishment in the Hereafter will be far worse.  Everyone will die, and on the Day of Resurrection, many will dispute with one another in God’s presence.  Who is more unjust than the person who lies about God? Hell is the abode of the disbelievers, and the righteous will have whatever they desire. 

Verses 36 – 54 Make a choice

Is God not enough for His servant? The disbelievers threaten Prophet Muhammad with what they worship other than God.  If God allows a person to stray none can guide him, but if He guides someone none can lead him astray.  They say that God created the heavens and the earth, so ask them why do they invoke something other than God! Can they remove harm; can they give or withhold mercy!? Whoever follows the guidance of the Quran does so for his own benefit and whoever goes astray does so at his own peril. 

When God is mentioned, the hearts of the disbelievers shrink with aversion, but if an idol is mentioned, they are happy.   And God will judge between those who differ.  Even if the wrongdoers have everything in this world, and more than that, they would certainly offer it to ransom themselves from the punishment on the Day of Judgement.  God will then show them something they did not expect—their evil deeds plain to see and they will be overwhelmed. 

When adversity touches a person, he calls on God, but when he receives a blessing, he attributes it to his own knowledge.  It is a test, and people in the past were tested in the same way.  Today’s wrongdoers will be hit in the same way the people of the past were hit by the evil effects of their deeds.  One can always turn back to God—never despair of His mercy because He forgives all sins of those who repent and correct themselves. 

Verses 55 – 75 Those driven in groups

Follow the Quran before the punishment comes, and you are regretful.  Those who lied about God will be punished, whilst those who did well will be delivered to a place of safety.  God created everything; the keys to the heavens and the earth are His.

Why worship something other than God when you have been warned both now, and in the past, about the danger of ascribing partners to God.  Your work will become worthless, and you will be among the losers.  On the Day of Resurrection, God will roll up the heavens in His right hand, the trumpet will sound, and everyone will fall down senseless except those who God spares.  The trumpet will sound again causing everyone to stand upright.  The earth will shine, the book of deeds will be opened, and the prophets and witnesses will be called.

Fair judgment will be given, and those destined for Hell will be led towards it in groups.  The gates will be opened, and they will abide there eternally.  Those who feared God will be led to Paradise in groups.  The gates will be opened, and they will be greeted with words of peace.  They will praise God.  The judgment is perfect. -islamreligion.com

Infallibility of the Prophets - II

Tradition also proves the Prophets’ infallibility.

Almighty Allah Says in the Quran concerning Prophet Moosa (Moses), may Allah exalt his mention, (what means):

"And I bestowed upon you love from Me that you would be brought up under My eye [i.e. observation and care]." [Quran 20:39]

Prophet Moosa was brought up by Allah Himself and prepared for the mission of Messengership. Therefore, it is inconceivable that he may have committed a sin at any time in his life.

The same is true of all the other Prophets, may Allah exalt their mention. For example, Prophet Muhammad  (may Allah exalt his mention) said of Jesus:

"Satan could not touch 'Eesa (Jesus) and his mother at his birth. Jesus was protected from birth until his elevation to the Presence of Allah, as we also read in the Quran (what means):

"So she [(Mariam (Mary)] pointed to him. They said, “How can we speak to one who is in the cradle a child?” ['Eesa] said, “Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet. And He has made me blessed wherever I am and has enjoined upon me prayer and Zakah (poor-due) as long as I remain alive. And [made me] dutiful to my mother, and He has not made me a wretched tyrant. And peace is on me the day I was born and the day I will die and the day I am raised alive.” [Quran 19: 29-33]

'Eesa, like all the other Prophets, was protected from all kinds of sin from his birth. Prophet Muhammad  intended in his childhood to attend two wedding ceremonies at different times but, on each occasion, he was overpowered by sleep which prevented him from attending. [Ibn Katheer, Al-Bidaayah, vol. 2, p.350-1]

Likewise, in his youth, he helped his uncles with the restoration of the Ka’bah (Sacred House in Makkah) by carrying stones. Since the stones hurt his shoulders, his uncle, Al-‘Abbaas, advised him to hoist the garment covering the lower part of his body, onto his shoulder to carry the stones on. He just did what he was advised to do, leaving some of the upper part of his legs uncovered, when he fell on his back with his eyes staring fixedly. An angel appeared and warned him that what he had done was improper, saying: 'This is not befitting for you.' [Al-Bukhari]

For the day was to come when he would order people to be well-mannered and observe divinely ordained standards of conduct, including covering the thighs.

Allah’s Messenger  says that all the children of Adam make faults and err, and the best of those who make faults and err are the repentant. [At-Tirmithi]  This implies that man is fallible by nature, but it does not mean that all of mankind are ‘condemned’ to erring howsoever. Whether by Allah’s Will and special protection or, as will be explained below, by His showing the way to be free from errors or sins, even the greatest of Imaams (religious leaders or scholars) who continue the Prophetic mission of guiding people may be infallible to some degree.

Allah promises to protect the believers who fear Him, and to endow them with sound judgment to enable them to distinguish between truth and falsehood, and between right and wrong. Allah, the Most Exalted, Says (what means):

"And know that your properties and your children are but a trial and that Allah has with Him a great reward." [Quran 8.29]

Allah made a covenant with the believers that if they obey Him, assist His cause and strive to exalt His Word, by proclaiming His religion, He will help them and make their feet firm in the religion, protecting them against all kinds of deviation." [Quran 47.7] Allah’s protection of believers from their enemies and against committing sins has been made dependent on their support of Islam and struggle to spread it all over the world so that only Allah is worshipped and no partners are associated with Him either in belief or worship or the creation and rule of the universe. If believers fulfill their covenant with Allah, Allah will fulfill His covenant with them [Quran 2.40].  If, by contrast, they break their promise, Allah will not make them successful [Quran17.8]

Allah protects His servants against sins in different ways. He may put some obstacles in their way to sins so they do not sin, or He may establish a ‘warner’ in their hearts, or, if all the other means prove of no use, He may cause, for example, their legs to be broken or their hands unable to hold or grasp. Or He may warn one by putting a verse in his mouth, as He did with a young man during the Caliphate of ‘Umar, may Allah be pleased with him.

The young man was so strict and attentive in his worship that he performed all his prayers in the mosque. A woman lived on his way to the mosque and tried her hardest for several days to seduce him into making love with her. Although the young man resisted her alluring gestures, the moment came when he took a few steps towards the woman’s house. Just at this point, he felt he was reciting this verse (which means):

"Indeed, those who fear Allah — when an impulse touches them from Satan they remember [Him-Allah] and at once they have insight."[Quran 7.201]

In the face of this Divine warning, the young man was so ashamed before Allah of what he was about to do, and felt so overwhelmed by his Compassionate Lord’s preventing him from committing a sin, that he died. When ‘Umar was informed of the incident a few days later, he went to his grave and shouted: ‘O young man! "For him who fears the time when he will stand before his Lord, there will be two gardens!"[Quran 55.46] A voice from the grave, whether belonging to the young man himself or an angel on his behalf, replied: ‘O Commander of the Believers: Allah has granted me the double of what you say!' [Tafseer Ibn Katheer, vol. 3, p. 539]

This is Allah’s protection of His sincere servants. He says in one of His Revelations outside the Quran (Hadeeth Qudsi):

"My servant cannot draw near to me through something else more lovable to Me than the obligations I have enjoined upon him. Apart from those obligations, he continues to draw near to Me through supererogatory acts of worship, until I love him. When I love him, I will be his ears with which he hears, his eyes with which he sees, his hands with which he grasps, and his feet on which he walks. If he asks Me something, I will immediately give it to him; if he seeks refuge in Me from something, I will protect him from it." [Al-Bukhari]

Allah guides His true servant to good and protects him from all kinds of evil. The servant wills and does what is good and refrains from wickedness. He asks Allah what is good and whatever he asks is provided for him; he seeks refuge in Allah from what is bad, and whatever he seeks refuge in Allah from, he is protected against it.

All the Prophets were infallible. They never committed a sin, minor or major, and their lives were spent doing virtuous deeds. - islamweb.net

READ PART 1 - Infallibility of the Prophets -I

Infallibility of the Prophets - I

The infallibility of the Prophets, may Allah exalt their mention, is an established fact based on reason and tradition. Reason requires the infallibility of the Prophets, may Allah exalt their mention, because the Prophets came to convey to people the Message of Allah. If we liken this Message or the Divine Revelation to light or pure water, as the Quran itself does [chapter 13. verse17 and chapter 24. verse 3], it is absolutely necessary and indispensable to the nature of the Revelation that both the Jibreel (Archangel Gabriel), who brought the Revelation, and the Prophet  himself, who conveyed it to people, should be absolutely pure. Otherwise, that Divine light, the Revelation, would have been extinguished or dimmed, or that ‘pure water’ polluted.

Every falling off is an impurity, a dark spot, in the heart. Like Jibreel, the heart or soul of the Prophet  is like a ‘polished mirror’ through which the Divine Revelation is reflected to people, or a ‘cup’ from which people quench their thirst for that pure ‘Divine water’. Any black spot on the mirror would absorb a ray of that light; a single drop of mud would be enough to make the water unclear. This would mean that the Prophets, may Allah exalt their mention, did not - Allah forbid such a thought! - convey the whole of Allah’s Divine Message. Whereas, in truth, they, may Allah exalt their mention, performed their duty perfectly and left nothing of the Message unconveyed. This is clear from the following Quranic verses (which mean): "O Messenger, announce that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message. And Allah will protect you from the people. Indeed, Allah does not guide the disbelieving people." [Quran 5:67]

Another verse Says (what means): "This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion." [Quran 5:3]

People learn from the Prophets all the commandments and principles concerning belief and conduct. In order that people should learn these commandments in their pristine purity and truth and as perfectly as possible to secure their happiness and prosperity in both worlds, the Prophets, may Allah exalt their mention, must, first, represent, and, then, present them without any faults or defects, for they, may Allah exalt their mention, are guides and good examples for people to follow, as explicitly stated in the verses (which mean): "There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often."[Quran 33:21] and also in the following verse (which means): "There has already been for you an excellent pattern in Abraham and those with him […] There has certainly been for you in them an excellent pattern for anyone whose hope is in Allah and the Last Day." [Quran 60: 4, 6]

Despite his utmost care not to do anything contrary to Islam and not even to say a single word which is not sanctioned by Allah, if a Prophet were to utter an untrue word, he would repent for a lifetime, or even longer. It is narrated that the Prophet Ibraheem (Abraham)  will direct to Moosa (Moses) those who will appeal to him to intercede for them on the Day of Judgment, saying he cannot as he spoke allusively three times in his life. [Muslim]

Although it is not a sin to make an ‘indirect’ reference to the truth when it is more appropriate rather than being direct, Prophet Ibraheem’s repentance of his three allusions will continue in the Hereafter.

The Quran commands believers to obey all the orders or prohibitions of the Prophet  without exception, and emphasizes that it is not fitting for a believer, man or woman, when a matter has been decided by Allah and His Messenger  to have any option about their decision. [Quran 33:36]

It also warns believers that when Allah and His Messenger have given a judgment they should only say: "We hear and we obey." [Quran 24:51]. Absolute obedience to a Prophet means that the Prophet is right in all his commands and prohibitions.

Prophethood is so great a favor that all the Prophets, may Allah exalt their mention, bore unbearable pains in fulfilling the duty of thanksgiving and were always worried about not having worshipped Allah sufficiently. Prophet Muhammad  often implored Almighty Allah using the following words: "Glory be to You, we have not been able to know You as Your knowledge requires, O Known One.

Glory be to You, we have not been able to worship You as Your worship requires, O Worshipped One."

The Quranic verses which are sometimes mistakenly understood to reprimand certain Prophets for some faults of theirs, or to mean the Prophets sought Allah’s forgiveness for some sin of theirs, should be considered from this point of view. Besides, Allah’s forgiveness does not always mean that a sin has been committed. The Quranic words of ‘afw - ‘pardon’, and maghfirah - ‘forgiveness’ also mean ‘special favor and kindness and Divine dispensation in respect to the lightening or the overlooking of a religious duty’, as in the following verses (which mean):

"But whoever is forced by severe hunger with no inclination to sin — then indeed, Allah is Forgiving and Merciful."[Quran 5:3]

"If... you find no water, then seek clean earth and wipe over your faces and your hands [with it]. Indeed, Allah is ever Pardoning and Forgiving." [Quran 4:43]

Sins and pardon have different degrees:

·        Sins committed by not obeying the religious commandments, and the forgiveness thereof;

·        Sins committed by disobeying Allah’s laws of creation and life, and the forgiveness thereof;

·        Sins in respect of behaving against the rules of good manners or courtesy, and the forgiveness thereof.

A fourth type which is not a sin, is doing something good but not the best, a failure in doing perfectly what is required by the love of, and nearness to, Allah. This is what some of the Prophets may have done, so it is not a sin in our normal usage of the word for something deserving of Divine punishment. -islamweb.net

CHAPTER 8, AN-ANFAL (THE SPOILS OF WAR)

Introduction

The Spoils of War is a seventy-five verse chapter revealed in Medina after the Battle of Badr.  It is, for the most part, a lengthy commentary on the first battle between the believers and the Meccan disbelievers.  The believers, some of whom were originally very reluctant to fight, won a great victory even though they were vastly outnumbered.  Some then began to question the distribution of the war booty and thus the chapter is named The Spoils of War.  God reminds them that He brought about the victory and details the distributions of the spoils.  The chapter articulates the general Islamic principles of war and peace and uses them as a morality lesson. 

Verses 1 – 27 God establishes a victory

God instructs Prophet Muhammad, may the mercy and blessings of God be upon him, to inform the believers that the distribution of the war booty is a matter to be decided by God and His Messenger.   The booty is in fact a bounty from God thus they should be mindful of Him and obey Him.  The faith of the true believer increases upon hearing the Quran recited, and they establish the prayer and spend (give charity) from what God has provided.  The true believers will have a high status with God, forgiveness, and a generous provision.

The believers ventured from their homes for a true purpose (fighting in God’s cause).  Many were hesitant, but God promised them victory because He wanted to establish the truth and cut down the disbelievers.  He promised one thousand angels as a message of hope and to help the believers.  On the night before the battle, God gave the believers a secure sleep, cleansing rain to wash away the whisperings of Satan, and made them steadfast.   

God instructed the angels to strike the enemy above their necks and to cut off their fingertips.  They oppose God and His messenger, and the penalty is severe.  And the believers were instructed not to flee, unless as a war strategy, because those that flee earn God’s anger.  The believers had insufficient strength to vanquish the enemy, but God supported them.  When Prophet Muhammad threw a handful of dust into the faces of the enemy, God caused it to fill the eyes and nose of every soldier, and it prevented their advance.  If the disbelievers do not cease hostilities, God will continue to strengthen the believers.

Verses 28 – 40 God separates the bad from the good

There are some who pretend to listen, but they do not.  God instructs the believers to beware of discord and to remember how He supported and sheltered them.  Do not betray God and His messenger, or the trusts you are given.  Children and wealth are a trial, but the reward that is with God is better and longer lasting.  Fear God, and He will grant you the knowledge between right and wrong and make a way out of all difficulties for you.  The disbelievers planned to take you captive or kill you, but God also planned.   The disbelievers heard God’s revelation but mocked and boasted that they too could fabricate such words; they called the Quran tales of the ancients.  They also called on God to rain down stones from the sky, but God would not punish them while the believers were in their midst nor does He punish those who seek forgiveness. 

God has every reason to punish them when they obstruct people from the Sacred Mosque in Mecca; they are not the rightful guardians.  Those that are mindful of God are the rightful guardians.  The disbelievers don’t understand this, and their prayers there are nothing but clapping and whistling.  They use their wealth to stop people from worshipping God, and they will continue on this path; eventually they will be overcome and herded towards Hell.  God will separate the bad from the good and heap the bad on top of one another.  Prophet Muhammad is told to tell the disbelievers that if they desist, they will be forgiven.  But if the return to hostilities God will be on the side of the believers, and they will fight the disbelievers until all worship is directed to God alone. 

One-fifth of the spoils belong to God and His messenger, his close relatives, orphans, the needy, and the travelers.  The remaining four-fifths are divided among the soldiers.

Verses 42 – 58 Lessons from Badr

Remember the Day at Badr when the two armies met.  It looked as if you would certainly fail, but God wanted to establish clear proof that He was on the side of the believers.  In a dream Muhammad saw the disbelievers as few, because if God had shown him the disbelievers as many, he would have lost courage and rethought his decision to fight.  God also made the believers appear as few in the eyes of the disbelievers so that He may establish a matter He had already ordained.

God instructs the believers to be firm in battle, to be mindful of God, and not to quarrel.  Do not be full of conceit or bar others from the way of God.  Satan gave the disbelievers false confidence, but when the battle began, he fled.  He fears God.

Those that are arrogant say the believers are deluded, but if only you could see what happens when the angels take the souls of the disbelievers; they strike their faces, and they are destined for the fire.  The ones who break their treaties and pledges do not fear God thus if Prophet Muhammad gains dominance over them God instructs him to kill them and make an example of them, to discourage others.  Dissolve the treaties with those who show signs of treachery. 

Verses 59 – 75 Disbelievers and believers are not the same

Let the disbelievers escape if they can because they will not escape God, and prepare for war.  Whatever is spent in the way of God will be repaid.  If they incline towards peace make peace.  Trust God because if they intend to deceive you, He will know. 

The believers are urged into battle.  Twenty believers can overcome two hundred disbelievers, and if there are one hundred believers, they will overcome one thousand, and God lightens the hardship even more.  There can be no prisoners until the believers have thoroughly subdued the land.

Those who emigrated for the sake of God and those who gave them shelter (in Medina) are allies.  Those who believed but did not emigrate must emigrate if they want support.  The disbelievers support one another, and if the believers do not become staunch allies there will be oppression and corruption in the land.  The believers are brothers, but those believers with blood relationships are more entitled to inheritance. -islamreligion.com

The Prophet's remedy for dropsy

It is narrated in the books of Imams Al-Bukhari and Muslim  that Anas Ibn Malik  said:

"Some people of (the tribes of) 'Ukl and 'Uraynah came to Al-Madeenah and its climate did not suit them. So the Prophet  ordered them to go to the herd of camels reserved for charity, and to drink their milk and urine (as a medicine). So they went as directed. After they became healthy, they killed the shepherds of the Prophet's camels and drove away all the camels, thus becoming aggressors against Allah All-Mighty and His Messenger . The Prophet, sallallaahu alayhi wa sallm, sent (men) in their pursuit and they were captured. The Prophet  then ordered that their hands and feet to be cut off (and it was done), and their eyes were branded with heated pieces of iron. They were then kept in the sun until they died."

These people were complaining from dropsy, as per the narration from Imam Muslim  who narrated the same narration above with the following addition: “…The Bedouins said: We have not found Al-Madeenah suitable for us and our stomachs swelled, our organs became weak..." until the end of the narration.

Dropsy is a physical disease that occurs when a harmful cold substance penetrates the external organs of the body and also the body organs other than those that are used in digestion, causing them to swell. There are three types of dropsy: in body tissue (fleshy), which is the most serious of the three, in a body cavity (ascites), and in an organ (drum). The remedy required for this disease includes mild laxatives and diuretic medicines that help rid the body of fluids. These diuretic qualities exist in the milk and urine of camels and that is why the Prophet  ordered them to drink them. Camel milk is a mild laxative, diuretic, cleanses and opens that which is closed and removes the obstructions and soothes the body. This is especially the case when the camels graze on beneficial herbs, such as wormwood, lavender, chamomile, daisy and lemongrass. These herbs help against dropsy.

Dropsy is usually symptomatic of an ailment in the liver, especially due to congestion in the liver. The milk of the Arabian camels helps in this

case, because of its many benefits as mentioned and which help open the clogged passages and the obstructions. Ar-Razi  said: "The she-camel's milk soothes the liver and the effects of a spoiled constitution." Al-Israeeli also said: "The she-camel's milk is the softest, least concentrated and lightest milk. It is the best choice for moving the bowels, as a laxative and for opening the clogged passages and obstructions. What makes this evident is the fact that this type of milk is mildly salty, as a result of the animal's instinctively hot nature. Therefore, the she-camel's milk is the best remedy for the liver as it soothes it, opens its pores and veins and softens the hardness of fresh food. Fresh, warm camel's milk is beneficial against dropsy, especially when taken with fresh, warm camel urine, thus making the combination more salty and adding strength to its effectiveness in dissolving harmful fluids and as a laxative. If the [combination of milk and urine] did not purge the stomach, then one should take a stronger laxative.” The author of Al-Qanoon also commented: "Do not listen to those who claim that milk does not provide cure from dropsy. Rather, know that camel's milk is an effective cure, because it cleanses gently and easily, due to its other qualities. This type of milk is so beneficial that if a person substituted water and food with camel's milk, he would be cured [from dropsy and other ailments]. Some people tried this remedy and were soon cured. We should state that the best camel urine is that of the camels of Bedouin people."

The story that was mentioned in the narration above has several areas of interest:

• It encourages the use of medicines and cures.
• It indicates the purity of the milk of the animals that Muslims are allowed to eat.
• Using what Allah has prohibited in medicine is disallowed.
• The people mentioned in the narration were not commanded to rinse their mouths or their clothes for the prayer, although they were new Muslims.
• The Prophet  cannot delay the necessary details of a religious command when such elaboration is necessary.
• It emphasizes the fact that the aggressor is punished by the same method he transgressed. The people mentioned in the narration killed the shepherd and branded his eyes, as in another report of this narration by Imam Muslim .
• It mentioned that the entire group was killed for killing one person.
• It indicates that whereas the aggressor deserves to be punished for multiple crimes, one punishable according to the law of equality and the other for an act of aggression, then both laws are applied. The Prophet  ordered that the hands and feet of the aggressors be cut off, as a punishment from Allah for their audacious raid and aggression. They were also killed because they had killed the shepherd.
• It indicates that when armed aggressors steal money and also commit murde-r, their hands and feet are cut off, and they are then executed.
• It indicates that the punishment for multiple crimes is multiplied, because the people who were mentioned in the story reverted from Islam, killed a human being, disfigured the dead shepherd, stole other people's property and announced their armed aggression. Also, the entire armed band mentioned in the story were executed, not only those who actually committed the murder, as the Prophet  did not consider this fact, nor did he ask about who actually committed the murder.

Assassination warrants capital punishment and cannot be pardoned [by the relatives of the deceased] or compensated, according to the scholars of Al-Madeenah, Imam Ahmad and Ibn Taymiyyah . - islamweb.net