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What Causes Misfortune

In the name of God, the Lord of Grace, the Ever Merciful

Among His signs is the creation of the heavens and the earth, and all the living creatures which He placed in them. He has the power to gather them all whenever He will. Whatever misfortune befalls you is the outcome of what your own hands have done; but God forgives much. Never can you elude him on earth. You have none to protect you from God and none to give you support. (Consultation, Al-Shura, 42: 29-31)

THESE verses refer to a universal sign that is there for all to see, endorsing the truth the revelation testifies to, even though they continue to doubt it. The sign they see in the heavens and the earth is very clear, admitting no doubt. It addresses human nature in the language it understands. No one seriously argues about it. It states the fact that neither man nor any other of God’s creation was the originator of the heavens and the earth. Admitting that they have a Creator, therefore, is inescapable. The heavens and the earth are huge, yet they demonstrate a meticulous harmony and function endlessly according to consistent laws. This cannot be logically explained except by acknowledging that they have been created by God who conducts their affairs. Human nature directly receives this logic imparted by the universe, understands and accepts it before it hears any word that may be said about it by any external source.

This universal sign incorporates another, for God did not only create the heavens and the earth. He also created “all the living creatures which He placed in them.” (Verse 29) Life on our planet alone is another sign, so how should we conceive of other types of life unknown to us existing elsewhere in the universe. Life on this planet is a secret no one has yet managed to fathom, let alone aspire to initiate. It is a secret engulfed with mystery. We do not know how or from where it comes; nor do we know how it entwines with other creatures. All attempts to identify its source or nature have failed to open these closed doors. All research is necessarily confined to the development of living creatures after they have life, and their variety and functions. Even in this limited scope, there are conflicting views and theories. Behind the curtain, however, there remains the great secret that no mental understanding can explore. It belongs to God alone.

All living creatures, everywhere, on earth and within it, in the deep sea and at high altitude, not to think of the rest of creatures beyond our world, are largely unknown to us. Indeed man only knows about a small number of them. All these creatures that God has placed in the heavens and the earth can be gathered by God whenever He wills. Not a single one of them will go astray or absent itself.

People cannot gather together a flock of domestic birds should they flee their cages, or bees that escape their hive. Everywhere on earth there are collections of different types of birds, bees, ants, insects, bacteria, cattle, beasts, fish, sea mammals, as well as human communities. There are also in the heavens other creatures that may be greater in number and that live in habitats about which we know nothing. Yet God can gather all these together if He so pleases. The time it takes between their placement in their different habitats and their gathering together is no more than the uttering of one word. The verse, here, therefore, contrasts the placement of all these creatures everywhere in the universe with their gathering: it is all done in just a moment. In true Qur’anic style, these two great scenes are juxtaposed in one short verse that takes only a few seconds to read.

The surah then tells them of what happens to the unbelievers in this life, as a result of what they perpetrate. Yet God does not take them to task for all this; He overlooks a great many of their actions. It describes their powerlessness as they occupy only a small corner of the living world: “Whatever misfortune befalls you is the outcome of what your own hands have done; but God forgives much. Never can you elude him on earth. You have none to protect you from God and none to give you support.”

In the first of these two verses, we see in action both God’s justice and His grace as He bestows it on man. Every misfortune or calamity that befalls man is a direct result of what man does, but God does not hold him to account for all his deeds. He knows man’s weakness and the desires inherent in his nature which often tempt and overpower him. Therefore, God pardons much of what man does. In the second verse, we see man as he truly is: weak, powerless, and without support. From whom, then, can he seek protection other than from the One who protects all?

– Faraz Anwar

Wfe Of Abu Bakr Siddique And The Mother Of ‘Aishah

She was the wife of Abu Bakr Siddique and the mother of ‘Aishah. Thus she was the Prophet’s [sallallahu Alayhi wa sallam] mother-in-law. Her son, ‘Abdur-Rahman bin Abu Bakr Siddique, was an excellent horseman, and master strategist in war. It was she who taught him the meaning of valor and courage. Her real name was Zainab, but she came to be known by her family name. She was a patient and tolerant lady who did not jump to hasty conclusions but gave matters deep thought. This was evident in the way she handled the incident when people of loose tongues and small minds accused ‘Aishah of adultery. When her husband explained to her the teachings of Islam she did not linger with doubts about giving up the religion of her forefathers. She immediately saw the greatness of Islam and accepted it.

She was brought up in an area of Arabia known as Sarat. When she grew up she married a young man from her tribe named ‘Abdullah bin Harith bin Sakhbarah Azdi. She had a son by him, who was named Tufail bin ‘Abdullah. They then moved to Makkah, where he became the partner and companion of Abu Bakr Siddique. However, soon after this, ‘Abdullah bin Harith passed away, and his widow and son were left with no support. Seeing her precarious condition Abu Bakr Siddique married her. Umm Rooman was very happy in her marriage and soon, a son, ‘AbdurRahman, and a daughter, ‘Aishah was born. Before he came into the fold of Islam, Abu Bakr Siddique was married to Qateelah bint Abdul-‘Uzza by whom he already had a daughter Asma’ and a son, ‘Abdullah.

Umm Rooman had accepted Islam in its earliest days. It is written in Tabaqat Ibn Sad that Umm Rooman accepted Islam in the very early days in Makkah. She swore allegiance at the hand of the Prophet [sallallahu alayhi wa sallam] himself and then migrated with the blessed group of immigrants.

When she witness the terrible atrocities committed by the Quraish against the Muslims she would suffer and weep for the innocent victims, but she gained courage when she saw the moral strength and exemplary sacrifice of her husband for the cause of Islam. She drew inspiration from him and found peace in his presence.

The Prophet [sallallahu Alayhi wa sallam] also used to exhort his faithful followers not to waver, but to be patient and hold steadfast to their faith, for they would surely in the Hereafter be rewarded with Paradise.

During this long period, Umm Rooman remained an image of patience, forbearance, courage, and bravery. Most of her time was spent in earnest supplications and prayers to Allah. When she saw her husband’s devoted efforts for the propagation of Islam she expressed her admiration and gave him moral support. She devoted her time to the nurturing of her children in the traditions of Islam. The Prophet [sallallahu Alayhi wa sallam] often used to visit the house of his illustrious follower, Abu Bakr Siddique. He would advise Umm Rooman to keep encouraging and instilling the love of goodness in ‘Aishah. Khadijah passed away three years before the migration of the Prophet [sallallahu alayhi wa sallam] to Madinah. The Prophet [sallallahu alayhi wa sallam] spent a year as an unmarried person He then married Aisha at the command of Allah as delivered by the Angel Jibril, that on three consecutive nights he saw her in his dreams. The Angel Jibril brought a picture of hers wrapped in a silken cloth and told him that this was an image of his bride. When he removed the cover he saw that it was her image. ‘Aishah was elated to hear that she was chosen to be the Prophet’s [sallallahu alayhi wa sallam] wife by Allah himself. Khawlah bint Hakim told him there were two proposals for him, that of ‘Aishah bint Abu Bakr Siddique and Saudah bint Zam’ah. He accepted both, and thus Umm Rooman’ had the honor of becoming his mother-in-law.

When the Prophet [sallallahu alayhi wa sallam] was ordered by Allah to migrate to Madinah he went to the house of his closest friend and Companion, Abu Bakr Siddique. Without any questions or hesitation, he prepared to accompany the Prophet [sallallahu alayhi wa sallam]. He packed a few things and took all the cash there was in the house. He left his father, wife, and children in the trust and care of Allah and set off for an unknown and unseen destination.

It was a very tough time for Umm Rooman she was separated from her husband; and there was a lack of money for household expenses since he had taken all the available cash with him. But what predominated all other thoughts in her mind were supplications to Allah and for the safe arrival of the Prophet [sallallahu alayhi wa sallam] and her husband in Madinah. On reaching their destination safely, she and her family were told to follow Madinah.

When they reached Al-Madinah they stayed at the house of Abu Bakr Siddique arranged for his family. And it was from this house that ‘Aishah left as a bride to the Prophet’s [sallallahu alayhi wa sallam] house. Thus this house became the focal point for the revelations of Allah. Umm Rooman expressed great happiness at the thought that her daughter would be one of those who joined the ranks of the blessed.

The Meaning Of Victory And Defeat

In the name of God, the Lord of Grace, the Ever Merciful

We shall indeed support Our messengers and the believers both in this world’s life and on the Day when all the witnesses shall stand up. On that Day their excuses will be of no avail to the wrongdoers: Their fate will be rejection, and they will have the worst of homes. And indeed, We bestowed Our guidance on Moses and passed down the Book to the Children of Israel as a guide and a reminder to people of understanding. Therefore, remain patient in adversity, for God’s promise always comes true. Ask forgiveness for your sins, and extol your Lord’s glory and praise evening and morning. (The Forgiving; 40: 51-55)

What constitutes victory? What is meant by defeat? We need to review our concepts and our sense of values before we ask about whether God’s promise to His messengers and to believers comes true in this present life?

Yet there are many situations where victory takes its familiar form, particularly when such form is linked to a permanent one. Prophet Muhammad (peace be upon him) achieved victory in his lifetime because his victory was necessary for the establishment of the faith in its full reality in human life. This faith of ours can only be brought to its fullness when it governs the life of its community. It can, thus, conduct all affairs, from those of a single heart and soul to those of state and government. It was God’s will that the Messenger preaching this faith should triumph during his own lifetime, so that he could establish the full form of the Islamic faith, leaving a real example for future generations. Thus, the familiar form of victory was linked in his case to a much wider one, and the two were united by God’s will and according to His planning.

Another point to consider is that God’s promise is given to His messengers and to believers. Thus, a prerequisite for victory is the presence of true faith in people’s hearts so as to make the promise applicable to them. Yet people often overlook the significance of the truth of faith, which comes into existence only when people remove all forms of idolatry.

There are some very subtle forms of idolatry that can only be purged when a person is totally devoted to God, relies on Him alone, and submits totally to His will in all affairs.

He then feels that God guides his footsteps and that he chooses nothing other than what God has chosen for him. Thus, he accepts God’s will with contentment. When a person attains this state, he does not suggest to God any particular form of victory. He leaves the matter to God to determine. He accepts whatever befalls him as good. This is one of the meanings of victory. It is victory over one’s pleasures and desires. It is an internal victory, one that is prerequisite for achieving the external victory: “We shall indeed support Our messengers and the believers both in this world’s life and on the Day when all the witnesses shall stand up. On that Day their excuses will be of no avail to the wrongdoers: their fate will be rejection, and they will have the worst of homes.”

We have seen in the previous image drawn how the excuses advanced by the wrongdoers were of little use to them, and how they were rejected and made to dwell in the worst of homes. Moses’ story shows yet another form of victory: “And indeed, We bestowed Our guidance on Moses, and passed down the Book to the Children of Israel as a guide and a reminder to people of understanding.” Providing guidance and passing the book down to them was a form of victory that clearly reflects the breadth of its scope.

The final note in this part of the surah is given in the form of a directive to the Prophet and the believers facing much hardship in Makkah, and to all future generations of believers who face such hardship: “Therefore, remain patient in adversity, for God’s promise always comes true. Ask forgiveness for your sins, and extol your Lord’s glory and praise evening and morning.” Remain patient in adversity, whether this adversity takes the form of rejection of the message, denying its truth, or the infliction of physical harm. Remain patient when you are unable to check falsehood that appears to enjoy wealth and power for a period of time. Bear with patience what you have to face of people’s rough attitudes and behavior. Check your own desire to achieve a quick victory. Remain patient as you may have to face many difficulties caused by friends, if not by enemies.

“Remain patient in adversity, for God’s promise always comes true.” It may appear slow coming; matters may become complicated; prospects may become gloomy, yet it is the promise of the One who can fulfill it, and whose will it has been to make the promise. As you go along your way, take the necessary equipment: “Ask forgiveness for your sins, and extol your Lord’s glory and praise evening and morning.” This is what is of most benefit along the hard way of patience; seeking forgiveness of one’s sins and extolling God’s praise and glory. While this serves to refine our hearts and feelings, it also ensures a positive response. Indeed, it is through such seeking of forgiveness and extolling of God’s praise and glory that victory is achieved within ourselves, to be followed by victory in life.

The evening and morning are specified either as a reference to all-time, since these are the two ends of the day, or because these are times when hearts are calm and reflective. They can, thus, appreciate God’s greatness better.

Such is the way, then, that God has chosen to provide the necessary equipment for achieving victory.

– By NAUSHAD SHAMIM AL-HAQ

What Pledges Were Required Of Muslims

To give a pledge is to make an undertaking of serious and important nature. In Islam, a pledge, or bay’ah, has a special place as it signifies the serious commitment that a Muslim violates at his own peril. He will have to answer to none other than God for such a violation. Therefore, Muslims take their pledges very seriously, knowing that a breach of the commitment cannot be overlooked. In the early days of Islam, those who joined the Muslim ranks and declared their belief in the Islamic message gave their pledges to God’s Messenger (peace be upon him).

The term of the pledge new Muslims gave to the Prophet are well defined. Ubadah ibn Al-Samit reports: “I was one of the headmen who gave their pledges to God’s Messenger (peace be upon him). We pledged that we would never associate any partners with God, steal, commit adultery, kill anyone without proper cause, take away other people’s property, or disobey God’s orders. Should we fulfill our pledges, we would be rewarded with admittance into heaven, but if we commit any violation, then judgment for such violation is up to God.” (Related by Al-Bukhari and Muslim.) Another version of the same statement is given by Al-Tabari quoting Ubadah as saying: “We were with the Prophet when he said to us: ‘Pledge to me that you would never associate partners with God, steal or commit adultery. Whoever of you fulfills his pledges will have his reward with God, and whoever commits any violation and it remains concealed, his case will be judged by God who may forgive or punish him as He pleases.”

In both versions, Ubadah ibn Al-Samit is referring to the first pledge, or bay’ah, given by the Ansar, the new Muslims from Madinah, to the Prophet. We need to clarify that the first people from the Ansar to accept Islam were six individuals who met the Prophet during the pilgrimage season in year 11 of the start of the Islamic message. This means two years before the immigration of the Prophet and his companions from Makkah to Madinah, the event that signifies the start of the Islamic calendar. The Ansar were the people of Madinah who accepted Islam and pledged their support to the Prophet, earning this title, Ansar, which means “supporters”. When the six people accepted Islam, they did not give any special pledge to the Prophet other than to fulfill Islamic requirements and observe Islamic values.

The following year, twelve people from Madinah, including the first six, met the Prophet in the pilgrimage season and declared themselves Muslims. It was then that the Prophet accepted their pledges to which the reports given above refer. No one was given the status of being a headman on this occasion. In the next pilgrimage season, i.e. year 13 of the beginning of the Islamic message, a total of 73 men and two women from the Ansar met the Prophet at Aqabah in Mina and pledged their full support to him, requesting him to join them in their city. This signaled the start of the Muslims’ immigration from Makkah to Madinah where the first Islamic state was established. It was during this third meeting that the Prophet asked for headmen to be chosen and 12 such headmen were named, including the reporter of the Hadith.

In the last of these pledges, with the larger number of the Ansar giving it, they pledged extending full protection to the Prophet when he arrived in their city, declaring their readiness to fight and repel any aggression. As for the first pledge, mentioned in the reports quoted above, this included no promise of fighting and no mention of the Prophet’s immigration. A full statement of the terms of this pledge is also given by Ubadah ibn Al-Samit: “We were eleven men at the time of the first pledge at Aqabah. We gave to God’s Messenger the pledge given by women: that ‘we will associate no partners with God, and will never steal, commit adultery, perpetrate any falsehood with regard to the parenthood of our children, kill our children or disobey him in any reasonable matter.’ Whoever of us fulfills his pledges will be rewarded with heaven, and whoever commits any violation his case will be judged by God who may forgive or punish him, as He pleases.” (Related by Al-Bukhari and Muslim.)

These terms of the pledge are known in Islam as the “pledge of women” because they are specified as the terms women should give when they pledge their loyalty to the Prophet and commit themselves to Islam. They are specifically mentioned in Verse 12 of Surah 60 in the Qur’an. They provide a complete framework of Islamic morality and Islamic life, which should maintain the highest standard of honesty and truthfulness, as well as fair dealing. The first item in the pledge is the one no Muslim can violate, “never to associate any partner with God.” Should anyone violate this condition, he is not a Muslim, because Islam lays maximum emphasis on monotheism. No one can ever be thought of as equal to God in any way, and no one can be given a divine status. Stealing and adultery are two of the worst crimes that Islam strictly forbids. They are indeed forbidden in all divine religions. The fourth term of the pledge prohibits the fabrication of any falsehood with regard to the parenthood of children. This refers to a situation in which a woman gets pregnant in an adulterous relation and claims that the child belongs to her husband. The next pledge committed those Muslims never to kill their children. This is important in all societies, particularly where poor people often kill children shortly after their birth. It was specifically important in those early days of Islam when the Arabs often resorted to killing their daughters for fear of poverty or shame. The last term of the pledge committed Muslims to obey the Prophet in every good cause. Needless to say, the Prophet never ordered anyone to do anything other than what is good. Indeed, he taught us every good thing, upheld every moral value, and established every honorable principle. He never espoused anything that could cause anyone to shy away or to feel uneasy about. He was the epitome of all goodness.

Justice and Compassion: the Basic Shariah Rules

SHARIAH is the law of Allah. It shows the Muslim how to remain a Muslim. It is the only course that really organizes the life of both individuals and communities. It shows man how to obey his Creator and how to behave toward his fellow human beings, Muslims and non-Muslims.

Almighty Allah says: “Verily, Allah enjoins Al-Adl (i.e. justice) and Al-Ihsan ( i.e. to be patient in performing our duties to Allah), and giving (help) to kith and kin and forbids Al-Fahsha (i.e. all evil deeds) and Al-Munkar (all that is prohibited) and Al-Baghy (all kinds of oppression). He admonishes you, that you may take heed.” (An-Nahl 16:90)

This verse is known as the most comprehensive verse of the Qur’an. It summarizes basic Islamic principles and values: Adl (justice) and Ihsan (compassion). These should be the overriding principles for everything that we say and everything that we do, individually or collectively.

The Nature of Shariah
Shariah is the law of Allah. It is different from laws in the common sense of the word. Shariah is the law that is based on ethics. Its basic values are permanent and universal. Shariah deals with the outward and inward. The rules of Shariah cannot be observed without sincerity, true intention, love, and respect for the law and the Law-Giver, Allah.

Purpose of Shariah
The purpose of Shariah is to make good persons and a good society. Its whole objective is ethical and moral. Shariah establishes what is good and beautiful. If something is not moral (good and beautiful), it is not part of Shariah. It is also impossible to implement the Shariah without becoming a good person. A society that establishes Shariah must become a good and beautiful society.

It is impossible to have a society compliant to Shariah and have injustice, ugliness, and evil in it. It is also impossible to have a good Muslim who is unjust, unfair, unfaithful, and immoral.

Ibn Al-Qayyim in his famous book of Fiqh (Islamic jurisprudence) says: “The Shariah is founded and based on wisdom and the good of people in this life and in the eternal life. Shariah is altogether justice, mercy, benefits, and wisdom. Any rule that departs from justice to oppression, from mercy to its opposite, from benefit to harm, and from wisdom to uselessness, is not from the Shariah, even if it is included in Shariah by interpretation.”

When we follow the rules of Shariah we must keep in mind the objectives of Shariah. Very often we follow the rules but we ignore and overlook the spirit and real purpose of the rules.

1. For example the Qur’an speaks about Taharah (purification), Ghusl (purificatory bath), and Wudu (ablution). We take these rules and apply them, but we do not take the objective of cleanliness very seriously.

2. We pray in Jamaah (congregation), but we have not learned the system of organization from our Salah.

3. We give zakah, but we have not been able to establish a system of social justice.

4. We go to Haj, but we have not been able to develop a unified Ummah, a community that transcends nationalistic divisions.

5. We recite the Qur’an many times, but we do not try to understand its meaning and message.

6. We talk of the Sunnah of the Prophet (peace be upon him) but mostly related to some appearances. We pay little attention to the Prophet’s character of love, kindness, honesty, truthfulness, sincerity, fulfilling the promises, etc.

Our Responsibility
It is our responsibility to know the rules of Allah and put them into practice with sincerity. But before anything, we should ask ourselves: Are we really practicing justice? Are we really fair to others, to our spouses, to our relatives, to our neighbors, employees, employers, to Muslims, to other human beings, to animals, to anything and everything? Are we really compassionate people? Are we really increasing in compassion or are we becoming angry, hateful, arrogant, or complacent about ourselves? We must improve ourselves in justice and compassion. If we do not have Adl and Ihsan or Rahmah (mercy), then we are not practicing the Shariah. Similarly, if we think that we are following the law of Allah but the result is injustice and lack of compassion, then it means that we have not properly understood the law of Allah or we are not interpreting it right.