The People of Antiokhia

The Prophet's Message . . .

All that we know about these people is what Almighty Allah has told us in the Glorious Quran: And put forward to them a similitude; the (story of the) dwellers of the town. It is said that the town was Antioch (Antakiya), when there came Messengers to them.

When We sent them 2 Messengers, they belied them both, so We reinforced them with a third, and they said: "Verily! We have been sent to you as Messengers."

They (people of the town) said: "You are only human beings like ourselves and the Most Beneficent (Allah) has revealed nothing, you are only telling lies."

The Messengers said: "Our Lord knows that we have been sent as Messengers to you, - And our duty is only to convey plainly (the Message)."

They (people) said: "For us, we see an evil omen from you, if you cease not, we will surely stone you, and a painful torment will touch you from us."

13: And set out to them an example of the people of the town, when the messengers came to it.

14: When We sent to them two, they rejected both of them, then We strengthened (them) with a third, so they said: Surely we are messengers to you.

15: They said: You are naught but mortals like ourselves, nor has the Beneficent Allah revealed anything; you only lie.

16: They said: Our Lord knows that we are most surely messengers to you.

17: And nothing devolves on us but a clear deliverance (of the message).

18: They said: Surely we augur evil from you; if you do not desist, we will certainly stone you, and there shall certainly afflict vou a painful chastisement from us.

19 :They said: Your evil fortune is with you; what! if you are reminded! Nay, you are an extravagant people.

Surah 36: 13-19

The Believing Man . . .

And there came running from the farthest part of the town, a man, saying: "0 my people! Obey the Messengers; obey those who ask no wages of you (for themselves), and who are rightly guided. And why should I not worship Him (Allah Alone) Who has created me and to Whom you shall be returned. Shall I take besides Him aliah (gods), if the Most Beneficent (Allah) intends me any harm, their intercession will be of no use whatsoever, nor can they save me? Then verily, I should be in plain error. Verily! I have believed in your Lord, so listen to me!"

It was said (to him when the disbelievers killed him). "Enter Paradise."

20: And from the remote part of the city there came a man running, he said: O my people! follow the messengers;

21: Follow him who does not ask you for reward, and they are the followers of the right course;

22: And what reason have I that I should not serve Him Who brought me into existence? And to Him you shall be brought back;

23: What! shall I take besides Him gods whose intercession, If the Beneficent Allah should desire to afflict me with a harm, shall not avail me aught, nor shall they be able to deliver me?

24: In that case I shall most surely be in clear error:

25: Surely I believe in your Lord, therefore hear me.

26: It was said: Enter the garden. He said: O would that my people had known

27: Of that on account of which my Lord has forgiven me and made me of the honored ones!

Surah 36: 20-27

The Punishment . . .

And We sent not against his people after him (the man) a host from heaven, nor do We send (such a thing). It was but one shout and lo! They (all) were silent (dead-destroyed).

28: And We did not send down upon his people after him any hosts from heaven, nor do We ever send down.

29: It was naught but a single cry, and lo! they were still.

30: Alas for the servants! there comes not to them an messenger but they mock at him.

31: Do they not consider how many of the generations have We destroyed before them, because they do not turn to them?

Surah 36: 28-31

What does Jihad Mean? . . .

The word Jihad represents a concept which is much misunderstood in the West. The concept is explained nicely by the Christian scholar Ira 6. Zepp, Jr. in his book entitled A Muslim Primer on pages 133-135. We adapt from his answer the following:

The essential meaning of Jihad is the spiritual, psychological, and physical effort we exert to be close to God and thus achieve a just and harmonious society. Jihad literally means "striving" or "struggle" and is shorthand for Jihad fi Sabeel Allah (struggle for God's cause). In a sense, every Muslim is a Mujahid, one who strives for God and justice.

Al-Ghazali captured the essence of Jihad when he said: "The real Jihad is the warfare against (one's own) passions. Dr. Ibrahim Abu-Rabi calls Jihad "the execution of effort against evil in the self and every manifestation of evil in society." In a way, Jihad is the Muslim's purest sacrifice: a struggle to live a perfect life and completely submit to God.

Another form of Jihad is the striving to translate the Word of God into action. If one has experienced God and received guidance from the Qur'an, one struggles to apply that guidance in daily life. So the larger, more prevalent meaning of Jihad is the spiritual struggle of the soul. In this case, Jihad is always present for the believer whether there is an external enemy or not. We should never reduce Jihad to violence.

A third level of Jihad is popularly known as "holy war." The classic passage is found in the Qur'an:Fight in the way of Allah those who fight against you, but transgress not the limits. Truly Allah likes not the transgressors (Qur'an 2:190).

It is crucial to note here that what is condoned is defensive warfare; Islam cannot justify aggressive war. Muhammad and the Tradition are also against killing non-combatants, torturing of prisoners, the destruction of crops, animals and homes. Adapted from Ira 6. Zepp, Jr., A Muslim Primer (1992, Wakefield Editions, US) pp.133-135.

Robert Ellwood of the University of Southern California has the following to say about the Muslim concept of Jihad: Out of the community ideal of Islam comes the concept of jihad, or holy war, which is designed to defend Islam and allow its social practice, though not to force individual conversions, which is forbidden.

Since Islam in principle is a community as well as a religion, presumably only an absolute pacifist would be able to reject the theory of jihad out of hand, since other communities also fight to defend or expand their ways of life. (Many Peoples, Many Faiths by Robert S. Ellwood, 4th edition, Simon & Schuster, US, 1982, p.346

RESPECT FOR ISLAMIC BOOKS . . .

Many of us have Islamic books in our houses and rooms. We find that as we get more interested in Islam, the literature we purchase also increases. However, many of us lack the correct etiquettes on how to behave witch such books and sadly we see them lying around the house, next to the toaster in the kitchen or used as a coaster in the living room.

The reality is that these books are of great importance and deserved of enormous respect due to the writings within them. Often we will find the blessed name of Allah ‘azza wa jal and Rasulullah Salallahu Alayhi wa Salam written inside.

Many books have Qur’anic verses and ahadith and thus are books of a venerated nature. The more respect we show these books, the more we will be able to benefit from them. The more disrespect we show them, the less we will gain from them.

It does not befit a book of such a stature that it be left next to the toaster in the kitchen, rather it should deserve a place on a accessible, clean shelf. Such books should be handled with care.

The books which are studied in classical madressas usually have the main text in the center of the page and the commentary/footnotes are carefully etched all around the sides of the page.

These annotations are sometimes upside down and at angles which are hard to read. Allamah Anwar Shah Kashmiri Rahimahullah would have such respect for his books that in order to read these annotations, he would never move the book that was in front of him but rather he would move himself around the book if he wanted to read something which was written upside down.

Such respect for his books contributed highly into making him one of the greatest scholars to have ever emanated from the sub continent.

Similar is the case of the king Bahadur Shah Zafar. After his death, somebody saw him in a dream and asked him, “O King! How did you fare in front of Allah Ta’ala?” He said, “Allah Ta’ala forgave me and he was very kind to me.”

The person asked, “Is the reason because you were a very just king and ruler?” The king replied, “No, it was because of one incident that Allah Ta’ala liked so much. I was on a journey and I came to a resting place and we stopped there and when I was about to sleep on my bed, I noticed that on the shelf there was a Qur’an and I couldn’t spread my legs towards the Qur’an.

I immediately stood up and sat straight. Now I thought that I would move the Qur’an from there and put it somewhere else but I thought no, I should not do that for the sake of my own rest. So, I tried to turn around and slept the other way but I couldn’t sleep.

Sometimes I was sitting down; sometimes I was in some other posture until I spent the whole night in a sleepless state because of the respect of the Qur’an. I did not move the Qur’an for my own sake and I couldn’t sleep on the other side. So Allah Ta’ala said to me, “O Zafar! I liked this deed of yours so much that because of that, I am forgiving you.”

Today we consider such things such a trivial matter but when we look at our elders, we see an intense and burning love for books which are of a deeni nature. It is very important to become humble in front of such books.

Many of us out of ignorance and disrespect sleep with our feet pointing towards Islamic books. There was a time where sleep in this manner would be unbearable but today, we are happy to place our feet towards deeni books and then sleep like a grizzly bear with full on snoring.

Similar is the case of sleeping in a high position whilst the books are lower than the feet of a person. It should not be the case that a person sleeps on such a high bedding that there are books on his shelf/desktop etc which are lower than his feet.

If possible, he should lower his bed so that he is closer towards the floor and if he cannot do this, then he should look to sleep in another room. If that is really hard then he should ensure that the books are kept in another place where they will not be disrespected.

The following bullet points will inshallah be of benefit:

• Keep your Islamic books in high, dust-free shelves.
• Keep them nicely arranged starting with Qur'anic related books, Hadith related books then Fiqh related books and so on.
• Keep them in good condition.
• Do not use them for any other purpose other than what they are meant for. No 'coaster-ing!'
• Do not keep them in places which denote disgrace, i.e. below the feet.
• Do not point your feet towards Islamic books when you sleep.
• Hold the Islamic books with your right hand as this is the hand of respect.
• Try to maintain wudhu when reading such books. Although it is not necessary, it will be better and respectful. (Note: it is compulsory for one to have wudhu before physically handling the Qur'an)
• When you are carrying a book, carry it above your waist.
• Use nice bags when carrying Islamic books, not just a ripped Tesco bag!
• If one has many books and shelves in proportion to them, then make sure the room in which they are kept is clean and fragranced well.

Finally, I finish on a statement that our teachers would tell us, "Whomsoever acquired anything in this world did so by respect (adab). And whomsoever lost something in this world did so because of (a lack of) respect."

May Allah Ta'ala give us the ability to revere everything which is deserved of respect. Ameen.

Do You Want Allah (SubhanahuwaTa'ala) to Love You?

Then Develop the Following Qualities!

And spend in the way of Allah and cast not yourselves to perdition with your own hands, and do good (to others); surely Allah loves the doers of good.

Those who spend (benevolently) in ease as well as in straitness, and those who restrain (their) anger and pardon men; and Allah loves the doers of good (to others).

So Allah gave them the reward of this world and better reward of the hereafter and Allah loves those who do good (to others).

But on account of their breaking their covenant We cursed them and made their hearts hard; they altered the words from their places and they neglected a portion of what they were reminded of; and you shall always discover treachery in them excepting a few of them; so pardon them and turn away; surely Allah loves those who do good (to others).

On those who believe and do good there is no blame for what they eat, when they are careful (of their duty) and believe and do good deeds, then they are careful (of their duty) and believe, then they are careful (of their duty) and do good (to others), and Allah loves those who do good (to others).

Allah loves Muhsineen (Good Doers) (2:195, 3:134, 3:148, 5:13, 5:93)

And they ask you about menstruation. Say: It is a discomfort; therefore keep aloof from the women during the menstrual discharge and do not go near them until they have become clean; then when they have cleansed themselves, go in to them as Allah has commanded you; surely Allah loves those who turn much (to Him), and He loves those who purify themselves.

Allah loves Tawwabeen (Those who turn to rightfulness) (2:222)

Never stand in it; certainly a masjid founded on piety from the very first day is more deserving that you should stand in it; in it are men who love that they should be purified; and Allah loves those who purify themselves.

Allah loves Mutahhareen (Those who keep their bodies free from filth) (2:222, 9:108)

Yea, whoever fulfills his promise and guards (against evil)-- then surely Allah loves those who guard (against evil).

Except those of the idolaters with whom you made an agreement, then they have not failed you in anything and have not backed up any one against you, so fulfill their agreement to the end of their term; surely Allah loves those who are careful (of their duty).

How can there be an agreement for the idolaters with Allah and with His Messenger; except those with whom you made an agreement at the Sacred Mosque? So as long as they are true to you, be true to them; surely Allah loves those who are careful (of their duty).

Allah loves Muttaqeen (Those who guard themselves against evil) (3:76, 9:4, 9:7)

 

And how many a prophet has fought with whom were many worshippers of the Lord; so they did not become weak-hearted on account of what befell them in Allah's way, nor did they weaken, nor did they abase themselves; and Allah loves the patient.

Allah loves Sabireen (Being Patient) (3:146)

Thus it is due to mercy from Allah that you deal with them gently, and had you been rough, hard hearted, they would certainly have dispersed from around you; pardon them therefore and ask pardon for them, and take counsel with them in the affair; so when you have decided, then place your trust in Allah; surely Allah loves those who trust.

Allah loves Mutawakkileen (Those who put their trust in Allah) (3:159)

(They are) listeners of a lie, devourers of what is forbidden; therefore if they come to you, judge between them or turn aside from them, and if you turn aside from them, they shall not harm you in any way; and if you judge, judge between them with equity; surely Allah loves those who judge equitably.

And if 2 parties of the believers quarrel, make peace between them; but if one of them acts wrongfully towards the other, fight that which acts wrongfully until it returns to Allah's command; then if it returns, make peace between them with justice and act equitably; surely Allah loves those who act equitably.

Allah does not forbid you respecting those who have not made war against you on account of (your) religion, and have not driven you forth from your homes, that you show them kindness and deal with them justly; surely Allah loves the doers of justice.

Allah loves Muqsiteen (Those who act equitably and justly) (5:42, 49:9, 60:8)