QUR'AN

QURAN: وَهُوَ الَّذِي يَتَوَفَّاكُم بِاللَّيْلِ وَيَعْلَمُ مَا جَرَحْتُم بِالنَّهَارِ ثُمَّ يَبْعَثُكُمْ فِيهِ لِيُقْضَى أَجَلٌ مُّسَمًّى ثُمَّ إِلَيْهِ مَرْجِعُكُمْ ثُمَّ يُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ)) (He is the One who recalls your souls by night, and knows what you do by day; then He makes you rise up therein, so that a fixed term may be fulfilled. Thereafter, to Him are you to return; then He will tell you what you have been doing.) This is another few words like those in the preceding verse that paint the horizons of the unseen and its depth, and point to the extent of the divine knowledge and its comprehensiveness. They are another few words that combined the whole life of humanity in the fist of Allah, and into His knowledge, power and design, whether in the sleep or wakefulness, in their death and resurrection, and in their gathering and accountability. However in the “Qur'anic Way”, the miracle is in life and its radiation, in the touch of the feelings and its grinding with every picture, scenery and movement that is painted by this astonishing expression. ((وَهُوَ الَّذِي يَتَوَفَّاكُم بِاللَّيْلِ)) (He is the One who recalls your souls by night) .. It is equivalent to death when he is overtaken by slumber, it is death in one of the forms that afflicts the feelings with unconscious and forgetfulness that afflicts the intelligence with quietness and silence, and that afflicts the consciousness with a stoppage. It is a secret that man does not know how it happens, though he may know its manifestations and effects. It is the “unseen” in one of its many ways of surrounding man. These are human being that are devoid of every might and power – even during consciousness – and they are thus in a break and stoppage from live. They are in the grip of Allah, as they usually are in reality, and nothing would bring them back to wakefulness, and complete life except the wish and desire of Allah. How weak is man in the grip of Allah! ((وَيَعْلَمُ مَا جَرَحْتُم بِالنَّهَارِ )) (and knows what you do by day) ... their limbs would not move to hold or drop anything except that Allah has the knowledge of what they do of good or evil. These are human being under watch in the movement and silent, and nothing missing Allah from them from what their hands do after waking up in the day! ((ثُمَّ يَبْعَثُكُمْ فِيهِ لِيُقْضَى أَجَلٌ مُّسَمًّى )) (then He makes you rise up therein, so that a fixed term may be fulfilled.).. That is, He wakes you up in the day from your sleep and cessation, so that you can complete the term Allah had decreed. These are human being within the scope that had been designed by Allah, and there is not escape from it or an end except by His leave! then He makes you rise up therein, so that a fixed term may be fulfilled. ((ثُمَّ إِلَيْهِ مَرْجِعُكُمْ)) (Thereafter, to Him are you to return) Thereafter, to Him are you to return.. It is a return to the shepherd after the end of the merriness! ((ثُمَّ يُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ)) (then He will tell you what you have been doing)... It is a presentation of records that contain everything that happened, and it is a strong justice where no one would experience injustice in the reward. This is how comprehensive is a single verse with numbered words. It is a tape full of pictures, scenes, affirmations, realities, inspirations and shades. Who is capable of doing this? How can any sign by a miracle if it is not this, that the disbelievers and heedless of, and they seek material miracles and the painful punishment that follows it!   SEERAH CHAPTER ELEVEN SUPPLICATION (PG 189-192) BEHAVIOURAL OBJECTIVES 1. For the student to be able to describe the difficulty in the journey of the messenger of Allah (SAW) and his companion from Makkah to Madinah 2. For the student to be able to mention the supplication of the messenger of Allah (SAW) while he was leaving Makkah to Madinah on Hijrah 3. For the student to have clarity on the echo of the Hijrah of the messenger of Allah (SAW) and his companion from Makkah to Madinah in the Arabian peninsula ASSESSMENT 1. Describe to hardship in the journey of the messenger of Allah (SAW) and his companion from Makkah to Madinah 2. Mention the supplication of the messenger of Allah (SAW) while leaving Makkah to Madinah on Hijrah, and explain what this supplication mean to you 3. Explain the echo of the Hijrah of the messenger of Allah (SAW) and his companion from Makkah to Madinah in the Arabian peninsula   ARKAAN The Third Principle: Respect for the will of the nation: Part of the right of the Islamic Ummah is for the ruler to pay real attention to it and guide it to what is beneficial to it, the ruler also has the duty of consulting them, respecting their will and taking the right and correct opinion from them. Allah commanded the rulers on this when he said: ((وَشَاوِرْهُمْ فِي الأَمْرِ)) (Consult them in the matter) (Imraan: 159). Imam Ar-Razi said in his Tafsir: the messenger of Allah (SAW) was commanded to do this so that others would emulate him on consultation. And he pointed to a deeper meaning which is that this verse was revealed at the end of the trials the Muslims faced on the battle of Uhud. though what happened on this day showed clearly that the opinion of those the messenger of Allah (SAW) consulted that they should go out to meet the enemy is not corrected, yet Allah revealed an instruction to pardon and still consult them. That is, the commandment is for continuation of consultations despite the error in their opinion that is shown clear. The messenger of Allah (SAW) was commanded to consult, not because he is in need of the opinion of those he consults but because if he consults them, everyone would strive to bring out the best of opinion and the minds would come in agreement on achieving the best position. (An-Nadhariyaat As-siyasiyat Al-Islamiyyat) Also, Allah gave praise to believers: ((وَالَّذِينَ اسْتَجَابُوا لِرَبِّهِمْ وَأَقَامُوا الصَّلَاةَ وَأَمْرُهُمْ شُورَى بَيْنَهُمْ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ )) (And those who have responded to their Lord (in submission to Him), and have established Salah, and whose affairs are (settled) with mutual consultation between them, and who spend out of what We have given to them,) (Shuurah: 38). Consultation (Shurah) was mentioned after prayers and Zakah which points to its importance. And these are the fundamental qualities that distinguish the Muslim society. The messenger of Allah (SAW) and the rightly guided caliphs that came after him also specified this. When an issue came to them they gather the people of opinion among the Muslims and consult them and they get the best of their opinion, and they encourage them to give it. Abubakr once said: “If you see me on the truth, then assist me, and if you see me on falsehood, then correct me”. Umar said: “whoever sees in me crookedness, let him straighten and correct me”. By this, it becomes clear that respect for the will of the people like one of the pillars of the Islamic government contain two aspects: The first is its right to guardianship and control, and secondly is its right to consultation. 1. right of control (Haqq Riqabah): Imam Hasan Al-bana emphasised the issue of organising the right of control over the government that there is nothing in the principles of the system of representation (parliamentary) that contradicts the principles laid down by Islam for the system of governance. As such, it is not strange to the Islamic system. (Mushkilatuna fi Nidhaamul Hukm). 2. right of consultation (Haqq Shurah): Imam Al-bana explain that the today’s parliamentary system, system of election and other methods actualizes consultations as long as we take care of some of the conditions in the system of election and those nominated as representatives of the people. This means that the parliamentary system in our time is one of the outlook and presentations of the ‘Ahl Hil wal Iqd’ (men of resolves and decision) that we find during the period of our predecessors. The Imam extracted from the sayings of the scholars of jurisprudence that the attributes of the ‘Ahl Hil wal Iqd’ are embedded in three categories of people: a. The active scholars of jurisprudence on whose words we rely for fatwas and legal deductions b. Experts in general and public issues c. Those in position of leadership over people like family heads, tribal heads and group heads.