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Thursday, September 07, 2006
The Night of Mid-Sha`ban (laylat al-bara'a)
The Night of Mid-Sha`ban (laylat al-bara'a)
Allah said:
inna anzalnahu fi laylatin mubarakatin inna kunna mundhirin
Lo! We revealed it on a blessed night -- Lo! We are ever warning --
fiha yufraqu kullu amrin hakim
Whereupon every wise command is made clear
amran min `indina inna kunna mursilin
As a command from Our presence -- Lo! We are ever sending --
rahmatan min rabbika innahu huwa al-sami`u al-`alim
A mercy from thy Lord. Lo! He is the Hearer, the Knower. (44:3-6)
Although the majority of the commentators consider the "blessed night" in the above verses to refer to the Night of Decree (laylat al-qadr) which is considered to be in the month of Ramadan, yet the commentaries also mention that this "blessed night" may be that of mid-Sha`ban (laylat al-bara'a). This view is based on the profusion of hadiths on the great merits of the latter. Consequently the Shari`a has commended observance of that night. Concerning supererogatory worship on the night of mid-Sha`ban Suyuti says in his Haqiqat al-sunna wa al-bid`a:
As for the night of mid-Sha`ban, it has great merit and it is desirable (mustahabb) to spend part of it in supererogatory worship.
Even Ibn Taymiyya -- the putative authority of "Salafis" -- considered the night of mid-Sha`ban "a night of superior merit" in his Iqtida' al-sirat al-mustaqim:
[Some] said: There is no difference between this night (mid-Sha`ban) and other nights of the year. However, the opinion of many of the people of learning, and that of the majority of our companions (i.e. the Hanbali school) and other than them is that it is a night of superior merit, and this is what is indicated by the words of Ahmad (ibn Hanbal), in view of the many ahadith which are transmitted concerning it, and in view of what confirms this from the words and deeds transmitted from the early generations (al-athar al-salafiyya). Some of its merits have been narrated in the books of hadith of the musnad and sunan types. This holds true even if other things have been forged concerning it.
Among the hadiths stressing the status of laylat al-bara'a are the following:
The Prophet said : Allah looks at His creation in the night of mid-Sha`ban and He forgives all His creation except for a mushrik (idolater) or a mushahin (one bent on hatred).
From `A'isha:
She said: The Prophet stood up in prayer during part of the night and made his prostration so lengthy that I thought his soul had been taken back. When I saw this I got up and went to move his big toe, whereupon he moved, so I drew back. When he raised his head from prostration and finished praying, he said: "O `A'isha, O fair little one (humayra')! Did you think that the Prophet had broken his agreement with you?" She replied: "No, by Allah, O Messenger of Allah, but I thought that your soul had been taken back because your stayed in prostration for so long." He said: "Do you know what night this is?" She said: "Allah and His Prophet know best." He said: "This is the night of mid-Sha`ban! Verily Allah the Glorious and Majestic look at His servants on the night of mid-Sha`ban, and He forgives those who ask forgiveness, and He bestows mercy on those who ask mercy, and He gives a delay to the people of envy and spite in their state."
Tirmidhi, Ahmad, and Ibn Majah relate:
From `A'isha: I missed the Prophet one night so I went out to al-Baqi` (and found him). He said: "Were you afraid that Allah would wrong you and that His Prophet would wrong you?" I said: "O Messenger of Allah, I thought that you might have gone to visit one of your wives." He said: "Allah Glorious and Exalted descends to the nearest heaven on the night of mid-Sha`ban and He forgives to more people than the number of hairs on the hides of the sheep of the tribes of Kalb."
Ahmad and Ibn Majah relate:
From `Ali ibn Abi Talib: The Prophet said: "The night of mid-Sha`ban let all of you spend in prayer (i.e. partly) and its day (i.e. preceding it) in fasting, for Allah descends to the nearest heaven during that night beginning with sunset and says: Is there no one asking forgiveness that I may forgive them? Is there no one asking sustenance that I may grant them sustenance? Is there no one under trial that I may relieve them? Is there not such-and-such, is there not such-and-such, and so forth until dawn rises."
Allah said:
inna anzalnahu fi laylatin mubarakatin inna kunna mundhirin
Lo! We revealed it on a blessed night -- Lo! We are ever warning --
fiha yufraqu kullu amrin hakim
Whereupon every wise command is made clear
amran min `indina inna kunna mursilin
As a command from Our presence -- Lo! We are ever sending --
rahmatan min rabbika innahu huwa al-sami`u al-`alim
A mercy from thy Lord. Lo! He is the Hearer, the Knower. (44:3-6)
Although the majority of the commentators consider the "blessed night" in the above verses to refer to the Night of Decree (laylat al-qadr) which is considered to be in the month of Ramadan, yet the commentaries also mention that this "blessed night" may be that of mid-Sha`ban (laylat al-bara'a). This view is based on the profusion of hadiths on the great merits of the latter. Consequently the Shari`a has commended observance of that night. Concerning supererogatory worship on the night of mid-Sha`ban Suyuti says in his Haqiqat al-sunna wa al-bid`a:
As for the night of mid-Sha`ban, it has great merit and it is desirable (mustahabb) to spend part of it in supererogatory worship.
Even Ibn Taymiyya -- the putative authority of "Salafis" -- considered the night of mid-Sha`ban "a night of superior merit" in his Iqtida' al-sirat al-mustaqim:
[Some] said: There is no difference between this night (mid-Sha`ban) and other nights of the year. However, the opinion of many of the people of learning, and that of the majority of our companions (i.e. the Hanbali school) and other than them is that it is a night of superior merit, and this is what is indicated by the words of Ahmad (ibn Hanbal), in view of the many ahadith which are transmitted concerning it, and in view of what confirms this from the words and deeds transmitted from the early generations (al-athar al-salafiyya). Some of its merits have been narrated in the books of hadith of the musnad and sunan types. This holds true even if other things have been forged concerning it.
Among the hadiths stressing the status of laylat al-bara'a are the following:
The Prophet said : Allah looks at His creation in the night of mid-Sha`ban and He forgives all His creation except for a mushrik (idolater) or a mushahin (one bent on hatred).
From `A'isha:
She said: The Prophet stood up in prayer during part of the night and made his prostration so lengthy that I thought his soul had been taken back. When I saw this I got up and went to move his big toe, whereupon he moved, so I drew back. When he raised his head from prostration and finished praying, he said: "O `A'isha, O fair little one (humayra')! Did you think that the Prophet had broken his agreement with you?" She replied: "No, by Allah, O Messenger of Allah, but I thought that your soul had been taken back because your stayed in prostration for so long." He said: "Do you know what night this is?" She said: "Allah and His Prophet know best." He said: "This is the night of mid-Sha`ban! Verily Allah the Glorious and Majestic look at His servants on the night of mid-Sha`ban, and He forgives those who ask forgiveness, and He bestows mercy on those who ask mercy, and He gives a delay to the people of envy and spite in their state."
Tirmidhi, Ahmad, and Ibn Majah relate:
From `A'isha: I missed the Prophet one night so I went out to al-Baqi` (and found him). He said: "Were you afraid that Allah would wrong you and that His Prophet would wrong you?" I said: "O Messenger of Allah, I thought that you might have gone to visit one of your wives." He said: "Allah Glorious and Exalted descends to the nearest heaven on the night of mid-Sha`ban and He forgives to more people than the number of hairs on the hides of the sheep of the tribes of Kalb."
Ahmad and Ibn Majah relate:
From `Ali ibn Abi Talib: The Prophet said: "The night of mid-Sha`ban let all of you spend in prayer (i.e. partly) and its day (i.e. preceding it) in fasting, for Allah descends to the nearest heaven during that night beginning with sunset and says: Is there no one asking forgiveness that I may forgive them? Is there no one asking sustenance that I may grant them sustenance? Is there no one under trial that I may relieve them? Is there not such-and-such, is there not such-and-such, and so forth until dawn rises."
Wednesday, September 06, 2006
Two Views of Politics in Islam
The traditional view understands the role of politics in terms of what the Qur’an teaches. It indicates that prophets were sent to humans to teach them truths about God, ethics, ways to achieve prosperity in this world, and beatitude in the hereafter, and to warn about the consequences of injustice and sinfulness. A prophet who is called to preach in a stateless milieu has to assume a role of political leadership; this mantle fell on Moses, as it did to Muhammad (peace be upon both of them). Islamic tradition teaches that when this happens, the two roles are combined by accident; political leadership is not a necessary element of the prophetic mission. By way of confirmation, note that the Qur’an uses different titles to describe the Prophet Muhammad (peace be upon him) but none of them refers to his political function. Verses 33:45-46 say that he was sent as a witness (shahid), a bearer of glad tidings (mubashshir), a warner (nadhir), as someone who calls to God (da‘i ila Allah), and as a shining light (siraj munir). Nowhere does it say he was sent as a political leader or a head of state. That the Prophet Muhammad actually had a political role resulted from the social conditions that prevailed in his time, but this was not a necessary part of his prophetic mission.
Islamists, however, have a very different interpretation. For them, building an Islamic state is the central achievement of the prophetic mission. Conflating the role of the Muslim scholar with that of a political leader, they hold that the spread of Islam cannot be separated from the creation of what they call the Islamic state. (The Islamists Have it Wrong, Abdul Hadi Palazzi, 2001)
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Islamists in Malaysia argue that the Prophet (SAW) was a politician, and therefore, Islam cannot be separated from the quest for political power. In my opinion, calling the Prophet (SAW) a politican is almost an insult. Politicians, by the very nature of politics itself, are about one thing -- acquiring worldly power. If one wants to be a politician, fine, no problem. We are not saying that there is anything wrong with politics. But to call Rasulullah (SAW) a politician is rediculous for the simple reason that throughout his 23 years of Prophethood, Muhammad (SAW) repeatedly turned down offerings of power and rank. He was literally offered to be made king by the Meccans and turned it down for to do so would have meant abandoning his mission of spreading the message of Islam. This example alone shows that he knew that his amanah from Allah was only to be a warner and educator. The leadership position of Medina he received after 13 years was not the product of politicking or running for office. Rather, it was bestowed upon him from Allah; the product of total obedience, courage, perseverence, patience, mercy, steadfastness, forgiveness and dedication to his cause and purpose. A leader is not synonymous with a politician. Many leaders come to leadership positions by means other than through political activities.
Politics is the act of vying for worldly power. My political science professor in college defined it as simply "getting what there is to be gotten." It implies the action of seeking and acquiring power, whether for better or worse. Rasulullah (SAW), however, never sought after anything in this world. His heart lived in the Akhirat. He knew his Lord better than any other and when given the option to stay in the world or return to Allah, he chose the latter.
Islamists, however, have a very different interpretation. For them, building an Islamic state is the central achievement of the prophetic mission. Conflating the role of the Muslim scholar with that of a political leader, they hold that the spread of Islam cannot be separated from the creation of what they call the Islamic state. (The Islamists Have it Wrong, Abdul Hadi Palazzi, 2001)
-----------------------------------------------------------------------
Islamists in Malaysia argue that the Prophet (SAW) was a politician, and therefore, Islam cannot be separated from the quest for political power. In my opinion, calling the Prophet (SAW) a politican is almost an insult. Politicians, by the very nature of politics itself, are about one thing -- acquiring worldly power. If one wants to be a politician, fine, no problem. We are not saying that there is anything wrong with politics. But to call Rasulullah (SAW) a politician is rediculous for the simple reason that throughout his 23 years of Prophethood, Muhammad (SAW) repeatedly turned down offerings of power and rank. He was literally offered to be made king by the Meccans and turned it down for to do so would have meant abandoning his mission of spreading the message of Islam. This example alone shows that he knew that his amanah from Allah was only to be a warner and educator. The leadership position of Medina he received after 13 years was not the product of politicking or running for office. Rather, it was bestowed upon him from Allah; the product of total obedience, courage, perseverence, patience, mercy, steadfastness, forgiveness and dedication to his cause and purpose. A leader is not synonymous with a politician. Many leaders come to leadership positions by means other than through political activities.
Politics is the act of vying for worldly power. My political science professor in college defined it as simply "getting what there is to be gotten." It implies the action of seeking and acquiring power, whether for better or worse. Rasulullah (SAW), however, never sought after anything in this world. His heart lived in the Akhirat. He knew his Lord better than any other and when given the option to stay in the world or return to Allah, he chose the latter.
When Faced with Temptation...
When temptation claims your reason,
know that misfortune is about to strike.
Fall down prostrate and begin to pray.
With flowing tears implore the Lord
that He may deliver you
from the throes of doubt.
-Rumi, "Mathnawi"
know that misfortune is about to strike.
Fall down prostrate and begin to pray.
With flowing tears implore the Lord
that He may deliver you
from the throes of doubt.
-Rumi, "Mathnawi"
Tuesday, September 05, 2006
Blessed are those who...
Blessed are those who honour God in all they do, who believe in the revelations of their Lord, and who worship only their Lord. Blessed are those who, when they give to the poor, do so with hearts filled with awe, knowing that they will soon return to their Lord. Blessed are those who vie with one another for God's blessings; they will be foremost in receiving them.
-Qur'an, Al-Mu'minun, Surah 23:57-61
What I love about this ayah is the 'between the lines' content. It doesn't only stress the 'what' in Islam, but the 'how', which is exactly why we can never judge books by their covers. We can never claim to know what is inside of an individual when they do what they do -- just one more reason why we should leave judgment to Allah.
-Qur'an, Al-Mu'minun, Surah 23:57-61
What I love about this ayah is the 'between the lines' content. It doesn't only stress the 'what' in Islam, but the 'how', which is exactly why we can never judge books by their covers. We can never claim to know what is inside of an individual when they do what they do -- just one more reason why we should leave judgment to Allah.
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