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Friday, Sep 11, 2020 Moharram 23, 1442 AH

“Do not lose heart nor fall into despair! You shall triumph if you are believers.

(Quran 3:139)

AL-QURAN

HADITH

Abu Zaid (viz. Amr b. Akhtab) reported:

Allah’s Messenger (peace be upon him)

led us in the dawn prayer and then

mounted the pulpit and addressed us

until it was (time for the) noon prayer.

He then came down the pulpit and

observed prayer and then again mounted

the pulpit and again addressed us until

it was time for the ‘Asr prayer. He then

again came down and observed the

prayer and again mounted the pulpit and

addressed us until the sun was set and he

informed (about) everything (pertaining

to turmoil) that lay hidden in the past

and what lies in (the womb) of) the

future and the most learned amongst us

is one who remembers them well.

Sahih Muslim, Book 54, Hadith 33

Suleymaniye Mosque (Istanbul; Turkey)

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MCA Elections Committee Announcement- September 7, 2020

Assalamu Alaikum MCA Members:

The MCA Elections Committee, by majority decision, has decided to reschedule this year’s MCA Elections to Wednesday, September 16 and Thursday, September 17.

As previously announced, after considering all factors and circumstances, receiving input from the community, reviewing all available options and discussing the matter thoroughly, the MCA Elections Committee, by majority decision, decided to conduct and hold exclusively online voting for the 1442 Hijri (2020-2021) MCA Election. All members will be considered absentee in this year’s election and will only be able to vote online. The MCA Elections were originally to take place via an online ballot on September 11, September 12 and September 13, 2020.

Given the unique circumstances in our community, namely the Covid-19 pandemic and the closure of the MCA facility, and given that this is the first time the MCA Elections would be held online, the MCA Elections Committee sought to vet all available online voting programs to ensure that our elections would be accessible and secure for all voters and produce uncompromised results in a timely manner that the community could have confidence in.

After significant research and conversations, the MCA Elections Committee has contracted with and retained the service of ElectionBuddy.com, a company that has run over 40,000 elections, to run a secure, anonymous, high integrity election for the MCA this year.

In order to have the necessary contact information from all MCA members to vote, to set up the process with the people at ElectionBuddy.com and to ensure the availability of ElectionBuddy.com staff to manage, facilitate and troubleshoot our election process, the MCA Elections Committee determined that this year’s elections should take place on the weekdays of Wednesday, September 16 and Thursday, September 17 as opposed to weekend days, as originally scheduled, when the ElectionBuddy.com staff would have limited capacity to manage our election.

These selected dates, which fall on the 28th and 29th of Muharram, still fall within the timeframes for the MCA election dictated by Article XII, Section 1 of the MCA Constitution that require the elections to be held between the tenth and the end of Muharram.

We are also aware of Section 7 of Article XII of the MCA Constitution which notes that “The exact time of the elections shall be announced by the Election Committee at least four weeks before the election.” However, given that we are moving the elections back and not forward, the vast discretion afforded to the MCA Elections Committee in setting the parameters of absentee balloting (as noted previously all members will be considered absentee in this year’s election), and the unique circumstances of the this year’s elections, we pray that we are still abiding by both the spirit and letter of MCA Constitutional mandates.

Please contact us with any questions or concerns.Sincerely,MCA Election Committee Members:● Sajid A. Khan (Chair)● Altaf Khan● Marwa Ahmed● Christy Chase● Khandaker Aza

1442 Hijri (2020-2021) MCA Elections AnnouncementRescheduling/Delay of MCA Elections to Sept 16 & 17, 2020

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24. Al-Mu’izzThe Honourer-Bestower

He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degrades whoever He willed, hence there is no one to give Him esteem.

“And to Allah belong the best names, so invoke Him by them.” [Quran 7:180]

In the name of Allah, the Gracious, the Merciful

Al-Mundhiri recorded the following chapter in his book Al-Targhib wal-Tarhib: Discouragement of one who knows but does not act upon his knowledge, and he says what he does not do. Source: al-Targhib wal-Tarhib 1/124

Zayd ibn Arqam reported: The Messenger of Allah, peace and blessings be upon him, said: O Allah, I seek refuge in you from knowledge that does not benefit, from a heart that is not reverent, from a soul that is not content, and from a supplication that is not answered.

Source: Sahih Muslim 2722, Grade: Sahih

Usamah ibn Zayd reported: The Messenger of Allah, peace and blessings be upon him, said: A man will be brought on the Day of Resurrection and cast into the Hellfire, and his intestines will pour forth in Hell. He will go around them as a donkey around a millstone. The people of Hell will gather around him and say: What has happened to you? Were you not enjoining good and forbidding evil? He will say: Of course, I used to enjoin good but I did not practice it myself, and I used to forbid evil but I practiced it myself. Source: Sahih Al-Bukhari 3094, Grade: Muttafaqun Alayhi

Anas ibn Malik reported: The Messenger of Allah, peace and blessings be upon him, said:

I saw some men on the night of my ascension, whose lips were being sheared by scissors of fire. I said: O Gabriel, who are these people? Gabriel said: Preachers from

your nation who commanded people to be righteous and they forgot it themselves, yet they recited the Book. Will they not reason? Source: Musnad Ahmad 13103, Grade: Sahih

In another narration, the Prophet said: Preachers from your nation who said what they did not do, and who recited the Book of Allah and did not act upon it. Source: Shu’ab al-Iman 1636, Grade: Sahih

Abu Barzah reported: The Messenger of Allah, peace and blessings be upon him, said:

The feet of a servant will not move on the Day of Resurrection until he is asked about his lifetime and how he used it, his knowledge and how he acted upon it, his wealth and from where he acquired it and how he spent it, and his body and how he exhausted it. Source: Sunan al-Tirmidhi 2417, Grade: Sahih

Mu’adh ibn Jabal reported: The Messenger of Allah, peace and blessings be upon him, said: The feet of a servant will not move on the Day of Resurrection until he is asked about four matters: his lifetime and how he used it, his youth and how he exhausted it, his wealth and how he earned it and spent it, and his knowledge and how he acted upon it. Source: al-Mu’jam al-Kabir 111, Grade: Sahih li ghayrihi

Ibn Mas’ud reported: The Prophet, peace and blessings be upon him, said: The son of Adam will not be dismissed from his Lord on the Day of Resurrection until he is questioned about five issues: his life and how he lived it, his youth and how he used

it, his wealth and how he earned it and he spent it, and how he acted on his knowledge. Source: Sunan al-Tirmidhi 2416, Grade: Sahih

Luqman reported: Abu Darda, may Allah be pleased with him, said: Verily, I fear from my Lord on the Day of Resurrection that I will be called in front of the heads of all creation, saying: O ‘Uwaymir! I will say: At your service, my Lord. He will say: Did you not act upon what you knew? Source: Shu’ab al-Imaan 1712, Grade: Sahih li ghayrihi

Jundub ibn Abdullah reported: The Messenger of Allah, peace and blessings be upon him, said: The parable of the scholar who teaches people virtue but forgets himself, is that of a lamp giving people light while it burns itself. Source: al-Mu’jam al-Kabir 1681, Grade: Sahih

‘Imran ibn Husayn reported: The Messenger of Allah, peace and blessings be upon him, said: Among what I fear most for you are the debates of hypocrites with a knowledgeable tongue. Source: Sahih Ibn Hibban 80, Grade: Sahih

Umar ibn al-Khattab reported: The Messenger of Allah, peace and blessings be upon him, said: Verily, among what I fear most for my nation is every hypocrite with a knowledgeable tongue. Source: Musnad Ahmad 140, Grade: Sahih

In another narration, Umar said:His tongue is knowledgeable, but his heart and deeds are ignorant. Source: al-Adth al-Mukhtrah 215

Success comes from Allah, and Allah knows best.

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Al-Mundhiri on acting upon one’s knowledge

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The Umayyad caliphate established in 661 lasted for about a century. During this time Damascus became the capital of an Islamic world which stretched from the western borders of China to southern France.

Not only did the Islamic conquests continue during this period through North Africa to Spain and France in the West and to Sind, Central Asia and Transoxiana in the East, but the basic social and legal institutions of the newly founded Islamic world were established.

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Muadh ibn Jabal was a young man growing up in Yathrib as the light of guidance and truth began to spread over the Arabian peninsula. He was a handsome and imposing character with black eyes and curly hair and immediately impressed whoever he met. He was already distinguished for the sharpness of his intelligence among young men of his own age.

The young Muadh became a Muslim at the hands of Musab ibn Umayr, the daiy (missionary) whom the Prophet had sent to Yathrib before the hijrah. Muadh was among the seventy-two Yathribites who journeyed to Makkah, one year before the hijrah, and met the Prophet at his house and later again in the valley of Mina, outside Makkah, at Aqabah. Here the famous second Aqabah Pledge was made at which the new Muslims of Yathrib, including some women, vowed to support and defend the Prophet at any cost. Muadh was among those who enthusiastically clasped the hands of the blessed Prophet then and pledged allegiance to him.

As soon as Muadh returned to Madinah from Makkah, he and a few others of his age formed a group to remove and destroy idols from the houses of the mushrikeen in Yathrib. One of the effects of this campaign was that a prominent man of the city, Amr ibn al-Jumuh, became a Muslim.

When the noble Prophet reached Madinah, Muadh ibn Jabal stayed in his company as

much as possible. He studied the Quran and the laws of Islam until he became one of the most well-versed of all the companions in the religion of Islam.

Wherever Muadh went, people would refer to him for legal judgments on matters over which they differed. This is not strange since he was brought up in the school of the Prophet himself and learnt as much as

he could from him. He was the best pupil of the best teacher. His knowledge bore the stamp of authenticity. The best certificate that he could have received came from the Prophet himself when he said: “The most knowledgeable of my ummah in matters of Halal and haram is Muadh ibn Jabal.”

One of the greatest of Muadhs contributions to the ummah of Muhammad was that he was one of the group of six who collected the Quran during the lifetime of the Prophet, peace be upon him. Whenever a group of companions met and Muadh was among them, they would look at him with awe and respect on account of his knowledge. The Prophet and his two Khalitahs after him placed this unique gift and power in the service of Islam .

After the liberation of Makkah, the Quraysh became Muslims en masse. The Prophet immediately saw the need of the new Muslims for teachers to instruct them in the fundamentals of Islam and to make them truly understand the spirit and letter of its laws. He appointed Attab ibn Usay as his

deputy in Makkah and he asked Muadh ibn Jabal to stay with him and teach people the Quran and instruct them in the religion.

Sometime after the Prophet had returned to Madinah, messengers of the kings of Yemen came to him announcing that they and the people of Yemen had become Muslims. They requested that some teachers should be with them to teach Islam to the people. For this task the Prophet commissioned a group of competent duat (missionaries) and made Muadh ibn Jabal their amir. He then put the following question to Muadh:

“According to what will you judge?”

“According to the Book of God,” replied Muadh.

“And if you find nothing therein?”

“According to the Sunnah of the Prophet of God.”

“And if you find nothing therein?”

“Then I will exert myself (exercise ijtihad) to form my own judgment.”

The Prophet was pleased with this reply and said: “Praise be to God Who has guided the messenger of the Prophet to that which pleases the Prophet.”

The Prophet personally bade farewell to this mission of guidance and light and walked for some distance alongside Muadh as he rode out of the city. Finally he said to him:

“O Muadh, perhaps you shall not meet me again after this year. Perhaps when you return you shall see only my mosque and my grave.” Muadh wept. Those with him wept too. A feeling of sadness and desolation overtook him as he parted from his beloved Prophet, peace and blessings of God be on him.

The Prophet’s premonition was correct. The eyes of Muadh never beheld the Prophet after that moment. The Prophet died before Muadh returned from the Yemen. There is no doubt that Muadh wept when he

Series on Companions of the Prophet (PBUH)

Muadh ibn Jabal

returned to Madinah and found there was no longer the blessed company of the Prophet.

During the caliphate of Umar, Muadh was sent to the Banu Kilab to apportion their stipends and to distribute the sadaqah of their richer folk among the poor. When he had done his duty, he returned to his wife with his saddle blanket around his neck, empty handed, and she asked him:

“Where are the gifts which commissioners return with for their families?” “I had an alert Supervisor who was checking over me,” he replied. “You were a trusted person with the messenger of God and with Abu Bakr. Then Umar came and he sent a supervisor with you to check on you!’ she exclaimed. She went on to talk about this to the women of Umar’s household and complained to them about it. The complaint eventually reached Umar, so he summoned Muadh and said:

“Did I send a supervisor with you to check on you?”

“No, Amir al-Mumineen,” he said, “But that was the only reason I could find to give her.” Umar laughed and then gave him a gift, saying, “I hope this pleases you.”

Also during the caliphate of Umar, the

governor of Syria, Yazid ibn Abi Sufyan sent a message saying:

“O Amir al-Mumineen! The people of Syria are many. They fill the towns. They need people to teach them the Quran and instruct them in the religion.”

Umar thereupon summoned five persons who had collected the Quran in the lifetime of the Prophet, peace be upon him. They were Muadh ibn Jabal, Ubadah ibn asSamit, Abu Ayyub al-Ansari, Ubayy ibn Kab and Abu adDardaa. He said to them:

“Your brothers in Syria have asked me to help them by sending those who can teach them the Quran and instruct them in the religion. Please appoint three among you for this task and may God bless you. I can select three of you myself if you do not want to put the matter to the vote.”

“Why should we vote?” they asked. “Abu Ayyub is quite old and Ubayy is a sick man. That leaves three of us.” “All three of you go to Homs first of all. If you are satisfied with the condition of the people there, one of you should stay there, another should go to Damascus and the other to Palestine.”

So it was that Ubadah ibn as-Samit was left

at Homs, Abu ad-Dardaa went to Damascus and Muadh went to Palestine. There Muadh fell ill with an infectious disease. As he was near to death, he turned in the direction of the Kabah and repeated this refrain: “Welcome Death, Welcome. A visitor has come after a long absence . . .” And looking up to heaven, he said: “O Lord, You know that I did not desire the world and to prolong my stay in it . . . O Lord, accept my soul with goodness as you would accept a believing soul...”

He then passed away, far from his family and his clan, a daiy in the service of God and a muhajir in His path.

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Shrine of Muadh Ibn Jabal in Jordan

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Having hope in Allah The Almighty bears fruit to the following:

• It makes one strive more and exert greater effort in performing acts of worship.

• It makes one even more inclined to be constantly obedient to Allah The Almighty.

• It makes one enjoy drawing closer to Allah The Almighty, and makes one experience the thrill of supplicating to Him.

• It makes one express his servitude to and need for his Lord, and makes him realise that he cannot do without the favours and kindness of his Lord, even for a period that is as rapid as the blinking of an eye.

• Allah The Almighty loves that His slaves ask favors of Him and supplicate to Him; He is angered by those who shun supplicating and asking Him. The one with hope usually supplicates much more than others who are not, and Allah The Almighty is angry with those who do not harbor any hope in the mercy and kindness of Allah The Almighty. Thus having hope rescues one from the wrath of Allah The Almighty.

• Hope is what makes the person enjoy his journey towards Allah The Almighty and the Hereafter; it makes him steadfast upon the path because had it not been that people hoped for Paradise and that their rewards be multiplied, then nobody would have been able to continue on their path towards Allah The Almighty and the Hereafter.

• It makes one increase in his love for his Lord,

because the more he gets what he asked and hoped for, the more his love for his Lord will increase and the more grateful he becomes to his Lord – which is one of the implications of the state of servitude.

• Hope makes one reach the state of being thankful; which is what servitude is all about.

• Hope makes one research more into the Names and Attributes of Allah The Almighty.

• Hope is interconnected with fear of Allah The Almighty, because the one who hopes for the mercy of Allah The Almighty and His Paradise will fear that he may not be doing enough to be worthy of them; this is indeed a wonderful relationship between the two different states of the believer’s heart: hope and fear.

• When one hopes for something and Allah The Almighty grants it to him, this encourages him to ask for more and strive harder to please Allah The Almighty, which consequently increases his level of faith and brings him close to the All-Merciful.

• The more hope that slaves harbor during this life, the more they will rejoice when attaining what they have hoped for in the Hereafter, and the best and highest of all causes for rejoicing is seeing Allah The Almighty and attaining His pleasure.

Furthermore, Allah The Almighty wishes that His slaves fulfil the other ranks of servitude, such as humbling themselves before Him, relying on Him in everything, seeking His support, fearing Him, persevering through His decrees and thanking

Him for His bounties. Thus, Allah The Almighty decreed that people sin in order for him to fulfil these ranks, so His slaves seek the forgiveness of Allah The Almighty and humble themselves before Him in order to be forgiven. If people did not sin, they would not feel the need to humble themselves before Him or seek His forgiveness, nor would they repent to Him; this is why Allah The Almighty tests people with these sins, in order to purify their hearts by this humility and seeking His pardon. Thus, a very important aspect of servitude is fulfilled.

After the slave sins, he humbles himself before Allah The Almighty, and then begins to have hope that Allah The Almighty will forgive his sin. This results in the slave’s heart becoming more attached to his Lord.

There are three types of hope, two of which are praised and one dispraised:

1. The hope of an obedient person who hopes for the reward from Allah The Almighty.

2. The hope of a sinful person who hopes for the forgiveness of Allah The Almighty.

3. The hope of a negligent person who continuously sins and then hopes for the forgiveness of Allah The Almighty, without exerting any effort to attain His forgiveness. This is a false hope and wishful thinking, which deceives no one but the one who harbours it; it is by no means considered to be real hope in Allah The Almighty.

source: www.islamweb.net

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Disaster Relief - Pakistan Floods

Situation OverviewHeavy monsoon rains have once again caused devastation in Pakistan, killing more than 130 people and destroying thousands of homes. Intense monsoon downpour, including nearly 9 inches in just one day, has paralyzed the megacity of Karachi among other places throughout the region. Flash flooding took down many homes and businesses and the standing contaminated water is affecting tens of millions of people.

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