A reminder to please remember the following objectives before going into today’s lesson plan: Recitation of the Holy Qur’an and the Memorization of Salat.
Regarding the recitation of the Holy Qur’an, please encourage the Atfal to recite daily.
Regarding the memorization of salat, please ensure that each Tifl has a personalized weekly goal for how much to memorize. It is important to help keep each Tifl on track to reach the goal of memorizing the full salat. For Atfal younger than 10 years old the emphasis should be on memorizing salat fully in Arabic. For Atfal older than 10 years, emphasis should be put on memorizing the full salat in Arabic with the English translation. Please ensure that each tifl is keeping up with their goals in this area. Those Atfal who have already memorized salat along with the translation should set goals to memorize some portions of the Holy Qur’an along with the translation.
Please use the beginning of the class to check in on the Atfal and how their progress towards their goals is going.
After checking on the progress of Atfal towards their goals, please divide the class into Mayar e Saghir and Mayar e Kabir.
Class July 9
For Mayar e Saghir, please go through the following portion of the summary of the Friday Sermon from June 2, 2023 and discuss what the Atfal learned from it. Discuss what the Atfal learned from it:
Circumstances Leading Up to the Battle of Badr
His Holiness(aba) said that today he would begin a series of sermons about the Holy Prophet(sa) in relation to the Battle of Badr. Before mentioning the battle itself, His Holiness(aba) said that it is important to understand the circumstances which led to the battle happening in the first place. His Holiness(aba) quoted Hazrat Mirza Bashir Ahmad(ra) who writes:
‘The Makkan life of the Holy Prophet(sa), the cruelties which were inflicted upon the Muslims by the Quraish and the schemes they employed in order to expunge Islām, were enough reason for war to break out between any two nations, in every era, and in all types of circumstances. History substantiates that in addition to extremely degrading mockery, and exceedingly offensive taunt and slander, the disbelievers of Makkah forcefully stopped the Muslims from worshipping the One God and announcing His Unity. They were very brutally beaten and battered mercilessly, their wealth was usurped unlawfully, they were boycotted in an attempt to kill and ruin them, while some were martyred ruthlessly and their women were dishonoured. This was to the extent that disturbed by these cruelties, many Muslims left Makkah and migrated to Abyssinia. However, the Quraish did not rest at this either and sent a delegation to the Royal Court of the Negus in an attempt that these Muhājirīn would somehow return to Makkah and the Quraish would become successful in reverting them from their faith, or eliminating them. Then, great pains were inflicted upon the Master and Leader of the Muslims, who was dearer to them than their own souls, and he was subjected to all kinds of suffering. Upon professing the name of God, the friends and comrades of the Quraish bombarded the Holy Prophet(sa) with stones in Ṭā’if, to the extent that his body became drenched in blood.” …
In summary, until the Holy Prophet(sa) resided in Makkah, he endured all kinds of torment, but did not take up the sword against the Quraish. The reason being that firstly, before any measures could be taken against the Quraish, according to the custom of Allāh, the divine message needed to be conveyed incontrovertibly, and this called for respite. Secondly, it was also the desire of God that the Muslims exhibit a model of forgiveness and patience to that final limit whereafter remaining silent was equivalent to suicide, which cannot be deemed a commendable deed by any sensible individual.
For Mayar e Kabir please have them read and discuss the following excerpt from Introduction to the Study of the Holy Quran (pg. 266)
Standardized Copies of the Quran
During the time of ‘Uthman complaints began to be received that different
tribes enunciated certain words of the Quran in their own peculiar manner and that
as a result of this non-Muslims who heard these words differently enunciated fell into
the misconception that there were variations in the text of the Quran. It has already
been explained that these variations were the result of tribal or family practice and
had nothing whatsoever to do with any variation in the text nor did they affect the
meaning of any word. Nevertheless, ‘Uthman thought it wise to forbid all variations
even of enunciation of vowel points. He had copies prepared of the text which had
been collected in the time of Abu Bakr and despatched these copies into different
parts of the Muslim dominions and issued a direction that no variation in the
recitation of the Quran from the standard text, even if it was only in the matter of
enunciation of vowel points, should be permitted. In the time of the Holy Prophet
the social life of the Arabs was based upon their tribal divisions; each tribe led an
existence separate from and independent of the others. In their speech they were
accustomed to pronounce certain words in accordance with their own practice.
When they accepted Islam they were welded into one cultured society and Arabic at
once became the vehicle of that culture. Literacy spread very rapidly among the Arabs
and it became quite easy for every one of them to adopt the correct literary
enunciation of every Arabic word. The language of Mecca became the standard for
this purpose. By the time of ‘Uthman, therefore, no justification had been left for
variations in the enunciation of vowel points in accordance with tribal practices in
the recitation of the Quran, particularly when such variations were likely to lead to
misconceptions in the minds of non-Arabs. ‘Uthman’s very prudent and timely action
has been made the basis of the charge by non-Muslim writers that he made changes
in the Quran or that the copies of the Quran promulgated by him were in some
manner different from the standard text or the text as revealed to the Holy Prophet.
These authors imagine that they have discovered a potent weapon of attack against
the accuracy of the text of the Quran, but those who are acquainted with the Arabic
language and with the history of the compilation of the Quran merely smile at the
lack of intelligence betrayed by them.
There can thus be no room for doubt that the text of the Quran promulgated by
‘Uthman was exactly the same as that revealed to the Holy Prophet. There is still less
room for doubt that the text of the Quran has continued absolutely pure and
uncorrupted since ‘Uthman had despatched copies of the standard text to different
parts of the Muslim dominions. These copies were in turn multiplied so extensively
and rapidly that very soon almost every literate Muslim possessed his own copy of the