18 January 2015 - Visit to the Cinema to watch Exodus: Gods and Kings

18 January 2015 - Visit to the Cinema to watch Exodus: Gods and Kings

Exodus: Gods and Kings – Plot & Spoilers  

(Wikipedia)

In 1300 BCE, Moses, a general and member of the royal family, prepares to attack the Hittite army with Prince Ramses. Ramses' father Seti I tells the two men of a recent prophecy in which one (of Moses and Ramses) will save the other and become a leader. During the attack on the Hittites, Moses saves Ramses' life, leaving both men troubled.

Later, Moses is sent to the city of Pithom to meet with the Viceroy Hegep, who oversees the Hebrew slaves. Upon his arrival, he encounters the slave Joshua and is appalled by the horrific conditions of the slaves. Shortly afterwards, Moses meets Nun, who informs him of his true lineage; he is the child of Hebrew parents who was sent by his sister Miriam to be raised by Pharaoh's daughter. Moses is stunned at the revelation and leaves angrily. However, two Hebrews also overhear Nun's story and reports their discovery to Hegep.

Seti dies soon after Moses' return to Memphis, and Ramses becomes the new Pharaoh (Ramses II). Hegep arrives to reveal Moses' true identity, but Ramses is conflicted about whether to believe the story. At the urging of Queen Tuya, he interrogates the servant Miriam, who denies being Moses' sister. When Ramses threatens to cut off Miriam's arm, Moses comes to her defence, revealing he is a Hebrew.

Although Tuya wants Moses to be put to death, Ramses decides to send him into exile. Before leaving Egypt, Moses meets with his birth mother and Miriam, who refer to him by his birth name of Moishe. Following a journey into the desert, Moses comes to Midian where he meets Zipporah and her father, Jethro. Moses becomes a shepherd, marries Zipporah and has a son Gershom.

Nine years later, Moses gets injured during a rockslide. He comes face to face with a burning bush and a boy called Malak, who serves as a representation of God. While recovering, Moses confesses his past to Zipporah and reveals what God has asked him to do. This drives a wedge between the couple, because Zipporah fears he will leave their family.

After he arrives in Egypt, Moses reunites with Nun and Joshua, as well as meeting his brother Aaron for the first time. Using his military skills, he trains the slaves in the art of war. The Hebrews start attacking the Egyptians, prompting Ramses to execute slaves until Moses gives himself up.

Malak appears to Moses and explains that ten plagues will affect Egypt. All the water in the land turns to blood, and the Egyptians are further afflicted by the arrival of frogs, lice, and flies. Moses returns to confront Ramses, demanding the Hebrews be released from servitude. Ramses refuses to listen, insisting that to free the slaves would be economically impossible.

The plagues of the death of livestock, boils, hail and thunder, locusts, and darkness continue to affect the Egyptians. While conversing with Malak, Moses is horrified at learning the tenth plague will be the death of all firstborn children. The Hebrews protect themselves by covering their doors with the blood of lambs, as instructed to them by Moses. Ramses is devastated over his son's death and relents, telling Moses and the Hebrews to leave.

During the exodus from Egypt, the Hebrews follow Moses' original path through the desert and towards the Red Sea. Still grieving for his son, Ramses decides to go after the Hebrews with his army.

After making their way across the rocky mountains, Moses and the Hebrews arrive at the edge of the sea, uncertain about what to do. Moses flings his sword into the water, which begins to recede. Ramses and his army pursue the Hebrews, but Moses stays behind to confront them. The Red Sea reverts to its normal state, drowning the majority of the Egyptians (crossing the Red Sea).

Moses survives and makes his way back to the Hebrews. Ramses is revealed to have survived, but he is distraught over the destruction of his army. Moses leads the Hebrews back to Midian, where he reunites with Zipporah and Gershom.

At Mount Sinai, after seeing Malak's displeasure at the Hebrews' construction of the Golden Calf, Moses transcribes the Ten Commandments. Years later, an elderly Moses riding with the Ark of the Covenant sees Malak walking with the Hebrews through the desert.

Main inaccuracies from Islamic texts:

• The film misses out the birth story except a short narration of it and misses the related miracle of the Nile.
• We don’t see the staff of Moses (except a small scene where he gives it to his son)!
• The (accidental) death of the Egyptian by Moses is wrongly portrayed
• Moses flees Egypt on foot when he is a wanted terrorist but the film exiles him on horse
• Moses spends 10 years in Madian before wanting to return to Egypt with his family. He encounters with the Burning Bush was whilst travelling with the family – all wrong in the film.
• The whole Burning Bush is wrong with no staff-snake, taking off shoes and of course God appearing as a little boy and the boy later being a ‘messenger’
• Joshua (Yusha) is portrayed as a contemporary of Moses in the film whereas he took over as leader of Bani Israel after the death of Musa
• Moses had a speech impediment in Islamic texts
• Moses asks Allah to appoint Harun as his helper not introduced accidentally as his brother when he arrives back in Egypt as in the film
• Moses never trains his people to fight an insurgency against Pharaoh like the film suggests
• The film sees Pharaoh hanging families of Bani Israel but our texts talk about him killing the children of Bani Israel as a punishment
• There is no competition between Moses/Harun and the Pharaoh’s magicians at all.
• The plagues / signs are in the wrong order and are not each time linked to a demand for freeing the slaves
• Missing some signs and the implication that the signs also affected Bani Israel as much as the Egyptians in the film
• The death of the first born is not explicit in the Islamic texts although marking the houses is mentioned
• Moses and Bani Israel leave at night after Moses realises Pharaoh will never change or allow them to leave, not a parade as portrayed in the film
• Parting of the sea was miraculous with the staff not a sword thrown to dry up the river. The ground of the river was dried in Islamic texts
• Pharaoh died in the river as the water collapsed upon him and Moses was safely on the other side with all his people in our texts
• Moses is seen making the Ten Commandments himself but Islam implies they were written by God
• Most of the story of Moses and Bani Israel in the wilderness is missed out (doesn’t matter as the film was about the ‘Exodus’ more than the life of Moses)
• Moses never doubted his mission and his purpose, nor his firm belief in God in Islamic texts

Cinematic issues

Much like some other Ridley Scott films, this is a rather bleak film and has a negative strand throughout the film. Even the victory doesn’t feel like a victory throughout the film! Nevertheless, well shot and the acting is decent, although not great. I’m not sure Bale (Moses) is quite clear of his Batman persona!! Also, Moses is portrayed as an imperfect / flawed hero (possibly charismatic but mad).

Also, written for a secular audience from a secular (non-religious) perspective with the implication that Moses was a mortal man and undertook the actions of himself without guidance from God. It could easily be interpreted that he suffered from hallucinations (following his fall) and was blinded in his vision and wrote the Ten Commandments himself by his own hand following further hallucinations (like a charismatic schizophrenic). Hence, the ‘plagues’ are given a ‘scientific’ interpretation!

Some have also objected to the portrayal of Egyptians and Bani Israel by white Europeans, but this is only partially true. Egyptian art depicts Egyptians as red, Nubians as brown, and Semites (like Jews) as yellow.

There is no foul language. There is no sex in the film but two scenes with kisses (after the marriage and at the end), although there are a number of scantily clad Egyptian women. It is not surprising that the story of the Exodus is violent, but the violence is graphic at times. Moses is engaged in several fights and battles which involve blood and even some gore, but the most graphic scenes involve the director’s envisioning of the plague of blood and other plagues.

Major inaccuracies from Biblical story (from Christian websites):

Set in 1300BCE, the pyramids were built before this and not thought that the Hebrews built the pyramids. Ramses was not the Pharaoh of the Exodus as one Biblical reference places the Exodus almost 150 years before Ramses. This is important because the archaeological evidence supports an Exodus in the 15th century before Christ, but offers no support for an Exodus under Ramses.

Theological points in the Biblical plagues have been removed for the film version, there are fewer than ten plagues in the film, the plagues themselves are of a different nature (alligators, for example), and the Israelites were afflicted by the plagues along with the Egyptians.

The film portrays only nine years between Moses’ exile and his return. Moses is shown killing the guard in self defense. Moses is around 40 years old when he leads the Exodus. Moses is thought to be a true Egyptian by all in the Egyptian court, and a host of others.

Although Moses argued with God in the Bible, the movie clearly portrays Moses’s wrestling with God on a more cynical level. He also tends to shout rather than stutter as Jewish tradition recounts.

Most intriguing is that he only meets Pharaoh twice face to face before the death of the first-born children. In the first encounter, Moses pulls a sword on Ramses and threatens him. He does not say “Let my people go,” but speaks of his own authority as a rebel leader. He spends much of the movie hiding from Pharaoh, and he even tries to lead a military revolt before God intervenes. The depiction of Moses leading a war of attrition against Egypt.

God is portrayed as a little boy. He first appears standing in front of the burning bush and appears at recurring points in the film.

The miracles are made to look more like natural phenomenon

9 November 2014 ~ Ten Commandments and story of Barsisa

9 November 2014 ~ Ten Commandments and story of Barsisa

Lives of the Prophets: Musa* (part 17) and Bani Israel
For much of his life, the Prophet Musa* had tried to communicate Allah's message to them. He strove to save his tribe from the worship of idols and guide them to the true religion. His aim was merely to warn people and save them from the torment of Hell, a mission which he carried solely to earn the good pleasure of Allah. To this purpose, he had confronted Pharaoh and had attempted to rid his people's beliefs of superstition. Nevertheless, he became the object to the cruelties of Pharaoh, as well as some of his own people. However, he was a noble servant, who lived merely to attain the good pleasure of Allah, and our Lord saved him from all difficulties inflicted upon him.
There are lessons to be drawn from the ingratitude of some of the Children of Israel, a people who did not follow in their Prophets' footsteps, who turned their backs to the religion entrusted to them, and so perverse as to say, "you and your Lord go and fight." Allah has warned mankind against succumbing to the insolence of some of the Children of Israel towards their Prophet:
You who believe! Do not be like those who abused Musa*. Allah absolved him of what they said and he was highly honored with Allah. (Surat al-Ahzab: 69)
Musa* had an appointment with Allah and he was in a rush to get there – so his 30 days  of fasting for purification was extended by 10 days to 40 days. When Musa* left he had appointed his brother Harun in charge of Bani Israel but because his stay had been extended someone called Samiri started stirring trouble and convinced some of the people of Bani Israel to use their gold to make a golden calf to worship. Musa* had the Words of Allah in his hands (the Tablets) when he returned he threw them down despite having been tipped of by Allah that the people had done wrong.
"And what made you hasten from your people, O Musa*?" He said: "They are close on my footsteps, and I hastened to You, O my Lord, that You might be pleased." (Allah) said: "Verily! we have tried your people in your absence, and As-Samiri has led them astray."
Then Musa* returned to his people in a state of anger and sorrow. He said: "O my people! Did not your Lord promise you a fair promise? Did then the promise seem to you long in coming? Or did you desire that wrath should descend from your Lord on you, that you broke your promise to me (i.e disbelieving in Allah and worshipping the calf)?" They said: "We broke not the promise to you, of our own will, but we were made to carry the weight of the ornaments of the Pharaoh’s people, then we cast them (into the fire), and that was what As-Samiri suggested." Then he took out (of the fire) for them (a statue of) a calf which seemed to low. They said: "This is your ilah (god), and the ilah (god) of Musa*, but [Musa*] has forgotten (his god).'" Did they not see that it could not return them a word (for answer), and that it had no power either to harm them or to do them good? And Harun indeed had said to them beforehand: "O my people! You are being tried in this, and verily, your Lord is (Allah) the Most Gracious, so follow me and obey my order." They said: "We will not stop worshipping it (i.e. the calf), until Musa* returns to us." [Musa*] said: "O Harun! What prevented you when you saw them going astray; "That you followed me not (according to my advice to you)? Have you then disobeyed my order?"
He [Harun] said: "O son of my mother! Seize (me) not by my beard, nor by my head! Verily, I feared lest you should say: 'You have caused a division among the Children of Israel, and you have not respected my word!' "[Musa*] said: "And what is the matter with you. O Samiri? (i.e. why did you do so?)" (Samiri) said: "I saw what they saw not, so I took a handful (of dust) from the (hoof) print of the messenger [Jibril's (Gabriel) horse] and threw it [into the fire]. Thus my inner-self suggested to me." Musa* said: "Then go away! And verily, your (punishment) in this life will be that you will say: "Touch me not (i.e.you will live alone exiled away from mankind); and verily, you have a promise that will not fail. And look at your ilah (god), to which you have been devoted. We will certainly burn it, and scatter its particles in the sea." Your Ilah (God) is only Allah, (the One) La ilaha illa Huwa (none has the right to be worshipped but He). He has full knowledge of all things. (20: 83-98)
 
The story also continues in Surah Baqarah:
And (remember) when We appointed for Musa* forty nights, and (in his absence) you took the calf (for worship), and you were Zalimun (polytheists and wrong-doers,) Then after that We forgave you so that you might be grateful.) And (remember) when We gave Musa* the Scripture [the Taurat (Torah)] and the criterion (of right and wrong) so that you may be guided aright. And (remember) when Musa* said to his people: "O my people! Verily, you have wronged yourselves by worshipping the calf. So turn in repentance to your Creator and kill yourselves (the innocent kill the wrongdoers among you), that will be better for you with your Creator." Then He accepted your repentance. Truly, He is the One Who accepts repentance, the Most Merciful. (2: 51-54)
Musa* was very angry when he saw this abomination and immediately dragged Harun off by the beard and head. Harun reassured his brother after reminding him of their brotherhood. The people of Babi Israel blamed Samiri as the trouble causer and Samiri was haughty and showed no real regrets for his actions and so was banished and he would only be able to say ‘Don’t touch me’ for the rest of his life. The punishment for those that had worshipped the calf had to repent to Allah and then be killed by those that did not worship the calf.

Main Topic:
Death and the AfterLife (part 4)
We talked about the Angel of Death and the other angels that come at the time of death. But there is a point in time that repentance is no longer accepted and a barrier is erected by Allah to prevent to soul returning. When death has started Allah may not accept our repentance like he did with Pharaoh upon his death.

Sakaraat ul-Mowt: the stupor of death.
This is the dizziness and unconsciousness that is caused by pain at the end of life. Allah says: “And the stupor of death will come in truth. This is what you have been avoiding.” Allah says: “And if you could but see when the wrongdoers are in the agonies of death when the angels are stretching forth their hands saying ‘This day you shall be recompensed with the torment of degradation because of what you used to utter against Allah other than the truth and you used to reject His ayaat (signs) with disrespect.” Taste the pain of death. The Prophet* says, “The shaheed (martyr) feels the pain of death like one of you would feel the sting of an insect.”. 
When man leaves this world, he desires to come back. If he’s a non-Muslim (Kafir), he wants to become a Muslim. If he’s an ‘Aasiy (a sinner), he wants to come back to make Tawbah. Allah says: “Until, when death comes to one of them (those who join partners with Allah), he says: ‘My Lord! Send me back, So that I may do good in that which I have left behind!’ No! It is but a word that he speaks, and behind them is Barzakh (a barrier) until the Day when they will be resurrected.” (23:99-100)
Allah says: “Allah accepts the repentance of those who do evil in ignorance and repent soon afterwards; to them will Allah turn in mercy: For Allah is full of knowledge and wisdom.” (4:17)
Allah says: “And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: ‘Now I repent;’ nor of those who die while they are disbelievers. For them We have prepared a painful torment.” (4:18)
“…he [Fir'awn] said: ‘I believe that La ilaha illa (Huwa): (none has the right to be worshipped but) He, in Whom the Children of Israel believe, and I am one of the Muslims (those who submit to Allah’s Will).’ Now (you believe) while you refused to believe before and you were one of the Mufsidun (evil-doers, corrupts, etc.).” (10:90-91)
Death comes suddenly – you are not given a notice. It comes unannounced and there is no way you can change it, or no matter how much you try to convince the angel of death or no matter how busy you are. The best time for Tawbah is NOW.

“Whoever desires or looks forward to meeting Allah, Allah would love meeting him. Whoever dislikes meeting Allah, Allah dislikes meeting him.” When Aisha, heard this she said to the Prophet saw: “And who of us does not dislike death?” (Does disliking death mean we dislike meeting Allah?) Prophet* said, “This is not what I meant. When the believer, he is about to die, he will be given the news that Allah is pleased with him. So that the most beloved thing to him would be his future. So he would love to meet Allah, and Allah would love to meet him. When the non believer is about to die, he is given the news that Allah is angry with him and will punish him. So he will dislike meeting Allah, and Allah will dislike meeting him.”
The Prophet* said: “When the janaazah is placed and the men carry it on their shoulders, if it is a righteous person, it will say ‘Go as fast as you can!’ If it is otherwise, then he will be say: ‘Woe to it! Where are you taking me?’ Everyone would hear that sound except the human beings. And if the human beings would hear it, they would die due to that shock.”
The Prophet* also said: “If it wasn’t for the fact that none of you would bury the dead, I would ask Allah to let you hear the sounds of the people in the graves.”

A short story about ‘Diverting from the Straight Path’ (al-Istiqaamah)
The Story of Barsisa
Another story: Barsisa. He was a man from children of Israel was a famous worshipper. He was an ‘aabid. He had his temple and devoted himself to worship. Three men from the children of Israel had to go for a battle. They didn’t know where to leave their sister. They couldn’t leave her alone; they looked around and found that the best place to leave her was with the ‘aabid. They said they would leave him with that ‘aabid and would leave her with him because he is the most righteous and trustworthy.
They went to the ‘aabid, Barsisa, and told him the situation and said, “Can you please take care of our sister?” The ‘aabid said, “I seek refuge in Allah from you.” Shaytaan came to him [Barsisa] and said, “Who are you going to leave her with? If you don’t take care of her, an evil person may take care of her, and you know what will happen. How can you let this good slip out of your hands?” Shaytaan is encouraging him to do good. The ‘Aabid called the brothers back and said that he would take care of her, but she is going to stay in that house over there and I wil stay in my temple.
So she would stay in that house and Barsisa would bring food and leave it on his doorstep. He didn’t even want to see her. She would come out and get the food. Shaytaan came to him and said, “What are you doing? Don’t you know that if she walks out from her room and comes to your temple, people can see her? You have to deliver the food to her doorstep.” Barsisa said, “Yes, that’s true.” Shaytaan is not speaking to him face to face; this is was wasa (inspiration). Barsisa started to take the food and leave it on her doorstep. That continued for awhile.
And then shaytaan told him, “She’s coming out to get the plate and somebody can still see her. You have to deliver the plate into her own room.” Barsisa would take the food in the room and leave it there. This continued for a while.
The three brothers were late. This jihad/war took a while. So shaytaan came to him and said, “Are you going to leave her alone? There’s nobody to take care of her. She’s been in there [so long]; it’s like she’s in prison, speaking to no one. Why don’t you take that responsibility and speak to her a little? She can go out and speak to another man and have a relationship with him.” So Barsisa would go outside of her and speak to her from there.
He would talk from outside and she would talk from inside her room and they would be screaming to hear one another. Shaytaan told him, “Why don’t you make it a little convenient for each other? Don’t scream to each other. Sit in the same room.” So Barsisa would go inside the room and slowly they spent more and more time with each other.
And they started getting closer and closer until the great ‘aabid committed zina.
She became pregnant. She delivered a child. Shaytaan came to him and said, “What have you done? Do you know what the brothers will do when they come back? They’re going to kill you. Even if you say ‘This is not my son’, they’re going to say that he was supposed to take care of her and you were responsible for her. The only solution is that you murder the child and bury it.” The ‘aabid chopped off the head of the infant and buried him.
Shaytaan came to him and said, “Do you think the mother will keep the secret after you have killed her son? You’re a fool if you think so. You should kill her too.” And so Barsisa killed her and buried them both in that room.
The brothers came back and said, “Where is our sister?” Barsisa said, “Inna lillahi wa inna ilayhi ra ji’oon. She was ill and she died. She is buried in that place.” And he went and showed them a fictitious grave. They said, “Inna lillahi wa inna ilayhi ra ji’oon” and they made du’aa` for her.
At night time, one of the brothers saw a dream. Who came to him in that dream? Shaytaan. He said, “Did you believe Barsisa? He’s lying! He committed zina with your sister and then he killed her and her son. The evidence is that she is not buried in the place that he showed you, but he is buried in her room, under the rock.” So he woke up and he told his brothers about the dream. They said, “We saw the same dream. It must be true.” So they went to the fictitious grave and dug it up. They went to her room and uncovered the earth. They found their sister buried with an infant.
They grabbed Barsisa and told him, “You Liar! This is what you have done!” They took him to the king. While they were taking him, Shaytaan came to Barsisa. Now shaytaan didn’t come in the form of inspiration. He came in human form.  He said, “Do you know who I am, Barsisa? I am shaytaan. I caused you all of that mess. And I am the only one who can deliver you out of it. If you want me to save you, I can.” Barsisa said, “Please save me!” Shaytaan said, “Make sujood for me.” Barsisa made sujood for shaytaan – who then said ‘Thank you very much, it was a pleasure meeting you’.” And then he never saw him.
Barsisa made sujood for shaytaan and that was the last thing he did in his life because shortly afterwards, he was executed. This was an ‘aabid on the straight path. He took a small turn – in the name of maslaha, the benefit – look at where he ended. That is the danger of following desire. Sometimes we feel confident because of our knowledge or the Qur’aan that we know or the ‘ibaadah that we do. We should always be afraid and never be over confident.
 

02 November 2014: Musa marches on Jerusalem, Slave Mentality and Death

02 November 2014: Musa marches on Jerusalem, Slave Mentality and Death

Lives of the Prophets: Musa* and Bani Israel


Events in the promised land do not have chronology documented but there are numerous important events. Upon the departure of the Children of Israel from Egypt, Allah promised them a homeland in which to dwell. Bani Israel were saved from Pharaoh and free from Slavery but they just were not up to controlling their own destiny (more on this later) despite being shaded and being given food and water:
And (remember) when Musa said to his people: "O my people! Remember the Favour of Allah to you, when He made Prophets among you, made you kings, and gave you what He had not given to any other among the 'Alamin (mankind and jinn, in the past)."
"O my people! Enter the holy land (Palestine) which Allah has assigned to you, and turn not back (in flight) for then you will be returned as losers." They said: "O Musa! In it (this holy land) are a people of great strength, and we shall never enter it, till they leave it; when they leave, then we will enter." Two men of those who feared (Allah and) on whom Allah had bestowed His Grace said: "Assault them through the gate, for when you are in, victory will be yours, and put your trust in Allah if you are believers indeed." They said: "O Musa*! We shall never enter it as long as they are there. So go you and your Lord and fight you two, we are sitting right here."
He [Musa] said: "O my Lord! I have power only over myself and my brother, so separate us from the people who are the Fasiqun (rebellious and disobedient to Allah)!" (Allah) said: "Therefore it (this holy land) is forbidden to them for forty years; in distraction they will wander through the land. So be not sorrowful over the people who are the Fasiqun." (5: 20-26)
Such a strange response from Bani Israel who were told not to turn their back during the fight – they even refused to fight and would only accept Jerusalem if the people living their left! They then wanted Musa* to fight alone and deliver it to Bani Israel! This upset Musa* and then Bani Israel were denied the Promised Land for 40 years – until that entire generation that refused had died. Only 2 from Bani Israel actually wanted to fight for the land Allah promised them. One other narration states that Musa* asked the Angel of Death to take his soul as he flew over the Promised Land.
During the Battle of Badr the Sahabae reassured the Prophet* that they would fight with the Prophet* and not be like Bani Israel with Musa*!

Main Topic: Slavery & Slave Mentality
In order to understand how Bani Israel reacted to their ‘freedom’ and how they dealt with Musa* we need to study the collective mentality of people in slavery. Below are characteristics of slaves or peoples who have been born into slavery. Although these are generalisations, there is sociological evidence to support these attitudes. It does not mean all slaves have all of these but taken together most people in hereditary slavery have elements of these.
People in slavery tend to:

• have low self esteem (some self loathing/self-hate)
• be extremely selfish
• be driven by self-preservation and protecting themselves, and personal survival
• lack a sense of ambition
• not involve themselves in long-term planning
• focus on very little items / issues / joys
• have a sense of admiration for their oppressors
• have a perverse sense of ‘justice’ and will accept most punishment, sometimes as being deserved
• be scared of running their own lives / decisions (having autonomy)
• not be risk-takers
• have a negative interpretation of their own collective history / past and buy into the oppresssors’ views of themselves
• believe that their masters will take care of them and so don’t want to put in extra effort to do things
• believe they are entitled to things and expectations are set by their masters
• collectively lack creativity, innovation and inventiveness

As stated, slaves have a different mindset to  what we expect and we cannot fully appreciate their perspective, but it is important to understand this to understand why Bani Israel behaved like they did.

There is a lot of research and philosophy around this phenomenon, which includes:
Friedrich Nietzsche's Master–slave morality essay (On the Genealogy of Morality) where he argued that there were two fundamental types of morality: 'Master morality' and 'slave morality'. Slave morality values things like kindness, humility and sympathy, while master morality values pride, strength, and nobility (the morality of the strong-willed). Master morality weighs actions on a scale of good or bad consequences unlike slave morality which weighs actions on a scale of good or evil intentions.  Unlike master morality which is sentiment, slave morality is literally re-sentiment—revaluing that which the master values. This strays from the valuation of actions based on consequences to the valuation of actions based on "intention". As master morality originates in the strong, slave morality originates in the weak - as such, it is characterized by pessimism and cynicism.

Many Muslim social commentators would say that modern Muslims are still enslaved by their former colonial masters both physically, culturally and mentally; just like many commentators would say the Afro-American community is still under a form of slavery. Points to discuss...

Death and AfterLife (part 3)
Al-Ihtidaar
There is a period before death called al-ihtidhaar. It is preparation for death and the soul may fluctuate between life and death. During this stage, the angels descend. Allah says: “Until when death approaches one of you. Our Messengers take his soul and they never neglect their duty.” The Prophet* says: “If the believing soul is leaving this world and moving into al-Akhirah [in the interface] angels will descend from the heavens. White, bright faces like the sun. They have with them a coffin from paradise and incense from paradise. So he can see them. And then the angel of death will descend. And then he will sit next to his face/head. He will say, ‘Oh you pure soul, come out to the forgiveness of Allah and His Pleasure.’ This soul will come out so smoothly, like a drop of water rolling out of a jug. For the kaafir, if he is leaving the dunya and approaching akhirah, then dark angels will come down. They are carrying coffins made of harsh materials. The angel of death will come down, sit beside him and say, ‘O you evil soul! Come out to the anger of Allah and His Wrath!’ When the angel of death will make that announcement, this soul will run around in the body. The angel of death will grab the soul and pull it out, as if you are pulling out wet wool from thorny branches.”
During this stage, there may be some discomfort for the believing soul. Allah gives comfort to the believer. He says: “Verily, those who say that there Lord if Allah and then they stay firm. On them the angels will descend, saying ‘Fear not, nor grieve, but receive the glad tidings of Paradise which you have been promised.’” (41:30) They did not say that ‘Allah is our Lord’ and then go on a crooked path. Not fasting one day and then drinking alcohol the next day. These people stayed firm, and the angels will give them glad tidings.
For the disbeliever, Allah says, “And if you could see when the angels take away the souls of those who disbelieve. They smite their faces and their backs, saying ‘Taste the punishment of the blazing fire. This is because of that which your hands forwarded. Verily, Allah is not unjust to His slaves.” Allah is not committing injustice to you. It is your actions that caused you this.
One person was asking the Prophet* wen the last hour was and the Prophet* asked him what had he done to prepare for it!
Ataa’ ibn Rabah says: “There are three benefits of remembering death:
- Ta’jeel at-tawbah: hastening repentance. You would prepare for akhirah and you would repent.
- Ar-Rida bil Qaleel: content with the minimum. You will be happy with whatever Allah has given you because you know it is a temporary residence. This is not where we belong, therefore you wouldn’t give it much concern and attention.
- Not fight and compete with people of this world over this world. And that would cause you to have tranquility in you heart. What makes people anxious and obnoxious is competing over material things. This world is large and our desires are large. The Prophet* says that if the son of Adam has a valley of gold he would request another one and nothing would please the son of Adam except dirt. Nothing would satisfy this greed except the dirt. When you go back to the dirt, it will close all of those desires. This world is not worth fighting.

26 October 2014 Musa (15) and Bani Israel, and Death (part 2)

26 October 2014

Musa (15) and Bani Israel, and Death (part 2)

Life of Musa* Recap:

Musa part 1-14: Birth then thrown in the Nile to escape being killed but ends up in Pharaoh’s palace. Adopted but looked after by his family he later accidentally kills an Egyptian the flees to Madian and marries after working 10 years for a family. Being homesick travels back but encounters the Burning Bush and Allah speaks to him and his mission is to free Bani Israel and to get Pharaoh to believe in Allah. Musa* asks for Harun to be made a Prophet and they both visit Pharaoh who is not impressed by their miracles and challenges them to a magician face-off where the stick of Musa* turns into a snake and devours the other sticks – whereupon the magicians pledge their Islam and are martyred as a result. Then follows other Signs (Ayats) from Allah: famine, drought, flood, locusts, lice, frogs and blood but Pharaoh insists on disbelief despite promising to accept the conditions of Musa*. Then Bani Israel flee in the night but are pursued by Pharaoh and his army who follow Musa* through the parted waves of the Red Sea but Allah causes them to perish. After doing the story of Karun (below) we start the second half of the story of Musa*….

Musa* and the arrogance of Karun and his punishment

Karun was rich and powerful. He had been given position, patronage and power in Egyptian society. Like some rich, powerful Muslims in the West who are made Lords / Knighted and do the utmost to be westernised and disown their background/heritage and deen; and who think their success is self-made and that they are superior to the others. He loved this world and did not consider his deen important. Many from Bani Israel looked up to (idolised) Karun and wanted to be like him or have his position/power/wealth. This story is a lesson for them…

‘Israel’ = another name for Yaqub (Jacob) and so Bani Israel refers to the 12 tribes from the 12 children of Yaqub. The Qur'an informs us that Karun was the owner of great possessions in Egypt despite being a descendant Yaqub. In the following verse Allah indicates that Karun opposed the Prophet Musa* together with Pharaoh:

Karun was one of the people of Moses but he lorded it over them. We gave him treasures, the keys alone to which were a heavy weight for a party of strong men… (Surat al-Qasas: 76)

We sent Moses with Our Signs and clear authority to Pharaoh, Haman and Karun. But they said, "A lying magician." (Surah Ghafir: 23-24)

Verily, Karun was of Musa*’s people, but he behaved arrogantly towards them. And We gave him of the treasures, that of which the keys would have been a burden to a body of strong men. Remember when his people said to him: "Do not gloat (with riches, being ungrateful to Allah). Verily Allah likes not those who show off with arrogance. (76)

But seek, with that (wealth) which Allah has bestowed on you, the home of the Hereafter, and forget not your portion of lawful enjoyment in this world, and do good as Allah has been good to you, and seek not mischief in the land. Verily, Allah likes not the Mufsidun (those who commit great crimes and sins, oppressors, tyrants, mischief-makers, corrupters). (77)

He said: "This has been given to me only because of knowledge I possess." Did he not know that Allah had destroyed before him generations, men who were stronger than him in might and greater in the amount (of riches) they had collected? But the Mujrimûn (criminals, disbelievers, polytheists, sinners) will not be questioned of their sins. (78)

So he went forth before his people in his pomp. Those who were liked the life of the world, said: "Ah, would that we had the like of what Karun has been given! Verily, he is the owner of a great fortune." (79)

But those who had been given (religious) knowledge said: "Woe to you! The Reward of Allah (in the Hereafter) is better for those who believe and do righteous good deeds, and this none shall attain except those who are As-Sabirun (the patient in following the truth)." (80)

So We caused the earth to swallow him [Karun] and his dwelling place. Then he had no group or party to help him against Allah, nor was he one of those who could save themselves. (81)

And those who had desired (for a position like) his position the day before, began to say: "Know you not that it is Allah Who enlarges the provision or restricts it to whomsoever He pleases of His slaves. Had it not been that Allah was Gracious to us, He could have caused the earth to swallow us up (also)! Know you not that the disbelievers will never be successful. (82)

Hence, wealth and deen are tests for people. The more wealth we have the harder the tests from Allah. Allah does not care for the wealth but the deeds. There is another lesson the story of Karun teaches us: not to be taken by the allure of the temporary riches of this world and of those who possess them. The ones a believer should be inclined to are those who withstand hardships in the way of Allah, those who spend their possessions, and live for the cause of Allah, and those men of faith and wisdom, whose hearts are full of love for Allah. As the Prophet Muhammad (May Allah bless him and grant him peace) said "Allah does not look at your forms and possessions, but He looks at your hearts and your deeds." (Muslim)

Do not let their wealth and Children impress you. Allah merely wants to punish them by them during their life in the world and for them to expire while they are unbelievers. (Surat at-Tawba: 55)

Musa and Bani Israel

Musa* is on the other side and free from Pharaoh! The first thing Bani Israel did after being saved by Musa* was to ask for gods/idols to worship – as they were imitating their society, and there are lessons for us in all these stories. The dangers of imitation and integration as they wanted to be like to successful people because this is what the people did in society. A similar story in the life of the Prophet Muhammed with Dhat Anwaat - a tree where pagan Arabs hung their sword and slaughtered animals beneath.

And We made the people who were considered weak to inherit the eastern parts of the land and the western parts thereof which We have blessed. And the fair Word of your Lord was fulfilled for the Children of Israel, because of their endurance. And We destroyed completely all the great works and buildings which Pharaoh and his people erected (7:137)

And We brought the Children of Israel (with safety) across the sea, and they came upon a people devoted to some of their idols (in worship). They said: "O Musa! Make for us a god as they have gods." He said: "Verily, you are a people who know not (the Majesty and Greatness of Allah and what is obligatory upon you, i.e. to worship none but Allâh Alone, the One and the Only God of all that exists)." (7:138)

[Musa added:] "Verily, these people will be destroyed for that which they are engaged in (idols-worship). And all that they are doing is in vain." He said: "Shall I seek for you a god other than Allah, while He has given you superiority over the 'Alamîn (mankind and jinn)." And (remember) when We rescued you from Pharaoh’s people, who were afflicting you with the worst torment, killing your sons and letting your women live. And in that was a great trial from your Lord. (7:139-141)

In addition, Allah commanded the Prophet Musa* to divide Bani Israel into twelve separate tribes, and shaded them in the desert by a cloud, and provided heavenly food:

We divided them up into twelve tribes. We revealed to Moses, when his people asked him for water: "Strike the rock with your staff." Twelve fountains flowed out from it and all the people knew their drinking place. (7:160)

And We shaded you with clouds and sent down manna and quails to you: "Eat of the good things We have provided for you." They did not wrong Us; rather it was themselves they were wronging. (2: 57)

Main topic: Death (part 2)

Allah has fixed our Ajal (lifespan) and Rizq (wealth). We shouldn’t obsess about eternal youth or money ~ although wealth is fixed the way we earn our Rizq (actions) is in our control – halal or haram earnings. Also, remember the blessing in the money (Barakah) which is intangible.

Al-Khansaa’s story and how belief changes your perspective on death (the only certainty in life):

‘The rising of the sun reminds of Sakhr, I remember him at every sunset, If it were not for the number of those weeping around me, for their brothers, I surely would have killed myself, they do not cry for anyone as dear as my brother, but I console myself by weeping for him, for I have said farewell to the day we separated, father of Hassan, with it my pleasures and happiness, how my sorrows go out to him and my mother, for him to awake in his grave and then to rest at night?’

With these phrases and others like them, Al-Khansaa’ mourned the death of her brother, Sakhr, and cried for him until she lost her eye-sight, falling into anguish, disparity and wishing for death. This is how Al-Khansaa’ saw death and this is how she handled it. In the battle of Al-Qadisiyyah, in an honourable stance of life and death, Al-Khansaa’ stood with her four sons and said to them: “You became Muslim and did not apostatise, and you emigrated and did not turn back, then you came to your old mother and placed her in the hands of the people of Persia. You are the sons of one man, as you are the sons of one woman. I did not betray your father, nor did I disgrace your uncle. Go, and be witnesses of the battle from the beginning to its very end.” All four of her sons were martyred, and when the news reached her she said her famous words: “All praise be to Allah, who honoured me with their death. I ask Him, glory be to He, to join me together with them, in the dwellings of his mercy.”

Our relationship with death and how we react to it are important for Muslims and know that this society discourages people to think/talk about death – and provides ample distractions to the mind (of people).

Other stories about death include:

In Riyadh: It is said that there was a construction that fell down from the seventh floor. He fell on solid concrete. Passers-by were amazed to see that he stood up He jumped up, happy that Allah didn’t take his life. People were amazed. He was so happy that he told everyone, “I’m going to buy you some drinks.” He was crossing the street, disoriented, and a car hit him and killed him. Why didn’t he die from the seventh story? Allah had appointed for him a specific spot and a specific time of day. Allah wanted to bring him to his place of death. Now, this man, when he stood up, he thought that he was given a long life. The last thought on his mind was that he would die in the next moment. If he was saved from that death, then he must have a long life ahead of him.

Also, after every major earthquake in poor countries there are stories of many people dying but the occasional person being pulled from the rubble (barely alive) perhaps an week or two later.

Umm Habibah (the wife of RasulAllah) made a du’a. She said, “O Allah, give me pleasure by giving a long life to my husband RasulAllah and to my father Abu Sufyan and my brother Mu’awiyah.” The Prophet* said to her: “You are supplicating towards Allah in regards to fixed terms and counted days and ordained provisions that are already divided. If you would have asked Allah to save you from the Hell Fire and the punishment of the fire, that would have been better for you.” (Muslim)

The journey of the Soul after death

Al-Bara reported: We went out with the Messenger of Allah*, for the funeral of a man from among the helpers. We came to the grave and when he was placed in the ground, the Messenger of Allah sat down and we sat around him, quiet as if there were birds on our heads. In his hand he had a stick with which he was scratching the ground. Then the Prophet raised his head and said, “Seek refuge with Allah from the torment of the grave,” two or three times. Then he said, “When the believing servant is about to depart this world and enter the Hereafter, angels down to him from heaven with white faces like the sun, and they sit around him as far as the eye can see. They bring with them shrouds from Paradise and perfumes from Paradise. Then the angel of death comes and sits by his head, and he says: O good soul, come forth to forgiveness from Allah and His pleasure. Then it comes out easily like a drop of water from the mouth of a pitcher (jug). When he seizes it, they do not leave it in his hand for an instant before they take it and put it in a shroud with that perfume, and there comes from it a fragrance like the finest musk on the face of the earth. Then they ascend and they do not pass by any group of angels but they say: Who is this good soul? They say: It is so-and-so the son of so-and-so, calling him by the best names with which he was known in this world, until they reach the lowest heaven. They ask for it to be opened and it is opened for them, and the soul is welcomed and accompanied to the next heaven by those who are closest to Allah, until they reach the seventh heaven. Then Allah says: Record the book of My servant in the noble book in the seventh heaven, and return him to the earth;  from it I created them, to it I will return them and from it I will bring them forth once again. So his soul is returned to his body and there come to him two angels who make him sit up and they say to him: Who is your Lord? He says: Allah. They say: What is your religion? He says: My religion is Islam. They say: Who is this man who was sent among you? He says: He is the Messenger of Allah, peace be upon him. They say: What did you do? He says: I read the Book of Allah and I believed in it. Then a voice calls out from heaven: My servant has spoken the truth, so prepare for him a bed from Paradise and clothe him from Paradise, and open for him a gate to Paradise. Then there comes to him some of its fragrance, and his grave is made wide as far as he can see; and then there comes to him a man with a handsome face, handsome clothes and a good fragrance, who says: Receive the glad tidings that will bring you joy this day. He says: Who are you? Your face is a face which brings glad tidings. He says: I am your righteous deeds. He says: O Lord, hasten the Hour so that I may return to my family and my wealth.

However, when the disbelieving servant is about to depart this world and enter the Hereafter, angels come down to him from heaven with black faces, bringing sackcloth, and they sit around him as far as the eye can see. Then the angel of death comes and sits by his head, and he says: O evil soul, come forth to the wrath of Allah and His anger. Then his soul disperses inside his body and comes out cutting the veins and nerves, like a skewer passing through wet wool. When he seizes it, they do not leave it in his hand for an instant before they take it and put it in that sackcloth, and there comes from it a stench like the foulest stench of a dead body on the face of the earth. Then they ascend and they do not pass by any group of angels but that they say: Who is this evil soul? They say: It is so-and-so the son of so-and-so, calling him by the worst names by which he was known in this world, until they reach the lowest heaven. They ask for it to be opened and it is not opened for them.” Then the Messenger of Allah recited the verse, “For them the gates of heaven will not be opened, and they will not enter Paradise until the camel goes through the eye of the needle (7:40).” He continued, “Then Allah says: Record the book of My servant in the evil book in the lowest earth, and return him to the earth; from it I created them, to it I will return them and from it I will bring them forth once again. So his soul is cast down.”  Then the Messenger of Allah recited the verse, “Whoever assigns partners to Allah, it is as if he had fallen from the sky and the birds had snatched him, or the wind had thrown him to a far off place (22:31).” He continued, “Then his soul is returned to his body, and there come to him two angels who make him sit up and they say to him: Who is your Lord? He says: Oh, oh, I don’t know. They say: What is your religion? He says: Oh, oh, I don’t know. Then a voice calls out from heaven: Prepare for him a bed from Hell and clothe him from Hell, and open for him a gate to Hell. Then there comes to him some of its heat and hot winds, and his grave is constricted and compresses him until his ribs interlock. Then there comes to him a man with an ugly face, ugly clothes, and a foul stench, who says: Receive the bad news, for this is the day that you were promised. He says: Who are you? Your face is a face of evil. He says: I am your evil deeds. He says: O Lord, do not let the Hour come! Do not let the Hour come!”

[Musnad Ahmad]