29 March 2015: Prophet Suleiman and Hud hud bird; Being resurrected
Lives of the Prophets: Suleiman* continued
Lessons from the Story of Suleiman* with the Ants
“And there were gathered before Suleiman his hosts of jinn and men, and birds, and they all were set in battle order (marching forward). Till, when they came to the valley of the ants, one of the ants said: "O ants! Enter your dwellings, lest Suleiman and his hosts should crush you, while they perceive not." So he smiled, amused at her speech and said: "My Lord! Grant me the power and ability that I may be grateful for Your Favours which You have bestowed on me and on my parents, and that I may do righteous good deeds that will please You, and admit me by Your Mercy among Your righteous slaves." [TMQ Al-Naml 27: 17-19]
Allah tells the story of Suleiman* when he once rode out with his army of people and with Jinns escorting him, and the birds casting a shadow on him to shield him from the heat, " and they were all kept in order and ranks", which means the front lines were halted until the back lines would catch up with them so that no creature would overstep its limits.
Suleiman* was able to understand the speech of the ant and smiled out of joy and happiness for being solely chosen by Allah to be let in on this. Hence, all the gifts and blessings we enjoy from Allah we should be thankful for. All the achievements we amass, and all the possessions we gather – we should be thankful to Allah.
Suleiman* invokes Allah to enable him to thank Him for the Grace Allah has bestowed on him and the privilege that only he was granted. He also supplicates Him to enable him to do good deeds, and, should he die, to be resurrected together with the pious and the righteous of the servants of Allah. Hence we should always thank Allah for all the gifts and blessings from Allah.
We also learn of the responsibility the ant had to the Ummah of the ants. It was easy for the ant to run away but he chose to stay and warn the other ants because he knew this was his responsibility and that he would not survive without his Ummah. Living in this society we need to be aware of what is happening around us, and what is happening to other Muslims around the world and we should have a bond and responsibility to each other. We should know that, no matter how strong we think we are, we can never protect ourselves and deen unless we stay with the Ummah / Jamaah. Furthermore, as we mentioned last week – we should look for excuses for our fellow Muslims rather than being the first to blame / accuse them!
Suleiman*'s Story with the Hoopoe (Hud Hud) bird:
“He inspected the birds, and said: "What is the matter that I see not the hoopoe? Or is he among the absentees? "I will surely punish him with a severe torment, or slaughter him, unless he brings me a clear reason." But the hoopoe stayed not long, he (came up and) said: "I have grasped (the knowledge of a thing) which you have not grasped and I have come to you from Saba' (Sheba) with true news "I found a woman ruling over them", she has been given all things that could be possessed by any ruler of the earth, and she has a great throne. "I found her and her people worshipping the sun instead of Allah, and Shaitan has made their deeds fair-seeming to them, and has barred them from (Allah's) Way, so they have no guidance," [As Shaitan has barred them from Allah's Way] so they do not worship (prostrate themselves before) Allah, Who brings to light what is hidden in the heavens and the earth, and knows what you conceal and what you reveal. Allah, La ilaha illa Huwa (none has the right to be worshipped but He), the Lord of the Supreme Throne! [Suleiman said: "We shall see whether you speak the truth or you are (one) of the liars "Go you with this letter of mine, and deliver it to them, then draw back from them, and see what (answer) they return." [TMQ Al-Naml 27: 20-28]
It is stated that the Hoopoe used to guide Suleiman* to places of water. Whenever he was in the desert, he would ask for him to be brought so as to locate water at great depths. The Hoopoe was able to see it just as a man is able to see the apparent objects above the surface of the earth, and it was capable of determining its depth, too. Once it specified the exact spot, Suleiman* would order the Jinns to dig up this place so that water would come gushing out.
Suleiman* was in the habit of inspecting the birds, and each day every species would delegate one of them to meet him. As a great leader he was aware of all his soldiers and subjects and cared after them. This is an important lesson for us that leaders to look after everybody.
The punishment for being absent was rather strict/severe but we should bear in mind that this is during a wartime operation as opposed to being during peacetime. Hence, the rules and regulations are often stricter because failure to obey commands in military matters can lead to severe consequences and death. This was highlighted when the archers failed to obey the command of the Prophet* during the Battle of Uhud to remain at their posts – and consequently they suffered a huge defeat.
We also mentioned the believer who was eager to accompany the Prophet* on the Battle of Tabuk but did not obey his command bring only a strong camel. When he died on the journey the Prophet* cautioned people from claiming he was a martyr. Hence the rules are quite strict. We compared this to when the Prophet* sent out one of his young servants (Anas bin Malik) to get something from the market but he got distracted and lost the money whilst playing with some other boys. When the Prophet* found him he excused his behaviour and told him to carry on playing.
The bird returned and mentioned that he had new and specific knowledge that would interest the king. He explained what he had found and that despite being a queen with an impressive kingdom she had a particularly impressive throne. The throne she used to sit on was grand, splendid and decorated with all types of gems, pearls and gold - which should not compare to the throne of Allah. Allah's magnificent Throne is the Greatest ever as it surpasses any other throne possessed by any creature.
The name of the Queen is Bilqees and she was the Queen of Saba or Sheba, a city in Yemen. The bird then made an excuse for the people and the fact that they have been misguided but remain open to proper guidance.
Controversially, we discussed the famous hadith of the Prophet where he mentioned that a nation will never succeed that appoints a woman as its leader. This is not a prediction but legal instruction that, according to Islam, it is not permitted to have a female as the ruling leader for all the Muslims (nor in a specified position of ruling within the government (outside the scope of this discussion). This should not be misinterpreted that they cannot take positions of leadership within society but that they are barred from certain positions of ruling. The justice of this legal rule can be addressed at another point in time!
The Main Topic: The Resurrection
The first grave to open
Prophet Muhammad*, whose grave is in Medina, will be the first one whose grave will open up. The Prophet* says, “I am the leader of mankind on the day of judgement and I am the first one whose grave will open on the day of judgement.”
In another authentic hadith, a Muslim had a dispute with a Jew. The Jew said, “In the name of the One who revealed the Torah on Musa” so this Muslim hit him and started praising Muhammad*. So the Jew came and complained to The Prophet*. The Prophet* said, “Do not prefer me over Musa, because I will be the first one to come out of his grave, but I will find that Musa is already holding onto the throne of Allah. So I do not know whether he was included in the ones who were dead in the first blow or not.”
The hadith asks us not to get into competitions with the non-Muslims about who has the better leader as that will only distance them from Islam and make us less inclined to the other Prophets, hence: ‘do not say that I am better than Musa’? Obviously, the Prophet* did say in many ahadith that he is the leader of mankind. We believe that The Prophet* is the greatest of all of the Prophets, but the Prophet* does not want us to say that when we are in a conversation with a non-believer because we are just putting down the ambiya just to make the non-believer upset. The Prophets (ambiya) of Allah belong to this Ummah, not to anybody else. Musa belongs to the Ummah of Islam. That’s why when The Prophet* went to Medina and saw the Jews fasting, he asked why they were fasting, and they said, “This is the day in which Allah has saved Musa from Pharaoh.” The Prophet* said, “Musa belongs to us more than he does to them, so we should fast this day.”
We should not go to the Jew and say, “Muhammad is better than your Prophet!” We should not go the Christian and say, “Muhammad is better than your Prophet!” We are putting the Messengers of Allah down; we need to show the respect we have for all Messengers, even though we believe Muhammad* is the one Allah chose out of all of his creation.
In what condition will people will be resurrected?
The Prophet* says, “You will be resurrected barefoot, naked and uncircumcised.” Then The Prophet* recited the ayah, where Allah says, “[...]as We began the first creation, We shall repeat it, (it is) a promise binding upon Us. Truly, We shall do it.” (21:104) When ‘Aa`isha heard this, she was concerned that men and women are going to be in the same place, naked. Allah’s Apostle said, “The people will be gathered barefooted, naked, and uncircumcised.” I said, “O Allah’s Apostle! Will the men and the women look at each other?” He said, “The situation will be too hard for them to pay attention to that.” [Bukhari]
So Allah is going to return you in the exact form when you were born – naked, barefoot and uncircumcised. Allah will bring you once again in your natural state.
Allah will restore the souls of His slaves, but they will be created anew, different from the way they were in the life of this world. One feature of this new creation will be that they will not die, no matter what trials befall them. For example, people will be able to see things that they could not see before. They will see the angels and the jinn, and other things which only Allah knows. Similarly, the people of Paradise will not spit, defecate or urinate.
Allah says: “And death will come to him from every side, yet he will not die…” (TMQ 14: 1 7) The Prophet* said “You know that you will be resurrected to (meet) Allah, then (you will go) to Paradise or to Hell, where you will settle and never leave, you will abide forever and never die, in bodies that will never die."'
This does not mean that those who are resurrected on the Day of Judgement will be an entirely different creation than they were in this world. Ibn Taymiyah said: "The two creations are two things of the same category, they are similar in one way and different in another."
Allah will assemble all creation
Allah will assemble everyone, whether this human was lost in the depths of the ocean or this human being was in the dungeons of the earth. Allah will bring them all together. Allah says: “[...] Wheresoever you may be, Allah will bring you together (on the Day of Resurrection). Truly, Allah is Able to do all things.” (2:148) Allah says, “We bought them together, we did not leave any one of them.”
Wherever you may be – even in outer space – Allah will bring you together, because all of this universe belongs to Allah. Even the animals will be included. Allah says, “When the wild beasts are herded together.” (81:5)
Abu Hurairah says, “On the Day of Judgment, Allah will assemble all of the creation: the beasts, the birds, even the insects - everything. And Allah will be Just on that day, because His Name is the Just (al ‘Adl). And of the justice of Allah, Allah will take revenge for the goat that did not have horns from the goat that did have horns.”
In this world, it could’ve been that the goat with horns took advantage of the goat without horns and hurt it. Abu Hurairah said that Allah will take revenge for that goat without horns. After every dispute is settled, then Allah will tell the beasts and animals to be dirt (turaab) and they would turn into dirt.
Allah says in the Qur’an, “And the non-believer will say, ‘I wish that I am dirt.’” The non-believer will wish they never lived or existed. This non believer who was so careful to save money and live in this money and enjoy himself; he will wish he were dirt.
Divergent topic: Non-believers and their actions:
The actions of the non-believers (kuffaar) are of two types. The first type includes actions which are evil and sinful, spreading corruption on earth, etc. These are all false and evil actions from which people can never hope for anything good or to earn any reward.
The second kind of actions are those which they think will earn them something from Allah, such as charity, freeing slaves, upholding ties of kinship, spending for good purposes. But Allah has coined likenesses of such actions in His Book.
“The parable of those who disbelieved in their Lord is that their works are as ashes, on which the wind blows furiously on a stormy day; they shall not be able to get aught of what they have earned. That is the straying, far away [from the Right Path].” (TMQ 14: 18)
Hence Allah will make their deeds like scattered floating grains of dust: “And We shall tum to whatever deeds they [disbelievers, polytheists, sinners] did, and We shall make such deeds as scattered floating particles of dust.” (TMQ 25: 23)
This group, who think that they are following something good, will have a shock on the Day of Resurrection when they discover that their deeds are worthless. This group includes the devoted worshippers among the Jews and Christians, after the time of the Prophet*.
After all, the ultimate evil (unforgivable sin) is not to even believe in Allah!
Showing posts with label Creator. Show all posts
Showing posts with label Creator. Show all posts
Monday, 30 March 2015
Monday, 10 September 2012
9 September 2012
Summary:
Seerah: Between Hunain and Tabuk
The Prophet* dispatched a number of smaller armies to consolidate the surrounding tribes and areas, and to demolish the last remnants of idolatry
If the Prophet* leads the army it is known as a Ghazwah, and a Sirayah if lead by the Sahabae
One tribe was fought as they refused to pay the Jizyah
This tribe then had a poetry and speech contest with the Muslims in the mosque precinct
Adi bin Hatim’s sister was captured and released by the Prophet*, who knew more about his religion than Adi
The Prophet* prophesised the conquering of Persia, the immense wealth of the early Muslims and the security provided to the Ummah by the early Khulafah (Caliphs)
Main Topic: Naveed's Belief Pathway
Answering the 3 fundamental questions makes us think and ponder - which if done sincerely leads us to realise that the Creator exists and He created us. Then we look for our purpose in life to define our relationship with the Creator and come across Islam - after realising that the Creator would send us messages on how to live and where to get these answers from. We then study and realise that the Qur'an is the Word of Allah and tells us how to live our life - forming the Actions we do based on the fact that only Allah has the right to make laws for us. These laws are authentically preserved in Islam and by following them, every action being linked to Allah's Word with the right intention, we will please Allah and seek the afterlife which answers the 3 fundamental questions!
Shahnam Charity Event
Well done to the children (supported by their parents) as the money keeps rolling in: the provisional amount raised is OVER £13,000 so far. You can still donate by visiting the charity website: www.shahnam.org
Seerah of Muhammed*
*: May the peace blessings and Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an
Events Between Hunain & Tabuk: Missions and Platoons After The Conquest
Upon returning from this long successful travel, the Prophet* stayed in Medina where he received delegates and dispatched agents and appointed preachers and callers to Islam everywhere. Those whose hearts were still full of prejudice against Islam and therefore were too proud to embrace Allah’s religion, were decisively muffled on their non-acquiescence in the status quo prevalent then in Arabia. Here is a mini-image about the believed ones. We have already stated that the Messenger’s arrival in Medina was by the last days of the eighth year of Al-Hijra. No sooner the crescent of Muharram of the ninth year turned up than the Prophet* dispatched the believed ones, to the tribes as shown in the list below:
1. ‘Uyaina bin Hisn to Bani Tamim.
2. Yazeed bin Husain to Aslam and Ghifar.
3. ‘Abbad bin Bishr Al-Ashhali to Sulaim and Muzainah.
4. Rafi‘ bin Mukaith to Juhainah.
5. ‘Amr bin Al-‘As to Bani Fazarah.
6. Ad-Dahhak bin Sufyan to Bani Kilab.
7. Basheer bin Sufyan to Bani Ka‘b.
8. Ibn Al-Lutabiyah Al-Azdi to Bani Dhubyan.
9. Al-Muhajir bin Abi Omaiyah to Sana‘a’ (Al-Aswad Al-‘Ansi called at him when he was in it).
10. Ziyad bin Labid to Hadramout.
11. ‘Adi bin Hatim to Tai’ and Bani Asad.
12. Malik bin Nuwairah to Bani Hanzalah.
13. Az-Zabraqan bin Badr to Bani Sa‘d (a portion of them).
14. Qais bin ‘Asim to Bani Sa‘d (a portion of them).
15. Al-‘Ala’ bin Al-Hadrami to Al-Bahrain.
16. ‘Ali bin Abi Talib to Najran (to collect Sadaqa & Jizya).
Some of these agents were despatched in Muharram, 7 A.H., others were sent later until the tribes they were heading for had completely converted into Islam. Such a move clearly demonstrates the great success that the Islamic Da‘wah (Call) enjoyed after Al-Hudaibiyah Treaty. However, shortly after the conquest of Mecca, people began to embrace Islam in large hosts.
The Platoons:
In the same way that the believed ones were dispatched to the tribes, we understand that dispatching some more platoons to all regions of Arabia is a necessity for the prevalence and domination of security on all lands of Arabia. Here is a list of those platoons:
1. ‘Uyaina bin Hisn Al-Fazari’s platoon in Al-Muharram, the ninth year of Al-Hijra to Bani Tamim. It consisted of fifty horsemen, none of them was an Emigrant or a Helper. This expedition was dispatched due to the fact that Bani Tamim had already urged other tribes not to pay tribute (Al-Jizya) and eventually stopped them from paying it. Therefore, ‘Uyaina bin Hisn set out to fight them. All the way long he marched by night and lurked by day. He went on that way till he overtook them and attacked them in the desert. They fled back for their lives. Eleven men, twenty-one women and thirty boys were captured then. He drove them back to Medina and were housed in Ramlah bint Al-Harith’s residence. Ten of their leaders, who came to the Prophet’s door, called out unto him saying: “O Muhammad come out and face us.” When he went out they held him and started talking. He exchanged talk with them for a while then left them and went to perform the noon prayer.
After prayer he sat in the mosque-patio. They proclaimed a desire to show boasting and self-pride. For this purpose they introduced their orator ‘Utarid bin Hajib who delivered his speech. The Prophet* asked Thabit bin Qais bin Shammas — the Muslim orator — to respond. He did that. In return, they brought forth their poet Az- Zabraqan bin Badr who recited some boastful poetry. Hassan bin Thabit, the poet of Islam, promptly replied back. When talks and poet came to an end, Al-Aqra‘ bin Habis said: “Their orator is more eloquent than ours, and their poet is more poetically learned than ours. Their voices and sayings excel ours, as well.” Eventually they announced their embracing Islam. Consequently, the Prophet* acknowledged their Islamisation, awarded them well, and rendered them back their women and children.
2. A platoon headed by Qutbah bin ‘Amir to a spot called Khath‘am in Tabalah, a plot of land not far from Turbah. That was in Safar, 9 A.H. Accompanied by twenty men and only ten camels to mount alternatively on, Qutbah raided them and fought so fiercely that a great number of both parties were wounded and some others were killed. The Muslims drove back with them camels, women and sheep to Medina.
3. The mission of Dahhak bin Sufyan Al-Kilabi to Bani Kilab in Rabi‘ Al-Awwal in the year 9 A.H. This mission was sent to Bani Kilab to call them to embrace Islam. Refusing to embrace Islam, they started to fight against the Muslims, but were defeated and sustained one man killed.
4. The three hundred men expedition of ‘Alqamah bin Mujazziz Al-Mudlaji to Jeddah shores in Rabi‘ Al-Akhir. This expedition was dispatched to fight against some men from (Al-Habasha) Abyssinia (Ethiopia), who gathered together near the shores of Jeddah and exercised acts of piracy against the Meccans. Therefore he crossed the sea till he got to an island. But as soon as the pirates had learned of Muslims’ arrival, they fled.
5. The task of the platoon of ‘Ali bin Abi Talib was to demolish Al-Qullus, which was an idol that belonged to Tai’ tribe. That was in Rabi‘ Al-Awwal in the year 9 A.H. ‘Ali was dispatched by the Prophet* with o ne hundred fifty men. A hundred of them were on camels. The other fifty were on horseback. He held a black flag and a white banner. • At dawn they raided Mahallat Hatim, demolished the idol and filled their hands with spoils, camels and sheep booties, whereas ‘Adi fled to Ash-Sham. The sister of ‘Adi bin Hatim was one of the captives. Inside Al-Qullus safe, Muslims found three swords and three armours. On the way they distributed the spoils and put aside the best things to the Prophet*. They did not share the Hatims.
Upon arrival in Medina, the sister of ‘Adi bin Hatim begged the Prophet* to have mercy on her and said: “O Messenger of Allah, my brother is absent and father is dead, and I am too old to render any service. Be beneficent to me so that Allah may be bountiful to you.” He said: “Who is your brother?” She said: “It is ‘Adi bin Hatim.” “Is he not the one who fled from Allah and his Messenger?” Said the Prophet* then went away from her. Next day she reiterated the same thing as the day before and received the same answer. A day later she uttered similar words, this time he made benefaction to her. The man who was beside the Prophet, and whom she thought to be ‘Ali, said to her: “Ask for an animal from him to ride on.” And she was granted her request.
She returned to Ash-Sham where she met her brother and said to him: “The Messenger of Allah* has done me such noble deed that your father would never have done it. Therefore, willy-nilly, frightened or secure, you should go and see him.” Unsecure neither protected by someone, not even recommended by a letter as a means of protection, ‘Adi came and met the Prophet. The Prophet* took him home with him. As soon as he sat before him, the Prophet* thanked Allah and praised him, then said: “What makes you flee? Do you flee lest you should say there is no god but Allah? Do you know any other god but Allah?” “No” he said, then talked for a while. The Prophet went on saying: “Certainly you flee so that you may not hear the statement saying ‘Allah is the Greatest.’ Do you know anyone who is greater than Allah?” “No” he said. “The Jews are those whose portion is wrath, and the Christians are those who have gone astray,” the Prophet retorted. “I am a Muslim and I believe in one God (Allah).” ‘Adi finally proclaimed with a joyous face. The Prophet ordered him a residence with one of the Helpers. From that time he started calling at the Prophet* in the mornings and in the evenings.
On the authority of Ibn Ishaq, when the Prophet* made him sit down in front of him in his house, the Prophet said, “O ‘Adi, were you not cast in disbelief?” “Yes”. ‘Adi said. “Did you not share one quarter of your people’s gains?” “Yes”. Said ‘Adi. The Prophet* said: “It is sinful in your religion to do such a thing, and you should not allow yourself to do it.” “Yes, by Allah, that is true”, said ‘Adi. “Thus I worked out that he was a Prophet inspired by Allah, and sent to people. He knows what is unknown.”
In another version, the Prophet* said: “‘Adi, embrace Islam and you shall be secure.” “But I am a man of religion.” Said ‘Adi. “I know your religion better than you.” Said the Prophet. “Do you know my religion better than me?” ‘Adi asked. The Prophet replied, “Yes”. He said: “Are you not cast in disbelief because you appropriate to yourself the fourth of your people’s gains?” “Yes”. Said ‘Adi. “It is unlawful in your religion to do such a thing.” The Prophet said, and ‘‘Adi added: “He did not need to say it again for I immediately acquiesced it.”
Al-Bukhari narrates that ‘Adi said: While we were with the Prophet*, a man came in and complained to him about poverty. Then another man came in and complained about highway robbery. The Prophet* then said: “O ‘Adi, have you ever been to Al-Hirah? If you were doomed to live long life, you would be able to see a riding camel woman travel from Hirah till it circumambulates Al-Ka‘bah fearing none but Allah; and if you were to live long enough you would open the treasures of Kisra. And if you were to live long you would be able to see man offering a handful of gold or silver to others but none accepts to take it.” At the end of this Hadith ‘Adi later on says: “I have seen a riding camel woman travel from Al-Hirah till it circumambulates the Ka‘bah fearing none but Allah, I have also been one of those who opened the treasures of Kisra bin Hurmuz. If you were to live long life you would witness what the Prophet, Abul Qasim,* had already said about ‘offering a handful of …’ i.e. the Prophet’s prophecies did really come true.”
Main Topic: Naveed's Belief Pathway
We talked through the Belief Pathway (see below). This is to help the children (and their parents) understand the processes that we’ve been going through over the past few months. We talked through the Belief Pathway (see below). This is to help the children (and their parents) understand the processes that we’ve been going through over the past few months. This is to show that we have not been doing things in a random fashion but trying to tie together two strands of fundamental understanding of Islam. These two strands are linked in the pathway shown below, and these two strands are aspects of belief and aspects of actions (through Shariah and Fiqh).
The Belief Pathway demonstrates how all the fundamental questions and issues that we've been discussing after the Seerah section tie together with how we should live our life and where we get these answers from.
Briefly, we started off by talking about the three fundamental questions that every human being thinks about (why am I here, where did I come from, where am I going). By answering these fundamental questions human beings will set out their plan for life and how they want to live their life. These answers don't come automatically but every individual needs to go through a certain process. Some people are told what to believe and do and they leave it there. If people are sincere in trying to answer these questions for themselves they will necessarily stop to think and ponder about themselves and their reality. The way the body interacts with the reality is through the senses and this is the surface of our reality. By thinking and pondering people will necessarily come to the conclusion that they could not come into existence by themselves and needed to be created and that is the next step in the realisation of a Creator.
This rational conclusion would then lead them on to trying to find out their relationship with the Creator (as in the three fundamental relationships for every human being = his relationship with himself, his relationship with others, and his relationship with the Creator). Every sincere individual would then earnestly search for the purpose of life and exhaust themselves in trying to find this. Hence they would search out everybody or everything that claims to hold the truth. It is only right that the Creator tells us how to live by communicating with us - through Messengers & Prophets. Even a superficial analysis of many these answers would allow any individual to discredit them and the answers provided by Islam and its holy book (the Qur'an) would be self evidently correct - or at least worth further study (not a superficial analysis as was undertaken by the recent Channel 4 programme!).
Detailed analysis of the Qur'an would demonstrate that this is indeed a miracle and the inimitable Word of God. We defined a miracle as something which is impossible happening as opposed to a rare event.
Having established that the Qur'an is direct from Allah we now have to accept everything that is in there and follow whatever it tells us to do because this is direct communication from our Creator. Hence we find that Allah defines what we should believe in (Aqeeda) and how we should live our life through our actions. This is non-negotiable! These latter sections of belief will be tackled in the coming study circles (InshaAllah).
The second strand of what we have been doing in the study Circle is looking at these actions in greater detail. These actions which form the basis of our law are derived from Allah through establishing the authenticity of the Qur'an and the Hadith - the system of preservation through the oral tradition. Hence, we have agreed that sovereignty (the right to make the laws) belongs only to Allah and we get these from the Qur'an, Sunnah (Hadith), Ijma-as-Sahabah (Consensus of Companions) and Qiyas (Divine Analogy).
These are the only sources of law for us to learn how to live our life and we have been trying to dissect some of the terminology involved in this process. Other important aspects of our actions are the fact that every action we do needs to be based on what we are told to do by Allah - which means every action needs an evidence from Islam (Qur'an & Sunnah) and needs to be done for the right intention (Niyah). If we do this we will be pleasing our Creator which is the reason we live our life - with the desire to get to a pleasant afterlife (rather than the unpleasant place!). Hence the Belief Pathway brings us back to where we started in trying to answer the three fundamental questions - we now have the answer! This process can also be used to talk to or to discuss with other Muslims and non-Muslims about our belief and why we do what we do. In fact, it should be one major way in which we try and do Dawah to the non-Muslims -- all though not exclusively the only way.
As stated, InshaAllah our fight to go through the remaining parts of the pathway over the coming weeks.
No feedback or News topic
Homework:
- Seerah ~ Why did the Prophet* announce publically who he was going to attack when preparing for the Battle of Tabuk. Normally he* would keep it a secret – come up with some reasons why he* may have done this…
[For the older kids to ponder:]
- Belief ~ Whilst talking about ‘thinking’ and realising the Creator’s existence we talked about the mythical child brought up by wolves or in a jungle – why is this child incapable of proper thought??
Summary:
Seerah: Between Hunain and Tabuk
The Prophet* dispatched a number of smaller armies to consolidate the surrounding tribes and areas, and to demolish the last remnants of idolatry
If the Prophet* leads the army it is known as a Ghazwah, and a Sirayah if lead by the Sahabae
One tribe was fought as they refused to pay the Jizyah
This tribe then had a poetry and speech contest with the Muslims in the mosque precinct
Adi bin Hatim’s sister was captured and released by the Prophet*, who knew more about his religion than Adi
The Prophet* prophesised the conquering of Persia, the immense wealth of the early Muslims and the security provided to the Ummah by the early Khulafah (Caliphs)
Main Topic: Naveed's Belief Pathway
Answering the 3 fundamental questions makes us think and ponder - which if done sincerely leads us to realise that the Creator exists and He created us. Then we look for our purpose in life to define our relationship with the Creator and come across Islam - after realising that the Creator would send us messages on how to live and where to get these answers from. We then study and realise that the Qur'an is the Word of Allah and tells us how to live our life - forming the Actions we do based on the fact that only Allah has the right to make laws for us. These laws are authentically preserved in Islam and by following them, every action being linked to Allah's Word with the right intention, we will please Allah and seek the afterlife which answers the 3 fundamental questions!
Shahnam Charity Event
Well done to the children (supported by their parents) as the money keeps rolling in: the provisional amount raised is OVER £13,000 so far. You can still donate by visiting the charity website: www.shahnam.org
Seerah of Muhammed*
*: May the peace blessings and Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an
Events Between Hunain & Tabuk: Missions and Platoons After The Conquest
Upon returning from this long successful travel, the Prophet* stayed in Medina where he received delegates and dispatched agents and appointed preachers and callers to Islam everywhere. Those whose hearts were still full of prejudice against Islam and therefore were too proud to embrace Allah’s religion, were decisively muffled on their non-acquiescence in the status quo prevalent then in Arabia. Here is a mini-image about the believed ones. We have already stated that the Messenger’s arrival in Medina was by the last days of the eighth year of Al-Hijra. No sooner the crescent of Muharram of the ninth year turned up than the Prophet* dispatched the believed ones, to the tribes as shown in the list below:
1. ‘Uyaina bin Hisn to Bani Tamim.
2. Yazeed bin Husain to Aslam and Ghifar.
3. ‘Abbad bin Bishr Al-Ashhali to Sulaim and Muzainah.
4. Rafi‘ bin Mukaith to Juhainah.
5. ‘Amr bin Al-‘As to Bani Fazarah.
6. Ad-Dahhak bin Sufyan to Bani Kilab.
7. Basheer bin Sufyan to Bani Ka‘b.
8. Ibn Al-Lutabiyah Al-Azdi to Bani Dhubyan.
9. Al-Muhajir bin Abi Omaiyah to Sana‘a’ (Al-Aswad Al-‘Ansi called at him when he was in it).
10. Ziyad bin Labid to Hadramout.
11. ‘Adi bin Hatim to Tai’ and Bani Asad.
12. Malik bin Nuwairah to Bani Hanzalah.
13. Az-Zabraqan bin Badr to Bani Sa‘d (a portion of them).
14. Qais bin ‘Asim to Bani Sa‘d (a portion of them).
15. Al-‘Ala’ bin Al-Hadrami to Al-Bahrain.
16. ‘Ali bin Abi Talib to Najran (to collect Sadaqa & Jizya).
Some of these agents were despatched in Muharram, 7 A.H., others were sent later until the tribes they were heading for had completely converted into Islam. Such a move clearly demonstrates the great success that the Islamic Da‘wah (Call) enjoyed after Al-Hudaibiyah Treaty. However, shortly after the conquest of Mecca, people began to embrace Islam in large hosts.
The Platoons:
In the same way that the believed ones were dispatched to the tribes, we understand that dispatching some more platoons to all regions of Arabia is a necessity for the prevalence and domination of security on all lands of Arabia. Here is a list of those platoons:
1. ‘Uyaina bin Hisn Al-Fazari’s platoon in Al-Muharram, the ninth year of Al-Hijra to Bani Tamim. It consisted of fifty horsemen, none of them was an Emigrant or a Helper. This expedition was dispatched due to the fact that Bani Tamim had already urged other tribes not to pay tribute (Al-Jizya) and eventually stopped them from paying it. Therefore, ‘Uyaina bin Hisn set out to fight them. All the way long he marched by night and lurked by day. He went on that way till he overtook them and attacked them in the desert. They fled back for their lives. Eleven men, twenty-one women and thirty boys were captured then. He drove them back to Medina and were housed in Ramlah bint Al-Harith’s residence. Ten of their leaders, who came to the Prophet’s door, called out unto him saying: “O Muhammad come out and face us.” When he went out they held him and started talking. He exchanged talk with them for a while then left them and went to perform the noon prayer.
After prayer he sat in the mosque-patio. They proclaimed a desire to show boasting and self-pride. For this purpose they introduced their orator ‘Utarid bin Hajib who delivered his speech. The Prophet* asked Thabit bin Qais bin Shammas — the Muslim orator — to respond. He did that. In return, they brought forth their poet Az- Zabraqan bin Badr who recited some boastful poetry. Hassan bin Thabit, the poet of Islam, promptly replied back. When talks and poet came to an end, Al-Aqra‘ bin Habis said: “Their orator is more eloquent than ours, and their poet is more poetically learned than ours. Their voices and sayings excel ours, as well.” Eventually they announced their embracing Islam. Consequently, the Prophet* acknowledged their Islamisation, awarded them well, and rendered them back their women and children.
2. A platoon headed by Qutbah bin ‘Amir to a spot called Khath‘am in Tabalah, a plot of land not far from Turbah. That was in Safar, 9 A.H. Accompanied by twenty men and only ten camels to mount alternatively on, Qutbah raided them and fought so fiercely that a great number of both parties were wounded and some others were killed. The Muslims drove back with them camels, women and sheep to Medina.
3. The mission of Dahhak bin Sufyan Al-Kilabi to Bani Kilab in Rabi‘ Al-Awwal in the year 9 A.H. This mission was sent to Bani Kilab to call them to embrace Islam. Refusing to embrace Islam, they started to fight against the Muslims, but were defeated and sustained one man killed.
4. The three hundred men expedition of ‘Alqamah bin Mujazziz Al-Mudlaji to Jeddah shores in Rabi‘ Al-Akhir. This expedition was dispatched to fight against some men from (Al-Habasha) Abyssinia (Ethiopia), who gathered together near the shores of Jeddah and exercised acts of piracy against the Meccans. Therefore he crossed the sea till he got to an island. But as soon as the pirates had learned of Muslims’ arrival, they fled.
5. The task of the platoon of ‘Ali bin Abi Talib was to demolish Al-Qullus, which was an idol that belonged to Tai’ tribe. That was in Rabi‘ Al-Awwal in the year 9 A.H. ‘Ali was dispatched by the Prophet* with o ne hundred fifty men. A hundred of them were on camels. The other fifty were on horseback. He held a black flag and a white banner. • At dawn they raided Mahallat Hatim, demolished the idol and filled their hands with spoils, camels and sheep booties, whereas ‘Adi fled to Ash-Sham. The sister of ‘Adi bin Hatim was one of the captives. Inside Al-Qullus safe, Muslims found three swords and three armours. On the way they distributed the spoils and put aside the best things to the Prophet*. They did not share the Hatims.
Upon arrival in Medina, the sister of ‘Adi bin Hatim begged the Prophet* to have mercy on her and said: “O Messenger of Allah, my brother is absent and father is dead, and I am too old to render any service. Be beneficent to me so that Allah may be bountiful to you.” He said: “Who is your brother?” She said: “It is ‘Adi bin Hatim.” “Is he not the one who fled from Allah and his Messenger?” Said the Prophet* then went away from her. Next day she reiterated the same thing as the day before and received the same answer. A day later she uttered similar words, this time he made benefaction to her. The man who was beside the Prophet, and whom she thought to be ‘Ali, said to her: “Ask for an animal from him to ride on.” And she was granted her request.
She returned to Ash-Sham where she met her brother and said to him: “The Messenger of Allah* has done me such noble deed that your father would never have done it. Therefore, willy-nilly, frightened or secure, you should go and see him.” Unsecure neither protected by someone, not even recommended by a letter as a means of protection, ‘Adi came and met the Prophet. The Prophet* took him home with him. As soon as he sat before him, the Prophet* thanked Allah and praised him, then said: “What makes you flee? Do you flee lest you should say there is no god but Allah? Do you know any other god but Allah?” “No” he said, then talked for a while. The Prophet went on saying: “Certainly you flee so that you may not hear the statement saying ‘Allah is the Greatest.’ Do you know anyone who is greater than Allah?” “No” he said. “The Jews are those whose portion is wrath, and the Christians are those who have gone astray,” the Prophet retorted. “I am a Muslim and I believe in one God (Allah).” ‘Adi finally proclaimed with a joyous face. The Prophet ordered him a residence with one of the Helpers. From that time he started calling at the Prophet* in the mornings and in the evenings.
On the authority of Ibn Ishaq, when the Prophet* made him sit down in front of him in his house, the Prophet said, “O ‘Adi, were you not cast in disbelief?” “Yes”. ‘Adi said. “Did you not share one quarter of your people’s gains?” “Yes”. Said ‘Adi. The Prophet* said: “It is sinful in your religion to do such a thing, and you should not allow yourself to do it.” “Yes, by Allah, that is true”, said ‘Adi. “Thus I worked out that he was a Prophet inspired by Allah, and sent to people. He knows what is unknown.”
In another version, the Prophet* said: “‘Adi, embrace Islam and you shall be secure.” “But I am a man of religion.” Said ‘Adi. “I know your religion better than you.” Said the Prophet. “Do you know my religion better than me?” ‘Adi asked. The Prophet replied, “Yes”. He said: “Are you not cast in disbelief because you appropriate to yourself the fourth of your people’s gains?” “Yes”. Said ‘Adi. “It is unlawful in your religion to do such a thing.” The Prophet said, and ‘‘Adi added: “He did not need to say it again for I immediately acquiesced it.”
Al-Bukhari narrates that ‘Adi said: While we were with the Prophet*, a man came in and complained to him about poverty. Then another man came in and complained about highway robbery. The Prophet* then said: “O ‘Adi, have you ever been to Al-Hirah? If you were doomed to live long life, you would be able to see a riding camel woman travel from Hirah till it circumambulates Al-Ka‘bah fearing none but Allah; and if you were to live long enough you would open the treasures of Kisra. And if you were to live long you would be able to see man offering a handful of gold or silver to others but none accepts to take it.” At the end of this Hadith ‘Adi later on says: “I have seen a riding camel woman travel from Al-Hirah till it circumambulates the Ka‘bah fearing none but Allah, I have also been one of those who opened the treasures of Kisra bin Hurmuz. If you were to live long life you would witness what the Prophet, Abul Qasim,* had already said about ‘offering a handful of …’ i.e. the Prophet’s prophecies did really come true.”
Main Topic: Naveed's Belief Pathway
The Belief Pathway demonstrates how all the fundamental questions and issues that we've been discussing after the Seerah section tie together with how we should live our life and where we get these answers from.
Briefly, we started off by talking about the three fundamental questions that every human being thinks about (why am I here, where did I come from, where am I going). By answering these fundamental questions human beings will set out their plan for life and how they want to live their life. These answers don't come automatically but every individual needs to go through a certain process. Some people are told what to believe and do and they leave it there. If people are sincere in trying to answer these questions for themselves they will necessarily stop to think and ponder about themselves and their reality. The way the body interacts with the reality is through the senses and this is the surface of our reality. By thinking and pondering people will necessarily come to the conclusion that they could not come into existence by themselves and needed to be created and that is the next step in the realisation of a Creator.
This rational conclusion would then lead them on to trying to find out their relationship with the Creator (as in the three fundamental relationships for every human being = his relationship with himself, his relationship with others, and his relationship with the Creator). Every sincere individual would then earnestly search for the purpose of life and exhaust themselves in trying to find this. Hence they would search out everybody or everything that claims to hold the truth. It is only right that the Creator tells us how to live by communicating with us - through Messengers & Prophets. Even a superficial analysis of many these answers would allow any individual to discredit them and the answers provided by Islam and its holy book (the Qur'an) would be self evidently correct - or at least worth further study (not a superficial analysis as was undertaken by the recent Channel 4 programme!).
Detailed analysis of the Qur'an would demonstrate that this is indeed a miracle and the inimitable Word of God. We defined a miracle as something which is impossible happening as opposed to a rare event.
Having established that the Qur'an is direct from Allah we now have to accept everything that is in there and follow whatever it tells us to do because this is direct communication from our Creator. Hence we find that Allah defines what we should believe in (Aqeeda) and how we should live our life through our actions. This is non-negotiable! These latter sections of belief will be tackled in the coming study circles (InshaAllah).
The second strand of what we have been doing in the study Circle is looking at these actions in greater detail. These actions which form the basis of our law are derived from Allah through establishing the authenticity of the Qur'an and the Hadith - the system of preservation through the oral tradition. Hence, we have agreed that sovereignty (the right to make the laws) belongs only to Allah and we get these from the Qur'an, Sunnah (Hadith), Ijma-as-Sahabah (Consensus of Companions) and Qiyas (Divine Analogy).
These are the only sources of law for us to learn how to live our life and we have been trying to dissect some of the terminology involved in this process. Other important aspects of our actions are the fact that every action we do needs to be based on what we are told to do by Allah - which means every action needs an evidence from Islam (Qur'an & Sunnah) and needs to be done for the right intention (Niyah). If we do this we will be pleasing our Creator which is the reason we live our life - with the desire to get to a pleasant afterlife (rather than the unpleasant place!). Hence the Belief Pathway brings us back to where we started in trying to answer the three fundamental questions - we now have the answer! This process can also be used to talk to or to discuss with other Muslims and non-Muslims about our belief and why we do what we do. In fact, it should be one major way in which we try and do Dawah to the non-Muslims -- all though not exclusively the only way.
As stated, InshaAllah our fight to go through the remaining parts of the pathway over the coming weeks.
No feedback or News topic
Homework:
- Seerah ~ Why did the Prophet* announce publically who he was going to attack when preparing for the Battle of Tabuk. Normally he* would keep it a secret – come up with some reasons why he* may have done this…
[For the older kids to ponder:]
- Belief ~ Whilst talking about ‘thinking’ and realising the Creator’s existence we talked about the mythical child brought up by wolves or in a jungle – why is this child incapable of proper thought??
Monday, 28 May 2012
27 May, 2012
Belief (part 4): Proof of Allah (continued)
No Seerah, or Fiqh for the Study Circle this day as we all talked about the Existence of Allah, and what 'Belief' really means. Trying to clear up some of the questions from the previous week(s). Some of the main points that we covered, and re-covered included:
Limited nature of the Universe
When we look around us at everything we can sense one factor is shared by these things, and that is that they are all limited. By limited we mean that they have restrictions, a starting point and an ending point, and they have definable attributes i.e. they are all finite. Man is born and he dies. There is no-one alive who will not die. During his life span, he will grow to a certain height, weight and volume. The universe (cosmos) is defined as all the celestial planets. All these objects have certain mass, shape, volume and so on. The life span of a star may be very long, but a point in time will come when it will cease to exist.
The universe is large, but still a finite space. No scientist could ever prove using hard facts that the universe has no bounds. In fact when we say that the universe arose from the Big Bang and expanding they inherently admit it is finite in size, otherwise it could not expand! There is nothing in reality which is unlimited. No matter how hard we try, man is unable to find anything unlimited around him. All he can perceive is the finite and limited. A further attribute of everything around us is that they are all needy and dependent in order to continue existing. They are not self-sustaining or independent.
Thus what we see is that everything around us is limited and finite. Everything that is limited and finite is dependant and everything that is dependant is dependant upon something greater than itself.
Applying this to everything we see will bring us to a conclusion. If everything in the universe is dependant because it has not the power of being in existence on its own accord, and is also finite and limited, then what is everything dependant upon for its existence? Hence, two possibilities exist:
• That is either all finite and limited objects depend upon each other in an infinite chain of inter dependencies (infinite regression). Or,
• There is a first cause a sole Creator upon which everything depends.
To explain this further we can understand this by way of analogy. Consider a set of dominoes for example, for the final domino to fall it is dependent upon the domino before it, and for that domino to fall over it is dependent upon the domino before it. Now imagine if there was an infinite number of dominoes…… would any of the dominoes fall over? The answer is no, none of the dominoes would fall over. Now to view any aspect of the universe we would see that something is already in existence in essence the last domino has fallen over. Thus meaning that finite things are not dependent upon each other in an infinite chain. Therefore, there needs to be a first cause or a sole Creator upon which everything depends and itself being independent.
Now, we have noted that everything that is finite and limited is also dependant, hence, for something to be independent it would need to be infinite and unlimited. This is whom we Muslims call Allah the sole Creator, self subsistent, and completely unique and different from creation.
The only rational and intellectual solution to the question of creation is that there is a Creator that has accounted for all that we see and perceive. Ration tells us that nothing can be created without a creator. Ultimately, there must be a Creator who is unlimited in every aspect. Hence, we cannot ask if Allah can build a wall over which he cannot jump, or make a stone that he cannot lift or make a square-circle – as these would be putting limits onto Allah and confining Him to our limited understanding of the universe and its laws. Allah is beyond this and not subject to these laws as He created them. So the questions do not make sense.
Belief in Allah is not a superstition nor a mythology, but is a definite fact that is established upon the use of the mind and is felt within every person. Hence, looking at any planet in the universe, contemplating on any phase of life, or comprehending any aspect of man provides a conclusive evidence for the existence of a Creator. "Verily in the Creation of the heavens and the Earth and the alternation of the night and the day the are indeed signs for a people who depth and thinking" Quran [TMQ 3:190] We cannot try to limit Allah with our limited understanding of the Universe
Who Created Allah?
When we ponder on the limited things all around us, we see that it is not azali (eternal - limitless), otherwise it would not have been limited! Therefore, it must be created by something else, which is the Creator of all things (that include man, life and the whole universe/cosmos). This “Creator”, is either:
i. created by someone else,
ii. creator of himself, or
iii. azali (eternal - limitless) whose existence is indispensable (wajib ul-wujood).
It is absolutely false that he is created by someone else (as in option i), because he would then be limited. Also, he would not be the creator and would have been created. Who created him would be like the question of the dominoes we already talked about. This who-created-who (like chicken & egg) could not go on for infinity and must have a start point. Hence, we can exclude this option that Allah was created by someone else.
It is also false that he is the creator of himself (as option ii) and could not be rationally considered as the Creator. As for being self-created, the ramification of which would be he is created by himself and creating himself at the same time (simultaneously). This is simply absurd. He cannot be both existing and not-existing at the same time (simultaneously) in order to create himself! Hence, we can exclude this option that Allah created himself. Hence, the creator must be azali (eternal - limitless) whose existence is indispensable (option iii – nothing else fits rationally). He is Allah.
To 'Know' as a command on every soul
The Islamic Belief (Aqeeda) and subsequently the Islamic way of life has an intellectual basis – based on thinking and the mind. Therefore, Islam is neither a religion nor a set of values and rituals that arise from Blind Faith. Rather, Islam is an intellectual belief from which emanates a comprehensive system of life, be it for individuals or society.
Firm Conviction in belief in Allah and hope / leap of faith in Allah
Muslims should have a belief in Allah that is beyond superstition and ‘leap of faith’. Allah talks about this type of belief in the Qur’an: "Were they created by nothing? Or were they themselves the creators? Or did they create the heavens and the earth? Nay they have no firm belief." [TMQ 52:35-36]
Anyone who has a mind (the mental faculty) can comprehend from things that can be sensed that they have a creator. This is because what is noticed in all of them is that they are imperfect, weak and dependent, so they are definitely created. Therefore, it is sufficient to draw one's attention to anything in the universe, life and humankind to conclude from that the existence of the Creator and Organiser. Hence, looking at any celestial body of the universe, contemplating upon any facet of life, or comprehending any aspect of man, indicates definitely of the existence of Allah. Therefore, we see that the Qur’an draws attention to these things and orders humans to ponder upon them, their surroundings, and what is related to them, and to conclude from his pondering the existence of Allah. Thus man looks at things how they are in need of other things, so he definitely concludes from this the existence of Allah, the Creator. There are hundreds of Qur’anic ayat expressing this meaning:
"Behold! In the creation of the heavens and the earth and the alteration of night and day, these are indeed signs for men of understanding." [Aali-Imran: 190]
"And of His signs is the creation of the heavens and the earth, and the difference of your languages and colours. Behold! herein indeed are signs for men of knowledge." [Ar-Rum: 22]
"Will they not look at the camels, how they are created! And the heaven, how it is raised! And the mountains, how they are set up! And the earth, how it is spread!" [Al-Ghashiya: 17-20]
"So let man reflect, from what he is created. He is created from a gushing fluid, that is issued from between the loins and ribs." [At-Tariq: 5-7]
"Behold! in the creation of the heavens and the earth and the difference of night and day, and the ships which run upon the sea with that which is of use to men, and the water which Allah sends down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and in the ordinance of the winds, and the clouds obedient between heaven and earth are signs (of Allah's sovereignty) for people who have sense." [Al-Baqarah: 164]
In addition, there are so many ayat that call upon man to ponder deeply upon things and their surroundings and that which is related to them, thereby concluding from that the existence of the Creator, the Organiser. Thus belief in Allah is firmly established through reason and clear evidence.
Hence, there should be no element of ‘leap of faith’ or ‘blind faith’ like the people at the time of Ibrahim or the Quraish at the time of the Prophet. As Muslims, we should think and come to a rational conclusion in the existence of Allah and this should be done by everyone who can think!
Nature of Proof: Rational Proof and the limitations of Logic / Scientific Method
Scientific (empirical) evidence is one type of evidence, but not the only type. Other types include the likes of logic, reports and conceptual analysis. Logical approaches are based on sound premises and a valid structure to argument (like mathematics). For example, the statements that all men are mortal combined with the observation that Abdul is a man rationally means that necessarily Abdul is mortal. Our acceptance of the concept that human beings are the product of a mother and father, allows us to establish, on analysis of this concept and its rational extension, that Aisha had a great-great-grandfather. None of these conclusions are scientific, for they do not involve the application of the scientific method (observation, experimentation and deduction). Yet all of them are rational.
We discussed evidence and Proof and why rational thinking is superior to scientific thinking – as we can not always measure things so it does not mean things do not exist. Humans made inferences and deduce things from what we see and weigh things up. Not everything is testable!
Value of Actions
We very briefly talked about what is considered ‘good’ and ‘bad’ and where these concepts come from. But we mainly chatted about praying (or doing any good action or deed) with or witho ut belief. Hence, a Muslim who believes in Allah and does good deeds requested by Him will get huge reward (i/A) but another person without belief in Allah may do the exact same action / deed but get no reward as they lack belief. So, all actions should be related to and stem from the belief. This is what Allah will be looking for first after we die – WHAT DID WE BELIEVE IN!!
Therefore, we are spending so much time talking about our belief and why this should be firm and unshakeable. When we do get tested by Allah, some people who do not have firm belief may have greater doubts about life & Allah if their belief is based upon a hereditary system (from their parents). It doesn’t necessarily mean their actions will be less rewarded by Allah but having a firm foundation for belief (upon which the five pillars of actions are built) could mean the actions are done with greater conviction.
Design Theory
We then explored the second strand of evidence (proof) of the existence of Allah (Creator). This is based on the theory of Divine Knowledge or Divine Design behind existence.
The story of Abu Hanifah and the boat
Imam Abu Hanifa (a great scholar of Islam) was known for his intelligence and so there came to him a group of atheists asking him to prove the Existence of Allah. Imam Abu Hanifa said, "Let me think," then he remarked, "I am thinking about a loaded ship that was tied to a port. The cargo unloaded itself without porters and the ship sailed away without a captain from port to port.” (Upon hearing this,) the atheists declared, "How can you say something like this! This is impossible. We cannot believe in it.” Imam Abu Hanifa replied, "If you do not believe in this then how do you believe in the sun, the moon, the stars, the sky and the earth – how can you believe that all these came into existence without an Originator?" Allah points out this intellectual proof in His Saying, "Were they created by nothing or were they themselves the creators?" [TMQ 52: 35]
The knock on the door
When we hear a knock on a door there are so many things we can learn from that, which include:
• The wooden door makes a sound when it is knocked
• Someone is likely knocking
• Someone is likely knocking for a reason
• Sound from the door travels
• We can’t see the person knocking but believe they are there
• Hard objects are good at knocking and making sound
• The knocking attracts our attention
• People usually respond to the knock
…And many more things
But the essence for this discussion is that the knocking gives us an indication that someone is making the sound. By contemplating on the Universe, our existence and mortality we can reasonably assume that we have been created by Allah. Not such a huge jump.
The pile of stones on the beach
Likewise, we talked about walking along the beach and finding a neat pile of stones stacked upon each other. Reason would tell us that this is unlikely to occur purely by chance but that someone constructed it in that fashion. Who is this Constructor or Designer – Muslims would call Him Allah. This is a rational conclusion not a far-fetched obscure unlikely theory…like what the atheists have.
Footprints and the sky and mountains
A further simple example was a story of a Bedouin who was asked, "How do you know your Lord?" The Bedouin could only reply with (the example of) that which was before him, so he said, "Droppings tell of a camel. Foot-prints tell of a traveller. The sky, the earth with mountain passes, seas with waves -do they not tell of the All-Hearer, the All-Seer?"
Homework:
- What did Khalid bin Walid do that caused the Prophet* to disown his actions
- Where is Allah and What was there before Allah
Belief (part 4): Proof of Allah (continued)
No Seerah, or Fiqh for the Study Circle this day as we all talked about the Existence of Allah, and what 'Belief' really means. Trying to clear up some of the questions from the previous week(s). Some of the main points that we covered, and re-covered included:
Limited nature of the Universe
When we look around us at everything we can sense one factor is shared by these things, and that is that they are all limited. By limited we mean that they have restrictions, a starting point and an ending point, and they have definable attributes i.e. they are all finite. Man is born and he dies. There is no-one alive who will not die. During his life span, he will grow to a certain height, weight and volume. The universe (cosmos) is defined as all the celestial planets. All these objects have certain mass, shape, volume and so on. The life span of a star may be very long, but a point in time will come when it will cease to exist.
The universe is large, but still a finite space. No scientist could ever prove using hard facts that the universe has no bounds. In fact when we say that the universe arose from the Big Bang and expanding they inherently admit it is finite in size, otherwise it could not expand! There is nothing in reality which is unlimited. No matter how hard we try, man is unable to find anything unlimited around him. All he can perceive is the finite and limited. A further attribute of everything around us is that they are all needy and dependent in order to continue existing. They are not self-sustaining or independent.
Thus what we see is that everything around us is limited and finite. Everything that is limited and finite is dependant and everything that is dependant is dependant upon something greater than itself.
Applying this to everything we see will bring us to a conclusion. If everything in the universe is dependant because it has not the power of being in existence on its own accord, and is also finite and limited, then what is everything dependant upon for its existence? Hence, two possibilities exist:
• That is either all finite and limited objects depend upon each other in an infinite chain of inter dependencies (infinite regression). Or,
• There is a first cause a sole Creator upon which everything depends.
To explain this further we can understand this by way of analogy. Consider a set of dominoes for example, for the final domino to fall it is dependent upon the domino before it, and for that domino to fall over it is dependent upon the domino before it. Now imagine if there was an infinite number of dominoes…… would any of the dominoes fall over? The answer is no, none of the dominoes would fall over. Now to view any aspect of the universe we would see that something is already in existence in essence the last domino has fallen over. Thus meaning that finite things are not dependent upon each other in an infinite chain. Therefore, there needs to be a first cause or a sole Creator upon which everything depends and itself being independent.
Now, we have noted that everything that is finite and limited is also dependant, hence, for something to be independent it would need to be infinite and unlimited. This is whom we Muslims call Allah the sole Creator, self subsistent, and completely unique and different from creation.
The only rational and intellectual solution to the question of creation is that there is a Creator that has accounted for all that we see and perceive. Ration tells us that nothing can be created without a creator. Ultimately, there must be a Creator who is unlimited in every aspect. Hence, we cannot ask if Allah can build a wall over which he cannot jump, or make a stone that he cannot lift or make a square-circle – as these would be putting limits onto Allah and confining Him to our limited understanding of the universe and its laws. Allah is beyond this and not subject to these laws as He created them. So the questions do not make sense.
Belief in Allah is not a superstition nor a mythology, but is a definite fact that is established upon the use of the mind and is felt within every person. Hence, looking at any planet in the universe, contemplating on any phase of life, or comprehending any aspect of man provides a conclusive evidence for the existence of a Creator. "Verily in the Creation of the heavens and the Earth and the alternation of the night and the day the are indeed signs for a people who depth and thinking" Quran [TMQ 3:190] We cannot try to limit Allah with our limited understanding of the Universe
Who Created Allah?
When we ponder on the limited things all around us, we see that it is not azali (eternal - limitless), otherwise it would not have been limited! Therefore, it must be created by something else, which is the Creator of all things (that include man, life and the whole universe/cosmos). This “Creator”, is either:
i. created by someone else,
ii. creator of himself, or
iii. azali (eternal - limitless) whose existence is indispensable (wajib ul-wujood).
It is absolutely false that he is created by someone else (as in option i), because he would then be limited. Also, he would not be the creator and would have been created. Who created him would be like the question of the dominoes we already talked about. This who-created-who (like chicken & egg) could not go on for infinity and must have a start point. Hence, we can exclude this option that Allah was created by someone else.
It is also false that he is the creator of himself (as option ii) and could not be rationally considered as the Creator. As for being self-created, the ramification of which would be he is created by himself and creating himself at the same time (simultaneously). This is simply absurd. He cannot be both existing and not-existing at the same time (simultaneously) in order to create himself! Hence, we can exclude this option that Allah created himself. Hence, the creator must be azali (eternal - limitless) whose existence is indispensable (option iii – nothing else fits rationally). He is Allah.
To 'Know' as a command on every soul
The Islamic Belief (Aqeeda) and subsequently the Islamic way of life has an intellectual basis – based on thinking and the mind. Therefore, Islam is neither a religion nor a set of values and rituals that arise from Blind Faith. Rather, Islam is an intellectual belief from which emanates a comprehensive system of life, be it for individuals or society.
Firm Conviction in belief in Allah and hope / leap of faith in Allah
Muslims should have a belief in Allah that is beyond superstition and ‘leap of faith’. Allah talks about this type of belief in the Qur’an: "Were they created by nothing? Or were they themselves the creators? Or did they create the heavens and the earth? Nay they have no firm belief." [TMQ 52:35-36]
Anyone who has a mind (the mental faculty) can comprehend from things that can be sensed that they have a creator. This is because what is noticed in all of them is that they are imperfect, weak and dependent, so they are definitely created. Therefore, it is sufficient to draw one's attention to anything in the universe, life and humankind to conclude from that the existence of the Creator and Organiser. Hence, looking at any celestial body of the universe, contemplating upon any facet of life, or comprehending any aspect of man, indicates definitely of the existence of Allah. Therefore, we see that the Qur’an draws attention to these things and orders humans to ponder upon them, their surroundings, and what is related to them, and to conclude from his pondering the existence of Allah. Thus man looks at things how they are in need of other things, so he definitely concludes from this the existence of Allah, the Creator. There are hundreds of Qur’anic ayat expressing this meaning:
"Behold! In the creation of the heavens and the earth and the alteration of night and day, these are indeed signs for men of understanding." [Aali-Imran: 190]
"And of His signs is the creation of the heavens and the earth, and the difference of your languages and colours. Behold! herein indeed are signs for men of knowledge." [Ar-Rum: 22]
"Will they not look at the camels, how they are created! And the heaven, how it is raised! And the mountains, how they are set up! And the earth, how it is spread!" [Al-Ghashiya: 17-20]
"So let man reflect, from what he is created. He is created from a gushing fluid, that is issued from between the loins and ribs." [At-Tariq: 5-7]
"Behold! in the creation of the heavens and the earth and the difference of night and day, and the ships which run upon the sea with that which is of use to men, and the water which Allah sends down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and in the ordinance of the winds, and the clouds obedient between heaven and earth are signs (of Allah's sovereignty) for people who have sense." [Al-Baqarah: 164]
In addition, there are so many ayat that call upon man to ponder deeply upon things and their surroundings and that which is related to them, thereby concluding from that the existence of the Creator, the Organiser. Thus belief in Allah is firmly established through reason and clear evidence.
Hence, there should be no element of ‘leap of faith’ or ‘blind faith’ like the people at the time of Ibrahim or the Quraish at the time of the Prophet. As Muslims, we should think and come to a rational conclusion in the existence of Allah and this should be done by everyone who can think!
Nature of Proof: Rational Proof and the limitations of Logic / Scientific Method
Scientific (empirical) evidence is one type of evidence, but not the only type. Other types include the likes of logic, reports and conceptual analysis. Logical approaches are based on sound premises and a valid structure to argument (like mathematics). For example, the statements that all men are mortal combined with the observation that Abdul is a man rationally means that necessarily Abdul is mortal. Our acceptance of the concept that human beings are the product of a mother and father, allows us to establish, on analysis of this concept and its rational extension, that Aisha had a great-great-grandfather. None of these conclusions are scientific, for they do not involve the application of the scientific method (observation, experimentation and deduction). Yet all of them are rational.
We discussed evidence and Proof and why rational thinking is superior to scientific thinking – as we can not always measure things so it does not mean things do not exist. Humans made inferences and deduce things from what we see and weigh things up. Not everything is testable!
Value of Actions
We very briefly talked about what is considered ‘good’ and ‘bad’ and where these concepts come from. But we mainly chatted about praying (or doing any good action or deed) with or witho ut belief. Hence, a Muslim who believes in Allah and does good deeds requested by Him will get huge reward (i/A) but another person without belief in Allah may do the exact same action / deed but get no reward as they lack belief. So, all actions should be related to and stem from the belief. This is what Allah will be looking for first after we die – WHAT DID WE BELIEVE IN!!
Therefore, we are spending so much time talking about our belief and why this should be firm and unshakeable. When we do get tested by Allah, some people who do not have firm belief may have greater doubts about life & Allah if their belief is based upon a hereditary system (from their parents). It doesn’t necessarily mean their actions will be less rewarded by Allah but having a firm foundation for belief (upon which the five pillars of actions are built) could mean the actions are done with greater conviction.
Design Theory
We then explored the second strand of evidence (proof) of the existence of Allah (Creator). This is based on the theory of Divine Knowledge or Divine Design behind existence.
The story of Abu Hanifah and the boat
Imam Abu Hanifa (a great scholar of Islam) was known for his intelligence and so there came to him a group of atheists asking him to prove the Existence of Allah. Imam Abu Hanifa said, "Let me think," then he remarked, "I am thinking about a loaded ship that was tied to a port. The cargo unloaded itself without porters and the ship sailed away without a captain from port to port.” (Upon hearing this,) the atheists declared, "How can you say something like this! This is impossible. We cannot believe in it.” Imam Abu Hanifa replied, "If you do not believe in this then how do you believe in the sun, the moon, the stars, the sky and the earth – how can you believe that all these came into existence without an Originator?" Allah points out this intellectual proof in His Saying, "Were they created by nothing or were they themselves the creators?" [TMQ 52: 35]
The knock on the door
When we hear a knock on a door there are so many things we can learn from that, which include:
• The wooden door makes a sound when it is knocked
• Someone is likely knocking
• Someone is likely knocking for a reason
• Sound from the door travels
• We can’t see the person knocking but believe they are there
• Hard objects are good at knocking and making sound
• The knocking attracts our attention
• People usually respond to the knock
…And many more things
But the essence for this discussion is that the knocking gives us an indication that someone is making the sound. By contemplating on the Universe, our existence and mortality we can reasonably assume that we have been created by Allah. Not such a huge jump.
The pile of stones on the beach
Likewise, we talked about walking along the beach and finding a neat pile of stones stacked upon each other. Reason would tell us that this is unlikely to occur purely by chance but that someone constructed it in that fashion. Who is this Constructor or Designer – Muslims would call Him Allah. This is a rational conclusion not a far-fetched obscure unlikely theory…like what the atheists have.
Footprints and the sky and mountains
A further simple example was a story of a Bedouin who was asked, "How do you know your Lord?" The Bedouin could only reply with (the example of) that which was before him, so he said, "Droppings tell of a camel. Foot-prints tell of a traveller. The sky, the earth with mountain passes, seas with waves -do they not tell of the All-Hearer, the All-Seer?"
Homework:
- What did Khalid bin Walid do that caused the Prophet* to disown his actions
- Where is Allah and What was there before Allah
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