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]

17 June 2012

Welcome back after a couple of weeks break…

Seerah of Muhammed*
*: May the peace blessings and Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an
 
Abu Sufyan's conversation with Hind
Having given orders that Hubal, the largest of the fallen idols, should be broken to pieces and that all of them should be burned, the Prophet* had it proclaimed throughout the city that everyone who had an idol in his house must destroy it. The Messenger of Allah* stayed in Mecca for 19 days. During that period he used to define the way to Islam, guide people to the orthodox path. He ordered Abu Usaid Al-Khuza'i to restore the pillars of the Holy Sanctuary, sent missions to all quarters inviting them to adopt Islam and break down the graven images still lying in the vicinity of Mecca, and he did have all of them scrapped, inculcating in the believers' ears his words: "Whoever believes in Allah and the Hereafter is supposed to scrap out the idols that should happen to be in his house."
Abu Sufyan was still only a new Muslim and, as a senior leader of the Quraish who had spent the last twenty years opposing the Prophet*, found his new predicament strange – overturning his world view. When he saw the strength of the Muslims and their devotion to Allah, as they went around the Kaaba, he was impressed. Then he returned home to his wife Hind and asked her if this was really from Allah. Hind, who was a bitter enemy of Islam just days prior had now smashed the idols in her house and was becoming reconciled to Islam. She reassured Abu Sufyan that this was truly was a sign from Allah and that the Prophet* was true. The next day Abu Sufyan met the Prophet* who informed Abu Sufyan of the private conversation he had with his wife. Abu Sufyan immediately knew that no-one could over-hear their intimate conversation and again testified that the Prophet* was indeed a Messenger of Allah.

Khalid bin Walid and his mistake with the people of Bani Jazimah
During the Age of Ignorance the tribe of Bani Jazimah had killed Khalid's uncle and Abdur Rahman's father while they were returning from Yemen and had plundered their property, and Khalid nursed a grudge against them on this account. When he came face to face with the people of Bani Jazimah, he found all of them armed and ready to defend themselves. The commander of the battalion then said aloud: "Lay down your arms on the ground, because the period of idol-worship is over and Mecca has fallen, and all the people have surrendered before the army of Islam". The chief of the tribe expressed the opinion to his men that they should hand over their arms and surrender before the army of Islam. One person out of them was intelligent enough to realize that the intentions of the commander of the army were not good. Addressing the chiefs of the tribe, therefore, he said: "The result of surrendering will be captivity and thereafter death". Eventually the opinion of the chiefs was acted upon and the arms were made over to the soldiers of Islam.

Khalid bin Al-Walid at the head of 350 horsemen of Helpers, Emigrants and Bani Saleem was despatched once again in the same year 8 A.H. to the habitation of Bani Khuzaimah bedouins to invite them to the fold of Islam. He was instructed to carry out his mission with peace and goodwill. There, the people were not articulate enough to communicate their intentions, so Khalid ordered his men to kill them and take the others as captives. He even had in mind to kill the captives but some of the Companions were opposed to his plan. Abdullah ibn Umer tells of this story: “The Prophet sent Khalid bin Al-Walid to the tribe of Jadhima and Khalid invited them to Islam but they could not express themselves by saying, "Aslamna (i.e. we have embraced Islam)," but they started saying "Saba'na! Saba'na (i.e. we have come out of one religion to another)." Khalid kept on killing (some of) them and taking (some of) them as captives and gave every one of us his Captive. When there came the day then Khalid ordered that each man (i.e. Muslim soldier) should kill his captive, I said, "By Allah, I will not kill my captive, and none of my companions will kill his captive." When we reached the Prophet, we mentioned to him the whole story. On that, the Prophet raised both his hands and said twice, "O Allah! I am free from what Khalid has done."” ‘Saba'na’ was a derogatory term that the Quraish used to call the Muslims – as they would not say ‘Muslims’ or ‘Islam’ but call the people who left their religion (to follow Muhammed*) as ‘Suba’a’. This is not too dissimilar to people calling Muslims today as bad terms like ‘terrorist’ or ‘extremist’! The unfortunate thing was that the people of the tribe of Jadhima only ever heard these words and so believed that all Muslims were called this. Khalid did not know this and was therefore acting in good faith but wrongly. Ibn Umer knew this and refused to obey the leader (Amir) on killing the captives – even though this was a serious matter to disobey the rightful leaders of the Muslims. Hence, we learn that Muslim loyalty is to the Qur’an and Sunnah and we should not obey leaders if they tell us to do Haram.
News of bloodshed reached the Prophet*. He was deeply grieved and raised his hands towards the heaven, uttering these words: "O Allah! I am innocent of what Khalid has done," twice. He immediately sent 'Ali to make every possible reparation/compensation to the tribes who had been wronged. This money was from the Treasury (Bait ul-Maal) of the Islamic State and was not required to be paid back through the pocket of Khalid – as it was a mistake whilst on a mission ordered by the State/Prophet*. After a careful inquiry, 'Ali paid the bloodmoney to all those who suffered loss. Ali reckoned their losses so minutely that he paid the price of even a wooden vessel in which the dogs of the tribe drank water and which were broken during their encounter with Khalid. Then he called all the afflicted chiefs and asked them whether the entire war damages and the blood-money of the innocent victims had been fully paid and all of them replied in the affirmative. Thereafter, keeping in view the fact that they might possibly have sustained some loss of which they might not be aware, Ali gave them some money gratuitously and then returned to Mecca and submitted his report to the Prophet. The remaining portion was also distributed amongst the members of the tribe in order to alleviate their suffering.

Khalid bin Walid and the idol (al-Uzza)
Shortly after the great conquest, the Prophet* began to despatch platoons and errands aiming at eliminating the last symbols reminiscent of pre-Islamic practices. The nearest to Mecca of the three most eminent shrines of paganism was the temple of al-Uzza at Nakhlah. He sent Khalid bin Al-Walid in Ramadan 8 A.H. to a spot called Nakhlah where there was a goddess called Al-'Uzza venerated by Quraish and Kinanah tribes. It had custodians from Bani Shaiban. Khalid, at the head of thirty horsemen arrived at the spot. At the news of his approach the warden of the temple hung his sword on the statue of the goddess and called upon her to defend herself and slay Khalid or to become a monotheist. Khalid demolished the temple and its idol, and returned to Mecca. On his return, the Prophet* asked him if he had seen anything there, to which Khalid gave a negative answer. Here, he was told that it had not been destroyed and he had to go there again and fulfill the task. So Khalid went again to Nakhlah, and out of the ruins of the temple there came a black woman, entirely naked, with long and wildly flowing hair. "My spine was seized with shivering," said Khalid afterwards. But he shouted "'Uzza, denial is for thee, not worship," and drawing his sword he cut her down. On his return he said to the Prophet*: "Praise be to God who hath saved us from perishing! I was wont to see my father set out for al-Uzza with an offering of a hundred camels and sheep. He would sacrifice them to her and stay three days at her shrine, and return unto us rejoicing at what he had accomplished!" He returned and narrated the story to the Prophet*, who then confirmed the fulfillment of the task.

Fiqh Topic (part 5):
Introduction to Daleel / Evidence

Continuing our introduction to various topics and terminology related to Fiqh (Islamic Jurisprudence), we talk about Daleel or Evidence / Proof (which is also linked to the Main Topic on Believing in Allah).

Daleel - what is Proof and Evidence
•    Linguistically, Daleel means a proof, indication, or evidence.
•    As an Islamic (Shariah) term, Daleel means the source or evidence for a thought, concept, or a ruling.
Any law or ruling must have a Daleel, which can be from Qur’an, Sunnah, or a source, which Qur’an and Sunnah directed us to adopt. Any ruling from the text of either the Qur’an or Sunnah is considered a Daleel.
We pray and fast not in a way we like or chose – but how we are told to – from Qur’an and Sunnah. We don’t pray kneeling with hands joined together like Christians pray but follow a specific ritual – which comes from how the Prophet* prayed. We take our ‘evidence’ (Daleel) of prayer from the Prophet*. The same with fasting in Ramadhan. All actions must have a source in Qur’an and Sunnah (and Ijma-as-Sahaba or Qiyas – to be discussed in future weeks InshaAllah).
Hence, it is important to know about the sources and how good these sources are. How reliable are the sources and how reliable are the laws we take from them. When we review sources scholars have said that there are 2 parts to the source (like there are 2 parts to Hadith = Sanad [chain of narrators] and Mutn [text]).

Structure of Daleel
As mentioned earlier, a Daleel is an evidence for an opinion, concept, ruling, or a thought from Islam. There are two aspects related to any Daleel:
•    Thaboot (source) or Riwayah (reportage), and
•    Dalalah (meaning).
The Riwayah covers issues related to how the information was relayed to us, which includes the number and the integrity of its reporters.
The Dalalah is related to the meaning of the text in the Daleel.
There are also two terms used in connection with Riwayah and Dalalah; Qata’i and Dhanni which we’ll talk about in more detail next time, i/A:
Qata’i is defined as being conclusive or decisive, while Dhanni is the opposite of Qata’i and means non-definite, speculative or indecisive.

Main Topic: Belief (part 5)
We reviewed what we had covered last week in the Aqeeda / Belief section, including:

• 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
• The limited nature of the Universe and that there is nothing in reality which is unlimited (apart from Allah)
• There needs to be a first cause (Creator) upon which everything depends and itself being independent
• We cannot confine Allah to our limited understanding of the universe and its laws as Allah is beyond this and not subject to these laws as He created them. So many questions (can’t lift a stone) do not make sense
• This “Creator” (that we call Allah), is either:

1. created by someone else,
2. creator of himself, or
3. azali (eternal - limitless) whose existence is indispensable (wajib ul-wujood).

• The Islamic Belief (Aqeeda) and subsequently the Islamic way of life has an intellectual basis – based on thinking and the mind
• Muslims should have a belief in Allah that is beyond superstition and ‘leap of faith’
• We discussed evidence and Proof and why rational thinking is superior to scientific thinking
• Doing good deeds with 'leap of faith' in Allah doesn’t necessarily mean actions will be less rewarded by Allah
• Theory of Divine Knowledge or Divine Design behind existence, with brief examples:

1. Think about The story the boat
2. The knock on the door
3. The pile of stones on the beach
4. Footprints and the sky and mountains

3 Fundamental Questions about Life
There are 3 really basic questions that ALL humans ask. These are similar to what a person would ask if he woke up in a strange room:
•    Where am I?
•    How did I get here?
•    How do I get out of here?
These are similar to the 3 Fundamental Questions about Life:
•    Why am I here (alive)?
•    Where did I come from?
•    What happens when I die (as we all certainly die)?
Islam has answered these questions and they relate to this topic about belief. However, we’ll come back to this at the end…

Time Travel, TARDIS and Dr Who
Most people are familiar with the popular children's television show called Doctor Who. This is about an alien (Time Lord) who looks like a human being and travels throughout the universe in a special time travelling machine which also distorts the dimensions of space.  This machine is known as the T.A.R.D.I.S. (TARDIS = Time and Relative Dimension in Space).  This program introduces children (and adults - who is your favourite Doctor Who?!) to many ideas and concepts which include, for the purposes of our discussion, the ability to travel through time and outside of space. 
For example, we are informed in authentic narrations (hadith) and the Prophet* travelled from Mecca to Al-Quds (Jerusalem) and then through and outside the universe to the seven heavens, and back all in the same night.  We're also told that the Prophet actually saw the punishment of people in Hellfire as well as hearing the footsteps of people in Paradise.  The question is how could he have witnessed these if the Day of Judgment has not happened -- and this is not to do with the Knowledge of Allah because these were witnessed events?  By thinking about the limited nature of the universe, and the limited nature of the things which make up the universe including the physical objects (stars and planets) and the dimensions of the universe (time and space) we can answer questions like 'What was there before Allah' and 'Where is Allah'?

'What was there before Allah’; 'Where is Allah'?
As we discussed previously and demonstrated through a rational approach, we live in a universe that is limited.  Necessarily, this universe was created and that Creator must be unlimited and not bound by the limits of this universe.  Therefore, Allah is not confined by the dimensions of time and space.  Hence, it would be wrong to suggest that 'Allah is everywhere' - which is a belief called pantheism - a common misconception amongst people who don't think about this deeply. This gives rise to concepts that Allah is everywhere and in everything (including trees and rocks and dirty places), and so some people would use this to justify worshipping these objects claiming that they are part of God or contain God.  By claiming that 'Allah is everywhere' we are in fact limiting His existence and defining it within the realms of our dimensions of space.
It would be better to consider that Allah is 'outside' our dimensions of space -- if we can try to get our heads around that.  The problem is with our language and as we do not have any words in the language to express how somebody could be outside/not bound by the concept or constraints of space.  Words like inside, outside, beyond, where, up, down are all relative and related to space - so how can we describe something which is beyond this!? But that is indeed what/where Allah is!
The same idea is related to the question about ' what was there before Allah?' - as the words before, during, after are all specifically related to time.  Whereas, Allah is beyond time as He created time and made it unidirectional in our universe.  Hence we cannot ask what was there before time as the question doesn't make sense as there is no 'before' when time was created.  Therefore, there is no time before the Big Bang or creation of the universe.  Hence, it is perfectly possible for Allah to be separate from time and space (acknowledging that separate is still related to space!).

'There is none like unto Him’
Therefore, by thinking of all of these things Muslims have a unique and pure perspective and understanding of Allah and Tawhid.  This looks at the true Glory and Majesty of our Creator.  Hence, the only appropriate ways in which we can try to describe Him are by the descriptions He gives if Himself and the comparisons He makes.  We don't have the words in our language to properly address this but Allah does mention in the Quran that 'there is none like unto Him'!  Simply put, that is the best description.

The Absurdity of the Atheist
We then revisited some elements of the design theory, but focusing on the concept of chance and probability.  There is an old saying which states that "an atheist must have stronger belief than a person who believes in God, because the atheist must have looked under every stone and every leaf for him to not believe in God!" but we find that the modern disbelievers put their entire trust in science all this idea of chance as being the source and creator of the universe, and life and human beings.  This is obviously a false situation if we are to analyse it rationally.  The creation of the universe by chance (although we have already said it cannot occur by itself) would be similar to believing that a whirlwind swept through the streets and through a garage that had lots of car parts on the floor.  After the whirlwind had left there would be a fully functioning perfectly formed car (Bugatti if you like) with its engine running ready to hit the road with no mess on the floor! Patently, nobody would believe this yet why do atheists think this is what happened with the universe -- even though we have said it cannot happen?
One of the reasons why it is quite possible that these people refuse to believe in an Almighty Creator is because if they did believe in one they would have to have some sort of relationship with the Creator.  This would involve finding out what He wants from us and what we have to do in return.  People would have to take responsibility for their beliefs and base any actions on these beliefs.  People are afraid of this and these responsibilities and so would prefer to avoid the obvious answer -- which is belief in an Almighty Creator.  Because, if you acknowledge an Almighty Creator that you will still need to answer the 3 Fundamental Questions about Life:
•    Why am I here (alive)?
•    Where did I come from?
•    What happens when I die (as we all will die)?
We shall talk about this more detail next week, inshaAllah.

Children's Feedback:
Why I like Ramadhan and preparing for Ramadhan
The Importance of Fathers

Homework:
Why was the Prophet upset with Usama bin Zaid in Mecca?
What can prove something for you? How do you know something is true? What is sufficient 'Evidence'

13 May 2012

Cleaning the Kaaba, granting immunity; Fiqh (3) and Belief (2)

Seerah of Muhammed*
*: May the peace blessings & Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an

Military Forces Of Islam Enter The City
Before the forces of Islam reached the main roads of the city of Mecca, the Prophet* summoned all the commanders of the army and said to them: "It is my earnest desire that Mecca should be conquered without any bloodshed. Killing of non-combatant persons should, therefore, be avoided. However, ten persons namely 'Ikrimah bin Abu Jahl, Habbar bin Aswad, Abdullah bin Sa'd Abi Sarah, Miqyas Subabah Laythi, Huwairath bin Nuqayd, Abdullah Hilal and four women who have been guilty of murder or apostasy or blasphemy, whenever they are captured". This order was notified to all the soldiers through their commanders. Notwithstanding the fact that the mental attitude of the people of Mecca towards the Prophet* was very clear, he did not ignore military precautions at the time of entry into Mecca. His plan was as follows: All the units forming one line reached Zi Tuwa (an elevated point from where the houses of Mecca as well as the Kaaba and the Masjidul Haram can be seen), while the Prophet* was encircled by a regiment consisting of five thousand soldiers.
When the Prophet*’s eyes fell on the houses of Mecca, tears of joy gathered in his eyes and as a mark of thanksgiving for the victory which he had gained without any resistance on the part of Quraish, he, while riding the camel, bent himself so much that his beard touched the saddle fixed on the back of the camel. As a precautionary measure, he divided the army and sent a part of it from the upper side and another part from the lower side of Mecca. He did not content himself with only this and also sent units by all the routes which led to the city.
All the units entered the city without any fighting and the gates of the city were opened for them, except the unit which was commanded by Khalid bin Walid. The camel of the Prophet* entered the city with great dignity and grandeur from the highest point of Mecca (Azakhir). He alighted in Jahoon by the side of the grave of his dear uncle, Abu Talib, and a special tent was pitched for him.

The Prophet* cleanses the Kaaba of idols
The city of Mecca, which had been the centre of idol worship for a very long time, surrendered before the army of Islam and all the points of the city came under the control of the Muslim soldiery. The Prophet* took rest for some time in the tent. Thereafter he mounted a camel and proceeded to the Masjidul Haram for pilgrimage and tawaf (circumambulation) of the Kaaba. He had put on military dress, was wearing a helmet on his head and the Muhajirs and the Ansar encircling him reflected his greatness. The reins of the camel of the Prophet* were being held by Muhammad bin Maslamah, and the Muslims and some of the idolaters had lined up on his route. Some of them were astonished and over-awed whereas others were expressing their joy. For some good purposes the Prophet* did not alight from his camel and arrived in Masjidul Haram mounted on it and halted opposite the Black Stone. Instead of kissing the Black Stone he pointed towards it with a special stick which he was carrying in his hand and uttered Takbir. Imitating the Prophet, his companions, who were gathered round their illustrious leader uttered Takbir with a loud voice. The voice of Takbir reached the ears of the idolaters of Mecca, who had taken refuge in their houses or at elevated places.
A strange tumult prevailed in the mosque and the hue and cry of the people prevented the Prophet* from performing tawaf peacefully. The Prophet* made a sign to the people to remain quiet. Perfect silence prevailed immediately and all those within and outside the mosque began looking at the Prophet. He began performing tawaf and during the first round of tawaf, turned towards the three big idols named Hubal, Isaf and Na'ilah which had been installed above the gate of the Kaaba. He knocked them down with a stick or a spear which he was carrying in his hand and recited this verse: Say: Truth has come and falsehood has been banished and falsehood is certainly doomed to banishment. (Surah Isra, 17:81) As ordered by the Prophet, Hubal was broken to pieces before the very eyes of the idolaters.
In those days Uthman bin Talhah was the custodian of the keys of the Kaaba and this office of his was hereditary. The Prophet* asked Bilal to go to Uthman's house and bring the key of the Kaaba from him. Bilal conveyed the Prophet*’s message to the custodian. However, his mother prohibited him from surrendering the key and said, "Custodianship of the Kaaba is our hereditary honour and we should not lose this honour". Uthman caught the hand of his mother and took her into a closet and said, "If we don't give the key voluntarily, you should rest assured that they will take it from us forcibly''. The custodian unlocked the Kaaba and the Prophet* entered the Kaaba. Usamah bin Zayd and Bilal and the custodian himself followed him in. As ordered by the Prophet* the gate of the Kaaba was closed and Khalid bin Walid stood outside it to restrain the people from swarming towards the gate. He went in and saw images of Prophets Ibrahim and Ishmael, throwing divination arrows. He denounced these acts of Quraish and ordered that all idols be dismantled, images and effigies deleted. As ordered by the Prophet, the walls were washed with the water of the well of Zam Zam and the pictures were rubbed off by Umer. The Prophet* ordered the gate of the Kaaba to be opened. Then, placed both of his hands on the wooden frame of the gate and the people could see his sacred and luminous face, he addressed them thus: "Praised be Allah, Who has fulfilled His promise and helped His servant and routed the enemies"'.
The Almighty Allah had promised the Prophet* through revelation that He would make him return to his birth-place: (Muhammad) Allah who has commanded you to follow the guidance of the Qur'an will certainly return you victoriously to your place of birth. (Surah al-Qasas, 28:85).

The Prophet* grants general immunity
Complete silence prevailed over the precincts of the mosque and outside it. The people, holding their breath, were thinking different things. At this hour the people of Mecca were reminded of the cruelty, oppression and injustice which they had perpetrated and various other thoughts came to their minds. The people, who had risen a number of times to fight bloody battles against the Prophet, had wounded and killed his friends and companions, and had decided to conduct a night attack on his house and to cut him to pieces, were now in his control and he could take any sort of revenge on them. These people, while mentioning the big crimes committed by them, were saying to one another: "He will certainly put us to the sword or will kill some of us and detain others and will make our women and children prisoners". They were absorbed in different satanic thoughts when suddenly the Prophet* broke the silence and said, "What are you saying and what are you thinking about me?" The astonished and frightened people, keeping in mind the past favours of the Prophet, said with broken voice: "We are not thinking of anything about you except kindness and goodness. We consider you to be our honourable brother and the son of our honourable brother." When the Prophet, who was inherently kind and forgiving, heard these emotional sentences from them, he said in reply: "I too say to you the same thing, which my brother Yusuf said to his unkind brothers i.e., "Have no fear this day! May Allah forgive you, and He is the Most Merciful of the merciful". While granting general amnesty the Prophet* addressed the people of Mecca thus: "You have been my very unreasonable countrymen. You refuted my prophethood and turned me out of my house. And when I took refuge in a far-off place, you rose to fight against me. However, inspite of all these crimes of yours, I forgive all of you and make you free and declare that you may go after the pursuits of your life."

The Blacklist
Shedding blood of the arch-criminals was declared lawful even under the curtains of Al-Kaaba. As for those who were killed, mention could be made of Abdul 'Uzza bin Khatal who had become a Muslim and then deputed to collect alms-tax in the company of a Helper. They had also a slave with them. Abdullah, in a fit of rage, killed the Helper's slave on account of a mere trifling dispute, and joined the pagan Arabs as an apostate. He was never repentant at this heinous crime but rather employed two women singers and incited them to sing satirically about the Prophet* peace be upon him. The other man who was put to death was Miqyas bin Sababa. He was a Muslim. A Helper accidently killed his brother Hisham. The Prophet* peace be upon him had arranged the payment of blood money to him, which he had accepted. His revengeful nature, however, was never appeased, so he killed the Helper and went to Mecca as an apostate. Similarly, Huwairith and one woman singer went to death. Abdullah bin Sa'd bin Abi Sarah, who embraced Islam but became apostate later, was one of the ten persons who were to be killed. The reason he ordered him to be killed was that he had been a Muslim and used to write down revelation; then he apostatized and returned to Quraysh [Mecca] and fled to Uthman Affan whose foster brother he was. The latter hid him until he brought him to the apostle after the situation in Mecca was tranquil, and asked that he might be granted immunity. The apostle* remained silent for a long time till finally he* said yes [granting Abdullah immunity from the execution order]. When Uthman had left he* said to his companions who were sitting around him, "I kept silent so that one of you might get up and strike off his head!" One of the Ansar said, "Then why didn't you give me a sign, O apostle of God?" He answered that a prophet does not kill by signals’.
On the other hand, every attempt was made to grant pardon to the people. 'Ikrimah bin Abu Jahl, who had attacked Khalid's detachment at the time of the entry into Mecca, was forgiven. To Wahshi, the murderer of Hamzah, the Prophet*’s uncle, and to Hind, who had chewed his liver, was also extended his generous clemency. The same generous treatment was accorded to Habar who had attacked the Prophet*’s daughter with a spear, while on her way from Mecca to Medina, so grievously that she ultimately died of the fatal injuries. In the same context of magnanimity peculiar to Muhammad peace be upon him, two chiefs of Quraish were pardoned once they had embraced Islam. They were Safwan bin Omaiyah and Fudalah bin 'Umair. The latter had attempted to assassinate the Prophet* peace be upon him while circumambulating in the Holy Sanctuary. The Prophet*’s matchless tolerance and broad-mindedness instigated by his mission as 'A mercy to all people', converted a terrible hypocrite into a faithful devout believer.

Fiqh Topic: Meccan & Medinan Verses, Abrogation / Cancellation

Types of Hukm Shara’i  
A. Fard (Compulsory):
B. Mandub, Mustahab, Sunnah or Nafilah (Recommended)
C. Mubah (Permissible)
D. Makruh (Disliked)
E. Haram (Prohibited)

The four definitive sources of Hukm Shar’i are;
•    the Qur’an
•    the Sunnah
•    Ijma’ as-Sahabah 
•    Qiyas

Linguistically, Fiqh implies having knowledge in depth. As a legal term, Fiqh has two meanings: Having the knowledge of the rulings of Shariah (Islamic Law) which are extracted from the legislative sources; or all the Islamic laws. This definition is synonymous to the term Shariah.

Usul al-Fiqh is the collection of principles relating to the methodology for the extraction of Fiqh or Islamic Laws: “the principles by which the mujtahid derives the legal rules of conduct from the specific evidences”.  

Within the Arabic language, there are rules for understanding the structure of an Ayah or Hadith. The rules of grammar in the Arabic language define the meaning of the Ayah or Hadith.  Unless the text of the Qur’an and Sunnah is correctly understood, no laws can be deduced from it. Examples of Qur’anic linguistic styles are:
•    Thanniy (speculative text),
•    Qatai (definitive text),
•    Amm (general text),
•    Khass (specific text),
•    Haqiqi (literal text), and
•    Majaazi (metaphorical text).

The linguistic meaning of the word Shariah is a non-exhaustive source of water with which people satisfy their thirst. The term Shariah is also interchangeable with Fiqh.

Qur’anic Verses: Meccan & Medinan verses
The commentators on the Qur’an divide the verses (and chapters) into two broad categories depending on when the Surah (or most of the verses in the Surah) were revealed. It doesn’t refer specifically to where the verses were revealed. Hence, they are defined and Mecca verses (if revealed when the Prophet* was in Mecca) and Medinan verses to describe those revealed when the Prophet was ruling in his Islamic State in Medina. Commentators have mentioned some other characteristics of these different verses / Surahs, namely:

Meccan Surahs: There are 86 chapters
Talks mostly on subjects related to faith and morals (Such as assigning partners to Allah, idol worship, life in the hereafter, good deeds and sins)
Verses that start with “Ya ayyuhan-nas (O people!)”
Verses are short.
Talks about mushriks (polytheists), does not mention Jews and Christians.
There is no verse about jihad (struggle)

Medinan Surahs: There are 28 chapters
Talks mostly on worships and practices meaning legal issues.
(Practices in exchange, murder, adultery, punishment of theft and slander, marriage and divorce methods)
Verses start with “Ya ayyuhal-lazina amanu (O believers)”
Verses are long.
Talks about Jews, Christians and hypocrites.
There are verses about jihad (struggle)

This is why Meccan surahs are focused on belief and building the strength of the Muslims because prior to migration the Muslims belief had to be made firm, but after the migration there was an Islamic State in Madinah which needed laws and regulation so most Medinan surahs are focused on that along with reminding Muslims the same message in Meccan surahs to keep their faith firm.

Abrogation / Cancellation
An essential aspect involved in interpreting the text of the Qur’an and Sunnah are issues surrounding abrogation of rulings from the Qur’an and Sunnah. The study of abrogation involves issues such as, what constitutes abrogation, how to understand it in relation to other Ayahs or Ahadith, and how to reconcile these differences. Linguistically abrogation means cancelling (Izaalah) or changing the thing and transforming it from one state to another while it still exists in essence. Technically, it is the address (Khitaab) of the legislator which prevents the continuation of a Hukm Shar’i of a previous address (Khitaab).
The abrogated (Mansookh) it is the Hukm which has been lifted, like the Hukm of waiting for complete year in respect to the widow. Allah has informed us of the occurrence of abrogation and the Ahkam which have been abrogated show us its true occurrence. “Whatever a Verse (revelation) do We abrogate or cause to be forgotten, We bring a better one or similar to it. Know you not that Allah is able to do all things?” (TMQ Al-Baqarah: 106)  “And when We change a Verse in place of another, and Allah knows the best of what He sends down, they (the disbelievers) say: you (O Muhammad [saw]) are but a liar. Nay but most of them know not.” (TMQ An-Nahl: 101)
Hence, these or not contradictions in the text, nor inconsistencies. The verses were revealed and were correct for their time but were superseded later on with other rules. We will discuss this in more detail in future weeks, I/A.

Review of the Survey Results

See blog post below

Aqeeda Topic: How strongly do we believe in Allah? Myth or reality?

As Muslims, Allah commands us in the Qur’an to ‘KNOW’ that there is but one Allah. We must be sure individually for ourselves – it is not good enough to just hope in Allah without certainty. The five pillars of Islam are built upon the firm foundations of the Aqeeda – a rock solid belief. How do we get at this belief? Are there any questions that we shouldn’t ask in Islam and how inquisitive should we be in search for the Truth?

Being sure of Allah
Are we following the belief of our forefathers and older generations, much like people in the time of Ibrahim, and the time of the Prophet*, where the Quraish would say that they are merely following the religion of their ancestors. This was their excuse. What is our reason for believing in Allah – is this an active firm belief or a sense of hope, faith and trust? How we can know that Allah truly exists, or is our belief in Him like a superstition – a level of belief or ‘faith’ similar to believing in ghosts or aliens.

Language of Maths
We also talked about assumptions we make about what we see around us and the language we use. Using the example of apples we explored whether 1 + 1 = 2. According to Mathematics is does but are there real life situations where this is true?

Attributes of Allah
Many people consider their concept of ‘God’ or Allah as a being that can do anything. There are many terms to address the attributes of Allah including Omnipotent (All-Powerful), Omniscient (All-Knowing), Omnipresence (being present everywhere).

We posed the question that is often used by atheists and non-believers in a Divine Creator that, if God can do anything, can He:
- build a wall over which he cannot jump
- make a stone that he cannot lift
- make a square-circle

It is important that Muslims know how to address these and other related questions. People attending the Study Circle were encouraged to think about these topics over the next week and we shall, by the Grace of Allah, start to address these points in coming weeks…

Aqeeda = Belief in Allah (Tawhid), The Angels, The Books of Allah, The Messengers of Allah (Muhammed* is the final one), Day of Judgement, and Divine Fate & Destiny

Children's Feedback:

Practice what you preach
5 senses
The company you keep (Good & Bad friends)
How we should spend our time

Homework:

Seerah ~ Why were the Ansar anxious after the Prophet conquered Mecca and how did he reassure them?

Belief ~ Can Allah do anything? Can Allah build a wall over which He cannot jump or can He make a square-circle?

11 October 2009

Seerah of Muhammed*

*: May the peace blessings & Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an

The Conversion of Hamzah

Abu Jahl insulted the Prophet* and threw a stone on his head, causing some bleeding. This was witnessed by a slave girl. Hamzah, Muhammed's uncle was very strong and fear-inspiring. He was an avid hunter who would circumambulate the Ka'bah every time he returned from a hunting trip and before he entered his home.

On hearing of this abuse he became furious and went straight to the Ka'bah, straight to Abu Jahl and hit him very hard with his bow. Some members of Banu Makhzum rose to the help of Abu Jahl, but Abu Jahl calmed them down by admitting his error. Hamzah then declared his conversion to Islam out of pride. When he reached home he was confused and made a du’a to Allah to guide his decision – and the next day he went to the Prophet* to declare his Islam properly.

The Conversion of `Umer ibn al Khattab

[This happened after the Muslims had migrated to Abyssinia.]
Umer was a strong, capable and passionate man. He loved wine and amusement, and despite his very harshness of character, he was gentle and compassionate toward his loved ones. As for the Muslims, he was one of their strongest opponents in the early years.

Umer learned of the Prophet*’s meeting one day and went there after he decided he would kill Muhammed* and thus relieve the Quraysh of its burden, restore its ravaged unity, and re-establish respect for the gods that Muhammed* had castigated. On the way there, carrying his sword, he met Nu'aym ibn `Abdullah (who was secretly a Muslim). After he learned what `Umer was about to do Nu'aym said, "By God, you have deceived yourself, O `Umer ! Do you think that Banu `Abd Manaf would let you run around alive once you had killed their son Muhammed*? Why don't you return to your own house and at least set it straight?" When `Umer learned that Fatimah, his sister, and her husband, Said ibn Zayd, had already been converted to Islam he stormed over to her house.
Umer asked her what she was reciting but she refused to cooperate. Flying into a rage Umer attacked Said but managed to hit his sister as she protected her husband. She then exclaimed: Yes, indeed! We have become Muslims. Do what you will!". After calming down a little Umer asked his sister to let him see the manuscript which she and her husband had been reading together. He became impressed and was directed to where the Prophet* was teaching and became a Muslim despite the initial doubts of the other companions.


Hadith (Riyadh as-Salihin): On Repentance (seeking Forgiveness)

Allah Almighty says, "Turn towards Allah, O believers, every one of you, so that perhaps you will have success," TMQ 24:31
the Almighty says, "Ask your Lord for forgiveness and then turn in repentance to Him," TMQ 11:3
the Almighty says, "O you who believe! Turn in sincere repentance to Allah." TMQ 66:8

Abu Hurayra said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'By Allah, I ask Allah's forgiveness and turn towards Him in repentance more than seventy times a day."

Al-Agharr ibn Yasar al-Muzani said that the Messenger of Allah, may Allah bless him and grant him peace, said, "O people! Turn in repentance towards Allah and ask His forgiveness. I turn towards Him a hundred times a day."

Abu Hamza Anas ibn Malik al-Ansari, the servant of the Messenger of Allah reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Allah is happier about the repentance of one His slaves than one of you would be about finding your camel which had strayed away from you in the middle of the desert."
In the variant of Muslim, "Allah has greater joy at the repentance of one His slaves when he turns towards Him than one of you would have over his mount, which, having escaped from him with his food and drink in the middle of the desert so that he has despaired of finding it and gone to a tree to lie down in its shade, suddenly appears standing by him while he is in that state, so that he takes its reins and then says out of the intensity of his joy, 'O Allah, You are my slave and I am Your Lord!' getting confused because of his intense joy.'"

From Abu Musa 'Abdullah ibn Qays al-Ash'ari is that the Prophet*, may Allah bless him and grant him peace, said, "Allah Almighty will stretch out His hand during the night, turning towards the one who did wrong during the day, and stretch out His hand during the day, turning towards the one who did wrong during the night, until the day the sun rises from the place it set."

Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Allah will turn towards anyone who turns in repentance before the time that the sun rises from the East."


The Second Phase of the Prophet*’s Dawa: Public Interaction

The following Quranic verse marked the transition of the call from its Private stage to that of public interaction: "Therefore proclaim (openly) that which you are commanded, and turn away from the polytheists. Verily, we are sufficient unto you against the scoffer. Who take with Allah another god but they will come to know." [TMQ 94-96]

Why did the Prophet* receive such a violent reaction?
This was because he challenged the major corrupt practices in the Meccan society, especially those practised by the ruling elite (the Malla’). He would, in straight-forward language, outline their evil ways with no compromise to the message or the audience. He was challenging the very order of society and their values by talking about Islam, believing in One Allah alone and submitting only to Allah (and His Messenger) and to no-one else. The ruling classes were threatened by these ideas. After all, the Prophet* was only challenging their ideas and did not physically fight against their evil practices. This was a struggle of ideas.

Hence, the Prophet* began to openly confront the system of ignorance (jahiliyah) within Quraysh.
Following the conversion to Islam by Hamza and Umer ibn al-Khattab the Prophet* arranged the Muslims into two columns, with Hamza heading one column and Umer heading the other, and then they marched around the Kaaba. This shocked the people of Mecca. For the first time they were confronted with the reality of the solid basis of the Muslims. Prior to this the Muslims prayed in private but now they prayed in the courtyard of the Kaaba.

So, the Prophet* presented the Muslims as an organised group that was challenging and changing the society, its values, ideals, practices, emotions and system of ruling and the organisation of life's affairs.

He attacked the aristocratic and money conscious values of the society:
"Woe unto every slander, traducer who accumulates wealth and counts it. He thinks that his wealth will render him immortal. Nay he will indeed be flund into the destroyer." [TMQ Al-Humazah: 1-4]
"Rivalry in worldly increase has distracted you. Until you visit the graves (as dead bodies). But nay, you soon shall know (the dire consequence of this practice)." [TMQ At-Takathur:1-3]

Concerning the hypocrisy & miserliness:
"Have you seen him who gives the lie to religion? That is he who repels the orphan. And urges not the feeding of the needy." [TMQ Al-Maun: 1-3]
"Woe unto the defrauders. Those who when they take the measure from mankind demand it in full, but if they measure unto them or weigh for them, they cause them loss." [TMQ Al-Mutaffifin: 1-3]

The leaders of Quraysh:
"The power of Abu Lahab will perish, and he will perish. His wealth and gains will not exempt him. He will be plunged in flaming fire. And his wife, the wood-carrier. Will have upon her neck a hacker of palm-fibre." [TMQ Al-Masad: 1-5]
"therefore obey not thou the rejectors. Who desire that thou would compromise, that they may compromise. Neither obey thou any insignificant oath monger. Slander, going out with calumnies. Hinder of the good; transgressor, deeply steeped in sin. Coarse (and thick) therewithal, ignore. It is because he is possessed of wealth and children. That, when our revelations are recited unto him, saith: mere fables of the men of old. We shall brand him on the nose." [TMQ Al-Qalam: 8-16]
“The pursuit of wealth has exhausted all your energies and preoccupied your life to the very end? But you will surely come to know-and you will surely come to know it well!-that your wealth will not avail a thing. Had you known it with certainty, you would have known of hell and you would have convinced yourselves of it. But it is on the Day of Judgment that you will be 'questioned concerning the moral worth of your deeds." [TMQ, 102:1-8]
“And whosoever does an atom's weight of good shall be rewarded therefore, and whosoever does an atom's weight of evil shall be punished therefore." [TMQ, 99:7-8]

Concerning society’s practice of killing their daughters:
“When the female (infant), buried alive, is questioned, for what crime she was killed.” [TMQ 17:31]
“Kill not your children on a plea of want. We provide sustenance for you and for them. Come not near shameful deeds, whether open or secret. Take not life which Allah has made sacred”. TMQ :151

About their worshipping of idols:
“Have ye seen Lat. and 'Uzza, And another, the third (goddess), Manat? What! for you the male sex, and for Him, the female? Behold, such would be indeed a division most unfair! These are nothing but names which ye have devised,- ye and your fathers,- for which Allah has sent down no authority (whatever). They follow nothing but conjecture and what their own souls desire!- Even though there has already come to them Guidance from their Lord!” TMQ 53.19


News

Another article taken from Saturday’s The Guardian tells the latest in the story of a lady who went to court to overturn her parent’s will. They had left part of their estate (worth £2.3million) in North Yorkshire to the charity RSPCA. She claimed the farm should have gone to her and successfully argued her case in the British courts (see Daughter wins £2.3m left to RSPCA). The RSPCA said it would appeal.
This shows how messy the inheritance laws are in the UK and this is not the first time that someone has left all their (or a lot of) wealth to a charity, or their pets or animals. Then, the surviving relatives have had to go to court to reclaim their inheritance. Very traumatic for all concerned and does not leave a good legacy for those that have passed away.

This problem is generally avoided in Islam as the laws of inheritance are quite well established, so that when someone dies it is known by everyone who is entitled to what wealth, as their wealth is divided according to a set formula. Muslims can stipulate a proportion of their wealth for a given reason or charity etc, but this is not more than a third of their total wealth. This avoids a lot of the nastiness involved in going to court to get your inheritance back.