22 June 2014 Musa (4) kills an Egyptian and Fiqh of Ramadhan 2

22 June 2014
Prophet Musa (4) - accidentally kills an Egyptian and Fiqh of Ramadhan 2

Intro - Timeline of the Universe
Contextualising our existence in the scheme of the universe, we talked about a timeline. When the End of the World will be is unknown but in historical terms, it is pretty imminent – as preached by all the Prophets...
The below are just estimates based upon current scientific consensus:
13.5 Billion yrs ago – Universe Created
5 Billion yrs ago – Sun born – then Earth
3.8 Billion yrs ago – earliest life forms
1.5 Billion yrs ago – Single cell life forms with nucleus
700 million yrs ago – primitive life forms
500 million yrs ago – dinosaurs
200 million yrs ago – mammals
65 million yrs ago – dinosaurs extinct
? 400,000 yrs ago – humans
15,000 yrs ago – collective living
12,000 yrs ago – large cities / civilisation

 

 

Prophet Musa* Leaves Egypt after Accidental Killing

Allah raised Musa in the house of Pharaoh – the centre of power. When he matured he was given Hikmah and Ilmah (Wisdom and knowledge). He was tall, strong, dark skinned and had very black curly hair according to the Prophet*.

In the Qur'an Allah relates the following event about the Prophet Musa’s* life: He (Moses) entered the city at a time when its inhabitants were unaware (midnight or midday) and found two men fighting there—one from Bani Israel and the other from the Egyptians. The Israelite asked for his support against the oppressive Egyptian. So Moses pushed him back with his stick and the other person fell and died accidentally. Musa* said, "This is part of satan's handiwork. He truly is an outright and misleading enemy." [TMQ 28:15]

The Prophet Musa*’s character was one of a person who would help people. But he realised his mistake and asked Allah for support. He said, "My Lord, I have wronged myself. Forgive me." So He (Allah) forgave him. He is the Ever-Forgiving, the Most Merciful. He said, "My Lord, because of Your blessing to me, I will never be a supporter of evildoers." [TMQ 28:16-17]

Pharaoh then convened an special council / task force to investigate the killing. As this involved the Muslims of the day (Bani Israel) Pharaoh wanted to make a big deal of this and treated this death as an act of terrorism that needed to be punished and the whole community put under fear and suspicion. Propaganda started that the Muslims (Bani Israel) may even try to set up their own government or want to overthrow the Egyptian way of life.

The next day Musa* returned to the same place fearful and on his guard when the man who had sought his help the day before, shouted for help from him again. Then Moses said to him, "You are clearly a misguided man." [TMQ 28:18] but the man mistook this and thought that Musa* may harm him. But when Musa* was about to grab the man who was their common enemy, he said, "Moses! Do you want to kill me just as you killed a person yesterday? You only want to be a tyrant in the land; you do not want to be a reformer." [TMQ 28:19]

Now the news was confirmed that Musa* had done the killing and now Pharaoh would make an example of him. Hence, Pharaoh and the leading followers discussed the Prophet Musa’s* punishment, even the possibility of executing him. Someone who overheard the discussion came to warn the Prophet Musa*. Upon this warning, the Prophet Musa* left Egypt: A man came running from the furthest part of the city, saying, "Moses, the Council are conspiring to kill you, so leave! I am someone who brings you good advice." So he left there fearful and on his guard, saying, "My Lord, rescue me from the people of the wrongdoers!" [TMQ 28:20-21]

Without time to pack or prepare Musa* had to leave immediately and headed East as quick as he could go – barefoot and alone.

Main Topic: Fiqh of Ramadhan part 2

* Sawm linguistically means refraining, silence, suspension. Shariah terminology means refraining from those things that break the fast and they are: food, drink, sexual relations, excess water through mouth/nose and vomiting, with the intention of getting closer to Allah from Fajr of a day until its Maghrib.
* Niyah (intention) needs to be made every night as fasting every day is an independent act of Ibadah.
*Whoever intentionally breaks a day of fasting in Ramadhan without a rukhsah (shariah permission) commits a major sin.
* Fasting is not obliged on the young until they have become mature (buloogh). Parents can train them from any age.
* Maghrib Prayer is after the Iftar (breaking fast)
* It is obligatory upon the sick person (Mareed) and traveller (Musaafir) to make Qadaa for what he has missed of the obligatory fasting. “O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon” [Observing Saum (fasts)] for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty they have (a choice either to fast or) to feed a Miskîn (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast, is better for you if only you know. [TMQ 2:183-184]


Fasting is broken by:
- Breaking of the Niyah of the fast
- Eating and drinking intentionally (see below)
- Menstruation and post Childbirth bleeding
- Sexual relations
- Vomiting intentionally - Ibn ‘Umar said: “Whoever is overcome by vomiting there is no Qadaa for him, and the one who makes himself sick must make Qadaa”. Ibn ‘Abbaas said that the Messenger of Allah (saw) said: “There are three which do not break the fast of the one fasting: Vomiting, cupping and wet dreams”.


Eating and Drinking: the entering of something into the throat and its swallowing, i.e. its entering into the Gullet/Oesophagus breaks the fast without any stipulation that it reaches the stomach or lungs
- Hence fast also broken by smoking or inhaling tobacco, purposely inhaling steam or smoke, taking inhalers or sniffing smelling salts, oral vaccines
- Some medical applications are allowed, such as: scope or surgical wound (as long as it avoids intestines & lungs), EEG, ECG, CT scan, X-rays, external examinations, skin vaccines, needles for blood, dialysis, bleeding, carefully using miswak or toothpaste


The descent of anything into the Gullet breaks the fast and this is obliged by the language because language dictates that whoever swallows a solid entity has eaten or if it is liquid has had something to drink. So the descending of anything into the Gullet is considered eating or drinking and eating and drinking are breakers of the fast, so if anything is swallowed the fast is broken - whether it is nutritious or not like a pebble or handful of dirt with no difference to whether it enters as a solid unit or as powder ingested with saliva or in a form of material that is in the air and turns into a sensed (congealed) form once inside. This includes:
- As-Su’oot, It is a type of Tobacco that is crushed, sniffed and it enters into the lungs.
- The smoking of Tobacco and the smoke of incense
- Steam from water or medicine
- Inhaler

However if any of this happened against the will of the person then it does not break the fast because Allah does not bring to account the action of the man which was against his will so whoever sits next to a smoker or burning incense sticks and something entered into his chest unintentionally and not wilfully then he remains fasting and has not broken it. Also if the weather situation and humidity meant that there were water particles in the air or in a bathroom dues to steam from hot water and the one fasting breathes this in without any desire to do so, intention or wish, then he has not broken his fast. Similar to this is the dust/sand in the air which occurs in cyclones and storms so if any of this is breathed in it does not break the fast and nothing breaks the fast except for what enters with somebody’s own will and intention.


Some Actions that do not break the fast
Smells: As for what can enter the Gullet but does not have a material sensed form such as perfume and other smells whether they are pure or dislikeable they do not break the fast and enter through the sense of smell without intention or purpose. Anas Bin Maalik that he said: “The Messenger of Allah* was asked: Can the fasting person kiss? He replied: And what is wrong with that, (It’s like) the smelling of a flower”.

Al-Qublah and Al-Mubaasharah (The kiss and fondling) - ‘Aa’isha said: “The Messenger of Allah* would kiss me whilst we were both fasting”. And also from ‘Aa’isha that she said: “The Messenger of Allah* used to kiss some of his wives whilst he was fasting and then she laughed”.

Al-hujaamah (Bloodletting) is the splitting/opening of the skin in the head with a tool called a Mihjam or Mihjamah followed by the Haajim (one performing al-Hujaamah) extracting the blood from the opening when there is an abundance of blood in the body. The process of donating blood in our present time is in reality the extraction of blood from the body and where the extraction of blood is permissible and does not break the fast we therefore can say that donating blood also does not break the fast. That the wound and what accompanies it ordinarily of external bleeding whether this has resulted from fighting in the way of Allah, from a car accident, or a shooting at a wedding or argument, or falling from a high place or any other situation or circumstance all of this does not break the fast. That the process of dialysis which is the extraction of the blood from the body in a purifying process and then the returning of this purified blood into the body, does not break the fast. The extraction of blood with a needle in order for it to be examined in a laboratory is permitted and does not break the fast. The needle of a doctor does not at all break the fast whether it is for medical treatment, to give nutrients/supplements, blood or anaesthesia and whether it is in the veins. This is all as long as no substances or medicines enter directly into the respiratory and digestives systems and their organs.


Caution: As for what a person with a heart illness or has suffered a stroke places under his tongue of pills which melt gradually as a remedy when the condition is intensified, then this breaks the fast if this forms a residue that could be swallowed. If it is entirely absorbed into the blood then it could be permissible providing none enters the gullet.

As-Siwaak (miswak): Aamir Bin Rabee’a said: “I saw the Messenger of Allah (saw) performing Siwaak whilst he was fasting, (so many times that it could not be counted)” The entering of any material in the mouth does not break the fast except if a material or substance that is emitted or comes off it is swallowed and it was possible to guard from it. However if it was not possible to guard from it, like a very small insignificant amount then there is no problem with this (i.e. it does not break the fast). So established on this principle it is permissible to TASTE FOOD and the placing of a THERMOMETER in the mouth is also allowed. Also that toothpaste or dentistry work is allowed and does not break the fast as long as nothing reaches the throat of substances or materials and is swallowed.

25 May 2014 Prophet Yunus and Dimensions of Dhikr

25 May 2014

Prophet Yunus and Dimensions of Dhikr

Story of Prophet Yunus/Jonah

The story of Prophet Yunus is mentioned in Surat As-Saaffaat, Surah Al Anbiya and Surah Yunus

Prophet Jonah (Yunus) also known as Dhan-Nun. Allah said: Was there any town community that believed after seeing the punishment, and its Faith at that moment, saved it from the punishment? (the answer is none)--except the people of Jonah; when they believed, We removed from them the torment of disgrace in the life of the present world, and permitted them to enjoy for a while. (TMQ 10:98)

Yunus preached to his people and they did not listen so he decided to leave to preach elsewhere and he went off in anger. The people saw the impending punishment and turned back to Allah. Meanwhile, Yunus was on a boat when they a storm hit and he jumped overboard after casting lots.

Allah commanded a whale / big fish to swallow Yunus and take him to the bottom of the ocean where he finally made du’a to Allah – somewhere where no other human had done in the darkness of the belly of the whale, in depth of the ocean in the nightime. This is the Du’a of Distress: None has the right to be worshipped but You (O Allah), Glorified (and Exalted) be You, Truly, I have been of the wrong doers." (TMQ 21:87)

The creation of Allah and angels heard this du’a as our dhikr is like pillars of light that the angels recognise. The Quran says: “Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) till the Day of Resurrection.” The whale was then commanded to eject Yunus onto an island. His body was inflamed because of the acids inside the whale's stomach and he was exposed to the sun and wind but Allah commanded a tree to protect him. When recovered he went back to his town – who had accepted Islam.

Main Topic: Some of the Ghaib (Unseen dimensions)

Following on from the pillars of light that the angels see when we do dhikr we talked about the other dimensions of existence that we cannot comprehend.
- the spinning and movement of the planet / solar system / Galaxy / Cosmos
- radiowaves and subatomic particles penetrating through us
- screaming of the soul in the grave
- visions of heaven or hell in the grave
- creation constantly doing dhikr of Allah
- the existence of Jinn / Angels
- giving charity to earn more from Allah
- Elasticity of Time for Allah (visions of punishment in hell)
- Isra and al-Mirage
These are just some of the things we picked up upon to highlight the limitations of our senses and dimensions –so reinforcing the important of dhikr

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'

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

20 May 2012

Conquest of Mecca (3); Linguistic Meaning (4) and Limited Creation (3)

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

Umm Hani gives limited protection
Two persons took refuge in the house of Umm Hani, the sister of Ali. Ali, fully armed, besieged her house. On coming face to face with an unidentified officer, she introduced herself immediately and said: "In the capacity of a Muslim woman, I have given asylum to two persons and the asylum provided by a Muslim woman is respected like that provided by a Muslim man". At this moment, in order to make himself known to her, Ali pulled off his helmet from his head. The sister saw the brother whom the vicissitudes of time had separated from her for so many years. Her eyes were immediately filled with tears and she put her arms round Ali's neck. Thereafter both of them went before the Prophet* and he too approved the asylum provided by Umm Hani. Umm Hani noted that she saw the Prophet* praying 8 rakah (separated every 2 rakah) during the time Dhoha and some scholars say this was the prayer of victory and others conclude this is just the Dhoha prayer.

Bilal Pronounces Adhan and Returning the keys to the Kaaba
The time for noon prayers arrived. Bilal, the official mu'azzin of Islam, went on the roof of the Ka'bah and announced, with loud voice, the Oneness of Allah and the Prophethood of Muhammad, making it reach the ears of those present in the general gathering. The obstinate idolaters were saying all sorts of things. One of them said: "Such and such person was lucky, because he died earlier and didn't hear adhan". It is mentioned that the Prophet* intended Bilal to make the Adhan to demonstrate the new system of Islam and to irritate / agitate the Quraish.
The Prophet* offered the noon prayers. Ali had asked that the honour of the keys to the Kaaba now be kept with the family of the Prophet*, but the Prophet* called Uthman bin Talhah and, returning the key of the Kaaba to him, said: "This position belongs to you and will remain safe in your family!" And nothing else could me expected from the Prophet* of Islam - the Prophet*, who takes orders from Allah and conveys the people: Allah commands you to return the things entrusted to you to the rightful owners. (Surah al-Nisa, 4:58) he should certainly precede others in returning such a big trust. He does not trample upon the rights of the people means of military strength. Hence he announces in open terms: "Custodianship of the key of the Kaaba is the admitted right of the son of Talhah and nobody shares this right with him." 

The Prophet*'s Speech to the People of Mecca
The Prophet* made clear that the old ways were gone and the new era of Islam cancelled all the old traditions. The rules of the game had changed and now Islam was in charge. He condemned every discrimination and laid stress upon the necessity of justice and equality between all classes, and said: "O Children of Hashim and Muttalib! I have been sent to you by Allah as His Messenger and the ties of love and kindness between you and myself are also unbreakable. You shouldn't, however, think that only relationship with me will ensure your salvation on the Day of Judgement. All of you should understand that my friend from amongst you and others is he who is pious and virtuous, and my connection with those, who come before Allah with a heavy burden of sins is cut off. I shan't be able to do anything for you on the Day of Judgement. (On that day) I and you will be responsible for our respective actions".
The Prophet* himself was an inhabitant of the same environments and knew fully well the ailments of the Arab society and their remedy. He knew the reason for the decline of the people of Mecca. Hence, he decided to look into the social ailments of the Arab society and to remedy them fully. The question of self-glorification on account of one's family, household or tribe was one of the deep-rooted ailments of the Arab society and the greatest pride for a person was that he should belong to a branch of a well-known tribe like Quraish. The Prophet* condemned this imaginary basis of superiority. He said, "O people! Allah has abolished from amongst you, under the tenets of Islam, the bases of pride of the Age of Ignorance and self-glorification on account of lineage. All are the descendants of Prophet* Adam and Adam was created with clay. The best person amongst you is he who refrains from sin and disobedience". In order to make the people understand that the criterion of superiority is only piety, he, in one of his sermons, divided all human beings into two groups, and declared only pious persons to be entitled to honour and superiority. By means of this division and classification, he nullified all imaginary standards of rank and position and said: "Before Allah, people consist of only two groups; one of those groups is that of the pious people, who are honourable before Allah, and the second group is that of the transgressors and the sinners, who are abject and humble before Him".

Superiority On Account Of Being An Arab
The Prophet* knew that the Arabs considered being of Arabian descent to be a great honour for themselves; they were proud of being of Arabian lineage. This spirit was like a contagious disease in them. To remedy this ailment and to do away with the conception of this superiority he turned to the people and said: "O people! Being an Arab is not the criterion of your personality or a part of your being, but only a mode of expression. The genealogical pride is not of any use to a person who does not carry out his duties properly, and it does not make amends for deficiency in his performances". "All persons have been equal in the past and are also equal at present like the teeth of a comb and an Arab does not enjoy any superiority over a non-Arab, nor is a red-coloured person superior to a black one. The criterion of superiority is piety".
The Hundred Years' Wars And Old Grudges
Owing to internal wars and continued bloodshed the people of Arabia had become a revengeful nation and they were constantly at war with one another. He then asked the people to ignore the entire bloodshed which had taken place during the Period of Ignorance (Jahiliyyah), and to treat all such dossiers as sealed. In this manner he prevented bloodshed which disturbed peace and order, and made the people forget transgression, plundering and murder, which could result in claims of blood-money or in confrontation. To achieve this end he declared: "I reject all claims relating to life and property and all imaginary honours of the past, and declare them to be baseless".
Islamic Brotherhood
A part of what the Prophet* said on that day related to the unity of the Muslims and the rights which a Muslim has on his brother Muslim. His aim in mentioning these advantages was that by maintaining such ties of friendship and unity, as well by honouring the rights enjoyed by the Muslims over one another, the non-Muslims might be inclined towards Islam and might join the ranks of the Muslims: "A Muslim is the brother of another Muslim and all the Muslims are brothers of one another and constitute one hand as against the non-Muslims. The blood of every one of them is equal to that of others and even the smallest among them can make a promise on behalf of others''.

Forgiving Safwan bin Umayyah
Safwan was the son of Umayyah, who had been killed in the Battle of Badr. Besides his other crimes and felonies he had hanged a Muslim in Mecca in broad daylight, to take revenge for the treatment meted out to his father. Fearing punishment, he decided to leave the Hijaz by sea. 'Umayr bin Wahab (who was once sent to assassinate the Prophet*) requested the Prophet* to forgive Safwan. The Prophet* accepted his recommendation and, as a token of protection given to Safwan, gave 'Umayr the turban which he was wearing at the time of his arrival in Mecca. 'Umayr went to Jeddah with that turban and brought Safwan to Mecca. When the Prophet*'s eyes fell on the greatest criminal of the time, he said to him with great magnanimity: "Your life and property are guaranteed. However, it will be better if you embrace Islam". He requested for two months time to think over the matter. The Prophet* said: "I am prepared to give you four months time instead of two months, so that you may choose this religion with thorough understanding". The period of four months had not yet passed when he embraced Islam.

Main Topic: Fiqh 4
(Linguistic and Shariah Meanings)
In previous study circles we have briefly mentioned that words can have more than 1 meaning. We have talked about Linguistic Meanings and Shariah/Islamic Meanings of words. To explain further:

• A linguistic meaning is the original meaning of the word in Arabic or where the word was derived from, and how this was originally used before Islam.
• A Shariah/Islamic Meaning is the new meaning to the word or phrase that is given to it by Islam (the Qur’an, the Prophet* or the scholars). Hence, when the word is commonly used now it is due to the new Islamic meaning of the word as this is the one related to reward and punishment from Allah.

Using some examples already mentioned: Linguistically, Fiqh implies having knowledge in depth. As a legal (Shariah/Islamic) 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.
The linguistic meaning of the word Shariah is a non-exhaustive source of water with which people satisfy their thirst. The term Shariah can also mean all the Islamic laws (ie., all the laws derived from the legislative sources of Islam), and so is also interchangeable with Fiqh.
Linguistically abrogation means cancelling (Izaalah) or changing the thing and transforming it from one state to another while it still exists in essence. Its Shariah meaning is the address (Khitaab) of the legislator (Allah) which prevents the continuation of a Hukm Shar’i (laws) of a previous address (Khitaab).
This is like Salah (prayer), whose linguistic meaning is du'a (suplication), and Islam gave it a new meaning (transferring it from the linguistic meaning to the divine/Shariah meaning) which then dominated its use. Thus, the Arabs used it a divine/Shariah meaning other than its linguistic meaning, and the linguistic meaning was abandoned while the divine/Shariah meaning dominated.
The word Sunnah originally means ‘path’ along which one travels. However, Muslims now use it to refer to either the example of the Prophet* or a recommended action from the Prophet*.
Another common term whose meaning has changed is that if Jihad. The linguistic meaning is that of ‘struggling or striving’, whereas the Shariah gave is a meaning related to fighting for Islam (in various manners). It is only the latter term that carries specific rewards in Islam according to the knowledgeable scholars.

Aqeeda: How strongly do we believe in Allah? Myth or reality?
We started off the study circle by talking about Superheroes, like Captain America, Batman, Superman, Spiderman; or the recent TV series Heroes; even touching upon mythical gods of previous cultures (Hindus & Greeks). There is often a need for limited humans like us to project power onto other beings – and super-powers to other super-beings. This reflects our own limitations – something we will come back to later. We recapped how 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]
 
Logical, Scientific & Rational thought
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. Yet all of them are rational.

Arguments about the nature of matter, universe and Allah: The limited nature of existence
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 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. Man has needs he has to satisfy in order to survive. He has organic needs - must eat and drink if he is to survive, and if he does not he will die. We see the need and dependency in plants and animals. They depend on other parts of the food chain for their existence. The water cycle is dependent on the sun, which is dependent on the laws of the galaxies and of burning mass, and so on... Nothing man can perceive is self-subsistent. So things exist, but do not have the power of existence. They cannot control when they die or when other bodies die.
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 dependant upon the domino before it, and for that domino to fall over it is dependant 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 dependant 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. Allah says "Declare, Allah is one and only, Allah is self sufficient (needy of nothing but upon which everything depends), Neither Allah begets nor was he begotten, And there is nothing equal to or comparable unto Allah" [TMQ 112]

Science cannot prove the existence of God. Not because it requires ‘faith’ but because of the limitations of the scientific method itself. As for rational evidence for the existence of God, that has been furnished, debated, refined and presented centuries ago. The Kalam Cosmological argument for example – was developed by Muslim scholars as early as the 11th century CE. The argument is profound yet simple: the material world we sense around us comprises of things (temporal phenomena) that depend for their existence on other things (temporal phenomena) and so forth. Such a series cannot continue to infinity, for if it did no one thing  would satisfy its dependence and nothing would exist. The fact that things do exist necessarily implies a finite series and, in turn, the existence of a being who determined both the existence of this series and the specific attributes or properties that define it. By rational extension, this being must be eternal and without beginning, otherwise it is temporal and forms part of the series. It must also be sentient for a timeless cause producing a temporal effect requires an independent will. Finally, effecting so grand a creation as the universe and all that it contains necessitates knowledge and power. Thus, by use of reason alone – no reference to scripture, ‘leaps of faith’ or assumptions – we deduce the existence of an eternal, necessary and transcendent being attributed with knowledge, power and sentience, otherwise known in the English language as ‘God’.
The idea and question of ‘God’ has serious implications because the answer obtained becomes the very basis by which we understand the creation and purpose of man, life round us and the whole existence of the universe. Therefore, the method used should not only be the rational thought but the comprehensive and agree with reality. Anything hypothetical or emotional should be rejected since their basis disagrees with ration and reality.
The Islamic Belief and subsequently the Islamic way of life has an intellectual basis. 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. To understand the unique system that Islam offers necessitates the explanation of the Islamic belief i.e. the belief in God, Allah in Arabic, and the Word of God, the Qur’an.

We cannot try to limit Allah with our limited understanding of the Universe
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" [TMQ 3:190]

Children's Feedback:

The King and the Poor Person

Homework~

What did Khalid bin Walid do that caused the Prophet* to disown his actions

Where did Allah come from - Who created Allah?