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creepingsharia · 4 years ago

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Texas: Muslim Who Attacked Corpus Christi Naval Station Supported Muslim Brotherhood Figures, Attended Saudi School w al-Qaida Pedigree

by John Rossomando

Social media posts by Corpus Christi naval air station shooter Adam Alsahli indicate he supported key figures linked to the Muslim Brotherhood and attended a school in Saudi Arabia that has a decades long link with Al-Qaida figures.

Alsahli opened fire at the air station's North Gate May 21. A guard was shot, but survived with minor injuries thanks to the bulletproof vest she was wearing. Guards returned fire, killing Alsahli.

Alsahli publicly declared his support for al-Qaida last November.

This marks the second attack by an al-Qaida linked figure against a U.S. naval installation on U.S. soil since December. Saudi Air Force 2nd Lt. Mohammed Saeed Alshamrani went on a shooting rampage at Naval Air Station Pensacola, where he was attending a program, killing three U.S. sailors. Alshamrani had repeatedly communicated with al-Qaida operatives, FBI officials revealed earlier this month.

He moved to the United States from Syria in 2014, according to Todd Bensman, a former manager with the Texas Department of Public Safety and Counterterrorism who currently serves as a national security senior fellow with the Center for Immigration Studies. Alsahli obtained U.S. citizenship while living abroad because his father was a naturalized American.

His Linkedin profile shows he attended Umm al-Qura University in Mecca, Saudi Arabia, a Salafist Islamic school with a long history of inspiring al-Qaida leaders. Muhammad Qutb, brother of Muslim Brotherhood ideologue Sayyid Qutb, taught at the school for years, inspiring his students with his brother's jihadist ideology. Muhammad Qutb instructed his students that Muslims should hate infidels and have enmity toward them.

Muhammad Qutb inspired bin Laden, Ayman al-Zawahiri and Safar al-Hawali, who also taught at Umm al-Qura University. Al-Hawali, a student of Muhammad Qutb's, became an early bin Laden supporter. He accused the West of trying to undermine Islamic society from within after American troops were deployed in Saudi Arabia after the Iraqi invasion of Kuwait. This same event triggered bin Laden's animosity against the United States.

Al-Hawali published a book in 2018 called "Muslims and Western Civilization" that renewed the call for jihad against the West, including suicide attacks. The book's publication led Saudi authorities to arrest him that year.

"It is part of jihad to revive martyrdom operations that spite the enemy greatly. They are kind of infiltrating the enemy and they display the courage of Muslims and their love of martyrdom, and they terrorize the hearts of their enemies," Al-Hawali's book said.

In an Arabic Twitter post last January, Alsahli quoted a statement Hawali made after 9/11.

"The moral spirit is stronger than military technology," it says. "The huge armies can defeat it with hundreds of those seeking Heaven. Technology no matter how developed cannot resist the moral spirit of the believers."

Alsahli also complained about Saudi Arabia's detention of Salman al-Odah, a close associate of al-Hawali's in the Muslim Brotherhood-inspired Saudi Awakening Movement of the early 1990s. Al-Odah spread anti-Western and anti-Semitic ideas as a leader of that movement. He also was a mentor of bin Laden's.

"May Allah Bless him and grant him peace and his membership in the International Union of Muslim Scholars and the European Council for Fatwa. Do the scholars silence this crude audacity?" Alsahli wrote about Al-Odah.

Al-Odah was arrested in 2018 on 37 charges, including incitement against the Saudi monarchy and involvement in the creation of Syria's former al-Qaida affiliate Jabhat al-Nusra.

Brotherhood-linked groups including the Council for American Islamic Relations (CAIR) also have called for al-Odah's release.

Al-Odah and Al-Hawali signed a 2004 letter calling for jihad against U.S.-led forces in Iraq.

"Fighting the occupiers is a duty for all those who are able. It is a jihad (holy war) to push back the assailants," the letter said. "Resistance is a legitimate right. A Muslim must not inflict harm on any resistance man or inform about them. Instead, they should be supported and protected."

Alsahli also posted several videos of IUMS founder Sheikh Yusuf Qaradawi on his Facebook and Twitter pages, including a video that called for Muslims to rise up in defense of Jerusalem.

"Where is [the] Islamic world in what is intended for Jerusalem? ... Our nation cannot stand in silence on this injustice," Alsahli wrote.

Al-Qaida and the Muslim Brotherhood share many of the same ultimate objectives and dreams of spreading Islamic law across the globe. Al-Qaida founders, including bin Laden, al-Zawahiri and Abdullah Azzam, all originally belonged to the Brotherhood. But many grew impatient with the Brotherhood's multi-generational approach, rooted in first educating the masses, and split off to form jihadist groups ready to act immediately.

Abu Muhammad al-Joulani, leader of al-Qaida's former Syrian affiliate Hayat Tahrir al-Sham, told Al-Jazeera that his group takes ideological inspiration from the Muslim Brotherhood.

Both aim for the creation of a global Caliphate but disagree on how to build one.

Jeffrey Bale, a professor at the Middlebury Institute of International Studies at Monterey, who focuses on violence-prone political and religious extremists, finds the terrorist's sympathies for Brotherhood-linked figures like al-Odah, Qaradawi and others unsurprising.

"Even though the two organizations disagree bitterly about the best methods or tactics to use to achieve those goals, the bottom line is that they share the same Islamic supremacist goals," Bale told the Investigative Project on Terrorism (IPT). "This shooter was clearly too impatient to embrace the MB's gradualist strategy for Islamizing societies and coming to power. So instead he opted to wage armed jihad."

#Islam #Sharia #Jihad #Muslim #Legal #News #Politics #Media #Travel #Military #Immigration

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my-shakir-mumtaz · 7 years ago

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Establishing prayer (Aqamatus-Salaah)

Prayers stop one from sins. What encompasses–Zikr Allah (remembrance)

We Muslims repeatedly use this word—Aqamatus-Salaah—-in everyday life. I would, therefore, try to explain, in the light of Qura’an and Sunnah, what it really means. In the second line of the caption, there are two additional concepts/questions, which emerge as an organic or logical consequence of prayer. These would also be…

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#advisory #Allah #Hadith #Humility.Earnest taking #Injunctive #iqamah.#khusu #khuzu #manners #mores #Prayer #Qura"an #salaah #Saying #Submission

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urfavmurtad · 7 years ago

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So in the last section our dude Mo dealt with The Jews. The rest of the year involved the Muslims establishing dominance over Bedouin clans in central Arabia (the Najd region).

Mohammed dropped the pretense of people planning on attacking Medina and simply began ordering attacks on different clans. First was the unfortunate minor clan of Banu Hanifa, the chief of whom “converted” to Islam after Mohammed had him tied to a tree for three days. Prior to that, according to Ibn Saad, Mohammed’s men had killed around a dozen of his people and taken their animals and possessions as war booty. No reason for the attack is given. None was really needed. Mohammed was showing everyone that he was in charge now.

Next was a larger target, the Banu Lahyan, the clan whose chief Mohammed had assassinated and who had killed some of his spies in return. He sent his men after them. But the Banu Lahyan had gotten word of their approach and fled; only some minor skirmishes took place.

After this, near Medina, some raiders attacked the caretaker of Mohammed’s personal camels, killed him, and took the animals. They were probably from one of the Najd clans that had tangled with Mohammed in the past. The Muslims chased after them and after a brief skirmish with single-digit casualties on both sides the animals were recovered. The camel-thieves who had killed the camels’ caretaker were later captured, tortured, and killed.

they were brought, and he had their hands and feet cut off. Then he ordered for nails which were heated and passed over their eyes, and they were left in the Harra (i.e. rocky land in Medina). They asked for water, and nobody provided them with water till they died

That seems rather… intense, but it was a way of showing everyone that anyone who messed with Mohammed was going to regret it. By this point, clans in the area realized which direction the wind was blowing, and the rate of conversions increased a bit.

Unprovoked attacks similar to the one on the Banu Hanifa are listed in the summer and fall of 627, all with no justifications other than to harass people and take their goods. They include attacks on the Banu Asad bin Khuzayma (people fled, war booty taken), who you may remember from a similar raid earlier; the Banu Salim, who Mohammed had also harassed in a previous section (goods and captives taken); and another Meccan caravan (money, goods, and captives taken).

A botched raid on another Ghatafan clan, the Banu Fazara, ended with the deaths of 9 Muslims. The leader of that raiding party, Mohammed’s (former) adopted son Zayd, later returned for revenge. This clan is notable because they had a female leader–a rarity in polytheistic times and virtually unheard of in Islamic times–who was tortured and killed by the Muslims in the second raid. Ibn Ishaq:

Zayd also raided Wadi-l-Qurra where he met Banu Fazara and some of his companions were killed; he himself carried wounded from the field. … When Zayd came he swore that he would use no ablution until he raided B. Fazara; and when he recovered from his wounds the apostle sent him against them with a force. … He met them in Qura and inflicted casualties on them and took Umm Qirfah [the leader] prisoner. He also took one of Umm’s daughters and Abdallah bin Mas’adah prisoner. Ziyad bin Harithah ordered Qays to kill Umm Qirfah, and he killed her cruelly. He tied each of her legs with a rope and tied the ropes to two camels, and they split her in two.

In addition to the above were three raids on a smallish clan called the Banu Thalabah, who were accused (with no listed evidence, it just says people thought they were sketchy) of wanting to steal from some nearby Muslims. A force was sent to fight them, but it was ambushed and defeated. Mohammed sent out another force to attack them but the Banu Thalabah ran away and the Muslims only took their goods and one captive. Then another force was sent out to raid them and they fled again, with the Muslims taking more goods but no captives. The Banu Thalabah were really a spunky little underdog in this time period. The Muslims also harassed a clan called the Banu Bakr, accusing them of allying with the Jewish refugees now in Khaybar, but again they fled when the Muslims drew close and the Muslims left only with war booty.

We are now entering 628. A few months into the new year, Mohammed set out for Mecca with over a thousand of his men and told the Meccans they wanted to perform the pilgrimage. The Quraysh said, naturally, “lmao are u fucking w/ us???”. Mohammed had sent an envoy into the city to discuss the matter with them, and the Quraysh spent so long laughing at him that the Muslims outside the city actually believed they’d killed him, and Mohammed demanded that they all take a pledge to stand by his side in battle. At this point the Quraysh sent the guy back outside the city, presumably saying “I guess y’alls Allah didn’t tell you he was fine, huh”. But to diffuse the tension (and given the Muslims’ clearly superior military position by this point), the Quraysh were essentially forced to come to an agreement with them.

This is when the Treaty of Hudaibiyya was signed. It said that there would be no conflict between the Muslims and Meccans for a period of time, that the Muslims would return any Meccans who had gone to Medina without the permission of their guardians, and that the Muslims of Medina could perform the pilgrimage to Mecca. This treaty inspired controversy among the Muslims because Mohammed signed it with his regular-old name (Mohammed ibn Abdullah) rather than calling himself a prophet.

Regardless, the treaty was signed, and Mohammed violated it immediately, both the stipulation about returning Meccans in Medina and the stipulation about no violence. Mohammed said in a Quranic “revelation” that this was okay because the Meccans had refused to acknowledge him as a prophet in the treaty. The hadith linked above describes a group of new converts harassing and killing Meccan traders:

By Allah, whenever they heard about a caravan of Quraish heading towards Sham, they stopped it and attacked and killed them (i.e. infidels) and took their properties.

The histories unanimously agree that the Meccans fully expected Muslim raids to continue despite the truce forbidding it, with al-Tabari quoting the Meccan military commander Abu Sufyan as saying that “we still are not safe”. Still, at least for this period, no large battles resulted and the tense peace somewhat held, albeit with small skirmishes and murders that the Quraysh were forced to put up with. They had no choice, really.

With the Meccans dealt with and the irritating clans of the Hijaz and Najd under control for the moment, there was one enemy left. The Banu Nadir Jews who had been expelled from Medina were alive, unlike their unfortunate Qurayza brethren. Huyayy, their chief, had died in Medina, but his people were still in Khaybar. The area was far away from most of the flashpoints we’ve talked about thus far, and the people there lived a fairly comfortable existence as agriculturalists and traders.

Many scholars over the centuries have searched for a justification for the attack on Khaybar. The reality is likely as simple as this: the Muslims were upset by Hudaibiyya and Mohammed didn’t want to lose the momentum he’d built up, and the Jews were the only enemies left to attack. The Jews at Khaybar were not harming Muslims in any way, but the Banu Nadir were among them, and the Banu Nadir had previously been involved in the siege. The fact that they weren’t currently doing anything and really had no ability to do anything to Mohammed’s camp didn’t matter--they had to be brought low, in the Quran’s words. Expulsion was not enough. Submission was necessary. And so Khaybar had to be conquered.

The people of Khaybar knew that the Muslim army would come after them not long after the treaty was signed and asked some clans of the Ghatafan for help. There is no reputable account of them planning on attacking Mohammed’s people, only of asking the Ghatafan to defend them in the event of an attack in exchange for some of Khaybar’s food. Al-Tabari makes it clear that the Ghatafan didn’t mobilize until Mohammed’s army was marching towards Khaybar, but they were unable to actually aid the Jews because they got confused:

When the Ghatafan heard that the Messenger of God had encamped near Khaybar, they assembled because of him and set out to aid the Jews … they heard a sound behind them … Thinking that the enemy had come at them from behind, they turned back … leaving the way to Khaybar open

Mohammed sent Ali, Fatima’s husband, as the leader of the troops. Contrary to later apologist accounts about the people of Khaybar preparing some attack against Medina (the concept of which is ludicrous), Ali clearly had absolutely no idea why he was being sent to attack these people.

Allah’s Messenger (ﷺ) called ‘Ali b. Abu Talib and he conferred (this honour) upon him and said: Proceed on and do not look about until Allah grants you victory, and ‘Ali went a bit and then halted and did not look about and then said in a loud voice: Allah’s Messenger, on what issue should I fight with the people? Thereupon he (the Prophet) said: Fight with them until they bear testimony to the fact that there is no god but Allah and Muhammad is his Messenger, and when they do that then their blood and their riches are inviolable from your hands but what is justified by law and their reckoning is with Allah.

(Ali was a true believer, but even he had his moments.)

Mohammed responded to Ali’s question by saying that he was attacking them because they refused to recognize him as a prophet. This was a conquest, not a fight. They waited until the Jewish farmers were awake and in the streets of the city to launch their attack.

when the day dawned, the Jews came out with their bags and spades. When they saw the Prophet; they said, “Muhammad and his army!” The Prophet (ﷺ) said, “Allahu Akbar! Khaibar is ruined, for whenever we approach a nation (i.e. enemy to fight) then it will be a miserable morning for those who have been warned.”

After a siege involving nearly 100 dead Jews, the people of Khaybar surrendered and begged for their lives, presumably having heard of what happened to the Banu Qurayza. The Muslims got a pretty sweet deal out of Khaybar: feudalism! See, Mohammed initially wanted to expel the Jews from the city, but then he realized he’d have no one to take care of the land. So the Muslims took their wealth, but the remaining non-enslaved, non-dead Jews were allowed to remain on the land, working it and giving the produce that they didn’t need to feed themselves to the Muslims. One-fifth of the city was Mohammed’s personal property. (The “allowance” to remain in Khaybar was temporary and could be revoked at any point; the Jews were expelled after Mohammed’s death.)

It was narrated from Ibn 'Umar that the Prophet gave the datepalms of Khaibar and their land to the Jews of Khaibar, on condition that they would take care of them at their expense, and the Messenger of Allah would have half of whatever they produced.

Half of whatever they produced! Eat your damn hearts out, medieval English lords with your weak-ass taxation! The Muslims were thrilled.

When Khaibar was conquered, we said, “Now we will eat our fill of dates!”

Immediately after this, the nearby Jewish settlement of Fadak was compelled to “agree” to the same terms without a fight, not wanting to experience Khaybar’s fate. The wealth of the people of Fadak was given to Mohammed himself and again they were put under a feudalism scheme. They were later expelled from their land at the same time as the Jews in Khaybar. The conquest of the Jews of the Wadi al-Qura area followed. (Here’s a fascinating hadith from that particular outing in which Mohammed’s slave dies when an arrow kills him and Mohammed says he’s in hell now.)

There was one exception to the agreement: the Banu Nadir. The longtime enemies of Mohammed would not get away so easily–especially not the family of one of his vanquished adversaries. Women of the Banu Nadir were taken as sex slaves. Huyayy’s daughter Safiyya was taken captive and raped by Mohammed himself less than a week after the conquest.

The Prophet (ﷺ) stayed with Safiya bint Huyai for three days on the way of Khaibar where he consummated his marriage with her. Safiya was amongst those who were ordered to use a veil.

Mohammed’s troops tortured and killed her husband, who was the treasurer of the clan and refused to tell the Muslims where the Jews kept their money. Al-Tabari:

The Messenger of God commanded that the ruin should be dug up, and some of the treasure was extracted from it. Then he asked him for the rest of it. Kinanah [Safiyya’s husband] refused to surrender it; so the Messenger of God gave orders concerning him to al-Zubayr b. al-‘Awwam, saying, “torture him until you root out what he has.” Al-Zubayr kept twirling his firestick in his breast until Kinanah almost expired; then the Messenger of God gave him to Muhammad b. Maslamah, who beheaded him to avenge his brother

Revenge had been taken and the Muslims were satisfied with their new food source and the humiliation of the Jews. One last notable thing about Khaybar is this. Mohammed died years after Khaybar, at a completely normal age of death for the time, but according to many accounts he blamed his death on The Jewz.

The Prophet (ﷺ) in his ailment in which he died, used to say, “O `Aisha! I still feel the pain caused by the food I ate at Khaibar, and at this time, I feel as if my aorta is being cut from that poison.”

That poisoning incident is referenced in another hadith:

So a Jewess presented him at Khaybar with a roasted sheep which she had poisoned. The Messenger of Allah (ﷺ) ate of it and the people also ate. He then said: Take away your hands (from the food), for it has informed me that it is poisoned. Bishr ibn al-Bara’ ibn Ma'rur al-Ansari died. So he (the Prophet) sent for the Jewess (and said to her): What motivated you to do the work you have done? She said: If you were a prophet, it would not harm you; but if you were a king, I should rid the people of you. The Messenger of Allah (ﷺ) then ordered regarding her and she was killed.

I like how he asks what her motive was. Can’t imagine why she’d want to get rid of him immediately after he killed 100 of her people, enslaved women, and conquered her home!

But hey, here’s a question I wish I could ask whoever came up with those stories: since Mohammed thought that the sheep killed him, does that make him a prophet or a king in his own eyes? 🤔

By the summer of 628 AD, Mohammed is out here feeling like Alexander the Great, sad that there are no more worlds to conquer. He’s dealt with pretty much all of his enemies, barring a few incidents of stamping out dissent. Around this time he is also finally let back into Mecca, courtesy of the treaty, to perform the pilgrimage. And then he looks north, south, and east, and remembers that there is, in fact, a big world out there, and he wants all of it!

This period (late 628-mid 632 AD) begins a dizzying series of raids and conquest expeditions--it’s not clear what the exact chronology here is, because so much happened in such a short span of time. Ibn Ishaq says there were 38 “expeditions” in total from 623 to 632, with most occurring in the second half of that time period; Mohammed personally fought in nine of them.

To avoid overwhelming ourselves here, let’s start with the usual crap: the attacks on various clans in the Hijaz and Najd. In the twenty months or so leading up to the conquest of Mecca, Mo sent some of his top fighters out with forces of a few dozen men each to “spread Islam” far and wide. Umar was sent to harass a Hawazin clan of Turbah (~100 miles east of Taif), who fled before he got to preach the good news to them. Abu Bakr was sent into Najd to deal with some people who persisted in their disbelief. A raid finally took down our spunky Banu Thalaba underdogs.

Some more Ghatafan clans were raided; as per usual, the evildoers fled and the Muslim army grabbed their shit. An attempt to convert the Banu Sulaym with 50 fighters went slightly awry when the clan showered the armed missionaries with arrows. An attempt to convert the Banu Murrah clan near Fadak went similarly awry, resulting in another force coming back later to slaughter everyone they could get their hands on and steal everything they could find. One guy tried to save himself by converting under knifepoint, but was killed anyway, which displeased Mohammed. Some poor Hijazi clan called the Banu al-Mulawwih got murdered to shit for no stated reason. Al-Tabari:

After they had milked the camels, set them to rest by the watering trough, and had stopped moving around, after the first part of the night had passed, we launched the raid on them. We killed some of them, drove away the camels, and set out to return. ... The battle cry of the companions of the Messenger of God that night was "Kill! Kill!"

Al-Tabari’s volume on this time period is called the “Victory of Islam”, and that is really what it is. This whole section is really the beginning of the Islamic conquest outside of Mohammed’s immediate neighborhood of the Hijaz and Najd regions. A few more raids similar to the ones above followed throughout 628 and 629, and during this time period you also begin to see the first clans outside Mohammed’s immediate vicinity start to convert to Islam and ally themselves with Mohammed. The Muslims are seen as the top dogs now, and people think it might be a good idea to join them to avoid the whole Kill! Kill!ing thing.

By the second half of 629, Mohammed’s men had established pretty solid control of the entire central region of Arabia. It was time for the Muslims to expand their vision. Mohammed began sending letters to various leaders, both Arab and non-Arab, and sent his men to deliver them. Some went to the Gulf coast in eastern Arabia; some went north to the Byzantines and Sassanids; some went across the sea to East Africa. Unfortunately, we do not know what the letters said, as all alleged copies of them have been found inauthentic, and the traditions around them are pretty obviously legendary. But the letters themselves evidently were sent.

According to the colorful al-Waqidi, one such letter was given to the leaders of the Ghassanids, who were the northern Arab allies of the Byzantine Empire. They were unenthused and chopped the head off the individual who gave the letter to them. Ibn Ishaq does not mention this event, but he does mention what happened next: the Muslims tried to attack the Ghassanids and it was a miserable failure. Mohammed’s ex-adopted son (...long story) Zayd and his cousin Jafar both died in the battle. That was called the Battle of Mutah, which is comically exaggerated (100,000+ people! Including the emperor of Byzantium!) in Islamic sources. Either way, it didn’t go very well.

The northern Arab cities, allied with the Ghassanids but living outside their protection, would soon pay for this. Mohammed sent some troops to attack an ally of the Ghassanids, the Banu Quda, who lived north of Wadi al-Qura. Most fled, the others died. Ibn Ishaq also records Mohammed sending a force to attack the northern city of Dumat al-Jandal, instructing his men to “fight everyone in the way of God and kill those who disbelieve in God”, excluding children. Amr ibn al-As, one of the late-arrival opportunists, led an attack on a place ten days north of Medina called Dhat al-Silasil in order to “convoke the Arabs to war on Syria”.

Other attacks in late 629 involved a comical chase of a coastal Bedouin tribe, wherein the Muslim army lost sight of the fleeing enemy and ended up almost starving to death, only surviving by eating a beached whale; the assassination of a random clan leader accused yet again of “planning to attack Medina” (truly remarkable how many people plotted to attack the city yet none ever did beyond one nigh-bloodless siege); and yet more attacks on Ghatafan clans, convincing many of them to “embrace Islam”.

One event in this era was far more important than anything else. Having firmly established Muslim supremacy in the entire area, Mohammed turned his thoughts to Mecca. Things were fairly peaceful at the moment and the Quraysh were clearly the submissive partner in the relationship, but the issue was that Mohammed was not in charge of Mecca, and this was a problem. He began amassing forces to take the city as quietly as he could, diverting the attention of spies by having his men attack random other targets.

In late 629, the long-running feud between two clans, the Khuzaa and Bakr (allied with the Muslims and Meccans respectively), was used as a pretext by Mohammed to accuse the Meccans of breaking the Treaty of Hudaibiyya. Mohammed himself had already broken the treaty several times, of course, and the Quraysh went to Medina to try to settle the matter peacefully, but it was too late. Mohammed wasn’t interested in maintaining the treaty, and he finally had his excuse to get rid of it. He assembled a massive army, said in Muslim sources to be 10,000 armed men strong, and marched on Mecca in four columns, one through each of Mecca’s points of entry.

Abu Sufyan, the Meccan military commander, tried in vain to convince Mohammed not to take the city, knowing that a military confrontation would be unwise. The largest force the Quraysh had ever assembled was smaller than Mohammed’s army, and that included their now-vanquished Jewish allies as well as now-defeated Ghatafan clans. The Quraysh do not seem to have had a standing army of even a third of their enemy’s numbers. The situation was hopeless and the Meccans knew it. They had held out as long as possible, but this was the end of the line.

The conquest of Mecca was fairly anticlimactic for this reason. Minor skirmishes did occur, but by and large the Muslim army simply marched their way to control of the city. When confronted with this inevitability, Abu Sufyan surrendered and “embraced Islam”. Mohammed’s first enemy had been brought low. Mohammed’s home city was now in his hands.

The first thing that Mohammed did after taking Mecca was to purge the Kaaba of all signs of polytheism, destroying its idols. Temples devoted to polytheistic gods were shut down and destroyed. He then executed those few brave, dumb old enemies of his who did not throw themselves at his feet and convert to Islam on the spot, including a slave girl who mocked Islam in songs and an apostate named Abdullah ibn Khatal, who was found clinging to the Kaaba. Ibn Ishaq:

He [Abdullah] had two singing-girls Fartana and her friend who used to sing satirical songs about the apostle, so he ordered that they should be killed with him.

(The other one begged for her life and converted.)

The conquest of Mecca was a big deal. It wasn’t just that Mohammed’s last real enemies were now completely defeated, it was that he won. The Quraysh had always been Enemy #1, even when Mohammed turned his attention elsewhere, and now they were at his feet. That was it--there was no other force in the region able to stand against Mohammed’s men, and everyone knew it. Conversions skyrocketed thereafter.

And the 'Arabs (other than Quraish) delayed their conversion to Islam till the Conquest (of Mecca). They used to say "Leave him (i.e. Muhammad) and his people Quraish: if he overpowers them then he is a true Prophet. So, when Mecca was conquered, then every tribe rushed to embrace Islam

Mohammed also gained a couple thousand new soldiers from the newly-converted Quraysh and their allies, and various delegations soon came to pledge their loyalty to the Hijaz’s new top warlord. His army, already very large, was now huge by Arab standards. Some resisted, but it was futile. They were beaten down without a second thought until everyone got in line. Dilly-dallying was no longer acceptable; it was the Islam Train or the Death Train for Arab polytheists.

The Messenger of Allah (ﷺ) said: 'I have been commanded to fight the people until they testify to La ilaha ill-allah (none has the right to be worshipped but Allah) and that I am the Messenger of Allah, and establish regular prayers and pay Zakat.'

And that is the very unhappy ending to our tale and the end of the beginning of the Islamic conquests. Less than a month after the conquest of Mecca, the few remaining holdouts in the region were attacked, with the Hawazin clans of Hunayn to be the first to go down. Mohammed besieged the city of Taif soon after, and while the siege didn’t work, he did eventually conquer Taif and destroy its temple to the goddess Allat. The conquests soon spread south into Yemen and into northern Arabia, with the northern Christian cities in the Tabouk region being visited by Mohammed and his Army of Peace and made to pay him the jizya tax.

In the years after Mecca was taken, Mohammed sent his men out to neighboring areas to destroy polytheistic temples and encourage people to “embrace Islam”, with the first temple to be destroyed being the temple to the goddess Uzza in between Mecca and Taif. Temples and shrines to various other gods, including Suwa and Manat, were destroyed in short order. Mohammed would send his merry men to destroy temples straight through until the end of his life, with the large Dhul Khalasa temple (halfway between Mecca and Sanaa in Yemen) being one of the last. He sent 150 men to take down the temple and kill anyone they found inside of it. The surrounding tribes tried to defend it, but were defeated. A poetess of the crushed people memorialized the incident in a depressing poem, according to Ibn Ishaq:

They came to defend their shrine, only to find Lions with brandished swords clamoring for blood. The women of the Khath'am [local tribe] were, then, humiliated By the men of the Abmas [a Muslim clan], and abased.

Al-Tabari offers a typical account of how the remaining holdouts were brought into the loving embrace of Islam:

The Messenger of God sent Khalid b. al-Walid in the month of Rabi' II, or Jumada I, in the year 10/631 to Banu al Harith b. Kab in Najran and ordered to invite them to Islam for three days before he fought them. If they should respond to him [with the acceptance of Islam], then he was to accept it from them, and to stay with them and teach them the Book of God, the sunnah of His prophet, and the requirements of Islam, if they should decline then he was to fight them.

Khalid departed and came to them, sending out riders in every direction inviting them to Islam and saying, "O people, accept Islam, and you will be safe." So they embraced Islam and responded to his call.

The demolitions of polytheistic places of worship are summarized in depressingly straightforward sentences in works like the Book of Idols, written around 800 AD:

The Quraysh as well as the rest of the Arabs continued to venerate Manah until the Apostle of God … he dispatched ‘Ali to destroy her (idol). ‘Ali demolished her, took away all her [treasures], and carried them back to the Prophet.

Allat continued to be venerated until the Thaqif embraced Islam, when the Apostle of God dispatched al-Mughirah ibn Shu'bab, who destroyed her and burnt her [temple] to the ground.

Ruda was a temple which belonged to the Banu Rabi'ah … It was destroyed by al-Mustawghir.

When the Apostle of God captured Mecca and the Arabs embraced Islam, among the delegates who came to pay their homage was Jarir ibn ‘Abdullah. He came to the Apostle and embraced Islam before him. Thereupon the Apostle addressed him saying, “O Jarir! Wilt thou not rid me of Dhu al-Khalasah?” Jarir replied, “Yea.” So the Apostle dispatched him to destroy it … he was met by the Khath'am and the Bahilah, who resisted him and attempted to defend Dhu al-Khalasah. He, therefore, fought them and killed a hundred men of the Bahilah, its custodians, and many of the Khath'am; while of the Banu Qubafah ibn ‘Amir ibn Khath'am he killed two hundred. having defeated them and forced them into flight, he demolished the building which stood over Dhu al-Khalasah and set it on fire.

The Apostle of God had, after the battle of Tabuk, sent Khalid ibn al-Walid to destroy [the shrine of Wadd]. But the Banu ‘Abd-Wadd and the Banu ‘Amir al-Ajdar resisted Khalid and attempted to defend the idol. Khalid, therefore, fought and defeated them, and then destroyed [the shrine] and demolished the idol.

Al-Fals continued to be worshipped until the advent of the Prophet, at which time 'Ali ibn abi Talib was dispatched to destroy [the shrine].

There are no records indicating that Arab polytheism survived the seventh century. It was entirely destroyed by Islam, and those who resisted its destruction were killed.

Most of Arabia was in the grip of Islam by the time Mohammed died, and the rest of the Divine Mission was left to his successors. Abu Bakr came first, and half of his brief tenure involved beating down various other self-proclaimed prophets and getting breakaway apostasized tribes back in line. When Umar took over two years later, the Islamic armies were able to fully dedicate themselves to the Out Of Arabia conquests, and.... well, you know the rest.

So, that’s it for our depressing history lesson. I hope you’ve enjoyed it. I sure haven’t... ☹

#history #islam #rant #ex muslim

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no-context-quote-book · 7 years ago

Quote

Qura: Everything I say is a quote. Chris: Your life is a quote

April 6, 2017

#Qura #Chris

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quranreadalong · 7 years ago

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ARMED CONFLICTS OF EARLY ISLAM PT 4

The Jews are gone from Medina and the Meccans have been largely supplanted by the Muslims as the dominant force of the Hijaz region due to the whole non-battle siege event. That’s where we’re at in early 627. The rest of the year mostly involved the Muslims establishing dominance in Najd.

There’s a cute little sidestory here in the aftermath of the siege of Medina. Ibn Ishaq tells us that one of the main tribes of Medina (Khazraj) was jealous of the other (Aws) because the latter killed one of Mohammed’s Jewish enemies. That guy was one of the dead poets we saw back in the first section. The Khazraj wanted to kill one of Mohammed’s Jewish enemies, too, so with Mo’s permission they sneaked into Khaybar, killed the guy in cold blood, and then left. This appalling and very dumb affair, which literally happened solely because the Khazraj wanted to kill some Jew to keep up with the Aws, is described in a sahih hadith.

We’ll come back to Khaybar later. Another topic we’ll come back to later is one concerning a certain Qurayshi guy named Khalid ibn Walid. Not long after the failure of the siege and the subsequent decrease in Mecca’s reputation, the opportunistic slimeball--who had been fighting against the Muslims up til now--switched sides. He was joined by another opportunist named Amr ibn al-As. The two would go on to become some of Mohammed’s bloodthirstiest soldiers and major players in the Islamic conquests.

Anyway, now that the balance of power had changed following the siege, Mohammed dropped the pretense of people planning on attacking Medina and simply began ordering attacks on different clans. First was the unfortunate minor clan of Banu Hanifa, the chief of whom “converted” to Islam after Mohammed had him tied to a tree for three days. Prior to that, according to Ibn Saad, Mohammed’s men had killed around a dozen of his people and taken their animals and possessions as war booty. No reason for the attack is given. None was really needed. Mohammed was showing everyone that he was in charge now.

Next was a larger target, the Banu Lahyan, the clan whose chief Mohammed had assassinated and who had killed some of his spies in return a couple sections ago. He sent his men after them in revenge. But the Banu Lahyan had gotten word of their approach and fled; only some minor skirmishes took place.

That seems rather... intense, but it was a way of showing everyone that anyone who messed with Mohammed was going to regret it.

Unprovoked attacks similar to the one on the Banu Hanifa are listed throughout the remainder of the year, all with no justifications other than to harass people and take their goods. They include attacks on the Banu Asad bin Khuzayma (people fled, war booty taken), who you may remember from a similar raid in pt 2; the Banu Salim, who Mohammed had also harassed in a previous section (goods and captives taken); and another Meccan caravan (money, goods, and captives taken). Al-Tabari has little to say about any of them.

A botched raid on another Ghatafan clan, the Banu Fazara, ended with the deaths of 9 Muslims. The leader of that raiding party, Mohammed’s (former) adopted son Zayd, later returned for revenge. This clan is notable because one of their leaders was a woman--a rarity in polytheistic times and virtually unheard of in Islamic times--who was tortured and killed by the Muslims in the second raid. (The reason, according to the usual suspects: Mohammed, yet again, claimed that this random person was plotting to kill him.) Ibn Ishaq:

Zayd also raided Wadi-l-Qurra where he met Banu Fazara and some of his companions were killed; he himself carried wounded from the field. ... When Zayd came he swore that he would use no ablution until he raided B. Fazara; and when he recovered from his wounds the apostle sent him against them with a force. ... He met them in Qura and inflicted casualties on them and took Umm Qirfah [real name: Fatima] prisoner. He also took one of Umm’s daughters and Abdallah bin Mas’adah prisoner. Ziyad bin Harithah ordered Qays to kill Umm Qirfah, and he killed her cruelly. He tied each of her legs with a rope and tied the ropes to two camels, and they split her in two.

Damn. A sahih hadith mentions that the women of the Banu Fazara were forced into sexual slavery either as a result of this last raid or in a separate raid around the same time under Abu Bakr.

In addition to the above were three raids on a Ghatafan clan called the Banu Thalaba, who were accused (with no listed evidence, it just says people thought they were sketchy) of wanting to steal from some nearby Muslims. A force was sent to fight them, but it was ambushed and defeated. Mohammed sent out another force to attack them but the Banu Thalaba ran away and the Muslims only took their goods and one captive. Then another force was sent out to raid them and they fled again, with the Muslims taking more goods but no captives. The Banu Thalaba were really a spunky little underdog in this time period. The Muslims also harassed a clan called the Banu Bakr, accusing them of allying with the Jewish refugees now in Khaybar, but again they fled when the Muslims drew close and the Muslims left only with war booty.

We are now entering 628. The Quraysh, having been weakened by recent events, are no longer in a position to deny Mohammed. He decides to try his luck, and announces that he’s prepared to let them be--for now--under two conditions. Firstly, they must allow the Muslims of Medina into Mecca for the pilgrimage. Secondly, they cannot help any tribe that’s being attacked by the Muslim army, or try to stop the ongoing Islamic conquest of the region. Should the Quraysh accept these stipulations, Mohammed is willing to negotiate a deal with them.

So a few months into the new year, Mohammed set out for Mecca with over a thousand of his men and told the Meccans they wanted to perform the pilgrimage. The Quraysh said, naturally, “lmao are u fucking w/ us???”. Mohammed had sent an envoy into the city to discuss the matter with them, and the Quraysh spent so long laughing at him that the Muslims outside the city actually believed they’d killed him, and Mohammed demanded that his followers all take a pledge to stand by his side in battle. At this point the Quraysh sent the guy back outside the city, presumably saying “I guess y’alls Allah didn’t tell you he was fine, huh”. But to diffuse the tension (and given the Muslims’ clearly superior military position by this point), the Quraysh were essentially forced to come to an agreement with them.

This is when the Treaty of Hudaibiyya was signed, which we have already talked about. But to recap: it said that 1) there would be no conflict between the Muslims and Meccans for a period of time, 2) the Muslims would return any Meccans who had gone to Medina without the permission of their guardians, and 3) the Muslims of Medina could perform the pilgrimage. Again, this treaty inspired controversy among the Muslims because Mohammed signed it with his regular-old name (Mohammed ibn Abdullah) rather than calling himself a prophet.

Regardless, the treaty was signed, and as we have also discussed, Mohammed violated the stipulation about returning Meccans immediately when a woman came to Medina without her guardian’s permission and when his followers attacked Meccan caravans. The histories unanimously agree that the Meccans fully expected Muslim raids to continue despite the truce forbidding it, with al-Tabari quoting the Meccan military commander Abu Sufyan as saying that “we still are not safe”. And--this is something we’ll talk about more in a later surah--Mecca was evidently undergoing a famine at this time, which may well have been related to the whole murdering-merchants thing. Still, at least for this period, no large battles resulted and the tense peace somewhat held, albeit with small skirmishes.

With the Meccans dealt with and the irritating clans of the Hijaz and Najd under control for the moment, there was one enemy left. The Banu Nadir Jews who had been expelled from Medina still lived freely in Khaybar, unlike their unfortunate Qurayza brethren. The area was far away from most of the flashpoints we’ve talked about thus far, and the people there lived a fairly comfortable existence as agriculturalists and traders. (Well... except for that whole incident where the Khazraj murdered some guy, and a later assassination evidently being referenced in this weak hadith.) After being evicted from Medina and after the death of their leader following the siege, the Banu Nadir were simply trying to put their lives back together and make a new home for themselves among other Jews.

Many scholars over the centuries have searched for a justification for the attack on Khaybar. Ibn Ishaq gives none. The reality is likely as simple as this: the Muslims were upset by Hudaibiyya and Mohammed didn’t want to lose the momentum he’d built up, and the Jews were the only enemies left to attack. The Jews at Khaybar were not fighting against him or harming Muslims in any way, but the Banu Nadir were among them, and so they had to be brought low, in the Quran’s words. Expulsion was not enough. Submission was necessary.

The people of Khaybar knew that the Muslim army was coming after them not long after the treaty was signed and asked some clans of the Ghatafan for help. There is no reputable account of them planning on attacking Mohammed’s people at this time, only of asking the Ghatafan to defend them in the event of an attack in exchange for some of Khaybar’s food. Al-Tabari makes it clear that the Ghatafan didn’t mobilize until Mohammed’s army was marching towards Khaybar, but they were unable to actually aid the Jews because they got confused:

When the Ghatafan heard that the Messenger of God had encamped near Khaybar, they assembled because of him and set out to aid the Jews ... they heard a sound behind them ... Thinking that the enemy had come at them from behind, they turned back ... leaving the way to Khaybar open

Mohammed sent Ali, Fatima’s husband, as the leader of the troops. Contrary to later apologist accounts about the people of Khaybar preparing some attack against Medina (the concept of which is ludicrous--with what army?!), Ali clearly had absolutely no idea why he was being sent to attack these people.

Allah's Messenger (ﷺ) called 'Ali b. Abu Talib and he conferred (this honour) upon him and said: Proceed on and do not look about until Allah grants you victory, and 'Ali went a bit and then halted and did not look about and then said in a loud voice: Allah's Messenger, on what issue should I fight with the people? Thereupon he (the Prophet) said: Fight with them until they bear testimony to the fact that there is no god but Allah and Muhammad is his Messenger, and when they do that then their blood and their riches are inviolable from your hands but what is justified by law and their reckoning is with Allah.

(Ali was a true believer, but even he had his moments.)

when the day dawned, the Jews came out with their bags and spades. When they saw the Prophet; they said, "Muhammad and his army!" The Prophet (ﷺ) said, “Allahu Akbar! Khaibar is ruined, for whenever we approach a nation (i.e. enemy to fight) then it will be a miserable morning for those who have been warned.”

After a siege involving nearly 100 dead Jews, the people of Khaybar surrendered and begged for their lives, presumably having heard of what happened to the Banu Qurayza. The Muslims got a pretty sweet deal out of Khaybar: feudalism! The Muslims took their wealth, but the remaining non-enslaved, non-dead Jews were allowed to remain on the land, working it and giving the produce that they didn’t need to feed themselves to the Muslims. One-fifth of the city was Mohammed’s personal property. (The “allowance” to remain in Khaybar was temporary and could be revoked at any point; the Jews were expelled after Mohammed’s death.)

Half of whatever they produced! Eat your damn hearts out, medieval English lords with your weak-ass taxation! The Muslims were thrilled.

When Khaibar was conquered, we said, "Now we will eat our fill of dates!"

There was one exception to the agreement: the Banu Nadir. The longtime enemies of Mohammed would not get away so easily--especially not the family of one of his vanquished adversaries. Women were taken as sex slaves. Huyayy’s daughter Safiyya was taken captive and raped by Mohammed himself less than a week after the conquest.

The Prophet (ﷺ) stayed with Safiya bint Huyai for three days on the way of Khaibar where he consummated his marriage with her. Safiya was amongst those who were ordered to use a veil.

Mohammed’s troops tortured and killed her husband, who was the treasurer of the clan and refused to tell the Muslims where the Jews kept their money. Al-Tabari:

Damn x2. Revenge had been taken and the Muslims were satisfied with their new food source and the humiliation of the Jews. One last notable thing about Khaybar is this. Mohammed died years after Khaybar, at a completely normal age of death for the time, but some histories blamed his death on The Jewz.

The Prophet (ﷺ) in his ailment in which he died, used to say, "O `Aisha! I still feel the pain caused by the food I ate at Khaibar, and at this time, I feel as if my aorta is being cut from that poison."

That poisoning incident is referenced in another hadith:

So a Jewess presented him at Khaybar with a roasted sheep which she had poisoned. The Messenger of Allah (ﷺ) ate of it and the people also ate. He then said: Take away your hands (from the food), for it has informed me that it is poisoned. Bishr ibn al-Bara' ibn Ma'rur al-Ansari died. So he (the Prophet) sent for the Jewess (and said to her): What motivated you to do the work you have done? She said: If you were a prophet, it would not harm you; but if you were a king, I should rid the people of you. The Messenger of Allah (ﷺ) then ordered regarding her and she was killed.

I like how he asks what her motive was. Can’t imagine why she’d want to get rid of him immediately after he killed 100 of her people, enslaved women, and conquered her home!

But hey, here’s a question regarding this story: since it says Mohammed thought that the sheep killed him, does that make him a prophet or a king in his own eyes? Hrm...

The next section will be the last and will involve the conquest of Mecca and shenanigans related to northern Arabia, both of which are actually relevant to surah 9. To recap, as of 628 AD:

cleanup of rebellious clans in the Najd region

crackdown on accused thieves and brigands

(but continued Muslim theft of non-Muslims’ possessions)

treaty signed with the Quraysh in Mecca; immediately violated but the Quraysh can’t do shit about it

conquest of Khaybar and other Jewish areas

⇚ previous day | next day ⇛

#historylesson #quranreadalong #surah 9 #at tawbah

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joyfulfartwombat · 6 years ago

Text

http://www.recitequran.com/fr/tafsir/en.ibn-kathir/42:1

LIRE

Tafsir

As-Shoura

La concertation

Ibn Kathir – Anglais

Chapitre

Verset

Page 483

Which was revealed in Makkah

﴿ بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ ﴾

In the Name of Allah, the Most Gracious, the Most Merciful.

﴿ حمٓ • عٓسٓقٓ • كَذَٲلِكَ يُوحِىٓ إِلَيۡكَ وَإِلَى ٱلَّذِينَ مِن قَبۡلِكَ ٱللَّهُ ٱلۡعَزِيزُ ٱلۡحَكِيمُ • لَهُ ۥ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ‌ۖ وَهُوَ ٱلۡعَلِىُّ ٱلۡعَظِيمُ • تَكَادُ ٱلسَّمَـٰوَٲتُ يَتَفَطَّرۡنَ مِن فَوۡقِهِنَّ‌ۚ وَٱلۡمَلَـٰٓٮِٕكَةُ يُسَبِّحُونَ بِحَمۡدِ رَبِّہِمۡ وَيَسۡتَغۡفِرُونَ لِمَن فِى ٱلۡأَرۡضِ‌ۗ أَلَآ إِنَّ ٱللَّهَ هُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ • وَٱلَّذِينَ ٱتَّخَذُواْ مِن دُونِهِۦۤ أَوۡلِيَآءَ ٱللَّهُ حَفِيظٌ عَلَيۡہِمۡ وَمَآ أَنتَ عَلَيۡہِم بِوَكِيلٍ۬ ﴾

(1. Ha Mim.) (2. `Ain Sin Qaf.) (3. Likewise Allah, the Almighty, the All-Wise sends revelation to you as to those before you.) (4. To Him belongs all that is in the heavens and all that is on the earth, and He is the Most High, the Most Great.) (5. Nearly the heavens might be rent asunder from above them, and the angels glorify the praises of their Lord, and ask for forgiveness for those on the earth. Lo, Verily, Allah is the Oft-Forgiving, the Most Merciful.) (6. And as for those who take as protecting friends others besides Him — Allah is Hafiz over them, and you are not a trustee over them.)

The Revelation and Allah’s Might

We have previously discussed the individual letters.

﴿ كَذَٲلِكَ يُوحِىٓ إِلَيۡكَ وَإِلَى ٱلَّذِينَ مِن قَبۡلِكَ ٱللَّهُ ٱلۡعَزِيزُ ٱلۡحَكِيمُ ﴾

(Likewise Allah, the Almighty, the All-Wise sends revelation to you as to those before you.) means, `just as this Qur’an has been revealed to you, so too the Books and Scriptures were revealed to the Prophets who came before you.’

﴿ ٱللَّهُ ٱلۡعَزِيزُ ﴾

(Allah, the Almighty) means, in His vengeance

﴿ ٱلۡحَكِيمُ ﴾

(the All-Wise) means, in all that He says and does. Imam Malik, may Allah have mercy on him, narrated that `A’ishah (may Allah be pleased with her) said, “Al-Harith bin Hisham asked the Messenger of Allah, `O Messenger of Allah, how does the revelation come to you’ The Messenger of Allah said:

« أَحْيَانًا يَأْتِينِي مِثْلَ صَلْصَلَةِ الْجَرَسِ، وَهُوَ أَشَدُّهُ عَلَيَّ فَيَفْصِمُ عَنِّي وَقَدْ وَعَيْتُ مَا قَالَ، وَأَحْيَانًا يَأْتِينِي الْمَلَكُ رَجُلًا فَيُكَلِّمُنِي فَأَعِي مَا يَقُول »

(Sometimes it comes to me like the ringing of a bell, which is the most difficult for me; then it goes away, and I understand what was said. And sometimes the angel comes to me in the image of a man, and he speaks to me and I understand what he says.)” `A’ishah (may Allah be pleased with her) said, “I saw him receiving the revelation on a very cold day, and when it departed from him, there were beads of sweat on his forehead.” It was also reported in the Two Sahihs, and the version quoted here is that recorded by Al-Bukhari.

﴿ لَهُ ۥ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ‌ۖ ﴾

(To Him belongs all that is in the heavens and all that is on the earth,) means, everything is subject to His dominion and control.

﴿ وَهُوَ ٱلۡعَلِىُّ ٱلۡعَظِيمُ ﴾

(and He is the Most High, the Most Great.) This is like the Ayat:

﴿ ٱلۡڪَبِيرُ ٱلۡمُتَعَالِ ﴾

(the Most Great, the Most High) (13:9), and

﴿ وَهُوَ ٱلۡعَلِىُّ ٱلۡكَبِيرُ ﴾

(He is the Most High, the Most Great) (22:62). And there are many similar Ayat.

﴿ تَكَادُ ٱلسَّمَـٰوَٲتُ يَتَفَطَّرۡنَ مِن فَوۡقِهِنَّ‌ۚ ﴾

(Nearly the heavens might be rent asunder from above them,) Ibn `Abbas (may Allah be pleased with him) Ad-Dahhak, Qatadah, As-Suddi and Ka`b Al-Ahbar said, “Out of fear of His might.”

﴿ وَٱلۡمَلَـٰٓٮِٕكَةُ يُسَبِّحُونَ بِحَمۡدِ رَبِّہِمۡ وَيَسۡتَغۡفِرُونَ لِمَن فِى ٱلۡأَرۡضِ‌ۗ ﴾

(and the angels glorify the praises of their Lord, and ask for forgiveness for those on the earth.) This is like the Ayah:

﴿ ٱلَّذِينَ يَحۡمِلُونَ ٱلۡعَرۡشَ وَمَنۡ حَوۡلَهُ ۥ يُسَبِّحُونَ بِحَمۡدِ رَبِّہِمۡ وَيُؤۡمِنُونَ بِهِۦ وَيَسۡتَغۡفِرُونَ لِلَّذِينَ ءَامَنُواْ رَبَّنَا وَسِعۡتَ ڪُلَّ شَىۡءٍ۬ رَّحۡمَةً۬ وَعِلۡمً۬ا ﴾

(Those who bear the Throne and those around it glorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (saying): “Our Lord! You comprehend all things in mercy and knowledge,”) (40:7)

﴿ أَلَآ إِنَّ ٱللَّهَ هُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ ﴾

(Lo! Verily, Allah is the Oft-Forgiving, the Most Merciful.) This is a reminder, to take heed of this fact.

﴿ وَٱلَّذِينَ ٱتَّخَذُواْ مِن دُونِهِۦۤ أَوۡلِيَآءَ ﴾

(And as for those who take as protecting friends others besides Him) This refers to the idolaters,

﴿ ٱللَّهُ حَفِيظٌ عَلَيۡہِمۡ ﴾

(Allah is Hafiz over them.) meaning, He is Witness to their deeds, recording and enumerating them precisely, and He will requite them for them in full.

﴿ وَمَآ أَنتَ عَلَيۡہِم بِوَكِيلٍ۬ ﴾

(and you are not a trustee over them.) meaning, `you are just a warner, and Allah is the Trustee of all affairs.’

﴿ وَكَذَٲلِكَ أَوۡحَيۡنَآ إِلَيۡكَ قُرۡءَانًا عَرَبِيًّ۬ا لِّتُنذِرَ أُمَّ ٱلۡقُرَىٰ وَمَنۡ حَوۡلَهَا وَتُنذِرَ يَوۡمَ ٱلۡجَمۡعِ لَا رَيۡبَ فِيهِ‌ۚ فَرِيقٌ۬ فِى ٱلۡجَنَّةِ وَفَرِيقٌ۬ فِى ٱلسَّعِيرِ • وَلَوۡ شَآءَ ٱللَّهُ لَجَعَلَهُمۡ أُمَّةً۬ وَٲحِدَةً۬ وَلَـٰكِن يُدۡخِلُ مَن يَشَآءُ فِى رَحۡمَتِهِۦ‌ۚ وَٱلظَّـٰلِمُونَ مَا لَهُم مِّن وَلِىٍّ۬ وَلَا نَصِيرٍ ﴾

(7. And thus We have revealed to you a Qur’an in Arabic that you may warn the Mother of the Towns and all around it, and warn (them) of the Day of Assembling of which there is no doubt, a party will be in Paradise and a party in the blazing Fire.) (8. And if Allah had willed, He could have made them one nation, but He admits whom He wills to His mercy. And the wrongdoers will have neither a protector nor a helper.)

The Qur’an was revealed to serve as a Warning

Allah says, `just as We sent revelation to the Prophets before you,’

﴿ أَوۡحَيۡنَآ إِلَيۡكَ قُرۡءَانًا عَرَبِيًّ۬ا ﴾

(thus We have revealed to you a Qur’an in Arabic) meaning, plain, clear, and manifest

﴿ لِّتُنذِرَ أُمَّ ٱلۡقُرَىٰ ﴾

(that you may warn the Mother of the Towns), i.e., Makkah,

﴿ وَمَنۡ حَوۡلَهَا ﴾

(and all around it,) means, all the lands, east and west. Makkah is called Umm Al-Qura (the Mother of the Towns) because it is nobler than all other lands, as indicated by much evidence that has been discussed elsewhere. Among the most concise and clear proofs of that is the report recorded by Imam Ahmad from `Abdullah bin `Adi bin Al-Hamra’ Az-Zuhri, who heard the Messenger of Allah say, as he was standing in the market place of Makkah;

« وَاللهِ إِنَّكِ لَخَيْرُ أَرْضِ اللهِ وَأَحَبُّ أَرْضِ اللهِ إِلَى اللهِ، وَلَوْلَا أَنِّي أُخْرِجْتُ مِنْكِ مَا خَرَجْت »

(By Allah, you are the best land of Allah, the most beloved land to Allah; were it not for the fact that I was driven out from you, I would never have left you.) This was also recorded by At-Tirmidhi, An-Nasa’i and Ibn Majah; At-Tirmidhi said, “Hasan Sahih. ”

﴿ وَتُنذِرَ يَوۡمَ ٱلۡجَمۡعِ ﴾

(and warn (them) of the Day of Assembling) i.e., the Day of Resurrection, when Allah will assemble the first and the last in one plain.

﴿ لَا رَيۡبَ فِيهِ‌ۚ ﴾

(of which there is no doubt,) means, there is no doubt that it will happen and will most certainly come to pass.

﴿ فَرِيقٌ۬ فِى ٱلۡجَنَّةِ وَفَرِيقٌ۬ فِى ٱلسَّعِيرِ ﴾

(a party will be in Paradise and a party in the blazing Fire.) This is like the Ayah:

﴿ يَوۡمَ يَجۡمَعُكُمۡ لِيَوۡمِ ٱلۡجَمۡعِ‌ۖ ذَٲلِكَ يَوۡمُ ٱلتَّغَابُنِ‌ۗ ﴾

((And remember) the Day when He will gather you (all) on the Day of Gathering, — that will be the Day of mutual loss and gain) (64:9). which means that the people of Paradise and the people of Hell will gain and lose, respectively. And it is like the Ayah:

﴿ إِنَّ فِى ذَٲلِكَ لَأَيَةً۬ لِّمَنۡ خَافَ عَذَابَ ٱلۡأَخِرَةِ‌ۚ ذَٲلِكَ يَوۡمٌ۬ مَّجۡمُوعٌ۬ لَّهُ ٱلنَّاسُ وَذَٲلِكَ يَوۡمٌ۬ مَّشۡهُودٌ۬ • وَمَا نُؤَخِّرُهُ ۥۤ إِلَّا لِأَجَلٍ۬ مَّعۡدُودٍ۬ • يَوۡمَ يَأۡتِ لَا تَڪَلَّمُ نَفۡسٌ إِلَّا بِإِذۡنِهِۦ‌ۚ فَمِنۡهُمۡ شَقِىٌّ۬ وَسَعِيدٌ۬ ﴾

(Indeed in that (there) is a sure lesson for those who fear the torment of the Hereafter. That is a Day whereon will be gathered together, and that is a Day when all (the dwellers of the heavens and the earth) will be present. And We delay it only for a term fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed.) (11:103-105) Imam Ahmad recorded that `Abdullah bin `Amr (may Allah be pleased with him) said, “The Messenger of Allah came out to us, holding two books in his hand. He said,

« أَتَدْرُونَ مَا هذَانِ الْكِتَابَانِ؟ »

(Do you know what these two books are) We said, “We do not know unless you tell us, O Messenger of Allah.” Concerning the book in his right hand, He said:

« هَذَا كِتَابٌ مِنْ رَبِّ الْعَالَمِينَ بِأَسْمَاءِ أَهْلِ الْجَنَّةِ وَأَسْمَاءِ آبَائِهِمْ وَقَبَائِلِهِمْ، ثُمَّ أُجْمِلَ عَلى آخِرِهِمْ، لَا يُزَادُ فِيهِمْ وَلَا يُنْقَصُ مِنْهُمْ أبدًا »

(This is a book from the Lord of the worlds, containing the names of the people of Paradise and of their fathers and tribes; all of them are detailed, down to the last one of them, and nothing will be added or taken away from it.) Then concerning the book in his left hand, he said:

« هَذَا كِتَابُ أَهْلِ النَّارِ بِأَسْمَائِهِمْ وَأَسْمَاءِ آبَائِهِمْ وَقَبَائِلِهِمْ، ثُمَّ أُجْمِلَ عَلى آخِرِهِمْ، لَا يُزَادُ فِيهِمْ وَلَا يُنْقَصُ مِنْهُمْ أَبَدًا »

(This is the book of the people of Hell, containing their names and the names of their fathers and tribes, all of them are detailed down to the last one of them, and nothing will be added or taken away from it.) The Companions of the Messenger of Allah said, “Why should we strive if it is something that is already cut and dried” The Messenger of Allah said:

« سَدِّدُوا وَقَارِبُوا فَإِنَّ صَاحِبَ الْجَنَّةِ يُخْتَمُ لَهُ بِعَمَلِ أَهْلِ الْجَنَّةِ، وَإِنْ عَمِلَ أَيَّ عَمَلٍ، وَإِنَّ صَاحِبَ النَّارِ يُخْتَمُ لَهُ بِعَمَلِ أَهْلِ النَّارِ، وَإِنْ عَمِلَ أَيَّ عَمَل »

(Strive with your deeds as hard as you can for middle course or close to it, for the person who is destined for Paradise will die doing the deeds of the people of Paradise, regardless of what he did before, and the person who is destined for Hell will die doing the deeds of the people of Hell, regardless of what he did before.) Then he made a gesture with his fist and said,

« فَرَغَ رَبُّكُمْ عَزَّ وَجَلَّ مِنَ الْعِبَاد »

(Your Lord has settled the matter of His servants) and he opened his right hand as if throwing something;

« فَرِيقٌ فِي الْجَنَّة »

(A party in Paradise.) and he made a similar gesture with his left hand;

« فَرِيقٌ فِي السَّعِير »

(And a party in the blazing Fire.)” This was also recorded by At-Tirmidhi, and An-Nasa’i; At-Tirmidhi said, “Hasan Sahih Gharib.” Imam Ahmad recorded that Abu Nadrah said, “One of the Companions of the Prophet, whose name was Abu Abdullah, was visited by some of his friends, and they found him weeping. They asked him, `What has caused you to weep Didn’t the Messenger of Allah say to you,

« خُذْ مِنْ شَارِبِكَ ثُمَّ أَقِرَّهُ حَتَّى تَلْقَانِي »

(Trim your moustache and adhere to that practice until you meet me)’ He said, `Yes, but I heard the Messenger of Allah say;

« إِنَّ اللهَ تَعَالَى قَبَضَ بِيَمِينِهِ قَبْضَةً وَأُخْرَى بِالْيَدِ الْأُخْرَى، قَالَ: هذِهِ لِهذِهِ، وَهذِهِ لِهذِهِ، وَلَا أُبَالِي »

(Allah picked up a handful in His Right Hand and another in His other Hand, and said, “This is for this and this is for this, and I do not care.”) `And I do not know in which of the two handfuls I am.”’ There are several Hadiths about Al-Qadr (the Divine Decree) in the books of Sahih, Sunan and Musnad. Including those narrated by `Ali, Ibn Mas`ud, `A’ishah and a large number of Companions, may Allah be pleased with them all.

﴿ وَلَوۡ شَآءَ ٱللَّهُ لَجَعَلَهُمۡ أُمَّةً۬ وَٲحِدَةً۬ ﴾

(And if Allah had willed, He could have made them one nation,) means, either all following guidance or all following misguidance, but He made them all different, and He guides whomsoever He wills to the truth and He sends astray whomsoever He wills, and He has complete wisdom and perfect proof. Allah says:

﴿ وَلَـٰكِن يُدۡخِلُ مَن يَشَآءُ فِى رَحۡمَتِهِۦ‌ۚ وَٱلظَّـٰلِمُونَ مَا لَهُم مِّن وَلِىٍّ۬ وَلَا نَصِيرٍ ﴾

(but He admits whom He wills to His mercy. And the wrongdoers will have neither a protector nor a helper.)

﴿ أَمِ ٱتَّخَذُواْ مِن دُونِهِۦۤ أَوۡلِيَآءَ‌ۖ فَٱللَّهُ هُوَ ٱلۡوَلِىُّ وَهُوَ يُحۡىِ ٱلۡمَوۡتَىٰ وَهُوَ عَلَىٰ كُلِّ شَىۡءٍ۬ قَدِيرٌ۬ • وَمَا ٱخۡتَلَفۡتُمۡ فِيهِ مِن شَىۡءٍ۬ فَحُكۡمُهُ ۥۤ إِلَى ٱللَّهِ‌ۚ ذَٲلِكُمُ ٱللَّهُ رَبِّى عَلَيۡهِ تَوَڪَّلۡتُ وَإِلَيۡهِ أُنِيبُ • فَاطِرُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ‌ۚ جَعَلَ لَكُم مِّنۡ أَنفُسِكُمۡ أَزۡوَٲجً۬ا وَمِنَ ٱلۡأَنۡعَـٰمِ أَزۡوَٲجً۬ا‌ۖ يَذۡرَؤُكُمۡ فِيهِ‌ۚ لَيۡسَ كَمِثۡلِهِۦ شَىۡءٌ۬‌ۖ وَهُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ • لَهُ ۥ مَقَالِيدُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ‌ۖ يَبۡسُطُ ٱلرِّزۡقَ لِمَن يَشَآءُ وَيَقۡدِرُ‌ۚ إِنَّهُ ۥ بِكُلِّ شَىۡءٍ عَلِيمٌ۬ ﴾

(9. Or have they taken protecting friends besides Him But Allah — He Alone is the protector. And He Who gives life to the dead, and He is Able to do all things.) (10. And in whatsoever you differ, the decision thereof is with Allah. Such is Allah, my Lord in Whom I put my trust, and to Him I turn in repentance.) (11. The Creator of the heavens and the earth. He has made for you mates from yourselves, and for the cattle (also) mates. By this means He creates you. There is nothing like Him, and He is the All-Hearer, the All-Seer.) (12. To Him belong the keys of the heavens and the earth. He enlarges provision for whom He wills, and straitens. Verily, He is the All-Knower of everything.)

http://www.recitequran.com/fr/tafsir/en.ibn-kathir/42:1 LIRE Tafsir 42 As-Shoura La concertation Ibn Kathir - Anglais Chapitre SUIVEZ-NOUS Verset 1 Page 483…

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