Your Questions Answered

 

Queries

 

 

(Answered under the supervision of the Editor)

 

 

Assassination of Ka‘ab Ibn Ashraf

 

Question: Can you please explain the details surrounding the killing of Ka‘ab Ibn Ashraf? Is it true that he was assassinated by the Muslims?

Answer: I am sorry it would not be possible for me to give a detailed account of the circumstances in which Ka‘ab Ibn Ashraf was killed. Books on early history of Islam and the H~adith works are a ready source of reference. However, I would like to allude to an important premise which has to be kept in mind while dealing with incidents which depict animosity with the rejecters of the faith of the time of the Prophet (sws).

While discussing this premise Shehzad Saleem writes:

 

In order to make the reward and punishment that is going to take place in the Hereafter an observable reality in this world, the Almighty selects certain personalities called Messengers to elucidate and explain the basic truths to their respective peoples. With the special help and assistance of the Almighty, they remove misconceptions that surround these concepts and vehemently remind people that if they do not accept these truths they shall be doomed in this world and in the Hereafter. Messengers give glad tidings of success both in this world and in the next to those who profess faith in them. People who deliberately deny these truths are punished in various degrees so that this whole episode can become an argument for the reward and punishment that is to take place on similar grounds in the Hereafter.

 

As a consequence of this fundamental premise what needs to be understood is that some directives of Islam are specific to the age of the Prophet Muhammad (sws) and his Companions (rta) and cannot be extended to later periods. The reason for this is that a Muslim preacher cannot unveil the basic truths in their ultimate form as a Messenger is able to. Nor can he know whether a non-Muslim is knowingly denying it or not. Only the Almighty knows this. In the age of Messengers, He chose to reveal this judgement through His appointees, while in the second period of history He has not chosen to do so. Consequently, it is imperative that Muslims study the Qur’an and the life of the Prophet (sws), which are replete with the details of this divine scheme in the proper perspective.¹

 

Keeping the above in perspective we see that among the enemies of the faith and rejecters of the Messenger of God were the polytheists, the people of the Book and the hypocrites which included some miscreants. These people tried to challenge the divine authority in the land and committed crimes against Muslims and even tried to kill the Messenger of God. When some of them started crossing all bounds the Almighty warned them:

 

If the hypocrites and those in whose hearts is a disease and the agitators in the city do not desist, We shall most certainly set you over them, then they shall not be your neighbors in it but for a little while; (33:60)

 

Ka‘ab Ibn Ashraf fell in this category of the rejecters of the Messengers. He was a miscreant of the ultimate degree and posed a serious threat to Islam. Muslim historians have mentioned the extremities he committed and harms he inflicted upon the Prophet (sws) and his Companions (rta). He went as far as attempting to kill the Messenger of God. It was not the Prophet (sws) who decided that he be executed rather the Almighty Himself (see 33:60) who had already decided that the enemies of God and His Messengers who had not only denied the truth they were convinced of but had become brutal enemies of it had to be exterminated.

 

 

How can Muslim Women Practice Islam in the best way?

 

Question: In this day and time how can a Muslim woman practice Islam as she could do during the days of the Prophet (sws)?

Answer: Every person comes in this world with a certain set of circumstances. The nature of the test each individual is put though is determined by the place, time and circumstances specific to him. Therefore, a person of restricted financial worth is not supposed to spend in the way of Allah like the wealthy. An illiterate man is not supposed to do the duties of a scholar and a man living in a corrupt society cannot be expected to act like the one who is blessed with the company of the Messengers and Prophets of God.

However, despite all this difference of circumstances and social conditions, there exists complete similarity regarding basic religious and moral guidance. The basic contents of the religion of Islam have been preserved and made available to all the people to come till the Day of Judgment. Consequently it is equally possible for all to adhere to religion and practice it. I am not sure what kind of hurdles you think stop women from practicing Islam but I assure you that it was in many cases more difficult for the women contemporary to the Prophet (sws) to practice Islam. It is always difficult for us to abandon set practices which become part of our nature and adopt an entirely new discipline. The direct addressees of the Prophet (sws) had to face this difficulty.

If an individual is put through a relatively harder test in this life acting upon which is rather difficult that does not mean that one cannot outdo those who lived during the lifetime of the Prophet (sws) in piety. The more difficult your task the more rich the reward is. If a person living among the pious and virtuous finds it easy to tread the path of piety and another person living in bad company finds it very hard then the latter will be rewarded much more on a pious act.

Another important fact is that Islam is the final divine guidance for mankind on earth. This status of the religion demands that it must be practicable in all times. It has not required men to perform acts, which are against the natural physical and psychological set up of human built. It does not teach things, which can be supposed to have found wrong in the modern world to make it difficult to adhere to them and practice them.

Therefore it would not be correct to say that women today find it more difficult to practice Islam than the believing women of the time of the Prophet (sws).

 

 

Second Congregation in Mosques

 

Question: I have seen in many mosques that people come late for prayer and having missed the congregation they hold another. Is this practice endorsed by the basic religious sources?

Answer: If we observe the practice of the Prophet (sws) and the way he instituted the prayer, it becomes clear that the practice of praying in the second congregation is disliked in Islam. If we disregard the practice of the Prophet (sws) and his Companions (rta) in this regard and allow holding numerous congregations then the spirit of the congregational prayer would vanish. Which congregation is held necessary for Muslims to join? If it is the first one, then the latter congregations become less significant and the practice is bound to develop a tendency to disregard any discipline and regulation in this regard. Therefore, we believe that the view of the Muslim scholars who think that Muslims should not hold a second congregation in the mosques where there is a regular Imam appointed by the government or by the society is very balanced and justified. Islam lays great emphasis on the social and political set-up of Muslims and wants the society to remain united. During the time where there is a legitimate Muslim government which appoints regular Imams holding a second congregation would mean rebellion and would be considered tantamount to challenging the authority of the state. However, these scholars think that there are always exceptions to this rule. In mosques situated on highways, travel stations and hotels and even in the markets, this condition cannot be applied. In these stations, people are actually going througha state of emergency and the prayer timing is sure to be missed. This allowance can be extended to all similar places.

Obviously, just ignoring the prayer and sitting back at home being engaged in worldly activities and later leisurely walking to the mosque and hoping to earn the reward of taking part in the congregation by setting up a second congregation must be discouraged. Those responsible for the management of any mosque can forbid such congregations when they feel that people are being negligent of the duty imposed on them.

 

 

Making a Trust from One’s Legacy

 

Question:I wish to establish a special trust for the benefit of my children. I intend to make a will with the conditions that all the property left over by me after my death shall not be sold or inherited but the rental income from the properties be distributed between my sons and daughters in the ratio of 2:1. According to this will, the daughters can benefit during their lifetime only and the offspring of my sons will be the only beneficiaries after my sons’ death. Finally in the event there are no more heirs from the family, the whole property be given for public cause. Can such a will be made? Is this proposal in accordance with the Shari‘ah? Please advise.

Answer:According to the Islamic Shari‘ah the property of a deceased person has to be divided among certain relations which include parents and spouses as well. You have excluded them and also stopped the original benefit from going to your daughters for the Shari‘ah prescribes that they are given a certain share fully and permanently which cannot be limited to their life.

You have also denied the full rights of your children. There are other complications as well which can hinder the desired results to surface. Someone has to own the property when you will not be there to own it. Some board or any person can later decide exactly the opposite of what you have set for them. You won’t be there to see that your will is implemented. Therefore, you should not make such a will. It is unjustified and against the Shari‘ah as well.