Wednesday, November 10, 2010
Friday, November 05, 2010
Islamic Schools in Davao
1. Al Munawwara Islamic School (AMIS) located in Bugac Road Maa. Kindergarten to Grade 5. DepEd Accredited. Website: www.almunawwara.com
Classrooms
Playground
Outside of Multifunction Hall
Proposed School Building and Masjid
2. Wisdom International School for Higher Education Studies (WISHES). Up to grade 2. Offers online BA degree in Islamic Studies up to Phd. level. Website: http://wisdom.edu.ph/index/
Masjid (ground floor) and lecture rooms (2nd and 3rd floors)
Hostel and Classrooms
Canteen and Playground in the background
May Allah make their endeavors successful. Ameen.
Monday, September 27, 2010
Did Fatima r.a. kiss the dust of grave of the Prophet?
**وفى وفاء الوفاء للعلامة السمهودى ان ابن عساكر روى فى تحفته من طريق طاهر بن يحيى الحسينى بسنده الى على رضى الله عنه قال: لما رمس رسول الله صلى الله عليه وسلم جاءت السيدة فاطمة الزهراء رضى الله عنها فوقفت على قبرة صلى الله عليه وسلم ، وأخذت قبضة من تراب القبر ووضعته على عينيها وبكت وانشأت تقول:
وماذ على من شم تربة أحمد ان لا يشم مدى الزمان غواليا
صبت على مصائب لوأنها صبت على الأيام عدن لياليا
ثم قبلت التراب ووضعته .
al –Allaamah as Samhoodee mentioned in Wafaa’ul Wafaa’ that Ibn ‘Asaakir narrated in his book Tuhfa from the path of Taahir ibn Yahya Al Husaini with his chain( isnaad) to Ali t that he said:
"When the Prophet e was buried, Fatima (may Allah be pleased with her) came and stood by his grave, then picked a handful of sand from her father's grave , put it on her eyes and recited a couplet which is translated as:
And what would be [the loss of a person] who smells the sand of Ahmad’s e ( a name of the Holy Prophet) grave and then does not smell any other fragrance throughout his life. She further said that she had been through so much trouble and hardships that the days would have converted to nights had such hardships been burdened on anyone else."
Then she kissed the dust and placed it (back).
As Samhoodee ascribed this narration about Fatima to what he called the Tuhfa of Ibn ‘Asaakir from the path of Taahir ibn Yahya al Husainee who said:
My father informed me from my grandfather from Ja’afar ibn Muhammad from his father from Ali t who said:
“When the Messenger of Allah e was buried, Fatima az Zahraa (may Allah be pleased with her) came and stood by the grave (of the Prophet e) and took a handful of soil from the grave and put it in her eyes and cried and (when she was) settled, she said:
And what is upon whosoever smelt the dust of Ahmad…
(see the summary of al Wafaa’ 1/153 and 203)
Firstly, this is a broken chain (in the chain of narrators), it is broken between Muhammad ibn Ali ibn Husain and his great grandfather Ali ibn Abi Taalib t , because the father of Ja’far ibn Muhammad is Muhammad ibn Ali ibn al Husain ibn Ali ibn abi Talib. So Muhammad ibn Ali is narrating from his great grandfather Ali ibn Abi Talib t.
The two haafidhs: Al Mizzi in Tahdheeb al Kamaal (26/137) and At Tirmidhee in his Sunan said:
“Abu Jaa’far Muhammad ibn Ali ibn Al Husain did not narrate from Ali ibn Abi Talib”.
This is because Ali died in 40 A.H while Muhammad was born in 57 A.H.
And this is why al Haafidh adh Dhahabi said about this narration: “ This was attributed to Fatimah but it is not authenticated (i.e. this story) from her. (Seyar a’laam an Nubalaa’ 2/134). And the Hanafi Shaikh al Mullaa Ali’ Qari said: from what was attributed to Fatima. (i.e it is not authentic that it happened) (Murqaat al Mafaateeh 17/243).
So This is a clear indication that this narration (story) that contains the two lines of poetry is not authentic.
Secondly, we find what was established with an authentic chain, to the sons of Fatima that contradicts that. It was narrated from Ali ibn al Husain ibn Ali t that he saw a man who came to a gap at the grave of the Prophet e, he entered it and supplicated, so he (Ali ibn al Husain) prohibited him and said:
“ Shall I not narrate to you a hadeeth that I heard from my father (who in turn heard it) from my grandfather (meaning Ali t) from the Messenger of Allah e who said:
“Don’t make my grave like a place for Eid (a place where one goes frequently) and don’t make your homes as graves and give your salutations to me for indeed your salutations are conveyed to me wherever you are”.
(Tareekh al Kabeer 2/3-289) (Musannaf of Abdur Razzaq (6694), (Musannaf of Ibn Abi Shaibah 2/375).
As Sakhaawi said: This is a Hasan hadeeth [in his book] (Al Qawl al Badee’ fil salaati ‘alal Habeeb ash shafee’ pg. 228).
We also find in Muslim what contradicts that from the hadeeth of Ali ibn Abi Talib that he said to Abu Al Hayaaj al Asadee:
“Should I not send you on the same mission as Allah’s Messenger e sent me? He commanded me not to leave an elevated grave without leveling it nor to (leave) an image without effacing It.” Sahih Muslim (969).
It is strange that we find those who allow seeking help in times of distress from the occupants of the grave defending its elevation and building (a structure) over it. It is from the will of Allah that he made Ali’s task t to destroy the elevated (enshrined) graves so that it will be a proof against those who build graves with their names and make them gods (as partners) to Allah.
The Scholars have forbidden wiping or kissing the walls of the graves and mentioned that it is from the practice of the Jews and the Christians based on so many sayings of the Prophete . We well mentions from them the narration of Muslim on the authority of Aisha that the Prophet e said when he was dying:
“May Allah curse the Jews and the Christians who took the graves of their prophets as places of worship. She said: Otherwise they would have elevated his grave and the prophet feared that his grave might be taken as a place of worship.
(Sahih Bukhari 1330)
Al Haafidh[1] said: “It is as though the (Prophet) e knew that he will depart with that illness, so he feared that they will enshrine his grave like those before them did. The cursing upon the Jews and the Christians points to the censorship of whoever does what they did.” (Fathul Bari 1/532)
Al Haafidh also said: “The story of the righteous people was the beginning of the people of Prophet Nooh in their worship if idols, and then those who came after them followed them in that (worshipping).
And he (ibn Hajar) mentioned that they were seeking the blessing of the supplication to Suwaa’ [2](one of the righteous man) and others amongst the righteous. When one of them died they made for him a statue according to his image and they used to wipe over it. After that Satan made them worship it gradually. (Fathul Bari 8/688).
Appendix 1. Arabic
The original research in Arabic was give Abdul Aziz Shakir
**وفى وفاء الوفاء للعلامة السمهودى ان ابن عساكر روى فى تحفته من طريق طاهر بن يحيى الحسينى بسنده الى على رضى الله عنه قال: لما رمس رسول الله صلى الله عليه وسلم جاءت السيدة فاطمة الزهراء رضى الله عنها فوقفت على قبرة صلى الله عليه وسلم ، وأخذت قبضة من تراب القبر ووضعته على عينيها وبكت وانشأت تقول:
وماذ على من شم تربة أحمد ان لا يشم مدى الزمان غواليا
صبت على مصائب لوأنها صبت على الأيام عدن لياليا
ثم قبلت التراب ووضعته .
نسب السمهودي هذه الرواية عن فاطمة إلى ما أسماه بالتحفة لابن عساكر من طريق طاهر بن يحيى الحسيني قال: ” حدثني أبي عن جدي عن جعفر بن محمد عن أبيه عن علي رضي الله عنه قال: ” لما رمس رسول الله صلى الله عليه وسلم جاءت فاطمة رضي الله عنها فوقفت على قبره وأخذت قبضة من تراب القبر ووضعته على عينيها وبكت وأنشأت تقول: ماذا على من شم تربة أحمد...“. (أنظر خلاصة الوفا1/153 و203).
بل وجدت ما ثبت بالسند الصحيح إلى أبناء فاطمة مما يناقضه.((Narrations that contradict that
فعن علي بن الحسين رضي الله عنه أنه رأى رجلا يأتي فرجة كانت عند قبر النبي صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ فيدخل فيها فيدعو، فنهاه وقال: « ألا أحدثكم حديثاً سمعته من أبي عن جدي - يعني علي بن أبي طالب رضي الله عنه عن رسول الله صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ قال: لا تتخذوا قبري عيداً ولا تجعلوا بيوتكم قبوراً وسلموا على فإن تسليمكم يبلغني أينما كنتم».
قال السخاوي« وهو حديث حسن» (القول البديع في الصلاة على الحبيب الشفيع ص228التاريخ الكبير
2/3-289 المصنف لعبد الرازق (6694) ومصنف ابن أبي شيبة2/375).
ووجدت في مسلم من فعل زوج فاطمة ما يناقض ذلك. فعن أبي الهياج الأسدي أن علياً رضي الله عنه قال له: « ألا أبعثك على ما بعثني عليه رسول الله صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ ؟ أمرني أن لا أدَعَ قبراً مشرفاً (أي مرتفعاً) إلا سوّيته (بالأرض) ولا تمثالاً إلا طمستُه » (مسلم969).
وقد وجدت من يجيز الاستغاثة بأصحاب القبور يدافع عن رفعها والبناء عليها.
وهذا من تقدير الله أن يجعل مهمة علي رضي الله عنه هدم القبور المرتفعة لتكون حجة على من يبني القبور باسمهم ويجعلهم آلهة مع الله.
وقد نهى العلماء عن مس وتقبيل جدار القبور وأعلنوا أنه من عادة اليهود والنصارى وبمقتضى أقوال النبي الكثيرة التي نذكر منها ما رواه مسلم عن عائشة أن النبي صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ قال في مرض موته: « لعن الله اليهود والنصارى اتخذوا قبور أنبيائهم مسجداً. قالت: ولولا ذلك لأبرزوا قبره، غير أنه خشي أن يُتخذ مسجداً » (رواه البخاري1330).
قال الحافظ: « وكأنه صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ علم أنه مرتحل من ذلك المرض، فخاف أن يعظم قبره كما فعل من مضى، فلعن اليهود والنصارى إشارة إلى ذم من يفعل فعلهم » (فتح الباري1/532).
قال الحافظ: « وقصة الصالحين كانت مبتدأ عبادة قوم نوح لهذه الأصنام، ثم تبِعهم من بعدهم على ذلك » وذكر أنهم كانوا يتبركون بدعاء سواع وغيره من الصالحين. فلما مات منهم أحدٌ مثَّلوا صورته وتمسحوا بها. فيعبدوها بتدريج الشيطان لهم [فتح الباري8/688).
ولهذا قال الحافظ الذهبي عن الرواية « هذا مما ينسب إلى فاطمة ولم يصح عنها» (سير أعلام النبلاء2/134). وقال شيخ الأحناف الملا علي قاري « ومما ينسب إلى فاطمة» (مرقاة المفاتيح17/243). كذا قال ابن سيد الناس (عيون الأثر في سيرة خير البشر2/434).
وهذه إشارة واضحة منهم إلى أن هذه الرواية المتضمنة لهذين البيتين لم تثبت.
وأما الانقطاع فإن هناك انقطاعا بين محمد بن علي بن الحسين وبين جده الأكبر علي بن أبي طالب رضي الله عنه. فإن والد جعفر بن محمد هو محمد بن علي بن الحسين بن علي بن أبي طالب، وبهذا تكون رواية محمد بن علي عن جده الأكبر علي بن أبي طالب مرسلة كما قال الحافظان: المزي في (تهذيب الكمال26/137). والترمذي في سننه : ”أبو جعفر محمد بن علي بن الحسين لم يدرك علي بن أبي طالب“. هذا لو سلمنا جدلا بوجود هذا الإسناد.
[1] Al Haafidh Ibn Hajar al Asqalaani, the famous Shaafi’i scholar.
[2] One of the names of righteous people who was worshipped and elevated to godhood as mentioned in Qur’an 71:23
Tuesday, August 24, 2010
Ramadan a month of Change
Ramadan has indeed arrived
Rewards earned, benefits derived
For some it is a time for change
Yet for some it's a time deranged
This month's supposed to install fear
Avoid evil; good deeds endear
Each day when fast starts and cease
We ask ourselves "Does my fear increase?"
How easy 'tis to commit sins,
Just before Ramadan begins?
Is it still easier to do?
Easy as untying your shoe?
Or now is it a bit harder?
Committing sin with great ardor.
Before 'twas none but now think twice
Afraid to pay that painful price
Is it still easy to tell lie;
To someone you just made cry?
Is it still easy to hide the truth?
Well hidden like impacted tooth.
Is it still easy to miss Salah?
Lazy to stand ya Abdallah?
Or perform the one that Im afraid
Salah so late and so delayed.
Is it still easy to follow your lust?
To look at women from dawn till dusk?
Your computer screen behold appeared
A body so bioengineered!
Or at weary food that you devoured
At iftar time, that you engorged
Stomach full and full much more
that youd fall asleep and hit the floor
How 'bout then your crave to smoke?
Though Scholars warned and do revoke
Your lungs and heart unwell and damned
Its not makruh, it's clear Haram
How 'bout you, you married guy?
Are you not then afraid to die?
That woman to adulterate?
No sacred bond to amalgamate?
And yes to you Oh sister dear
The fitnah caused both far and near
You think your beauty is an asset?
Unless you cover. it is bad debt
And oh the youth that chit and chat
At TN's window like mouse and cat
Though much of good has come from it
More bad it brings I must admit
So help me my fellow TNetizens
The Tausug folks of global denizens
To answer the queries I posted above
To ask ourselves of each thereof
So do we find ourselves at ease?
To act and say like as we please
Is it not that Ramadan's for change
A better Muslim, a wise exchange.
Thursday, August 12, 2010
Concerning the Hadeeth of Six (6) Rak’ats of Nawaafil Prayer after Salatul Maghrib found in At Tirmidhee
ان الحمدلله نحمده و نستعينه و نستغفره. و نعوذ بالله من شرور انفسنا و من سيءات اعمالنا. من يهده الله فلا مضلل له و من يضلل فلا هادي له. أشهد ان لا اله الا الله وحده لا شريك له و أشهد ان محمدا رسول الله
Indeed all praise belongs to Allah, we praise Him and seek his assistance and forgiveness, we seek refuge in Allah from the evil of ourselves and the evil consequences of our deeds. Whomever Allah guides, none can lead astray. Whomever Allah allowed to go astray none can guide aright. I bear witness that none has the right to be worshipped except Allah alone, without partners. And I bear witness that Muhammad is His slave-servant and Messenger.
What follows are the gradings of two hadeeths found in at Tirmidhee concerning the six rak’at voluntary prayer after Salatul Maghrib. This humble hadeeth research was entirely done using the software Al Maktabah Ash Shamilah.
Hadeeth found in At Tirmidhee
( سنن الترمذي )
435 حدثنا أبو كريب يعني محمد بن العلاء الهمداني حدثنا زيد بن الحباب حدثنا عمر بن أبي خثعم عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم من صلى بعد المغرب ست ركعات لم يتكلم فيما بينهن بسوء عدلن له بعبادة ثنتي عشرة سنة قال أبو عيسى وقد روي عن عائشة عن النبي صلى الله عليه وسلم قال من صلى بعد المغرب عشرين ركعة بنى الله له بيتا في الجنة قال أبو عيسى حديث أبي هريرة حديث غريب لا نعرفه إلا من حديث زيد بن الحباب عن عمر بن أبي خثعم قال و سمعت محمد بن إسمعيل يقول عمر بن عبد الله بن أبي خثعم منكر الحديث وضعفه جدا .
تحقيق الألباني :
ضعيف جدا ، ابن ماجة ( 1167 ) // ضعيف سنن ابن ماجة ( 244 ) ، الضعيفة ( 469 ) ، الروض النضير ( 719 ) ، التعليق الرغيب ( 1 / 204 ) ، ضعيف الجامع الصغير ( 5661 ) //
The Isnaad (Chain of Narration)
Abu Kuraib, or, Muhammad ibn Al ‘Ala al Hamdaani from Zaid ibn Habbaab reported from Umar ibn Abi Khat’am form Yahya ibn Abee Katheer from Abu Salamah from Abu Hurairah that he said,
The Matn (Text)
On the authority of Abu Hurairah that the Prophet s.a.w. said “Whoever prays after maghrib six Rak’at without talking evil between them have a reward equal to 12 years of worship. “
Abu ‘Eesa (At-Tirmidhee) said, this is (also) related by Aishah that the Prophet s.a.w. said “Whoever prays 20 rak’ats after maghrib, Allah will build for him 20 houses in Paradise.”
Abu ‘Eesa (At Tirmidhee) said, ‘This hadeeth of abu Huraira is Ghareeb (strange) and we don’t know this except from the hadeeth of Zaid ibn Habbab’ from ‘Umar from Abu Khat’am’.
He [At Tirmidhee] said. ‘I heard Muhammad ibn Ismaeel (Imam Bukhari?) said: the hadeeth of Abdullah ibn Umar ibn Khat’am is Munkar (rejected) and very weak.’
Al Albani’s Grading: Da’eef Jiddan. Very Weak. Ibn Majah (1167), Da’eef Sunan Ibn Majah (244) [Weak]; Rawdah an Nadeer (719), Ta’leeq ar Ragheeb (1/204), Da’eef al Jaami’ as Sagheer (5661).
Footnotes:
1. http://abulayth.multiply.com/links/item/13/13. Arabic link: http://www.shamela.ws/. August 12, 2010.
2. A list of all those who transmitted the saying of the Prophet beginning with the last transmitter to the one who reported it in his book and ending with the companion who narrated it from the Prophet . Dr. Abu Ameenah Bilal Philips. Usool al Hadeeth pg. 40.
3. The narrated saying, action, approval or physical description of the Prophet . Ibid pg. 40
4. A narration which has a single transmitter at any point in the Isnaad after the Companion – narrator. M. Azami, Studies in Hadith Methodology pg. 43.
5. A Munkar hadeeth refers to a weak hadeeth which contradicts an authentic hadeeth. This is the definition preferred by Ibn Hajr (Al Asqalani). Other scholars defined Munkar as (1) a narration containing a transmitter known for committing excessive mistakes (2) A narration containing a transmitter known for indecent conduct. Dr. Abu Ameenah Bilal Philips. Usool al Hadeeth pg. 104-5.
6. Therefore even at Tirmidhee, the collector of this hadeeth ruled it to be weak.
Indeed all praise belongs to Allah, we praise Him and seek his assistance and forgiveness, we seek refuge in Allah from the evil of ourselves and the evil consequences of our deeds. Whomever Allah guides, none can lead astray. Whomever Allah allowed to go astray none can guide aright. I bear witness that none has the right to be worshipped except Allah alone, without partners. And I bear witness that Muhammad is His slave-servant and Messenger.
What follows are the gradings of two hadeeths found in at Tirmidhee concerning the six rak’at voluntary prayer after Salatul Maghrib. This humble hadeeth research was entirely done using the software Al Maktabah Ash Shamilah.
Hadeeth found in At Tirmidhee
( سنن الترمذي )
435 حدثنا أبو كريب يعني محمد بن العلاء الهمداني حدثنا زيد بن الحباب حدثنا عمر بن أبي خثعم عن يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم من صلى بعد المغرب ست ركعات لم يتكلم فيما بينهن بسوء عدلن له بعبادة ثنتي عشرة سنة قال أبو عيسى وقد روي عن عائشة عن النبي صلى الله عليه وسلم قال من صلى بعد المغرب عشرين ركعة بنى الله له بيتا في الجنة قال أبو عيسى حديث أبي هريرة حديث غريب لا نعرفه إلا من حديث زيد بن الحباب عن عمر بن أبي خثعم قال و سمعت محمد بن إسمعيل يقول عمر بن عبد الله بن أبي خثعم منكر الحديث وضعفه جدا .
تحقيق الألباني :
ضعيف جدا ، ابن ماجة ( 1167 ) // ضعيف سنن ابن ماجة ( 244 ) ، الضعيفة ( 469 ) ، الروض النضير ( 719 ) ، التعليق الرغيب ( 1 / 204 ) ، ضعيف الجامع الصغير ( 5661 ) //
The Isnaad (Chain of Narration)
Abu Kuraib, or, Muhammad ibn Al ‘Ala al Hamdaani from Zaid ibn Habbaab reported from Umar ibn Abi Khat’am form Yahya ibn Abee Katheer from Abu Salamah from Abu Hurairah that he said,
The Matn (Text)
On the authority of Abu Hurairah that the Prophet s.a.w. said “Whoever prays after maghrib six Rak’at without talking evil between them have a reward equal to 12 years of worship. “
Abu ‘Eesa (At-Tirmidhee) said, this is (also) related by Aishah that the Prophet s.a.w. said “Whoever prays 20 rak’ats after maghrib, Allah will build for him 20 houses in Paradise.”
Abu ‘Eesa (At Tirmidhee) said, ‘This hadeeth of abu Huraira is Ghareeb (strange) and we don’t know this except from the hadeeth of Zaid ibn Habbab’ from ‘Umar from Abu Khat’am’.
He [At Tirmidhee] said. ‘I heard Muhammad ibn Ismaeel (Imam Bukhari?) said: the hadeeth of Abdullah ibn Umar ibn Khat’am is Munkar (rejected) and very weak.’
Al Albani’s Grading: Da’eef Jiddan. Very Weak. Ibn Majah (1167), Da’eef Sunan Ibn Majah (244) [Weak]; Rawdah an Nadeer (719), Ta’leeq ar Ragheeb (1/204), Da’eef al Jaami’ as Sagheer (5661).
Footnotes:
1. http://abulayth.multiply.com/links/item/13/13. Arabic link: http://www.shamela.ws/. August 12, 2010.
2. A list of all those who transmitted the saying of the Prophet beginning with the last transmitter to the one who reported it in his book and ending with the companion who narrated it from the Prophet . Dr. Abu Ameenah Bilal Philips. Usool al Hadeeth pg. 40.
3. The narrated saying, action, approval or physical description of the Prophet . Ibid pg. 40
4. A narration which has a single transmitter at any point in the Isnaad after the Companion – narrator. M. Azami, Studies in Hadith Methodology pg. 43.
5. A Munkar hadeeth refers to a weak hadeeth which contradicts an authentic hadeeth. This is the definition preferred by Ibn Hajr (Al Asqalani). Other scholars defined Munkar as (1) a narration containing a transmitter known for committing excessive mistakes (2) A narration containing a transmitter known for indecent conduct. Dr. Abu Ameenah Bilal Philips. Usool al Hadeeth pg. 104-5.
6. Therefore even at Tirmidhee, the collector of this hadeeth ruled it to be weak.
Friday, July 16, 2010
Study Notes on Soorah al Kahf Verse 27
Verse 27. And Recite what has been revealed to you of your Lord's scripture. None can change His words, and you will not find any refuge in other than Him.
The Qur'an should be followed concerning the People of the Cave as Allah's word cannot be changed and there is nothing further to be known after Allah's explanation.
Ibn Abbas after a battle reached the area where the people of the cave was located (During Muawiya's Caliphate). He was prevented by the verse “If you saw them, you have turned and fled” (18:18). Muawiya insisted and sent troops but when they entered, Allah sent a strong wing which blew them out of the cave. (Al Jaami li Ahkaam al Quran.Vol. 9-10 pg. 323).
The command to “recite”. Three statements addressed to the Messenger:
1.Specific to him. “Have I not opened your chest for you?” (94:1) also (93:6).
2.General address. “O Prophet! When you (all) divorce women...” (65:1)
3.To him alone or the community. This verse is in this category.
If none can change his word (scriptures) does it mean that the bible is not corrupted? No! Two kinds of Word of God:
1.Creational Words. This cannot be changed. When Allah says “Kun” (be) no one can change it.
2.Legal Words. It is not legally possible for anyone to change Allah's 'legal words'. (No one can say that alcohol is not haram anymore). But it is possible for somebody to distort Allah's word by re-writing Allah's scriptures with their own hands or interpreting them in a way different from what Allah has intended. (48:15). Then woe to those who write the Book with their own hands, and then say:"This is from Allah," to traffic with it for miserable price!- Woe to them for what their hands do write, and for the gain they make thereby. (2:79 )
The Word of God or Speech of God. Concerning Allah's Names and attributes: Four Principles.
1.Rule Number One. What is obligatory regarding the texts of the Quran an Sunnah in relationship to Allah's attributes.
It is obligatory to keep the implications of names and attributes according to their obvious meanings without any change because Allah revealed the Quran in clear Arabic language and the Prophet spoke the Arabic language. Therefore it is obligatory to keep their implications to their linguistic meanings because changing them from their obvious meanings would be speaking about Allah without knowledge. (7:33)
2.Rule Number Two (four subcategories)
All of Allah's Names are Beautiful free from any deficiency in any respect (7:180)
Allah's Beautiful Names are not limited to any specific number. “O Allah, I ask you by every name belonging to You with which You named Yourself, or You revealed in Your scripture, or You taught one of Your creatures, or You kept with Yourself exclusively in the hidden knowledge. (Musnad Ahmad)
Allah's names are not to be decided upon by reason not by revelation. It is obligatory to limits Allah's names to what has been revealed.
Every one of Allah's names refers to Allah's essence (dhat), to the attribute it contains and to the effect resulting from it if it is transitive.
3. Rule Number Three (Four subcategories).
All of Allah''s attributes are transcendent, attributes of perfection and praise without any deficiency in any respect.
Allah's attributes may be divided into two categories:
1.affirmative / positive (Allah affirmed for himself knowledge, life etc.
2.negative (Allah negates from Himself oppression).
The Affirmative attributes may be divided into two categories: Personal (Dhaatiyyah) and Consequential [related to his will] (Fi'liyyah).
Three Questions about Allah's attributes:
1.Is the attribute to be understood literally and why? Yes because the basic principle for understanding speech is according to its literal meaning. The literal meaning should not be avoided [by considering the attribute metaphorical] except if there exists authentic evidence preventing that. We cannot possibly believe that Allah is inside our body by this verse: “Indeed, I have created humankind and I know what his soul whispers. And I am closer to him than his jugular vein.” (50:16) BECAUSE of this verse: “They fear their Lord who is above them and they do what they are commanded.” (16:50).
Further, the hadeeth that Prophet Muhammad also declared a woman a true believer on the basis of her answer to his question, “Where is Allah?” that He is above the heaves. (Sahih Muslim).
2.Is it possible to describe how it is and why? No not possible, not permissible. (20:110)
3.Does it resemble human characteristics and why? No, divine attributes do not resemble the attributes of creation. (42:11)
Tamtheel (resemblance) describes how an attribute is in relationship with something while Takyeef (asking how) describes how an attribute is without limiting it to something similar.
4. Rule Number Four. What is used to refute those who deny Allah's names and attributes. (Al Mu'attilah).
They contradict the obvious meanings of the texts.
The contradict the methodology of the Salaf.
They do not have any authentic evidence to support their claims.
In the case of some attributes there may be a fourth principle or more principles for refutation.
The Qur'an should be followed concerning the People of the Cave as Allah's word cannot be changed and there is nothing further to be known after Allah's explanation.
Ibn Abbas after a battle reached the area where the people of the cave was located (During Muawiya's Caliphate). He was prevented by the verse “If you saw them, you have turned and fled” (18:18). Muawiya insisted and sent troops but when they entered, Allah sent a strong wing which blew them out of the cave. (Al Jaami li Ahkaam al Quran.Vol. 9-10 pg. 323).
The command to “recite”. Three statements addressed to the Messenger:
1.Specific to him. “Have I not opened your chest for you?” (94:1) also (93:6).
2.General address. “O Prophet! When you (all) divorce women...” (65:1)
3.To him alone or the community. This verse is in this category.
If none can change his word (scriptures) does it mean that the bible is not corrupted? No! Two kinds of Word of God:
1.Creational Words. This cannot be changed. When Allah says “Kun” (be) no one can change it.
2.Legal Words. It is not legally possible for anyone to change Allah's 'legal words'. (No one can say that alcohol is not haram anymore). But it is possible for somebody to distort Allah's word by re-writing Allah's scriptures with their own hands or interpreting them in a way different from what Allah has intended. (48:15). Then woe to those who write the Book with their own hands, and then say:"This is from Allah," to traffic with it for miserable price!- Woe to them for what their hands do write, and for the gain they make thereby. (2:79 )
The Word of God or Speech of God. Concerning Allah's Names and attributes: Four Principles.
1.Rule Number One. What is obligatory regarding the texts of the Quran an Sunnah in relationship to Allah's attributes.
It is obligatory to keep the implications of names and attributes according to their obvious meanings without any change because Allah revealed the Quran in clear Arabic language and the Prophet spoke the Arabic language. Therefore it is obligatory to keep their implications to their linguistic meanings because changing them from their obvious meanings would be speaking about Allah without knowledge. (7:33)
2.Rule Number Two (four subcategories)
All of Allah's Names are Beautiful free from any deficiency in any respect (7:180)
Allah's Beautiful Names are not limited to any specific number. “O Allah, I ask you by every name belonging to You with which You named Yourself, or You revealed in Your scripture, or You taught one of Your creatures, or You kept with Yourself exclusively in the hidden knowledge. (Musnad Ahmad)
Allah's names are not to be decided upon by reason not by revelation. It is obligatory to limits Allah's names to what has been revealed.
Every one of Allah's names refers to Allah's essence (dhat), to the attribute it contains and to the effect resulting from it if it is transitive.
3. Rule Number Three (Four subcategories).
All of Allah''s attributes are transcendent, attributes of perfection and praise without any deficiency in any respect.
Allah's attributes may be divided into two categories:
1.affirmative / positive (Allah affirmed for himself knowledge, life etc.
2.negative (Allah negates from Himself oppression).
The Affirmative attributes may be divided into two categories: Personal (Dhaatiyyah) and Consequential [related to his will] (Fi'liyyah).
Three Questions about Allah's attributes:
1.Is the attribute to be understood literally and why? Yes because the basic principle for understanding speech is according to its literal meaning. The literal meaning should not be avoided [by considering the attribute metaphorical] except if there exists authentic evidence preventing that. We cannot possibly believe that Allah is inside our body by this verse: “Indeed, I have created humankind and I know what his soul whispers. And I am closer to him than his jugular vein.” (50:16) BECAUSE of this verse: “They fear their Lord who is above them and they do what they are commanded.” (16:50).
Further, the hadeeth that Prophet Muhammad also declared a woman a true believer on the basis of her answer to his question, “Where is Allah?” that He is above the heaves. (Sahih Muslim).
2.Is it possible to describe how it is and why? No not possible, not permissible. (20:110)
3.Does it resemble human characteristics and why? No, divine attributes do not resemble the attributes of creation. (42:11)
Tamtheel (resemblance) describes how an attribute is in relationship with something while Takyeef (asking how) describes how an attribute is without limiting it to something similar.
4. Rule Number Four. What is used to refute those who deny Allah's names and attributes. (Al Mu'attilah).
They contradict the obvious meanings of the texts.
The contradict the methodology of the Salaf.
They do not have any authentic evidence to support their claims.
In the case of some attributes there may be a fourth principle or more principles for refutation.
Friday, July 09, 2010
Study Notes on Soorah al Kahf verse 25-26
Verse 25-6. So they stayed in the cave for there hundred years and nine more. Say: “Allah knows best how long they stayed and with him is the knowledge of the secrets of the heavens an the earth.” How clearly He see, how finely He hears everything. They have no protector (guardian) other than Him nor does He share His decision with anyone whatsoever.
Ibn Uthaimeen: It is not possible for me to testify that Allah intended this (that 300 years is solar years and 9 is lunar years) because there is only one means of accounting with Allah, depending on the phases of the moon. (See 2:189 “They ask you concerning the new moon...”) [Previous tafseer scholars like Ibn Kathir, al Qurtubi, and Ash Shawqaani held this opinion (300 solar, 9 lunar) and attributed them to earlier scholars).
A Muslim must not be absent-minded (in remembering Allah). A Muslim must be aware that Allah sees and hears everything perfectly.
The Hukm of Allah. Two kinds:
1.Creational Decision (Hukm kawnee)
2.Legal Decision (Hukm Shar'ee)
No one shares with Allah in the creational decision. Is anyone able to cause rain to fall at will?
It is in the realm of legal decisions that different human opinions vie with those of Allah.
Ash-Ishraak fit Ta'ah (Shirk in Obedience) “...does He share His decision with anyone whatsoever.” indicates that those who follow the laws of others are idolaters, committing shirk with Allah. See (6:121) This does not mean that everyone disbelieves because all human beings disobey Allah, these are in fact pieces of disbelief, if they become many then true disbelief can take place.
Declaring Halal what Allah made Haram and vice verse: “They took their rabbis and their monks as lords besides Allah,” (9:31). (Saheeh Sunan At tirmidhee). (Hadeeth of Ibn Abi Hatim?)
See also (4:60)
DISTINGUISHING BETWEEN ADMINISTRATIVE AND LEGAL SYSTEMS
There is nothing wrong with an administrative system which aims at organizing and implementing affairs in a way which does not contradict the Sharee'ah. 'Umar ibn al Khattab implemented many administrative laws which were non-existent in the time of the Prophet (like establishing Prisons etc.)
Legal systems that contradict the Sharee'ah: polygamy is oppressive, stone to death and cutting hands are savage and inhumane, unequal inheritance system etc. “Or do they have partners with Allah who have instituted for them a Deen which Allah has not ordained?” (42:21) (10:59) (16:116).
CLASH OF CIVILIZATION: This is the foundation of the current clash of civilization. The efforts to globalize the secular democratic foundations of Western Civilization are in direct conflict with Islamic Civilization's foundation of Divine Rule (Sharee'ah).
The 3 main principles of Secular Democracy
1.Equality. All humans have one common trait: the ability to reason. This is not in opposition to Islamic teachings. The emphasis on equality in Islam lies in the belief in God and one's responsibility before God.
2.Rational Empiricism. That is, the human mind has the ability to deduce from historical and personal experience what is in fact the best for human society. It is not so! The American Constitution states that the black men (slaves at the time) were to be counted as three-fifths of a white man. (Article 1, Section 2, The Three-Fifth Compromise). This is supposed to be written by the best and most trusted mind of the eighteenth century. One can find similar legal systems in Europe, Asia or Africa.
3.The Principle of Discussion and Consent. That is, no one possesses absolute truth, all sides to an argument must be given free expression; no truth is so certain that it may not be challenged. After hearing everyone's view, decisions are made by majority vote. Consequently, truth, falsehood, good and evil all become relative. The social consequence is removal of any foundations for stable morals in society. What was pornographic in the 50's is not porn today! Psychiatrists in that period considers homosexuality as a part of mental illness and suggests shock therapy as treatment. Thus, one who is against homosexuality today is called a homophobe and are sent to psychiatric couch for treatment. (Bilal Philips) :)
Consenting Adults. Both partners must have a consent for it not to be considered rape. This became the battlecry of the sexual revolution resulting in an upsurge of wife swapping parties, group sex, sadomasochism, topless bars etc. In Sweden, incest is decriminalized due to this principle! It is legal in Sweden to have sexual relations with one's mother, sister or daughter as long as they are consenting adults.
Islamic Civilization regards the laws revealed by God as absolute and unchangeable. What was immoral 1400 years ago is also immoral today. Without a solid moral foundation human society will become corrupt. “If the truth were according to their desires, the heavens and the earth and all within them would be corrupted.” (23:71)
Blame it on the Genes!!! Homosexuality is genetic? Some scientists claim now that robbery and murder are genetically based! If scientist also prove that pedophilia and rape are genetically based, will Western society decriminalize them? Humans are not robots incapable of going beyond their programming.
Limited Role of Democracy in Islam: “Their Affairs should be by mutual consultation” (42:38). A certain city decided to built a traffic light in a busy intersection. Later they may decide again to remove it and make an interchange (underpass, flyover, roundabout and traffic light combinations).
The reality is the West is more committed to Secularism than Democracy. They support Turkey Military dictatorship at the expense of freedom of religion (to wear Hijab in the Parliament).
This does not mean that there are no common grounds and that military conflict is a necessary constant. There remain many areas of good achieved by the West that Islamic Civilization can benefit from, as West benefited from the achievement of the Muslims in the past. (Bilal Philips).
Ibn Uthaimeen: It is not possible for me to testify that Allah intended this (that 300 years is solar years and 9 is lunar years) because there is only one means of accounting with Allah, depending on the phases of the moon. (See 2:189 “They ask you concerning the new moon...”) [Previous tafseer scholars like Ibn Kathir, al Qurtubi, and Ash Shawqaani held this opinion (300 solar, 9 lunar) and attributed them to earlier scholars).
A Muslim must not be absent-minded (in remembering Allah). A Muslim must be aware that Allah sees and hears everything perfectly.
The Hukm of Allah. Two kinds:
1.Creational Decision (Hukm kawnee)
2.Legal Decision (Hukm Shar'ee)
No one shares with Allah in the creational decision. Is anyone able to cause rain to fall at will?
It is in the realm of legal decisions that different human opinions vie with those of Allah.
Ash-Ishraak fit Ta'ah (Shirk in Obedience) “...does He share His decision with anyone whatsoever.” indicates that those who follow the laws of others are idolaters, committing shirk with Allah. See (6:121) This does not mean that everyone disbelieves because all human beings disobey Allah, these are in fact pieces of disbelief, if they become many then true disbelief can take place.
Declaring Halal what Allah made Haram and vice verse: “They took their rabbis and their monks as lords besides Allah,” (9:31). (Saheeh Sunan At tirmidhee). (Hadeeth of Ibn Abi Hatim?)
See also (4:60)
DISTINGUISHING BETWEEN ADMINISTRATIVE AND LEGAL SYSTEMS
There is nothing wrong with an administrative system which aims at organizing and implementing affairs in a way which does not contradict the Sharee'ah. 'Umar ibn al Khattab implemented many administrative laws which were non-existent in the time of the Prophet (like establishing Prisons etc.)
Legal systems that contradict the Sharee'ah: polygamy is oppressive, stone to death and cutting hands are savage and inhumane, unequal inheritance system etc. “Or do they have partners with Allah who have instituted for them a Deen which Allah has not ordained?” (42:21) (10:59) (16:116).
CLASH OF CIVILIZATION: This is the foundation of the current clash of civilization. The efforts to globalize the secular democratic foundations of Western Civilization are in direct conflict with Islamic Civilization's foundation of Divine Rule (Sharee'ah).
The 3 main principles of Secular Democracy
1.Equality. All humans have one common trait: the ability to reason. This is not in opposition to Islamic teachings. The emphasis on equality in Islam lies in the belief in God and one's responsibility before God.
2.Rational Empiricism. That is, the human mind has the ability to deduce from historical and personal experience what is in fact the best for human society. It is not so! The American Constitution states that the black men (slaves at the time) were to be counted as three-fifths of a white man. (Article 1, Section 2, The Three-Fifth Compromise). This is supposed to be written by the best and most trusted mind of the eighteenth century. One can find similar legal systems in Europe, Asia or Africa.
3.The Principle of Discussion and Consent. That is, no one possesses absolute truth, all sides to an argument must be given free expression; no truth is so certain that it may not be challenged. After hearing everyone's view, decisions are made by majority vote. Consequently, truth, falsehood, good and evil all become relative. The social consequence is removal of any foundations for stable morals in society. What was pornographic in the 50's is not porn today! Psychiatrists in that period considers homosexuality as a part of mental illness and suggests shock therapy as treatment. Thus, one who is against homosexuality today is called a homophobe and are sent to psychiatric couch for treatment. (Bilal Philips) :)
Consenting Adults. Both partners must have a consent for it not to be considered rape. This became the battlecry of the sexual revolution resulting in an upsurge of wife swapping parties, group sex, sadomasochism, topless bars etc. In Sweden, incest is decriminalized due to this principle! It is legal in Sweden to have sexual relations with one's mother, sister or daughter as long as they are consenting adults.
Islamic Civilization regards the laws revealed by God as absolute and unchangeable. What was immoral 1400 years ago is also immoral today. Without a solid moral foundation human society will become corrupt. “If the truth were according to their desires, the heavens and the earth and all within them would be corrupted.” (23:71)
Blame it on the Genes!!! Homosexuality is genetic? Some scientists claim now that robbery and murder are genetically based! If scientist also prove that pedophilia and rape are genetically based, will Western society decriminalize them? Humans are not robots incapable of going beyond their programming.
Limited Role of Democracy in Islam: “Their Affairs should be by mutual consultation” (42:38). A certain city decided to built a traffic light in a busy intersection. Later they may decide again to remove it and make an interchange (underpass, flyover, roundabout and traffic light combinations).
The reality is the West is more committed to Secularism than Democracy. They support Turkey Military dictatorship at the expense of freedom of religion (to wear Hijab in the Parliament).
This does not mean that there are no common grounds and that military conflict is a necessary constant. There remain many areas of good achieved by the West that Islamic Civilization can benefit from, as West benefited from the achievement of the Muslims in the past. (Bilal Philips).
Study Notes on Soorah al Kahf Verses 23-24
Verse 23-4. And do not say, “I will do something tomorrow,” without (saying) “Insha Allah. If Allah wills!” But remember your Lord when you forget and say, “Perhaps my Lord will guide me to a way nearer to truth than this.”
Allah knows what was and what is yet to be and what is not to be, how it will be if it is to be. (Bilal Philips). :)
The story of Prophet Sulaiman intending to go to his seventy wives in a single night and thinking that they will all bear him a son to who fight fee sabeelillah and not saying Insha Allah. None of them gave birth except one who gave birth to a half-formed child. The Prophet then said “Had he said it (insha Allah), they would have fought in the way of Allah”. (Bukhari).
The Benefit of saying Insha Allah:
1.Allah will make his affair easy as long as he turns to Allah.
2.If he fails to do it, he does not break an oath.
If a person says, “I will do this” as a means of informing and not as a certainty about its occurrence, the addition of Insha Allah is not required. Example: your friend ask you. “Will you pass by my place tomorrow?” and you replied, “Yes” without saying “Insha Allah”, there is no harm. Because it is information about your intention and what is in your heart has been permitted by Allah; it has already occurred so there is no need to make it dependent on Allah's wish. However, if you intend that it would take place, it is something which has not occurred yet, so you must say “Insha Allah” as you do not know whether it will happen or not.
Allah knows what was and what is yet to be and what is not to be, how it will be if it is to be. (Bilal Philips). :)
The story of Prophet Sulaiman intending to go to his seventy wives in a single night and thinking that they will all bear him a son to who fight fee sabeelillah and not saying Insha Allah. None of them gave birth except one who gave birth to a half-formed child. The Prophet then said “Had he said it (insha Allah), they would have fought in the way of Allah”. (Bukhari).
The Benefit of saying Insha Allah:
1.Allah will make his affair easy as long as he turns to Allah.
2.If he fails to do it, he does not break an oath.
If a person says, “I will do this” as a means of informing and not as a certainty about its occurrence, the addition of Insha Allah is not required. Example: your friend ask you. “Will you pass by my place tomorrow?” and you replied, “Yes” without saying “Insha Allah”, there is no harm. Because it is information about your intention and what is in your heart has been permitted by Allah; it has already occurred so there is no need to make it dependent on Allah's wish. However, if you intend that it would take place, it is something which has not occurred yet, so you must say “Insha Allah” as you do not know whether it will happen or not.
Thursday, July 08, 2010
Study Notes on Soorah al Kahf verse 22
Verse 22. Some people will say that they were three, the dog being the fourth; others wil say they were five, the dog being the sixth. These are mere irrelevant guesses; there are still others who say they were seven, their dog being the eight. Say: “My lord knows their number and only a few others besides Him know.” So do not argue about them, except with clear proof. Nor ask anyone about them.
Allah confirms that their number was seven because after saying that they were three and five He goes on to say that these are mere guesses, but after mentioning the number seven He did not say that it was false which implies that this was the actual number.
Ibn Abbas “I am among the few who know the right number and they were seven.” (Tafsir Ibn Kathir).
We should only discuss concerning the People of the Cave using what has been revealed or avoid arguing concerning the exact number which has no benefit.
Arguments should only be superficial; if the argument reaches the heart, he will become more argumentative, angry and his ego inflated and he will be affected. Scholars of Kalam's unnecessary rules and statements like “an infinite chain of incidents into the past and future” have volumes of writing affirming or negating this issue.
Concerning Taking from books of Jews and Christians for Da'wah purposes.
Hadeeth the prohibits: Umar wanting to read some sayings from the Torah...“By the One in whose Hand my soul lies! If Moses were to appear among you and you followed him and abandoned me, you would have gone astray. You are my portion of the nations and I am your portion of the prophets.” (Musnad Ahmad
Hadeeth that permits: The hadeeth concerning Jewish man and woman committing adultery and the verse of stoning in the Torah where a Rabi hid a verse by placing his hands over it. The prophet ordered them both to be stoned to death. (Bukhari).
Quranic Verses that permits: “Those who follow the Messenger, th Prophet who can neither read nor write whom they find written with them in the Torah (Deuteronomy 18:15) and the Gospel (John 14:16)” (7:156). See also (61:6).
Another Hadeeth that Permits: “Convey whatever you have learned from me, even if it is only a single verse. And you may speak about the People of Israel without any fear of sin.”(Bukhari).
RECONCILING THE APPARENT CONTRADICTION
Ibn Hajar al Asqalani: means there are no constraints in speaking about them.
Abrogation; previously discouraged then allowance was made. The prohibition occurred prior to the stabilization of Islamic laws and religious principles, for fear of confusion.
Ash Shafi'ee: It is known that the Prophet did not permit speaking lies. So, the meaning of “Speak about the People of Israel without fear of sin,” is that you may speak about them concerning what you do not know to be lies.
Commentator of Sunan at Tirmidhee: the conflict may be resolved by understanding that the intention of the prohibition here was the prohibition against taking laws from their scriptures, because all legal systems and religions were abrogated by our Prophet's legal system.
Allah confirms that their number was seven because after saying that they were three and five He goes on to say that these are mere guesses, but after mentioning the number seven He did not say that it was false which implies that this was the actual number.
Ibn Abbas “I am among the few who know the right number and they were seven.” (Tafsir Ibn Kathir).
We should only discuss concerning the People of the Cave using what has been revealed or avoid arguing concerning the exact number which has no benefit.
Arguments should only be superficial; if the argument reaches the heart, he will become more argumentative, angry and his ego inflated and he will be affected. Scholars of Kalam's unnecessary rules and statements like “an infinite chain of incidents into the past and future” have volumes of writing affirming or negating this issue.
Concerning Taking from books of Jews and Christians for Da'wah purposes.
Hadeeth the prohibits: Umar wanting to read some sayings from the Torah...“By the One in whose Hand my soul lies! If Moses were to appear among you and you followed him and abandoned me, you would have gone astray. You are my portion of the nations and I am your portion of the prophets.” (Musnad Ahmad
Hadeeth that permits: The hadeeth concerning Jewish man and woman committing adultery and the verse of stoning in the Torah where a Rabi hid a verse by placing his hands over it. The prophet ordered them both to be stoned to death. (Bukhari).
Quranic Verses that permits: “Those who follow the Messenger, th Prophet who can neither read nor write whom they find written with them in the Torah (Deuteronomy 18:15) and the Gospel (John 14:16)” (7:156). See also (61:6).
Another Hadeeth that Permits: “Convey whatever you have learned from me, even if it is only a single verse. And you may speak about the People of Israel without any fear of sin.”(Bukhari).
RECONCILING THE APPARENT CONTRADICTION
Ibn Hajar al Asqalani: means there are no constraints in speaking about them.
Abrogation; previously discouraged then allowance was made. The prohibition occurred prior to the stabilization of Islamic laws and religious principles, for fear of confusion.
Ash Shafi'ee: It is known that the Prophet did not permit speaking lies. So, the meaning of “Speak about the People of Israel without fear of sin,” is that you may speak about them concerning what you do not know to be lies.
Commentator of Sunan at Tirmidhee: the conflict may be resolved by understanding that the intention of the prohibition here was the prohibition against taking laws from their scriptures, because all legal systems and religions were abrogated by our Prophet's legal system.
Study Notes on Soorah al Kahf Verse 21
Verse 21. I this way I caused them to be found, so that they would know that Allah's promise is true and the hour of resurrection is coming, without a doubt. When they were disputing among themselves about their case, some of them said: “Construct a building over them; their Lord knows best about them.” Those who prevailed in their case said: “Indeed we will build a place of worship over them.”
To prove to them the truth about resurrection
To save the believers from disbelievers (That the promise of Allah is true).
The bodies are also resurrected not only the soul. (Belief that only the spirit is resurrected is common amongst Christians).
Who “prevailed in their case”? Was it the believers or disbelievers?
1.Building places of worship is among the characteristics of the believers.
2.Putting Mosques over graves is an act of the cursed and not of the believers.
Mentioning of the building of a mosque over their grave here does not indicate its permissibility. It is among the paths leading to Shirk.
“May Allah's curse be on the Jews and Christians for taking the graves of their prophets as places of worship”. The Prophet said this while he was dying. (Bukhari, Muslim, Abu Dawud).
Restrictions of Visiting Graves:
1.As a means of setting up a barrier against grave worship.
2.The Prophet prohited in praying purposefully praying the the direction of graves. (Muslim)
3.Recitation of the Qur'an in graveyards is not allowed. Aishah asked the Prophet what to say when visiting graveyards. He told her to give salams and supplicate (He didnt tell her to recite Quran). Also, the Prophet told us not to make our homes like graveyards. “Do not make your houses graveyards, for verily Satan flees from the house in which Soorah al Baqarahy is read” (Muslim).
4.The Prohibition of white-washing of graves, building structures over them (Muslim), writing on them (Sunan Abi Dawud) or raising them above the ground (Muslim).
5.Building Masjids over graves was specifically forbidden by the Prophet. Concerning a church in Ethiopia with pictures the Prophet said “Indeed if there is a righteous man among them and he dies, they build on his grave a mosque and make in it those pictures. They are the worst of creation in the sight of Allah on the day of Resurrection.” (Bukhari).
6.The Prophet forbade annual or seasonal gatherings even around his own grave. “Do not make your houses graveyards nor make my grave a (place of ) festivities. Instead, ask (Allah's) blessings for me wherever yo may be, for they will reach me.” (Sunan Abu Dawud).
7.Forbidden to set out on journey's to visit graves. “Do not travel except to three masjids, Masjid Haram, the Messenger's Masjid, and the Aqsa Masjid”. (Bukhari).
“Taking Graves as Places of Worship” may mean three things:
1.Praying towards graves. Forbidden.
2.Building Masjid over Grave or Putting a Grave in a Masjid.
3.Praying in a masjid containing a grave.
Masjid with Graves. Two Types:
1.Masjid built over a grave. (grave came first). Should be demolished because such place is originally a grave.
2.Masjid in which a grave has been put, some time after its construction. (masjid came first). The grave should be removed as it was originally a masjid.
THE PROPHET'S GRAVE
This cannot justify the building of masjid over grave or building grave over masjids:
1.The Prophet did not order that he buried in his masjid.
2.The companions did not put his grave into the masjid.
3.The room of Aishah was not originally a part of the masjid and the door leading to the masjid was permanently sealed off by the companions.
4.Two expansions during the time of Umar and Uthman cautiously avoided the inclusion of Aishah's house or that of any of the other wives of the Prophet.
5.With the death of ALL the Sahabah – Caliph al Waleed Abdil Malik included the house of Aishah inside the Masjid. A high circular wall was built around it so that it would not be visible at all from inside the masjid. Two additional walls in triangle built later to prevent anyone from facing the grave directly.
6.The dome over the Prophet's grave was built by Sultan Kalawoon as Salaahee in 1282 CE and painted green by Sultan Abdul Hameed in 1837,
7.These errors remains to be corrected. Walls should once again be placed to separate it from the masjid so that no one could pray in its direction nor visit it inside the masjid.
Salah in the Prophet's masjid is still desirable due to its exceptional nature just like salah is allowed for specific purpose (e.g. Janazah) even during the forbidden times (sun setting etc.)
To prove to them the truth about resurrection
To save the believers from disbelievers (That the promise of Allah is true).
The bodies are also resurrected not only the soul. (Belief that only the spirit is resurrected is common amongst Christians).
Who “prevailed in their case”? Was it the believers or disbelievers?
1.Building places of worship is among the characteristics of the believers.
2.Putting Mosques over graves is an act of the cursed and not of the believers.
Mentioning of the building of a mosque over their grave here does not indicate its permissibility. It is among the paths leading to Shirk.
“May Allah's curse be on the Jews and Christians for taking the graves of their prophets as places of worship”. The Prophet said this while he was dying. (Bukhari, Muslim, Abu Dawud).
Restrictions of Visiting Graves:
1.As a means of setting up a barrier against grave worship.
2.The Prophet prohited in praying purposefully praying the the direction of graves. (Muslim)
3.Recitation of the Qur'an in graveyards is not allowed. Aishah asked the Prophet what to say when visiting graveyards. He told her to give salams and supplicate (He didnt tell her to recite Quran). Also, the Prophet told us not to make our homes like graveyards. “Do not make your houses graveyards, for verily Satan flees from the house in which Soorah al Baqarahy is read” (Muslim).
4.The Prohibition of white-washing of graves, building structures over them (Muslim), writing on them (Sunan Abi Dawud) or raising them above the ground (Muslim).
5.Building Masjids over graves was specifically forbidden by the Prophet. Concerning a church in Ethiopia with pictures the Prophet said “Indeed if there is a righteous man among them and he dies, they build on his grave a mosque and make in it those pictures. They are the worst of creation in the sight of Allah on the day of Resurrection.” (Bukhari).
6.The Prophet forbade annual or seasonal gatherings even around his own grave. “Do not make your houses graveyards nor make my grave a (place of ) festivities. Instead, ask (Allah's) blessings for me wherever yo may be, for they will reach me.” (Sunan Abu Dawud).
7.Forbidden to set out on journey's to visit graves. “Do not travel except to three masjids, Masjid Haram, the Messenger's Masjid, and the Aqsa Masjid”. (Bukhari).
“Taking Graves as Places of Worship” may mean three things:
1.Praying towards graves. Forbidden.
2.Building Masjid over Grave or Putting a Grave in a Masjid.
3.Praying in a masjid containing a grave.
Masjid with Graves. Two Types:
1.Masjid built over a grave. (grave came first). Should be demolished because such place is originally a grave.
2.Masjid in which a grave has been put, some time after its construction. (masjid came first). The grave should be removed as it was originally a masjid.
THE PROPHET'S GRAVE
This cannot justify the building of masjid over grave or building grave over masjids:
1.The Prophet did not order that he buried in his masjid.
2.The companions did not put his grave into the masjid.
3.The room of Aishah was not originally a part of the masjid and the door leading to the masjid was permanently sealed off by the companions.
4.Two expansions during the time of Umar and Uthman cautiously avoided the inclusion of Aishah's house or that of any of the other wives of the Prophet.
5.With the death of ALL the Sahabah – Caliph al Waleed Abdil Malik included the house of Aishah inside the Masjid. A high circular wall was built around it so that it would not be visible at all from inside the masjid. Two additional walls in triangle built later to prevent anyone from facing the grave directly.
6.The dome over the Prophet's grave was built by Sultan Kalawoon as Salaahee in 1282 CE and painted green by Sultan Abdul Hameed in 1837,
7.These errors remains to be corrected. Walls should once again be placed to separate it from the masjid so that no one could pray in its direction nor visit it inside the masjid.
Salah in the Prophet's masjid is still desirable due to its exceptional nature just like salah is allowed for specific purpose (e.g. Janazah) even during the forbidden times (sun setting etc.)
Study Notes on Soorah al Kahf Verse 18
Verse 18. “And you would have thought them awake while they were asleep and I turned them on their right sides and on their left sides and their dog lay with its front legs stretched out at the entrance of the cave. Had you seen them you would have turned and fled filled with fear of them.”
They did not exhibit the normal signs of relaxation usually associated with sleep. Instead they appeared to be awake. [Ibn Uthaimeen].
No mention of turning them on their backs and on their stomachs. Sleeping on stomachs is harmful. “Allah's Messenger saw a man lying on his stomach and said, “Indeed, this is a way of lying not pleasing to Allah.” [Sunan At Tirmidhee].
“Poor sleep posture is a sure invitation to backaches. Use a firm mattress. Lie on the side a bend to the knees. Avoid lying on the belly, a position that increase the spine's lumbar curve, causing the familiar sagging called swayback” Time Magazine July 14, 1980.
Less incidence of SIDS (sudden infant death syndrome) when babies are lying on their backs.
It is probably worthy to note here that in bed ridden patients it is a standard nursing protocol to turn the patients every two hours to avoid pressure sores – a condition that leads to breakdown of the skin and can go as deep as the bone. [Abu Khalid]
Dogs as guards. “Whoever keeps a dog for other than farming, sheep herding or hunting, will have two qirats decreased from his good deeds daily.” (Bukhari). To protect one's home and one's person with a dog is even more reasonable.
The Youth's prayer were answered by Allah: they were protected. Qadar and Prayer. Islam teachers that prayer can change situations. It might seem difficult to comprehend how prayer can change everything, since Islam also teaches that everything which will happen has already been written. That is, if all things are already written, then what is the point in prayer? This is a question which boggles the mind of many. However, the reality is simply that what is written is what one does. It is not that one does it because it is written. It is written, because that is what we are going to do. For many, these two concepts are one and the same. F what one does is what was written, then he is forced to do it because it is written. However, the reality is that once one accepts that Allah know all things, that He is omniscient, then that writing is only an expression of His knowledge of all things, not that He forces things to take place in one's life. There are however, some situations in which Allah intervenes directly which have nothing directly to do with a person's choice. [Bilal Philips].
“Call on Allah in prayer confident that it will be answered. But know that Allah does not answer the prayer of the unmindful, inattentive heart.” (Saheeh Sunan At Tirmidhee)
They did not exhibit the normal signs of relaxation usually associated with sleep. Instead they appeared to be awake. [Ibn Uthaimeen].
No mention of turning them on their backs and on their stomachs. Sleeping on stomachs is harmful. “Allah's Messenger saw a man lying on his stomach and said, “Indeed, this is a way of lying not pleasing to Allah.” [Sunan At Tirmidhee].
“Poor sleep posture is a sure invitation to backaches. Use a firm mattress. Lie on the side a bend to the knees. Avoid lying on the belly, a position that increase the spine's lumbar curve, causing the familiar sagging called swayback” Time Magazine July 14, 1980.
Less incidence of SIDS (sudden infant death syndrome) when babies are lying on their backs.
It is probably worthy to note here that in bed ridden patients it is a standard nursing protocol to turn the patients every two hours to avoid pressure sores – a condition that leads to breakdown of the skin and can go as deep as the bone. [Abu Khalid]
Dogs as guards. “Whoever keeps a dog for other than farming, sheep herding or hunting, will have two qirats decreased from his good deeds daily.” (Bukhari). To protect one's home and one's person with a dog is even more reasonable.
The Youth's prayer were answered by Allah: they were protected. Qadar and Prayer. Islam teachers that prayer can change situations. It might seem difficult to comprehend how prayer can change everything, since Islam also teaches that everything which will happen has already been written. That is, if all things are already written, then what is the point in prayer? This is a question which boggles the mind of many. However, the reality is simply that what is written is what one does. It is not that one does it because it is written. It is written, because that is what we are going to do. For many, these two concepts are one and the same. F what one does is what was written, then he is forced to do it because it is written. However, the reality is that once one accepts that Allah know all things, that He is omniscient, then that writing is only an expression of His knowledge of all things, not that He forces things to take place in one's life. There are however, some situations in which Allah intervenes directly which have nothing directly to do with a person's choice. [Bilal Philips].
“Call on Allah in prayer confident that it will be answered. But know that Allah does not answer the prayer of the unmindful, inattentive heart.” (Saheeh Sunan At Tirmidhee)
Wednesday, July 07, 2010
Study Notes on Soorah al Kahf Verses 19-20
Verses 19-20. “And in that way, I raised them up again, so they questioned each other. One of them asked: “How long have you spent here?” The others answered: “We have spent a day or part of a day.” Then they declared: “Your Lord knows best how long you have spent. So send one of you with this silver money to the city to look for a place with the best food, so that he may bring something to eat. He should however be cautious and not let anyone become aware of you. 20 For if they succeed in overpowering you back to their belief and in that case you would never be successful ever.”
The relativity of time. Short for sleeping people (and the dead) long for those who are awake. Also, (23:112-3). Ultimately time in this world is very short and so they have to make the best of their time.
“There are two things about which many people are fooled; health and spare time”. (Al Bukhari).
The phrase “killing the time” and its derivatives should not be in Muslim's vocabulary. Spending time in worship of Allah. See (94:7-8).
Those who wait in the grave from the distant past will not be oppressed by having to wait until all humans die; unaware of the passage of time.
FIQH ISSUE: “So send one of you with this silver money to the city to look for a place with the best food”.
1.The Permissibility of engaging others as agents in purchasing and selling.
2.There is no harm in a person seeking the nicest food.
3.Weakness of some scholars' opinion that it is not permissible to sale something and saying “I'm selling you the best possible barley”. It should be judged according to local custom is the correct position.
The importance of choosing the right, halal and beneficial food. (Eating from food of people who earns haram unless you are advising them about their earning). Haram food can cause our supplication to be rejected. “Allah is pure and He only accepts what is pure”. (Muslim). The story of traveller on a long journey who supplicates to Allah but his food, drink and clothing was unlawful. So how could his prayers to be answered. See (Muslim). This man has combined many factors that normally assures that prayers are answered.
1.He was a traveler.
2.His rough appearance indicates that he was in difficulty.
3.He raised his hands to Allah who is shy to let his servant lower his hands empty.
4.He uses Allah's most powerful and comprehensive names (Ar-Rabb).
5.He repeated his prayer (more chance s of being accepted).
Yet his prayers were not answered.
EAT FROM HALAL EARNINGS ONLY.
“He should however be cautious...” If a person's life is threatened he may make false statements of disbelief or apostasy in order to preserve his life. This, according to some scholars, is unique to the Ummah of the Prophet. (16:106) Past nations cannot do this.
LESSONS ACCORDING TO SHAYKH AS-SA'DEE
1.The importance of knowledge (“in order that they may ask one another...”).
2.If one is unsure concerning an issue he must take it back to the one who has knowledge (“Your Lord knows best how long you have spent”).
3.The permissibility of eating good and tasty foods.
4.To be cautious and to stay away from situations that can cause fitna.
5.The great religious commitment showed by the youth.
6.The harm and corruption contained in evil should encourage one to detest and completely abandon it.
The relativity of time. Short for sleeping people (and the dead) long for those who are awake. Also, (23:112-3). Ultimately time in this world is very short and so they have to make the best of their time.
“There are two things about which many people are fooled; health and spare time”. (Al Bukhari).
The phrase “killing the time” and its derivatives should not be in Muslim's vocabulary. Spending time in worship of Allah. See (94:7-8).
Those who wait in the grave from the distant past will not be oppressed by having to wait until all humans die; unaware of the passage of time.
FIQH ISSUE: “So send one of you with this silver money to the city to look for a place with the best food”.
1.The Permissibility of engaging others as agents in purchasing and selling.
2.There is no harm in a person seeking the nicest food.
3.Weakness of some scholars' opinion that it is not permissible to sale something and saying “I'm selling you the best possible barley”. It should be judged according to local custom is the correct position.
The importance of choosing the right, halal and beneficial food. (Eating from food of people who earns haram unless you are advising them about their earning). Haram food can cause our supplication to be rejected. “Allah is pure and He only accepts what is pure”. (Muslim). The story of traveller on a long journey who supplicates to Allah but his food, drink and clothing was unlawful. So how could his prayers to be answered. See (Muslim). This man has combined many factors that normally assures that prayers are answered.
1.He was a traveler.
2.His rough appearance indicates that he was in difficulty.
3.He raised his hands to Allah who is shy to let his servant lower his hands empty.
4.He uses Allah's most powerful and comprehensive names (Ar-Rabb).
5.He repeated his prayer (more chance s of being accepted).
Yet his prayers were not answered.
EAT FROM HALAL EARNINGS ONLY.
“He should however be cautious...” If a person's life is threatened he may make false statements of disbelief or apostasy in order to preserve his life. This, according to some scholars, is unique to the Ummah of the Prophet. (16:106) Past nations cannot do this.
LESSONS ACCORDING TO SHAYKH AS-SA'DEE
1.The importance of knowledge (“in order that they may ask one another...”).
2.If one is unsure concerning an issue he must take it back to the one who has knowledge (“Your Lord knows best how long you have spent”).
3.The permissibility of eating good and tasty foods.
4.To be cautious and to stay away from situations that can cause fitna.
5.The great religious commitment showed by the youth.
6.The harm and corruption contained in evil should encourage one to detest and completely abandon it.
Friday, July 02, 2010
Study Notes on Soorah al Kahf 13-17
13. I will relate their true story to you. They were youths who believed in their Lord and I increased their level of guidance.
According to the Arabic idiom, whenever a single person refers to himself using a plural form, it indicates that he is great. Nothing is greater than Allah…Therefore the intent of every plural pronoun referring to Allah is praise. It's equivalent in English language is the "royal" we or "majestic" we.
"I will relate their true story to you"…there is a disagreements around the length of stay in the cave. This story is a legend according to Christian and Western historians except the Roman Catholic and Eastern Orthodox churches believe it as a miracle. Circulated as oral tradition for centuries and eventually reduced to writing by a Syriac historian in 6th century.
These youths are the true followers of Jesus from the Unitarian tradition of James the first bishop of Jerusalem and not from the Greek and Roman Trinitarian tradition.
Whoever believes in His Lord and Obeys Him, He will increase his state of guidance because obedience is a cause for the increase of guidance and faith. [Ash-Shanqeeti]. See (47:17) (9:124).
Faith (Iman) increases with obedience and decreases with disobedience.
The Murji'ites (Murjiah) those who don't believe that faith increases or decreases.
Jahmite Murji'ism: Iman is merely knowledge alone. Attributed to Jahm Ibn Safwan. Implies that Pharaoh and his people were believers since they know that Moses and Aaron were true prophets; including Iblees who knew Allah well.
The Karramites: Iman is restricted to the profession on the tongue without including the [affirmation of the] heart. Therefore the hypocrites were perfect believers though they believe that the hypocrites will suffer the punishment that Allah promised them. They contradict themselves.
Murji'ite Legists: Iman is belief in the heart and profession on the tongue but not including the deeds. They regarded works parts of Iman in a figurative way, for a work is the fruit and requirement of Iman.
Similarity between the Murji'ites beliefs some Christians of today that nothing can affect faith. It is claim that once a person has accepted Jesus Christ as his personal savior, he is guaranteed paradise no matter what sins he may commit.
The Key to paradise is Lailaha illallah. But every key has teeth (ridges) for it to open locks. Similarly saying Lailaha illallah has to be accompanied by knowledge, certainty, sincerely, and truthfully.
Faith increases by patience. Patience comes from trust in Allah. Allah said that in every difficulty comes ease. We should not act irrationally during calamities.
Once we know that Faith may decrease then we should be vigilant because Satan is very busy trying to make us fall into sins. It is important to take account of one's self. Umar Ibn Al Khattab said “Take account of yourselves before your account is taken”.
Verse 14. And I strengthened their hearts when they stood up and said, “Our Lord is the Lord of the heaven the earth. We will never call on any god besides Him; if we did, we would indeed have uttered an enormous deviance.”
Allah made their hearts steady, strengthened them and bound them because their people opposed them. [Ibn Uthaimeen].
So that they wold not panic and become fearful to openly declare the truth. [Ash-Shanqeetee].
Whoever is obedient to his Lord, He will strengthen his heart and make him steady to handle difficult times patiently. (8:11-12) (28:10)
“They stood up” means they stood up among their people and announced their Tawheed.
“And I strengthened their hearts when they stood up...” Is it possible to have additional understanding of this verse from its medical aspect being that when a person spent a long time in the supine lying position – his heart – and the whole cardiovascular system adapts to that position so that when a person suddenly stands up he would faint because his weak heart is not immediately able to pump blood to his brain? This phenomenon is called Orthostatic Hypotension. [Abu Khalid]
Affirmation of Tawheed Ruboobeeyah “Our Lord is the Lord of the heavens and the earth”...and Tawheed Ulooheeyah/Ibaadah “We will never call on any god besides Him”. Worshiping God is the result of His Lordship. The right of worship only belongs to the Creator / Lord.
Whoever attributes another god as a partner to the Creator of the heavens and earth has come with something far deviated from the truth; something involving the ultimate in falsehood beyond acceptable bounds. Because the one who deserves worship is the One who brought creation into existence from non-existence, because one unable to create others besides itself is itself created and in need of a creator to create it, nourish it and run its affairs. (2;22) (16:17) (13:16) (7:191) (25:3).
TRUTH TO POWER – These young men boldly challenged the false beliefs of their people. “The greatest Jihad is speaking the truth in front of tyrant” (Sunan Abi Dawud). But if the harm is greater than the good, it should be hated in the hearts. Muslims must oppose the evil forces trying to eradicate the Sharee'ah but at the same time oppose excessive unislamic methods used by some Muslims in their resistance who claim to defend the Ummah.
Verse 15. “These people of ours have adopted other gods besides Him. Why do they not bring authority for what they have done? And who does a greater wrong than the one who invents a lie against Allah.”
A challenge from Allah. A challenge to do the impossible – the challenge to produce evidence for their idolatry. (6:148) (46:4).
Reconciled with (2;114) [“And who are more wrong...”] Ibn Uthaimeen: this verse addresses the worst wrong in the category of prevention of remembrance of Allah's name while the previous verse refers to the worst wrong in Lying.
If one lied about someone it would be wrong, and if one lied about someone of greater stature it would be greater wrong. Thus, a lie about Allah becomes the greatest possible lie. [Ibn Uthaimeen].
Early Hindu scriptures rejects idol worship; Buddha's writing does not endorsed worshiping him; Christian worship of Jesus goes against Jesus' own teachings and practice. (Jesus worshiping God on a number of occasions, clearly indicating that he was not God).
Theory of Evolution by Charles Darwin is one of the biggest lie against Allah in the 19th century claiming that life in this world was not created but evolved. Removing God from human society removes the basis of morality and definition of right and wrong.
Verse 16. “And when you turn away from them and the things that they worship besides Allah, take yourselves to the cage. Your Lord will shower His mercies on you and dispose of your affairs in comfort and ease.”
Giving up something for the sake of Allah: The youth gave up everything and went into the cave. “Whoever gives up something for the sake of Allah, He will replace it with something better” (Hadeeth not referenced in the original text. No time to consult Maktabah ash-Shamilah – Abu Khalid). See also (4:100) (19:48-50).
HIJRAH – abandoning an idolatrous and oppressive society and hiding in order to practice the true religion. (4:97).
Hijrah to Madeenah was made obligatory during the Prophet's lifetime but once Makkah was liberated, migration to Madeenah was no longer obligatory. This is the context of this hadeeth: “There is no hijrah after Conquest of Makkah. Instead, there remains Jihad and intention. If you are called to arms, respond”. (Sahih Al Bukhari). Compare with hadeeth: “Hijrah will not end until repentance ends, and repentance will not end until the sun rises in the west”. (Sunan At Tirmidhee)
The essence of Hijrah is abandonment of evil in all its forms. Thus even if one lives with Muslims, the principle of Hijrah is still applicable. “The Muslim is one from who tonque and hand Muslims are sage, and the true emigrant is one who abandons what Allah has forbidden.” (Bukhari)
Instead of emigration from regions controlled by disbelievers, most Muslims have become immigrants to the lands of the disbelievers. Even more so, they choose to live scattered amongst the disbelievers instead of congregating in religious communities as other immigrants do based on ethnic consideration.
Allah concealed them in the cave just as He concealed Prophet Muhammad and his Companion Abu Bakr as Siddeeq in the Cave of Thawr. (9;40).
Verse 17. You could see the sun declining to the right of their cave when it rose and touching their left sides when it set, while they lay in the middle of the cave. That was among Allah's signs. Whoever Allah guides is rightly guided and whoever He sends astray will not find any guiding friend to lead him to the right path.
Allah has told us this because it is important to ponder upon its meanins. He did not inform us about the location of the Cave because there is no benefit in knowing that. “I have not left anything that will bring you closer to Paradise and keep you further away from Hell but I have certainly taught you about it.” (At Tabaraani – Silsilah al Ahaadeeth as Saheehah).
The obvious meaning of this verse is that it is the sun that revolves around the earth and bring about its rising and setting. However Ibn Uthaimeen said: If it becomes established for us by certain evidence that the changing of the night and day is a result of the earth's revolution, it then become obligatory on us to interpret the verse according to the meaning which agrees with reality. For others, Saudi Prince Salmaan's trip on the space shuttle and his observations were sufficient observable evidence that the sun does not rotate around the earth.
Church history is full of this quagmire and conflict between Science and Religion. The Copernican Revolution; Galileo rotting in prison and eventual triumphs of Galileo's ideas.
“Whoever Allah guides”. Allah divided the people into two groups: guided and astray. This is Allah's decree. You must be pleased with Allah's Destiny under all circumstances. It is obligatory on us, in spite of that , to strive to guide people.
Allah does not guide the rebellious disobedient people. (61:5).
“Whoever Allah allows to go astray none can guide” is a better translation.
This verse and others like it are proofs of the falsity of the Qadariyyah (Qadarite school) which claims that humans are independent in their god and evil actions. (Ash Shanqeetee).
From Tafseer Soorah al Kahf by Dr Bilal Philips
Tuesday, June 29, 2010
Notes on Soorah al Kahf Verses 9-12
Verse 9. And do you think that the Companions of the Cave and the inscriptions were wonders among My signs?
The story of the people of the cave is not really something astonishing relative to the Power and Ability of Allah. The creation of the heavens and the earth, the alternation of night and day and the subjugation of the sun, moon and heavenly bodies are more amazing. Allah is capable of doing far more amazing than the incident of the people of the Cave. [Ibn Kathir] (40:57), (79:27).
Humankind is quite insignificant in relationship to the remainder of the creation. Abundance of wealth and technological discoveries often leads them to arrogance and pride.
The Story of Seven Sleepers of Ephesus in circulation amongst the Christians of this time. In 250 CE the Roman Emperor Decius persecutes Christians which lead seven (or eight in some versions) to be concealed in a cave near Ephesus. They were protected from pagan sacrifices and fell into a miraculous sleep. The cave was reopened during the reign of Eastern Roman Emperor Theodosius II (408 – 450). [Encyclopedia Britannica].
Verse 10. When the young men fled for refuge to the cave, they said: "Our Lord! Grant us your mercy and arrange our affairs for us in the right way!"
Concerning fleeing for the sake of one's religion and the abandonment of family, children, relatives, friends, land and wealth out of fear of trials. The Prophet made Hijrah and so did his Companions. Living in isolation and the permissibility of fleeing from tyrants in Sunnah of the Prophets and the saintly.
Depends on a person's ability: Seclusion in caves or mountains or seclusion in one's home (some companions secluded themselves in their homes after the assassination of Caliph's Uthman and did not leave except to their graves).
The power of supplication when in distress. "Our Lord! Grant us your mercy…" The Prophet s.a.w. used to hasten to prayers whenever any matter disturbed him. (Sunan Abu Dawood).
After doing the best one can for himself, he should put his trust in Allah.
YOUTH.
Those who accepted Islam from outside of the Prophet's family were relative youths – none is older than him.
Phenomena in which young people tend to be the ones most receptive to Islam. Vast majority of 3000 Americans who converted to Islam were in their early twenties during the first Gulf War.
The Importance of Faith in Youth. A youth who grows up worshipping Allah is one of those who will be shaded by Allah's shade in the Day of Resurrection. [Refer to the hadeeth of who will be shaded in the Day of Resurrection]. The connection of having a Just Ruler and religious youth is that the Just Ruler will promote Islamic education system, social system and various elements in the society so that it will be relatively easy for a young person to grow up worshipping Allah.
Raising Righteous Children:
Step One: Choose Righteous Spouse
Step Two: Make Supplications
Step Three: Observe the 'Aqeedah
Step Four: Create an Islamic Environment
Step Five: Teach the Religion Early
Step Six: Teach by Example
Step Seven: Marry them to righteous spouses
Verse 11. Then I drew a veil over their ears for a number of years.
Drawing a veil over the ears is a metaphor for deep sleep which prevents sounds from reaching the ears. [Shawkani] The Prophet also used the ear metaphor to describe the corruption of oversleeping "Satan urinated in his ear". [al Qurtubi].
The actual number of years is mentioned in verse 24. "So they stayed in the cave for three hundred years and nine more".
Verse 12. Then I roused them in order to test [to know] which of the two parties was best in calculating the length of time that they passed.
"Then I roused (resurrected) them…" awakening from sleep is referred as resurrection because sleep is a form of death. (6:60) (39:42). [Ibn Uthaimeen].
"In order to know…" the phrase has two meanings:
1.The knowledge of what will be is not the same as knowledge of what was. Allah's knowledge of something before its occurrence is knowledge that it will occur, but after its occurrence, it is knowledge that it occurred.
2.The knowledge on the basis of which there is a reward of what was intended. (47:31). Allah knows the future: who will do good deeds but He will only reward the doer once the act is perform. Neither recompense nor reward is given based on Allah's knowledge unless it occurs. [Ibn Uthaimeen]
However, there is no difference between what He knows will occur and what He knows has occurred as far as certainty is concerned. [Ibn Uthaimeen].
The story of the people of the cave is not really something astonishing relative to the Power and Ability of Allah. The creation of the heavens and the earth, the alternation of night and day and the subjugation of the sun, moon and heavenly bodies are more amazing. Allah is capable of doing far more amazing than the incident of the people of the Cave. [Ibn Kathir] (40:57), (79:27).
Humankind is quite insignificant in relationship to the remainder of the creation. Abundance of wealth and technological discoveries often leads them to arrogance and pride.
The Story of Seven Sleepers of Ephesus in circulation amongst the Christians of this time. In 250 CE the Roman Emperor Decius persecutes Christians which lead seven (or eight in some versions) to be concealed in a cave near Ephesus. They were protected from pagan sacrifices and fell into a miraculous sleep. The cave was reopened during the reign of Eastern Roman Emperor Theodosius II (408 – 450). [Encyclopedia Britannica].
Verse 10. When the young men fled for refuge to the cave, they said: "Our Lord! Grant us your mercy and arrange our affairs for us in the right way!"
Concerning fleeing for the sake of one's religion and the abandonment of family, children, relatives, friends, land and wealth out of fear of trials. The Prophet made Hijrah and so did his Companions. Living in isolation and the permissibility of fleeing from tyrants in Sunnah of the Prophets and the saintly.
Depends on a person's ability: Seclusion in caves or mountains or seclusion in one's home (some companions secluded themselves in their homes after the assassination of Caliph's Uthman and did not leave except to their graves).
The power of supplication when in distress. "Our Lord! Grant us your mercy…" The Prophet s.a.w. used to hasten to prayers whenever any matter disturbed him. (Sunan Abu Dawood).
After doing the best one can for himself, he should put his trust in Allah.
YOUTH.
Those who accepted Islam from outside of the Prophet's family were relative youths – none is older than him.
Phenomena in which young people tend to be the ones most receptive to Islam. Vast majority of 3000 Americans who converted to Islam were in their early twenties during the first Gulf War.
The Importance of Faith in Youth. A youth who grows up worshipping Allah is one of those who will be shaded by Allah's shade in the Day of Resurrection. [Refer to the hadeeth of who will be shaded in the Day of Resurrection]. The connection of having a Just Ruler and religious youth is that the Just Ruler will promote Islamic education system, social system and various elements in the society so that it will be relatively easy for a young person to grow up worshipping Allah.
Raising Righteous Children:
Step One: Choose Righteous Spouse
Step Two: Make Supplications
Step Three: Observe the 'Aqeedah
Step Four: Create an Islamic Environment
Step Five: Teach the Religion Early
Step Six: Teach by Example
Step Seven: Marry them to righteous spouses
Verse 11. Then I drew a veil over their ears for a number of years.
Drawing a veil over the ears is a metaphor for deep sleep which prevents sounds from reaching the ears. [Shawkani] The Prophet also used the ear metaphor to describe the corruption of oversleeping "Satan urinated in his ear". [al Qurtubi].
The actual number of years is mentioned in verse 24. "So they stayed in the cave for three hundred years and nine more".
Verse 12. Then I roused them in order to test [to know] which of the two parties was best in calculating the length of time that they passed.
"Then I roused (resurrected) them…" awakening from sleep is referred as resurrection because sleep is a form of death. (6:60) (39:42). [Ibn Uthaimeen].
"In order to know…" the phrase has two meanings:
1.The knowledge of what will be is not the same as knowledge of what was. Allah's knowledge of something before its occurrence is knowledge that it will occur, but after its occurrence, it is knowledge that it occurred.
2.The knowledge on the basis of which there is a reward of what was intended. (47:31). Allah knows the future: who will do good deeds but He will only reward the doer once the act is perform. Neither recompense nor reward is given based on Allah's knowledge unless it occurs. [Ibn Uthaimeen]
However, there is no difference between what He knows will occur and what He knows has occurred as far as certainty is concerned. [Ibn Uthaimeen].
Monday, June 28, 2010
Notes on Soorah al-Kahf verses 6-8
Verse 6. Perhaps you will destroy yourself in grief following after them because they did not believe in this speech.
• The Prophet was very keen that the creation would be guided, would be very happy if they were guided and sad when the disbelievers were not because of his compassion and deep sympathy and pity for them.
• If Allah knew that there was any good in them, He would have guided them, but He knows that they are only suitable for the Hellfire.
• Thus busying oneself with grief and sorrow over them is of no benefit.
• "You cannot guide whom you love. But Allah guides whom He wills" (28:56) (88:21-22) (13:40)
• There are two types of person who becomes sad when people do not accept the truth.
o One type who is sad because he is not accepted – blameworthy because this is calling to ones self.
o Another type who is sad because the truth is not accepted – praiseworthy because this is calling to Allah.
Verse 7. Indeed I have made what is on the earth its beautification to test which of them does the best deeds.
• This world is a temporary home adorned with transient beauty, a place of trial and not a permanent settlement.
• "Indeed this life is sweet and green (i.e. plants that die) and Allah has out you in-charge of in in succeeding generations and He observes what you are doing. So fear this world and fear women because the beginning of trials of the Israelites was women." (Sahih Muslim)
• The quality of the deed not the quantity is more important as implied by the word "Best Deeds" not the 'most deeds'.
• Wealth and Children are part of adornment in this life (18:46) (63:9) (64:14). Enmity not from hatred and conflict but love and care prevent parents from religious duties [Ibn Taimiyyah].
• Everything in this world is a test; denying this is futile and absurd. Allah is above and beyond meaningless actions; His perfection invalidates His creation without purpose; without giving them directions; without commanding them to do good and forbidding them from evil. Whoever denies this has denied Allah's divinity and lordship. Whoever denies the Day of Resurrection is itself denial of the Lord's existence. [Ibn Taimiyyah].
• Allah does not test us to know who will pass instead it serves to confirm His Justice and Mercy on the Day of Judgment; that those who goes to Paradise deserve it and those who go to Hell got there by God's grace. [Shawkani].
• Purpose of Test
Spiritual Growth. Gold is purified from ore by fire. Generosity is gained if one have a degree of sustenance that others (16:71)
Purification. If they are patient with trials.
Reminders. When people deviate, they seldom listen to the advice of those around them. But when calamity strikes, it jolts those who still have some faith recognizing their error. (32:21)
"Corruption has appeard on the land and in the sea because of what man's hands have earned in order that (Allah) may make them taste a part of what they have done, and in order that they may return (to the right path). (30:41).
To expose Hypocrites (24:63) People converting to Islam for wrong reasons, and after finding more difficulties in their lives that prior to their conversion they revert to their former beliefs.
Punishment. (24:63) Stories of past nations who rejected divine guidance (Aad, Thamood, Fir'aun etc). Punishment afflicts everyone one, not only the sinners. (8:25).
Verse 8. Indeed I will make all that is on it like dry bare soil.
• Don’t look only at the exterior of this world and be fooled by its adornments and its beauty.
• Take this world as a place of crossing not a place of delight, a place for travel not a place for residence. Spend your utmost effort to know your Lord, to obey His commands, and perfect your deeds. [As-Sa'aadi].
• The Prophet was very keen that the creation would be guided, would be very happy if they were guided and sad when the disbelievers were not because of his compassion and deep sympathy and pity for them.
• If Allah knew that there was any good in them, He would have guided them, but He knows that they are only suitable for the Hellfire.
• Thus busying oneself with grief and sorrow over them is of no benefit.
• "You cannot guide whom you love. But Allah guides whom He wills" (28:56) (88:21-22) (13:40)
• There are two types of person who becomes sad when people do not accept the truth.
o One type who is sad because he is not accepted – blameworthy because this is calling to ones self.
o Another type who is sad because the truth is not accepted – praiseworthy because this is calling to Allah.
Verse 7. Indeed I have made what is on the earth its beautification to test which of them does the best deeds.
• This world is a temporary home adorned with transient beauty, a place of trial and not a permanent settlement.
• "Indeed this life is sweet and green (i.e. plants that die) and Allah has out you in-charge of in in succeeding generations and He observes what you are doing. So fear this world and fear women because the beginning of trials of the Israelites was women." (Sahih Muslim)
• The quality of the deed not the quantity is more important as implied by the word "Best Deeds" not the 'most deeds'.
• Wealth and Children are part of adornment in this life (18:46) (63:9) (64:14). Enmity not from hatred and conflict but love and care prevent parents from religious duties [Ibn Taimiyyah].
• Everything in this world is a test; denying this is futile and absurd. Allah is above and beyond meaningless actions; His perfection invalidates His creation without purpose; without giving them directions; without commanding them to do good and forbidding them from evil. Whoever denies this has denied Allah's divinity and lordship. Whoever denies the Day of Resurrection is itself denial of the Lord's existence. [Ibn Taimiyyah].
• Allah does not test us to know who will pass instead it serves to confirm His Justice and Mercy on the Day of Judgment; that those who goes to Paradise deserve it and those who go to Hell got there by God's grace. [Shawkani].
• Purpose of Test
Spiritual Growth. Gold is purified from ore by fire. Generosity is gained if one have a degree of sustenance that others (16:71)
Purification. If they are patient with trials.
Reminders. When people deviate, they seldom listen to the advice of those around them. But when calamity strikes, it jolts those who still have some faith recognizing their error. (32:21)
"Corruption has appeard on the land and in the sea because of what man's hands have earned in order that (Allah) may make them taste a part of what they have done, and in order that they may return (to the right path). (30:41).
To expose Hypocrites (24:63) People converting to Islam for wrong reasons, and after finding more difficulties in their lives that prior to their conversion they revert to their former beliefs.
Punishment. (24:63) Stories of past nations who rejected divine guidance (Aad, Thamood, Fir'aun etc). Punishment afflicts everyone one, not only the sinners. (8:25).
Verse 8. Indeed I will make all that is on it like dry bare soil.
• Don’t look only at the exterior of this world and be fooled by its adornments and its beauty.
• Take this world as a place of crossing not a place of delight, a place for travel not a place for residence. Spend your utmost effort to know your Lord, to obey His commands, and perfect your deeds. [As-Sa'aadi].
Notes on Soorah al-Kahf verses 4-5
Verse 4. And warn those who say that, Allah has given birth to a son.
• This acted as an explanation from what was left unspecified in the previous verse – Ibn Uthaimeen.
• See (9:30) “The Jews call ‘Uzayr a son of Allah, and the Christian call Christ the son of Allah…”
• Encyclopedia Judaica Jerusalem states that Uszayr called the Father of Judaism by the Jews was considered ‘son of God’ by the Jews of Yemen.
Verse 5. They have no knowledge about it, nor do their fathers. The word coming out of their mouths is very grave. What they are saying is nothing but lie.
• The belief that Jesus is a son of God only became the dominant teaching of Christianity in the 4th century when it was adopted at the council of Nicea in 325 AD along with the other belief that Christ has same nature as God. Arius (250-336) the bishop of Alexandria of Egypt opposed to sign this creed. Before that there are numerous Christians who had diverse views on Christ, each with their own scripture to anchor their views.
• Other prophets were called the Son of God
o Israel (Jacob) in Exodus 4:22-24
o Solomon in 2nd Samuel 8:13-14
o David in Psalm 89:26-27. As the only begotten son in Psalms 2:7.
o Angels are sons of God in the Book of Job 1:6
• In New Testament
o Adam the son of God in Luke 3:38
o Nowhere in the Gospels Jesus actually called himself “Son of God”. Jesus rebuke those who called him the Son of God in Luke 4:41.
• The Hebrew Perspective
o The Hebrews were strict Monotheists and in their expression Son of God (usage in the Old Testament) metaphorically means “Servant of God” one who is a close and faithful servant of God as a son to his father.
o Example: Blessed are the peace-makers; they will be called sons of God. (Matthew 5:9)
• The Roman Perspective
o Romans and Greeks believe in a literal meaning of Son of God as a god incarnate or someone born of a physical union between male and female gods.
o Example: In Acts 14:11-13 Barnabas called the Roman god Zeus and Paul was called the Roman god Hermes.
• Allah has refute all these claims in the last scripture sent to mankind (72:3) (19:92-3) (39:4)
• The word coming out of their mouths is very grave.
o The heavens are almost torn apart, the earth split in two and the mountain crumble, that they claim the Most Gracious had a son. (19:90-1)
o Allah having a son means that He is deficient and others share in His Lordship, His Dominion and His Divinity. It is also lying about Him. (6:21).
• This acted as an explanation from what was left unspecified in the previous verse – Ibn Uthaimeen.
• See (9:30) “The Jews call ‘Uzayr a son of Allah, and the Christian call Christ the son of Allah…”
• Encyclopedia Judaica Jerusalem states that Uszayr called the Father of Judaism by the Jews was considered ‘son of God’ by the Jews of Yemen.
Verse 5. They have no knowledge about it, nor do their fathers. The word coming out of their mouths is very grave. What they are saying is nothing but lie.
• The belief that Jesus is a son of God only became the dominant teaching of Christianity in the 4th century when it was adopted at the council of Nicea in 325 AD along with the other belief that Christ has same nature as God. Arius (250-336) the bishop of Alexandria of Egypt opposed to sign this creed. Before that there are numerous Christians who had diverse views on Christ, each with their own scripture to anchor their views.
• Other prophets were called the Son of God
o Israel (Jacob) in Exodus 4:22-24
o Solomon in 2nd Samuel 8:13-14
o David in Psalm 89:26-27. As the only begotten son in Psalms 2:7.
o Angels are sons of God in the Book of Job 1:6
• In New Testament
o Adam the son of God in Luke 3:38
o Nowhere in the Gospels Jesus actually called himself “Son of God”. Jesus rebuke those who called him the Son of God in Luke 4:41.
• The Hebrew Perspective
o The Hebrews were strict Monotheists and in their expression Son of God (usage in the Old Testament) metaphorically means “Servant of God” one who is a close and faithful servant of God as a son to his father.
o Example: Blessed are the peace-makers; they will be called sons of God. (Matthew 5:9)
• The Roman Perspective
o Romans and Greeks believe in a literal meaning of Son of God as a god incarnate or someone born of a physical union between male and female gods.
o Example: In Acts 14:11-13 Barnabas called the Roman god Zeus and Paul was called the Roman god Hermes.
• Allah has refute all these claims in the last scripture sent to mankind (72:3) (19:92-3) (39:4)
• The word coming out of their mouths is very grave.
o The heavens are almost torn apart, the earth split in two and the mountain crumble, that they claim the Most Gracious had a son. (19:90-1)
o Allah having a son means that He is deficient and others share in His Lordship, His Dominion and His Divinity. It is also lying about Him. (6:21).
Saturday, June 26, 2010
Notes on Soorah al Kahf verses 2-3
Verse 2. [He made it] straight to warn of a terrible punishment coming from Him, and to give glad tidings of a good reward to the believers who do righteous deeds.
"[HE made it} straight". Shawkani: 1) refers to its straightforwardness 2) custodian and guardian for the previous divine revealed scriptures.
Belief alone is not sufficient; righteous actions should accompany it.
Two conditions for an act to be righteous:
o Sincerity to Allah: intending to have the pleasure of Allah and the Hereafter.
o Obedience to Allah: The deed must not be outside Allah's Shareah.
"A good reward" the pleasure of Allah and entrance to paradise containing what no eye has ever seen, nor ear ever heard, not has it crossed the mind of any human being.
Verse 3. They will remain there forever.
• Both paradise and hell already exists now and they are both eternal. (4:168-9) (33:64-5) (43:74-5)
• The Heaven is already created."…prepared for the God fearing". (3:133). Numerous hadeeth supports this. "Indeed I saw paradise and I had a bunch of fruit from it. If I had brought it, you would have eaten [from it] as long as the world existed…." (Al Bukhari)
• Location of Paradise: It is in the highest level of 'Illiyoon (83:18)
• Hell is in the lowest of the lows (83:7).
• Harun Yahya's deviant teachings:
o "…it will be understood with what kind of order Allah created the entire universe from out of nothing, so much so that, with this secret, the question of "when" and "where?" become meaningless because there are no time and space left. When spacelessness is grasped, it will be understood that hell, heaven and earth are all actually the same place." (Allah is known through reason (pp. 202-3).
• Those who say that Hell is not eternal
o Jahmites
o Imam of the pantheists, Ibn 'Arabee at Taa'ee
o Aboo Haazil al 'Allaaf (a leading Mu'tazilah scholar)
o Ibn Taymiyyah and Ibn al Qayyim
• Evidence of Ibn Taymiyyah and Ibn al Qayyim
o Narrated Abdullah ibn 'Amar al Aas that he said: "There will come a time when a wind will blow through the gates of Hell, and there will be nobody in it. This is a marfoo' narration."
o "And those who are blessed, they will be in Paradise abiding there for as long as the heavens and earth endure, except as your Lord wills, a gift without end." (11:108)
o It is not permissible to malign or condemn these two scholars because of this error of ijtihaad.
o Another narration from Ibn Taimiyyah in Majmoo' Fatawa
"The Salaf and Imaams of this Ummah and Ahlus Sunnah wal Jamaah agreed that there exist created entities that will never come to an end at all, like Paradise, Hell etc."
o This indicates that Ibn Taimiyyah has two opinions. Unless one can establish his final verdict it is incorrect to assert that he held that Hell would end without qualifying it.
"[HE made it} straight". Shawkani: 1) refers to its straightforwardness 2) custodian and guardian for the previous divine revealed scriptures.
Belief alone is not sufficient; righteous actions should accompany it.
Two conditions for an act to be righteous:
o Sincerity to Allah: intending to have the pleasure of Allah and the Hereafter.
o Obedience to Allah: The deed must not be outside Allah's Shareah.
"A good reward" the pleasure of Allah and entrance to paradise containing what no eye has ever seen, nor ear ever heard, not has it crossed the mind of any human being.
Verse 3. They will remain there forever.
• Both paradise and hell already exists now and they are both eternal. (4:168-9) (33:64-5) (43:74-5)
• The Heaven is already created."…prepared for the God fearing". (3:133). Numerous hadeeth supports this. "Indeed I saw paradise and I had a bunch of fruit from it. If I had brought it, you would have eaten [from it] as long as the world existed…." (Al Bukhari)
• Location of Paradise: It is in the highest level of 'Illiyoon (83:18)
• Hell is in the lowest of the lows (83:7).
• Harun Yahya's deviant teachings:
o "…it will be understood with what kind of order Allah created the entire universe from out of nothing, so much so that, with this secret, the question of "when" and "where?" become meaningless because there are no time and space left. When spacelessness is grasped, it will be understood that hell, heaven and earth are all actually the same place." (Allah is known through reason (pp. 202-3).
• Those who say that Hell is not eternal
o Jahmites
o Imam of the pantheists, Ibn 'Arabee at Taa'ee
o Aboo Haazil al 'Allaaf (a leading Mu'tazilah scholar)
o Ibn Taymiyyah and Ibn al Qayyim
• Evidence of Ibn Taymiyyah and Ibn al Qayyim
o Narrated Abdullah ibn 'Amar al Aas that he said: "There will come a time when a wind will blow through the gates of Hell, and there will be nobody in it. This is a marfoo' narration."
o "And those who are blessed, they will be in Paradise abiding there for as long as the heavens and earth endure, except as your Lord wills, a gift without end." (11:108)
o It is not permissible to malign or condemn these two scholars because of this error of ijtihaad.
o Another narration from Ibn Taimiyyah in Majmoo' Fatawa
"The Salaf and Imaams of this Ummah and Ahlus Sunnah wal Jamaah agreed that there exist created entities that will never come to an end at all, like Paradise, Hell etc."
o This indicates that Ibn Taimiyyah has two opinions. Unless one can establish his final verdict it is incorrect to assert that he held that Hell would end without qualifying it.
Notes on Soorah al-Kahf Verse 1
Notes on Soorah al-Kahf
Introduction
• Kahf means ‘cave’ in verse 9 (Ashaabul Kahf)
• Earlier times titled “Soorah ashaab al kahf”
Place of Revelation
• Subject-matter and style is in Makkah. Some scholars consider verses 1-8, 28 and 107-110 in Madeenah.
• Inauthentic narration from Ibn kathir quoting Tabari about three Quraish men asking the Jews about Prophet Muhammad. The three questions were 1) the youth who disappeared in earlier times 2) traveler to from East toWest 3) Concerning the Soul. Ibn Is’haaq’s teacher was unknown.
The Merits of the Soorah
• Descent of Tranquility – Hadeeth of Al Baraa about a man reciting Soorah al kahf when an animal in his house became agitated and there was cloud hovering over him. The prophet instructed him to continue his recitation. Sahih Muslim.
• Protection from Dajjaal – First ten verses (Sahih Muslim) or lat ten verses (Sahih Muslim) from Soorah al Kahf.
• A Source of light – illumination by its light from one Friday to the next (Mustadrak – Saheeh al Jaami’) and as a light on the Day of Resurrection (Mustadrak – Saheeh at Targheeb).
• Forgiveness – “ …he would be forgiven for his sins between the two Fridays” a mawqoof narration from Ibn Umar according to Ibn Kathir. [The meaning is correct according to hadeeth].
Soorah al-Kahf (The Cave) 18
Verse 1. Praise be to Allah, Who revealed to His Servant the Scripture in which He did not allow any deviation.
• Do not praise yourselves (53:32). Allah is the source of all goodness and blessings. Self praise by Allah is not a vice but a virtue and right.
• Alhamd means “Describing the one praised with perfection as an expression of love and glorification”. Hamd is more general praising for one’s character and thanks for what he has done. Shukr is only thanking for what one has hone and not for characteristics. (Ibn Kathir).
• Allah can be called God because al-Ilaah is one of His attributes.
• Virtues of Alhamdulillah
o Best Supplication – Hadeeth of Jabir ibn Abdillah “The best way to remember Allah is Laa ilaha illallah and the best supplication is alhamdulillah. (Saheeh Sunan Ibn Maajah).
o Giving thanks for Blessings - giving thanks for blessing is itself a cause for increased blessings. [14:7]
• The Occasions for alHamdulillah
o On Awakening from Sleep [Alhamdulillah alladhee ahyana ba’da ma amaatana wa ilayhin-nushorr] [All praise is due to Allah who brought us to life after causing us to die and to him belongs the resurrection.] (Sahih Al Bukhari)
o On Completion of Meals
o On Seeing Suffering
• “Who revealed to His Servant”
o Prophet Muhammad is described as ‘His Servant’ in three context” 1) When describing the revelation of the Qur’an 2) When speaking in his defence 3) On the occasion of his ascension. Thoug all creatures are His servants, because he was the greatest servant of Allah amongst human beings. In the most honorable positions of the Prophet, Allah described him as a servant. Thus, the most blessed description of a human being is that of a “Servant of Allah”.
• “The Scripture”
o Primarily here the Qur’an. It is the greatest blessing which He has granted the people of the earth – takes them out for darkness into light.
• “He did not allow any deviation”
o Two characteristics of perfection from all sides
Negating from it any deviation (its information is free from lies, and its commands or prohibitions free from oppression or frivolity).
Affirming uprightness (it only informs about and commands the most important issues that which fills the hearts with understanding, faith and reason.
o See 4:82
o Compared to the Old Testament where the prophets of God are described in the most corrupt terms. Prophet Abraham as drunkard; Prophet Lot committing incest with his daughters; Prophet David committing adultery’ and Prophet Solomon worshipping idols in his old age.
o Hindu Scriptures – god incarnate [avatar] Krishna hiding clothes of women swimming naked in lakes (Govindpuran).
From Tafseer Soorah al Kahf by Dr. Bilal Philips
Introduction
• Kahf means ‘cave’ in verse 9 (Ashaabul Kahf)
• Earlier times titled “Soorah ashaab al kahf”
Place of Revelation
• Subject-matter and style is in Makkah. Some scholars consider verses 1-8, 28 and 107-110 in Madeenah.
• Inauthentic narration from Ibn kathir quoting Tabari about three Quraish men asking the Jews about Prophet Muhammad. The three questions were 1) the youth who disappeared in earlier times 2) traveler to from East toWest 3) Concerning the Soul. Ibn Is’haaq’s teacher was unknown.
The Merits of the Soorah
• Descent of Tranquility – Hadeeth of Al Baraa about a man reciting Soorah al kahf when an animal in his house became agitated and there was cloud hovering over him. The prophet instructed him to continue his recitation. Sahih Muslim.
• Protection from Dajjaal – First ten verses (Sahih Muslim) or lat ten verses (Sahih Muslim) from Soorah al Kahf.
• A Source of light – illumination by its light from one Friday to the next (Mustadrak – Saheeh al Jaami’) and as a light on the Day of Resurrection (Mustadrak – Saheeh at Targheeb).
• Forgiveness – “ …he would be forgiven for his sins between the two Fridays” a mawqoof narration from Ibn Umar according to Ibn Kathir. [The meaning is correct according to hadeeth].
Soorah al-Kahf (The Cave) 18
Verse 1. Praise be to Allah, Who revealed to His Servant the Scripture in which He did not allow any deviation.
• Do not praise yourselves (53:32). Allah is the source of all goodness and blessings. Self praise by Allah is not a vice but a virtue and right.
• Alhamd means “Describing the one praised with perfection as an expression of love and glorification”. Hamd is more general praising for one’s character and thanks for what he has done. Shukr is only thanking for what one has hone and not for characteristics. (Ibn Kathir).
• Allah can be called God because al-Ilaah is one of His attributes.
• Virtues of Alhamdulillah
o Best Supplication – Hadeeth of Jabir ibn Abdillah “The best way to remember Allah is Laa ilaha illallah and the best supplication is alhamdulillah. (Saheeh Sunan Ibn Maajah).
o Giving thanks for Blessings - giving thanks for blessing is itself a cause for increased blessings. [14:7]
• The Occasions for alHamdulillah
o On Awakening from Sleep [Alhamdulillah alladhee ahyana ba’da ma amaatana wa ilayhin-nushorr] [All praise is due to Allah who brought us to life after causing us to die and to him belongs the resurrection.] (Sahih Al Bukhari)
o On Completion of Meals
o On Seeing Suffering
• “Who revealed to His Servant”
o Prophet Muhammad is described as ‘His Servant’ in three context” 1) When describing the revelation of the Qur’an 2) When speaking in his defence 3) On the occasion of his ascension. Thoug all creatures are His servants, because he was the greatest servant of Allah amongst human beings. In the most honorable positions of the Prophet, Allah described him as a servant. Thus, the most blessed description of a human being is that of a “Servant of Allah”.
• “The Scripture”
o Primarily here the Qur’an. It is the greatest blessing which He has granted the people of the earth – takes them out for darkness into light.
• “He did not allow any deviation”
o Two characteristics of perfection from all sides
Negating from it any deviation (its information is free from lies, and its commands or prohibitions free from oppression or frivolity).
Affirming uprightness (it only informs about and commands the most important issues that which fills the hearts with understanding, faith and reason.
o See 4:82
o Compared to the Old Testament where the prophets of God are described in the most corrupt terms. Prophet Abraham as drunkard; Prophet Lot committing incest with his daughters; Prophet David committing adultery’ and Prophet Solomon worshipping idols in his old age.
o Hindu Scriptures – god incarnate [avatar] Krishna hiding clothes of women swimming naked in lakes (Govindpuran).
From Tafseer Soorah al Kahf by Dr. Bilal Philips
Saturday, May 01, 2010
Time travel and the Prophets
The purpose of this piece is to tickle the curiosity of people in the modern times regarding the relationship between science and religion. In particular, those who believe that religion and science are antithesis to one another. Religions essentially came from Prophets as the mouthpiece of God's revelation. Prophets were recorded to have performed feats that are deemed contrary to the laws of science. In the time of the Prophet Muhammad, he spoke of many events in the past and future that the people of his time could only believe in.
Prophet Muhammad were shown the denizens of hellfire. When he was taken up to heaven, on each level he saw the prophets. In other occasions he was shown the people being punished in the hellfire. It is established that the punishment in hell does not yet occur, because this will happen after the day of judgment. This is also true with regards to entering heaven. Eternal dwelling in Heaven and punishment in hell do not happen except after the day of Judgment.
In modern times, people are amazed about the idea of time travel. But this idea is old and ancient. thousands of years before H.G. Wells wrote his famous novel "the Time Machine", Muslims already believe that the Prophet Muhammad were shown the future, traveled faster than the speed of light and ascended to the heavens, shown the fruits in paradise ( essentially to another dimension).
The Qur'an contains stories that points to the relativity of time. The people of the cave woke up after three hundred years or so. The Prophet Uzair (Ezra) died a hundred years and came back to life while his food are still left unspoiled.
More on these later insha Allah
Prophet Muhammad were shown the denizens of hellfire. When he was taken up to heaven, on each level he saw the prophets. In other occasions he was shown the people being punished in the hellfire. It is established that the punishment in hell does not yet occur, because this will happen after the day of judgment. This is also true with regards to entering heaven. Eternal dwelling in Heaven and punishment in hell do not happen except after the day of Judgment.
In modern times, people are amazed about the idea of time travel. But this idea is old and ancient. thousands of years before H.G. Wells wrote his famous novel "the Time Machine", Muslims already believe that the Prophet Muhammad were shown the future, traveled faster than the speed of light and ascended to the heavens, shown the fruits in paradise ( essentially to another dimension).
The Qur'an contains stories that points to the relativity of time. The people of the cave woke up after three hundred years or so. The Prophet Uzair (Ezra) died a hundred years and came back to life while his food are still left unspoiled.
More on these later insha Allah
Thursday, April 08, 2010
Would you accept your daughter to be a second wife?
Alhamdulillah wassalamtu wassalamu 'ala rasoolillah.
Islam is a pragmatic religion - practical in all aspects. If one were to delve into the minutae of the methodology of Islamic Law (Usool al Fiqh), one would find that it has taken into account the not so subtle realities of life - that this life is not a bed of roses. That life after all is not just looking for Prince Charming or Cinderalla and live happily ever after. That one goes to a series of vascillating ups and downs and twists and turns. These, perhaps, serve to remind us that hey - this is not Jannah bro/sis! This is the fleeting Dunya, don't fall inlove with it.
Although one can say that these things did not happen to me or to my family, but how many neighbors or your dentist's neighbors you heard having illegal extra marital affairs? How many broken families were direct result from these affairs? Isnt it better to absorb and build families rather than breaking it apart? Statistics my friend. Statistics will tell us all. There are hundreds of thousand more women than men in New York [1.5% of 19 million people] (http://quickfacts.census.gov/qfd/states/36000.html). Tell me how are these hundreds of thousand women fulfill their socioeconomic, emotional and physical needs? How many mistresses, girlfriends and prostitutes amongst these? The FACT that there are women who allow themselves to become mistresses and prostitutes points to the reality that these women may also allow themselves to become a wife of an already married man. ISnt it more honorable and sustainable to become a wife with all the rights of the first than to be a mistress?
Before I proceed, it is perhaps beneficial to classify whatever in this Dunya into four things:
1. Absolutely Beneficial with no harms
2. Overwhelmingly beneficial - with benefits outweighing the harms
3. Overwhelmingly harmful - with harms outweighing the benefits
4. Absolute harm
Tawheed is the highest ever beneficial thing a person can have while Shirk is its baseful counterpart - the most harmful thing a person can have.
And the rest of the world either falls into category two or three.
Polygyny - a man having mutiple partners or in case of Islam, limited polygyny likely falls - fundamentally - into the second category. That with all the conditions met - polygyny could be beneficial to the person and to the society. Meaning, the devastated widow could become the second wife or the supprotless orphan could be third or the marginalized and hated prostitute could be the fourth.
In anycase marriage, whether the first, second, third or fourth can only fall into these five basic rulings in Islam:
1. It is Obligatory to those who can afford and fear of commiting fornication/adultery
2. It recommended to those who can afford but not fear of commiting fornication/adultery
3. It is Mubah/Allowed according to the opinion of some scholars (some scholars say that Marriage is Obligatory)
4. It is Detestable if Harms outweighs benefits but not leading into greater sins. If for example a man wants to get married and have another family at the expense of DESTROYING his first family that he had laborly taken care of most of his life is unreasonable.
5. It is Haram if it leads to greater Sin (like marrying one's sister and many things)
When a man and a woman decide to get married, these things should be taken into consideration.
So Yes. A woman is better off a second wife than to be a lonely, needy spinster or an abused prostitute.
Personally, If the groom meets my condition (Mujtahid and Mujahid) I can give my daughter in marriage with him even if she is the second wife - with her loving permission of course. THere is nothing undignified or less honorable in being a second wife. Aisha, the mother of the Believers was the third wife of the Prophet. But history doesnt remember her as the THIRD wife. History remembers her as the first Woman Islamic Scholar.
Islam is a pragmatic religion - practical in all aspects. If one were to delve into the minutae of the methodology of Islamic Law (Usool al Fiqh), one would find that it has taken into account the not so subtle realities of life - that this life is not a bed of roses. That life after all is not just looking for Prince Charming or Cinderalla and live happily ever after. That one goes to a series of vascillating ups and downs and twists and turns. These, perhaps, serve to remind us that hey - this is not Jannah bro/sis! This is the fleeting Dunya, don't fall inlove with it.
Although one can say that these things did not happen to me or to my family, but how many neighbors or your dentist's neighbors you heard having illegal extra marital affairs? How many broken families were direct result from these affairs? Isnt it better to absorb and build families rather than breaking it apart? Statistics my friend. Statistics will tell us all. There are hundreds of thousand more women than men in New York [1.5% of 19 million people] (http://quickfacts.census.gov/qfd/states/36000.html). Tell me how are these hundreds of thousand women fulfill their socioeconomic, emotional and physical needs? How many mistresses, girlfriends and prostitutes amongst these? The FACT that there are women who allow themselves to become mistresses and prostitutes points to the reality that these women may also allow themselves to become a wife of an already married man. ISnt it more honorable and sustainable to become a wife with all the rights of the first than to be a mistress?
Before I proceed, it is perhaps beneficial to classify whatever in this Dunya into four things:
1. Absolutely Beneficial with no harms
2. Overwhelmingly beneficial - with benefits outweighing the harms
3. Overwhelmingly harmful - with harms outweighing the benefits
4. Absolute harm
Tawheed is the highest ever beneficial thing a person can have while Shirk is its baseful counterpart - the most harmful thing a person can have.
And the rest of the world either falls into category two or three.
Polygyny - a man having mutiple partners or in case of Islam, limited polygyny likely falls - fundamentally - into the second category. That with all the conditions met - polygyny could be beneficial to the person and to the society. Meaning, the devastated widow could become the second wife or the supprotless orphan could be third or the marginalized and hated prostitute could be the fourth.
In anycase marriage, whether the first, second, third or fourth can only fall into these five basic rulings in Islam:
1. It is Obligatory to those who can afford and fear of commiting fornication/adultery
2. It recommended to those who can afford but not fear of commiting fornication/adultery
3. It is Mubah/Allowed according to the opinion of some scholars (some scholars say that Marriage is Obligatory)
4. It is Detestable if Harms outweighs benefits but not leading into greater sins. If for example a man wants to get married and have another family at the expense of DESTROYING his first family that he had laborly taken care of most of his life is unreasonable.
5. It is Haram if it leads to greater Sin (like marrying one's sister and many things)
When a man and a woman decide to get married, these things should be taken into consideration.
So Yes. A woman is better off a second wife than to be a lonely, needy spinster or an abused prostitute.
Personally, If the groom meets my condition (Mujtahid and Mujahid) I can give my daughter in marriage with him even if she is the second wife - with her loving permission of course. THere is nothing undignified or less honorable in being a second wife. Aisha, the mother of the Believers was the third wife of the Prophet. But history doesnt remember her as the THIRD wife. History remembers her as the first Woman Islamic Scholar.
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