DU-A'A NOOR (SAGHEER)
-
[It is reported in Muhaj al Dawat by sayyid bin Tawus that bibi
Fatimah Zahrah taught this dua'ato Salman.
The Holy Prophet had given this dua'a to his daughter with instruction
that whoso recites it daily,
in the morning and evening, remains safe from fever.]
-
* BISMILLAHIR RAHMANIR RAHIM
ALLAHUMMA S'ALE A'LAA MUHAMMAD WA AALE MUHAMMAD
(We seek fulfillment of our desires)
in the name of Allah, the light,
in the name of Allah, the light, the light,
in the name of Allah, the light over light,
in the name of Allah, who is He who manages all affairs,
In the. name of Allah who created light from light.
Praise be to Allah who created light from light, and sent down light
on the mountain (Tur), in between the inscribed book, in the parchment
unrolled, by a
measure, well-determined, on the (Holy) Prophet, the giver of glad tidings.
Praise be to Allah; it is He who is remembered with the highest of the
high attributes, who is known to be the most glorious.
In joy and happiness, in sorrow and distress, He (alone) is thankfully praised.
Blessings of Allah be on our master, Muhammad, and on his pure children.
--
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Presented by :->
" M NajimudeeN Bsc- INDIA "
¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤
Saturday, January 5, 2013
The Wisdom behind the Multiple Wives of the Prophet
[Al-Ubbi said:]
Al-Shafi'i said: "Allah (Glorified is He) singled out the Messenger of
Allah by obligating on him things which He alleviated from other than
him, in order to increase his (Allah bless him and grant him peace)
sanctity, and He permitted for him things which He made unlawful for
other than him, in order to increase his honour and his exaltation."
From this category is [thepermission of] having more than four
[wives]. This was permitted [for him] so that he ascends in the hearts
of the Arabs in esteem and glory, because they would boast over sexual
prowess. Furthermore, in terms of perfect power and moderate
constitution, he was at the level of perfection attested to by the
reports, and whoever was such, the precursors to this door [of
perfection] would be dominant over him.
Furthermore, those besides him were forbidden from more than four
[wives] for fearof injustice, as alluded to in the verse: "But, if you
fear that you will not maintain equity, then [marry only] one." (4:3)
And this reason is inapplicable with respectto him (Allah bless him
and grant him peace).
That this is the reason forforbidding those besides him is proven by
[the fact] that Allah (Glorified is He) permitted for them whatever
[quantity] of slave women they have [financial] ability over, asin His
(Exalted is He) statement: "Or what your right hands possess" (4:3),
because slave women did not have rights over sexual intercourse such
that injustice would be fearedtherein.
Furthermore, it is not permissible for him [i.e. the Prophet (peace be
upon him)] to seek pleasure in what is not permissible for him, nor to
seek what is in the hands of men, and the condition at that time was
not accommodating for the acquisition of [many] slave women. Hence,
free women were made available to him. And Allah chose for him the
best of the two kinds [i.e. free women over slave women]. This is why
some of the Salaf said: "Free [non-Muslim] covenanted women werenot
permissible for him to marry, as opposed to other than him from his
ummah." Others said: "So that a disbeliever would not become a mother
of the believers."
This is in Sharh al-Ubbi .
The weak slave (Allah pardon him) says:
The teacher of our teachers, Hakim al-Ummah al-Thanawi (may Allah
sanctify his secret), mentioned another wisdom behind the abundance of
his (Allah bless him and grant him peace) wives, which is that:
He (upon him blessing and peace) was sent to this world to be an
excellent example in all things, and so that his ummah imitates him in
all walks of life, and in order for this to be possible it is
necessary that no part of his personal or his communal life is hidden
to his ummah, and that the ummah are privy to the circumstances of his
house and his private lifeby that degree of certainty and that
abundance [of reports] by which they know his circumstances outside
the house. And indeed these circumstances are not revealed to any
besides his (Allah bless him and grant him peace) wives, and this is
why the number of his (Allah bless him and grant him peace) wives
after Khadijah, the Magnificent, reached ten,because ten is the least
number for recurrent transmission ( tawatur ), and when the number of
his wives reached ten, Allah (Exalted is He) forbade him from
increasing on this number, as was said in the explanation of His
(Exalted is He) saying: "Women are not permitted for you thereafter"
(33:52) to the end [of the verse]. Refer to al-Tafsir al-Kabir .
And in this number of wives there are three secrets which Shaykh
al-Thanawi (Allah have mercy on him) mentioned:
First, that it is the least of "the plurality of abundance" ( jam' al-kathrah ).
Second, that it is the leastnumber for recurrent transmission ( tawatur ).
Third, that it agrees with the number of years the Messenger of Allah
(Allah bless him and grant him peace) resided in Madinah (i.e. 10).
This is from his treatise Kathrat al-Azwaj li Sahib al-Mi'raj .
This is supported by the fact that he (Allah bless him and grant him
peace) did not spend his youth and his period of manliness but with
one widowed woman many years his senior, despite what was presented
before him of chaste Arab virgins; and his wives did not increase in
number except after he reached fifty three years of age, and all of
them were widows, besides 'A'ishah (Allah be pleased with her). Would
one who does not wish but tofulfil his desires and satisfy his lust do
this? Never! Then again, never!But his (Allah bless him and grant him
peace) objective was only to make the conditions of his house reach
the ummah by that abundance [of reports] by which his circumstances
outside the house reached [them], and that would not have been
possible unless his wives were no fewer than ten. This is why we see
that about half of religion did not reach us but through the medium of
his (Allah bless him and grant him peace) wives.
(Takmilah Fath al-Mulhim 1:113-4)
Al-Shafi'i said: "Allah (Glorified is He) singled out the Messenger of
Allah by obligating on him things which He alleviated from other than
him, in order to increase his (Allah bless him and grant him peace)
sanctity, and He permitted for him things which He made unlawful for
other than him, in order to increase his honour and his exaltation."
From this category is [thepermission of] having more than four
[wives]. This was permitted [for him] so that he ascends in the hearts
of the Arabs in esteem and glory, because they would boast over sexual
prowess. Furthermore, in terms of perfect power and moderate
constitution, he was at the level of perfection attested to by the
reports, and whoever was such, the precursors to this door [of
perfection] would be dominant over him.
Furthermore, those besides him were forbidden from more than four
[wives] for fearof injustice, as alluded to in the verse: "But, if you
fear that you will not maintain equity, then [marry only] one." (4:3)
And this reason is inapplicable with respectto him (Allah bless him
and grant him peace).
That this is the reason forforbidding those besides him is proven by
[the fact] that Allah (Glorified is He) permitted for them whatever
[quantity] of slave women they have [financial] ability over, asin His
(Exalted is He) statement: "Or what your right hands possess" (4:3),
because slave women did not have rights over sexual intercourse such
that injustice would be fearedtherein.
Furthermore, it is not permissible for him [i.e. the Prophet (peace be
upon him)] to seek pleasure in what is not permissible for him, nor to
seek what is in the hands of men, and the condition at that time was
not accommodating for the acquisition of [many] slave women. Hence,
free women were made available to him. And Allah chose for him the
best of the two kinds [i.e. free women over slave women]. This is why
some of the Salaf said: "Free [non-Muslim] covenanted women werenot
permissible for him to marry, as opposed to other than him from his
ummah." Others said: "So that a disbeliever would not become a mother
of the believers."
This is in Sharh al-Ubbi .
The weak slave (Allah pardon him) says:
The teacher of our teachers, Hakim al-Ummah al-Thanawi (may Allah
sanctify his secret), mentioned another wisdom behind the abundance of
his (Allah bless him and grant him peace) wives, which is that:
He (upon him blessing and peace) was sent to this world to be an
excellent example in all things, and so that his ummah imitates him in
all walks of life, and in order for this to be possible it is
necessary that no part of his personal or his communal life is hidden
to his ummah, and that the ummah are privy to the circumstances of his
house and his private lifeby that degree of certainty and that
abundance [of reports] by which they know his circumstances outside
the house. And indeed these circumstances are not revealed to any
besides his (Allah bless him and grant him peace) wives, and this is
why the number of his (Allah bless him and grant him peace) wives
after Khadijah, the Magnificent, reached ten,because ten is the least
number for recurrent transmission ( tawatur ), and when the number of
his wives reached ten, Allah (Exalted is He) forbade him from
increasing on this number, as was said in the explanation of His
(Exalted is He) saying: "Women are not permitted for you thereafter"
(33:52) to the end [of the verse]. Refer to al-Tafsir al-Kabir .
And in this number of wives there are three secrets which Shaykh
al-Thanawi (Allah have mercy on him) mentioned:
First, that it is the least of "the plurality of abundance" ( jam' al-kathrah ).
Second, that it is the leastnumber for recurrent transmission ( tawatur ).
Third, that it agrees with the number of years the Messenger of Allah
(Allah bless him and grant him peace) resided in Madinah (i.e. 10).
This is from his treatise Kathrat al-Azwaj li Sahib al-Mi'raj .
This is supported by the fact that he (Allah bless him and grant him
peace) did not spend his youth and his period of manliness but with
one widowed woman many years his senior, despite what was presented
before him of chaste Arab virgins; and his wives did not increase in
number except after he reached fifty three years of age, and all of
them were widows, besides 'A'ishah (Allah be pleased with her). Would
one who does not wish but tofulfil his desires and satisfy his lust do
this? Never! Then again, never!But his (Allah bless him and grant him
peace) objective was only to make the conditions of his house reach
the ummah by that abundance [of reports] by which his circumstances
outside the house reached [them], and that would not have been
possible unless his wives were no fewer than ten. This is why we see
that about half of religion did not reach us but through the medium of
his (Allah bless him and grant him peace) wives.
(Takmilah Fath al-Mulhim 1:113-4)
Clearest Rational Argument for the Existence of a Creator
The following six step argument has been formulated with the modern
agnostic and atheist in mind. Each premise is accompanied with an
explanation of the exact 'manner of deduction', so the reader may
appreciate exactly what is being done.
The argument seeks to establish an Entity attributed with
necessaryexistence ( ithbat al-wajib ) and attributes of perfection
such as life, will, power and knowledge, and also freeof all flaws,
including resemblance to the creation in any way which would allow one
to pose the question, "Who created him?" This will all be done based
only on universally accepted absurdities ( musta'hilat ). Certain
areas where attempts have been made to undermine the proof have been
given extra attention. Most major objections have been dealt with in
the main body of the article.
Assumptions and Summary
Due to the lengthy natureof the article, we will firstlist the hinges
upon which the argument depends, and then a brief outline of the
premises. This will be followed by detailed commentary on all of the
stages of the proof, including preempting all major rebuttals. The
issueis a serious one, and we ask our reader to please bear with us.
The argument presupposes two matters that we believe are beyond
debate. We will thus not engage in attempting to 'prove' these two
issues. Instead, we would rathernot discuss with anyone doubtful in
these two issues. They are very obvious:
1. Firstly, the real existence of beings, attributes and events we
observe in the world. Ourdirect observation of them is sufficient in
acquiring knowledge of their real existence.
2. Secondly, the principle of non-contradiction . It is not possible
for two directly opposing propositions to both be true, and likewise
for both to be false. Necessarily, one will be true and the other will
befalse. Similarly if a proposition leads to contradiction – and we
are able to demonstrate this – its opposite will need to be accepted
as true on this basis alone. Itis not warranted for someone to claim
we have not proven our point, if we were successful in demonstrating
contradiction within its opposite. Yes. If an opponent wants to
contest our disjunction, claiming a third option is possible, they are
free to do so. Throughout the article, we will preempt all such
occasions. Naturally, the article will get lengthy at such places. For
this reason weoffer a brief summary before beginning. Below are the
six stages of the argument listed in a summarised fashion:
Premise 1: [I lift my hand in real life, point to it andsay,] This
particular movement of my hand is something which began to exist.
Premise 2: Whatever begins to exist must havea cause.
Premise 3: Therefore, thisparticular movement of my hand must have a cause.
Premise 4: This cause will either be A: contingently existent [along
with what that entails], or B: necessarily existent [along with what
that entails]. There is no third possibility.
Premise 5: This cause is not a contingently existing cause.
Conclusion: Therefore, by rational necessity, it musthave been a
necessarily existent Being who created the movement ofmy hand [along
with all of what this entails].
Just by viewing the summary above, one can gather the following:
* This is not your conventional cosmological argument that sets out to
establish a finite beginning in timefor the universe and argues for a
"primary mover" or "first cause". We ask our reader to please put
aside preconceived notions of what they might think the argument is
attempting and instead pay particular attention to the commentary
whichis to follow.
* From the premises above, one can clearly see that this argument is
attempting to prove boththe existence of a Creatorand also
occasionalism , all in one go.
* In establishing premise 5, the argument will invoke the absurdity of
"infinite regress", as we believe no sound argument for the existence
of a Creator canbe formulated without tackling this important angle.
Again, we ask that the reader not jump to conclusions prior to reading
our explanation.
After this brief introduction, let's now begin with the commentary:
Premise 1: [I lift my hand in real life, point to it andsay,] This
particular movement of my hand is something which began to exist.
The purpose of the first premise is to prepare a subject and place it
in a class based on a consideration relevant toour argument. Here the
subject is a particular movement of my hand. [ 1 ] Is this act
something or is it nothing? Obviously, itis something. What do we call
it? Let's agree on a term. Given that prior to my initiating this
movement, my hand was in my lap. When I lifted it,the particular
movement which was not there earlier, only now began to exist. Based
on this obvious reality, we suggest that the predicate for the first
premise should be 'something which began to exist'. We will ask our
opponent, whether this is an accurate categorization or not. In the
first premise we are not 'proving' anything. We rely on one-time
direct observation in validating this first premise. It does not
involve any experiment, induction or deduction.
'Beginning to exist' is a simple meaning which is clear. What it
contains is the simple notion of a previously non-existent act
entering into the realm of extra-mental existence, something for which
it was always possible to exist in the mind's eye. When something of
this nature actually does exist, this is what we mean by 'beginning to
exist'. Whatelse do we intend by this phrase? Do we have any elaborate
notions regarding this phrase? We say, this is an irrelevant question.
Please put aside what webelieve, and focus on the reality of the hand
being stationary, followed by the particular movement I later drew
attention to. What problem can there then be, if we choose to call it
exactly what it is?
If one needs to contrast the phrase with something which "did not
begin to exist", then this is very easy. Any imaginary movement canbe
used to illustrate the opposite of 'beginning toexist'. We obviously
believe in more than this which will be the ultimate conclusion of the
entire argument. The point is that our first premise does not in any
way depend on this conclusion. In order to accept the idea of
'beginning to exist' one is not required to acknowledge at the very
outset an extra-mentally existing Entity which never began to exist,
i.e. an Entity which is eternally existent. This is not the only
opposite to our phrase 'something which began to exist'. The more
obvious and universally agreed-upon opposite are those possible acts
which have yet to begin. Any yet to exist possible act will suffice.
We can now move to the second premise. [ 2 ]
Premise 2: Whatever begins to exist must havea cause.
In this second premise we have taken the predicate of the
previouspremise (something which began to exist) and have made a
universal judgment uponit. If we are successful in demonstrating the
truth of this universal judgment, then by rational necessity whatever
we say here regarding 'things which begin to exist' as a class will
need to extend to the subject of our first proposition, i.e. the
movement of my hand. This is a self-evidently valid form of deduction.
We call it the Great Rule of Equivalence. [ 3 ] It involves two
premises; a minor one which simply prepares a subject and makes it
belong to a class, and a major premise which takes the class and makes
a universal judgment on it . The purpose is to extend the judgment on
the class to the particular contained within the minor premise. [ 4 ]
How then do we demonstrate the truth of the proposition 'Everything
which begins to exist must have a cause'? Is it by accepting this to
be a self-evident axiom not in need of being proven, or is it done by
surveying the particulars of the principle, i.e. by way of induction,
or by way of some other method? We say, it is indeed a self-evident
truth. It is one of those things which are ingrained in our very
nature. This knowledge is not 'acquired' through experience. Instead
it is used in arguments to prove other less self-evidently true
claims.Had it been inductive, an old person 70 years of age would be
more convinced of its veracity [because of having many more
opportunities to have tested the principle]than say a child of 8 or 9
years. This however is definitely not the case. Children and old
people share exactly the same degree of conviction regarding this
principle. Furthermore, we draw attention to the fact that knowledge
of real extra-mental things in the world is something we do not doubt.
This knowledge however is based entirely on the causality principle.
If you were to enter a room with your eyes closed, you would not know
what is in the room. When you open your eyes, only then, knowledge of
what is in the room will be gained for you. We say, if you donot have
doubt regarding knowledge of the real existence of the things in the
room, you should also not doubt theprinciple which was the basis for
this knowledge. This is what we mean when we say that this principle
is self-evidently true. Another example of something which is
self-evidently true is the impossibility of contradiction.
As far as the truth of our second premise is concerned, many will be
satisfied with what was mentioned in the previous paragraph. Some will
naturally need more. Not a problem. We have a second method for
demonstrating the truth of the proposition. This second method is
nothing more than taking one first principle (the causality principle)
and explaining it in light of another more clear first principle,
namely theimpossibility of contradiction. The questions to our
opponent at this time would be: Do you accept that contradictions are
impossible? Do you accept that every thesis has an antithesis? Do you
accept that if one of two direct opposites is false on account of
involving contradiction, then by rational necessity the other must be
true? If these three obvious points are conceded, we may proceed:
The direct opposite of 'Everything which begins to exist must have a
cause' is 'Not everything which begins to exist must have a cause',
which is in the power of 'Some things which begin to exist do not have
a cause'. Anything which begins to exist by definition can not be
necessarily existent [whether such a categoryactually exists or not is
not the point currently. Our opponent is free to believe that it is
purely hypothetical]. Otherwise it would have been existent since
eternity past, since necessarily existent means its very nature
requires for it to exist in which case it cannot have a beginning for
its existence. Similarly, it can not be impossible because impossible
things do not happen in which case it would not have begun toexist.
Since such a thing can neither be necessary,nor impossible, it must
bemerely possible (another word for which is contingent). Therefore,
with respect to the very nature of such a thing, both existence and
non-existence are equal. That it is to say, there is nothing in its
very naturewhich requires existence (since it is not necessary),nor is
there anything in its very nature which requires non-existence (since
it is also not impossible). Thus the twoare indeed equal.
Whenever any contingent being [or attribute, act, event] leaves the
realm of non-existence and becomes existent [such asthe movement of my
hand, subsequent to it being stationary in my lap] , it will
necessarily need to be on account of some external cause preferring
its existence over its non-existence. Otherwise, this is impossible on
account of involving preponderancewithout a preferrer. [ 5 ] This is a
contradiction because it leads to non-equality in existenceand
non-existence of thatwherein equality of the two was assumed [in the
previous paragraph]. Thething we're talking aboutlike the
hand-movement was not necessary, nor was it impossible. Its existence
and non-existence were both equal, i.e. not required byits very nature
.. so now, if it comes to be without a cause, then this means that
existence [in relationto its very nature] is preponderant over
non-existence, and just a minute ago we agreed that the two were
equal. So how can something be such that both its existence and
non-existence are equal and at the same time be such that its
existence is preponderant above its non-existence? Since
contradictions are impossible, our antithesis'Some things which begin
to exist do not have a cause' is definitelyfalse. Since both a thesis
and its antithesis can not be false, our original proposition
'Everything which begins to exist must have a cause' is necessarily
true. [ 6 ]
The conclusion of the argument until this point is:
Premise 3: Therefore, the movement of my hand must have a cause.
The above concludes the first leg of our argument.We will now take the
conclusion arrived at from the above, namely 'a cause' and make it the
subject of a new argument using another mode of argument called the
Rule of Opposition. But before this, let us remind that in all of the
above steps what we did not do is mention the word God. Not even once.
Even the term 'necessarily existent' onlyoccurred once, and that too
in a hypothetical context. The phrase 'eternally existent' similarly
occurred once inorder to illustrate that the first premise did not
rely on our adversary's acceptance of eternal existence. This is an
important point, namely that the above steps were clearly traversed
without any reliance on our ultimate conclusion or anything entailed
thereby. Therefore, it is accurate when we say, we did not expect our
adversary to entertain any notion which he does not already believe to
be true.
Having arrived at the conclusion in step 3, we are now ready to
introduce the Rule of Opposition. This is another intuitively
deductive mode of argument the veracity of which no reasonable human
being can doubt. [ 7 ]
In the previous argumentwe established with zero probability of the
opposite alternative that the movement of my hand definitely has a
cause. Now, we will restrict this conclusion of the previous argument
within two exhaustive possibilities. One of them will be based on what
our adversary understands from causality and existence. We will tailor
for him a very specific analogy in order to demonstrate that the cause
for the hand-movement cannot have been what he understands from both
causality and existence. This will be because his side of the
disjunction involves glaring absurdities which are universally
accepted: "…when you have eliminated the impossible, whatever remains,
however improbable, must be the truth". This is universally agreed
upon. This is the Rule of Opposition.
Premise 4: This cause will either be A: contingently existent [along
with what that entails], or B: necessarily existent [along with what
that entails]. There is no 3rd possibility.
This has been thoroughlyexplained in the previoussection. The B side
of the disjunction is our true claim. It is yet to be proven. Do not
worry. Wewill do that towards the end of the argument. Placing it
right there in the premise for the worldto see is totally valid, since
we are now dealingwith a disjunction. It will be our task to
illustrate how side A involves glaring absurdities, and how these
absurdities can not be removed in any way except by accepting what we
will place on the B side of thedisjunction. This is what the Rule of
Opposition is supposed to do after all.
Premise 5: This cause is not a contingently existing cause.
To claim that the cause which resulted in the movement of my hand was
of the very same nature as the movement itself, namely something which
itself began to exist, is not possible, because positing this
necessitates that the movement of my hand remain in the realm of
non-existence, whereas in premise 1 we confirmed that the hand did
move.
If one assigns properties to causality and existencesuch as being
confined within spacetime [and other such attributes entailed by
contingency],then they are essentially claiming that an infinite
series of cause/effect relationships must have been concluded before
the movement of my hand could ever have had a chance to begin to
exist. This however is impossible because infinity can not end. That
would be a contradictionin terms. If it ends, it can never be
infinite. If it is infinite, it can never end. You would need an
infinite amount of time toconclude an infinite amount of beginnings
and endings. This is like acar, if it needs to move from A to B, and
the condition for its reachingits destination happens to be the
concluding of its wheels rotating an infinite amount of times — in
such a scenario for it to reach its destination is clearly impossible,
since you would need an infinite amount of time toconclude an infinite
amount of rotations. Anything dependent on this can never have a
chance to occur.
At this point, our opponent will say something along the lines of the
following: "Fair enough. We do not entertain an infinite regress. We
have our reasons for this. According to us, we begin a journey from
the present moment and keep going back in the past until we hit a
certainevent which occurred approximately 13.7 billion years ago. We
maintain that all matter, energy, space, time and everything else came
intobeing at this point in time. Prior to this there was no spacetime.
Existence and causality can not occur independent of spacetime.
Therefore, thejourney stops at this event. If you want to continue the
journey beyond this point, you must bring proof".
We will reply thus: Your stopping of the journey itself at any finite
time in the past [based on whatever consideration] does nothing to
remove the absurdity we are highlighting. [ 8 ]
If we had a line of soldiers consisting of only 20. This line stops
on20. There is no 21st. Everysoldier in the line has a gun and is
capable of shooting, but there is one condition that needs to be
fulfilled before any soldier in the line can ever have a chance to
shoot. That condition is for the soldier before him to shoot. Keep in
mind that the line stops at 20. Will a shot ever be fired? The answer
is no, because the one closest to us will not be firing, on account of
the one before him not firing, on account of the one before him not
firing and so on. The final soldier does not have a soldier before him
and yet his condition for firing is also unfulfilled. Hence, noshot
will be fired and we are left with complete silence. Let's now double
the line. Will anything change? Obviously, no. Again, complete
silence. Make it a billion soldiers? 13.7 billion years worth of
soldiers? Same result. Same complete silence. So you see, making it
infinite or entertaining an 'abrupt cut-off', eitherway, the result is
exactly the same. The entire series remains restricted to ones
imagination. The need attached to each and every unit remains
unfulfilled, including the need attached to the veryfirst unit in the
series .
In utter desperation, he or she will now ask, "OK, you tell us, what
happened? You will inadvertently say, 'there was an Entity in the
background all along (God) who pulled the trigger for the first
soldier'. Where did this Entity come from? He wasnever part of the
equation. This is absurd. If you can entertain this absurdity, I can
claim thatthe very first unit in the series occurred causelessly.
What's the difference?"
We will respectfully remind them at this pointthat we are still
discussing their side of the disjunction. There areno soldiers for us,
as will become clear very shortly. Be patient. This whole analogy was
carefully tailored to reflect only our adversary's notions of
existence and causality, namely that both causality and existence
cannot occur independent of spacetime. This is why there is no such
Entity as part of the equation. We are not being gratuitous. Not at
all.
At this point, we particularly ask our reader to please focus onwhat
is about to be said. In the upcoming paragraphs we will address some
major rebuttals which have been presented throughout the ages.
Thiswill get intense, and it is possible that some might need to
reread what we will mention a couple of times in order to get a clear
picture.
What just happened in these last two paragraphs is very significant:
The atheist thought we were getting ready to establish a "first cause"
(after all, this is what the majority of arguments out there do),
thinking we too must reply to the soldiers' analogy. He found positing
an entity outsidespacetime to be absurd because according to himthere
is no existence, nor causality outside spacetime. He misunderstood and
believed the soldiers were there to represent entities and attributes
which exist in the world. Since we also believe in the existence of
such entities and attributes, we also must offer a solution. He then
assumed our solution was to invoke a first cause. Based on this, he
attempted to put words in our mouth: "there was an Entity in the
background.." We, instead, took this very objection of the atheist and
made it a componentof our proof, which we will later make use of in
order to establish "occasionalism" which is our true belief.
The soldiers are not thereto represent entities and attributes which
began to exist. Therefore, not everyone who accepts the existence of
these entities and attributes will be confronted with this 'riddle'.
Rather they are there to represent existing entities and attributes
only in their capacity as causes leading to the movementof my hand .
This is the understanding of our adversary. The analogy was tailored
specifically for him. We do not adoptthis position. Therefore the
soldiers do not apply to us.
We claim there is absolutely no solution to this problem according to
the principles held to be true according to the adversary, namely that
causality and existence cannot occur independent of spacetime. [ 9 ]
As for the question of whether positing a first cause is a viable
position, in and of itself, and if an agnostic chooses to forgo their
principles (of spacetime dependency) and entertains "transcendence"
solely inorder to terminate the infinite regress, while of course
claiming that the Entity is simply transcendent and beyondspacetime
(in order to differentiate him from the rest of the soldiers), though
life-less and unconscious… will such a positing undermine our fifth
premise which states that the cause for the hand-movement is not a
contingent cause? In other words, what problem is there in having an
Entity set the series of contingent causes into motion at a particular
point in time (for ease of reference, let's choose the Big Bang
singularity), and then have the contingent causes bring about their
effects, one after the other, eventually leading to the movement of my
hand? Moreover, why does this Entity need to be alive, or posses any
consciousness? Perhaps he triggered the chain reaction inadvertently?
This is an important question. We will addressthis below:
We contest the notion that mere transcendence (being outside
spacetime) is sufficient interminating the infinite regress. Rather
what is required is "necessary existence". This was intended to be
explainedat stage 6, but we see no option but to exhaust theissue
right here at premise 5. We thus begin:
The very first event in theseries of contingent causes occurred,
configured with a specific configuration of certain attributes, such
aslocation, precise momentof existence, intensity, duration, etc. Take
the time aspect for instance: The event occurred at a particular point
in time which has been traced back to approximately 13.7 billion years
ago. Weargue that in the mind's eye it was conceivable for this to
have occurred before or after its actual time by an almost
infiniteamount of moments in either direction. All such moments were
equal. There was nothing in the very nature of the event which
required for it to come to be at its specific moment (otherwise, we
would not have been able to even conceive other possible moments),nor
was there anything within its very nature requiring for it to not
exist at this moment (because impossible things do not happen). All
moments were thus equal in relation to its very nature. Now, when it
did occur at its specific moment, this must have been on account of an
attribute within the Being that caused it which specified one of an
almost infinite amount of moments above all others. We will call this
attribute "will", constitutive of which is "life". Claiming that the
Entity caused the chain reaction of contingent causes without being
alive, or without possessing will, is absurd,because it entails a
contradiction of non-equality within the total possible moments, all
of which were deemed equal. [ 10 ] Thus there must have been will,
constitutive of which is life. So the attribute by which the actual
coming into existence of the first event occurred is "power", and the
attribute by which the attributes of that event (location, moment of
existence, intensity, duration, etc.) were specified is "will".
Moreover, an Entity capable of creating based on specification can not
create what He does not "know". We thus have the four attributes of
life, power, will and knowledge. These are all necessary. Without
them, the infinite regress cannot beterminated.
agnostic and atheist in mind. Each premise is accompanied with an
explanation of the exact 'manner of deduction', so the reader may
appreciate exactly what is being done.
The argument seeks to establish an Entity attributed with
necessaryexistence ( ithbat al-wajib ) and attributes of perfection
such as life, will, power and knowledge, and also freeof all flaws,
including resemblance to the creation in any way which would allow one
to pose the question, "Who created him?" This will all be done based
only on universally accepted absurdities ( musta'hilat ). Certain
areas where attempts have been made to undermine the proof have been
given extra attention. Most major objections have been dealt with in
the main body of the article.
Assumptions and Summary
Due to the lengthy natureof the article, we will firstlist the hinges
upon which the argument depends, and then a brief outline of the
premises. This will be followed by detailed commentary on all of the
stages of the proof, including preempting all major rebuttals. The
issueis a serious one, and we ask our reader to please bear with us.
The argument presupposes two matters that we believe are beyond
debate. We will thus not engage in attempting to 'prove' these two
issues. Instead, we would rathernot discuss with anyone doubtful in
these two issues. They are very obvious:
1. Firstly, the real existence of beings, attributes and events we
observe in the world. Ourdirect observation of them is sufficient in
acquiring knowledge of their real existence.
2. Secondly, the principle of non-contradiction . It is not possible
for two directly opposing propositions to both be true, and likewise
for both to be false. Necessarily, one will be true and the other will
befalse. Similarly if a proposition leads to contradiction – and we
are able to demonstrate this – its opposite will need to be accepted
as true on this basis alone. Itis not warranted for someone to claim
we have not proven our point, if we were successful in demonstrating
contradiction within its opposite. Yes. If an opponent wants to
contest our disjunction, claiming a third option is possible, they are
free to do so. Throughout the article, we will preempt all such
occasions. Naturally, the article will get lengthy at such places. For
this reason weoffer a brief summary before beginning. Below are the
six stages of the argument listed in a summarised fashion:
Premise 1: [I lift my hand in real life, point to it andsay,] This
particular movement of my hand is something which began to exist.
Premise 2: Whatever begins to exist must havea cause.
Premise 3: Therefore, thisparticular movement of my hand must have a cause.
Premise 4: This cause will either be A: contingently existent [along
with what that entails], or B: necessarily existent [along with what
that entails]. There is no third possibility.
Premise 5: This cause is not a contingently existing cause.
Conclusion: Therefore, by rational necessity, it musthave been a
necessarily existent Being who created the movement ofmy hand [along
with all of what this entails].
Just by viewing the summary above, one can gather the following:
* This is not your conventional cosmological argument that sets out to
establish a finite beginning in timefor the universe and argues for a
"primary mover" or "first cause". We ask our reader to please put
aside preconceived notions of what they might think the argument is
attempting and instead pay particular attention to the commentary
whichis to follow.
* From the premises above, one can clearly see that this argument is
attempting to prove boththe existence of a Creatorand also
occasionalism , all in one go.
* In establishing premise 5, the argument will invoke the absurdity of
"infinite regress", as we believe no sound argument for the existence
of a Creator canbe formulated without tackling this important angle.
Again, we ask that the reader not jump to conclusions prior to reading
our explanation.
After this brief introduction, let's now begin with the commentary:
Premise 1: [I lift my hand in real life, point to it andsay,] This
particular movement of my hand is something which began to exist.
The purpose of the first premise is to prepare a subject and place it
in a class based on a consideration relevant toour argument. Here the
subject is a particular movement of my hand. [ 1 ] Is this act
something or is it nothing? Obviously, itis something. What do we call
it? Let's agree on a term. Given that prior to my initiating this
movement, my hand was in my lap. When I lifted it,the particular
movement which was not there earlier, only now began to exist. Based
on this obvious reality, we suggest that the predicate for the first
premise should be 'something which began to exist'. We will ask our
opponent, whether this is an accurate categorization or not. In the
first premise we are not 'proving' anything. We rely on one-time
direct observation in validating this first premise. It does not
involve any experiment, induction or deduction.
'Beginning to exist' is a simple meaning which is clear. What it
contains is the simple notion of a previously non-existent act
entering into the realm of extra-mental existence, something for which
it was always possible to exist in the mind's eye. When something of
this nature actually does exist, this is what we mean by 'beginning to
exist'. Whatelse do we intend by this phrase? Do we have any elaborate
notions regarding this phrase? We say, this is an irrelevant question.
Please put aside what webelieve, and focus on the reality of the hand
being stationary, followed by the particular movement I later drew
attention to. What problem can there then be, if we choose to call it
exactly what it is?
If one needs to contrast the phrase with something which "did not
begin to exist", then this is very easy. Any imaginary movement canbe
used to illustrate the opposite of 'beginning toexist'. We obviously
believe in more than this which will be the ultimate conclusion of the
entire argument. The point is that our first premise does not in any
way depend on this conclusion. In order to accept the idea of
'beginning to exist' one is not required to acknowledge at the very
outset an extra-mentally existing Entity which never began to exist,
i.e. an Entity which is eternally existent. This is not the only
opposite to our phrase 'something which began to exist'. The more
obvious and universally agreed-upon opposite are those possible acts
which have yet to begin. Any yet to exist possible act will suffice.
We can now move to the second premise. [ 2 ]
Premise 2: Whatever begins to exist must havea cause.
In this second premise we have taken the predicate of the
previouspremise (something which began to exist) and have made a
universal judgment uponit. If we are successful in demonstrating the
truth of this universal judgment, then by rational necessity whatever
we say here regarding 'things which begin to exist' as a class will
need to extend to the subject of our first proposition, i.e. the
movement of my hand. This is a self-evidently valid form of deduction.
We call it the Great Rule of Equivalence. [ 3 ] It involves two
premises; a minor one which simply prepares a subject and makes it
belong to a class, and a major premise which takes the class and makes
a universal judgment on it . The purpose is to extend the judgment on
the class to the particular contained within the minor premise. [ 4 ]
How then do we demonstrate the truth of the proposition 'Everything
which begins to exist must have a cause'? Is it by accepting this to
be a self-evident axiom not in need of being proven, or is it done by
surveying the particulars of the principle, i.e. by way of induction,
or by way of some other method? We say, it is indeed a self-evident
truth. It is one of those things which are ingrained in our very
nature. This knowledge is not 'acquired' through experience. Instead
it is used in arguments to prove other less self-evidently true
claims.Had it been inductive, an old person 70 years of age would be
more convinced of its veracity [because of having many more
opportunities to have tested the principle]than say a child of 8 or 9
years. This however is definitely not the case. Children and old
people share exactly the same degree of conviction regarding this
principle. Furthermore, we draw attention to the fact that knowledge
of real extra-mental things in the world is something we do not doubt.
This knowledge however is based entirely on the causality principle.
If you were to enter a room with your eyes closed, you would not know
what is in the room. When you open your eyes, only then, knowledge of
what is in the room will be gained for you. We say, if you donot have
doubt regarding knowledge of the real existence of the things in the
room, you should also not doubt theprinciple which was the basis for
this knowledge. This is what we mean when we say that this principle
is self-evidently true. Another example of something which is
self-evidently true is the impossibility of contradiction.
As far as the truth of our second premise is concerned, many will be
satisfied with what was mentioned in the previous paragraph. Some will
naturally need more. Not a problem. We have a second method for
demonstrating the truth of the proposition. This second method is
nothing more than taking one first principle (the causality principle)
and explaining it in light of another more clear first principle,
namely theimpossibility of contradiction. The questions to our
opponent at this time would be: Do you accept that contradictions are
impossible? Do you accept that every thesis has an antithesis? Do you
accept that if one of two direct opposites is false on account of
involving contradiction, then by rational necessity the other must be
true? If these three obvious points are conceded, we may proceed:
The direct opposite of 'Everything which begins to exist must have a
cause' is 'Not everything which begins to exist must have a cause',
which is in the power of 'Some things which begin to exist do not have
a cause'. Anything which begins to exist by definition can not be
necessarily existent [whether such a categoryactually exists or not is
not the point currently. Our opponent is free to believe that it is
purely hypothetical]. Otherwise it would have been existent since
eternity past, since necessarily existent means its very nature
requires for it to exist in which case it cannot have a beginning for
its existence. Similarly, it can not be impossible because impossible
things do not happen in which case it would not have begun toexist.
Since such a thing can neither be necessary,nor impossible, it must
bemerely possible (another word for which is contingent). Therefore,
with respect to the very nature of such a thing, both existence and
non-existence are equal. That it is to say, there is nothing in its
very naturewhich requires existence (since it is not necessary),nor is
there anything in its very nature which requires non-existence (since
it is also not impossible). Thus the twoare indeed equal.
Whenever any contingent being [or attribute, act, event] leaves the
realm of non-existence and becomes existent [such asthe movement of my
hand, subsequent to it being stationary in my lap] , it will
necessarily need to be on account of some external cause preferring
its existence over its non-existence. Otherwise, this is impossible on
account of involving preponderancewithout a preferrer. [ 5 ] This is a
contradiction because it leads to non-equality in existenceand
non-existence of thatwherein equality of the two was assumed [in the
previous paragraph]. Thething we're talking aboutlike the
hand-movement was not necessary, nor was it impossible. Its existence
and non-existence were both equal, i.e. not required byits very nature
.. so now, if it comes to be without a cause, then this means that
existence [in relationto its very nature] is preponderant over
non-existence, and just a minute ago we agreed that the two were
equal. So how can something be such that both its existence and
non-existence are equal and at the same time be such that its
existence is preponderant above its non-existence? Since
contradictions are impossible, our antithesis'Some things which begin
to exist do not have a cause' is definitelyfalse. Since both a thesis
and its antithesis can not be false, our original proposition
'Everything which begins to exist must have a cause' is necessarily
true. [ 6 ]
The conclusion of the argument until this point is:
Premise 3: Therefore, the movement of my hand must have a cause.
The above concludes the first leg of our argument.We will now take the
conclusion arrived at from the above, namely 'a cause' and make it the
subject of a new argument using another mode of argument called the
Rule of Opposition. But before this, let us remind that in all of the
above steps what we did not do is mention the word God. Not even once.
Even the term 'necessarily existent' onlyoccurred once, and that too
in a hypothetical context. The phrase 'eternally existent' similarly
occurred once inorder to illustrate that the first premise did not
rely on our adversary's acceptance of eternal existence. This is an
important point, namely that the above steps were clearly traversed
without any reliance on our ultimate conclusion or anything entailed
thereby. Therefore, it is accurate when we say, we did not expect our
adversary to entertain any notion which he does not already believe to
be true.
Having arrived at the conclusion in step 3, we are now ready to
introduce the Rule of Opposition. This is another intuitively
deductive mode of argument the veracity of which no reasonable human
being can doubt. [ 7 ]
In the previous argumentwe established with zero probability of the
opposite alternative that the movement of my hand definitely has a
cause. Now, we will restrict this conclusion of the previous argument
within two exhaustive possibilities. One of them will be based on what
our adversary understands from causality and existence. We will tailor
for him a very specific analogy in order to demonstrate that the cause
for the hand-movement cannot have been what he understands from both
causality and existence. This will be because his side of the
disjunction involves glaring absurdities which are universally
accepted: "…when you have eliminated the impossible, whatever remains,
however improbable, must be the truth". This is universally agreed
upon. This is the Rule of Opposition.
Premise 4: This cause will either be A: contingently existent [along
with what that entails], or B: necessarily existent [along with what
that entails]. There is no 3rd possibility.
This has been thoroughlyexplained in the previoussection. The B side
of the disjunction is our true claim. It is yet to be proven. Do not
worry. Wewill do that towards the end of the argument. Placing it
right there in the premise for the worldto see is totally valid, since
we are now dealingwith a disjunction. It will be our task to
illustrate how side A involves glaring absurdities, and how these
absurdities can not be removed in any way except by accepting what we
will place on the B side of thedisjunction. This is what the Rule of
Opposition is supposed to do after all.
Premise 5: This cause is not a contingently existing cause.
To claim that the cause which resulted in the movement of my hand was
of the very same nature as the movement itself, namely something which
itself began to exist, is not possible, because positing this
necessitates that the movement of my hand remain in the realm of
non-existence, whereas in premise 1 we confirmed that the hand did
move.
If one assigns properties to causality and existencesuch as being
confined within spacetime [and other such attributes entailed by
contingency],then they are essentially claiming that an infinite
series of cause/effect relationships must have been concluded before
the movement of my hand could ever have had a chance to begin to
exist. This however is impossible because infinity can not end. That
would be a contradictionin terms. If it ends, it can never be
infinite. If it is infinite, it can never end. You would need an
infinite amount of time toconclude an infinite amount of beginnings
and endings. This is like acar, if it needs to move from A to B, and
the condition for its reachingits destination happens to be the
concluding of its wheels rotating an infinite amount of times — in
such a scenario for it to reach its destination is clearly impossible,
since you would need an infinite amount of time toconclude an infinite
amount of rotations. Anything dependent on this can never have a
chance to occur.
At this point, our opponent will say something along the lines of the
following: "Fair enough. We do not entertain an infinite regress. We
have our reasons for this. According to us, we begin a journey from
the present moment and keep going back in the past until we hit a
certainevent which occurred approximately 13.7 billion years ago. We
maintain that all matter, energy, space, time and everything else came
intobeing at this point in time. Prior to this there was no spacetime.
Existence and causality can not occur independent of spacetime.
Therefore, thejourney stops at this event. If you want to continue the
journey beyond this point, you must bring proof".
We will reply thus: Your stopping of the journey itself at any finite
time in the past [based on whatever consideration] does nothing to
remove the absurdity we are highlighting. [ 8 ]
If we had a line of soldiers consisting of only 20. This line stops
on20. There is no 21st. Everysoldier in the line has a gun and is
capable of shooting, but there is one condition that needs to be
fulfilled before any soldier in the line can ever have a chance to
shoot. That condition is for the soldier before him to shoot. Keep in
mind that the line stops at 20. Will a shot ever be fired? The answer
is no, because the one closest to us will not be firing, on account of
the one before him not firing, on account of the one before him not
firing and so on. The final soldier does not have a soldier before him
and yet his condition for firing is also unfulfilled. Hence, noshot
will be fired and we are left with complete silence. Let's now double
the line. Will anything change? Obviously, no. Again, complete
silence. Make it a billion soldiers? 13.7 billion years worth of
soldiers? Same result. Same complete silence. So you see, making it
infinite or entertaining an 'abrupt cut-off', eitherway, the result is
exactly the same. The entire series remains restricted to ones
imagination. The need attached to each and every unit remains
unfulfilled, including the need attached to the veryfirst unit in the
series .
In utter desperation, he or she will now ask, "OK, you tell us, what
happened? You will inadvertently say, 'there was an Entity in the
background all along (God) who pulled the trigger for the first
soldier'. Where did this Entity come from? He wasnever part of the
equation. This is absurd. If you can entertain this absurdity, I can
claim thatthe very first unit in the series occurred causelessly.
What's the difference?"
We will respectfully remind them at this pointthat we are still
discussing their side of the disjunction. There areno soldiers for us,
as will become clear very shortly. Be patient. This whole analogy was
carefully tailored to reflect only our adversary's notions of
existence and causality, namely that both causality and existence
cannot occur independent of spacetime. This is why there is no such
Entity as part of the equation. We are not being gratuitous. Not at
all.
At this point, we particularly ask our reader to please focus onwhat
is about to be said. In the upcoming paragraphs we will address some
major rebuttals which have been presented throughout the ages.
Thiswill get intense, and it is possible that some might need to
reread what we will mention a couple of times in order to get a clear
picture.
What just happened in these last two paragraphs is very significant:
The atheist thought we were getting ready to establish a "first cause"
(after all, this is what the majority of arguments out there do),
thinking we too must reply to the soldiers' analogy. He found positing
an entity outsidespacetime to be absurd because according to himthere
is no existence, nor causality outside spacetime. He misunderstood and
believed the soldiers were there to represent entities and attributes
which exist in the world. Since we also believe in the existence of
such entities and attributes, we also must offer a solution. He then
assumed our solution was to invoke a first cause. Based on this, he
attempted to put words in our mouth: "there was an Entity in the
background.." We, instead, took this very objection of the atheist and
made it a componentof our proof, which we will later make use of in
order to establish "occasionalism" which is our true belief.
The soldiers are not thereto represent entities and attributes which
began to exist. Therefore, not everyone who accepts the existence of
these entities and attributes will be confronted with this 'riddle'.
Rather they are there to represent existing entities and attributes
only in their capacity as causes leading to the movementof my hand .
This is the understanding of our adversary. The analogy was tailored
specifically for him. We do not adoptthis position. Therefore the
soldiers do not apply to us.
We claim there is absolutely no solution to this problem according to
the principles held to be true according to the adversary, namely that
causality and existence cannot occur independent of spacetime. [ 9 ]
As for the question of whether positing a first cause is a viable
position, in and of itself, and if an agnostic chooses to forgo their
principles (of spacetime dependency) and entertains "transcendence"
solely inorder to terminate the infinite regress, while of course
claiming that the Entity is simply transcendent and beyondspacetime
(in order to differentiate him from the rest of the soldiers), though
life-less and unconscious… will such a positing undermine our fifth
premise which states that the cause for the hand-movement is not a
contingent cause? In other words, what problem is there in having an
Entity set the series of contingent causes into motion at a particular
point in time (for ease of reference, let's choose the Big Bang
singularity), and then have the contingent causes bring about their
effects, one after the other, eventually leading to the movement of my
hand? Moreover, why does this Entity need to be alive, or posses any
consciousness? Perhaps he triggered the chain reaction inadvertently?
This is an important question. We will addressthis below:
We contest the notion that mere transcendence (being outside
spacetime) is sufficient interminating the infinite regress. Rather
what is required is "necessary existence". This was intended to be
explainedat stage 6, but we see no option but to exhaust theissue
right here at premise 5. We thus begin:
The very first event in theseries of contingent causes occurred,
configured with a specific configuration of certain attributes, such
aslocation, precise momentof existence, intensity, duration, etc. Take
the time aspect for instance: The event occurred at a particular point
in time which has been traced back to approximately 13.7 billion years
ago. Weargue that in the mind's eye it was conceivable for this to
have occurred before or after its actual time by an almost
infiniteamount of moments in either direction. All such moments were
equal. There was nothing in the very nature of the event which
required for it to come to be at its specific moment (otherwise, we
would not have been able to even conceive other possible moments),nor
was there anything within its very nature requiring for it to not
exist at this moment (because impossible things do not happen). All
moments were thus equal in relation to its very nature. Now, when it
did occur at its specific moment, this must have been on account of an
attribute within the Being that caused it which specified one of an
almost infinite amount of moments above all others. We will call this
attribute "will", constitutive of which is "life". Claiming that the
Entity caused the chain reaction of contingent causes without being
alive, or without possessing will, is absurd,because it entails a
contradiction of non-equality within the total possible moments, all
of which were deemed equal. [ 10 ] Thus there must have been will,
constitutive of which is life. So the attribute by which the actual
coming into existence of the first event occurred is "power", and the
attribute by which the attributes of that event (location, moment of
existence, intensity, duration, etc.) were specified is "will".
Moreover, an Entity capable of creating based on specification can not
create what He does not "know". We thus have the four attributes of
life, power, will and knowledge. These are all necessary. Without
them, the infinite regress cannot beterminated.
Discipline and Islam: Knowledge (Ilm) and Noble Character (Akhlaq) in Islam
Not only that discipline is a secret of the success of great men, our
universe also stands on the same foundation. If the solar system is
working regularly, if the stars are revolving around the
sunsystematically and if there is no flaw function for millenniums it
is only due to the fact that the solar system is based on order.
Order is found in everything around us from the largest bodies of the
universe to the minutest thing called"atom". Everything in thisworld
is made up of tiny atoms. A wonderful discipline is in action andit is
seen in each and every movement of the universe. There are tiny atoms
in every system.
Every atom has its own center, which is called 'proton'. Many
'electrons' move round the center like stars and moons. In the words
of a great Muslim scholar: "If you tear up the heart of everyatom you
will find its sun in its center."
The universe is the best guide for all of us. We should learn about
life and the causes and reasons of its stability and success from it.
This universe tells that: "The secret of my survival is the regularity
and orderliness which my Creator has ingrained in me."
If the educational system of any country becomes chaotic, if the trade
and economy of any nation is disturbed, if the balance of supply and
demand is upset, if the law and order of any country turns corrupt, if
the army gets out of control the end of that nation becomes certain.
When Imam Ali (pbuh), Commander of the Faithful, was fatally injured
by the sword of Ibne Muljim, the first bequest uttered by him to his
sons, after advisingthem to refrain from Allah's (SWT) disobedience,
was regarding this orderliness in every affair: "I advise you to
refrain from disobeying Allah (SWT) and to abide by law and order and
regularity in life."
One of the ways of orderliness is to divide our daily time according
to our needs. Doing everynecessary work in its proper time is life. We
should further this foundation of life. We must refrain from
disorderliness and indiscipline because irregularity ends propriety
and destroys our talent and competence.
The leader of the God-fearing people, Imam Ali (pbuh) says, "A Muslim
must divide his time into three parts. Onepart should be reserved for
Allah's (SWT) worship,one for earning livelihood and the third for
attending to the demands of the body which cannot be ignored."
If there was no orderliness or discipline in our past can we benefit
from such orderliness in the remaining years of our life?
"Certainly, we can ..." because the three stages of our life,
childhood, youth and old age are like three compartments of a ship
which can be separated from one another by pressing a button. If a
compartment is damaged it can be separated from the rest.
Only he is successful who can, using his wisdom, separate different
compartments of his life and deal whit them separately.
It is pitiable that man, instead of gaining from the present
opportunities, should remain sorrowful for his past, thus wasting the
time available to him andbecome careless about brining order in the
forthcoming time.
A competent minister was carrying out his administrative duties with
the help of his assistants.
When asked as to how hewas arranging his affairs he replied, "I never
postpone today's work for tomorrow. In my viewit is not correct to
delay anything."
We see signs in offices and workshops saying: Time is Gold. It
surprises me because the value of time becomes more than gold if
everything is donein time.
universe also stands on the same foundation. If the solar system is
working regularly, if the stars are revolving around the
sunsystematically and if there is no flaw function for millenniums it
is only due to the fact that the solar system is based on order.
Order is found in everything around us from the largest bodies of the
universe to the minutest thing called"atom". Everything in thisworld
is made up of tiny atoms. A wonderful discipline is in action andit is
seen in each and every movement of the universe. There are tiny atoms
in every system.
Every atom has its own center, which is called 'proton'. Many
'electrons' move round the center like stars and moons. In the words
of a great Muslim scholar: "If you tear up the heart of everyatom you
will find its sun in its center."
The universe is the best guide for all of us. We should learn about
life and the causes and reasons of its stability and success from it.
This universe tells that: "The secret of my survival is the regularity
and orderliness which my Creator has ingrained in me."
If the educational system of any country becomes chaotic, if the trade
and economy of any nation is disturbed, if the balance of supply and
demand is upset, if the law and order of any country turns corrupt, if
the army gets out of control the end of that nation becomes certain.
When Imam Ali (pbuh), Commander of the Faithful, was fatally injured
by the sword of Ibne Muljim, the first bequest uttered by him to his
sons, after advisingthem to refrain from Allah's (SWT) disobedience,
was regarding this orderliness in every affair: "I advise you to
refrain from disobeying Allah (SWT) and to abide by law and order and
regularity in life."
One of the ways of orderliness is to divide our daily time according
to our needs. Doing everynecessary work in its proper time is life. We
should further this foundation of life. We must refrain from
disorderliness and indiscipline because irregularity ends propriety
and destroys our talent and competence.
The leader of the God-fearing people, Imam Ali (pbuh) says, "A Muslim
must divide his time into three parts. Onepart should be reserved for
Allah's (SWT) worship,one for earning livelihood and the third for
attending to the demands of the body which cannot be ignored."
If there was no orderliness or discipline in our past can we benefit
from such orderliness in the remaining years of our life?
"Certainly, we can ..." because the three stages of our life,
childhood, youth and old age are like three compartments of a ship
which can be separated from one another by pressing a button. If a
compartment is damaged it can be separated from the rest.
Only he is successful who can, using his wisdom, separate different
compartments of his life and deal whit them separately.
It is pitiable that man, instead of gaining from the present
opportunities, should remain sorrowful for his past, thus wasting the
time available to him andbecome careless about brining order in the
forthcoming time.
A competent minister was carrying out his administrative duties with
the help of his assistants.
When asked as to how hewas arranging his affairs he replied, "I never
postpone today's work for tomorrow. In my viewit is not correct to
delay anything."
We see signs in offices and workshops saying: Time is Gold. It
surprises me because the value of time becomes more than gold if
everything is donein time.
Foundation of religion Islam, is on knowledge (Ilm) and Noble Character(Akhlaq)
Foundation of religion, Islam is on knowledge (Ilm) and Noble
Character (Akhlaq). When we study the life and times of our beloved
Ahlul Bayt (as) , we notice that the main weapon they used in carrying
out their mission of spreading the message of Allah (SWT), was
knowledge on one hand and Noble Character on the other.
Our 6th Imam, Imam JafarSadiq (as) narrates that,"Anyone who is devoid
ofknowledge (Ilm) and Noble Character (Akhlaq) is like an orphan who
has lost both his parents."
Our Fuqaha (scholars) areapt examples of the height of character one
can attain. It has been narrated about the spiritual station of our
great Marja, Ayatullah Muhammad Husein Burujerdi (d.1961), that he had
made a vow (Nadhr) that if he ever uttered inappropriate words when
angry, he would fast for a whole year (to train his soul). Indeed, he
had a very lofty station because of his excellent character. He
himself has said,"Before I came to Qom, I used to hear the voices
ofangels." He was a Marja whose credentials as a supreme authority had
been endorsed by Amir al-Mu'mineen, Imam Ali (pbuh) himself.
Holy Prophet Muhammad (SAW) said: I seek refuge in Allah (SWT) from
knowledge that brings no wisdom, from a heart that lacks kindness,
from desires that bring discontent, and from supplications that go
unanswered.
Holy Prophet Muhammad (SAW) said: "Teachers andstudents both share in
rewards but other peopleare deprived of them."
Holy Prophet Muhammad (SAW) said: "He who searches for knowledge is
similar to a person whofasts during the day and keeps vigil at night
and isbusy worshipping. If a person acquires a branchof knowledge, it
is betterfor him than possessing as much gold as the height of Abu
Qubais Mount which he would distribute in the way of Allah (SWT)."
Holy Prophet Muhammad (SAW) said: "The virtue ofknowledge is more
beloved with Allah (SWT) than the virtue of worship."
Holy Prophet Muhammad (SAW) said: "The Noble Qur'an is Allah's (SWT)
university; so, learn as much as you can in this university."
Holy Prophet Muhammad (SAW) said: "Fie upon that Muslim who does not
allocate (at least) oneday a week to the study of the details of his
religion and to explore (the affairs) of his religion."
Imam Hassan (as) said:"Teach your knowledge to others and (try to)
learn yourself the knowledge of others."
Imam Baqir (as) said: "Tryto learn knowledge because learning it is a
good action and study is itself a worship."
Imam Jafar Sadiq (as) said: "Be careful of your knowledge and see from
whom you get it."
Imam Jafar Sadiq (as) said: "Try to obtain knowledge and ornament it
with patience and dignity; andbe humble for the one who learns
knowledge from you."
Knowledge (Ilm) and Wealth in the eyes of Imam Ali (pbuh):
It is related that once ten learned men approached Imam Ali (pbuh) ,
and wanted to know how knowledge was better than wealth. They
requested that each one of them be given a separate answer. Imam Ali
(pbuh) answered them as follows:
01. Knowledge is the legacy of the Prophets; wealth is the inheritance
of the Pharaohs. As the Prophets are superior to the Pharaohs, so
knowledge is better thanwealth.
02. You have to guard your wealth, but knowledge guards you.
Therefore, knowledge is better than wealth.
03. When knowledge is distributed it increases. When wealth is
distributed it decreases. As such knowledge is better than wealth.
04. A man of wealth has many enemies, while a man of knowledge has
many friends. Therefore knowledge is better thanwealth.
05. A learned man because of his wider outlook is apt to be generous
while a rich man because of his love for money is apt to be miserly.
As such knowledge is better thanwealth.
06. Knowledge cannot bestolen, while wealth is constantly exposed to
thedanger of being stolen. Accordingly knowledge isbetter than wealth.
07. With the lapse of time, knowledge gains indepth and dimensions.
Hoarded coins get rusty, or cease to be legal tender. Therefore
knowledge is better thanwealth.
08. You can keep accountof wealth because it is limited, but you
cannot keep account of knowledge because it is boundless. That is why
knowledge is better thanwealth.
09. Knowledge illuminates the mind, while wealth is apt to blacken it.
Therefore knowledge is better thanwealth.
10. Knowledge is better than wealth, because knowledge induced the
humanity in the Holy Prophet to say to God"We worship Thee as we are
Thine servants", while wealth engendered in Pharaoh and Nimrod the
vanity which made them claim Godhead.
Imam Ali (pbuh) was the only one who declared 'Saluni, Saluni Kabla an
Tafkiduni' - 'ask me, ask me, before you do not find me amongst you.'
Imam Ali (pbuh) says regarding knowledge and acting on it:
O you who carry knowledge around with you; are you only carrying it
around with you? For surely knowledge belongs to who ever know and
thenacts accordingly, so that his action corresponds to his knowledge.
There willbe a people who will carry knowledge around with them, but
it will not pass beyond their shoulders. Their inner most thoughts
will contradict what they display in public and their actions will
contradict what they know.
Imam Ali (pbuh) says regarding the purity and nobility of knowledge:
When a dead person is placed in his grave, four kinds of fire will
cover him, but then the prayer will come and put one of them out, and
the fast will come and put another one of them out,and then charity
will come and put another one out, and knowledge will come and put the
forth one out, and it will say: 'If I had come sooner, I would a have
put all of them out, and given you delight for I am with you now, and
you'll not see anything else distressing.'
--
- - - - -
Presented by :->
" M NajimudeeN Bsc- INDIA "
¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤
Character (Akhlaq). When we study the life and times of our beloved
Ahlul Bayt (as) , we notice that the main weapon they used in carrying
out their mission of spreading the message of Allah (SWT), was
knowledge on one hand and Noble Character on the other.
Our 6th Imam, Imam JafarSadiq (as) narrates that,"Anyone who is devoid
ofknowledge (Ilm) and Noble Character (Akhlaq) is like an orphan who
has lost both his parents."
Our Fuqaha (scholars) areapt examples of the height of character one
can attain. It has been narrated about the spiritual station of our
great Marja, Ayatullah Muhammad Husein Burujerdi (d.1961), that he had
made a vow (Nadhr) that if he ever uttered inappropriate words when
angry, he would fast for a whole year (to train his soul). Indeed, he
had a very lofty station because of his excellent character. He
himself has said,"Before I came to Qom, I used to hear the voices
ofangels." He was a Marja whose credentials as a supreme authority had
been endorsed by Amir al-Mu'mineen, Imam Ali (pbuh) himself.
Holy Prophet Muhammad (SAW) said: I seek refuge in Allah (SWT) from
knowledge that brings no wisdom, from a heart that lacks kindness,
from desires that bring discontent, and from supplications that go
unanswered.
Holy Prophet Muhammad (SAW) said: "Teachers andstudents both share in
rewards but other peopleare deprived of them."
Holy Prophet Muhammad (SAW) said: "He who searches for knowledge is
similar to a person whofasts during the day and keeps vigil at night
and isbusy worshipping. If a person acquires a branchof knowledge, it
is betterfor him than possessing as much gold as the height of Abu
Qubais Mount which he would distribute in the way of Allah (SWT)."
Holy Prophet Muhammad (SAW) said: "The virtue ofknowledge is more
beloved with Allah (SWT) than the virtue of worship."
Holy Prophet Muhammad (SAW) said: "The Noble Qur'an is Allah's (SWT)
university; so, learn as much as you can in this university."
Holy Prophet Muhammad (SAW) said: "Fie upon that Muslim who does not
allocate (at least) oneday a week to the study of the details of his
religion and to explore (the affairs) of his religion."
Imam Hassan (as) said:"Teach your knowledge to others and (try to)
learn yourself the knowledge of others."
Imam Baqir (as) said: "Tryto learn knowledge because learning it is a
good action and study is itself a worship."
Imam Jafar Sadiq (as) said: "Be careful of your knowledge and see from
whom you get it."
Imam Jafar Sadiq (as) said: "Try to obtain knowledge and ornament it
with patience and dignity; andbe humble for the one who learns
knowledge from you."
Knowledge (Ilm) and Wealth in the eyes of Imam Ali (pbuh):
It is related that once ten learned men approached Imam Ali (pbuh) ,
and wanted to know how knowledge was better than wealth. They
requested that each one of them be given a separate answer. Imam Ali
(pbuh) answered them as follows:
01. Knowledge is the legacy of the Prophets; wealth is the inheritance
of the Pharaohs. As the Prophets are superior to the Pharaohs, so
knowledge is better thanwealth.
02. You have to guard your wealth, but knowledge guards you.
Therefore, knowledge is better than wealth.
03. When knowledge is distributed it increases. When wealth is
distributed it decreases. As such knowledge is better than wealth.
04. A man of wealth has many enemies, while a man of knowledge has
many friends. Therefore knowledge is better thanwealth.
05. A learned man because of his wider outlook is apt to be generous
while a rich man because of his love for money is apt to be miserly.
As such knowledge is better thanwealth.
06. Knowledge cannot bestolen, while wealth is constantly exposed to
thedanger of being stolen. Accordingly knowledge isbetter than wealth.
07. With the lapse of time, knowledge gains indepth and dimensions.
Hoarded coins get rusty, or cease to be legal tender. Therefore
knowledge is better thanwealth.
08. You can keep accountof wealth because it is limited, but you
cannot keep account of knowledge because it is boundless. That is why
knowledge is better thanwealth.
09. Knowledge illuminates the mind, while wealth is apt to blacken it.
Therefore knowledge is better thanwealth.
10. Knowledge is better than wealth, because knowledge induced the
humanity in the Holy Prophet to say to God"We worship Thee as we are
Thine servants", while wealth engendered in Pharaoh and Nimrod the
vanity which made them claim Godhead.
Imam Ali (pbuh) was the only one who declared 'Saluni, Saluni Kabla an
Tafkiduni' - 'ask me, ask me, before you do not find me amongst you.'
Imam Ali (pbuh) says regarding knowledge and acting on it:
O you who carry knowledge around with you; are you only carrying it
around with you? For surely knowledge belongs to who ever know and
thenacts accordingly, so that his action corresponds to his knowledge.
There willbe a people who will carry knowledge around with them, but
it will not pass beyond their shoulders. Their inner most thoughts
will contradict what they display in public and their actions will
contradict what they know.
Imam Ali (pbuh) says regarding the purity and nobility of knowledge:
When a dead person is placed in his grave, four kinds of fire will
cover him, but then the prayer will come and put one of them out, and
the fast will come and put another one of them out,and then charity
will come and put another one out, and knowledge will come and put the
forth one out, and it will say: 'If I had come sooner, I would a have
put all of them out, and given you delight for I am with you now, and
you'll not see anything else distressing.'
--
- - - - -
Presented by :->
" M NajimudeeN Bsc- INDIA "
¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤
Story -, Moons Peak [FINISHED]- Moon Ceremony (chapter 29)
LATER THAT NIGHT I woke up to a strange feeling inmy stomach.
The light tingle brushing over my skin, made me shiver. I wasn't cold,
quite the contrary, as I swiped a bead of sweat that lingered on my
forehead. Wiping my eyes, I felt disoriented from sleep. The sun was
just setting over the hill, and when I reached out to feel for
Satchel, he wasn't there.
"Satchel?"
"I'm here."
I sighed in relief, when the silhouette of his bodymaterialized out
from thewindow seat. I spent so many nights thinking about this very
day. He sat with his back toward me, with his eyes ever longing over
at the forest. Stretching, I sat upon my elbows, frowning. I don't
even remembering falling asleep, and by the looks of the left side of
the bed, I realized Satchel hadn't even gone to bed yet. Just judging
from thestraight sheets on his side of the bed.
"You okay?" I croaked, rubbing sleep out of my eyes. I squinted into
the dark, as his head moved up and down.
"Yeah, I couldn't sleep." He sounded almost mechanical, like
someonehad stolen his body, and made to talk on cue. Almost robotic.
"I feel weird, like something's crawling under my skin. It doesn't
hurt, just feels strange."
"It's the moon magic. It's calling to your wolf."
"It is?"
Sitting up, I padded over to him, hugging him from behind, and almost
yelped at the burning sensation his skin had given me. Now, I noticed
he was glistening with sweat, and his eyes glowed green, glued to the
pine trees. Black strands of hair stuck to his face and neck, and I
could almost swear something was crawling under his skin.
I stepped back. "Satchel, you're burning up."
"The effect of the Full Moon," is all he said. Come to think of it, I
felt just how he looked. But his symptoms must have been ten times
worst, buthe sat there as if it didn't bother him. That's when Iknew
what had startled me awake. The Full Moon.The Change. We were going to
change into a wolf, and have all senses die with it.
Finally, he turned around, and met my worried stare. "Look, we have an
hour tops. We have to go, before we destroy every thing in this room.
We can't afford to replace anything."
"What do you mean, we've changed before. We never destroy things."
"This is different to all those other times we change. Like I told
you, the moon is at her peak, and the minute she summons our wolf, she
controls it. We don't." I still had a hard time wrapping my head
around this news.
"But I'd know who you are once I change, right?"
The silence that followed seemed deafening, and I watched his jaw
tense around the edges. I didn't like this one bit. Now, I started to
fear for my life.
"Satchel, I'd remember you, right?"
The slow shake of his head confirmed my earlier fear. He wouldn't
recognize me in wolf form, and I wouldn't recognize him either.
He scrubbed a hand down his face, as if he were ridding any visible
emotions, and pinned mewith a sorrowful glare. "I'll take my place in
the moon circle, surrounded by the pack, and wait until they recognize
me as their Alpha."
"How do you know they would accept you?"
"They'll try to kill me."
Before I could open my mouth to protest, he continued. "By doing so,
they'll be testing my strength, and endurance.If our moon mother
accepts me as Alpha, she'll send me her blessing."
"How?"
"By keeping me alive."
I felt that invisible tingle crawling through my skinagain, and I
couldn't helpbut shiver. The reality of it too much to bear, but I'd
trained myself to act nonchalant, though it was a losing battle. I
couldn't stop thinking about the part where I wouldn't remember him.
Satchel's broad hands snapped me out of my reverie, as he lightly
pulled me down on his lap. The heat of his body instantly warming me,
as he gently tugged at my chin, forcing me to look at him. His green
eyes were like glow worms in the night, blinking in the darkness. His
rough voicegave me butterflies, as his breath stirred my otherwise
sticky hair thathad dampened from my own sweat.
"You know, you look good when your hair is all wild from sleep." His
mouth twitched into a wry smile, and I raised my eyebrows, my
curiosity getting the better of me.
"What?" I urged him to spill.
He just shook his head. "It's just that, everyday I try to find just
one flaw, anything that convinces me you're less than perfect, but I
come up empty."
I could feel a hot paint of embarrassment spread across my cheeks at
his husky tenor, and silently hoped he couldn't detect it in the dark.
I'd been having the same thoughts, wondering how someone as big and
beautiful was, would be interested in someone like me.
"I have plenty of flaws, Satchel," I said, surprised I'd even found my voice.
"Could've fooled me," he crooned, bending down, and pulling me into a
kiss. Devouring any senseof rationality on my part. I sank into a
puddle of mush, as he burrowed deeper into the cavern ofmy mouth,
tilting my head back to go deeper. My thoughts lost in his powerful
embrace, dominating not just my heart, but my soul and ever fiber of
my being. Not only claiming me as his wolf mate, but his human lover,
and I pulledhim closer for more of him. The sound of a bonesnapping,
brought us outof our state, knocking a little sense in me as a cold
whip of air sliced between us at the loss of contact. Satchel
groaned,as he doubled over whenI witnessed his arm snap backward, and
reshape itself in less than seconds.My eyes widened, and I was on my
feet as fast as I could. It was happening, and I panicked.
"What do I do?"
"You can't…do anything,"he wheezed, as his body shuddered. He flopped
tothe floor, as I watched hisface knit into an agonizing grimace.
Seconds later, and unwarranted yelp escaped my lips, as my neck craned
backward, snapping a vertebrae and then back again.
"Willy!" I fell down face first on the floor, and started retching,
but nothing came up.
"We have to get in the woods."
"What about the guys in there? What if they find us?"
"Have no choice," he choked. A sharp yelp came from the next roomover,
and the sound of Derryn screaming brought me to awareness. It must be
happening to her too. But I didn't have the energy to run to her aid,
and neither did Satchel.
We lay there for several minutes, waiting for something to happen.
After a little while, I managed to find my voice again.
"It's happening, isn't it?"
"Yes."
"How long…how long do we have?"
"Half an hour tops."
"And what happens to 'us'?"
He shifted his head to theright, and managed a smile. "An Alpha is not
an Alpha without his mate."
"I thought you said you won't recognize me? All human thought out the
window and all that."
"True. But I'll know you by scent."
"I'm not sure if I know you by scent."
"You will." Somehow his confidence in that thought alone made me
somewhat comforted, but I was still nervous. The fact that I wouldn't
recognize him in Wolf form, made me feel like I'd just learned that I
wasdifferent all over again.
Satchel sat down beside me, taking my hand in his lap. He'd been
rubbing his left arm, massaging the part where just minutes ago had
snapped out of place. "Look, I know you're just processing all of
this, and it's all new to you. But it's just a ceremony that every
Alpha has to go through, and so far, there hasn't been any casualties.
Just the stories of my grandfather, and my father's are proof alone.
There's always a happy outcome."
"It feels kinda the opposite right now."
I sat up, and we were both facing each other on the floor. His right
knee up, and his left leg sprawled out next to me. While I curled up
with both my knees in front ofme, as he pulled me closer.
"There's this story, my father use to always tell me when I was
younger. He always told me 'in wolf lore, when a wolf recognizes a
female wolf as his mate, he'll bare his neck to her, granting her free
will of his most vulnerable spot'." I snapped my head up in interest,
as he continued his story. The low hum of his murmurs sounded
mesmerizing under the dim moonlight. "In order for the female to do
the same, she'll bare her neck, allowing the male wolf to nip the spot
lightly without breaking skin. The male gets to hover over the female
longer, as he marks her with his scent, to warn off every other
animal, that you're taken."
"But how would you know that I'm your mate?" I breathed, feeling like
I hadn't done so in the few minutes I'd been in Satchel's arms.
He smiled, shaking his head. "When you trust me enough to bare your
neck to me." He arched his head back, tapping the spot on the
underside right of his jaw where his pulse should be. "Right here," he
said, taking my hand as I felt the soft hum of his pulse, throbbing
under my fingers. He kissed the inside of my wrist, and held it to his
heart. "And here." The steady beat of his heart picked up as I touched
the vulnerable spot as he told his story. "My father said, 'if a wolf
is willing to bear his two most vulnerable spots to a female wolf,
then he's either stupid, or in love."
I laughed, and he chuckled along with me.
Satchel scoffed as if another faraway memoryflitted through his mind.
"He said, 'That's when I was stupid enough to fallfor your mother,
'cause she ripped my heart out, and hung it out to dry'." He chuckled
again, shaking his head. "At the time, I thought he meant literally. I
was all big eyed, until he laughed, because obviously he hadhis heart
intact, but apparently my mom turned him down before they started
dating, and bruised his ego, but he never gave up, and eventually she
came around."
I smiled, picturing a young Aretha in her prime teenage glory, andwhat
it would've looked like for her to find a mate. "Sounds romantic."
"Yeah." He sighed. I couldtell it hurt for him to conjure up those memories.
Another tremor tore through my skin, and I flinched. We both had our
eyes on the moon, and she was nearing her full peak.
"Our moon mother is near, we better make tracks, before the moon hits
her fullest."
We gathered a few things into a duffel, telling Derryn to meet us down
stairs after packingsome clean clothes, and afew stuff incase we came
into trouble on the way. Icouldn't for the life of meput any clothes
on, it wastoo hot, so I decided to stay in my shorts, and tanktop I'd
slept in, meanwhile Satchel wore just a pair of slacks with his
suspenders on, leaving his chest bare. I could tell he would've
preferred going without the slacks, but for Derryn's sake, and his
modesty, he kept them.
"And what if I don't?"
"Let's hope it doesn't come down to that." He lifted my hand, and
placed a warm kiss over my fingers. "You ready?"
"No."
"Willy, everything's goingto be fine. Just trust your instincts, and
remember my scent."
He brushed a kiss over my nose, and pulled me toward the window. "Come
on, Derryn's waiting, and we have no time to stall. The moon is nigh,
and she won't be happy if we miss our own ceremony."
***
We headed into the woods. Satchel decided to change out of his slacks,
so that he looked like the rest of the males that had turned up on our
backyard this morning, with a pair of leather animal skin, but he
leaving his chest bare.I refused to wear anything non-cotton and
stayed in my short shorts,and a work out bra. But I had the urge to
change, because the night was warm, and I was flushed with sweat that
wasn't from exertion. Satchel was right, my wolf threatened to show
her face, and I had a feeling that I didn't have a say in the matter.
Derryn wore a pair of shorts, and a singlet, but she looked like she
was just about ready to strip.
The minute we made it tothe clearing, I witnessed at least thirty odd
strangers huddled around a large circle, where the moon lit up most of
it.
Satchel walked us up, and we threaded through the large crowd,as they
made room for us. The minute Cairo recognized us, he bowed his head.
The rest following in tow.
Satchel pulled me towardthe circle, and whisperedcomforting words in
my ear, while Derryn took a seat to the side, as she recognized
someone she knew.
A girl my age, brown skin, short straight pixie hair, and big blue
eyes. Derryn introduced her as,Yuriah, whom apparentlywas related to
them on their father's side. Her long lean build remindedme of
Derryn's sudden growth spurt, and her warm smile, a picture of
Satchel's.
"The famous Willow, it's nice to finally put a face to the name," she
said, leaning in to give me a hug. I awkwardly hugged her back.
"My cousin's lucky he found you when he did."
"He is?"
"Sure. He spoke of nothing but you, couldn'tget him to shut up."
I raised my eyebrows up at Satchel. "He has?"
"Yuriah, you haven't changed one bit, still at the mouth of gossip."
She laughed, showing a full set of dimples on her cheeks, giving
Satchel a peck on the cheek. "It's not gossip if it's true," she said,
patting him on the arms as she went to take her place amongst the
others.
Satchel had a playful grinon his face, as we took his place in the
circle. Me by his side.
"Hey, look at me."
Shoving my nerves down,I met his stare. "Remember my scent, Willy."
I nodded. "Pine, mint, and sandalwood."
He kissed me on the shoulder, inhaling a little."Tropical orchid,
sycamore, and the forest."
The tingle took over my body seconds later, and the moon light flashed
before me. In a few seconds I was a wolf, andI craned my neck back as
I joined in with the musical cadence of the howling, that seemed to
break out through the silence. Different tenors crooned into the night
skies, as we called up to our moon mother. It lasted for a while,
until I noticed I was stuck in thecircle with a strange large wolf
growling at me. I noticed half of his back limb was missing, but by
the looks of things, some kind of magic of the moon was happening, and
it grew into a paw.
Tons of jaws snapped at me, with goulash whipping about, as I pinned
my eyes on every animal. Black Wolf was huge, wondering what was
keeping me in the circle. I couldn't step overthe curved lines, and
the frustrated growl coming from the Black Wolf made me think he hated
it too.
A loud rumble came from within his chest, as he snapped his sharp jaws
at every hungry wolf gunning for him. The circle was actually
protecting us from the other wolves, whom otherwise looked like they
were out to kill our heads. More for the BlackWolf, it's almost as if
theydidn't take notice of me.
Red glowed deep within the hollows of Black Wolf's eyes, and then
oneby one, every wolf that had been previously trying to kill him,
froze intheir stance.
A howl broke out of BlackWolf, and the glowing Moon had rose higher in
the night, as an invisible light beamed on the nape of the Black
Wolf's neck. As if the Moon Mother was winking at him.
That's when the first row of wolves closer to Black Wolf knelt before
him, as another croon howled from his opened mouth.
Row by row knelt before him, lowering their muzzles in submission, as
Black Wolf continued to coo at the moon.
The low echo faded in the distance, and Black Wolf blinked, his red
eyeschanging to light green ones. Then he looked at me, and growled. I
was still standing in my stance, and by the looks on his face, he
didn't like it.
He snarled, stalking forward, and I watched each paw pound into
theEarth. He was coming toward me, and I stood there paralyzed in my
stance. The minute he stood inches from me, I noticed a glint of green
summon to the surface, and it piqued some hidden familiarity in me
that told me I knew this one.
He snarled, baring his canines, and his eyes sparked red for a few
seconds. The minute I lowered myself in submission, he pounced, and
his jaws came gunning for my throat. For some reason, I let him.
I craned my neck back, and a he dove forward, opening his muzzle wide
and burying his jaws deep within my coat.
The smell of sandalwood,mint and pine flooded my senses, and the
slight nip of his jaws as he breathed on my neck. Never quite breaking
my skin.
And for that split of a second, I knew I belonged to this Black Wolf
hovering over me, as he marked me as his mate.
--
A/N: I haven't even read over this because...yeah I'm just lazy. I
will though, when I can be bothered editing. :):) Lastchapter to go
(well more like just an epilogue) andthis should be wrapped up. xoxo
The light tingle brushing over my skin, made me shiver. I wasn't cold,
quite the contrary, as I swiped a bead of sweat that lingered on my
forehead. Wiping my eyes, I felt disoriented from sleep. The sun was
just setting over the hill, and when I reached out to feel for
Satchel, he wasn't there.
"Satchel?"
"I'm here."
I sighed in relief, when the silhouette of his bodymaterialized out
from thewindow seat. I spent so many nights thinking about this very
day. He sat with his back toward me, with his eyes ever longing over
at the forest. Stretching, I sat upon my elbows, frowning. I don't
even remembering falling asleep, and by the looks of the left side of
the bed, I realized Satchel hadn't even gone to bed yet. Just judging
from thestraight sheets on his side of the bed.
"You okay?" I croaked, rubbing sleep out of my eyes. I squinted into
the dark, as his head moved up and down.
"Yeah, I couldn't sleep." He sounded almost mechanical, like
someonehad stolen his body, and made to talk on cue. Almost robotic.
"I feel weird, like something's crawling under my skin. It doesn't
hurt, just feels strange."
"It's the moon magic. It's calling to your wolf."
"It is?"
Sitting up, I padded over to him, hugging him from behind, and almost
yelped at the burning sensation his skin had given me. Now, I noticed
he was glistening with sweat, and his eyes glowed green, glued to the
pine trees. Black strands of hair stuck to his face and neck, and I
could almost swear something was crawling under his skin.
I stepped back. "Satchel, you're burning up."
"The effect of the Full Moon," is all he said. Come to think of it, I
felt just how he looked. But his symptoms must have been ten times
worst, buthe sat there as if it didn't bother him. That's when Iknew
what had startled me awake. The Full Moon.The Change. We were going to
change into a wolf, and have all senses die with it.
Finally, he turned around, and met my worried stare. "Look, we have an
hour tops. We have to go, before we destroy every thing in this room.
We can't afford to replace anything."
"What do you mean, we've changed before. We never destroy things."
"This is different to all those other times we change. Like I told
you, the moon is at her peak, and the minute she summons our wolf, she
controls it. We don't." I still had a hard time wrapping my head
around this news.
"But I'd know who you are once I change, right?"
The silence that followed seemed deafening, and I watched his jaw
tense around the edges. I didn't like this one bit. Now, I started to
fear for my life.
"Satchel, I'd remember you, right?"
The slow shake of his head confirmed my earlier fear. He wouldn't
recognize me in wolf form, and I wouldn't recognize him either.
He scrubbed a hand down his face, as if he were ridding any visible
emotions, and pinned mewith a sorrowful glare. "I'll take my place in
the moon circle, surrounded by the pack, and wait until they recognize
me as their Alpha."
"How do you know they would accept you?"
"They'll try to kill me."
Before I could open my mouth to protest, he continued. "By doing so,
they'll be testing my strength, and endurance.If our moon mother
accepts me as Alpha, she'll send me her blessing."
"How?"
"By keeping me alive."
I felt that invisible tingle crawling through my skinagain, and I
couldn't helpbut shiver. The reality of it too much to bear, but I'd
trained myself to act nonchalant, though it was a losing battle. I
couldn't stop thinking about the part where I wouldn't remember him.
Satchel's broad hands snapped me out of my reverie, as he lightly
pulled me down on his lap. The heat of his body instantly warming me,
as he gently tugged at my chin, forcing me to look at him. His green
eyes were like glow worms in the night, blinking in the darkness. His
rough voicegave me butterflies, as his breath stirred my otherwise
sticky hair thathad dampened from my own sweat.
"You know, you look good when your hair is all wild from sleep." His
mouth twitched into a wry smile, and I raised my eyebrows, my
curiosity getting the better of me.
"What?" I urged him to spill.
He just shook his head. "It's just that, everyday I try to find just
one flaw, anything that convinces me you're less than perfect, but I
come up empty."
I could feel a hot paint of embarrassment spread across my cheeks at
his husky tenor, and silently hoped he couldn't detect it in the dark.
I'd been having the same thoughts, wondering how someone as big and
beautiful was, would be interested in someone like me.
"I have plenty of flaws, Satchel," I said, surprised I'd even found my voice.
"Could've fooled me," he crooned, bending down, and pulling me into a
kiss. Devouring any senseof rationality on my part. I sank into a
puddle of mush, as he burrowed deeper into the cavern ofmy mouth,
tilting my head back to go deeper. My thoughts lost in his powerful
embrace, dominating not just my heart, but my soul and ever fiber of
my being. Not only claiming me as his wolf mate, but his human lover,
and I pulledhim closer for more of him. The sound of a bonesnapping,
brought us outof our state, knocking a little sense in me as a cold
whip of air sliced between us at the loss of contact. Satchel
groaned,as he doubled over whenI witnessed his arm snap backward, and
reshape itself in less than seconds.My eyes widened, and I was on my
feet as fast as I could. It was happening, and I panicked.
"What do I do?"
"You can't…do anything,"he wheezed, as his body shuddered. He flopped
tothe floor, as I watched hisface knit into an agonizing grimace.
Seconds later, and unwarranted yelp escaped my lips, as my neck craned
backward, snapping a vertebrae and then back again.
"Willy!" I fell down face first on the floor, and started retching,
but nothing came up.
"We have to get in the woods."
"What about the guys in there? What if they find us?"
"Have no choice," he choked. A sharp yelp came from the next roomover,
and the sound of Derryn screaming brought me to awareness. It must be
happening to her too. But I didn't have the energy to run to her aid,
and neither did Satchel.
We lay there for several minutes, waiting for something to happen.
After a little while, I managed to find my voice again.
"It's happening, isn't it?"
"Yes."
"How long…how long do we have?"
"Half an hour tops."
"And what happens to 'us'?"
He shifted his head to theright, and managed a smile. "An Alpha is not
an Alpha without his mate."
"I thought you said you won't recognize me? All human thought out the
window and all that."
"True. But I'll know you by scent."
"I'm not sure if I know you by scent."
"You will." Somehow his confidence in that thought alone made me
somewhat comforted, but I was still nervous. The fact that I wouldn't
recognize him in Wolf form, made me feel like I'd just learned that I
wasdifferent all over again.
Satchel sat down beside me, taking my hand in his lap. He'd been
rubbing his left arm, massaging the part where just minutes ago had
snapped out of place. "Look, I know you're just processing all of
this, and it's all new to you. But it's just a ceremony that every
Alpha has to go through, and so far, there hasn't been any casualties.
Just the stories of my grandfather, and my father's are proof alone.
There's always a happy outcome."
"It feels kinda the opposite right now."
I sat up, and we were both facing each other on the floor. His right
knee up, and his left leg sprawled out next to me. While I curled up
with both my knees in front ofme, as he pulled me closer.
"There's this story, my father use to always tell me when I was
younger. He always told me 'in wolf lore, when a wolf recognizes a
female wolf as his mate, he'll bare his neck to her, granting her free
will of his most vulnerable spot'." I snapped my head up in interest,
as he continued his story. The low hum of his murmurs sounded
mesmerizing under the dim moonlight. "In order for the female to do
the same, she'll bare her neck, allowing the male wolf to nip the spot
lightly without breaking skin. The male gets to hover over the female
longer, as he marks her with his scent, to warn off every other
animal, that you're taken."
"But how would you know that I'm your mate?" I breathed, feeling like
I hadn't done so in the few minutes I'd been in Satchel's arms.
He smiled, shaking his head. "When you trust me enough to bare your
neck to me." He arched his head back, tapping the spot on the
underside right of his jaw where his pulse should be. "Right here," he
said, taking my hand as I felt the soft hum of his pulse, throbbing
under my fingers. He kissed the inside of my wrist, and held it to his
heart. "And here." The steady beat of his heart picked up as I touched
the vulnerable spot as he told his story. "My father said, 'if a wolf
is willing to bear his two most vulnerable spots to a female wolf,
then he's either stupid, or in love."
I laughed, and he chuckled along with me.
Satchel scoffed as if another faraway memoryflitted through his mind.
"He said, 'That's when I was stupid enough to fallfor your mother,
'cause she ripped my heart out, and hung it out to dry'." He chuckled
again, shaking his head. "At the time, I thought he meant literally. I
was all big eyed, until he laughed, because obviously he hadhis heart
intact, but apparently my mom turned him down before they started
dating, and bruised his ego, but he never gave up, and eventually she
came around."
I smiled, picturing a young Aretha in her prime teenage glory, andwhat
it would've looked like for her to find a mate. "Sounds romantic."
"Yeah." He sighed. I couldtell it hurt for him to conjure up those memories.
Another tremor tore through my skin, and I flinched. We both had our
eyes on the moon, and she was nearing her full peak.
"Our moon mother is near, we better make tracks, before the moon hits
her fullest."
We gathered a few things into a duffel, telling Derryn to meet us down
stairs after packingsome clean clothes, and afew stuff incase we came
into trouble on the way. Icouldn't for the life of meput any clothes
on, it wastoo hot, so I decided to stay in my shorts, and tanktop I'd
slept in, meanwhile Satchel wore just a pair of slacks with his
suspenders on, leaving his chest bare. I could tell he would've
preferred going without the slacks, but for Derryn's sake, and his
modesty, he kept them.
"And what if I don't?"
"Let's hope it doesn't come down to that." He lifted my hand, and
placed a warm kiss over my fingers. "You ready?"
"No."
"Willy, everything's goingto be fine. Just trust your instincts, and
remember my scent."
He brushed a kiss over my nose, and pulled me toward the window. "Come
on, Derryn's waiting, and we have no time to stall. The moon is nigh,
and she won't be happy if we miss our own ceremony."
***
We headed into the woods. Satchel decided to change out of his slacks,
so that he looked like the rest of the males that had turned up on our
backyard this morning, with a pair of leather animal skin, but he
leaving his chest bare.I refused to wear anything non-cotton and
stayed in my short shorts,and a work out bra. But I had the urge to
change, because the night was warm, and I was flushed with sweat that
wasn't from exertion. Satchel was right, my wolf threatened to show
her face, and I had a feeling that I didn't have a say in the matter.
Derryn wore a pair of shorts, and a singlet, but she looked like she
was just about ready to strip.
The minute we made it tothe clearing, I witnessed at least thirty odd
strangers huddled around a large circle, where the moon lit up most of
it.
Satchel walked us up, and we threaded through the large crowd,as they
made room for us. The minute Cairo recognized us, he bowed his head.
The rest following in tow.
Satchel pulled me towardthe circle, and whisperedcomforting words in
my ear, while Derryn took a seat to the side, as she recognized
someone she knew.
A girl my age, brown skin, short straight pixie hair, and big blue
eyes. Derryn introduced her as,Yuriah, whom apparentlywas related to
them on their father's side. Her long lean build remindedme of
Derryn's sudden growth spurt, and her warm smile, a picture of
Satchel's.
"The famous Willow, it's nice to finally put a face to the name," she
said, leaning in to give me a hug. I awkwardly hugged her back.
"My cousin's lucky he found you when he did."
"He is?"
"Sure. He spoke of nothing but you, couldn'tget him to shut up."
I raised my eyebrows up at Satchel. "He has?"
"Yuriah, you haven't changed one bit, still at the mouth of gossip."
She laughed, showing a full set of dimples on her cheeks, giving
Satchel a peck on the cheek. "It's not gossip if it's true," she said,
patting him on the arms as she went to take her place amongst the
others.
Satchel had a playful grinon his face, as we took his place in the
circle. Me by his side.
"Hey, look at me."
Shoving my nerves down,I met his stare. "Remember my scent, Willy."
I nodded. "Pine, mint, and sandalwood."
He kissed me on the shoulder, inhaling a little."Tropical orchid,
sycamore, and the forest."
The tingle took over my body seconds later, and the moon light flashed
before me. In a few seconds I was a wolf, andI craned my neck back as
I joined in with the musical cadence of the howling, that seemed to
break out through the silence. Different tenors crooned into the night
skies, as we called up to our moon mother. It lasted for a while,
until I noticed I was stuck in thecircle with a strange large wolf
growling at me. I noticed half of his back limb was missing, but by
the looks of things, some kind of magic of the moon was happening, and
it grew into a paw.
Tons of jaws snapped at me, with goulash whipping about, as I pinned
my eyes on every animal. Black Wolf was huge, wondering what was
keeping me in the circle. I couldn't step overthe curved lines, and
the frustrated growl coming from the Black Wolf made me think he hated
it too.
A loud rumble came from within his chest, as he snapped his sharp jaws
at every hungry wolf gunning for him. The circle was actually
protecting us from the other wolves, whom otherwise looked like they
were out to kill our heads. More for the BlackWolf, it's almost as if
theydidn't take notice of me.
Red glowed deep within the hollows of Black Wolf's eyes, and then
oneby one, every wolf that had been previously trying to kill him,
froze intheir stance.
A howl broke out of BlackWolf, and the glowing Moon had rose higher in
the night, as an invisible light beamed on the nape of the Black
Wolf's neck. As if the Moon Mother was winking at him.
That's when the first row of wolves closer to Black Wolf knelt before
him, as another croon howled from his opened mouth.
Row by row knelt before him, lowering their muzzles in submission, as
Black Wolf continued to coo at the moon.
The low echo faded in the distance, and Black Wolf blinked, his red
eyeschanging to light green ones. Then he looked at me, and growled. I
was still standing in my stance, and by the looks on his face, he
didn't like it.
He snarled, stalking forward, and I watched each paw pound into
theEarth. He was coming toward me, and I stood there paralyzed in my
stance. The minute he stood inches from me, I noticed a glint of green
summon to the surface, and it piqued some hidden familiarity in me
that told me I knew this one.
He snarled, baring his canines, and his eyes sparked red for a few
seconds. The minute I lowered myself in submission, he pounced, and
his jaws came gunning for my throat. For some reason, I let him.
I craned my neck back, and a he dove forward, opening his muzzle wide
and burying his jaws deep within my coat.
The smell of sandalwood,mint and pine flooded my senses, and the
slight nip of his jaws as he breathed on my neck. Never quite breaking
my skin.
And for that split of a second, I knew I belonged to this Black Wolf
hovering over me, as he marked me as his mate.
--
A/N: I haven't even read over this because...yeah I'm just lazy. I
will though, when I can be bothered editing. :):) Lastchapter to go
(well more like just an epilogue) andthis should be wrapped up. xoxo
How can a person know who has envied him, and how should the one who has been envied be treated?. Jinn, witchcraft,evil eye -,
Is it possible for a personwho has been affected by envy (hasad) to
knowwhether the envy came from himself or from another person? What is
the remedy in either case?.
Praise be to Allaah.
Firstly:
If a person looks at something he has with admiration and he does not
pray for barakah (blessing) for it, by saying "Baarik Allaahu fihi
(may Allaah bless it)"and the like, and this thing is then affected in
some way, then it is possible to know that hehas inflicted hasad on
himself.
It is not possible to knowthat a specific person is the one who has
envied you, except in circumstances such as those described above,
such as if a person enters your shop and starts to admire it but does
not pray for it to beblessed, then things in the shop get broken or
damaged.
This applies in cases where the effect is seen straightaway. But if a
long time passes before something happens, then we cannot be certain
that a specific person has envied him.
There are means that some people use to find out who has put the evil
eye on something or someone, but these are not prescribed or approved
of in sharee'ah, rather they are devilish means, such as imagining
(the personwho caused it) during recitation of Qur'aan as a remedy, or
seeking thehelp of the jinn and devils (shayaateen) to find out such
things.
The scholars of the Standing Committee said:
With regard to imagining (the person who caused it) during recitation
of Qur'aan as a remedy, this is a devilish procedure which is not
permitted, because it is seeking the help of the devils (shayaateen),
who appear to the sick person in the form of the one who afflicted
him. This is something that is haraam, because it involves seeking the
help of the devils, and because it stirs up enmity between the people,
and spreads fearand mistrust among people, so it comes under the verse
in whichAllaah says (interpretation of the meaning):
"And verily, there were men among mankind who took shelter with the
males among the jinn, but they (jinn) increased them (mankind) in sin
and transgression"
[al-Jinn 72:6]
They said: It is not permissible to seek the help of the jinn in order
to find out what has been done and how it should be treated, because
seeking the help of the jinn is shirk. Allaah says (interpretation of
the meaning):
"And verily, there were men among mankind who took shelter with the
males among the jinn, but they (jinn) increased them (mankind) in sin
and transgression"
[al-Jinn 72:6]
And He says (interpretation of the meaning):
"And on the Day when He will gather them (all) together (and say): 'O
you assembly of jinn! Many did you mislead of men,' and their Awliyaa'
(friends and helpers) amongst men will say: 'Our Lord! We benefited
one from the other, but now we have reached our appointed term which
You did appoint for us.' He will say: 'The Fire be your dwelling
place, you will dwell therein forever, except as Allaah may will.
Certainly your Lord is All-Wise, All-Knowing'"
[al-An'aam 6:128]
What is meant by benefiting from one another is that the humans
venerated the jinn and humbled themselves to them and sought their
help, so the jinn served them and didwhat they wanted, and brought
them what theyasked for – including telling them the nature and causes
of sickness, things which the jinn can see but humans cannot. But they
may tellthem lies because they cannot be trusted and it is not
permissible to believe them.
Majallat al-Da'wah, no. 1682.
Secondly:
With regard to treating one who has been affected by envy, there are
two ways of doing this:
If the person who envied him is known, he may be asked to do ghusl and
the water used should then be poured on the "victim". If he is not
known then the remedy is by means of ruqyah and the dhikrsprescribed
in sharee'ah.
knowwhether the envy came from himself or from another person? What is
the remedy in either case?.
Praise be to Allaah.
Firstly:
If a person looks at something he has with admiration and he does not
pray for barakah (blessing) for it, by saying "Baarik Allaahu fihi
(may Allaah bless it)"and the like, and this thing is then affected in
some way, then it is possible to know that hehas inflicted hasad on
himself.
It is not possible to knowthat a specific person is the one who has
envied you, except in circumstances such as those described above,
such as if a person enters your shop and starts to admire it but does
not pray for it to beblessed, then things in the shop get broken or
damaged.
This applies in cases where the effect is seen straightaway. But if a
long time passes before something happens, then we cannot be certain
that a specific person has envied him.
There are means that some people use to find out who has put the evil
eye on something or someone, but these are not prescribed or approved
of in sharee'ah, rather they are devilish means, such as imagining
(the personwho caused it) during recitation of Qur'aan as a remedy, or
seeking thehelp of the jinn and devils (shayaateen) to find out such
things.
The scholars of the Standing Committee said:
With regard to imagining (the person who caused it) during recitation
of Qur'aan as a remedy, this is a devilish procedure which is not
permitted, because it is seeking the help of the devils (shayaateen),
who appear to the sick person in the form of the one who afflicted
him. This is something that is haraam, because it involves seeking the
help of the devils, and because it stirs up enmity between the people,
and spreads fearand mistrust among people, so it comes under the verse
in whichAllaah says (interpretation of the meaning):
"And verily, there were men among mankind who took shelter with the
males among the jinn, but they (jinn) increased them (mankind) in sin
and transgression"
[al-Jinn 72:6]
They said: It is not permissible to seek the help of the jinn in order
to find out what has been done and how it should be treated, because
seeking the help of the jinn is shirk. Allaah says (interpretation of
the meaning):
"And verily, there were men among mankind who took shelter with the
males among the jinn, but they (jinn) increased them (mankind) in sin
and transgression"
[al-Jinn 72:6]
And He says (interpretation of the meaning):
"And on the Day when He will gather them (all) together (and say): 'O
you assembly of jinn! Many did you mislead of men,' and their Awliyaa'
(friends and helpers) amongst men will say: 'Our Lord! We benefited
one from the other, but now we have reached our appointed term which
You did appoint for us.' He will say: 'The Fire be your dwelling
place, you will dwell therein forever, except as Allaah may will.
Certainly your Lord is All-Wise, All-Knowing'"
[al-An'aam 6:128]
What is meant by benefiting from one another is that the humans
venerated the jinn and humbled themselves to them and sought their
help, so the jinn served them and didwhat they wanted, and brought
them what theyasked for – including telling them the nature and causes
of sickness, things which the jinn can see but humans cannot. But they
may tellthem lies because they cannot be trusted and it is not
permissible to believe them.
Majallat al-Da'wah, no. 1682.
Secondly:
With regard to treating one who has been affected by envy, there are
two ways of doing this:
If the person who envied him is known, he may be asked to do ghusl and
the water used should then be poured on the "victim". If he is not
known then the remedy is by means of ruqyah and the dhikrsprescribed
in sharee'ah.
She predicts things that are almost true and they think that she has knowledge of the unseen . Jinn, witchcraft,evil eye -,
There is a woman who claims to worship Allaah sincerely, and that
whilstshe is asleep she is visited by a man wearing a white gown who
walks around her, then the next morning she predicts things that are
almost true. The people know of her and they have started to visither
and they say that shehas knowledge of the unseen, but no one knows the
unseen except Allaah. What is the ruling on this woman? What do you
advise us to do?.
Praise be to Allaah.
It is not permissible for anyone to claim to have knowledge of the
unseen. The one who makes such a claim is a kaafir. And it is not
permissible to believe that anyone has knowledge of the unseen. The
one who believes that is also a kaafir.
Allaah has told us that the Prophet (peace and blessings of Allaah be
upon him) does not haveknowledge of the unseen, and that the jinn do
not have knowledge of the unseen.
What we are referring tohere is the unseen in absolute terms, which no
one knows except Allaah. As for the relativeunseen - which some people
know and others do not - some people may find a way to know this, so
we have to find out how they know it; some may find out by spying and
some may find out through the jinn. Both are ways which it is
forbidden for us to use.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked:
Do the jinn have knowledge of the unseen?
He replied:
The jinn do not have knowledge of the unseen because Allaah says
(interpretation of the meaning):
"Say: None in the heavens and the earth knows the Ghaib (Unseen) except Allaah"
[al-Naml 27:65]
"Then when We decreeddeath for him [Sulaymaan (Solomon)], nothing
informed them (jinn) of his death excepta little worm of the earth
which kept (slowly) gnawing away at his stick. So when he fell down,
the jinn saw clearly that if they had known the Unseen, they would not
have stayed in the humiliating torment"
[Saba' 34:14]
So whoever claims to have knowledge of the unseen is a kaafir, and
whoever believes the one who claims to have knowledge of the unseen is
also a kaafir, because Allaah says (interpretation of the meaning):
"Say: None in the heavens and the earth knows the Ghaib (Unseen) except Allaah"
[al-Naml 27:65]
No one knows what is unseen in the heavens and the earth except Allaah
alone. Those who claim to have knowledge of the unseen future are all
fortunetellers, and it is proven that the Prophet (peace and blessings
of Allaah be upon him) said: "Whoever goes to afortuneteller and asks
him (about anything), his prayer will not be accepted from him for
forty days." And if he believes him then he is akaafir because if he
believes that he has knowledge of the unseen, then he has disbelieved
in the wordsof Allaah (interpretation of the meaning):
"Say: None in the heavens and the earth knows the Ghaib (Unseen) except Allaah"
[al-Naml 27:65].
Majmoo' Fataawa al-Shaykh Ibn 'Uthaymeen, 1 Shawwaal, no. 115.
And Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked
about the ruling on one who claims to have knowledge of the unseen. He
replied:
The ruling on one who claims to have knowledge of the unseen is that
he is a kaafir, because he has disbelieved in Allaah. Allaah says
(interpretation of the meaning):
"Say: None in the heavens and the earth knows the Ghaib (Unseen)
except Allaah, nor can they perceive when they shall be resurrected"
[al-Naml 27:65]
If Allaah has commandedHis Prophet Muhammad (peace and blessings of
Allaah be upon him) to proclaim to all that no one in the heavens or
onearth has knowledge of the unseen except Allaah, then whoever claims
to have knowledge of the unseen has denied what Allaah has told us
here.
We say to them: How canyou possibly have knowledge of the unseen when
the Prophet (peace and blessings of Allaah be upon him) did not have
knowledge of the unseen? Are you better or the Messenger (peace and
blessings of Allaah be upon him)? If they say, "We are better than the
Messenger" then they become kaafirs by saying that. If they say, "He
is better," then why was the unseen concealed from him but you have
knowledge of it?? Allaah says of Himself(interpretation of the
meaning):
"(He Alone is) the All-Knower of the Ghayb (Unseen), and He reveals to
none His Ghayb (Unseen).
27. Except to a Messenger (from mankind) whom He has chosen (He
informs him of the Unseen as much asHe likes), and then He makes a
band of watching guards (angels) to march beforehim and behind him."
[al-Jinn 72:26]
The second verse attests to the kufr of the one who claims to have
knowledge of the unseen. And Allaah commanded His Prophet (peace and
blessings of Allaah be upon him) to announce to all (interpretation of
the meaning):
"Say (O Muhammad): I don't tell you that with me are the treasures of
Allaah, nor (that) I know the Unseen; nor I tell youthat I am an
angel. I but follow what is revealed to me"
[al-An'aam 6:50]
Majmoo' Fataawa al-Shaykh Ibn 'Uthaymeen, 1 Shawwaal, no. 22.
The one who predicts the future is called a kaahin (fortuneteller,
soothsayer), and it is notpermissible to ask questions of such a
person or to go to him or her. If their predictions are sometimes
correct, that is either a coincidence or because the jinn
haveintercepted the news and conveyed it to the fortuneteller, but
they add a hundred lies to it.
It was narrated that 'Aa'ishah (may Allaah be pleased with her) said:
Some people asked the Messenger of Allaah (peace and blessings of
Allaah be upon him) about fortunetellers. He said: "They are
nothing."They said: "O Messenger of Allaah, sometimes they tell us
something and it is true." The Messenger of Allaah (peace and
blessings of Allaah be upon him) said: "That is a word of the truth
that they learn from the jinni which he whispers into the ear of his
familiar, but they mixa hundred lies with it." Narrated by
al-Bukhaari,5429; Muslim, 2228.
Al-Haafiz ibn Hajar said:
Al-Qurtubi said: During the Jaahiliyyah they used to consult the
fortunetellers about events and rulings, and follow what they said.
Then the fortunetellers stopped when the Prophet (peace and blessings
of Allaah be upon him) was sent. But there are still some who resemble
them. It is forbidden to go to them,so it is not permissible togo to
them or to believe them.
In the version narrated by Yoonus the phrase "sometimes they tell us
something and it is true"appears as "they tell something and it turns
out to be true." This phrase has confused the questioner because of
the general meaning of the phrase "They are nothing", which he has
understood to mean thatthey never get anything right. But the Prophet
(peace and blessings of Allaah be upon him) commented that although
they sometimes coincidentally get thingsright, it is never completely
right for it is always contaminated with many lies.
Al-Khattaabi said: The Prophet (peace and blessings of Allaah be upon
him) explained that the reason why the fortuneteller sometimes gets it
right is that the jinni tells him of something that he has heard by
eavesdropping on the angels, and he adds lies to that to embellish
what he heard. So occasionally he gets it right but usually it is
wrong. Fath al-Baari, 10.219, 220.
With regard to what is mentioned in the question of what this woman
sees in her dreams, such dreams arenot to be taken as evidence
concerning rulings of sharee'ah, let alone whatever they may indicate
that goes against any matter of 'aqeedah (belief) that is confirmed in
the texts ofIslam. Whatever she seesin her dreams is to be regarded as
the Shaytaan's toying with her and taking advantage of her ignorance.
whilstshe is asleep she is visited by a man wearing a white gown who
walks around her, then the next morning she predicts things that are
almost true. The people know of her and they have started to visither
and they say that shehas knowledge of the unseen, but no one knows the
unseen except Allaah. What is the ruling on this woman? What do you
advise us to do?.
Praise be to Allaah.
It is not permissible for anyone to claim to have knowledge of the
unseen. The one who makes such a claim is a kaafir. And it is not
permissible to believe that anyone has knowledge of the unseen. The
one who believes that is also a kaafir.
Allaah has told us that the Prophet (peace and blessings of Allaah be
upon him) does not haveknowledge of the unseen, and that the jinn do
not have knowledge of the unseen.
What we are referring tohere is the unseen in absolute terms, which no
one knows except Allaah. As for the relativeunseen - which some people
know and others do not - some people may find a way to know this, so
we have to find out how they know it; some may find out by spying and
some may find out through the jinn. Both are ways which it is
forbidden for us to use.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked:
Do the jinn have knowledge of the unseen?
He replied:
The jinn do not have knowledge of the unseen because Allaah says
(interpretation of the meaning):
"Say: None in the heavens and the earth knows the Ghaib (Unseen) except Allaah"
[al-Naml 27:65]
"Then when We decreeddeath for him [Sulaymaan (Solomon)], nothing
informed them (jinn) of his death excepta little worm of the earth
which kept (slowly) gnawing away at his stick. So when he fell down,
the jinn saw clearly that if they had known the Unseen, they would not
have stayed in the humiliating torment"
[Saba' 34:14]
So whoever claims to have knowledge of the unseen is a kaafir, and
whoever believes the one who claims to have knowledge of the unseen is
also a kaafir, because Allaah says (interpretation of the meaning):
"Say: None in the heavens and the earth knows the Ghaib (Unseen) except Allaah"
[al-Naml 27:65]
No one knows what is unseen in the heavens and the earth except Allaah
alone. Those who claim to have knowledge of the unseen future are all
fortunetellers, and it is proven that the Prophet (peace and blessings
of Allaah be upon him) said: "Whoever goes to afortuneteller and asks
him (about anything), his prayer will not be accepted from him for
forty days." And if he believes him then he is akaafir because if he
believes that he has knowledge of the unseen, then he has disbelieved
in the wordsof Allaah (interpretation of the meaning):
"Say: None in the heavens and the earth knows the Ghaib (Unseen) except Allaah"
[al-Naml 27:65].
Majmoo' Fataawa al-Shaykh Ibn 'Uthaymeen, 1 Shawwaal, no. 115.
And Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked
about the ruling on one who claims to have knowledge of the unseen. He
replied:
The ruling on one who claims to have knowledge of the unseen is that
he is a kaafir, because he has disbelieved in Allaah. Allaah says
(interpretation of the meaning):
"Say: None in the heavens and the earth knows the Ghaib (Unseen)
except Allaah, nor can they perceive when they shall be resurrected"
[al-Naml 27:65]
If Allaah has commandedHis Prophet Muhammad (peace and blessings of
Allaah be upon him) to proclaim to all that no one in the heavens or
onearth has knowledge of the unseen except Allaah, then whoever claims
to have knowledge of the unseen has denied what Allaah has told us
here.
We say to them: How canyou possibly have knowledge of the unseen when
the Prophet (peace and blessings of Allaah be upon him) did not have
knowledge of the unseen? Are you better or the Messenger (peace and
blessings of Allaah be upon him)? If they say, "We are better than the
Messenger" then they become kaafirs by saying that. If they say, "He
is better," then why was the unseen concealed from him but you have
knowledge of it?? Allaah says of Himself(interpretation of the
meaning):
"(He Alone is) the All-Knower of the Ghayb (Unseen), and He reveals to
none His Ghayb (Unseen).
27. Except to a Messenger (from mankind) whom He has chosen (He
informs him of the Unseen as much asHe likes), and then He makes a
band of watching guards (angels) to march beforehim and behind him."
[al-Jinn 72:26]
The second verse attests to the kufr of the one who claims to have
knowledge of the unseen. And Allaah commanded His Prophet (peace and
blessings of Allaah be upon him) to announce to all (interpretation of
the meaning):
"Say (O Muhammad): I don't tell you that with me are the treasures of
Allaah, nor (that) I know the Unseen; nor I tell youthat I am an
angel. I but follow what is revealed to me"
[al-An'aam 6:50]
Majmoo' Fataawa al-Shaykh Ibn 'Uthaymeen, 1 Shawwaal, no. 22.
The one who predicts the future is called a kaahin (fortuneteller,
soothsayer), and it is notpermissible to ask questions of such a
person or to go to him or her. If their predictions are sometimes
correct, that is either a coincidence or because the jinn
haveintercepted the news and conveyed it to the fortuneteller, but
they add a hundred lies to it.
It was narrated that 'Aa'ishah (may Allaah be pleased with her) said:
Some people asked the Messenger of Allaah (peace and blessings of
Allaah be upon him) about fortunetellers. He said: "They are
nothing."They said: "O Messenger of Allaah, sometimes they tell us
something and it is true." The Messenger of Allaah (peace and
blessings of Allaah be upon him) said: "That is a word of the truth
that they learn from the jinni which he whispers into the ear of his
familiar, but they mixa hundred lies with it." Narrated by
al-Bukhaari,5429; Muslim, 2228.
Al-Haafiz ibn Hajar said:
Al-Qurtubi said: During the Jaahiliyyah they used to consult the
fortunetellers about events and rulings, and follow what they said.
Then the fortunetellers stopped when the Prophet (peace and blessings
of Allaah be upon him) was sent. But there are still some who resemble
them. It is forbidden to go to them,so it is not permissible togo to
them or to believe them.
In the version narrated by Yoonus the phrase "sometimes they tell us
something and it is true"appears as "they tell something and it turns
out to be true." This phrase has confused the questioner because of
the general meaning of the phrase "They are nothing", which he has
understood to mean thatthey never get anything right. But the Prophet
(peace and blessings of Allaah be upon him) commented that although
they sometimes coincidentally get thingsright, it is never completely
right for it is always contaminated with many lies.
Al-Khattaabi said: The Prophet (peace and blessings of Allaah be upon
him) explained that the reason why the fortuneteller sometimes gets it
right is that the jinni tells him of something that he has heard by
eavesdropping on the angels, and he adds lies to that to embellish
what he heard. So occasionally he gets it right but usually it is
wrong. Fath al-Baari, 10.219, 220.
With regard to what is mentioned in the question of what this woman
sees in her dreams, such dreams arenot to be taken as evidence
concerning rulings of sharee'ah, let alone whatever they may indicate
that goes against any matter of 'aqeedah (belief) that is confirmed in
the texts ofIslam. Whatever she seesin her dreams is to be regarded as
the Shaytaan's toying with her and taking advantage of her ignorance.
Jinn, witchcraft,evil eye -, The fate of the Shaytaan on the Day of Resurrection .
What will happen to the shaitaan after the day ofresuruction?.
Praise be to Allaah.
The fate of the Shaytaan on the Day of Resurrection will be the worst
and most horrible of fates – we seek refugewith Allaah – as is
indicated by a great dealof evidence from the Book of Allaah and the
Sunnah of His Messenger(peace and blessings of Allaah be upon him).
Allaah has stated that the Shaytaan is one of the kaafirs
(disbelievers)as He says (interpretation of the meaning):
'And (remember) when We said to the angels: "Prostrate yourselves
before Adam." And they prostrated except Iblees (Satan), he refused
and was proud and was one of the disbelievers (disobedient to Allaah)'
[al-Baqarah 2:34]
And the fate of the disbelievers will be Hell, what a miserable abode.
Allaah tells us that His curse is upon the Shaytaan until the Day
ofResurrection, and that He will fill Hell with him and his followers.
Allaah says (interpretation of the meaning):
'And surely, We created you (your father Adam) and then gave you shape
(the noble shape of a human being); then We told the angels,
"Prostrate yourselves to Adam", and they prostrated themselves, except
Iblees (Satan), he refused to be of those who prostrated themselves.
12. (Allaah) said: "What prevented you (O Iblees) that you did not
prostrate yourself, whenI commanded you?" Iblees said: "I am better
than him (Adam), You created me from fire, and him You created from
clay."
13. (Allaah) said: "(O Iblees) get down from this (Paradise), it is
not for you to be arrogant here. Get out, for you are of those
humiliated and disgraced."
14. (Iblees) said: "Allow me respite till the Day they are raised up
(i.e. the Day of Resurrection)."
15. (Allaah) said: "You are of those respited."
16. (Iblees) said: "Because You have sent me astray, surely, I will
sit in wait against them (human beings) on Your straight path.
17. "Then I will come to them from before them and behind them, from
their right and from their left, and You will not find most of them as
thankful ones (i.e. they will not be dutiful to You)."
18. (Allaah) said (to Iblees): "Get out from this (Paradise),
disgraced and expelled. Whoever of them (mankind) will follow you,
then surely, I will fillHell with you all."'
[al-A'raaf 7:11-18]
Allaah tells us what the Shaytaan said when he was informed that he
would be expelled and cast away from the mercy of Allaah
(interpretation of the meaning):
'[Iblees (Satan)] said: "ByYour Might, then I will surely, mislead them all,
83. "Except Your chosen slaves amongst them (i.e.faithful, obedient,
true believers of Islamic Monotheism)."
84. (Allaah) said: "The truth is — and the truth Isay
85. That I will fill Hell with you [Iblees (Satan)] and those of them
(mankind) that follow you, together."'
[Saad 38:82-85]
And there are other verses which describe the fate of the Shaytaan on
the Day of Resurrection.
Allaah tells us that the Shaytaan will disown hisfollowers on the Day
of Resurrection. He says (interpretation of the meaning):
'And Shaytaan (Satan) will say when the matterhas been decided:
"Verily, Allaah promised you a promise of truth. And I too promised
you, but I betrayed you. I hadno authority over you except that I
called you, and you responded to me. So blame me not, but blame
yourselves. I cannot help you, nor canyou help me. I deny yourformer
act in associatingme (Satan) as a partner with Allaah (by obeying me
in the life of the world). Verily, there is a painful torment for the
Zaalimoon (polytheists and wrongdoers)."'
[Ibraaheem 14:22]
Let the wise beware lest they become followers of the Shaytaan, for
his followers are the people of Hell – as stated in the verses quoted
above – and the Shaytaan 'only invites his Hizb (followers) that they
may become the dwellers of the blazing Fire' [Faatir 35:6 –
interpretation of the meaning].
'They are the party of Shaytaan (Satan). Verily, it is the party of
Shaytaan (Satan) that will be the losers!'
[al-Mujaadilah 58:19– interpretation of the meaning].
Hence Allaah has commanded us to regard him as our enemy and to fight
him, and to beware of obeying him and following in his footsteps.
Allaah says (interpretation of the meaning):
'Surely, Shaytaan (Satan)is an enemy to you, so take (treat) him as an enemy'
[Faatir 35:6]
'Did I not command you, O Children of Adam, that you should not
worship Shaytaan (Satan). Verily, he is a plain enemy to you'
[Yaa-Seen 36:6]
'O mankind! Eat of that which is lawful and good on the earth, and
follow not the footsteps of Shaytaan (Satan). Verily, he is to you an
open enemy'
[al-Baqarah 2:168]
'O you who believe! Follow not the footsteps of Shaytaan (Satan). And
whosoever follows the footsteps of Shaytaan (Satan), then, verily, he
commands Al-Fahsha' [i.e. to commit indecency(illegal sexual
intercourse)], and Al-Munkar [disbelief and polytheism (i.e. to do
evil and wicked deeds; and to speak or to do what is forbidden in
Islam)]'
[al-Noor 24:21]
We ask Allaah to grant usrefuge from the accursed Shaytaan.
And Allaah knows best.
--
- - - - -
Presented by :->
" M NajimudeeN Bsc- INDIA "
¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤
Praise be to Allaah.
The fate of the Shaytaan on the Day of Resurrection will be the worst
and most horrible of fates – we seek refugewith Allaah – as is
indicated by a great dealof evidence from the Book of Allaah and the
Sunnah of His Messenger(peace and blessings of Allaah be upon him).
Allaah has stated that the Shaytaan is one of the kaafirs
(disbelievers)as He says (interpretation of the meaning):
'And (remember) when We said to the angels: "Prostrate yourselves
before Adam." And they prostrated except Iblees (Satan), he refused
and was proud and was one of the disbelievers (disobedient to Allaah)'
[al-Baqarah 2:34]
And the fate of the disbelievers will be Hell, what a miserable abode.
Allaah tells us that His curse is upon the Shaytaan until the Day
ofResurrection, and that He will fill Hell with him and his followers.
Allaah says (interpretation of the meaning):
'And surely, We created you (your father Adam) and then gave you shape
(the noble shape of a human being); then We told the angels,
"Prostrate yourselves to Adam", and they prostrated themselves, except
Iblees (Satan), he refused to be of those who prostrated themselves.
12. (Allaah) said: "What prevented you (O Iblees) that you did not
prostrate yourself, whenI commanded you?" Iblees said: "I am better
than him (Adam), You created me from fire, and him You created from
clay."
13. (Allaah) said: "(O Iblees) get down from this (Paradise), it is
not for you to be arrogant here. Get out, for you are of those
humiliated and disgraced."
14. (Iblees) said: "Allow me respite till the Day they are raised up
(i.e. the Day of Resurrection)."
15. (Allaah) said: "You are of those respited."
16. (Iblees) said: "Because You have sent me astray, surely, I will
sit in wait against them (human beings) on Your straight path.
17. "Then I will come to them from before them and behind them, from
their right and from their left, and You will not find most of them as
thankful ones (i.e. they will not be dutiful to You)."
18. (Allaah) said (to Iblees): "Get out from this (Paradise),
disgraced and expelled. Whoever of them (mankind) will follow you,
then surely, I will fillHell with you all."'
[al-A'raaf 7:11-18]
Allaah tells us what the Shaytaan said when he was informed that he
would be expelled and cast away from the mercy of Allaah
(interpretation of the meaning):
'[Iblees (Satan)] said: "ByYour Might, then I will surely, mislead them all,
83. "Except Your chosen slaves amongst them (i.e.faithful, obedient,
true believers of Islamic Monotheism)."
84. (Allaah) said: "The truth is — and the truth Isay
85. That I will fill Hell with you [Iblees (Satan)] and those of them
(mankind) that follow you, together."'
[Saad 38:82-85]
And there are other verses which describe the fate of the Shaytaan on
the Day of Resurrection.
Allaah tells us that the Shaytaan will disown hisfollowers on the Day
of Resurrection. He says (interpretation of the meaning):
'And Shaytaan (Satan) will say when the matterhas been decided:
"Verily, Allaah promised you a promise of truth. And I too promised
you, but I betrayed you. I hadno authority over you except that I
called you, and you responded to me. So blame me not, but blame
yourselves. I cannot help you, nor canyou help me. I deny yourformer
act in associatingme (Satan) as a partner with Allaah (by obeying me
in the life of the world). Verily, there is a painful torment for the
Zaalimoon (polytheists and wrongdoers)."'
[Ibraaheem 14:22]
Let the wise beware lest they become followers of the Shaytaan, for
his followers are the people of Hell – as stated in the verses quoted
above – and the Shaytaan 'only invites his Hizb (followers) that they
may become the dwellers of the blazing Fire' [Faatir 35:6 –
interpretation of the meaning].
'They are the party of Shaytaan (Satan). Verily, it is the party of
Shaytaan (Satan) that will be the losers!'
[al-Mujaadilah 58:19– interpretation of the meaning].
Hence Allaah has commanded us to regard him as our enemy and to fight
him, and to beware of obeying him and following in his footsteps.
Allaah says (interpretation of the meaning):
'Surely, Shaytaan (Satan)is an enemy to you, so take (treat) him as an enemy'
[Faatir 35:6]
'Did I not command you, O Children of Adam, that you should not
worship Shaytaan (Satan). Verily, he is a plain enemy to you'
[Yaa-Seen 36:6]
'O mankind! Eat of that which is lawful and good on the earth, and
follow not the footsteps of Shaytaan (Satan). Verily, he is to you an
open enemy'
[al-Baqarah 2:168]
'O you who believe! Follow not the footsteps of Shaytaan (Satan). And
whosoever follows the footsteps of Shaytaan (Satan), then, verily, he
commands Al-Fahsha' [i.e. to commit indecency(illegal sexual
intercourse)], and Al-Munkar [disbelief and polytheism (i.e. to do
evil and wicked deeds; and to speak or to do what is forbidden in
Islam)]'
[al-Noor 24:21]
We ask Allaah to grant usrefuge from the accursed Shaytaan.
And Allaah knows best.
--
- - - - -
Presented by :->
" M NajimudeeN Bsc- INDIA "
¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤
The Deen with Allah IsIslam
Throughout the course of history, Allah has revealed the truth faith
through His prophets. Allthe prophets there have ever been have called
onpeople to believe in the one Allah, to obey the and all the other
prophets, to believe in the angels, destiny and the Day of Reckoning,
to do good for Allah's approval and to possess good moral values.
Allah has from time to time ordained changes in the provisions of the
religions He has sent down, but essentially all the prophets have
calledpeople to Islam and to be Muslims. Because the true faith in the
Sight of Allah is Islam:
The Deen with Allah is Islam.(Surah Al 'Imran, 19)
The Prophets Noah (pbuh), Abraham, Jacob, Moses, Jesus and all the
other prophets have called on the peoples to which they were sent to
adopt Allah's true religion to and revealed to them that they were
Muslims. In verses 67 and68 of Surah Al 'Imran it isrevealed that the
Prophet Abraham (puh) was a Muslim:
Abraham was neither a Jew nor a Christian. but a man of pure natural
belief – a Muslim. He wasnot one of the idolaters.
The people with the strongest claim to Abraham are those who followed
him and this Prophet and those who have iman. Allah is the Protector
of the believers. (Surat al-'Imran, 67-68)
This verse reveals how the Prophet Jacob (pbuh) advised his sons to
"be Muslims:"
Ibrahim directed his sons to this, as did Jacob:'My sons! Allah has
chosen this deen for you, so do not die exceptas Muslims.' (Surat
al-Baqara, 132)
The Prophet Jesus (pbuh) and his disciples also said they were Muslims:
When 'Isa sensed disbelief on their part, he said, 'Who will be my
helpers to Allah?' The disciples said, 'We are Allah's helpers. We
believe in Allah. Bear witness that we are Muslims. (Surah Al 'Imran,
52)
The Prophet Moses (pbuh) also called on his people to be Muslims:
Moses said, 'My people! ifyou believe in Allah, then put your trust in
Him, if you are Muslims.' (Surah Yunus, 84)
As we have seen, all prophets have called on their peoples to be
Muslims, in other words, to the true faith in the Sight of Allah. The
true books and law that Allahsent down to these prophets gradually
became distorted and departed from their original forms. But Allah has
promised to preserve the Qur'an uncorrupted and has revealed that
everyone should abide by the Qur'an, the last true book. Therefore, if
a Jewwho genuinely loves the Prophet Musa (pbuh) wishes to live by the
religion brought by the prophet, that can only be possible by living
by the Qur'an. In the same way, if a Christian who sincerely follows
the Prophet Jesus (pbuh) wishes to live by pure Christianity as it was
in the time of the disciples, then he must abide by the Qur'an.
Because the truest, finest and purest form of what the Prophet Moses
(pbuh) and the Prophet Jesus (pbuh) taught appears in the Qur'an. When
Christians and Jews say they believe in the one Allah, "Lailaha
illaAllah," and that the Prophet Muhammad (saas) is the last true
prophet,"Muhammadan Rasulullah," and abide by the Qur'an, then they
will be complete followers of the Prophet Moses (pbuh) and the Prophet
Jesus (pbuh) they love so much. And by Allah's leave, this will happen
with the comingof the Prophet Jesus (pbuh) in this century and Islam,
the one true faith, will rule the world under the leadership of the
Prophet Jesus (pbuh)and Hazrat Mahdi (pbuh).
through His prophets. Allthe prophets there have ever been have called
onpeople to believe in the one Allah, to obey the and all the other
prophets, to believe in the angels, destiny and the Day of Reckoning,
to do good for Allah's approval and to possess good moral values.
Allah has from time to time ordained changes in the provisions of the
religions He has sent down, but essentially all the prophets have
calledpeople to Islam and to be Muslims. Because the true faith in the
Sight of Allah is Islam:
The Deen with Allah is Islam.(Surah Al 'Imran, 19)
The Prophets Noah (pbuh), Abraham, Jacob, Moses, Jesus and all the
other prophets have called on the peoples to which they were sent to
adopt Allah's true religion to and revealed to them that they were
Muslims. In verses 67 and68 of Surah Al 'Imran it isrevealed that the
Prophet Abraham (puh) was a Muslim:
Abraham was neither a Jew nor a Christian. but a man of pure natural
belief – a Muslim. He wasnot one of the idolaters.
The people with the strongest claim to Abraham are those who followed
him and this Prophet and those who have iman. Allah is the Protector
of the believers. (Surat al-'Imran, 67-68)
This verse reveals how the Prophet Jacob (pbuh) advised his sons to
"be Muslims:"
Ibrahim directed his sons to this, as did Jacob:'My sons! Allah has
chosen this deen for you, so do not die exceptas Muslims.' (Surat
al-Baqara, 132)
The Prophet Jesus (pbuh) and his disciples also said they were Muslims:
When 'Isa sensed disbelief on their part, he said, 'Who will be my
helpers to Allah?' The disciples said, 'We are Allah's helpers. We
believe in Allah. Bear witness that we are Muslims. (Surah Al 'Imran,
52)
The Prophet Moses (pbuh) also called on his people to be Muslims:
Moses said, 'My people! ifyou believe in Allah, then put your trust in
Him, if you are Muslims.' (Surah Yunus, 84)
As we have seen, all prophets have called on their peoples to be
Muslims, in other words, to the true faith in the Sight of Allah. The
true books and law that Allahsent down to these prophets gradually
became distorted and departed from their original forms. But Allah has
promised to preserve the Qur'an uncorrupted and has revealed that
everyone should abide by the Qur'an, the last true book. Therefore, if
a Jewwho genuinely loves the Prophet Musa (pbuh) wishes to live by the
religion brought by the prophet, that can only be possible by living
by the Qur'an. In the same way, if a Christian who sincerely follows
the Prophet Jesus (pbuh) wishes to live by pure Christianity as it was
in the time of the disciples, then he must abide by the Qur'an.
Because the truest, finest and purest form of what the Prophet Moses
(pbuh) and the Prophet Jesus (pbuh) taught appears in the Qur'an. When
Christians and Jews say they believe in the one Allah, "Lailaha
illaAllah," and that the Prophet Muhammad (saas) is the last true
prophet,"Muhammadan Rasulullah," and abide by the Qur'an, then they
will be complete followers of the Prophet Moses (pbuh) and the Prophet
Jesus (pbuh) they love so much. And by Allah's leave, this will happen
with the comingof the Prophet Jesus (pbuh) in this century and Islam,
the one true faith, will rule the world under the leadership of the
Prophet Jesus (pbuh)and Hazrat Mahdi (pbuh).
God created the universe from nothing
With ample evidence discovered by science, the thesis of an "infinite
universe" was tossed onto the scrap-heap of the history of scientific
ideas. Yet, more important questions were forthcoming: what existed
before the Big Bang? What force could have caused the great explosion
that resulted in a universe that did not exist before?
There is a single answer to be given to the question of what
existedbefore the Big Bang: God, the All-powerful and the Almighty,
Who created the earth and the heavens in great order. Many scientists,
be they believers or not, are obliged to admit thistruth. Although
they maydecline to admit this facton scientific platforms, their
confessions in between the lines give them away. Renowned atheist
philosopher Anthony Flew says:
Notoriously, confession is good for the soul. I will therefore begin
by confessing that the Stratonician atheist has to be embarrassed by
the contemporary cosmological consensus. For it seems that the
cosmologists are providing a scientific proof of what St. Thomas
contended couldnot be proved philosophically; namely, that the
universe had a beginning. So long as the universe can be comfortably
thought of as being not only without end but also beginning, it
remains easy to urge that its brute existence, and whatever are found
to be its most fundamental features, should be accepted as the
explanatory ultimates. Although I believe that itremains still
correct, it certainly is neither easy nor comfortable to maintain this
position in the face of the Big Bang story. ( Henry Margenau, Roy
Abraham Vargesse, Cosmos, Bios, Theos, La Salla IL : Open Court
Publishing, 1992, p. 241 ).
Some scientists like the British materialist physicist H. P. Lipson
confess that they have toaccept the Big Bang theory whether they want
it or not:
If living matter is not, then, caused by the interplay of atoms,
natural forces, and radiation, how has it come into being?… I think,
however, that we must…admit that the only acceptable explanation is
creation. I know that this is anathema to physicists, as indeed it is
to me, but we must not reject that we do not like if the experimental
evidence supports it. ( H. P. Lipson,"A Physicist Looks at Evolution",
Physics Bulletin, vol. 138, 1980, p. 138).
In conclusion, science points to a single reality whether materialist
scientists like it or not. Matter and time have been created by a
Creator, Who is All-Powerful and Who created the heavens, theearth and
all that is in between: Almighty God.
It is God Who created the seven heavens and of the earth the same
number, the Command descending down through all of them, so that you
might know that God has power overall things and that God encompasses
all things in His knowledge. (Surat at-Talaq: 12)
universe" was tossed onto the scrap-heap of the history of scientific
ideas. Yet, more important questions were forthcoming: what existed
before the Big Bang? What force could have caused the great explosion
that resulted in a universe that did not exist before?
There is a single answer to be given to the question of what
existedbefore the Big Bang: God, the All-powerful and the Almighty,
Who created the earth and the heavens in great order. Many scientists,
be they believers or not, are obliged to admit thistruth. Although
they maydecline to admit this facton scientific platforms, their
confessions in between the lines give them away. Renowned atheist
philosopher Anthony Flew says:
Notoriously, confession is good for the soul. I will therefore begin
by confessing that the Stratonician atheist has to be embarrassed by
the contemporary cosmological consensus. For it seems that the
cosmologists are providing a scientific proof of what St. Thomas
contended couldnot be proved philosophically; namely, that the
universe had a beginning. So long as the universe can be comfortably
thought of as being not only without end but also beginning, it
remains easy to urge that its brute existence, and whatever are found
to be its most fundamental features, should be accepted as the
explanatory ultimates. Although I believe that itremains still
correct, it certainly is neither easy nor comfortable to maintain this
position in the face of the Big Bang story. ( Henry Margenau, Roy
Abraham Vargesse, Cosmos, Bios, Theos, La Salla IL : Open Court
Publishing, 1992, p. 241 ).
Some scientists like the British materialist physicist H. P. Lipson
confess that they have toaccept the Big Bang theory whether they want
it or not:
If living matter is not, then, caused by the interplay of atoms,
natural forces, and radiation, how has it come into being?… I think,
however, that we must…admit that the only acceptable explanation is
creation. I know that this is anathema to physicists, as indeed it is
to me, but we must not reject that we do not like if the experimental
evidence supports it. ( H. P. Lipson,"A Physicist Looks at Evolution",
Physics Bulletin, vol. 138, 1980, p. 138).
In conclusion, science points to a single reality whether materialist
scientists like it or not. Matter and time have been created by a
Creator, Who is All-Powerful and Who created the heavens, theearth and
all that is in between: Almighty God.
It is God Who created the seven heavens and of the earth the same
number, the Command descending down through all of them, so that you
might know that God has power overall things and that God encompasses
all things in His knowledge. (Surat at-Talaq: 12)
Allah Has Power Over Everything
Allah, the Creator of everything, is the sole possessor of all beings.
Itis Allah Who heaps up the heavy clouds, heats and brightens the
Earth, varies the direction of the winds, holds birds suspended up in
the sky,splits the seed, makes a man's heart beat, ordains
photosynthesis in plants, and keeps planets in their separate orbits.
People generally surmise that such phenomena occur according to "the
laws of physics," "gravity,""aerodynamics," or other physical factors;
however, there is one significant truth these people ignore: all such
physical laws were created by Allah. In fact, the only possessor of
power in the universe is Allah.
Allah rules all the systemsat any moment in the universe, regardless
of whether we are aware of them, or if we are asleep, sitting,
walking. Each of the myriad of processes in the universe, all
essential to our existence, is under Allah's control. Even our ability
to just take a small step forward depends onAllah's Creation in
countless minute details, includingEarth's force of gravity, the
structure of the human skeleton, the nervous system and muscular
system, the brain, the heart, and even the rotation speed of the
Earth.
Attributing the existenceof the world and of the entire universe to
sheer coincidence is complete delusion. The exquisite order of the
Earth and the universe completely contradicts the possibility of
formation through coincidence, and is, rather, a clear sign of Allah's
infinite might. For instance, the Earth's orbit around theSun deviates
only 2.8 mm in every 29 kms from the right path. If this deviation
were 0.3 mm longer or shorter, then living beings all over the Earth
would either freeze or be scorched. While it is virtually impossible
for even a marble to revolvein the same orbit without any deviation,
the Earth accomplishes such a course despite its gigantic mass. As
stated in the Qur'an, "...Allah has appointed a measure for all
things..." (Surat at-Talaq: 3). In effect, the splendid order in the
universe is maintained as a result offantastic systems that depend on
highly delicate equilibriums.
Some people hold the perverted belief that Allah "created everything
and then left them on their own." However, any event, taking place in
any area of the universe, occurs solely by Allah's Will, andunder His
control. It is stated in the Qur'an:
Do you not know that Allah knows everything in heaven and Earth? That
is in a Book. That is easy for Allah. (Surat al-Hajj: 70)
It is very important to grasp this fact for someone who strives to
come near to Allah. The prayer of Prophet Muhammad (may Allah bless
him and grant him peace) quoted below is a very good example of this:
O Allah: All the Praises are for You: You are the Lord of the Heavens
and the Earth. All the Praises are for You; You are the Maintainer of
the Heaven and the Earth and whatever is in them.All the Praises are
for You; You are the Light of the Heavens and the Earth. Your Word is
the Truth, and Your Promise is the Truth, and the Meeting with You is
the Truth, and Paradise is the Truth, and the (Hell) Fire is the
Truth, and the Hour is the Truth. O Allah! I surrender myself to You,
and I believe in You and I depend upon You, and I repent to You and
with You (Your evidences) I stand against my opponents, and to you I
leave the judgment (for those who refuse my message). O Allah! Forgive
me my sins that Idid in the past or will do in the future, and also
the sins I did in secret or in public. You are my only God (Whom I
worship) and there is noother God for me (i.e. I worship none but
You). (Al-Bukhari)
Elaborate processes taking place in the bodies of living things are
impressive examples that help us to grasp Allah's might. For instance,
at every moment, your kidneys filter your blood and extricate those
harmful molecules to be excretedfrom the body. This screening and
elimination process, which can be carried outby a single kidney cell,
can only be accomplished by a giant haemodialyser (artificial kidney).
A haemodialyser was consciously designed by scientists. A kidney,
however, does not sense, or have a decision-making centre, nor the
faculty of thought. In other words,an unconscious kidney cell can
accomplish tasks that otherwise demand an elaborate thinking process.
It is possible to encounter millions of such examples in living
beings. Molecules, composed of unconscious matter, perform tasks so
remarkable they would otherwise suggest consciousness. The
consciousness apparent in these cases though is, of course, of Allah's
infinite wisdom and knowledge. It is Allah Who created the kidney
cells, as well as the molecules discussed, andWho orders them to
accomplish their respective tasks. In the Qur'an, Allah informs us
that He constantly sends down "commands" to the beings He created:
It is Allah Who created the seven heavens and of the Earth the same
number, the Command descending down through all of them, so that you
might know that Allah has power over all things and that Allah
encompasses all things in His knowledge.(Surat at-Talaq: 12)
Clearly, Allah, Who created everything in the universe, is surely able
to bring the dead tolife. Of this fact, Allah states the following:
Do they not see that Allah-He Who created the heavens and the Earth
and was not wearied by creating them-has the power to bring the dead
to life? Yes indeed! He has power over all things. (Surat al-Ahqaf:
33) *-Visit -http://aydnajimudeen.blogspot.com/-
--
- - - - -
Presented by :->
" M NajimudeeN Bsc- INDIA "
¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤
Itis Allah Who heaps up the heavy clouds, heats and brightens the
Earth, varies the direction of the winds, holds birds suspended up in
the sky,splits the seed, makes a man's heart beat, ordains
photosynthesis in plants, and keeps planets in their separate orbits.
People generally surmise that such phenomena occur according to "the
laws of physics," "gravity,""aerodynamics," or other physical factors;
however, there is one significant truth these people ignore: all such
physical laws were created by Allah. In fact, the only possessor of
power in the universe is Allah.
Allah rules all the systemsat any moment in the universe, regardless
of whether we are aware of them, or if we are asleep, sitting,
walking. Each of the myriad of processes in the universe, all
essential to our existence, is under Allah's control. Even our ability
to just take a small step forward depends onAllah's Creation in
countless minute details, includingEarth's force of gravity, the
structure of the human skeleton, the nervous system and muscular
system, the brain, the heart, and even the rotation speed of the
Earth.
Attributing the existenceof the world and of the entire universe to
sheer coincidence is complete delusion. The exquisite order of the
Earth and the universe completely contradicts the possibility of
formation through coincidence, and is, rather, a clear sign of Allah's
infinite might. For instance, the Earth's orbit around theSun deviates
only 2.8 mm in every 29 kms from the right path. If this deviation
were 0.3 mm longer or shorter, then living beings all over the Earth
would either freeze or be scorched. While it is virtually impossible
for even a marble to revolvein the same orbit without any deviation,
the Earth accomplishes such a course despite its gigantic mass. As
stated in the Qur'an, "...Allah has appointed a measure for all
things..." (Surat at-Talaq: 3). In effect, the splendid order in the
universe is maintained as a result offantastic systems that depend on
highly delicate equilibriums.
Some people hold the perverted belief that Allah "created everything
and then left them on their own." However, any event, taking place in
any area of the universe, occurs solely by Allah's Will, andunder His
control. It is stated in the Qur'an:
Do you not know that Allah knows everything in heaven and Earth? That
is in a Book. That is easy for Allah. (Surat al-Hajj: 70)
It is very important to grasp this fact for someone who strives to
come near to Allah. The prayer of Prophet Muhammad (may Allah bless
him and grant him peace) quoted below is a very good example of this:
O Allah: All the Praises are for You: You are the Lord of the Heavens
and the Earth. All the Praises are for You; You are the Maintainer of
the Heaven and the Earth and whatever is in them.All the Praises are
for You; You are the Light of the Heavens and the Earth. Your Word is
the Truth, and Your Promise is the Truth, and the Meeting with You is
the Truth, and Paradise is the Truth, and the (Hell) Fire is the
Truth, and the Hour is the Truth. O Allah! I surrender myself to You,
and I believe in You and I depend upon You, and I repent to You and
with You (Your evidences) I stand against my opponents, and to you I
leave the judgment (for those who refuse my message). O Allah! Forgive
me my sins that Idid in the past or will do in the future, and also
the sins I did in secret or in public. You are my only God (Whom I
worship) and there is noother God for me (i.e. I worship none but
You). (Al-Bukhari)
Elaborate processes taking place in the bodies of living things are
impressive examples that help us to grasp Allah's might. For instance,
at every moment, your kidneys filter your blood and extricate those
harmful molecules to be excretedfrom the body. This screening and
elimination process, which can be carried outby a single kidney cell,
can only be accomplished by a giant haemodialyser (artificial kidney).
A haemodialyser was consciously designed by scientists. A kidney,
however, does not sense, or have a decision-making centre, nor the
faculty of thought. In other words,an unconscious kidney cell can
accomplish tasks that otherwise demand an elaborate thinking process.
It is possible to encounter millions of such examples in living
beings. Molecules, composed of unconscious matter, perform tasks so
remarkable they would otherwise suggest consciousness. The
consciousness apparent in these cases though is, of course, of Allah's
infinite wisdom and knowledge. It is Allah Who created the kidney
cells, as well as the molecules discussed, andWho orders them to
accomplish their respective tasks. In the Qur'an, Allah informs us
that He constantly sends down "commands" to the beings He created:
It is Allah Who created the seven heavens and of the Earth the same
number, the Command descending down through all of them, so that you
might know that Allah has power over all things and that Allah
encompasses all things in His knowledge.(Surat at-Talaq: 12)
Clearly, Allah, Who created everything in the universe, is surely able
to bring the dead tolife. Of this fact, Allah states the following:
Do they not see that Allah-He Who created the heavens and the Earth
and was not wearied by creating them-has the power to bring the dead
to life? Yes indeed! He has power over all things. (Surat al-Ahqaf:
33) *-Visit -http://aydnajimudeen.blogspot.com/-
--
- - - - -
Presented by :->
" M NajimudeeN Bsc- INDIA "
¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤