Friday, March 29, 2013
Miracles of The Quran About the Sun
it informs us of scientific facts that no one could have possibly
known aboutwhen Quran was sent 1400 years ago. The information
provided in Quran about the Sun is just one of these amazing miracles.
http://www.miraclesofthequran.com/scientific_110.html
HE HELIO-CENTRIC SYSTEM
He created the heavens and the Earthwith truth. He wraps the night
around the day and wraps the day around the night, and has made the
Sunand Moon subservient, each one running for a specified term. Is He
not indeed the Almighty, the Endlessly Forgiving? ( Surat az-Zumar, 5)
In the above verse themovement of the Earth is described by the word
"yukawwiru," which comes from root verb "takwir," meaning "tocover up
a spherical body," in the way thatthe rotation of the Earth gives rise
to night and day, like the winding of a turban. In addition to the
spherical shape ofthe Earth the word is also the most
accurateexpression of its movement around theSun. Because of the
Earth's spherical shape and its movement around theSun, the Sun always
illuminates one side of the Earth while the other is in darkness. The
side in shadow is shrouded by the darkness of night, to be replaced by
the brightness of day when the Sun rises. The positions of the Sun and
Earth are revealed as follows in Surah Ya Sin:
And the Sun runs to itsresting place. That is the decree of the
Almighty, the All-Knowing. And We have decreed set phases for the
Moon, until it ends up looking like an old palm spathe. It is not for
the Sun to overtake the Moon nor for the night to outstrip the day;
each one is swimming in a sphere. (Surah Ya Sin, 38-40)
The movements of theSun and Moon in verse 40 of Surah Ya Sin are
described by the Arabic word"yasbahoon a ," meaning "flowing, passing
or swimming." This wordrefers to an action performed by someone on
their own. Someone acting according to this verb continues to perform
it alone, with no intervention from anyone else. The above verses may
therefore be referringto the Sun's independent movement in the
universe, independent of any other celestial body. (Allah knows the
truth.) It is impossible for us to see or follow the movement of the
Sun with our own eyes. It is only possible to determine that movement
using special technological equipment. As stated in verse 39 of Surah
Ya Sin, in addition to rotating around its own axis once every 26
days, the Sun also moves through its own course.
The verse also reports that the Sun is not allowed to "overtake the
Moon," and the Qur'an thus states thatthe Sun and Moon do not revolve
around the same body, as astronomers put it. At the same time, the
verse makes it clear that there is no connection between the motion
responsible for night and day and the movement of the Sun and Moon.
(Allah knows the truth.)
Until the 16th century it was thought that the Earth was the center of
the universe. This view is known as the "geo-centric model," from the
Greek words geo (Earth) and centron (center). This belief was
questionedby the famous astronomer Nicolaus Copernicus in 1543 in his
book De Revolutionibus Orbium Coelestium (Ofthe Revolutions of
Heavenly Spheres), in which he suggested that the Earth and the other
planets revolve around the Sun. But as a result of observations using
a telescope performed by Galileo Galilei in 1610, it was
scientifically established that the Earth revolves around the Sun.
Since it had hitherto been thought that the Sun revolved around the
Earth, most scholars ofthe time rejected Copernicus' theory. The
famous astronomer Johannes Kepler's views setting out the movements
ofthe planets confirmedthe helio-centric model in the 16th and17th
centuries. In this model, whose name comes from the words Helios
(Sun) and centron (center), the Sun is the center of the universe,
rather than the Earth. Other heavenly bodies also revolve around the
Sun. Yet this was all revealed 1400 years ago in the Qur'an.
By saying that the Earth was the center of the universe, the ancient
Greek astronomer Ptolemy was responsible for the geo-centric idea of
the universe that prevailed for hundreds of years. Forthat reason, at
the time of the revelation of the Qur'an, nobody knew that the
Earth-centered model that accounted for the formation of day and night
in terms of the movement of the Sun was incorrect. On the contrary,
all the stars and planets were regarded as revolvingaround the Earth.
Despite these prevalent errors of the time, the Qur'an contains many
expressions that agree with the scientific facts regarding day and
night:
By the Sun and its morning brightness, and the moon when itfollows it,
and the daywhen it displays it, and the night when it conceals it
(Surat ash-Shams, 1-4)
As set out in the above verse, day, the brightness of the Sun, is the
result of the movement of the Earth. It is not the movement of the Sun
that is responsible for night and day. In other words, the Sun is
immobile in terms of night and day. The information in the Qur'an
refutes the thesis that the Earth isfixed while the Sun revolves
around it. The Qur'an is clearly descended from the presence of our
Lord, He Who is unfettered by space and time. As science and
technology advance more and more examples of the compatibility between
the Qur'an and science are coming to light. This isset out in another
verse from the Qur'an:
There is instruction in their stories for people of intelligence.This
is not a narration which has been invented but confirmation of all
that came before, a clarification of everything, and a guidance and a
mercyfor people who believe. (Surah Yusuf, 111)
http://www.miraclesofthequran.com/
THE SUN WILL EVENTUALLY EXPIRE
And the Sun runs to itsresting place . That is the decree of the
Almighty, the All-Knowing. (Surah Ya Sin, 38)
The Sun has been emitting heat for around 5 billion years as a result
of the constant chemical reactions taking placeon its surface. At a
moment determined by Allah in the future, these reactions will
eventually come to anend, and the Sun will lose all its energy and
finally go out. In that context, the above verse may be a reference to
the Sun's energy one day coming to an end. (Allah knows the truth.)
The Arabic word"limustaqarrin" in the verse refers to a particular
place or time. The word"tajree" translated as"runs," bears such
meanings as "to move, to act swiftly, to move about, to flow." It
appears fromthe meanings of the words that the Sun will continue in
its course in time and space, but that this motion will continue until
a specific, predetermined time. The verse "When the sun is compacted
in blackness," (Surat at-Takwir, 1) which appears in descriptions of
Doomsday, tells us that such a time will be coming. The specific
timing is known only to Allah.
The Arabic word"taqdeeru," translatedas "decree" in the verse,
includes such meanings as "to appoint, to determinethe destiny of
something, to measure." By this expression in verse 38of Surah Ya Sin,
we are told that the life span of the Sun is limited to a specific
period, one ordained by Allah. Other verses of the Qur'an on the
subject read:
Allah is He Who raised up the heavens without any support –you can see
that – andthen established Himself firmly on the Throne. He made the
Sun and Moon subservient, each running for a specified term . He
directs the whole affair. He makes the Signs clear so that hopefully
you will be certain about the meeting with your Lord. (Surat ar-
Ra'd, 2 )
He makes night mergeinto day and day merge into night, andHe has made
the Sun and Moon subservient, each one running until a specified
time . That is Allah, your Lord. The Kingdom is His. Those you call on
besides Him have no power over even the smallestspeck. (Surah Fatir,
13)
He created the heavens and the earthwith truth. He wraps the night
around the day and wraps the day around the night, and has made the
Sunand Moon subservient, each one running for a specified term . Is
He not indeed the Almighty, the Endlessly Forgiving? (Surah az-Zumar,
5)
The use of the word"musamman" in the above verses shows that the life
span of the Sun will run for a"specified term." Scientific analysis
regarding the end of the Sun describes it asconsuming 4 million tons
of matter a second, and says that the Sun will die when that fuel has
all been consumed . 1 The heatand light emitted from the Sun is the
energy released whenmatter is consumed ashydrogen nuclei turn into
helium in the nuclear fusion process. The Sun's energy, and
thereforeits life, will thus come to an end once this fuel has been
used up.(Allah knows the truth.) A report titled"The Death of the Sun"
by the BBC News Science Department says:
... The Sun will gradually die. As a star's core crashes inwards, it
eventually becomes hot enough to ignite another of its constituent
atoms, helium. Helium atoms fuse together to form carbon. When the
helium supply runs out, the centre collapses again and the atmosphere
inflates. The Sun isn't massive enough to fully re-ignite its core for
a third time. So it goes on expanding, shedding its atmosphere in a
series of bursts... The dying core eventually forms a white dwarf - a
spherical diamond the size of the Earth, made of carbon and oxygen.
From this point on the Sun will gradually fade away, becoming dimmer
and dimmer until its light is finally snuffed out. 2
A documentary, also called "The Death of the Sun," broadcast by
National Geographic TV, provides the following description:
It (the Sun) generates heat and sustains life on our planet. But
likehumans, the Sun has alimited lifespan. As our star ages, it will
become hotter and expand, evaporating all of our oceans and killing
all life on planet Earth... The Sunwill get hotter as it ages and
burns fuel faster. Temperatures will increase, eventually wiping
outanimal life, evaporating our oceans and killing all plant life...
the Sun will swell and becomea red giant star, swallowing up the
nearest planets. Its gravitational pull will lessen and perhaps allow
Earth to escape. By the end, it will shrink into a white dwarf star,
emitting a week glow for hundreds of billions of years. 3
Scientists have only recently unravelled the structure of the Sun and
discovered what goes on inside it. Before that, nobody knew how the
Sun obtained its energy or how it emitted heat and light. The way that
such a giant mass of energy would one day consume all its energy and
expire was revealed 1400 years ago in the Qur'an shows the presence of
a sublime knowledge. That knowledge belongs toour Lord, Whose
knowledge enfolds allthings. Another verse of the Qur'an reveals:
... My Lord encompasses all things in His knowledge so will you not
pay heed? (Surat Al-An'am, 80)
1. http://en.wikipedia.org/wiki/Sun
2. http://www.bbc.co.uk/science/space/stars/death/index.shtml;
3. "Death of the Sun", National Geographic Channel, 20 Mart
2006,director: Rabinder Minhas, bölüm no. 25, sezon no. 3.
Mistakes are part of destiny
However, making mistakes is animportant part of our trial in the life
of this world. Allah created our trial in the life of this world in
this way.Anyone can make a mistake but what is important is that he
repents after his mistake and strive notto repeat this mistake.
Allah reveals in the verses of the Qur'an that human beings are weak
creatures who can forget and be mistaken. A personcan make a mistake
when he does not think something through, ignores something, does not
take the necessary precautions, is overwhelmed by his weak points,
forgets or is mistaken. This is very natural. Howeverthe important
thing ishow the person reactsafter this, rather than the mistake
itself. However big the mistake is, as soon as the person decides to
resign himself and begins to show the attitude hoped to please Allah,
that mistake disappears -by Allah's leave. Almighty Allah reveals as
such in Surah Al- Imran:
" Those who, when they act indecently or wrong themselves, remember
Allah and ask forgiveness for their bad actions (andwho can forgive
bad actions except Allah?) and do not knowinglypersist in what they
were doing." (Surah Al 'Imran, 135)
Allah Creates Everything We Do
Everything a person lives throughout his or her life, everything they
do, every situation they face, allof them are created by Allah with
all of thepros and cons. In the verses it is revealed that not even a
single leaf falls without the knowledge of Allah. (Surah al-An'am,
59). In Surat al-Qalam, it is revealed "Everything they did is in the
Books. Everything is recorded, big or small." (Surat al-Qamar, 52-53).
This means that the personmakes that mistake because Allah wills him
to do so; it is in his destiny to make that mistake. When heacts
according to the Qur'an, something good will happen after that
mistake.
For example, a personmay break a vase when walking by it because he is
not careful enough or does not look ahead. Or he can bump into adinner
plate preparedwith great effort and knock it off a table. Hemay cause
the people waiting for him to delay their jobs because he fell
asleep.Now in all these there is a variety of reasons created by
Allah. Allah is the One Who breaksthat object. Maybe that object would
have caused a conflictbetween its owners or broken in a dangerous way
that would harm someone.Maybe Allah will makea much more beautiful one
to be purchased instead. In the same way, Allah is the One Who makes
the food spill on the floor. Maybe there is an bad ingredient inside
that food and itwould have made someone ill. Maybe that food would
have prevented that personfrom eating something healthier. Also Allah
is the One Who does not wake a person who is late for a job because he
fell asleep because maybehis friends waiting forhim need to be late
aswell. Maybe this will protect them from some danger or maybe bring
the means to carry out a more important job.
If one does not realizethese facts, when he makes a mistake he would
panic and feel anxiety and sorrow. He would feet unease and dismay.
His sadness would increase even becauseof the effect of this situation
on other people and his troubles increase day by day. However, it is
not in line with the moral values of the Qur'an to feel sad, dismay
and troubled because of a mistake, which took place in his destiny by
Allah's will. Muslims overthrow their discomort and anxieties as a
result oftheir mistakes again by turning to Allah and acting according
to the moral values of the Qur'an. They do not fall into depression
like people who do not live by the morality of religion. They do not
feel sadness, sorrow or hopelessness by evaluating their mistakes with
an emotional state of mind. They only experinece a very deep and
strong sense of regret. However this is not anevil kind of regret; it
is a Muslim kind of regret because this feeling of regret helpsthem
hold onto the Qur'an even more strongly. They pray to Allah even more
deeply. Their religiousenthusiasm, determination to live by the moral
values ofthe Qur'an, submission to Allah, faith in the hereafter and
fear of Allah increase tremendaously. They take very sincere decisions
to become better in every way and become more enthusiastic and
energetic by striving more in this way. They know that even if they
could take the time back, they wouldstill make the same mistakes. When
they criticize themselves and feel regret for their actions, they do
not forget that all things have occured according to destiny.
Therefore they do not"live in a sense of guilt" as irreligious people
do. Allah revealed in the Qur'anas such:
"Everything they did is in the Books. Everything is
recorded, big or small.(Surat al-Qamar, 52-53)
It is impossible to claim that a person will never make any mistakes
throughout his life and is complete and flawlessbecause human beings
are created as weak creatures who can make mistakes. Our Almighty Lord
is the One Who is forgiving and accepts repentance. Therefore, a
believer needs to take lessons from the mistakes he made knowingly or
unknowingly or because he followed his inner self. What heneeds to do
is to regret it and follow the truth and submit to our Lord and strive
not to repeat that mistake. Of course he needs to be very careful
about not making any mistakes and commit any further sins and
protecting the boundaries of our Lord. But even if he makes a mistake
it is avery good quality of faith to ask for forgiveness from Allah.
The names of Allah as "The Acceptor of Repentance" (At-Tawwab), "The
All-Forgiving" (Al-Ghaffar), "The All-Merciful" (Ar-Rahman) are
manifested on the believers who regret their mistakes, ask
forforgiveness and turn to Allah.
Believers Take LessonsFrom Their Mistakes
As a result of their faith and fear of Allah,mistakes help believers
become more clean morally. Maybe they make a mistake on one thing, but
they remember that mistake all their lives and avoid making a similar
mistake by taking lessons from it.
However, Allah created human beingsespecially in a character so that
they can use their conscience, feel regret and repent, turn to Him and
ask for His forgiveness and take decisions not to repeat that mistake.
A person must do all he can not to make a mistake; and strive to act
in a very moral way by using his mind, will and conscience to the
end.But when there is a mistake, he needs to act in the way as
described in the Qur'an.
If that mistake has helped the person to better understand his
weakness in the face of Allah's infinite power and his need for Allah,
then this shows that person's sincere faith and fear of Allah. If he
regrets his mistake and fears to be held responsiblein the Day of
Judgment, and if he submits to Allah's mercy and forgiveness, then he
isabiding by the moral values of the Qur'an by Allah's leave. Such a
person prays sincerely so Allah accepts his repentance and forgives
him. He promises to Allah witha true heart not to repeat that mistake.
In one verse, our Lord heralds that He will accept the repentanceof
his sincere servants:
"But if anyone makes repentance after his wrongdoing and puts things
right, Allah will turn towards him. Allah is Ever-Forgiving, Most
Merciful." (Surat al-Ma'ida, 39)
The Qur'an is the only measure for believers,so their approach to
aperson who makes a mistake is always in line with the moral values of
the Qur'an. Abeliever knows that every person is a human being who is
weak and who can make a mistake easily.He does not forget that Allah
is the One Who creates everything –by Allah's leave- and he can
distinguish a sincere mistake from a deliberate one. When a person is
sincere, hislove or respect would not change because of a single
mistake - by Allah's leave.
Repentance is a blessing that givesrelief to the heart
unbelievers from believers is that believers repent oftenas an act of
worship. As unbelievers consider themselves faultless and sinless,
they do not feel the need to repent. Believers, on the other hand, do
not want to commit any sins against Allah. However, by their nature,
people can sintemporarily by following their inner selves. They can be
laxin carrying out Allah's commands. But in the end they regret and
turn to Allah and ask for our Lord's forgiveness.
Allah created people as very weak beings. People indulge in negligence
due to ignorance or unawareness; they can be mistaken forgetting even
the subjects they know best, they can think ina wrong or mistaken way,
take the wrong decisions, or act in an unsound manner knowingly or
unknowingly. This is because people have a vicious enemy like satan
who is trying to drag them into rebellion and divert them from the
true path by giving them suggestions. The inner self also commands
evil all the time. People can earn the good pleasure of Allah to the
extent that they can protect themselves from thesetwo negative Powers.
His Highness Master Bediuzzaman says, "Inthese times of distortion and
misery where this world has many captivating attributes, our basic
action point must be to dismiss evil and abandon sins". However no
matter what happens, Allah always guides people to make up for their
mistakes; this guidance is repentance.
It Is a Great Blessing That Our Lord is All-Merciful,
All-Compassionate andKind and Protective toHis Servants
Allah always gives people the opportunity to ask forforgiveness and
repent for their mistakes and sins. A person who sincerely abandons
his mistakes and repents to Allah can hope that Allah will forgive
him. Allah reveals in many verses of the Qur'an that He is
"Forgiving", "Merciful", the "Protector" and "Compassionate". Allah's
names of "At-Tawwab" meaning "The One Who Accepts Repentance" and
"Al-Gaffar" meaning "All-Forgiving" and "Ar-Rahman"
meaning"All-Merciful" manifeston all those who regret and repent. In
one verse Allah heralds His servants by saying, " Tell My servants
that I am the Ever-Forgiving, the Most Merciful." (Surat al-Hijr,
49).
It is impossible to claim that a person has not made any mistakes and
been faultless and perfect throughout his entire life, because people
are created as beings capable of making mistakes. Our Almighty Lord is
the One Who is All-Forgiving and All-Merciful. Therefore, believers
have to take notice of their mistakes, which they made knowingly or
unknowingly by falling into negligence or listening to their inner
selves. They have to regret their mistakes and direct themselves to
the right path and turn toour Lord as soon as possible and strive not
to make that mistake again. Of course a person has tobe careful not to
make mistakes and commit sins and protect the boundaries of our Lord;
but when he makes a mistake in spite of this, it is a great
characteristic ofa believer to ask forgiveness from Allah. Our Lord's
names "The One Who Accepts Repentance" (At-Tawwab), "All-Forgiving"
(Al-Gaffar), "All-Merciful" (Ar-Rahman) manifest on believers who
regret their mistakes, repent and turn to Allah.
Repenting Very Often Is an Important Believer Characteristic
Repenting frequently is a sign of the believer's humility and
awareness of his weakness in the face of Allah. It is a behavior that
pleasesAllah. In return for this act of worship, Allah gives relief
to, lifts the burdens on and opens the minds of those who repent
often.
With Repentance AllahWants People to LearnLessons and Notice Their Mistakes
One of the wisdoms ofrepentance is that thebeliever experiences real
regret and turns to Allah without wasting any time and strives not to
repeat that mistake. Therefore, he repents in a true and sincere
manner. He repents and keeps his word that he will remain onthe right
path until the end of his life. In the Qur'an, the point of view of
someone who sincerely repentsis described in the verse, " Allah only
accepts the repentance of those who do evil in ignorance and then
quickly make repentance after doing it. Allah turns towards such
people. Allah is All-Knowing, All-Wise..." (Surat an-Nisa', 17) In
another verse, Allah reveals how a believer should behave, " Those
who, when they act indecently or wrong themselves, remember Allah and
ask forgiveness for their bad actions (andwho can forgive bad actions
except Allah?) and do not knowinglypersist in what they were doing."
(Surah Al 'Imran Suresi, 135).
Submitting to Allah right after making mistakes and not delaying
repentance is an important point. This is because as Master
Bediuzzaman describes, "(If mistakes) are not erased with repentance,
they turn into a poisonous snake that bites the heart. Once the heart
is stained it becomes open to further stains.So man falls into a
(corrupt) circle. Every sin brings a new one; not only this but also
it destroys the feelings of repentance and regret (jealousy). In the
end the secret behind the verse "Their hearts have rusted" (Surat
al-Mutaffifin, 14) becomes visible."
Of course, even if a person who experiences true regret carefully
strivesnot to repeat that mistake or sin, he can still fall into the
same mistake. This situationshould not lead to thisperson losing his
self-confidence. For every person there is an opportunity to repent
and sincerely submit to Allah until death.
However a person should not be mistaken for the time he has been
given. He should not behave in a ways to abuse Allah's mercy,
forgivingness, grace. He should use the time Allah grants him and find
guidance by repentance and asking for forgivenesswhile there is still
time. This is because faith and repentance at the moment of death may
not be accepted in the sight of Allah. Therefore he needs to behave
like he will die any moment and strive to edify.
It should not be forgotten that a person can make small or big
mistakes throughout his life, but as long as he repents and submits to
Allah Who forgives and accepts repentance and turns evil into good
with a sincere heart, he can hope that his mistakeswill be forgiven.
Allah always answers for repentance. Allah forgives his mistakes and
turns them into good and rewards his good deeds with the best.
Every Mistake Is Created for a Reason
Allah's merciful name is one of the greatest blessings and
conveniences our Lord bestowed on people. It is an ill conjecture that
people fall into hopelessness and think that they will never recover
from their mistakes. A person who ignores Allah's mercy, compassion,
forgivingness torments himself and acts in a way not in line with the
morality of the Qur'an. Mistakes increase the degrees of believers,
who immediately abandons their mistakes and compensates for theseby
displaying the right attitude in line with the Qur'an, in the
hereafter; make them more mature and help His servants better
understand their weaknesses and helplessness. The important thing is
to regret and repent without insisting on one's sins. In the verses,
our Lord reveals that He will forgive those who do good deeds, pay
alms and live the moral values of the Qur'an and take them under His
grace:
"But I am Ever-Forgiving to anyone who makes tawba and has faith and
acts rightly and then is guided." (Surah Ta Ha, 82)
One of the reasons that distract people from the morality of religion
is to see themselves as people "who are compulsive and will never get
better" as a result of guilt due to their sins. Satan constantly
provokes these people who forget the Ar-rahman and Ar-Rahim names of
Allah and that Allah is the One Who accepts repentance and has
infinite mercy and suggests them the idea "you are already a sinner,
it is impossible for you to recover, accept it as it is." Then satan
pulls them into a greater mire with deceptions like "you have sinned
once, it is okay to do it again". He uses the feeling of embarrassment
a person feels in the face of Allah because of his sin and abuses this
feeling to draw that person away from Allah completely.But this
practice is weak like satan's every trick, because when a person sins
it does not mean that this person will not find the right path from
now on. Allah reveals in the Qur'an that He will forgive allwho
sincerely repentsfor their sins, ask for forgiveness and strivenot to
commit that sinagain as such: "But if anyone makes tawba after his
wrongdoing and puts things right, Allah will turn towards him. Allah
is Ever-Forgiving, Most Merciful." (Surat al-Ma'ida, 39)
The collection and compilation of the Quran
A study of the compilation of textmust begin with the character of the
book itself as it was handed down by Muhammad to his Companions during
his lifetime. It was not delivered or revealed all at once.
The Noble Quran was revealed to Prophet Muhammad piecemeal over a
period of twenty-three years from the timewhen he began to preach the
Message of Islam in Makkah in 610 CE until his death at Madeenah in
632 CE. The Quran itself declares that Allaah addressed Prophet
Muhammad with what means: "…And We have spaced it distinctly." [Quran
25:32]
Furthermore, no chronological record of the sequence of passages was
kept by Muhammad himself or his Companions so that, as each of these
began to be collected into an actual Soorah (chapter), no thought was
given as to theme, order of deliverance or chronological sequence. It
is acknowledged by all Muslim writers that most of the chapters,
especially the longer ones, are composite texts containing various
passages not necessarily linked to each other in the sequence in which
they were given. As time went on Muhammad would say words to the
effect of: "Put this passagein the chapter in which so-and-sois
mentioned", or: "Put it in such and such a place." [As-Suyooti,
Al-Itqaan fee 'Uloom Al-Quran, p.141] Thus, passages were added to
compilations of other passages already collected together until each
of these became a distinct chapter. The evidence that a number of
these chapters already had their recognised titles during the lifetime
of Muhammad . is thefollowing two Prophetic narrations: "Anyone who
recites the last two verses of Soorah Al-Baqarah (The Cow, chapter 2)
at night, they will suffice him." [Al-Bukhaari] And: "If anyone learns
by heart the first ten verses of the Soorah Al-Kahf (the Cave, No.
18), he will be protectedfrom the Dajjaal (Antichrist)." [Muslim]
At the same time, there is also reason to believe that there wereother
chapters to which titles were not necessarily given by Prophet
Muhammad . An example of this is Soorah Al-Ikhlaas [Chapter 112], for
although the Prophet spoke at some length about it and said it was
equal to one-third of the whole Quran, he did not mention it by name.
[Muslim]
As the Quran developed, the Prophet's Companions took portions of it
down in writing and also committed its passages to memory. It appears
that the memorisation of the text was theforemost method of recording
itscontents as the very word Quran means 'recitation'. From the very
first word delivered to Muhammad by the angel Jibreel (Gabriel) on
Mount Hiraa', namely Iqra' – 'Recite!' [Chapter 96:1], we can see that
the verbal recitation of its passages was very highly esteemed and
consistently practiced. Nevertheless, it is to actual written records
of its text that the Quran itself bears witness in the following verse
(which means): "[It is recorded] in honoured sheets. Exalted and
purified. [Carried] by the hands ofmessenger-angels. Noble and
dutiful." [Quran: 80:13-16]
Furthermore, there is evidence that even during the early days
ofProphet Muhammad in Makkah, portions of the Quran as then delivered
were being written down. When 'Umar was still a pagan, he one day
struck his sister when he heard her reading a portion of the Quran.
Upon seeing blood on her cheek, however, he relented and said: "Give
me this sheet which I heard you reading just now so that I may see
what Muhammad has brought." [Ibn Is-Haaq, SeeratRasoolullaah, p.156].
On reading the portion of the twentieth chapter (of the Quran) which
she had been reading, he became a Muslim.
Nonetheless, it appears that rightup to the end of the life of
Muhammad the practice of memorisation predominated over the writing
down of the Quran and was regarded as more important.
In the Hadeeth (narrations) records, we read that the angel Jibreel is
said to have checked therecitation of the Quran every Ramadhaan with
Prophet Muhammad and, in his (the Prophet ) final year, he (Jibreel)
checked it with him twice. Faatimah said: "The Prophet, sallallaahu
alayhi wa sallam, told me, 'Jibreel used to recite the Quran to me and
I to him once a year, but this year he recited the whole Quran with me
twice. I think that my death is approaching.'" [Al-Bukhaari]
Some of the closest Companions of the Prophet devoted themselves to
learning the text of the Quran by heart. These included Ubayy Ibn
Ka'b, Mu'aath Ibn Jabal, Zayd Ibn Thaabit, Abu Zayd and Abu Ad-Dardaa'
. Abdullaah Ibn Mas'ood collected more than ninety of theone hundred
and fourteen chapters by himself, learning the remaining chapters from
other Companions.
Regarding the written materials, there are no records as to exactlyhow
much of the Quran was written down during the lifetime of Prophet
Muhammad . There is no evidence to suggest that anyone actually
compiled the whole text of the Quran into a single manuscript, whether
directly under the authority of Prophet Muhammad or otherwise.
With the death of Prophet Muhammad in 632 CE, the revelation stopped,
as the Quran had become complete. There could be no further revelation
once its chosen recipient had passed away. While he lived, however,
there was always the possibility that new passages could be added and
it hardly seemed appropriate, therefore, to contemplate codifying the
textinto one harmonious whole. Thus, it is not surprising to find that
the book was widely scattered in the memories of men and in writing on
various different materials at the time of the death of the Prophet .
There were only a few disputes among the Companions about the text of
the Quran while the Prophet was alive, unlike those which arose soon
after his death. All these factors explain the absence of an official
codifiedtext at the time of his death. Imaam As-Suyooti stated that
the Quran, as sent down from Allaah in separate stages, had been
completely written down and carefully preserved, but that it had not
been assembled into one single location during the lifetime of Prophet
Muhammad, sallallaahu alayhi wa sallam, [Ibn Is-haaq, Seerat
Rasoolullaah, p.96]
All of it was said to have been available in principle, for the
Companions had absorbed it in their memories and it had been written
down on separate materials. The final order of the various verses and
chapters is also presumed to have been defined by the Prophet while he
was still alive.
The history of the Noble Quran
depends the Islamic call, state, society and the civilisation of
theMuslim world. It is the last Divine revelation, which was sent down
to Prophet Muhammad , the last and final of all Prophets, may Allaah
exalt their mention. His task was to convey the message of worshipping
the One God, Allaah, without ascribing any partners to Him. The Noble
Quran, which is thesource of guidance and mercy to mankind, is divided
into one hundred and fourteen (114) Soorahs (chapters) of varying
lengths. Ninety-three chapters were revealed in Makkah, while the
remaining twenty-one were revealed in Madeenah.
The first revelation that the Prophet received was Soorat Al-'Alaq,
which was in Makkah where Soorat An-Najm was to later became the first
to be recited openly to the people. In Madeenah, Soorat Al-Mutaffifeen
was the first one revealed after the Hijrah (migration). The Prophet
had to flee to Madeenah to save his own life and the lives of his
followers, upon thecommand of Allaah.
The last verse sent down to the Prophet was thesaying of Allaah which
means: "…This day I have perfected for you your religion and completed
My favour upon you and have approved for you Islam as religion..."
[Quran: 5:3]
Some chapters in the Quran focus on the call toIslam as guidance for
humanity. They focus upon monotheism and the fight against polytheism
and idolatry. Thus, stress is laid on all that is related to faith. In
other chapters, attention is given to legislation, acts of worship,
relationships among people and the laws that regulate matters within
the Muslim community, government, and family.
A number of chapters inform about Resurrection, the Hereafter and the
unseen; others relate the stories of various prophets and their calls
to their people to return to Allaah. We see how theprevious nations
were severely punished when they disobeyed Allaah and denied the
messagesof previous prophets, may Allaah exalt their mention.
In addition, several chapters focus on the story of creation and the
development of human life. In fact, Makkan revelations made the
Muslims' faith in Allaah firmly established. On theother hand,
Madeenan revelations were meant to translate the faith into action and
give details ofthe Divine Law.
Allaah will forever preserve the Quran against all attempts to destroy
or corrupt it. Being guarded by Allaah, it will always remain pure.
There does not exist a single copy with any variation from the
recognised text.
Any attempt of alteration has resulted in failure.
Upon the command of the Prophet his Companions would write down what
was revealedof the Noble Quran. They used, for this purpose, palm
branches stripped of leaves, parchments, shoulder bones, stone
tablets, etc. About forty people were involved in this task. Among
them was Zayd Ibn Thaabit who showed his work to the Prophet . Thus,
theQuran was correctly arranged during the Prophet's life, but it was
not yet compiled into one book. In the meantime, most of the Prophet's
Companions memorised the Quran.
When Abu Bakr became Caliph after the Prophet died, a large number of
the Companions were killed during the War of Apostasy. 'Umar Ibn
Al-Khattaab went to the Caliph and discussed the idea of compiling
theQuran into one volume. He was disturbed, as most of those who
memorised it had died. Then, Abu Bakr called for Zayd and commissioned
him to collect the Quran into one book, which became known as the
'Mus-haf.'
After Zayd accomplished this great task and organized the Quran into
one book, he submitted the precious collection to Abu Bakr who kept it
in his possession until the end of his life. During the caliphate of
'Umar it was kept with his daughter Hafsah who was also a wife of the
Prophet .
During the Caliphate of 'Uthmaan Islam reached many countries, and
readers began to recite the Quran in different ways (dialects).
'Uthmaan then had various copies made and sent them out to the
different Muslim lands, lest these dialects would cause alterations to
the Quran, and kept the original copy with Hafsah . Thus, the Quran
remained preserved and the Caliph was very muchpleased with his
achievement.
Today, every copy of the Quran conforms with the standard copy of
'Uthmaan . In fact, Muslims over the ages excelled in producing
thebest manuscripts of the Noble Quran in the most wonderful
handwriting. With the introduction of printing, more and more editions
of the Noble Quran became available all over the world.
Consistency between the Quran and modern science –I
These theories involve a lot of very sophisticated mathematics for a
full understanding. Basically,they concern the laws of motion under
high speeds approaching the speed of light (special relativity) and
the impact of strong gravitational fields (general relativity) applied
to the explanation of cosmological phenomena. What is a wonder and an
indication of the universality of Islam is that several of the key
scientific findings in modern cosmology, according to some scientists,
seem to be reflected in the Noble Quran, revealed by Allaah to the
Prophet Muhammad , more than 1400 years ago.
These findings are: (a) the 'big bang theory' of how the universe
began; (b) the expansion of the universe and (c) relativityof time.
The Big Bang Theory and the Unity of Creation
Most cosmologists today have accepted the Big Bang Theory in
describing the origin of the universe. This theory states that the
universe began at a single hot, dense point, or 'singularity'. Out of
this point developed what is often referred to as 'cosmic soup', a
constant interchange between matter and energy with no separation
between stars and planets or the heavens and the Earth as we recognise
them.
The Noble Quran appears to be consistent with this theory; Allaah Says
(what means): "Have those who disbelieved not considered that the
heavens and the earth were ajoined entity, and We separated them..."
[Quran 21:30] This verse clearly describes the initial unity of all
creation and subsequent division of the universe into the phenomena we
observe. Abdullaah Yusuf Ali, in the notes to his English translation
of the twenty first Quranic chapter, points out, that as man acquires
more knowledge about the physical world, he is also bound to expand
his awareness of the overriding unity in the cosmos. As an example, he
cites the discovery of the direct correlation between measurements of
sunspot activity and changes in the Earth's magnetic field. There are
many other examples in our daily life, including the influence of the
moon on the tides and women's monthly cycle, the influence of the
Earth's magnetic field on the migration of birds, gravitational and
centrifugal forces that keep the solar system bound together in
harmony, preventing planets from flying away and crashing into each
other.
In essence, the initial unity of creation continues to exist, not in
the form of a singularity, but through various bonding relationships
that allow multiple forms of creation to maintain their linkage to the
initial'oneness' of the universe.
The Expansion and Structure of the Universe
The Quran points to the continued expansion of the universe in the
verse (which means): "And the heaven We constructed with strength, and
indeed, We are [its]expander." [Quran 51:47] In 1929, American
astronomer Edwin Hubble discovered that the farther a galaxy was from
the Earth, the greater the speed of its outward movement. In fact, he
found the movement of a galaxy to be directly proportional to its
distance. This means that if a galaxy is ten times as far away as
another galaxy, it is moving at ten times the speed.
Based on this discovery, and other observations, scientists have
concludedthat the universe is expanding. Furthermore, Dr. Haruk
Nurbaki, in his book 'Verses of the Koranand Facts of Science', states
that the Quran alsosuggests a structure of the universe which
corresponds to modern scientific findings. The Quran states (what
means): "[It is Allaah] who created the seven heavens in layers. "
[Quran 67: 3]
Dr. Nurbaki correlates thereference to the seven heavens with the
descriptions of cosmic regions by modern scientists. He states that
when one looks at space from Earth, he is surrounded by seven magnetic
fields extending into the infinity of space. These fields consist of
(i) the spatial field occupied by Earth and the rest of the solar
system; (ii) the spatial field of the Earth'sgalaxy, the Milky Way;
(iii) the spatial field occupied by a 'local cluster' of galaxies to
which the Milky Way belongs; (iv) the central magnetic field of the
universe represented by a collectivity of clustered galaxies; (v) the
band represented by quasars, which serve as 'star hatcheries'; (vi)
the field of the expanding universe, represented by the receding
galaxies; and (vii) the outermost field of space representing
infinity.
The Relativity of Time
Dr. Mansour Hassab-Elnaby, in a paper entitled: 'A New Astronomical
Quranic Method for the Determination of the Greatest Speed C', asserts
that the Quran establishes a time/space reference system, which is
indicative of the relativity of time and the constancy of the speed
oflight (represented by 'C' in scientific notation). Albert Einstein
used theseconcepts to establish his well-known 'field equations' which
providethe mathematical explanation for the interaction of matter,
energy, space and time inthe universe. The basis ofDr. Hassab-Elnaby's
paperis the Quranic verse (which means): "He arranges[each] matter
from the heaven tothe earth; then it will ascend to Him in a Day, the
extent of which is a thousand years of those which you count." [Quran
32:5]
Thus, the Quran suggests that time is not absolute in the universe, a
discovery made only in the early part of the twentieth century. The
abovementioned Quranicverse, according to Dr. Hassab-Elnaby, implies a
'cosmic affair' of extremely high speed, making it possible to travel,
in one day, the distance the moon travelsaround the Earth over a
period of 1,000 years. The use of the lunar calendar in reckoning
Earth time is explicitly stated in the following verse (which means):
"…[It is Allaah who made] the moon a derived light and determined for
it phases – that you may know the number of years and account [of
time]…" [Quran 10:5]
Furthermore, Dr. Hassab-Elnaby uses the mathematical relationship
given in this verse – one day of 'cosmic reckoning' equal to a
thousand years of 'Earth reckoning' – along with established
scientific data on the movements of the Earth and the moon to
calculate the speed which provides a linkage between the two systemsof
reckoning time. The resulting speed, he points out, is
299,792.458kilometres per second, which is exactly, to the decimal
point, the speed of light recorded by the United States National
Bureau of Standards.
The Quran as Part of Universal Order
The correlation between the findings of science in the past century
and the Quran highlights the importance of preservingthe written word,
emphasised in Islam because it bridges space and time, providing
inspiration and verification for those separated from direct contact
with the Prophet Muhammad and his companions . It has also led some
scientists totake a closer look at the Quran.
Dr. Maurice Bucaille of the French Academy of Science, author of 'The
Bible, the Koran and Science' , states that "…It comes as no surprise
to learn that religion and science have always beenconsidered to be
twin sisters by Islam and that today, at a time when science has taken
such great strides, they continue to be associated. Furthermore,
certain scientific data areused for a better understanding of the
Quranic text. What is more, in a century wherefor many scientific
truth has dealt a deathblow to religious belief, it is precisely the
discoveries of science that, in an objective examination of the
Islamic Revelation, have highlighted the supernatural character
ofcertain aspects of the revelation." Islam encourages man's search
for knowledge to both enhance appreciation of the cosmic order and
augment his capability toserve as a representative of Allaah in
governing the affairs of the Earth. The Quran seems to call attention
to the importance of observing the heavens in this search. It states
(what means): " And We made the skya protected ceiling, but they, from
its signs, turned away." [Quran 21:32]
Thus, important evidenceseems to be emerging in the modern world that
the Quran contains revelation which transcends space and time, forming
a part of the cosmic order to guidethe path of mankind and strengthen
the bond between religion and science.
How can we understand the divine descent during the night in different countries?.
It is narrated in the hadeeth that "Allaah descends every night to the
lowest heaven during the last third of the night..." When does the last
third of the night begin, and when does it end? And how does Allaah
descend in different countries?.
Praise be to Allaah.
There are mutawaatir ahaadeeth from the Messenger of Allaah (peace and
blessings of Allaah be upon him) which prove that Allaah descends. The
Prophet (peace and blessings of Allaah be upon him) said: "Our Lord
descends to the lowest heaven every night when the last third of the
night remains, and He says, 'Who will call upon Me, that I may answer
him? Who will ask of Me, that Imay give him? Who will ask Me for
forgiveness, that I may forgive him?'"
Ahl al-Sunnah wa'l-Jamaa'ah are unanimously agreed that Allaah
descends in amanner that befits Him, and that He is not like His
creation at all in any of His attributes, as He says (interpretation
of the meaning):
"Say (O Muhammad): He is Allaah, (the) One.
Allaah-us-Samad [Allaah -- the Self-Sufficient Master, Whom all
creatures need, (He neither eats nor drinks)].
He begets not, nor was He begotten.
And there is none co-equal or comparable unto Him"
[al-Ikhlaas 112:1-4]
"There is nothing like Him, and He is the All-Hearer, the All-Seer"
[al-Shoora 42:11]
According to Ahl al-Sunnah wa'l-Jamaa'ah, we must accept the verses
and ahaadeeth that speak of the attributes of Allaah as they are,
without distorting them, denyingany of His attributes, trying to
imagine how they are or trying to liken Him to any of His creation; at
the same time we must believe in them and believe that what is said in
these texts is true, without likening Allaah to His creation or
discussing the nature of His attributes. Rather their view concerning
His attributes is like their view concerning His essence: Ahl
al-Sunnah wa'l-Jamaa'ah affirm theEssence of Allaah without discussing
how it is, or likening Him to any of His creation, and thus we must
also affirm His attributes without discussing how they are,or likening
these attributes to the attributes of any of His creation. The descent
of Allaah happens in every country in a manner thatbefits Allaah,
because the descent of Allaah cannot be likened to the descent of any
of His creation. He is described as descending in the last part of the
night in all parts of the world in a manner that befits His Majesty,
may He be exalted. No one can know how He descends just as no one can
know how His Essence is, except Him.
"There is nothing like Him, and He is the All-Hearer, the All-Seer"
[al-Shoora 42:11 - interpretation of the meaning]
"So put not forward similitudes for Allaah (as there is nothing
similar to Him, nor He resemblesanything). Truly, Allaah knows and you
know not"
[al-Nahl 16:74 - interpretation of the meaning]
The first and last third ofthe night differ according to the season.
If the night is nine hourslong then the time of descent begins at the
onset of the seventh hour, until dawn comes. If the night is twelve
hours long then the last third begins at the beginning of the ninth
hour until dawn comes, and so on, depending onhow long or short the
night is in each place. And Allaah is the Source of strength.
Majmoo' Fataawa wa Maqaalaat Mutanawwi'ah by Shaykh 'Abd al-'Azeez ibn
'Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 4, p. 420
The meaning of Allaah’s name al-Haafiz .
Can you give me an explanation of the beautiful names of Allah: Al Hafiz ?.
Praise be to Allaah.
The name al-Haafiz is mentioned in the verse in which Allaah says
(interpretation of the meaning):
"He said: 'Can I entrust him to you except as I entrusted his brother
[Yoosuf (Joseph)] to you aforetime? But Allaah is the Best to guard
(Haafiz), and He is the Most Merciful of those who show mercy'"
[Yoosuf 12:64]
Allaah also calls Himself al-Hafeez in several places in the Qur'aan.
Allaah says (interpretation of the meaning):
"Surely, my Lord is Guardian over all things (Hafeez)"
[Hood 11:57]
al-Khattaabi said in Sha'n al-Du'aa' (67-68): "Al-Hafeez means
al-Haafiz. Both are activeparticiples but the form Hafeez carries a
more intensive meaning, as in the words al-Qadeer (All-powerful) and
al-'Aleem (All-knowing). He guards or keeps the heavens and the earth
and everything therein, so that they will remain for as long as they
are toremain, and will not disappear. This is like the verses
(interpretation of the meaning):
'and He feels no fatigue in guarding and preserving them'
[al-Baqarah 2:255]
'And to guard against every rebellious devil'
[al-Saffaat 37:7]
He is the One Who protects His slaves from destruction and calamityand
disaster, as He says (interpretation of the meaning):
"For him (each person), there are angels in succession, before and
behind him. They guard him by the Command of Allaah"
[al-Ra'd 13:11]
He keeps the records of His slaves' deeds, and he keeps a record of
what they say; He knows their intentions and what is intheir hearts.
Nothing is hidden from Him.
He protects His close friends (awliya') from falling into sin, and he
guards them against the plots of the Shaytaan so that they will be
safe from his evil and his temptation."
Al-Sa'di said in his Tafseer (18): "Al-Hafeez is the One who protects
that which He has created, and Whose knowledge encompassesthat which
He has brought into existence. He protects His slaves from falling
into sin and disaster, and He takes care of them in all situations. He
records the deeds of His slaves and the reward or punishment for
that.".
Dought & clear, - Al-Khaafid.Names and Attributes of Allah, -
Can you give me an explanation of the beautiful name of Allah Al Khafid ?.
Praise be to Allaah.
Before discussing the meaning of this name, we should understand some
important issues that have to do with the names of Allaah.
Firstly: The names and attributes of Allaah should be based on
evidence from the Book of Allaah (the Qur'aan) and the Sunnah of His
Messenger (peace and blessings of Allaah be upon him); there is no
other source for knowing the names and attributes of Allaah apartfrom
these two sources.
Based on this, whatever names of Allaah are affirmed in the Qur'aan
and Sunnah are what we must accept and affirm.
Whatever is denied in the Qur'aan and Sunnah,we must also deny, whilst
affirming its opposite.
What is neither affirmed nor denied in the Qur'aan and Sunnah, we must
refrain from uttering it and neither affirm it nor deny it, because it
has not been narrated in the sense of either affirming or denying.
With regard to the meaning of the name al-Khaafid, it should be noted
that if what is meant by it is somethingthat is befitting to Allaah,
then it is acceptable, and if what is meant is something that is not
befitting to Allaah, then we must reject it.
From al-Qawaa'id al-Mathla fi Sifaat Allaah wa Asmaa'ihi il-Husna
byIbn 'Uthaymeen.
Secondly: An action is broader in meaning than a name. Hence Allaah
has attributed to Himself actions for which He is not called bythe
active participle of the verb in question, such as wanting (araada),
willing (shaa'a)and causing to happen (ahdatha); He is not called
al-mureed (the wanter or seeker) or al-shaa'i (the willer) or
al-muhdith (the causer). Similarly He did not call Himself al-saani'
(the maker), al-faa'il (the doer), or al-mutqin (the one who does
things perfectly), or other names derived from actions that He
attributes to Himself. Thescope of actions is broader than the scope
of words.
Those who derive a name for Allaah from every action made a serious
mistake and made the number of His names reach more than one thousand.
They called Him al-maakir (theplotter), al-mukhaadi' (the deceiver),
al-faatin (the causer of tribulation), al-kaa'id (the schemer), etc.
Similarly He has told us about Himself in words that are broader in
scope and are not namesby which He has called Himself. We may refer to
Him as shay' (a thing), mawjood (one who exists), madhkoor (one who is
mentioned or remembered), ma'loom (one who is known), muraad (one who
is sought), and so on, but He is not to be named in these terms.
The word al-Waajid (the one who is independent of means) is not
mentioned as a name of Allaah except in the hadeeth which lists the
beautiful names (of Allaah). But the correct view is that this is not
the Prophet's words, although the meaning is sound. For Allaah is
indeed the One Who has the means (dhu'l-wajd) and is independent of
allothers, so it would be more apt to call Him al-Waajid than
al-Mawjood (the one who exists) or al-Moojid (the initiator). The word
al-mawjood (one who exists) may refer to something that is perfector
imperfect, good or evil (so the thing referred to by this name may be
perfect or imperfect). If a name may refer to either of these, then it
cannot be a name of Allaah, so we cannot call Him al-Shay' (the thing)
or al-Ma'loom(the one who is known). Hence Allaah is not
calledal-Mureed (the seeker) or al-Mutakallim (the speaker) or
al-Moojid (the initiator). He has called Himself by names that carry
the most perfect meanings in thatregard viz. al-Khaaliq (the Creator),
al-Baari' (the Creator), and al-Musawwir (the Shaper). Al-Moojid (the
initiator) is like al-Muhdith (the one whocauses things to happen),
al-Faa'il (the doer) and al-Saani' (the maker). This is a very subtle
and deep understanding of the beautiful names of Allaah, so give some
thought to it. And Allaah is the Source of strength,
From Madaarij al-Saalikeen by Ibn al-Qayyim, 3/383-385
Thirdly: The names that are given to Allaah must be taken from the
soundtexts; this is not a matter that is subject to ijtihaador
individual reasoning. But what is said in the context of speaking
about Him is not subject to the same restrictions, so for example it
may be said that He is al-qadeem(the Ancient), al-shay' (the thing
[i.e., as opposed to nothing]), al-mawjood (the one who exists),
al-qaa'im bi nafsihi (the self sufficient). This is the bottom line
with regard to the issue of whether His names are tawqeefi (i.e., not
subject to ijtihaad) or it is permissible to call Him by some names
that are not reported in the texts.
From Badaa'i' al-Fawaa'id by Ibn al-Qayyim, 1/162
Fourthly: Among the names of Allaah there are some which cannot be
used in isolation unless their opposite is also mentioned; if such
aname is used on its own,it may give an impression of imperfection –
exalted be Allaah far above that. These names include al-Mu'ti,
al-Maani' (the Giver, the Withholder); al-Daarr, al-Naafi' (the One
who harms, the One Who benefits); al-Qaabid, al-Baasit (the
Constrictor, the Expander); al-Mu'izz, al-Mudhill (the Honourer, the
Humiliator); al-Khaafid al-Raafi' (the Abaser, the Exalter). Allaah
cannot be called al-Maani' (the Withholder), al-Daarr (the One who
harms), al-Qaabid (the Constrictor), al-Mudhill (the Humiliator) and
al-Khaafid (the Abaser) using these names on their own; rather they
must be accompanied bytheir opposites, because they only appear as
such(in pairs) in the Revelation.
From Ma'aarij al-Qubool by al-Hakami, 1/64.
Once the following is understood, the name al-Khaafid is only narrated
in the hadeeth which lists the beautiful names of Allaah. The correct
view is that this is not the words of the Prophet (peace and blessings
of Allaah be upon him), as stated above in the words of Ibn al-Qayyim.
This is what has been confirmed by more than one scholar such as Imam
Ibn Taymiyah (as stated in al-Fataawa, 6/379-380, 8/96,
22/482);al-Haafiz ibn Katheer in his Tafseer (3/515); al-Haafiz ibn
Hajar in al-Fath (11/221) and al-Buloogh (1395), and others.
But the meaning of this name is correct, so long as it is accompanied
by the name al-Raafi' (the Exalter). It was proven inSaheeh Muslim
(179) from the hadeeth of AbuMoosa al-Ash'ari that theProphet (peace
and blessings of Allaah be upon him) said: "Allaah does not sleep and
it is not befitting that He should sleep. He lowers justice and raises
it. The deeds of the night are taken up to Him before the deeds of the
day, and the deeds of the daybefore the night…" There are also some
reports from the salaf concerning that, and themu'allaq report which
al-Bukhaari narrated in his Saheeh (al-Fath, 8/487) from Abu'l-Darda',
which says that he said concerning the verse "Every day He is
(engaged) in some affair(such as giving honour or disgrace to some,
life or death to some)" [al-Rahmaan 55:29 – interpretation of the
meaning]: "He forgives sins, relieves distress, raises some people in
status and humiliates others." This was also narrated in a marfoo'
report (i.e., attributed tothe Prophet (peace and blessings of Allaah
be upon him)).
Once this is understood, the scholars have also discussed the meaning
of the name al-Khaafid, such as the following:
1 – al-Khattaabi said in Sha'n al-Du'a'(58):
Al-Khaafid, al-Raafi' (the Abaser, the Exalter): similarly when it
comes to these two names, it is better to mention them together.
Al-Khaafid is the one who brings down tyrants and humiliates the
arrogant Pharaohs, and al-Raafi' isthe one who raises His close
friends (awliya') in status through their acts of obedience; He raises
them in status, supports them against their enemies and grants them
the ultimate victory. No one can prevail except the one whom Allaah
raises and no one can be lowered except the one whom Hehumiliates.
2 – al-Haleemi said, according to al-Asma' wa'l-Sifaat by al-Bayhaqi(1/193):
The name al-Khaafid should not be used on itsown in du'aa' without the
name al-Raafi'. Al-Khaafid is the one who puts people in a lower
position, and al-Raafi' is the one who puts them in a higher position.
3 – Qiwaam al-Sunnah al-Asbahaani said in al-Hujjah fi Bayaan
al-Mahajjah (1/140):
Among His names are al-Khaafid, al-Raafi' (the Abaser, the Exalter).
It was said that al-Khaafid is the one who brings down tyrants and
humiliates the arrogant Pharaohs, and al-Raafi' isthe one who raises
His close friends (awliya') in status and supports them against their
enemies. He humiliates whomsoever He will among His slaves, lowering
him in status and making him unknown and insignificant. And He
elevates whomsoever Hewill among His slaves, raising him in status
andposition. No one can riseexcept those whom He raises in status and
no one can be humiliated except those whom He lowers in status. And it
was said that He raises justice and lowers it.
Then he narrated the hadeeth of Abu Moosa that was narrated by Muslim
(293): "Allaah does not sleep and it is not befitting that He should
sleep. He lowers justice and raises it. The deeds of the night are
taken up to Him before the deeds of the day, and the deeds of the
daybefore the night…"
Then he said: The scholars said: what is meant by "He lowers justice
and raises it" is: He lowers justice by causing oppressors to prevail,
and He raises justice by causing justiceto prevail. He lowers justice
by means of the unjust and he raises justice by means of just leaders.
By alternately lowering and raising thelevel of justice He tests His
slaves to see how they will be patient in the face of adversity
andthankful for times of ease.
4 – Shaykh Ibn Sa'di said in al-Haqq al-Waadih al-Mubeen (258):
He is al-Raafi' for people who are righteous and knowledgeable and
have faith, and He is al-Khaafid for His enemies.
It says in Tawdeeh al-Kaafiyah al-Shaafiyah (390): Know that the
divine attributes that have to do with deeds are all connected to or
based on these three attributes: absolute power, ever-executed will
and perfect wisdom.All of these are attributesof Allaah. The effects
of these attributes prevail everywhere in the universe, giving
precedence to some and putting others behind, benefiting some and
harming others, giving to some and withholding from others, abasing
some and exalting others. There is no difference in this between
physical and moral, religious or worldly.
Shaykh Muhammad Khaleel Harraas said in Sharh al-Qaseedah al-Nooniyyah, 2/114:
Allaah is al-Khaafid, al-Raafi' (the Abaser the Exalter). He abases
the kuffaar by making their lives miserable and keeping them away from
Him, and He raises His close friends by drawing them close to Him and
making them happy. He alternates things amongst His slaves, so He
humiliates some people and makes them insignificant and takes away
their pride, and He raises others by causing them to inherit the
authority and land of the former.
All of these words are true, and they are included in the meaning of
al-Khaafid, al-Raafi' (the Abaser, the Exalter).
And Allaah knows best.
The truth has come
╚ ═ ════════════ It is stated on the authority of Abdullah
bin Masood that the unbelievers of the Quraish had installed 360 idols
in Ka'bah so strongly that their feet were fixed with lead. When
Makkah was conquered and the Prophet (SAW) entered the Holy Ka'bah, he
had a stick in his hand. With it, he started pointing towards the
idols and reciting this verse: Truth has (now) arrived, and falsehood
perished (Surah Al Isra:81). The idol, to which the Prophet (SAW)
pointed on its front, fell down to its rear side and the idol,to which
he pointed from its rear side, fell down flat on its front side.
Source: Combined from Bukhari, Muslim, Bazar, Tabrani and Abu Yaala.
Allah is the Most Forgiving
╚ ═ ════════════ It was narrated that in the days that
Musa (Alahisalaam) wandered with Bani Israel in the desert an intense
drought befell them. Together, they raised their hands towards the
heavens praying for the blessed rain to come. Then, to the
astonishment of Musa (Alahi salaam) and all those watching, the few
scattered clouds that were in the sky vanished, the heat poured down,
and the drought intensified.
It was revealed to Musa that there was a sinner amongst the tribe of
Bani Israel whom had disobeyed Allah (Subhanahu wa ta�ala) for more
than forty years of his life. �Let himseparate himself from the
congregation,� Allah (Subhanahu wa ta�ala) told Musa (Alahi
salaam).�Only then shall I showeryou all with rain.�
Musa (Alahi salaam) thencalled out to the throngsof humanity, �There
is a person amongst us who has disobeyed Allah for forty years. Let
him separate himself from the congregation and only then shall we be
rescued from the drought.� That man, waited, looking left and right,
hoping that someone else would step forward, but no onedid. Sweat
poured forth from his brow and he knew that he was the one.
The man knew that if he stayed amongst the congregation all would die
of thirst and that if he stepped forward he would be humiliated for
all eternity.
He raised his hands with a sincerity he had never known before, with a
humility he had never tasted, and as tears poured down on both cheeks
he said: �O Allah, have mercy on me! O Allah, hide my sins! O Allah,
forgive me!�
As Musa (Alahi salaam) and the people of Bani Israel awaited for the
sinner to step forward, the clouds hugged the sky and the rain poured.
Musa (Alahi salaam) asked Allah (Subhanahu wa ta�ala), �O Allah, you
blessed us with rain even though the sinner did not come forward.� And
Allah (Subhanahu wa ta�ala) replied, �O Musa, it is for the repentance
of that very person that I blessed all of Bani Israel with water.�
Musa (Alahi salaam), wanting to know who this blessed man was, asked,
�Show him to me O Allah!� Allah (Subhanahu wa ta�ala) replied, �O
Musa, I hid his sins for forty years, do you think that after his
repentance I shall expose him?