al-Kadhim (AS) has said: Stay away from the treatment of physicians as
long as you are well. Itis similar to a building, a little of it leads
too much. al-Hasan (AS) remarks: Every medication stirs up an illness,
and there is nothing more beneficial for the body than withholding
from it all except what it requires. The Infallible (AS) have further
cautioned us to avoid medications as long as the body can bear the
illness. Natural medicines used by the Prophet (S) were simple and
non-artificial remedies. They were all designed to stimulate
thehealing process within a person. Neither he, nor any of his
companions even used any synthetics,pharmaceutical or composite
chemicals (al-Akili, 1993).Clearly, Hippocrates preferred and
prescribedherbal remedies first, andif these did not work, he resorted
to alternative methods, mostly drugs (Becker, 1990). The
herbs,according to healers at that time, assisted in balancing the
energy flow within the sick person. Also, these herbalpreparations and
natural whole food vitamin supplements have a strong ability to play a
significant role in the energetic system of the body. Brennan (1987)
postulates furtherthat herbal preparations and vitamins may
significantly affect the human energy in a positive manner and fasten
the healing process. Herbs and whole foods asroot vegetables are rich
with electrical energy derivedfrom the earth and have more grounding
power (Poole,1999). Because all living things possess a life force,
even such herbs can have significant effects on the human body via
their electrical properties. Pharmaceutical grade drugs contain within
their structure the most unstable and unsteady electrical matrix,
together with unfavorable, confusing and altered info-energy, and
consuming them on a daily basis is the real cause of many of the major
illnesses in this present society. Herbal and food preparations for
medicinal purposes are natural, and many of their families contain
researched medicinal qualities. Therefore, to consume these herbs
andfoods when ill will help balance the blockages in the energy field
brought about by sickness and ailment, as well as physical complaints.
Reporting in the Journal of the American Medical Association, Dr.
Lucien Leape of Harvard School of Public Health, has calculated that:
180,000 people die in theU.S. each year partly as a result of
iatrogenic injury(injury caused by medicines), the equivalent of 3
jumbo jets crashes every two days. In another issue, the journal
points out that: Injury from medicaltreatment in the U.S. dwarfs the
annual automobile accident mortality of 45,000 and accounts for more
deathsthan all other accidents combined. An average 50% of patients
return to their medical doctors simply because of medically - induced
problems. Further, most of the medical drugs in existence 30 years ago
cannot now be used because of their discovered toxic effects! This is
exactly why approximately 15% of hospital days are devotedto the
treatment of drug side effects. Furthermore,recent surveys from the
United Kingdom and America have shown thatas manyas 80% of patients
feel that their underlying complaint, their reason for going to the
doctor, was not satisfactorily resolved when they left the office
(Chopra, 1990).Pharmaceutical Drugs and Electrical Damage
Pharmaceutical grade drugs significantly affect the energy (Brennan,
1987; Margo von Phul, 2000) and traditional healers and energy
scientists have thoroughly documented such reports. To report from one
such health-care professional, Brennan (1987) has observed dark energy
forms in the liver left from drugs taken for various diseases. She
alsoreports chemotherapy to clog the whole energy field, especially
the liver, with greenish-brown mucus-like energy. To her amazement,
she also sawa radiopaque dye that was used to observe the spine that
was injected into the spinal column todiagnose injury ten yearsafter
injection, although it is supposed to clear thebody in a month or two.
She even observed side effects of certain drugs inher patients as many
as ten years after the drug was taken. The example she gives concerns
a drugfor hepatitis that was causing immune deficiencies five years
later. A red dye placed in the spinal column for exploratory purposes
was inhibiting the healing of spinal nerves ten years later.
Apparently, Shamanic healers have also been reported to observe
suchenergy blockages and disruption in energy flowin sick patients.
Suchkinds of observations aretrue and have been extensively reported
in scientific research. With proper training, the eyescan be taught by
the mind to physically see beyond normal vision and witness the energy
of thoughts, emotions, and life itself manifestingin every human
being. A commonside effect of all drugs is not talked about - the
nutrients thatare stripped away and depleted by taking medication.
These vitamins, minerals and enzymes are used up in the process of
processingand detoxifying all drugs.Diuretics wash potassium,
magnesium, sodium, zinc and vitaminB2 right out of your body; antacids
steal vitamins A and B1, folic acid, calcium, copper, iron and
phosphorous from your tissues; antibiotics deplete numerous vitamins -
B2, C, D, niacin, folic acid, biotin, and so forth. The stealing of
such minerals and vitamins from the body tissues create significant
electrical damage to the cells as most of the above-mentioned elements
playsignificant roles in the body's electrical processes, and in turn
affect the energy system.Side effects and diseases caused from
medicines will further develop blockage to our energy system, as we
become weaker and lethargic. The only way to balance and charge this
energy around oneself when ill is to try herbal and wholefood
preparations that will provide balanceand health to the
system.Moreover, the electrical properties of such herbals and foods
will most definitely strengthen the human energy system, thereby
hastening the healing process. Even further, many medicines have
metals and exposure to many of them can lead toillnesses. Emoto (2004)
found in his experimentsthat Aluminum, for example, has a similar
vibration frequency to sadness, anger to lead, uncertainty to Cadmium,
and stress to Zinc. Therefore, these metals can and do cause illnesses
- as Alzheimer's is believed to be caused by excessive Aluminum. Islam
Prefers Natural Medicine over Drugs The preferred method of medical
therapy in Islamic Medicine during the time of the Prophet (S) and the
Infallible (AS),and during the reign of the most revered Islamic
physicians, the like of Ali Ibn Rabban al-Tabari, (838-870 A.D.),
Mohamed Ibn Zakariya al-Razi, (864-930 A.D.), and Ibn Sina, (980-1037
A.D.) wasa scheme starting with nutritional therapy. If this failed,
drugs were employed. al-Akili (1993) writes that in May of 1970, the
World Health Organization (WHO) paid tribute to Abu Bakr Muhammad Ibn
Zakariya al-Razi by stating that, soimportant a physician al-Razi was
that the well-known writer George Sarton wrote in his Introduction to
the History of Science, that al-Razi was the greatest physician of the
medievalages. In addition, al-Razi confirmed his preferred method of
treatment by saying: If a medical doctor can treat a patient through
nutrition rather than medicine, he has done the best thing. Electrical
Power of Herbs and Foods Herbal preparations carryand store within
them the earth's higher frequency vibrations, andessential systemic
memories that reflect thewholeness of the plants and its history
(Schwartz and Russek, 1999). Further, it is highly probable that the
Almighty Allah (SWT) Himself has allowed higher frequencies of energy
within these plants and implanted specific restorative info-energy in
them. These plants know what to do when ingested by humans and animal.
A good example involves a plant that the ancient people used to eat to
reduce cravings for food in times of hunger. The herb literally sends
message to the brain thatit is filled and satiated. Apparently, Allah
(SWT) has given such power to humans and has allowed such relationship
with plants. Shamans are a group of people who are reportedto have
been observed to develop suchrelationships. Shamans talk with
plantsand animals, with all of nature. They do it in an altered state
of consciousness. Students of Shamanism rapidly discover that by
talking with plants, they can discover how to prepare those plants for
remedies. Shamans have been doing this since ancient times. They
typically know a great deal about plants. Harner(1997) reports that
one shaman is reported to have developed a practice of discovering and
using healing plants based on his learning directly fromthe plants.
Later, he found that the pharmacopoeia he developed was very closeto
the ancient, classic Chinese pharmacopoeia knowledge of how to prepare
and use these plants for different ailments. Another formerShaman in
Germany worked with minerals and found how they could be used in
healing.It turned out that her discoveries were very close to what has
been known in India from ancient times. A good example is a tradition
from the Prophet (S) thateating 21 raisins reducesallergies.
Apparently, thenumber 21 may also havea strong meaning, for Allah may
have developed this relationship between Him and the raisins, and that
if consumed 21 of them, the raisins becomemedicinal. Drinking water in
7 sips has been advised for stopping hiccups. The number 40 has even
superior qualities and Ayatullah Najm al-Din Kubra (1221)has devoted a
whole chapter to this number inhis book A Treatise on Wayfaring. He
says: We have seen clearly (through direct experience) and known
through the statements (of the sages) that this noble instance from
among the instances pertaining to numbers has a particular
significance and a specialeffectiveness in the development of inner
potentialities and the perfection of enduring qualities and in
covering the stages and traversingthe phases(of wayfaring). Relevant
to previous and forthcoming sections in this book, he quotes the
following tradition by al-Majlisi (1627) in Biharul-Anwar - Volume 14,
Page 512: Verily, if one recites the Chapter of al-Hamd forty times on
water and poursit on someone suffering from fever, God shall curehim.
It is further reported thatwriting 40 times the chapter of al-Inshirah
with saffron on a piece of paper, and the ailing person soaks the
writingsin water and drinks it for 40 days, his kidney stoneswould
break-down into small pieces for elimination. Clearly, (and as we have
noted) the verses of al-Qur'an store much coherent vibrationsand
powerful force fieldsof energy to affect the person in a
physiologicalmanner. Water has a similar strength. We have noted
earlier (and mentioned later) the advantages of reciting such couplets
or Chaptersfrom Qur'an on water or foods. The water not only has the
ability to store the pure and unadulterated info-energy in its memory
but also transferthis vibrant and healing energy to the sick personand
transforms the faults in his or her energy system. The only difference
now is that the number 40 is associated with the specific healing
abilities. Water and food are able to understand such communications
as explained by Emoto (2004). He writes: Water records information,
andthen while circulating throughout the earth distributes
information. The water crystals that are formed when water is shown
positive words are simply beautiful. The response to water of loveand
gratitude is nothing less than grandeur. Thesepositive words give
spiritto water. The power of words, or incantation onwater andfood has
been rigorously investigated and Emoto (2004) writes in his book that
besides him, other scientists have also been able to show the effect
ofprayer on water - energy from the spirit of words seem to do the
change (and become a healing source). Even lakes have been observed to
respond to prayer (to harden) and certain words. Science and medicine
has only now appreciated the beneficial aspects of honey and bee
by-products, olive, figs, and so forth. All of these foods have been
mentioned in Qur'an, thehoney specifically mentioned as a cure for
people. Then eat all the fruits andwalk in the ways of your Lord
submissively. There comes out from within it (bee) a fluid of
different colors in which there is ahealing for men. Surely, there is
a sign in this for people who reflect. (al-Qur'an - Chapter 16, Verse
69) Live foods and fresh fruits have been largely documented to assist
in balancing one's energy (Morse (2000) quoting Alice, (1996).
Practitioners of natural medicine further agree that the effect of
herbal preparations and foods deal with the underlyingdisease
mechanism, suchas an immune deficiency or dysfunction rather than
dealing with the superficial symptoms. Consequently, the effect is
truly curative and not just symptomatic or palliative in nature. The
second feature is that the therapeutic effect is restorative in nature
regardless of direction ofthe abnormality. This is usually a common
feature of natural herbs and other natural therapeutic modalities,
unlike synthetic pharmacological preparations where theireffect is
usually in one direction and progressivewith increasing doses beyond
the desirable normal range.
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Islam is a religion of Mercy, Peace and Blessing. Its teachings emphasize kind hear tedness, help, sympathy, forgiveness, sacrifice, love and care.Qur’an, the Shari’ah and the life of our beloved Prophet (SAW) mirrors this attribute, and it should be reflected in the conduct of a Momin.Islam appreciates those who are kind to their fellow being,and dislikes them who are hard hearted, curt, and hypocrite.Recall that historical moment, when Prophet (SAW) entered Makkah as a conqueror. There was before him a multitude of surrendered enemies, former oppressors and persecutors, who had evicted the Muslims from their homes, deprived them of their belongings, humiliated and intimidated Prophet (SAW) hatched schemes for his murder and tortured and killed his companions. But Prophet (SAW) displayed his usual magnanimity, generosity, and kind heartedness by forgiving all of them and declaring general amnesty...Subhanallah. May Allah help us tailor our life according to the teachings of Islam. (Aameen)./-
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Friday, June 21, 2013
Islamic Medicine
Story of the first Muslim Jinns
The story of how the first jinns of this ummah became Muslims was
narrated by Abdullaah ibn Abbaas, who said: "The Prophet (peace
andblessings of Allaah beupon him) went out witha group of his
Companions heading forthe marketplace of Ukaaz. This was when the
shayaateen were prevented from getting any news from heaven, and
shooting stars (meteorites or comets) had been sent against them. The
shayaateen went back to their people, who said, 'What is the matter
with you?' They said, 'We cannot get news from heaven, and shooting
stars were sent against us.' Their people said, 'Nothing is stopping
you from hearing news from heaven except some newevent that must have
happened. Go and look in the east and the west of the earth, and see
if you can find out what it is that is stopping you from hearing news
from heaven.' Those who went out in the directionof Tihaamah came upon
the Prophet (peace and blessings of Allaah be upon him) in Nakhlah,
when he was on his way to Ukaaz, andfound him leading his Companions
in Fajr prayer. When theyheardthe Quran, they listened to it and said,
'By Allaah, this is what is stopping us from hearing news from
heaven.' When they went back to their people, they said, 'O our
people, we have heard awonderful Recital (the Quran). It guides to the
Right Path, and we have believed therein, and weshall never join (in
worship) anything with our Lord (Allah). [al-Jinn 72:2 -
interpretation of the meaning]. Then Allaah revealed to His Prophet
peace and blessings of Allaah be upon him) the words (interpretation
of the meaning): "Say (O Muhammad): 'It has beenrevealed to me that a
group of jinns listened (to this Qur'aan)...' [al-Jinn 72:1],and
Allaah revealed to him what thejinn had said." Reported by
al-Bukhaari,731.
narrated by Abdullaah ibn Abbaas, who said: "The Prophet (peace
andblessings of Allaah beupon him) went out witha group of his
Companions heading forthe marketplace of Ukaaz. This was when the
shayaateen were prevented from getting any news from heaven, and
shooting stars (meteorites or comets) had been sent against them. The
shayaateen went back to their people, who said, 'What is the matter
with you?' They said, 'We cannot get news from heaven, and shooting
stars were sent against us.' Their people said, 'Nothing is stopping
you from hearing news from heaven except some newevent that must have
happened. Go and look in the east and the west of the earth, and see
if you can find out what it is that is stopping you from hearing news
from heaven.' Those who went out in the directionof Tihaamah came upon
the Prophet (peace and blessings of Allaah be upon him) in Nakhlah,
when he was on his way to Ukaaz, andfound him leading his Companions
in Fajr prayer. When theyheardthe Quran, they listened to it and said,
'By Allaah, this is what is stopping us from hearing news from
heaven.' When they went back to their people, they said, 'O our
people, we have heard awonderful Recital (the Quran). It guides to the
Right Path, and we have believed therein, and weshall never join (in
worship) anything with our Lord (Allah). [al-Jinn 72:2 -
interpretation of the meaning]. Then Allaah revealed to His Prophet
peace and blessings of Allaah be upon him) the words (interpretation
of the meaning): "Say (O Muhammad): 'It has beenrevealed to me that a
group of jinns listened (to this Qur'aan)...' [al-Jinn 72:1],and
Allaah revealed to him what thejinn had said." Reported by
al-Bukhaari,731.
PROTECTION FROM FEVER
Tibb al-A`immah: Narrated from ~Amr Dhi Qurrah and Tha~labah al-Ja m
m¡lwho said: We heard Am¢ral-Mu`min¢n D saying: A severe fever came
upon the Noble Prophet XE " Holy Prophet " 9 so Jibra`¢l came to him
and recited the following invocation:بِسْمِ اللّٰهِ أُرْقِيكَ، بِسْمِ
اللّٰهِ أَشْفِيكَ مِنْ كُلِّ دَاءٍ يُؤْذِيكَ، وَاللّٰهُ شَافِيكَ،
بِسْمِ اللّٰهِ خُذْهَا فَلْتُهَنِّيكَ. بِسْمِ اللّٰهِ الرَّحْمٰنِ
الرَّحِيمِ. وَلاَ أُقْسِمُبِمَوَاقِعِ النُّجُومِ، وَإِنَّهُ لَقَسَمٌ
لَوْ تَعْلَمُونَ عَظِيمٌ، لَتَبَرَّأَنَّ بِإِذْنِ اللّٰهِ
عَزَّوَجَلَّ. In the name of All¡h XE " All¡h " -I invoke (for) you.
In the name of All¡h - I cure youof every ailmentthat afflicts you and
All¡h is your Healer. In the name of All¡h - take it as itbrings you
well-being. In the name of All¡h the Compassionate the Merciful. I
swear by the setting of the stars. And that is indeed a mighty
adjuration if you but knew. You will surely recover by the will of
All¡h the Almighty. Then the Prophet 9 stood up (cured) from that
which had tied him down and he said: "O Jibra`¢l! This is indeed a
great invocation!" He replied: "It is from a treasure in the seven
heavens."Tibbal-A`immah G : 37, Bi¦¡r al-Anw¡r 95:20, Qurbal-Isn¡d:
46, al-K¡f¢ 8:109/
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''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
m¡lwho said: We heard Am¢ral-Mu`min¢n D saying: A severe fever came
upon the Noble Prophet XE " Holy Prophet " 9 so Jibra`¢l came to him
and recited the following invocation:بِسْمِ اللّٰهِ أُرْقِيكَ، بِسْمِ
اللّٰهِ أَشْفِيكَ مِنْ كُلِّ دَاءٍ يُؤْذِيكَ، وَاللّٰهُ شَافِيكَ،
بِسْمِ اللّٰهِ خُذْهَا فَلْتُهَنِّيكَ. بِسْمِ اللّٰهِ الرَّحْمٰنِ
الرَّحِيمِ. وَلاَ أُقْسِمُبِمَوَاقِعِ النُّجُومِ، وَإِنَّهُ لَقَسَمٌ
لَوْ تَعْلَمُونَ عَظِيمٌ، لَتَبَرَّأَنَّ بِإِذْنِ اللّٰهِ
عَزَّوَجَلَّ. In the name of All¡h XE " All¡h " -I invoke (for) you.
In the name of All¡h - I cure youof every ailmentthat afflicts you and
All¡h is your Healer. In the name of All¡h - take it as itbrings you
well-being. In the name of All¡h the Compassionate the Merciful. I
swear by the setting of the stars. And that is indeed a mighty
adjuration if you but knew. You will surely recover by the will of
All¡h the Almighty. Then the Prophet 9 stood up (cured) from that
which had tied him down and he said: "O Jibra`¢l! This is indeed a
great invocation!" He replied: "It is from a treasure in the seven
heavens."Tibbal-A`immah G : 37, Bi¦¡r al-Anw¡r 95:20, Qurbal-Isn¡d:
46, al-K¡f¢ 8:109/
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''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
Verse 86 of Surah Yunus points out the end times
" AND RESCUE US, BY YOUR MERCY, FROM THIS KAFIR PEOPLE!'."
Surah Yunus, 86
Wanajjina birahmatika mina alqawmi alkafireena
6 + 104 + 670 + 90 + 177 + 392 = 1439
(Without Shadda)
6 + 107 + 670 + 90 + 177 + 392 = 1442
(With Shaddda)
With Shadda; 1442/2021
Without Shadda; 1439/2018
Surah Yunus, 86
Wanajjina birahmatika mina alqawmi alkafireena
6 + 104 + 670 + 90 + 177 + 392 = 1439
(Without Shadda)
6 + 107 + 670 + 90 + 177 + 392 = 1442
(With Shaddda)
With Shadda; 1442/2021
Without Shadda; 1439/2018
The abjad value of the particular part of the verse 21 of Surah Yusuf''... Allah is in control ofHis affair...'' indicates year 2040
The Egyptian who had bought him told his wife, 'Look after him with
honour and respect. It's possible he will be of use to us or
perhaps we might adopt him as a son.' And thus We established Yusuf
in the land to teach him the true meaning of events. ALLAH IS IN
CONTROL OF HIS AFFAIR. However, most of mankind do not know. (Surah
Yusuf, 21)
Arabic Transliteration: Waqala allathee ishtarahu min misra
liimraatihi akrimee mathwahu AAasa an yanfaAAana aw nattakhithahu
waladan wakathalika makkanna liyoosufa fee al-ardi walinuAAallimahu
min ta/weeli al-ahadeethi waAllahu ghalibun AAala amrihi walakinna
akthara alnnasi la yaAAlamoona
ALLAH IS IN CONTROL OF HIS AFFAIR
waAllahu ghalibun AAala amrihi
6 + 66 + 1033 + 110 + 246 = 1461 / 2040 (Without Shadda)
honour and respect. It's possible he will be of use to us or
perhaps we might adopt him as a son.' And thus We established Yusuf
in the land to teach him the true meaning of events. ALLAH IS IN
CONTROL OF HIS AFFAIR. However, most of mankind do not know. (Surah
Yusuf, 21)
Arabic Transliteration: Waqala allathee ishtarahu min misra
liimraatihi akrimee mathwahu AAasa an yanfaAAana aw nattakhithahu
waladan wakathalika makkanna liyoosufa fee al-ardi walinuAAallimahu
min ta/weeli al-ahadeethi waAllahu ghalibun AAala amrihi walakinna
akthara alnnasi la yaAAlamoona
ALLAH IS IN CONTROL OF HIS AFFAIR
waAllahu ghalibun AAala amrihi
6 + 66 + 1033 + 110 + 246 = 1461 / 2040 (Without Shadda)
The abjad value of the particular part of the verse 56 of Surah Yusuf''WE GAVE YUSUF POWERIN THE LAND..'' indicatesyear 1999
And thus WE GAVE YUSUF POWER IN THE LAND . He could settle in it
wherever he wished. We extend Our mercy to whomsoever We will, and
We do not let the reward of the righteous people to go to waste.
(Surah Yusuf, 56)
Wakathalika makanna liyoosufa fee al-ardi yatabawwao minha haythu
yashao nuseebu birahmatina man nashao wala nudeeAAu ajra
almuhsineena
We gave Yusuf power in the land …
Wakathalika makanna liyoosufa fee al-ardi
111+ 30 + 156 + 90 + 1032 = 1419 ; 1999 (Without Shadda)
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''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
wherever he wished. We extend Our mercy to whomsoever We will, and
We do not let the reward of the righteous people to go to waste.
(Surah Yusuf, 56)
Wakathalika makanna liyoosufa fee al-ardi yatabawwao minha haythu
yashao nuseebu birahmatina man nashao wala nudeeAAu ajra
almuhsineena
We gave Yusuf power in the land …
Wakathalika makanna liyoosufa fee al-ardi
111+ 30 + 156 + 90 + 1032 = 1419 ; 1999 (Without Shadda)
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'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
Fathwa, - Why Allaah has made some people rich and some people poor
Question
Muhtaram, Assalamualikum. I have a question about the acceptance of
supplication)Dua(to Allah.We often pray to Allah in our daily life.
But all of them are not accepted byAllah. Though Allah knows the best
why He doesn't accept all the prayers. Certainly He doesit for our
well being in present and next life. But to me, and also to many other
people it seems that Allah is discriminating among Hiscreatures.
Because some of His creatures are very happy in their every part of
life but some of them are not happy inspite of praying to Allah.This
makes me very confused. Would you please write me about it from the
view of Quran and Sunnah?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that
MuhammadisHis slave and Messenger.
First of all, you are wrongfor saying that Allaah does not accept our
supplication, as you cannot authoritatively assert this; because
accepting the supplication does not necessarily mean that a person
should be given exactly what he supplicated for. Rather, one's
supplication may be answered, or an affliction is driven away from him
because of his supplication and this will be better for him than what
he asked for, or that Allaah reserves the reward for him in the
Hereafter as confirmed ina Hadeeth from the Prophet. For more benefit,
please refer to Fataawa 85023and 88296.
As regards Allaah discriminating between his creatures, then this is
evident; however, Allaah does this out of knowledge and wisdom and not
out of ignorance and injustice. There is absolutely perfect wisdom in
Him doing so; Allaah Says )what means(:}Look how We have favored ]in
provision[ some of them over others. But the Hereafter is greater in
degrees ]of difference[ and greater in distinction.{]Quran 17:21[
Allaah also Says )what means(:}…and have raised some of themabove
others in degrees ]of rank[ that they may make use of one another for
service. But the mercyof your Lord is better than whatever they
accumulate.{]Quran 43:32[
In fact, poverty may be for some people better than richness, and
richness is better for some others, in the same way health is more
beneficial for some, and it is reported in a Hadeeth Qudusi ]even if
there is a controversy about its authenticity[ that"Among My Slaves
there are those for whomnothing is better than richness, and if I were
to impoverish them, they would be corrupted, and among My Slaves there
are those for whom nothing is better than poverty, and if I were to
make them rich, they would be corrupted. I manage )the affairs of( My
Slaves, I am indeed the All-Aware of their circumstances."
You should know that real happiness is not for a man to obtain some
money and other temporary worldly pleasures. Rather, the real
happiness is in faith and acts of good deeds; Allaah Says )what
means(:}Whoever does righteousness, whether male or female, while he
is a believer— We will surely cause him to live a good life, and We
will surely give them their reward ]in the ereafter[ according to the
best of what they used to do.{]Quran 16:97[
Finally, it should be notedthat there are some etiquettes that must be
observed when supplicating and there are some matters that prevent the
supplication from being accepted;
Allaah Knows best.
--
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''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
Muhtaram, Assalamualikum. I have a question about the acceptance of
supplication)Dua(to Allah.We often pray to Allah in our daily life.
But all of them are not accepted byAllah. Though Allah knows the best
why He doesn't accept all the prayers. Certainly He doesit for our
well being in present and next life. But to me, and also to many other
people it seems that Allah is discriminating among Hiscreatures.
Because some of His creatures are very happy in their every part of
life but some of them are not happy inspite of praying to Allah.This
makes me very confused. Would you please write me about it from the
view of Quran and Sunnah?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that
MuhammadisHis slave and Messenger.
First of all, you are wrongfor saying that Allaah does not accept our
supplication, as you cannot authoritatively assert this; because
accepting the supplication does not necessarily mean that a person
should be given exactly what he supplicated for. Rather, one's
supplication may be answered, or an affliction is driven away from him
because of his supplication and this will be better for him than what
he asked for, or that Allaah reserves the reward for him in the
Hereafter as confirmed ina Hadeeth from the Prophet. For more benefit,
please refer to Fataawa 85023and 88296.
As regards Allaah discriminating between his creatures, then this is
evident; however, Allaah does this out of knowledge and wisdom and not
out of ignorance and injustice. There is absolutely perfect wisdom in
Him doing so; Allaah Says )what means(:}Look how We have favored ]in
provision[ some of them over others. But the Hereafter is greater in
degrees ]of difference[ and greater in distinction.{]Quran 17:21[
Allaah also Says )what means(:}…and have raised some of themabove
others in degrees ]of rank[ that they may make use of one another for
service. But the mercyof your Lord is better than whatever they
accumulate.{]Quran 43:32[
In fact, poverty may be for some people better than richness, and
richness is better for some others, in the same way health is more
beneficial for some, and it is reported in a Hadeeth Qudusi ]even if
there is a controversy about its authenticity[ that"Among My Slaves
there are those for whomnothing is better than richness, and if I were
to impoverish them, they would be corrupted, and among My Slaves there
are those for whom nothing is better than poverty, and if I were to
make them rich, they would be corrupted. I manage )the affairs of( My
Slaves, I am indeed the All-Aware of their circumstances."
You should know that real happiness is not for a man to obtain some
money and other temporary worldly pleasures. Rather, the real
happiness is in faith and acts of good deeds; Allaah Says )what
means(:}Whoever does righteousness, whether male or female, while he
is a believer— We will surely cause him to live a good life, and We
will surely give them their reward ]in the ereafter[ according to the
best of what they used to do.{]Quran 16:97[
Finally, it should be notedthat there are some etiquettes that must be
observed when supplicating and there are some matters that prevent the
supplication from being accepted;
Allaah Knows best.
--
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''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
Fathwa, - Saying that evil is a lack of good
Question
Some people say that evilis not an entity by itself, but rather, it is
a lack of good. Is this notion correct?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that
MuhammadisHis slave and Messenger.
There are evil souls like the devils and the rebellious jinn, and acts
and incidents of evil, like disbelief, dissoluteness, disease and
epidemic and so on. Indeed, Allaah created good and evil, and He tests
His slaves with them, as Allaah says )what means(: }And We test you
with evil and with good as trial.{]Quran 21:35[ For more benefit,
please refer to Fatwa 2855.
There is good and wisdom in all what Allaahdoes, but evil takes place
in the acts of the creatures, and this is due to the lack of good in
their acts.
Ibn Abi Al-'Izz Al-Hanafidealt with this subject when he interpreted
Al-'Aqeedah At-Tahaawiyyah as he said: "Know that all evil is due to
nonexistence, i.e. the nonexistence of good and the causes that lead
to it; in this sense it becomes evil, but as regards its very
existence, there is no evil in it. Example: evil souls: their presence
is good in itself, but evil happened to them because of depriving them
from good matter, as in principle they were created dynamic, so if
they were helped with knowledge and the inspiration of good, they will
move towards good, but if they were left )without help(, they will
move by their nature to what is contrary to this."
Allaah Knows best.
Some people say that evilis not an entity by itself, but rather, it is
a lack of good. Is this notion correct?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that
MuhammadisHis slave and Messenger.
There are evil souls like the devils and the rebellious jinn, and acts
and incidents of evil, like disbelief, dissoluteness, disease and
epidemic and so on. Indeed, Allaah created good and evil, and He tests
His slaves with them, as Allaah says )what means(: }And We test you
with evil and with good as trial.{]Quran 21:35[ For more benefit,
please refer to Fatwa 2855.
There is good and wisdom in all what Allaahdoes, but evil takes place
in the acts of the creatures, and this is due to the lack of good in
their acts.
Ibn Abi Al-'Izz Al-Hanafidealt with this subject when he interpreted
Al-'Aqeedah At-Tahaawiyyah as he said: "Know that all evil is due to
nonexistence, i.e. the nonexistence of good and the causes that lead
to it; in this sense it becomes evil, but as regards its very
existence, there is no evil in it. Example: evil souls: their presence
is good in itself, but evil happened to them because of depriving them
from good matter, as in principle they were created dynamic, so if
they were helped with knowledge and the inspiration of good, they will
move towards good, but if they were left )without help(, they will
move by their nature to what is contrary to this."
Allaah Knows best.
Fathwa, - Is it permissible for a menstruating woman to be in the presence of a dying person?
Question
Is it permissible for a menstruating woman to be in the presence of
her dying mother?
Answer
All perfect praise be to Allaah, The Lord of the worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad,
is His slave and messenger.
Some scholars choose theopinion that the dying person must be kept
away from a menstruating, post- partum bleeding woman,musical
instruments and similar things detested bythe Angels, may Allaah exalt
their mention.
In his book, Al-Mughni,Ibn Qudaamahsaid: "It is disliked for a person
who is in a state of majorimpurity and a post-partum bleeding woman to
close the eyes of a deceased person or touch him. 'Alqamah, the
disciple ofIbn Mas'ooddisliked it as well asAsh-Shaaf'i,Al-Hasan,Ibn
Seereen,'Ataa'andMaalikdisliked that amenstruating woman or person in
a state of majorimpurity washes the deceased.Ibn Abu Zayd
Al-Qayrawaanisaid: "Itis recommended to keep a dying person away from
a menstruating woman or person in a state of majorimpurity. This is
applicable when there are people who can teach him the testimony,
close his eyes and manage his affairs. If not,a menstruating woman may
be present with the dying person because of the need for her presence.
Thus, it is clear to the questioner to not attend her mother's death
if there are others besides her. Otherwise, she can.
Allaah Knows best.
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''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
Is it permissible for a menstruating woman to be in the presence of
her dying mother?
Answer
All perfect praise be to Allaah, The Lord of the worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad,
is His slave and messenger.
Some scholars choose theopinion that the dying person must be kept
away from a menstruating, post- partum bleeding woman,musical
instruments and similar things detested bythe Angels, may Allaah exalt
their mention.
In his book, Al-Mughni,Ibn Qudaamahsaid: "It is disliked for a person
who is in a state of majorimpurity and a post-partum bleeding woman to
close the eyes of a deceased person or touch him. 'Alqamah, the
disciple ofIbn Mas'ooddisliked it as well asAsh-Shaaf'i,Al-Hasan,Ibn
Seereen,'Ataa'andMaalikdisliked that amenstruating woman or person in
a state of majorimpurity washes the deceased.Ibn Abu Zayd
Al-Qayrawaanisaid: "Itis recommended to keep a dying person away from
a menstruating woman or person in a state of majorimpurity. This is
applicable when there are people who can teach him the testimony,
close his eyes and manage his affairs. If not,a menstruating woman may
be present with the dying person because of the need for her presence.
Thus, it is clear to the questioner to not attend her mother's death
if there are others besides her. Otherwise, she can.
Allaah Knows best.
--
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''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
Tawheed… the essence ofIslam
Tawheed )Islamic monotheism( isthe greatest foundation of Islamic
belief. In fact, a person is considered as Muslim if he/she accepts
that there is no god worthy of worship but Allaah andthat Muhammadis
His slave and His messenger to humankind.
Almighty Allaah Says in the Noble Quran )what means(:"Allaah- there is
no deity except Him, the Ever- Living, the Sustainer of ]all[
existence. Neither drowsiness overtakes Him nor sleep. To Him belongs
whatever is in the heavens and whatever is on the earth. Who is it
that can intercede with Him except by His permission? He knows what is
]presently[ before them and what will be after them, and theyencompass
not a thing of His knowledge except for what He wills. His Kursi
)literally, a footstool( extends over the heavens and the earth, and
their preservation tires Him not. And He is the Most High, the Most
Great."]Quran 2: 255[
In these marvelous verses, Allaah describes Himself as The Only One-
Most Powerful, Ever-Living Lord of us. Tawheed is the bedrock of Islam
and it states that it is Allaah Who has created the universe with
whatever is in it and administers it. What we deduce from the
operation of theuniverse and call 'natural laws' are, in fact,
Allaah's regular ways of creating things and events andadministering
the universe.
According to Islam, all religions revealed to the prophets, may Allaah
exalt their mention, have the same essence and knowledgeof Tawheed and
unity of Allaah, but, with the time, the message was misinterpreted,
mixed with superstition, and degenerated into magical practices and
some rituals. That was the same message with which Aadam was sent down
to earth, the same knowledge that Allaah revealed to Nooh )Noah(,
Ibraaheem )Abraham(, Moosaa )Moses( and 'Eesaa )Jesus(, may Allaah
exalt their mention, and the last Prophet sent to humanity, Muhammad.
Islam rejects characterizing Allaah in any human form or depicting Him
as favoring certain individuals or nations on the basis of wealth,
power, or race. However, our human minds are often in search of
understanding the concept of Allaah in materialistic ways, although we
are not capable to completely comprehend this concept. When Prophet
Muhammad'scontemporaries asked him about Allaah, Allaah revealed the
chapter of Ikhlaas )Quranic Chapter No. 112( which is considered as
the motto of Tawheed, Saying )what means(:"Say )O Muhammad(, "He is
Allaah, ]who is[ One. Allaah, the Eternal Refuge. He neither begets
nor was He begotten. Nor is thereto Him any equivalent."]Quran
112:1-4[
The Creator must be a different nature from the things created,
because if He is of the same nature as they are, He will be temporal
and will, therefore, need a maker. If the maker is not temporal, He
must be eternal. But if He is eternal, He cannot be caused. If nothing
apart from Him causes Him to continue to exist, He must be
Self-Sufficient and Self-Subsistent. If He does not depend upon
anything for the continuance of His own existence, this existence can
haveno end. The Creator is therefore Eternal and Everlasting Allaah
Says )what means(:"He is the First and the Last"]Quran 57:3[.
The Creator does not create only in the sense of bringing things into
being, in other words, He is not only a Starter, He also preserves
everything, takes them out of the existence, and is the ultimate cause
of whatever happens to them.
'Ali Ibn Abu Taalibthe fourth Muslim Caliph, is reported to havesaid:
"He is being but not through the phenomenon of coming into being. He
exists but not from non-existence. He is with everything but not
physical nearness. He is different from everything but not by physical
separation. He acts but without the accompaniment of movements and
instruments. He is the One, only such that there is none with whom He
keeps company or whom He misses in his absence."
In Islam, Allaah is known by His Names and Attributions and the
manifestation of these names in the universe.
Another aspect of Tawheed in Islam is that it implies the equity and
unity of all people in their relation with Allaah. Thus, peopleof
different social strata were notcreated by separate deities with
varying levels of power, since thiswould violate Tawheed by putting
barriers between them. Instead, social dimension of Tawheed states
that the same Allaah created everyone, and so all people have the same
fundamental essence. In fact, the noblest person in Allaah's Sight
isthe one who is most Allaah-conscious.
Prophet Muhammadsaid:"Your Lord is One. You are from Aadam and Aadam
was created from dust. An Arab is not superior to a non-Arab, nor a
white person over a black person,except for his/her piety and
righteousness."]Ahmad[
belief. In fact, a person is considered as Muslim if he/she accepts
that there is no god worthy of worship but Allaah andthat Muhammadis
His slave and His messenger to humankind.
Almighty Allaah Says in the Noble Quran )what means(:"Allaah- there is
no deity except Him, the Ever- Living, the Sustainer of ]all[
existence. Neither drowsiness overtakes Him nor sleep. To Him belongs
whatever is in the heavens and whatever is on the earth. Who is it
that can intercede with Him except by His permission? He knows what is
]presently[ before them and what will be after them, and theyencompass
not a thing of His knowledge except for what He wills. His Kursi
)literally, a footstool( extends over the heavens and the earth, and
their preservation tires Him not. And He is the Most High, the Most
Great."]Quran 2: 255[
In these marvelous verses, Allaah describes Himself as The Only One-
Most Powerful, Ever-Living Lord of us. Tawheed is the bedrock of Islam
and it states that it is Allaah Who has created the universe with
whatever is in it and administers it. What we deduce from the
operation of theuniverse and call 'natural laws' are, in fact,
Allaah's regular ways of creating things and events andadministering
the universe.
According to Islam, all religions revealed to the prophets, may Allaah
exalt their mention, have the same essence and knowledgeof Tawheed and
unity of Allaah, but, with the time, the message was misinterpreted,
mixed with superstition, and degenerated into magical practices and
some rituals. That was the same message with which Aadam was sent down
to earth, the same knowledge that Allaah revealed to Nooh )Noah(,
Ibraaheem )Abraham(, Moosaa )Moses( and 'Eesaa )Jesus(, may Allaah
exalt their mention, and the last Prophet sent to humanity, Muhammad.
Islam rejects characterizing Allaah in any human form or depicting Him
as favoring certain individuals or nations on the basis of wealth,
power, or race. However, our human minds are often in search of
understanding the concept of Allaah in materialistic ways, although we
are not capable to completely comprehend this concept. When Prophet
Muhammad'scontemporaries asked him about Allaah, Allaah revealed the
chapter of Ikhlaas )Quranic Chapter No. 112( which is considered as
the motto of Tawheed, Saying )what means(:"Say )O Muhammad(, "He is
Allaah, ]who is[ One. Allaah, the Eternal Refuge. He neither begets
nor was He begotten. Nor is thereto Him any equivalent."]Quran
112:1-4[
The Creator must be a different nature from the things created,
because if He is of the same nature as they are, He will be temporal
and will, therefore, need a maker. If the maker is not temporal, He
must be eternal. But if He is eternal, He cannot be caused. If nothing
apart from Him causes Him to continue to exist, He must be
Self-Sufficient and Self-Subsistent. If He does not depend upon
anything for the continuance of His own existence, this existence can
haveno end. The Creator is therefore Eternal and Everlasting Allaah
Says )what means(:"He is the First and the Last"]Quran 57:3[.
The Creator does not create only in the sense of bringing things into
being, in other words, He is not only a Starter, He also preserves
everything, takes them out of the existence, and is the ultimate cause
of whatever happens to them.
'Ali Ibn Abu Taalibthe fourth Muslim Caliph, is reported to havesaid:
"He is being but not through the phenomenon of coming into being. He
exists but not from non-existence. He is with everything but not
physical nearness. He is different from everything but not by physical
separation. He acts but without the accompaniment of movements and
instruments. He is the One, only such that there is none with whom He
keeps company or whom He misses in his absence."
In Islam, Allaah is known by His Names and Attributions and the
manifestation of these names in the universe.
Another aspect of Tawheed in Islam is that it implies the equity and
unity of all people in their relation with Allaah. Thus, peopleof
different social strata were notcreated by separate deities with
varying levels of power, since thiswould violate Tawheed by putting
barriers between them. Instead, social dimension of Tawheed states
that the same Allaah created everyone, and so all people have the same
fundamental essence. In fact, the noblest person in Allaah's Sight
isthe one who is most Allaah-conscious.
Prophet Muhammadsaid:"Your Lord is One. You are from Aadam and Aadam
was created from dust. An Arab is not superior to a non-Arab, nor a
white person over a black person,except for his/her piety and
righteousness."]Ahmad[
Concepts Clarified in the Quran -III
The concept that the future belongs to the Muslims:Allaah will
certainly make this religion prevail and grant the Muslims victory
over the disbelievers, even if after a while. Allaah Says )which
means(:"They want to extinguish the light of Allaah with their mouths,
but Allaah willperfect his light, although the disbelievers dislike
it. It is He whosent His Messenger with guidanceand the religion of
truth to manifest it over all religion, although those who associate
others with Allaah dislike it."]Quran 61: 8-9[
Muslims nowadays are in dire need of understanding this concept. We
must firmly believe that despite our current weakness, Islam will
prevail and be victorious. This concept gives hope to the hearts of
the believers, especially when one reads the saying of the Prophet:"A
group from )among( my nation will continueto be upon the truth
supported by Allaah; they will continue to fight Jihaad until the
advent of the Hour."We ask Allaah to make us from them.
The concept of Unity:This is a concept that The Quran emphasises upon;
it commands the Muslims not to disunite and become scattered groups;
Allaah Says )whatmeans(:"And hold firmly to therope of Allaah all
together and donot become divided…"]Quran 3: 103[
Where do the Muslims of our era stand in terms of this divine command?
They have disunited and become scattered groups, to the point that the
common Muslims cannot recognise where the truth is anymore. How can
the Muslims unite? What will unite them? The only thing thatwill unite
them is their collectively holding on to the Bond of Allaah, His Book
)i.e. the Quran(, His commands, and His religion. Any attempt to unite
on any basis other than the religion of Allaah will be fruitless and
people will not attain the sought victory, because Allaah only aids
those who unite on the basis of His religion.
The concept of superiority:Allaah Says )which means(:"You are the best
nation produced ]as an example[ for mankind. You enjoin what is right
and forbid what is wrong and believe in Allaah…"]Quran 3: 110[ How did
our nation become the finest and most superior? It wasthrough it
enjoining good and forbidding evil.If we fail to do this then we can
no longer count ourselves as a part of thissuperior nation as this
superiority is not grantedsimply for being a member of this nation.
Rather, we must fulfil the conditions of being superior.
This superiority is mentioned in different verses to reflect another
concept; Allaah Says )what means(:"So do not weaken and do not grieve,
and you will be superior if you are ]true[ believers."]Quran 3: 139[
Meaning that we aresuperior when we adhere to our religion and its
teachings; we are superior with the faith that Allaah blessed us with;
we are superior due to our adhering to the Sunnah of our Prophet; we
are superior by persevering in our adherence to the Quran and the
Sunnah.
The concept of not being attached to individuals:One must not be
attached to individuals, regardless who they are. Instead one must
attach himself to the religion only, because those attached to
individuals usually give up their convictions with the death of the
ones to whom they are attached, while those attached to the religion
remain steadfast even with the deaths of those who introduced the
religion to them and whom they love dearly; Allaah Says )what
means(:"Muhammad is not but a messenger. ]Other[ messengers have
passed on before him. So if he was to die or be killed, would you turn
back on your heels ]to unbelief[?..."]Quran 3: 144[ If this is
regarding the Prophetthen it is certainly more applicablewith respect
to anyone else.
The concept of having to face harm from the disbelievers:We must
realise that the disbelievers will afflict us with numerous and varied
types of harm; Allaah Says )what means(:"You will certainly be tested
in your possessions and in yourselves. And you will surely hear from
those who were given the Scripture before you and from those who
associate others with Allaah much abuse. But if you are patient and
fear Allaah – indeed, that is of the matters ]worthy[ of
determination."]Quran 3: 186[ Therefore, the harm that they afflict us
with is physical, financial and psychological, but what is the cure
and way out? Allaah gives us the cure at the conclusion of the verse,
namely, perseverance and piety. If we do not have these then we will
not be able to stand their afflictions, nor will we be able to
confront them.
The concept of referring to the Quran and the Sunnah for
judgement:This must be applied to all our affairs and disputes; Allaah
Says ) what means(:"But no, by your Lord, they will not ]truly[
believe until they make you, ]O Muhammad[, judge concerning that over
which they dispute among themselves and then find within themselves no
discomfort from what you have judged and submit in ]full, willing[
submission."]Quran 4: 65[
Disputes and disagreements amongst the Muslims have increased, and
thus the need for applying this concept is needed more than ever. Even
in matters of jurisprudence,the common people havebecome very confused
due to hearing different opinions regarding the same issue.
What is the solution to this confusion and disputation? It is in the
saying of Allaah )which means(:"…And if you disagree over anything,
refer it to Allaah and the Messenger, if you should believe in Allaah
and the Last Day…"]Quran 4: 59[
Finally, the solution for all our problems is found in the Quran and
all we need to do is to adhere to it, correctly understand the
concepts in it, and apply them and inculcate them in practical life.
certainly make this religion prevail and grant the Muslims victory
over the disbelievers, even if after a while. Allaah Says )which
means(:"They want to extinguish the light of Allaah with their mouths,
but Allaah willperfect his light, although the disbelievers dislike
it. It is He whosent His Messenger with guidanceand the religion of
truth to manifest it over all religion, although those who associate
others with Allaah dislike it."]Quran 61: 8-9[
Muslims nowadays are in dire need of understanding this concept. We
must firmly believe that despite our current weakness, Islam will
prevail and be victorious. This concept gives hope to the hearts of
the believers, especially when one reads the saying of the Prophet:"A
group from )among( my nation will continueto be upon the truth
supported by Allaah; they will continue to fight Jihaad until the
advent of the Hour."We ask Allaah to make us from them.
The concept of Unity:This is a concept that The Quran emphasises upon;
it commands the Muslims not to disunite and become scattered groups;
Allaah Says )whatmeans(:"And hold firmly to therope of Allaah all
together and donot become divided…"]Quran 3: 103[
Where do the Muslims of our era stand in terms of this divine command?
They have disunited and become scattered groups, to the point that the
common Muslims cannot recognise where the truth is anymore. How can
the Muslims unite? What will unite them? The only thing thatwill unite
them is their collectively holding on to the Bond of Allaah, His Book
)i.e. the Quran(, His commands, and His religion. Any attempt to unite
on any basis other than the religion of Allaah will be fruitless and
people will not attain the sought victory, because Allaah only aids
those who unite on the basis of His religion.
The concept of superiority:Allaah Says )which means(:"You are the best
nation produced ]as an example[ for mankind. You enjoin what is right
and forbid what is wrong and believe in Allaah…"]Quran 3: 110[ How did
our nation become the finest and most superior? It wasthrough it
enjoining good and forbidding evil.If we fail to do this then we can
no longer count ourselves as a part of thissuperior nation as this
superiority is not grantedsimply for being a member of this nation.
Rather, we must fulfil the conditions of being superior.
This superiority is mentioned in different verses to reflect another
concept; Allaah Says )what means(:"So do not weaken and do not grieve,
and you will be superior if you are ]true[ believers."]Quran 3: 139[
Meaning that we aresuperior when we adhere to our religion and its
teachings; we are superior with the faith that Allaah blessed us with;
we are superior due to our adhering to the Sunnah of our Prophet; we
are superior by persevering in our adherence to the Quran and the
Sunnah.
The concept of not being attached to individuals:One must not be
attached to individuals, regardless who they are. Instead one must
attach himself to the religion only, because those attached to
individuals usually give up their convictions with the death of the
ones to whom they are attached, while those attached to the religion
remain steadfast even with the deaths of those who introduced the
religion to them and whom they love dearly; Allaah Says )what
means(:"Muhammad is not but a messenger. ]Other[ messengers have
passed on before him. So if he was to die or be killed, would you turn
back on your heels ]to unbelief[?..."]Quran 3: 144[ If this is
regarding the Prophetthen it is certainly more applicablewith respect
to anyone else.
The concept of having to face harm from the disbelievers:We must
realise that the disbelievers will afflict us with numerous and varied
types of harm; Allaah Says )what means(:"You will certainly be tested
in your possessions and in yourselves. And you will surely hear from
those who were given the Scripture before you and from those who
associate others with Allaah much abuse. But if you are patient and
fear Allaah – indeed, that is of the matters ]worthy[ of
determination."]Quran 3: 186[ Therefore, the harm that they afflict us
with is physical, financial and psychological, but what is the cure
and way out? Allaah gives us the cure at the conclusion of the verse,
namely, perseverance and piety. If we do not have these then we will
not be able to stand their afflictions, nor will we be able to
confront them.
The concept of referring to the Quran and the Sunnah for
judgement:This must be applied to all our affairs and disputes; Allaah
Says ) what means(:"But no, by your Lord, they will not ]truly[
believe until they make you, ]O Muhammad[, judge concerning that over
which they dispute among themselves and then find within themselves no
discomfort from what you have judged and submit in ]full, willing[
submission."]Quran 4: 65[
Disputes and disagreements amongst the Muslims have increased, and
thus the need for applying this concept is needed more than ever. Even
in matters of jurisprudence,the common people havebecome very confused
due to hearing different opinions regarding the same issue.
What is the solution to this confusion and disputation? It is in the
saying of Allaah )which means(:"…And if you disagree over anything,
refer it to Allaah and the Messenger, if you should believe in Allaah
and the Last Day…"]Quran 4: 59[
Finally, the solution for all our problems is found in the Quran and
all we need to do is to adhere to it, correctly understand the
concepts in it, and apply them and inculcate them in practical life.
Concepts clarified in the Quran -II
The concept of the conflict between the followers of truth and those
of falsehood:This conflict can only be to the advantage of the Muslims
if their ranks are cleared of hypocrites andthose of weak faith. If
any believing group wishes to attain victory from Allaah, then it must
fulfil the requirements of victory as Allaah explains to us in the
following story )which means(:"…'Indeed, Allaah will be testing you
with a river. So whoever drinks from it is not of me, and whoever does
not taste it is indeed of me, except one who takes ]from it[ in the
hollow of his hand'…"]Quran 2: 249[ What happened? Many people failed
the test andthe ranks were therefore cleared of those who were weak in
faith. Only the true believers, who had strong faith, remained with
him as told in the remainder of the verse; Allaah Says )what
means(:"…But they drank from it, except a ]very[ few of them. Then
when he had crossed it along with those who believed with him, they
said: 'There is no power for us today against Jaaloot ]Goliath[ and
his soldiers.' But those who were certain that they would meet Allaah
said: 'How many a small company has overcome a large company by
permission of Allaah…'"]Quran 2: 249[ Note that the words of those who
did not drink, not even a handful, were firm and that it was to these
people that victory came. Allaah Says after this )what means(:"So they
defeated them by permission of Allaah…"]Quran 2: 251[
The conflict between the followers of the truth and those of falsehood
is what causes the victory from Allaah to descend aswell as
strengthening theMuslims and initiating Jihaad. Additionally, the
ranks of the believers could never be distinguished without such a
conflict, and nor would the Muslims receive any practical cultivation
without it.
It is the way of Allaah that the disbelievers temporarily overcome the
Muslims, so that the Muslims can rearrange their ranks, purify
themselves and work on building and strengthening their faith.It is
after this that Allaah chooses those who are worthy for martyrdom and
grants the believers victory over the disbelievers, as they then
become worthy of such victory.
The concept of debate:The Quran teaches us how to debate with our
enemies and how to present evidences. Many enemies of Islam use
debating in order to cast doubts and spread false information about
Islam. Allaah presents to us the following debate )whichmeans(:"Have
you not considered the one who argued with Ibraaheem about his Lord
]merely[ because Allaah had given him kingship? When Ibraaheem said:
'My Lord is The One Who gives life and causes death,' he said: 'I give
life and cause death'…"]Quran 2: 258[ This man then brought forth a
person and killed him, and then commanded that a man who was sentenced
to death be freed, demonstrating by this ridiculous example that he
had therefore grantedlife and caused death. Thereupon, Prophet
Ibraaheemthrew himanother challenge which stunned him; Allaah Says in
continuation of the same verse )what means(:"…Ibraaheem said: 'Allaah
brings up the sun from the east, so bring it up from the west.' So the
disbeliever was overwhelmed ]by astonishment[, and Allaah does not
guide the wrongdoing people."]Quran 2:258[
The concept of the reality of the worldly life and its value:The Quran
confirms the real value of this life and its reality and essence in
many verses; Allaah Says )what means(:"Whatever you have will end, but
what Allaah has is lasting…"]Quran 16: 96[ When one reads this, which
of the two would he naturally choose?
The concept of loyalty and disavowal:Loyalty to the believers is
manifested inthe saying of Allaah)which means(:"Let not believers take
disbelievers as allies ]i.e. supporters or protectors[ rather than
believers. And whoever ]of you[ does that has nothing ]i.e. no
association[ with Allaah…"]Quran 3: 28[ Would one befriend the
disbelievers after this? Would he support them? Would he feel
compassion towards them? Would he socialise with them? Would he join
forces with them against his Muslim brothers?
The concept of loving the Prophet:Loving the Prophetis not a mere
claim; Allaah Says )what means(:"Say, ]O Muhammad[: 'If you should
love Allaah, then follow me, ]so[ Allaah will love you…"]Quran 3: 31[
The claim of loving the Prophetis therefore not to be accepted from
one who acts in contradiction to his Sunnah. This concept is not clear
in the minds of many, who seem to believe that this love is merely a
claim while their conduct with their families, business partners and
so on, as well as their outward appearance opposes thatof the
Prophetwhich is a clear contradiction and misconception.
The concept of the comprehensiveness of Islam:Many people
erroneouslybelieve that adhering to the religion is satisfied bythe
limited performance of certain acts of worship, and that as soon as
they step out of the mosque for example, they can deal with othersin
any wicked way they choose. These people thereby rid themselves
oftheir religion, but Allaah refutes this attitude by saying )what
means(:"Righteousness is not that you turn your faces toward the east
or the west, but ]true[ righteousness is ]in[ one who believes in
Allaah, the Last Day, the angels, the Book, and the prophets and gives
wealth, in spite of love for it, to relatives, orphans, the needy, the
traveller, those who ask ]for help[, and for freeing slaves; and ]who[
establishes prayer and gives Zakaah; ]those who[ fulfil their promise
when they promise; and ]those who[ are patient in poverty and hardship
and during battle. Those are the ones who have been true, and it is
those who are the righteous."]Quran2: 177[
The concept of exposing the plans of the disbelievers:The disbelievers
endeavour to divert the Muslims from their religion and use extremely
evil methods in order to cause us to have doubts or misgivings towards
it; Allaah Says )what means(:"And a fraction of the People of the
Scripture say ]to each other[: 'Believe in that which was revealed to
the believers at the beginning of the day and reject it at its end
that perhaps they will return ]i.e. abandon their religion[.'"]Quran
3: 72[ Justlook at how evil their plan is! They would even pretend to
embrace Islamand then leave it so that people, including some
simpleminded Muslims, would think that there is a problem or defect
with the religion and therefore shun it, or at least develop
misgivings regarding it. The Quran exposes these people's plans so
that we can counter them.
of falsehood:This conflict can only be to the advantage of the Muslims
if their ranks are cleared of hypocrites andthose of weak faith. If
any believing group wishes to attain victory from Allaah, then it must
fulfil the requirements of victory as Allaah explains to us in the
following story )which means(:"…'Indeed, Allaah will be testing you
with a river. So whoever drinks from it is not of me, and whoever does
not taste it is indeed of me, except one who takes ]from it[ in the
hollow of his hand'…"]Quran 2: 249[ What happened? Many people failed
the test andthe ranks were therefore cleared of those who were weak in
faith. Only the true believers, who had strong faith, remained with
him as told in the remainder of the verse; Allaah Says )what
means(:"…But they drank from it, except a ]very[ few of them. Then
when he had crossed it along with those who believed with him, they
said: 'There is no power for us today against Jaaloot ]Goliath[ and
his soldiers.' But those who were certain that they would meet Allaah
said: 'How many a small company has overcome a large company by
permission of Allaah…'"]Quran 2: 249[ Note that the words of those who
did not drink, not even a handful, were firm and that it was to these
people that victory came. Allaah Says after this )what means(:"So they
defeated them by permission of Allaah…"]Quran 2: 251[
The conflict between the followers of the truth and those of falsehood
is what causes the victory from Allaah to descend aswell as
strengthening theMuslims and initiating Jihaad. Additionally, the
ranks of the believers could never be distinguished without such a
conflict, and nor would the Muslims receive any practical cultivation
without it.
It is the way of Allaah that the disbelievers temporarily overcome the
Muslims, so that the Muslims can rearrange their ranks, purify
themselves and work on building and strengthening their faith.It is
after this that Allaah chooses those who are worthy for martyrdom and
grants the believers victory over the disbelievers, as they then
become worthy of such victory.
The concept of debate:The Quran teaches us how to debate with our
enemies and how to present evidences. Many enemies of Islam use
debating in order to cast doubts and spread false information about
Islam. Allaah presents to us the following debate )whichmeans(:"Have
you not considered the one who argued with Ibraaheem about his Lord
]merely[ because Allaah had given him kingship? When Ibraaheem said:
'My Lord is The One Who gives life and causes death,' he said: 'I give
life and cause death'…"]Quran 2: 258[ This man then brought forth a
person and killed him, and then commanded that a man who was sentenced
to death be freed, demonstrating by this ridiculous example that he
had therefore grantedlife and caused death. Thereupon, Prophet
Ibraaheemthrew himanother challenge which stunned him; Allaah Says in
continuation of the same verse )what means(:"…Ibraaheem said: 'Allaah
brings up the sun from the east, so bring it up from the west.' So the
disbeliever was overwhelmed ]by astonishment[, and Allaah does not
guide the wrongdoing people."]Quran 2:258[
The concept of the reality of the worldly life and its value:The Quran
confirms the real value of this life and its reality and essence in
many verses; Allaah Says )what means(:"Whatever you have will end, but
what Allaah has is lasting…"]Quran 16: 96[ When one reads this, which
of the two would he naturally choose?
The concept of loyalty and disavowal:Loyalty to the believers is
manifested inthe saying of Allaah)which means(:"Let not believers take
disbelievers as allies ]i.e. supporters or protectors[ rather than
believers. And whoever ]of you[ does that has nothing ]i.e. no
association[ with Allaah…"]Quran 3: 28[ Would one befriend the
disbelievers after this? Would he support them? Would he feel
compassion towards them? Would he socialise with them? Would he join
forces with them against his Muslim brothers?
The concept of loving the Prophet:Loving the Prophetis not a mere
claim; Allaah Says )what means(:"Say, ]O Muhammad[: 'If you should
love Allaah, then follow me, ]so[ Allaah will love you…"]Quran 3: 31[
The claim of loving the Prophetis therefore not to be accepted from
one who acts in contradiction to his Sunnah. This concept is not clear
in the minds of many, who seem to believe that this love is merely a
claim while their conduct with their families, business partners and
so on, as well as their outward appearance opposes thatof the
Prophetwhich is a clear contradiction and misconception.
The concept of the comprehensiveness of Islam:Many people
erroneouslybelieve that adhering to the religion is satisfied bythe
limited performance of certain acts of worship, and that as soon as
they step out of the mosque for example, they can deal with othersin
any wicked way they choose. These people thereby rid themselves
oftheir religion, but Allaah refutes this attitude by saying )what
means(:"Righteousness is not that you turn your faces toward the east
or the west, but ]true[ righteousness is ]in[ one who believes in
Allaah, the Last Day, the angels, the Book, and the prophets and gives
wealth, in spite of love for it, to relatives, orphans, the needy, the
traveller, those who ask ]for help[, and for freeing slaves; and ]who[
establishes prayer and gives Zakaah; ]those who[ fulfil their promise
when they promise; and ]those who[ are patient in poverty and hardship
and during battle. Those are the ones who have been true, and it is
those who are the righteous."]Quran2: 177[
The concept of exposing the plans of the disbelievers:The disbelievers
endeavour to divert the Muslims from their religion and use extremely
evil methods in order to cause us to have doubts or misgivings towards
it; Allaah Says )what means(:"And a fraction of the People of the
Scripture say ]to each other[: 'Believe in that which was revealed to
the believers at the beginning of the day and reject it at its end
that perhaps they will return ]i.e. abandon their religion[.'"]Quran
3: 72[ Justlook at how evil their plan is! They would even pretend to
embrace Islamand then leave it so that people, including some
simpleminded Muslims, would think that there is a problem or defect
with the religion and therefore shun it, or at least develop
misgivings regarding it. The Quran exposes these people's plans so
that we can counter them.
Concepts clarified in the Quran -I
The role of the Quran in shaping the Muslim personality:The treasures
of the Quran are hidden and buried asfar as many Muslims are
concerned, as they have not yet discovered these precious treasures
that Allaah has placed in it.
Besides the fact that a Muslim is rewarded for reciting the Quran and
applying its rulings, it is also the case that the Quran explains and
clarifies the correct way to understand many concepts that people have
misperceived or misinterpreted. For example, it expounds upon the
reality of the concept of loyalty and disavowal, the concept
ofworship, the concept of the conflict between the truth and
falsehood, and many other concepts which all Muslims must correctly
understand and realise.
The great treasures in the Quran:Some people seek to attain the reward
of reciting the Quran, othersmemorise its verses in order to attain
the reward of such memorisation, while others recite it to taste the
sweetness that the soul feels during this. There are others who recite
it in order to search for the lofty manners it calls the people to
possess, and yet others who recite the Quran in order to find therein
solutions to their social or economic problems.
These are all important matters and one must seek to attain all the
abovementioned goals and many more, but what is more important than
that is for one to recite it in order to extract the great principles
that mould the individual's character and aid in correctly nurturing
him.
Many people recite the Quran hastily, or pass over its verses quickly
without pondering over their meaning.
The Quran is of great importance due to many more reasons than those
we mentioned above, and which the Muslims must realise and have clear
in their minds. I willtry to highlight in this sermon some of these
concepts that are instilledin the Quran, so that perhaps we may
realise the importance of pondering upon the Quran.
The concept of worship and seeking assistance:If one ponders over the
saying of Allaah )which means(:"It is You we worship and You weask for
assistance."]Quran 1: 5[ He will realise that it means that worship
and seeking assistance are exclusively for Allaah, andthis is the real
essence of servitude to Allaah. One must wonder when he recites this
verse, which we do more than seventeen times daily, why worship is
designated solely to Allaah, and likewise seeking assistance. This
concept must be clear in our minds: that only Allaah is to be
worshipped; not wealth, not position, not other people, not man-made
laws, or anything else. We must submit our wills solely to Allaah and
humble ourselves only to Him. Also, we must seek only His assistance
as a sign of perfect servitude because regardless of how powerful
human forces are, they remain very limited, while the power of Allaah
is ultimate and unlimited asHe is the All-Powerful andthe
Irresistible.
The concept of abiding by the commands of Allaah and hastening to
fulfil them:The Quran emphasises on the great importance and
thecompulsion of adhering to the commands of Allaah and not
transgressing or disobeying His command.The Jews were commanded by
Allaah to prostrate, as Allaah Says )what means(:"…And enter the gate
bowing humbly…"]Quran 2: 58[ What did they do instead of adhering to
this command? They entered on their buttocks and therefore opposed the
command of Allaah. Therefore, anyone who tries to alter the commands
of Allaah and applies what his desires are dictating to him resembles
these people.
Furthermore, one must hasten in fulfilling the commands of Allaah and
not act like the Jews did when Allaah commandedthem to slaughter a
cow; they kept asking for finerdetails regarding the type of cow to
slaughter while slaughtering any cow would have done. Many Muslims
follow in the footsteps of these deviants by inventing obstacles that
would cause them to not fulfil certain commands that do not happen to
coincide with their desires, and this is nothing but following the
whispers of Satan.
The concept of being distinct in worship:Muslims must be distinct and
not resemblethe disbelievers in any of their acts of worship or
religious rites. In the early stages of Islam, the Muslims would
direct themselves towards Al-Aqsaa mosque inJerusalemin prayer, but
they were later commanded to direct themselves towards the Ka'bah in
Makkah in order to differ from the disbelievers.
The concept of people's ranks:Allaah Says )what means(:"And it is not
your wealth or your children that bring you nearer to Us in position,
but it is ]by being[ one who has believed and done
righteousness…"]Quran 34: 37[
Allaah also Says )what means(:"…Indeed, the most noble of you in the
sight of Allaahis the most righteous of you…"]Quran49: 13[
It is very important for usto know this rule of how people are
measured according to the scale of Allaah. How do people become
loftier than others? How does one possess a higher rank than others?
What are the criteria used to judgethis issue? The Quran establishes
that no worldly matter is of any effect in this regard and that it is
solely based on matters related to the religion of Allaah. When Allaah
favoured Taalootand chose him to ruleover the children of Israel, they
objected and judged the matter with a worldly scale: they protested
that he was not rich, as Allaah informs us when He Says )what
means(:"…They said: 'How can he have kingship over us while we are
more worthy of kingship than him and he has notbeen given any measure
of wealth?'..."]Quran 2: 247[ But Allaah immediately highlights the
correct criteria of judging in the very same verse, saying )what
means(:"He said: 'Indeed, Allaah has chosen him over you and has
increased him abundantly in knowledge and stature…'"]Quran 2: 247[
Therefore, knowledge and a strong body that enabled him to fight the
enemies of Allaah are what made him deserving of this rank, and both
these qualities are matters that are connected to the religion: one is
knowledge regarding it, while the other is the ability to defend and
proliferate it.
--
- - - - - - - - -
- - ▓███▓ TRANSLATOR 1:->
http://translate.google.com.my/m?sl=auto&tl=en&hl=en ▓███▓ - -
- TRANSLATOR 2 -
http://andrew-lviv.net/en/services/translator/?url=site.ua/ -
- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
of the Quran are hidden and buried asfar as many Muslims are
concerned, as they have not yet discovered these precious treasures
that Allaah has placed in it.
Besides the fact that a Muslim is rewarded for reciting the Quran and
applying its rulings, it is also the case that the Quran explains and
clarifies the correct way to understand many concepts that people have
misperceived or misinterpreted. For example, it expounds upon the
reality of the concept of loyalty and disavowal, the concept
ofworship, the concept of the conflict between the truth and
falsehood, and many other concepts which all Muslims must correctly
understand and realise.
The great treasures in the Quran:Some people seek to attain the reward
of reciting the Quran, othersmemorise its verses in order to attain
the reward of such memorisation, while others recite it to taste the
sweetness that the soul feels during this. There are others who recite
it in order to search for the lofty manners it calls the people to
possess, and yet others who recite the Quran in order to find therein
solutions to their social or economic problems.
These are all important matters and one must seek to attain all the
abovementioned goals and many more, but what is more important than
that is for one to recite it in order to extract the great principles
that mould the individual's character and aid in correctly nurturing
him.
Many people recite the Quran hastily, or pass over its verses quickly
without pondering over their meaning.
The Quran is of great importance due to many more reasons than those
we mentioned above, and which the Muslims must realise and have clear
in their minds. I willtry to highlight in this sermon some of these
concepts that are instilledin the Quran, so that perhaps we may
realise the importance of pondering upon the Quran.
The concept of worship and seeking assistance:If one ponders over the
saying of Allaah )which means(:"It is You we worship and You weask for
assistance."]Quran 1: 5[ He will realise that it means that worship
and seeking assistance are exclusively for Allaah, andthis is the real
essence of servitude to Allaah. One must wonder when he recites this
verse, which we do more than seventeen times daily, why worship is
designated solely to Allaah, and likewise seeking assistance. This
concept must be clear in our minds: that only Allaah is to be
worshipped; not wealth, not position, not other people, not man-made
laws, or anything else. We must submit our wills solely to Allaah and
humble ourselves only to Him. Also, we must seek only His assistance
as a sign of perfect servitude because regardless of how powerful
human forces are, they remain very limited, while the power of Allaah
is ultimate and unlimited asHe is the All-Powerful andthe
Irresistible.
The concept of abiding by the commands of Allaah and hastening to
fulfil them:The Quran emphasises on the great importance and
thecompulsion of adhering to the commands of Allaah and not
transgressing or disobeying His command.The Jews were commanded by
Allaah to prostrate, as Allaah Says )what means(:"…And enter the gate
bowing humbly…"]Quran 2: 58[ What did they do instead of adhering to
this command? They entered on their buttocks and therefore opposed the
command of Allaah. Therefore, anyone who tries to alter the commands
of Allaah and applies what his desires are dictating to him resembles
these people.
Furthermore, one must hasten in fulfilling the commands of Allaah and
not act like the Jews did when Allaah commandedthem to slaughter a
cow; they kept asking for finerdetails regarding the type of cow to
slaughter while slaughtering any cow would have done. Many Muslims
follow in the footsteps of these deviants by inventing obstacles that
would cause them to not fulfil certain commands that do not happen to
coincide with their desires, and this is nothing but following the
whispers of Satan.
The concept of being distinct in worship:Muslims must be distinct and
not resemblethe disbelievers in any of their acts of worship or
religious rites. In the early stages of Islam, the Muslims would
direct themselves towards Al-Aqsaa mosque inJerusalemin prayer, but
they were later commanded to direct themselves towards the Ka'bah in
Makkah in order to differ from the disbelievers.
The concept of people's ranks:Allaah Says )what means(:"And it is not
your wealth or your children that bring you nearer to Us in position,
but it is ]by being[ one who has believed and done
righteousness…"]Quran 34: 37[
Allaah also Says )what means(:"…Indeed, the most noble of you in the
sight of Allaahis the most righteous of you…"]Quran49: 13[
It is very important for usto know this rule of how people are
measured according to the scale of Allaah. How do people become
loftier than others? How does one possess a higher rank than others?
What are the criteria used to judgethis issue? The Quran establishes
that no worldly matter is of any effect in this regard and that it is
solely based on matters related to the religion of Allaah. When Allaah
favoured Taalootand chose him to ruleover the children of Israel, they
objected and judged the matter with a worldly scale: they protested
that he was not rich, as Allaah informs us when He Says )what
means(:"…They said: 'How can he have kingship over us while we are
more worthy of kingship than him and he has notbeen given any measure
of wealth?'..."]Quran 2: 247[ But Allaah immediately highlights the
correct criteria of judging in the very same verse, saying )what
means(:"He said: 'Indeed, Allaah has chosen him over you and has
increased him abundantly in knowledge and stature…'"]Quran 2: 247[
Therefore, knowledge and a strong body that enabled him to fight the
enemies of Allaah are what made him deserving of this rank, and both
these qualities are matters that are connected to the religion: one is
knowledge regarding it, while the other is the ability to defend and
proliferate it.
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Dought - clear - Was the adhaan revealedby wahy or was it suggested by a sahaabi?.
I think i once read that the adhan )call to prayer(was suggested to
our prophet Muhammed )( by another muslim after he said he didnt want
to use the bells that the christians used or the rams-head)?( that the
jews used to call people to prayer. How does the idea of everything
the prophet ordered being an inspiration that is inspired fit in with
this?
I am not trying to be picky here, but am asking purely to aid my understanding.
Praise be to Allaah.
"Adhaan" in Arabic means conveying; in Islam it means announcing that
the time )for prayer( has come. It was prescribed during the time of
the Messenger of Allaah )peace and blessings of Allaah be upon him( in
Madeenah. According to the hadeeth of 'Abd-Allaah ibn Zayd ibn Abd
Rabbihi, when the Messenger of Allaah )peace and blessings of Allaah
be upon him( decided to use a bell even though he disliked it because
it was like what the Christians used,'there appeared to me ina dream a
man who was wearing two green garments, in whose hand was a bell. I
said, "O slave of Allaah, will you sell that bell?" he said, "What
will you do with it?" I said, "We will call the people to prayer with
it." He said, "Shall I not show you somethingbetter than that?" I
said, "Yes." He said, "Say, Allaahu akbar Allaah akbar … )to the end
of the adhaan(." When morning came, I went tothe Messenger of Allaah
)peace and blessings of Allaah be upon him( and told him what I had
seen. He said, "This is a true dream, in sha Allaah. Get up with
Bilaaland tell him what you have seen, so that he cangive the call,
because he has a more beautiful voice than you." So I got up with
Bilaal and started telling him what I had seen, and he gave the call
to prayer. 'Umar ibn al-Khattaab heard that whilst he was in his
house, and he came out, dragging his cloak behind him, saying, "By the
One Who sent you with the truth, O Messenger of Allaah, I saw the same
as he saw." The Messenger of Allaah )peace and blessings of Allaah be
upon him( said: "To Allaah be praise."' )Narrated by Ahmad, 1588;
al-Tirmidhi, 174; Abu Dawood, 421, 430; Ibn Maajah, 698(.
It is clear from this hadeeth:
That the words of the adhaan came in a dreamwhich was seen by a great
sahaabi and approved of by our great Prophet. They were not a
suggestion asyou mentioned, but a dream, and it is known that dreams
are one of the seventy parts of Prophethood, because it was stated in
a hadeeth narrated by Ibn 'Umar that the Prophet )peace and blessings
of Allaah be upon him( said: "Dreams are one of the seventy parts of
Prophethood." )Narratedby Ahmad, 4449(.
Al-Bukhaari narrated a different version: "True dreams are one of the
forty-six parts of Prophethood." )Narratedby al-Bukhaari,, 6474;
Muslim, 4203, 42005(.
The dream here, which the Prophet )peace and blessings of Allaah be
upon him( described as a true dream, came fromAllaah and was not a
suggestion from a person. So it was a part of Prophethood becauseit
was approved of by the Prophet )peace and blessings of Allaah be upon
him( and was described by him as a true dream. If the Prophet had not
approved of it, it would not have been considered a true dreamand it
would not have been a part of Prophethood. The one who judged it to be
truewas the Prophet )peace and blessings of Allaah be upon him(, and
the one who commanded them to act upon it was the Prophet )peace and
blessings of Allaah be upon him(, who received revelation )wahy( from
his Lord.
'Umar )may Allaah be pleased with him( had seen a similar dream. Letus
not forget that 'Umar was one of the Rightly-guided khaleefahs
)al-khulafaa' al-raashidoon(, of whomthe Messenger )peace and
blessings of Allaah be upon him( said, "I exhort you to adhere to my
sunnah )way( and the sunnah of the rightly-guided khaleefahs. Hold on
tightto it with your back teeth." )Narrated by al-Tirmidhi, 2600; Ibn
Maajah, 43; Ahmad, 16519(.
'Umar's view frequently coincided with the wahyand divine legislation.
'Aa'ishah reported that the Prophet )peace and blessings of Allaah be
upon him( used to say, "Among the nations whocame before you there
were people who were muhaddathoon )inspired(. If there is anyone like
this in my ummah, it is 'Umar ibn al-Khattaab." )Narrated by
al-Bukhaari, 3282; Muslim, 2398(. Ibn Wahb said muhaddathoon means
inspired.
You may ask, why did the adhaan start in this fashion, being seen in a
dream by two sahaabis then being confirmed bythe wahy? Why was it not
revealed directly? The answer is that Allaahdecrees whatever He wills,
however He wills, may He be glorified and exalted. Perhaps the wayit
happened was meant to demonstrate the virtue of these two sahaabis and
to confirm the how good this ummah is, because among them are some
whose opinions coincidewith the wahy and somewho had true dreams which
confirmed their truthfulness, for the people who have the truest
dreams are the truest in speech as the Prophet )peace and blessings of
Allaah be upon him( said.
Finally:
The definition of the Sunnah given in the books of the scholars is
that it consists of everything that was narrated from the Messenger
)peace and blessings of Allaah be upon him(, everything that he "said,
did or approved of."
What is meant by his words and actions is clear. What he approved of
refers to when someone did something in front of him and he approved
of it – this is also part of the sharee'ah, not because that person
did it, but because the Messenger )peace and blessings of Allaah be
upon him( approved of it. The Messenger )peace and blessings of Allaah
be upon him( never kept quiet about falsehood and he never approved of
anything false or misguided that was done by others. He would
disapprove of it and speak out against it,as he did in the case of the
sahaabi Abu Israa'eel, as was narrated by Ibn 'Abbaas, who said:
"Whilst the Prophet )peace and blessings of Allaah be upon him( was
giving a khutbah, he saw a man standing in the sun, and he asked about
him. They said, 'That is Abu Israa'eel. He vowed to stand and not sit
down, not to seek shade, not tospeak, and to fast.' He said, 'Tell him
to speak, seek shade and sit down, but let him complete his fast.'"
)Narrated by al-Bukhaari, 6326(.
The Prophet )peace and blessings of Allaah be upon him( approved of
Abu Israa'eel's vow to fast, but he cancelled therest of his vow and
did not approve of it.
So it is clear that the adhaan became part of the religion when the
Prophet )peace and blessings of Allaah be upon him( confirmed what
Allaah had shown the two sahaabis in theirdreams, and commanded
'Abd-Allaah ibn Zayd to teach it to Bilaal so that he could call the
people to prayer.Hopefully the explanation given abovewill dispel your
confusion and make matters clearer to you. We ask Allaah to grant
usand you understanding of Islam. And Allaah knows best.
our prophet Muhammed )( by another muslim after he said he didnt want
to use the bells that the christians used or the rams-head)?( that the
jews used to call people to prayer. How does the idea of everything
the prophet ordered being an inspiration that is inspired fit in with
this?
I am not trying to be picky here, but am asking purely to aid my understanding.
Praise be to Allaah.
"Adhaan" in Arabic means conveying; in Islam it means announcing that
the time )for prayer( has come. It was prescribed during the time of
the Messenger of Allaah )peace and blessings of Allaah be upon him( in
Madeenah. According to the hadeeth of 'Abd-Allaah ibn Zayd ibn Abd
Rabbihi, when the Messenger of Allaah )peace and blessings of Allaah
be upon him( decided to use a bell even though he disliked it because
it was like what the Christians used,'there appeared to me ina dream a
man who was wearing two green garments, in whose hand was a bell. I
said, "O slave of Allaah, will you sell that bell?" he said, "What
will you do with it?" I said, "We will call the people to prayer with
it." He said, "Shall I not show you somethingbetter than that?" I
said, "Yes." He said, "Say, Allaahu akbar Allaah akbar … )to the end
of the adhaan(." When morning came, I went tothe Messenger of Allaah
)peace and blessings of Allaah be upon him( and told him what I had
seen. He said, "This is a true dream, in sha Allaah. Get up with
Bilaaland tell him what you have seen, so that he cangive the call,
because he has a more beautiful voice than you." So I got up with
Bilaal and started telling him what I had seen, and he gave the call
to prayer. 'Umar ibn al-Khattaab heard that whilst he was in his
house, and he came out, dragging his cloak behind him, saying, "By the
One Who sent you with the truth, O Messenger of Allaah, I saw the same
as he saw." The Messenger of Allaah )peace and blessings of Allaah be
upon him( said: "To Allaah be praise."' )Narrated by Ahmad, 1588;
al-Tirmidhi, 174; Abu Dawood, 421, 430; Ibn Maajah, 698(.
It is clear from this hadeeth:
That the words of the adhaan came in a dreamwhich was seen by a great
sahaabi and approved of by our great Prophet. They were not a
suggestion asyou mentioned, but a dream, and it is known that dreams
are one of the seventy parts of Prophethood, because it was stated in
a hadeeth narrated by Ibn 'Umar that the Prophet )peace and blessings
of Allaah be upon him( said: "Dreams are one of the seventy parts of
Prophethood." )Narratedby Ahmad, 4449(.
Al-Bukhaari narrated a different version: "True dreams are one of the
forty-six parts of Prophethood." )Narratedby al-Bukhaari,, 6474;
Muslim, 4203, 42005(.
The dream here, which the Prophet )peace and blessings of Allaah be
upon him( described as a true dream, came fromAllaah and was not a
suggestion from a person. So it was a part of Prophethood becauseit
was approved of by the Prophet )peace and blessings of Allaah be upon
him( and was described by him as a true dream. If the Prophet had not
approved of it, it would not have been considered a true dreamand it
would not have been a part of Prophethood. The one who judged it to be
truewas the Prophet )peace and blessings of Allaah be upon him(, and
the one who commanded them to act upon it was the Prophet )peace and
blessings of Allaah be upon him(, who received revelation )wahy( from
his Lord.
'Umar )may Allaah be pleased with him( had seen a similar dream. Letus
not forget that 'Umar was one of the Rightly-guided khaleefahs
)al-khulafaa' al-raashidoon(, of whomthe Messenger )peace and
blessings of Allaah be upon him( said, "I exhort you to adhere to my
sunnah )way( and the sunnah of the rightly-guided khaleefahs. Hold on
tightto it with your back teeth." )Narrated by al-Tirmidhi, 2600; Ibn
Maajah, 43; Ahmad, 16519(.
'Umar's view frequently coincided with the wahyand divine legislation.
'Aa'ishah reported that the Prophet )peace and blessings of Allaah be
upon him( used to say, "Among the nations whocame before you there
were people who were muhaddathoon )inspired(. If there is anyone like
this in my ummah, it is 'Umar ibn al-Khattaab." )Narrated by
al-Bukhaari, 3282; Muslim, 2398(. Ibn Wahb said muhaddathoon means
inspired.
You may ask, why did the adhaan start in this fashion, being seen in a
dream by two sahaabis then being confirmed bythe wahy? Why was it not
revealed directly? The answer is that Allaahdecrees whatever He wills,
however He wills, may He be glorified and exalted. Perhaps the wayit
happened was meant to demonstrate the virtue of these two sahaabis and
to confirm the how good this ummah is, because among them are some
whose opinions coincidewith the wahy and somewho had true dreams which
confirmed their truthfulness, for the people who have the truest
dreams are the truest in speech as the Prophet )peace and blessings of
Allaah be upon him( said.
Finally:
The definition of the Sunnah given in the books of the scholars is
that it consists of everything that was narrated from the Messenger
)peace and blessings of Allaah be upon him(, everything that he "said,
did or approved of."
What is meant by his words and actions is clear. What he approved of
refers to when someone did something in front of him and he approved
of it – this is also part of the sharee'ah, not because that person
did it, but because the Messenger )peace and blessings of Allaah be
upon him( approved of it. The Messenger )peace and blessings of Allaah
be upon him( never kept quiet about falsehood and he never approved of
anything false or misguided that was done by others. He would
disapprove of it and speak out against it,as he did in the case of the
sahaabi Abu Israa'eel, as was narrated by Ibn 'Abbaas, who said:
"Whilst the Prophet )peace and blessings of Allaah be upon him( was
giving a khutbah, he saw a man standing in the sun, and he asked about
him. They said, 'That is Abu Israa'eel. He vowed to stand and not sit
down, not to seek shade, not tospeak, and to fast.' He said, 'Tell him
to speak, seek shade and sit down, but let him complete his fast.'"
)Narrated by al-Bukhaari, 6326(.
The Prophet )peace and blessings of Allaah be upon him( approved of
Abu Israa'eel's vow to fast, but he cancelled therest of his vow and
did not approve of it.
So it is clear that the adhaan became part of the religion when the
Prophet )peace and blessings of Allaah be upon him( confirmed what
Allaah had shown the two sahaabis in theirdreams, and commanded
'Abd-Allaah ibn Zayd to teach it to Bilaal so that he could call the
people to prayer.Hopefully the explanation given abovewill dispel your
confusion and make matters clearer to you. We ask Allaah to grant
usand you understanding of Islam. And Allaah knows best.
Dought - clear - Ruling on praying at times when prayer is notallowed.
One of my friend, who isvery punctual in offering Namaaz, has seen
offering namaaz sometimes even when the sun is setting. He is of the
view that offeringNamaaz at sun set or sunrise time is not a sin and
it might be just a makrooh. I told him that offering prayer at sun set
or sun rise time is notallowed and it might be a sin also. Because to
have distinction with non-muslims, it has not been allowed to offer
namaaz at this time.
Please tell me whether offering of prayers)Namaaz( at sun set or sun
rise time is makrooh or a sin and why?
Praise be to Allaah.
It is mustahabb to pray naafil prayers at all times, except at the
times when praying is not allowed. These timesare from after Fajr
prayer until the sun has risen to the height of a spear; from noon
time until after the sun has passed its zenith, which is at mid-day
for about five minutes before the sun reaches its zenith; and from
after 'Asr prayer until the sun sets. What is meant is the prayer
which each person does by himself; once he has prayed 'Asr it becomes
haraam for him to pray until the sunhas set, except in specificcases,
when it is not haraam. See Question # 306.
The reason why it )prayer at these times( is not allowed is so as to
avoid any resemblance to the kuffaar who prostrate to the sun when it
rises as a greeting to it and to express their joy, and they prostrate
to it whenit sets as a farewell to it. The Prophet )peace and
blessings of Allaah be upon him( was keen to put a stop to all things
that may lead to shirk, orthat might involve any resemblance to the
mushrikeen. With regardto the prohibition on praying when the sun is
near its zenith, this is because this is the time when the Fire of
Hell is intensified, as was reported from the Prophet )peace and
blessings of Allaah be upon him(, so we shouldrefrain from praying at
these times.
offering namaaz sometimes even when the sun is setting. He is of the
view that offeringNamaaz at sun set or sunrise time is not a sin and
it might be just a makrooh. I told him that offering prayer at sun set
or sun rise time is notallowed and it might be a sin also. Because to
have distinction with non-muslims, it has not been allowed to offer
namaaz at this time.
Please tell me whether offering of prayers)Namaaz( at sun set or sun
rise time is makrooh or a sin and why?
Praise be to Allaah.
It is mustahabb to pray naafil prayers at all times, except at the
times when praying is not allowed. These timesare from after Fajr
prayer until the sun has risen to the height of a spear; from noon
time until after the sun has passed its zenith, which is at mid-day
for about five minutes before the sun reaches its zenith; and from
after 'Asr prayer until the sun sets. What is meant is the prayer
which each person does by himself; once he has prayed 'Asr it becomes
haraam for him to pray until the sunhas set, except in specificcases,
when it is not haraam. See Question # 306.
The reason why it )prayer at these times( is not allowed is so as to
avoid any resemblance to the kuffaar who prostrate to the sun when it
rises as a greeting to it and to express their joy, and they prostrate
to it whenit sets as a farewell to it. The Prophet )peace and
blessings of Allaah be upon him( was keen to put a stop to all things
that may lead to shirk, orthat might involve any resemblance to the
mushrikeen. With regardto the prohibition on praying when the sun is
near its zenith, this is because this is the time when the Fire of
Hell is intensified, as was reported from the Prophet )peace and
blessings of Allaah be upon him(, so we shouldrefrain from praying at
these times.
Dought - clear - Helping someone who faints during Jumu’ah prayers.
In one of the Friday prayer , a person praying besides me got fainted
and lied down unconsiously.
My question is , what should be done at this moment ? Should we alert
others and cry for help or just wait for the prayer to end .
Please provide the answer in detail.
Praise be to Allaah.
And upon you be peace and the mercy of Allaah and His blessings.
This depends on what has happened to this worshipper. If waiting until
you have finished the prayer will cause him harm, then you should stop
your prayer and help him. If waiting until you finish will not cause
him harm then you can help him after you finish the prayer. And Allaah
knows best.
Fatwa of Shaykh 'Abd-Allaah al-Ghadyaan.
In such cases you should act according to what you believe is most
likelyto be the case, with regard to whether waiting until the prayer
is finished will cause harm or not. And Allaah knows best.
and lied down unconsiously.
My question is , what should be done at this moment ? Should we alert
others and cry for help or just wait for the prayer to end .
Please provide the answer in detail.
Praise be to Allaah.
And upon you be peace and the mercy of Allaah and His blessings.
This depends on what has happened to this worshipper. If waiting until
you have finished the prayer will cause him harm, then you should stop
your prayer and help him. If waiting until you finish will not cause
him harm then you can help him after you finish the prayer. And Allaah
knows best.
Fatwa of Shaykh 'Abd-Allaah al-Ghadyaan.
In such cases you should act according to what you believe is most
likelyto be the case, with regard to whether waiting until the prayer
is finished will cause harm or not. And Allaah knows best.
Dought - clear - Why do we pray Zuhr and ‘Asr silently?.
Why do we recite zuhr and asr prayer in low voice when it is clearly
mentioned in the quran the following ?.
Praise be to Allaah.
It was decreed that recitation in Zuhr and 'Asr should be done
silently because the timeof these prayers is during the day, and at
that time a person's mind may be preoccupied with a lot of thoughts,
as he is busy with his work or trade or manufacturing. If the
recitation were to be done out loud, his mind would be distracted and
he would not listen attentively to the imam's recitation; hewould not
listen to it or devote his attention to it; rather other things would
come to mind anddistract him. So he was commanded to recite to himself
so that his recitation will make him think and ponder. It is well
known that if people pray in congregation for Zuhr or'Asr prayer, they
should not recite out loud, because then they would distract one
another. So both the imam and the one who is praying behind him are
enjoined to recite silently. But with regard to the prayers that are
offered during the night, in most cases people are free from
distractions so the imam is enjoined to recite out loud, so that
others may benefit from his recitation.
With regard to the verse which you mention, it applies only to qiyaam
al-layl and tahajjud. If a person is praying and there are people
aroundhim who are listening tohis recitation and others who are
asleep, then he should not recite so loudly as not to disturb those
who are sleeping or so quietly as to cause those who are listening to
him to miss out on any benefit; rather he should recite at a moderate
volume, enough to be heard but not so loud as to disturb those who are
asleep. It also states in the verse that the Messenger )blessings and
peace of Allah be upon him( used to recite out loud and the mushrikeen
heard him and reviled the Qur'aan and the one who had bought it, so he
was forbidden to recite out loud and he began to recite silently, but
then the members ofhis household and those who were listening to him
missed out on the benefit, so he was enjoined to recite at a moderate
volume.
Shaykh 'Abd-Allah ibn Jibreen )may Allah have mercy on him(.
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mentioned in the quran the following ?.
Praise be to Allaah.
It was decreed that recitation in Zuhr and 'Asr should be done
silently because the timeof these prayers is during the day, and at
that time a person's mind may be preoccupied with a lot of thoughts,
as he is busy with his work or trade or manufacturing. If the
recitation were to be done out loud, his mind would be distracted and
he would not listen attentively to the imam's recitation; hewould not
listen to it or devote his attention to it; rather other things would
come to mind anddistract him. So he was commanded to recite to himself
so that his recitation will make him think and ponder. It is well
known that if people pray in congregation for Zuhr or'Asr prayer, they
should not recite out loud, because then they would distract one
another. So both the imam and the one who is praying behind him are
enjoined to recite silently. But with regard to the prayers that are
offered during the night, in most cases people are free from
distractions so the imam is enjoined to recite out loud, so that
others may benefit from his recitation.
With regard to the verse which you mention, it applies only to qiyaam
al-layl and tahajjud. If a person is praying and there are people
aroundhim who are listening tohis recitation and others who are
asleep, then he should not recite so loudly as not to disturb those
who are sleeping or so quietly as to cause those who are listening to
him to miss out on any benefit; rather he should recite at a moderate
volume, enough to be heard but not so loud as to disturb those who are
asleep. It also states in the verse that the Messenger )blessings and
peace of Allah be upon him( used to recite out loud and the mushrikeen
heard him and reviled the Qur'aan and the one who had bought it, so he
was forbidden to recite out loud and he began to recite silently, but
then the members ofhis household and those who were listening to him
missed out on the benefit, so he was enjoined to recite at a moderate
volume.
Shaykh 'Abd-Allah ibn Jibreen )may Allah have mercy on him(.
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Quran: Clear Truth ~ the sun and tha moon
Today we know that the Moon revolves around the earth in approximately
29.5 days. The sun also revolves in its own orbit. To understand the
sun's orbit, Dr. Bucaille says that the position of the sun in our
galaxy must be considered, and we must therefore call on modern
scientific ideas (The Bible, the Quran and Science, p. 162).
Our galaxy, the milky way galaxy, includes one hundred billion stars
situated in such a formationthat the galaxy is shaped like a disc.
This disc turns around its center like a gramophone record.Now, it is
obvious that when a gramophone record turns, any point on the disc
would move around and come back to its original position. Similarly,
every star in the galaxy moves as the galaxy rotates on its axis.
Therefore the stars that are awayfrom the center of the galaxy orbit
around the axis. The sun is one of those stars.
Dr. Bucaille explains that modern science has worked out the details
of the sun's orbit as follows:
"To complete one revolution on its own axis, the galaxy and the sun
take roughly 250 million years. The sun travels roughly 150miles per
second in the completion of this" (The Bible, the Quran and Science,
p. 162).
After describing this, Dr. Bucaille comments:
"The above is the orbital movement of the sun that was already
referred to in the Quran fourteen centuries ago." (The Bible, the
Quran and Science, p. 162)
And yet this is a new finding. As Dr. Bucaille says, the knowledge of
the sun's orbit is an acquisition of modern astronomy(The Bible, the
Quran and Science,p. 162).
Two verses in the Quran refer to the orbits of the sun and moon. After
mentioning the sun and themoon, Allah says:
"Each one is traveling in an orbit with its own motion" (Quran, 21:33; 36:40).
Even after the Quran was revealed, early commentators could not
conceive of the orbits of the sun and moon. The tenth century
commentator Tabari could not explain this so he said, "It is our duty
to keep silent when we do not know" (XVII, 15 quoted in The Bible, the
Quran and Science, p. 161).
Dr. Bucaille comments:
"This shows just how incapable men were of understanding this concept
of the sun's and moon's orbit." (The Bible, the Quran and Science, p.
161).
From this it is clear that if the Quran was here expressing an idea
already known to the people, the commentators wouldhave easily
understood it. But this, as Dr. Bucaille explains was "a new concept
that was not to be explained until centuries later" (The Bible, the
Quran and Science, p. 161)
This confirms what Allah said to his prophet, on whom be peace:
"This is of the tidings of the Unseen which we inspire in you
(Muhammad). Neither you nor your people knew it before this" (Quran
11:49).
29.5 days. The sun also revolves in its own orbit. To understand the
sun's orbit, Dr. Bucaille says that the position of the sun in our
galaxy must be considered, and we must therefore call on modern
scientific ideas (The Bible, the Quran and Science, p. 162).
Our galaxy, the milky way galaxy, includes one hundred billion stars
situated in such a formationthat the galaxy is shaped like a disc.
This disc turns around its center like a gramophone record.Now, it is
obvious that when a gramophone record turns, any point on the disc
would move around and come back to its original position. Similarly,
every star in the galaxy moves as the galaxy rotates on its axis.
Therefore the stars that are awayfrom the center of the galaxy orbit
around the axis. The sun is one of those stars.
Dr. Bucaille explains that modern science has worked out the details
of the sun's orbit as follows:
"To complete one revolution on its own axis, the galaxy and the sun
take roughly 250 million years. The sun travels roughly 150miles per
second in the completion of this" (The Bible, the Quran and Science,
p. 162).
After describing this, Dr. Bucaille comments:
"The above is the orbital movement of the sun that was already
referred to in the Quran fourteen centuries ago." (The Bible, the
Quran and Science, p. 162)
And yet this is a new finding. As Dr. Bucaille says, the knowledge of
the sun's orbit is an acquisition of modern astronomy(The Bible, the
Quran and Science,p. 162).
Two verses in the Quran refer to the orbits of the sun and moon. After
mentioning the sun and themoon, Allah says:
"Each one is traveling in an orbit with its own motion" (Quran, 21:33; 36:40).
Even after the Quran was revealed, early commentators could not
conceive of the orbits of the sun and moon. The tenth century
commentator Tabari could not explain this so he said, "It is our duty
to keep silent when we do not know" (XVII, 15 quoted in The Bible, the
Quran and Science, p. 161).
Dr. Bucaille comments:
"This shows just how incapable men were of understanding this concept
of the sun's and moon's orbit." (The Bible, the Quran and Science, p.
161).
From this it is clear that if the Quran was here expressing an idea
already known to the people, the commentators wouldhave easily
understood it. But this, as Dr. Bucaille explains was "a new concept
that was not to be explained until centuries later" (The Bible, the
Quran and Science, p. 161)
This confirms what Allah said to his prophet, on whom be peace:
"This is of the tidings of the Unseen which we inspire in you
(Muhammad). Neither you nor your people knew it before this" (Quran
11:49).
Quran: Clear Truth ~
MEMORIZATION OF HOLY QURAN
-
"And We (Allah) have made the Holy Quran easy to understand and
remember, then is there any that will receive admonition."(The Quran,
54:17)
One of the means through which Allah has assured the protection of the
Holy Quran is the fact that He made the memorization of HisBook an
easy task for the believers. In fact, the Holy Quran is the only
religious Scripture thatis memorized by its followers. Innumerable
persons in every Muslim community have memorized the whole Quran since
the first day it was revealed.Children as young as five years old and
men and women as old as 50 years memorize the whole Quran as part of
their love and devotion to the Book of Allah. The one who memorizes
the whole Quran is known as a Hafiz. It is a miracle that the Hafiz
not only memorizes the entire text ofthe Holy Quran, but also the
punctuation and diatrical marks of each and every word and verseof the
Quran.
What is more amazing is that Muslims of different languages are able
to memorize the whole Quran perfectly even though they do not speak
Arabic. The Quran is not a small book containing few verses. Rather,
it is a book containing over 6,000 verses! It is a miracle of the
Quran that a Hafiz is able to memorize all of these verses in order.
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http://translate.google.com.my/m?sl=auto&tl=en&hl=en ▓███▓ - -
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- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
-
"And We (Allah) have made the Holy Quran easy to understand and
remember, then is there any that will receive admonition."(The Quran,
54:17)
One of the means through which Allah has assured the protection of the
Holy Quran is the fact that He made the memorization of HisBook an
easy task for the believers. In fact, the Holy Quran is the only
religious Scripture thatis memorized by its followers. Innumerable
persons in every Muslim community have memorized the whole Quran since
the first day it was revealed.Children as young as five years old and
men and women as old as 50 years memorize the whole Quran as part of
their love and devotion to the Book of Allah. The one who memorizes
the whole Quran is known as a Hafiz. It is a miracle that the Hafiz
not only memorizes the entire text ofthe Holy Quran, but also the
punctuation and diatrical marks of each and every word and verseof the
Quran.
What is more amazing is that Muslims of different languages are able
to memorize the whole Quran perfectly even though they do not speak
Arabic. The Quran is not a small book containing few verses. Rather,
it is a book containing over 6,000 verses! It is a miracle of the
Quran that a Hafiz is able to memorize all of these verses in order.
--
- - - - - - - - -
- - ▓███▓ TRANSLATOR 1:->
http://translate.google.com.my/m?sl=auto&tl=en&hl=en ▓███▓ - -
- TRANSLATOR 2 -
http://andrew-lviv.net/en/services/translator/?url=site.ua/ -
- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
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