Quraanic Exegesis, Dought&clear, - * Why does the worshipper prostrate twice in each rak‘ah?

Share::-









When I was a kid I was told that when God sent Iblis out of the Heavens and looking at the rage of Allah, the Angels bowed a second time thus the reason for us to Bow twice in our prayers. Is there any truth in it ? as I can't find any references. Could you please clarify ?.
Praise be to Allaah.
What you say is not correct and it is not permissible to mention it or speak of it for a number of reasons:
Firstly:
It is a claim for which there is no evidence. The books of tafseer are readily available and none of their authors said such a thing.
Secondly:
In His Book Allah, may He be exalted, only mentioned one command to prostrate to Adam, then He said that the angels all prostrated except Iblees, who was one of the jinn; he rebelled against the command of his Lord and refused and was arrogant, and thus the test was completed.
Allah says (interpretation of the meaning):
“And (remember) when We said to the angels: "Prostrate yourselves before Adam.". Snd they prostrated except Iblîs (Satan), he refused and was proud and was one of the disbelievers (disobedient to Allâh)”
[al-Baqarah 2:34]
“And (remember) when We said to the angels;"Prostrate yourselves unto Adam." So they prostrated themselves except Iblîs (Satan). He was one of the jinn; he disobeyed the Command of his Lord”
[al-Kahf 18:50].
Thirdly:
The prostration of the angels was to Adam (peace be upon him): “‘Prostrate before Adam’”. As for our prostration in prayer, it is to Allah, may He be exalted. There is no connection between the prostration of the worshipper in his prayer and the prostration of the angels before Adam (peace be upon him).
Fourthly:
There is nothing in the Qur’aan or in the Sunnah to suggest that when Iblees refused to prostrate to Adam, Allah got very angry in a way that alarmed the angels. So it is not permissible to attribute such anger to Him in this situation. It is not permissible to claim such a thing except with sound evidence.
It should be noted that Allah, may He be exalted, has forbidden us to speak of Him and His religion without knowledge. He says (interpretation of the meaning):
“He [Shaitân (Satan)] commands you only what is evil and Fahshâ (sinful), and that you should say against Allâh what you know not”
[al-Baqarah 2:169]
“Say (O Muhammad ): "(But) the things that my Lord has indeed forbidden are Al-Fawâhish (great evil sins, every kind of unlawful sexual intercourse,) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allâh for which He has given no authority, and saying things about Allâh of which you have no knowledge”
[al-A‘raaf 7:33].
Al-Daarimi (174) narrated from Abu Moosa (may Allah be pleased with him) that he said in his khutbah: Whoever has some knowledge let him teach it to the people, but let him beware of saying that of which he has no knowledge, lest he transgress the limits and go beyond the pale of Islam.
And Allah knows best.







- - -
Published by,
-
M NajimudeeN - INDIA
-

- -
:: Share ::

free software, wallpaper, mp4, news, search box, google yahoo mail and many more downloads - OPEN & USE

Quraanic Exegesis, Dought&clear, - * What is meant by “jinn and men” in Soorat al-Naas

Share

What is meant by “jinn and men” in Soorat al-Naas? Are they the devils among mankind and the jinn, or what?.
Praise be to Allaah.
Allaah says (interpretation of the meaning):
Say: I seek refuge with (Allaah) the Lord of mankind,
2. The King of mankind —
3. The Ilaah (God) of mankind,
4. From the evil of the whisperer (devil who whispers evil in the hearts of men) who withdraws (from his whispering in one’s heart after one remembers Allaah).
5. Who whispers in the hearts of mankind.
6. Of jinn and men.”
[al-Naas 114:1-6]
In these verses is the command to seek refuge with Allaah from the whisperer who withdraws, who whispers into the hearts of mankind.
It also tells us how that whisperer is, that he may be from among the jinn or he may be from among mankind. Al-Hasan said: both are devils; the devil from among the jinn whispers into people’s hearts, and the devil from among mankind comes openly.
Qataadah said: among the jinn are devils and among mankind are devils, so seek refuge with Allaah from the devils of mankind and the jinn.
This is the correct meaning of this verse.
Ibn al-Qayyim (may Allaah have mercy on him) said:
The correct view concerning the meaning of this verse is that the words “Of jinn and men” refer to the waswaas or whisper; there are two kinds of waswaas, one which comes from the jinn and one which comes from humans. The jinni whispers into the hearts of man and the human also whispers into the hearts of man…
Similar to their having this whispering in common is the fact that they have devilish inspiration in common too. Allaah says (interpretation of the meaning):
“And so We have appointed for every Prophet enemies — Shayaateen (devils) among mankind and jinn, inspiring one another with adorned speech as a delusion (or by way of deception)”
[al-An’aam 6:112]
The Shaytaan whispers his falsehood to a human being and the human being conveys it to other humans like him, so the devils of mankind and the jinn both share in the devilish inspiration and in the whispering…
The verse indicates that we should seek refuge with Allaah from the evil of both types of devils – the devils among mankind and the devils among the jinn. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said inTafseer Juz’ ‘Amma:
The words “Of jinn and men” refer to the whispers that may come from the jinn or may come from the sons of Adam.
The whispers of the jinn are clear, because they flow through the son of Adam like his blood.
The whispers of the sons of Adam often come to a person and inspire him to do evil, making it appear attractive to him until these ideas gain control of him and he acts upon them. End quote.
And Allaah knows best.

Share

Quraanic Exegesis, Dought&clear, - * Tafseer of the verse “He has let loose the two seas (the salt water and the sweet) meeting together. Between them is a barrier which none of them can transgress” [ar-Rahmaan 55:19-20]

Share

In verses 19-22 in surah Ar-Rahman, Allah refers to two seas meeting side by side, and both of them having a barrier. What does this refer to?.
Praise be to Allaah.
Firstly:
What we have seen according to most of the authors of books of tafseer (Qur’aanic commentary) is that what is meant by the two seas here is the two well-known types of water that are found on earth:
(i) rivers of fresh water
(ii) seas of salty water
The evidence for this interpretation is the verse in which Allah says, describing the two seas (interpretation of the meaning):“one palatable and sweet, and the other salt and bitter” [al-Furqaan 25:53].
The evidence supports the view of the majority, unlike those who say that it refers to two seas, a sea in heaven and a sea on earth, or the seas of the Persians and Byzantines, or other strange opinions of which it cannot truly be said that one of them is palatable and sweet and the other is salt and bitter.
Secondly:
With regard to the barrier between the two seas that is mentioned in these verses, there are two scholarly views concerning it:
-1-
That what is meant by the barrier between the two seas (i.e., between rivers and seas) is the vast lands that separate the rivers from the seas, so that there is no mixing of their waters; rather each of them has its own course and destination that is separate from that of the other.
This is the literalist interpretation that we find with many of the commentators.
Al-Haafiz Ibn Katheer (may Allah have mercy on him) said:“and He has set a barrier and a complete partition between them” [al-Furqaan 25:53]means: between the sweet water and the salty water
“a barrier”, i.e., the dry land
“a complete partition” i.e., an obstacle that prevents one of them reaching the other.
End quote fromTafseer al-Qur’aan al-Azeem, 6/117
-2-
That between the two “seas”, the fresh and the salty, there is a barrier that is not visible to human eyes. Allah created it by His decree and it prevents mixing of the fresh water with the salty water even though the two waters meet at the mouths of rivers. This was narrated by al-Qurtubi from Ibn ‘Abbaas, and as-Suyooti attributed it to a report from ‘Abd ibn Humayyid from Qataadah. Seead-Durr al-Manthoor, 6/371
Imam al-Qurtubi (may Allah have mercy on him) said:“and has set a barrier between the two seas (of salt and sweet water)” [an-Naml 27:61]i.e., a barrier by His will, lest the salty mix with the fresh water. Ibn ‘Abbaas said: A barrier by His decree, so one does not change the other. End quote fromTafseer al-Qurtubi, 13/222
Al-‘Allaamah at-Taahir ibn ‘Aashoor (may Allah have mercy on him) said:
He created the barrier between the two seas in His great wisdom. It is a virtual barrier resulting from each type of water pushing against the other so that they do not get mixed, because of the relative difference in density due to the different components of salt water and fresh water.
So the barrier is made of both types, and it is not something different that separates them.
End quote fromat-Tahreer wa’t-Tanweer, 20/13
There is no reason not to adopt both opinions in interpreting this verse, because each is correct and there is no contradiction between them. The barrier may indeed be dry land that separates rivers and seas, and it may be a virtual barrier (resulting from differences in density) which oceanographers speak of today. This is a different understanding, but there is no contradiction.
Dr Husayn al-Harbi says:
… The first type of different interpretation of the verse, which applies if all the different interpretations are possible for a particular verse and are supported by texts of the Qur’aan and Sunnah. This type of differences is possible and all the views are true and of equal worth because they are correct, and all these views are what the verse is referring to, and the Qur’aan testifies to each of these views.
End quote fromQawaa‘id at-Tarjeeh ‘inda al-Mufassireen, 1/42-45
And Allah knows best.

Share

Manners of Greeting with Salaam, Dought & clear, - * Is it valid to greet people by saying salaamun ‘alaykum?

Share::-







Many Muslims greet their brothers by saying “Salaamun ‘alaykum”. Is it permissible for us to say that? If it is not correct, will the one who does that still be rewarded for saying salaam?.
Praise be to Allaah.
There is nothing wrong with the person who is initiating the greeting saying, “Salaamun ‘alaykum” or ‘Salaamun ‘alayk.” Allaah tells us that the greeting of the angels to the people of Paradise will be “Salaamun ‘alaykum” as He says (interpretation of the meaning):
“And angels shall enter unto them from every gate (saying):
24. ‘Salaamun ‘Alaykum (peace be upon you) for you persevered in patience! Excellent indeed is the final home!’”
[al-Ra’d 13:23, 24]
“And those who kept their duty to their Lord (Al-Muttaqoon – the pious) will be led to Paradise in groups till when they reach it, and its gates will be opened (before their arrival for their reception) and its keepers will say: Salaamun ‘Alaykum (peace be upon you)! You have done well, so enter here to abide therein”
[al-Zumar 39:73]
The salaam in this form is also mentioned in the verse where Allaah says (interpretation of the meaning):
“Those whose lives the angels take while they are in a pious state (i.e. pure from all evil, and worshipping none but Allaah Alone) saying (to them): Salaamun ‘Alaykum (peace be on you) enter you Paradise, because of that (the good) which you used to do (in the world)”
[al-Nahl 16:32]
“And when they hear Al‑Laghw (dirty, false, evil vain talk), they withdraw from it and say: ‘To us our deeds, and to you your deeds. Peace be to you (Salaamun ‘Alaykum). We seek not (the way of) the ignorant’”
[al-Qasas 28:55]
“When those who believe in Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) come to you, say: Salaamun ‘Alaykum (peace be on you); your Lord has written (prescribed) Mercy for Himself, so that if any of you does evil in ignorance, and thereafter repents and does righteous good deeds (by obeying Allaah), then surely, He is Oft‑Forgiving, Most Merciful”
[al-An’aam 6:54]
Ibn Hibbaan narrated in hisSaheeh(493) from Abu Hurayrah (may Allaah be pleased with him) that a man passed by the Messenger of Allaah (peace and blessings of Allaah be upon him) when he was in a gathering and said, “Salaamun ‘alaykum.” He (the Prophet (peace and blessings of Allaah be upon him)) said, “Ten hasanahs.” Another man passed by and said, “Salaamun ‘alaykum wa rahmat-Allaahi (Peace be upon you and the mercy of Allaah).” He said, “Twenty hasanahs.” Then another man passed by and said, “Salaamun ‘alaykum wa rahmat-Allaahi wa barakaatuhu (Peace be upon you and the mercy of Allaah and His blessings).” He said: “Thirty hasanahs.” A man got up and left the gathering and did not say salaam. The Prophet (peace and blessings of Allaah be upon him) said, “How soon your companion has forgotten. When one of you comes to a gathering and says salaam, if he wants to sit down then let him do so. Then when he wants to leave, let him say salaam, for the one is not more important than the other.” Classed as saheeh by al-Albaani inSaheeh al-Targheeb wa’l-Tarheeb, 2712.
This and other evidence indicates that there is nothing wrong with saying salaam to a person by saying “Salaamun ‘alaykum.” He will be rewarded for that, and he deserves a response to his salaam.
The scholars differed as to which version is better, al-salaamu ‘alaykum or salaamun ‘alaykum, or whether they are both the same.
Al-Mardaawi said inal-Insaaf(2/563): If a person greets a living person, then the correct view in our madhhab is that he has the choice between using the definite form (with al-) or the indefinite (without al-). And he said: this was stated by more than one.
Then he mentioned a report from Imam Ahmad which says that the definite form is better than the indefinite, and he quoted Ibn ‘Aqeel as saying that the indefinite is better than the definite.
Al-Nawawi said inal-Adhkaar(p. 356-358):
Note that it is preferable for the Muslim to say “al-salaamu ‘alaykum wa rahmat-Allaahi wa barakaatuhu”, using the plural pronoun (-kum), even if he is greeting only one person. The respondent should say, “Wa ‘alaykum al-salaam wa rahmat-Allaahi wa barakaatuhu.”
Our companions said: If the one who is initiating the greeting says, “Al-salaamu ‘alaykum,” then he has given the greeting. If he said “al-salaamu ‘alayk” or “salaamun ‘alayk” this also counts as the greeting.
As for the response, the minimum is to say, ‘Wa ‘alayk al-salaam” or “Wa ‘alaykum al-salaam.” If the waw is omitted and one says, “ ‘Alaykum al-salaam” that is sufficient and is a response.
If the person who is initiating the greeting says “Salaamun ‘alaykum” or “al-salaamu ‘alaykum,” in both cases the respondent may say, “Salaamun ‘alaykum”, or he may say, “al-salaamu ‘alaykum”. Allaah says (interpretation of the meaning):
“When they came in to him and said: ‘Salaam, (peace be upon you)!’ He answered: ‘Salaam, (peace be upon you ),’”
[al-Dhaariyaat 51:25]
Imam Abu’l-Hasan al-Waahidi, one of our companions, said: You have the choice between using the definite form (al-salaam) or the indefinite (salaamun).
I (al-Nawawi) say: But the alif and laam are preferable (i.e., saying the word salaam with the definite article al-).
End quote.
Secondly:
What is makrooh is for the one who is initiating the greeting to say “ ‘Alayk al-salaam” or “ ‘Alaykum al-salaam,” because this is the greeting given to the dead as the Prophet (peace and blessings of Allaah be upon him) said.
Abu Dawood (5209) and al-Tirmidhi (2722) narrated that Abu Jurayy al-Hujaymi (may Allaah be pleased with him) said: I came to the Prophet (peace and blessings of Allaah be upon him) and said: “ ‘Alayka’l-salaam (upon you be peace), O Messenger of Allaah.” He said, “Do not say ‘ ‘Alayka’l-salaam’, for ‘Alayka’l-salaam’ is the greeting of the dead.” This hadeeth was classed as saheeh by al-Albaani inSaheeh Abi Dawood.
What is meant by the Prophet’s words “‘Alayka’l-salaam’ is the greeting of the dead” is the fact that many poets and others greeted the dead in this manner. Moreover the Sunnah of the Prophet (peace and blessings of Allaah be upon him) is to greet the dead in the same manner as he greeted the living, by saying “Al-salaamu ‘alaykum.”
Ibn al-Qayyim (may Allaah have mercy on him) said, explaining that: His greeting, when he was initiating the greeting, was to say, “Al-salaamu ‘alaykum wa rahmat-Allaah” He did not like the initiator to say “‘Alayka’l-salaam.” Abu’l-Jurayy al-Hujaymi said: I came to the Prophet (peace and blessings of Allaah be upon him) and said: “ ‘Alayka’l-salaam (upon you be peace), O Messenger of Allaah.” He said, “Do not say ‘ ‘Alayka’l-salaam’, for ‘Alayka’l-salaam’ is the greeting of the dead.” A saheeh hadeeth.
This hadeeth confused some people, who thought that it contradicted what was narrated from the Prophet (peace and blessings of Allaah be upon him) about greeting the dead by saying, “Al-salaamu ‘alaykum,” saying the word salaam first. They thought that his words, “‘Alayka’l-salaam’ is the greeting of the dead” was describing what is prescribed, but that is a mistake which led them to think that there was a contradiction. Rather what is meant by the words “‘Alayka’l-salaam’ is the greeting of the dead” is a statement of something that used to happen, not something that was prescribed, namely that the poets and others used to greet the dead in this manner, and he did not like the greeting commonly used for the dead to become widespread.
End quote fromZaad al-Ma’aad, 2/383
Thirdly:
The most complete form of greeting is to say “Al-salaamu ‘alaykum wa rahmat-Allaahi wa barakaatuhu (Peace be upon you and the mercy of Allaah and His blessings)” or “Salaamun ‘alaykum wa rahmat-Allaahi wa barakaatuhu”, because of the hadeeth of Ibn Hibbaan quoted above, and because of the hadeeth narrated by Abu Dawood (5195) and al-Tirmidhi (2689) from ‘Imraan ibn Husayn (may Allaah be pleased with him) who said: A man came to the Prophet (peace and blessings of Allaah be upon him) and said: “Al-salaamu ‘alaykum,” and he returned the greeting, then he sat down. The Prophet (peace and blessings of Allaah be upon him) said, “Ten.” Then another man came and said, “Al-salaamu ‘alaykum wa rahmat-Allaah,” and he returned the greeting, then he sat down. He said, “Twenty.” Then another man came and said Al-salaamu ‘alaykum wa rahmat-Allaahi wa barakaatuhu,” and he returned the greeting, then he sat down. He said, “Thirty.” Classed as saheeh by al-Albaani inSaheeh Abi Dawood.
As for adding the words “wa maghfiratuhu (and His forgiveness)” or “wa ridwaanuhu (and His pleasure)”, these are not mentioned in any saheeh report from our Prophet (peace and blessings of Allaah be upon him), as was stated by Ibn al-Qayyim inZaad al-Ma’aad, 2/381, and by al-Albaani inDa’eef Abi Dawood, 5196.
And Allaah knows best.









- - -
Published by,
-
M NajimudeeN - INDIA
-

- -
:: Share ::

free software, wallpaper, mp4, news, search box, google yahoo mail and many more downloads - OPEN & USE