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Friday, August 14, 2015

Quraanic Exegesis, Dought&clear, - * Why did Allaah create the heavens and the earth in six days when He is able to have created it in less time?



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If Allah intends a thing, his only word is "BE" and it is. can you please explain why he took 6 days to create the heavens and earth?.
Praise be to Allaah.
One of the firm beliefs held by people of deep faith and complete Tawheed is that the Lord, may He be exalted, is able to do all things, and His power is without limits. He has absolute power, perfect will and ultimate control of all affairs. If He wills a thing, it happens as He wills it at the time when He wills it, and in the manner that He wills.
There are many definitive texts in the Book of our Lord and in the Sunnah of His Prophet (peace and blessings of Allaah be upon him) which affirm this and state it clearly, with no ambiguity. It is sufficient here for us to quote some of the verses that indicate this, such as the verses (interpretation of the meaning):
“The Originator of the heavens and the earth. When He decrees a matter, He only says to it : ‘Be!’ — and it is”
[al-Baqarah 2:117]
Al-Haafz Ibn Katheer said in his commentary on this verse (Tafseer1/175): “Here Allaah explains the completeness of His power and the greatness of His authority, and that if He wills and decrees something, He simply says to it, ‘Be!’ – just once – and it is, i.e., it comes into existence as He willed it. This is like the verse in which Allaah says (interpretation of the meaning):
‘Verily, His Command, when He intends a thing, is only that He says to it, “Be!” — and it is!’
[Ya-Seen 36:82].”
And Allaah says (interpretation of the meaning):
“When He has decreed something, He says to it only: ‘Be!’ —and it is”
[Aal ‘Imraan 3:47]
“It is He Who gives life and causes death. And when He decides upon a thing He says to it only: ‘Be’— and it is”
[Ghaafir 40:68]
“And Our Commandment is but one as the twinkling of an eye”
[al-Qamar 54:50]
Al-Haafiz Ibn Katheer said in his commentary on this verse (4/261): “Here Allaah tells us how His will is executed in His creation, and how His decree is implemented. ‘And Our Commandment is but one’ means, We only issue a command once, and We do not need to repeat it a second time, and what We command happens in the twinkling of an eye, it is not delayed for an instant. How well the poet put it:
‘When Allaah wills something, all He says to it is “Be!”, once, and it is.’”
And there are many other verses which speak of this matter and explain it.
Once this is established, then why did Allaah create the heavens and the earth in six days?
Firstly:
It is narrated in more than one verse of the Book of our Lord that Allaah created the heavens and the earth in six days. For example, Allaah says (interpretation of the meaning):
“Indeed, your Lord is Allaah, Who created the heavens and the earth in Six Days, and then He rose over (Istawa) the Throne (really in a manner that suits His Majesty)”
[al-A’raaf 7:54]
Secondly:
There is nothing that Allaah does but there is great wisdom in it. This is one of the meanings of Allaah’s name al-Hakeem (The Most Wise). Allaah may or may not show this wisdom to us, and those who have deep knowledge may understand it, to the exclusion of others.
But the fact that we may not know or understand this wisdom should not make us deny it or object to the rulings of Allaah, or try to ask too much about this wisdom that Allaah has hidden from us. Allaah says (interpretation of the meaning):
“He [Allaah] cannot be questioned as to what He does, while they will be questioned”
[al-Anbiya’ 21:23]
Some scholars have attempted to explain the reason why the heavens and the earth were created in six days:
1 – Imam al-Qurtubi (may Allaah have mercy on him) said inal-Jaami’ li Ahkaam al-Qur’aan, commenting on al-A’raaf 7:54 (4/7/140):
“Allaah mentions this period – i.e. six days – although if He had wanted to create it in an instant, He could have done so, because He is Able to say to it ‘Be!’ and is. But He wanted to:
- Teach His slaves kindness and deliberation in their affairs.
- Manifest His power to the angels step by step.
- And there is another reason: He wanted to create it in six days because Allaah has decreed a course for everything, for which reason He He delays the punishment for the sinners, because everything has an appointed time with Him.”
2 – Ibn al-Jawzi said in his tafseer calledZaad al-Maseer(3/162), commenting on the verse in Soorat al-A’raaf:
“If it is said, why did He not create it in an instant when He is Able to do so? There are five answers to this question:
(i) He wanted to create something each day to show His power to the angels and those who witnessed it. This was suggested by Ibn al-Anbaari.
(ii) He was preparing things for Adam and his offspring before Adam existed, to emphasize Adam’s high standing before the angels.
(iii) Doing things in a short time is more indicative of power, and deliberation is more indicative of wisdom. Allaah wanted to manifest His wisdom in that, just as He manifested His power when He said, ‘ “Be!” And it is.’
(iv) He taught deliberation to His slaves, because if the One Who does not make mistakes created the universe in a deliberate manner, then it is more appropriate for those who are vulnerable to making mistakes to do things in a deliberate manner.
(v) Creation was accomplished step by step, lest anyone think that this happened as the result of an accident of nature.
3 – al-Qaadi Abu’l-Sa’ood said in his commentary on the verse in al-A’raaf (3/232):
“The fact that Allaah created things in stages although He is able to have created everything in one go is indicative of the Divine Will and is a sign of His power for those who understand, and it encourages deliberation in all things.”
And he said in his commentary on al-Furqaan 25:59 (6/226):
“The One Who created these great stars in this precise configuration in stages, even though He is able to create them in one go, (that was) for a great reason and sublime purpose, which human minds cannot comprehend fully.”
Based on the above, it is clear that Allaah has absolute power, ultimate will and perfect control, and He has wise reasons for everything that He creates, which no one knows but He, may He be exalted. Now you can understand some of the reasons why Allaah created the heavens and the earth in six days when He is able to have created them simply by saying “Be!”.
May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions.










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Quraanic Exegesis, Dought&clear, - * Does being raised tothe status of their parents in Paradise apply to all offering, young and old?











I read that one of the favours of Allaah is that He will raise the status of children in Paradise to that of their parents who are higher than them, and that on this basis the children of the Companions will be raised to the status of their fathers, and grandchildren will be raised to the status of their forefathers, and so on, every generation will raise the following generation, down to our generation, so we will be raised to the status of the Companions if we are their descendants. This may lead to people being heedless about their actions and relying on this divine honour. What is your opinion?.
Praise be to Allaah.
The question raised here stems from discussion of the verse in which Allaah says (interpretation of the meaning):
“And those who believe and whose offspring follow them in Faith, — to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything. Every person is a pledge for that which he has earned”
[al-Toor 52:21]
The scholars differed concerning the word offspring -- did it refer to young or old? Those who said that it refers to young children did not have any confusion about the meaning of the verse. Rather the confusion arises if the meaning of the word offspring is grown-up children. The more correct view concerning the meaning of it is that it refers to young children. Based on that, it does not refer to that which caused confusion for the questioner. The raise in status is for offspring in the sense of young children, otherwise the implication would be that all the people of Paradise would be of the same status.
1.
Ibn Qayyim al-Jawziyyah (may Allaah have mercy on him) said: the commentators differed concerning the meaning of offspring in this verse. Does it refer to young, old or both? There are three opinions ... Then he said: The specific meaning of offspring here as referring to small children is apparent, otherwise it would imply that those who come later would be equal in status to those who came before, but there is no such implication if what is meant is small children, because the children and offspring of each man will be with him at the same status level. And Allaah knows best. End quote.
Haadi al-Arwaah ila Bilaad al-Afraad, p. 279-281.
2.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:
If the children are destined for Paradise and the father is destined for Paradise, then Allaah says in His Book (interpretation of the meaning):
“And those who believe and whose offspring follow them in Faith, — to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything. Every person is a pledge for that which he has earned”
[al-Toor 52:21]
Meaning that if a person has offspring, and they are people of Paradise, then they will follow their father, even if their status is lower than that of their father. Hence He said: “and We shall not decrease the reward of their deeds in anything” meaning, We will not decrease the reward of the fathers; rather the fathers will retain their abundant reward and the offspring will be raised to the status of their fathers. This refers to the children who are not excluded from the word offspring when they have their own wives and families. These will have a special virtue and will not be joined to their fathers, because if we were to say that each person will join his father even if he has a wife and children or he is on his own, then all the people of Paradise would be of the same level, because everyone is the offspring of the previous generation. Rather what is meant by offspring is those who were with him, and did not leave and have wives and children of their own. These people will be raised to the status of their fathers, and nothing of their fathers’ deeds will be lost. End quote.
Fataawa Noor ‘ala al-Darb(tape no. 324, side 1).
3.
And he (may Allaah have mercy on him) also said:
Moreover, Allaah says (interpretation of the meaning):“And those who believe and whose offspring follow them in Faith, — to them shall We join their offspring…”[al-Toor 52:21]. Those who believed and whose offspring followed them in Faith -- the offspring who follow their parents in Faith are small children. Hence Allaah says “to them shall We join their offspring”, i.e., We will cause their offspring to join them in their levels in Paradise.
With regard to grown-up children who have got married, they will be in their own levels in Paradise, and will not be joined to their fathers, because they have their own offspring, so they will be in their own places. As for offspring in the sense of small children who follow their fathers, they will be joined to their fathers, but this joining does not imply any detraction from the reward or status of the fathers. Hence Allaah says, “and We shall not decrease the reward of their deeds in anything”, meaning that their offspring will be joined to them, and it cannot be said that a deduction will be made from the fathers' degrees commensurate with the rise in status of the offspring, rather Allaah says “and We shall not decrease the reward of their deeds in anything”. End quote.
Tafseer al-Qur’aan min al-Hujuraat ila al-hadeed, p. 187.
And Allaah knows best.






















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Wednesday, August 12, 2015

Saheeh (sound) hadeeths, Dought & Clear, - * Virtues of Surah Taha



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I would like to find out about the virtue of reading Surah Taha, and the virtue of reading it every night three times in succession for a certain period. Thank you very much.
Praise be to Allah.
Firstly:
The following hadeeths about the virtues of Surah Taha are saheeh (authentic):
-1-
It was narrated that ‘Abd-Allah ibn Mas’ood (may Allah be pleased with him) said concerning Bani Israil (al-Isra), al-Kahf, Maryam, Taha and al-Anbiya: They are among the best of the earliest ones that I learned by heart.
Narrated by al-Bukhari (4994).
Al-Bayhaqi said inShu’ab al-Eeman:
He was referring to the superiority of these surahs because of what they contain of stories of the Prophets (peace and blessings be upon them) and the nations.
And they were among the first surahs to be revealed at the beginning of Islam, because they are Makkan surahs, and they were among the first parts of the Quran to be recited and memorized. End quote.
Al-Hafiz Ibn Hajar said inFath al-Bari(8/388):
What Ibn Mas’ood (may Allah be pleased with him) meant was that they were among the first parts of the Quran that he learned, and that they have a special virtue because they contain stories of the Prophets (peace and blessing be upon them) and the nations. End quote.
-2-
It was narrated from Abu Umamah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “The greatest name of Allah appears in three surahs of the Quran: in al-Baqarah, Al ‘Imran and Taha.”
Narrated by Ibn Majah (3856) and al-Hakim (1/686); classed as hasan (sound) by al-Albani inal-Silsilah al-Saheehah(746).
He (may Allah have mercy on him) said:
With regard to the words of al-Qasim ibn ‘Abd al-Rahman (the one who narrated it from Abu Umamah) that the greatest name is found in the verse (interpretation of the meaning): “And (all) faces shall be humbled before (Allah), Al-Hayyul-Qayyum (the Ever Living, the One Who sustains and protects all that exists)” [Taha20:111]in Surah Taha, I could not find anything to support it. It is more likely in my view that it is in the verse at the beginning of the surah:“Verily, I am Allah! La ilaha illa Ana (none has the right to be worshipped but I)” [Taha 20:14], and that is in accordance with some saheeh hadeeths (authentic narrations. See:al-Fath(11/225) andSaheeh Abi Dawood(1341). End quote.
Secondly:
Concerning the virtues of Surah Taha there are some da’eef (weak) hadeeths, which I will quote here to draw attention to them and warn people against them.
-1-
It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said:
“Allah, may He be blessed and exalted, recited Taha and Yaseen one thousand years before He created the heavens and the earth, and when the angels heard the Quran they said: Glad tidings to the nation to whom this is revealed, glad tidings to the hearts that carry this, glad tidings to the tongues that speak it.”
Narrated by al-Darimi (2/547). The editor said: Its isnad (chain of narrators) is very weak. Ahmad said of ‘Umar ibn Hafs ibn Dhakwan: We rejected his hadeeth and regarded him as very weak. Inal-Mu’jam al-Awsat(5/133) it says: Ibn Hibban said inal-Majrooheen(1/208): This is a fabricated text. Ibn al-Jawzi said likewise inal-Mawdoo’at(1/110). Ibn Katheer said inTafseer al-Quran il-Azeem(5/271): It is weird. Al-Albani said inal-Silsilah al-Da’eefah(1248): It is munkar (denounced). See alsoal-Kamil(1/216) andLisan al-Meezan(1/114).
-2-
It was narrated that Ma’qil ibn Yasar (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said:
“Learn the Quran, accept as permissible what it permits, regard as forbidden what it forbids, follow its guidance and do not reject anything in it. Whatever you are confused about in it, refer it to Allah and to those who are in authority after I am gone, so that they may tell you. Believe in the Tawrat and Injeel and Zaboor, and what the Prophets brought from their Lord, but be content with the Quran and what it contains of clarity, for it is an intercessor whose intercession will be accepted. Each verse will have light on the Day of Resurrection. I have been given Surah al-Baqarah among the early Revelation, and I have been given Taha and Taseen-Meems and Ha-Meems from the tablets of Moosa and I have been given the Opening of the Book (al-Fatihah) from beneath the Throne.
Narrated by al-Hakim inal-Mustadrak(1/757) and he said: This hadeeth has a saheeh isnad although they (al-Bukhari and Mulsim) did not narrate it. Also narrated by al-Tabarani inal-Mu’jam al-Kabeer(20/225). Classed as da’eef by al-Albani inal-Silsilah al-Da’eefah(2826) and by Ibn Hibban inal-Majrooheen(2/65).
-3-
It was narrated that the Prophet (peace and blessings of Allah be upon him) used to say in his du’a (supplication):
“O Lord of Taha and Yaseen, O Lord of the Holy Quran.”
Ibn Taymiyah (may Allah have mercy on him) said inMajmoo’ al-Fatawa(5/173-174):
There is no difference of opinion among the scholars that this hadeeth is a lie against the Messenger of Allah (peace and blessings of Allah be upon him). End quote.
-4-
“Whoever reads Taha will be given the reward of the Muhajireen (Emigrants) and the Ansar (Helpers) on the Day of Resurrection.”
This was quoted by al-Zamakhshari and al-Baydawi with regard to the virtues of Surah Taha, but it is a fabricated hadeeth.
See:al-Kashf al-Ilahiby al-Tarabulsi (1/178).
With regard to what you asked about the virtue of reading it three times every night, I could not find that in the books of the Sunnah, and I did not even find it in the books of mawdoo’ (fabricated) reports. Nothing concerning that has been proven from the Prophet (peace and blessings of Allah be upon him), so you should be careful and avoid that, and strive to follow the saheeh Sunnah of the Prophet (peace and blessings of Allah be upon him), and shun that which is da’eef (weak) and mawdoo’ (fabricated).
And Allah knows best.









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