It came to be that I was amulla. This was when I was much younger.
Nowa mulla is an interesting job. A mulla is a teacher, a preacher,
and a judge. I studied the Q'uran, andbecame quite familiar with the
Sharia, the traditional Islamic laws, and began my time as a mulla in
a little village in a far corner of the country.
Now a mulla is considered a wise man, and for some reason,
thevillagers considered me one. They would ask me questions concerning
aspects of their lives in which I was not expert at all.
"Oh, Mulla Nasruddin, please tell me what I should do about my daughter!"
"I'm sorry, sister, but youmust work that out for yourself. I don't
have a daughter, so I cannot tellyou anything useful."
"Mulla Nasruddin! My business is in terrible trouble! What should I do?"
"Brother,you see I don't have a business, so I cannot tell you anything useful."
"But you are such a wise man, Mulla Nasruddin! Please help me, please!"
"All right, here's what you should do..."
"Yes? Yes?" the man asked eagerly.
"Pray to Allah for wisdom."
He was not so happy with this answer. I think he had already tried
thatand found that Allah no matter how much wisdom Allah provided, he
would not be able to do much with it himself.
Finally the situation got completely out of hand. People began to
pester me with questions night and day. I was sleeping in the
starlight on my roof, and a pebble hit me on the forehead. On
reflection, it was more of a stone than a pebble.I feared it might
have done permanent damage. I looked over the edge, and there in the
street was a man looking up. "Mulla Nasruddin, are you asleep?"
"I find it hard to sleep when stones are falling from Heaven," I said.
"It was only a little pebble, Mulla, besides, I have a question."
"Brother, it is the middleof the night!"
"My question is very important, or I would not have disturbed you.
Please come down and we can discuss it."
"Just give me the gist of it, and I'll ponder it on my way down."
"I need to know, Mulla Nasruddin, should I tell aprospective buyer
that my donkey is sick?"
"I don't need to come down for that one. Of course you should! Honesty
is required of you. And as it is also required of me, I tell
youhonestly that question could have waited till morning; go home!"
So it was, day and night, I couldn't even brush my teeth without being
interrupted with questions. I brandished my miswak , my tooth-brushing
twig, but somehow no one was frightened.
Finally I hit upon a solution. Beside my doorI put a sign that said in
large letters, "Two questions for $100."
Peace at last! Days went by with no questions; it was lovely. But
finally a rich man came to my door with a bag of gold hanging from his
belt.
"Nasruddin!" he called out. I came to the door."May I help you?"
"You are fortunate today," he said. "I have plenty of money."
"You are the fortunate one,"I replied.
"I can afford your two questions," he said, and raised one eyebrow. I
have always wished I could do that.
"So we are both fortunate," I said .
"Indeed," the man said."But, don't you think one hundred dollars is a
little expensive for just two questions?"
"Yes it is," I replied. "Andwhat is your second question?"
--
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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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Thursday, November 8, 2012
Story - Two Questions (retold by Nasruddin)
Is there any proven report that attributes a knee to Allah, may He be glorified and exalted?
I read in the book Naqd 'Uthmaan ibn Sa'eed 'alaBishr al-Muraysi the
following report from Mujaahid: "Dawood will say on the Day of
Resurrection: 'Bring me closer.' It will be said to him: 'Come
closer." So hewill come closer until he touches His knee.'"
Do Ahl as-Sunnah wa'l-Jamaa'ah believe that Allah has a knee? Did
Shaykh al-Islam Ibn Taymiyah or Ibn Baaz or Shaykh Ibn 'Uthaymeen (may
Allah have mercy on them all) say that? Is this report attributed to
the Prophet (blessings and peace of Allah be upon him)?.
Praise be to Allaah.
What the questioner has mentioned about the report of Mujaahid was
narrated by ad-Daarimi (may Allah have mercy on him) in his book
an-Naqd (p. 463) via Sufyaan ibn 'Uyaynah from Humayd al-A'raj from
Mujaahid.
In the commentary of Shaykh Mansoor as-Saamiri on an-Naqd, it says
that this report was narrated by 'Abdullah ibn Ahmad ibn Hanbal in his
book as-Sunnah (hadeeth 1085, 1181) from Mujaahid from 'Ubayd ibn
'Umayr, without any mention of touching the knee, and he classed it as
saheeh from him.
There are other narrations and versions of the report from Mujaahid,
'Ubayd ibn 'Umayr, Sa'eed ibn Jubayr and others, with isnaads some of
which are saheeh and some areda'eef. All of these narrators are among
thesenior Taabi'een. Even if these people were narrating from the
Prophet (blessings and peace of Allah be upon him), these reports
would be classed as mursal and da'eef, but they did not narrate
thatfrom the Prophet (blessings and peace of Allah be upon him);
perhaps they narrated it from the books of the Children of Israel.
Whatever the case, the basic principle of Ahl as-Sunnah (may Allah
have mercy on them) was not to ascribe any attribute to Allah, may He
be exalted, on the basis of the words of anyof the Sahaabah or
Taabi'een; rather attributes can only be ascribed to Allah, may Hebe
exalted, on the basis of the texts of the Qur'aan and saheeh Sunnah.
The attributes of Allah, may He be glorified and exalted, are
tawqeefi, which means that nothing of that nature can be ascribed to
Him except that which Allah ascribed to Himself or that His Messenger
(blessings and peace of Allah be upon him ascribed to Him, becauseno
one is more knowledgeable about Allah than He Himself, and no created
being is more knowledgeable about his Creator than the Messenger of
Allah (blessings and peace of Allah be upon him).
At the same time, Ahl as-Sunnah do not deny any attribute for Allah,
may He be exalted, except that which Allah Himself negated or that His
Messenger (blessings and peace of Allah be upon him) negate.
Seeing as the "knee" is not proven in any verse or saheeh hadeeth, we
do not ascribe it to Allah,may He be exalted, because it is not
proven. But we do not deny it either, because there is no text of the
Qur'aan orSunnah to that effect. If this attribute was proven in the
texts of the Qur'aan or Sunnah, then our attitude towards it would be
the same as our attitude towards all the other divine attributes that
areproven in the Qur'aan and Sunnah, which is to affirm it and to
believe in it without any distortion, denial, likening Him to His
creation or discussing how.
See the answer to question no. 145804
We have not seen this attribute affirmed in the books of Shaykh
al-IslamIbn Taymiyah or Ibn al-Qayyim (may Allah have mercy on them),
and it has not been confirmed by our two contemporary shaykhs, Ibn
Baaz and al-'Uthaymeen (may Allah have mercy on them).
And Allah knows best.
following report from Mujaahid: "Dawood will say on the Day of
Resurrection: 'Bring me closer.' It will be said to him: 'Come
closer." So hewill come closer until he touches His knee.'"
Do Ahl as-Sunnah wa'l-Jamaa'ah believe that Allah has a knee? Did
Shaykh al-Islam Ibn Taymiyah or Ibn Baaz or Shaykh Ibn 'Uthaymeen (may
Allah have mercy on them all) say that? Is this report attributed to
the Prophet (blessings and peace of Allah be upon him)?.
Praise be to Allaah.
What the questioner has mentioned about the report of Mujaahid was
narrated by ad-Daarimi (may Allah have mercy on him) in his book
an-Naqd (p. 463) via Sufyaan ibn 'Uyaynah from Humayd al-A'raj from
Mujaahid.
In the commentary of Shaykh Mansoor as-Saamiri on an-Naqd, it says
that this report was narrated by 'Abdullah ibn Ahmad ibn Hanbal in his
book as-Sunnah (hadeeth 1085, 1181) from Mujaahid from 'Ubayd ibn
'Umayr, without any mention of touching the knee, and he classed it as
saheeh from him.
There are other narrations and versions of the report from Mujaahid,
'Ubayd ibn 'Umayr, Sa'eed ibn Jubayr and others, with isnaads some of
which are saheeh and some areda'eef. All of these narrators are among
thesenior Taabi'een. Even if these people were narrating from the
Prophet (blessings and peace of Allah be upon him), these reports
would be classed as mursal and da'eef, but they did not narrate
thatfrom the Prophet (blessings and peace of Allah be upon him);
perhaps they narrated it from the books of the Children of Israel.
Whatever the case, the basic principle of Ahl as-Sunnah (may Allah
have mercy on them) was not to ascribe any attribute to Allah, may He
be exalted, on the basis of the words of anyof the Sahaabah or
Taabi'een; rather attributes can only be ascribed to Allah, may Hebe
exalted, on the basis of the texts of the Qur'aan and saheeh Sunnah.
The attributes of Allah, may He be glorified and exalted, are
tawqeefi, which means that nothing of that nature can be ascribed to
Him except that which Allah ascribed to Himself or that His Messenger
(blessings and peace of Allah be upon him ascribed to Him, becauseno
one is more knowledgeable about Allah than He Himself, and no created
being is more knowledgeable about his Creator than the Messenger of
Allah (blessings and peace of Allah be upon him).
At the same time, Ahl as-Sunnah do not deny any attribute for Allah,
may He be exalted, except that which Allah Himself negated or that His
Messenger (blessings and peace of Allah be upon him) negate.
Seeing as the "knee" is not proven in any verse or saheeh hadeeth, we
do not ascribe it to Allah,may He be exalted, because it is not
proven. But we do not deny it either, because there is no text of the
Qur'aan orSunnah to that effect. If this attribute was proven in the
texts of the Qur'aan or Sunnah, then our attitude towards it would be
the same as our attitude towards all the other divine attributes that
areproven in the Qur'aan and Sunnah, which is to affirm it and to
believe in it without any distortion, denial, likening Him to His
creation or discussing how.
See the answer to question no. 145804
We have not seen this attribute affirmed in the books of Shaykh
al-IslamIbn Taymiyah or Ibn al-Qayyim (may Allah have mercy on them),
and it has not been confirmed by our two contemporary shaykhs, Ibn
Baaz and al-'Uthaymeen (may Allah have mercy on them).
And Allah knows best.
Translating the names and attributes of Allah into other languages and swearing by them
Is it permissible to translate the names and attributes of Allah into
a language other than Arabic, such as saying "God" in English, or
"Khoda" in Kurdish, meaning Allah? is it permissible to swear by these
names in the languages mentioned?.
Praise be to Allaah.
Firstly:
There are a number of conditions which must be met for it to be
permissible to translate the meanings of the names and attributes of
Allah into a language other than Arabic:
1. The one who is translating the words should have deep knowledge
of the Arabiclanguage and of the language into which he is
translating.
2. He should be trustworthy in his translation.
3. He should have knowledge of sharee'ah and he should be a
follower of Ahl as-Sunnah wa'l-Jamaa'ah, otherwise he cannot be
trusted not to introduce misguided and deviant beliefs into his
translation.
For a fatwa from the scholars discussing the conditions of this
matterbeing permissible, please see the answers to questions no. 9347
and 98553
Secondly:
One of these rulings is swearing oaths. Oaths may be sworn by any of
the names and attributesof Allah, may He be exalted, even if that is
in a language other than Arabic. Whoever utters these words referring
to the Lord, may He be glorified and exalted, then his oath is binding
and he must offer expiation if he breaks it.
Ibn Hazm said: There is no (valid) oath except one that is sworn by
Allah, may He be glorified and exalted, either by one of His names or
by one of the attributes that He has told us of, and not referring to
anyone other than Him, such as the Controller of the hearts, the
Inheritor of the earth and everythingon it, the One in Whose hand is
my soul, the Lordof the Worlds, and so on.That may be said in all
languages. Or (one may swear) by the knowledge of Allah, or by His
power, His might, His majesty, and so on, as mentioned in the text.If
a person swears by any of that, he has indeed sworn an oath and if he
breaks it then he must offer expiation.
End quote from al-Muhalla, 8/30
Ibn al-Humaam al-Hanafi(may Allah have mercy on him) said: If he says
in Farsi "I swear by God",this is an oath by Allah.
End quote from Fath al-Qadeer, 5/76
Whatever the case, whoever refers by these words to the Lord of the
Worlds, then the shar'i rulings (on oaths) come into effect. If a
person swears an oath in his own language referring to the One Lord,
then theoath is binding.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:The
Lord, may He be glorified, may be referred to in Arabic as Allah,
ar-Rahmaan (the Most Gracious), ar-Raheem (the Most Merciful), and in
Farsi as Khoda and so on, but He,may He be glorified, is One, and
there are manyways to refer to Him.
End quote from al-Fataawa al-Kubra, 6/568
But what the Muslim should use in his worship, his du'aa'
(supplication) and all other circumstances when referring to Allah,
may He be exalted and glorified, is the word "Allah" as it is, because
that has become a symbol for the Muslims and something that
distinguishes them, and it helps to avoid any confusion between
whatthey mean and what others mean when they say "God", as others may
sometimes be referring to Allah, but sometimes they may be referring
to something else.
Everything that we have mentioned above applies to one who does not
have a good knowledge of Arabic; as for the one who has a good
knowledge of Arabic, it is permissible for him to use the translated
words in order to explain Islam and help others to understand it. But
when offering du'aa' or swearing oaths, he has to avoid doing that
with words other than the known Arabic words for the divine names and
attributes, as they are confirmed in the Qur'aanand Sunnah.
And Allah knows best.
a language other than Arabic, such as saying "God" in English, or
"Khoda" in Kurdish, meaning Allah? is it permissible to swear by these
names in the languages mentioned?.
Praise be to Allaah.
Firstly:
There are a number of conditions which must be met for it to be
permissible to translate the meanings of the names and attributes of
Allah into a language other than Arabic:
1. The one who is translating the words should have deep knowledge
of the Arabiclanguage and of the language into which he is
translating.
2. He should be trustworthy in his translation.
3. He should have knowledge of sharee'ah and he should be a
follower of Ahl as-Sunnah wa'l-Jamaa'ah, otherwise he cannot be
trusted not to introduce misguided and deviant beliefs into his
translation.
For a fatwa from the scholars discussing the conditions of this
matterbeing permissible, please see the answers to questions no. 9347
and 98553
Secondly:
One of these rulings is swearing oaths. Oaths may be sworn by any of
the names and attributesof Allah, may He be exalted, even if that is
in a language other than Arabic. Whoever utters these words referring
to the Lord, may He be glorified and exalted, then his oath is binding
and he must offer expiation if he breaks it.
Ibn Hazm said: There is no (valid) oath except one that is sworn by
Allah, may He be glorified and exalted, either by one of His names or
by one of the attributes that He has told us of, and not referring to
anyone other than Him, such as the Controller of the hearts, the
Inheritor of the earth and everythingon it, the One in Whose hand is
my soul, the Lordof the Worlds, and so on.That may be said in all
languages. Or (one may swear) by the knowledge of Allah, or by His
power, His might, His majesty, and so on, as mentioned in the text.If
a person swears by any of that, he has indeed sworn an oath and if he
breaks it then he must offer expiation.
End quote from al-Muhalla, 8/30
Ibn al-Humaam al-Hanafi(may Allah have mercy on him) said: If he says
in Farsi "I swear by God",this is an oath by Allah.
End quote from Fath al-Qadeer, 5/76
Whatever the case, whoever refers by these words to the Lord of the
Worlds, then the shar'i rulings (on oaths) come into effect. If a
person swears an oath in his own language referring to the One Lord,
then theoath is binding.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:The
Lord, may He be glorified, may be referred to in Arabic as Allah,
ar-Rahmaan (the Most Gracious), ar-Raheem (the Most Merciful), and in
Farsi as Khoda and so on, but He,may He be glorified, is One, and
there are manyways to refer to Him.
End quote from al-Fataawa al-Kubra, 6/568
But what the Muslim should use in his worship, his du'aa'
(supplication) and all other circumstances when referring to Allah,
may He be exalted and glorified, is the word "Allah" as it is, because
that has become a symbol for the Muslims and something that
distinguishes them, and it helps to avoid any confusion between
whatthey mean and what others mean when they say "God", as others may
sometimes be referring to Allah, but sometimes they may be referring
to something else.
Everything that we have mentioned above applies to one who does not
have a good knowledge of Arabic; as for the one who has a good
knowledge of Arabic, it is permissible for him to use the translated
words in order to explain Islam and help others to understand it. But
when offering du'aa' or swearing oaths, he has to avoid doing that
with words other than the known Arabic words for the divine names and
attributes, as they are confirmed in the Qur'aanand Sunnah.
And Allah knows best.
Is it permissible to say “So and so is my benefactor (wali ni‘mati)”?
Is it permissible to say "So and so is my benefactor (wali ni'mati)"?
Praise be to Allah.
The basic principle is that the One who is to be described as wali
an-ni'mah (benefactor or source of blessings) is Allah, may He be
exalted,Who bestows His abundant blessings, both visible and
invisible, upon His slave.
Ibn al-Qayyim (may Allah have mercy on him) said:
All goodness is to be attributed to Allah; it is in His hands, by His
leaveand from Him. He is the benefactor and source of the individual's
blessings, as He is the One Who initiated them without anyone being
entitled to them; He bestows them upon him,even though the individual
may be displeasing Him by his turning away from Him and his negligence
and sin. So Allah deserves all praise and thanks, and the slave
deserves blame, criticism and shame.
End quote from al-Fawaa'id, p. 113.
But that does not prevent any of His slaves whom He has blessed from
being a benefactor or source of blessings to another of His slaves.
Yetit must be noted that there is a huge difference between the true
blessings of Allah to all of His slaves, as He is the Creator of those
blessings and the One Who divides provision among them and causes
provision to come down from His stores, and the blessings that some of
His slaves bestow upon others, from what Allah has given to them and
caused them to possess and put under their control. They are no more
than a means of directing the blessings of Allah to other slaves of
Allah. The blessings bestowed by the Creator are unlimited, whereas
the blessings bestowed by people are limited to what Allah has given
to them.
Giving the name "benefactor" or"source of blessings" (wali an-ni'mah)
to the one who does a favour is something that is knownin Arabic
language and in Islam. The closest thing to that and the most
well-known example is the use of this name for a master who has
manumitted a slave.
Al-Bayhaqi (21966) narrated that Huzayl ibn Shurahbeel said: A man
came to 'Abdullah ibn Mas'ood and said: I manumitted a slave of mine
and made him a saa'ibah (a freed slave with no wala' connection to
anyone), then he died and left behind some wealth. 'Abdullah said: The
people of Islam did not free slaves as saa'ibah; rather the people of
the Jaahiliyyah used to do that. You are his heir and his benefactor
or the source of his blessings (wali ni'matihi). If you are not
comfortable with that, then show it to us and we will put it in the
bayt al-maal (the treasury of the Muslims)."
This report was originally narrated by al-Bukhaari, 6753
Al-Qaadi 'Iyaad (may Allah have mercy on him) said in al-Mashaariq (2/18):
The "benefactor" or "source of blessing" (wali an-ni'mah) is the one
who manumits a slave. End quote.
Al-Jassaas (may Allah have mercy on him) said in Ahkaam al-Qur'aan (2/231):
(It refers to) the master who has manumitted a slave, because he is
the source of the favour of manumission. Hence he is called "source of
blessing" or "benefactor" (wali an-ni'mah). End quote.
He also (may Allah have mercy on him) said:
He (the Prophet (blessings and peace of Allah be upon him)) made the
rights of the "benefactor" or "source of blessing" (wali an-ni mah,
i.e., the master who manumits a slave) like the rights of the father.
The evidence for that is the hadeeth: "No son can repay his father
unless he finds him enslaved and buys him and manumits him." (Narrated
by Muslim, 1510). So he described the ransom of the father as
equivalent to his rights (over his son), andequal to his favours to
his son.
End quote from Ahkaam al-Qur'aan, 1/169
See also: Sharh Muntaha al-Iraadaat, 2/500; Kashshaaf al-Qinaa',
4/405; Ikhtilaaf al-A'immah al-'Ulama', 2/85; Anees al-Fuqaha', p. 98;
al-Fawaakih ad-Dawaani, 2/250
In linguistic terms:
Ibn Manzoor (may Allah have mercy on him) said:
The master who is the "benefactor" or "source of blessings" is the one
who manumits the slave i.e., he blesses his slave by manumitting him.
End quote from Lisaan al-'Arab, 15/405
See also: Tahdheeb al-Lughah, 5/205; al-Misbaah al-Muneer, 2/614; Taaj
al-'Uroos, 40/243.
Based on that, there seems to be no reason not to use this phrase to
refer to some people, bearing in mind the difference mentioned above.
However there is the fear that this matter may involve some going to
extremes and exaggerating about people. In that case it should not be
used for that reason, not becausea person cannot be a source of
blessing to another.
And Allah knows best.
--
- - - - -
And Allah Knows the Best!
- - - - -
Published by :->
M NajimudeeN Bsc- INDIA
- - - - - - -
Praise be to Allah.
The basic principle is that the One who is to be described as wali
an-ni'mah (benefactor or source of blessings) is Allah, may He be
exalted,Who bestows His abundant blessings, both visible and
invisible, upon His slave.
Ibn al-Qayyim (may Allah have mercy on him) said:
All goodness is to be attributed to Allah; it is in His hands, by His
leaveand from Him. He is the benefactor and source of the individual's
blessings, as He is the One Who initiated them without anyone being
entitled to them; He bestows them upon him,even though the individual
may be displeasing Him by his turning away from Him and his negligence
and sin. So Allah deserves all praise and thanks, and the slave
deserves blame, criticism and shame.
End quote from al-Fawaa'id, p. 113.
But that does not prevent any of His slaves whom He has blessed from
being a benefactor or source of blessings to another of His slaves.
Yetit must be noted that there is a huge difference between the true
blessings of Allah to all of His slaves, as He is the Creator of those
blessings and the One Who divides provision among them and causes
provision to come down from His stores, and the blessings that some of
His slaves bestow upon others, from what Allah has given to them and
caused them to possess and put under their control. They are no more
than a means of directing the blessings of Allah to other slaves of
Allah. The blessings bestowed by the Creator are unlimited, whereas
the blessings bestowed by people are limited to what Allah has given
to them.
Giving the name "benefactor" or"source of blessings" (wali an-ni'mah)
to the one who does a favour is something that is knownin Arabic
language and in Islam. The closest thing to that and the most
well-known example is the use of this name for a master who has
manumitted a slave.
Al-Bayhaqi (21966) narrated that Huzayl ibn Shurahbeel said: A man
came to 'Abdullah ibn Mas'ood and said: I manumitted a slave of mine
and made him a saa'ibah (a freed slave with no wala' connection to
anyone), then he died and left behind some wealth. 'Abdullah said: The
people of Islam did not free slaves as saa'ibah; rather the people of
the Jaahiliyyah used to do that. You are his heir and his benefactor
or the source of his blessings (wali ni'matihi). If you are not
comfortable with that, then show it to us and we will put it in the
bayt al-maal (the treasury of the Muslims)."
This report was originally narrated by al-Bukhaari, 6753
Al-Qaadi 'Iyaad (may Allah have mercy on him) said in al-Mashaariq (2/18):
The "benefactor" or "source of blessing" (wali an-ni'mah) is the one
who manumits a slave. End quote.
Al-Jassaas (may Allah have mercy on him) said in Ahkaam al-Qur'aan (2/231):
(It refers to) the master who has manumitted a slave, because he is
the source of the favour of manumission. Hence he is called "source of
blessing" or "benefactor" (wali an-ni'mah). End quote.
He also (may Allah have mercy on him) said:
He (the Prophet (blessings and peace of Allah be upon him)) made the
rights of the "benefactor" or "source of blessing" (wali an-ni mah,
i.e., the master who manumits a slave) like the rights of the father.
The evidence for that is the hadeeth: "No son can repay his father
unless he finds him enslaved and buys him and manumits him." (Narrated
by Muslim, 1510). So he described the ransom of the father as
equivalent to his rights (over his son), andequal to his favours to
his son.
End quote from Ahkaam al-Qur'aan, 1/169
See also: Sharh Muntaha al-Iraadaat, 2/500; Kashshaaf al-Qinaa',
4/405; Ikhtilaaf al-A'immah al-'Ulama', 2/85; Anees al-Fuqaha', p. 98;
al-Fawaakih ad-Dawaani, 2/250
In linguistic terms:
Ibn Manzoor (may Allah have mercy on him) said:
The master who is the "benefactor" or "source of blessings" is the one
who manumits the slave i.e., he blesses his slave by manumitting him.
End quote from Lisaan al-'Arab, 15/405
See also: Tahdheeb al-Lughah, 5/205; al-Misbaah al-Muneer, 2/614; Taaj
al-'Uroos, 40/243.
Based on that, there seems to be no reason not to use this phrase to
refer to some people, bearing in mind the difference mentioned above.
However there is the fear that this matter may involve some going to
extremes and exaggerating about people. In that case it should not be
used for that reason, not becausea person cannot be a source of
blessing to another.
And Allah knows best.
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And Allah Knows the Best!
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Published by :->
M NajimudeeN Bsc- INDIA
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