In 'Udat As-Saabireen, Ibn Al-Qayyim quoted Imaam Ahmad as saying,
"Allaah The Almighty mentioned patience in the Quran in ninety
places."
Here I will mention the various contexts in which patience was mentioned:
First: The command to be patient; Allaah The Almighty Says (what means):
• {And be patient, [O Muhammad], and your patience isnot but through
Allaah.} [Quran 16:127]
• {And be patient, [O Muhammad], for the decision of your Lord.} [Quran 52:48]
• {O you who have believed, be patient and endure and remain stationed
and fear Allaah that you may be successful.} [Quran 3:200]
Second: Forbidding the opposite of patience; Allaah The Almighty Says
(what means):
• {And do not be impatient for them.} [Quran 46:35]
• {So do not weaken and do not grieve…} [Quran 3:139]
• {And be not like the companion of the fish…} [Quran 68:48]
In general, every forbidden thing is the opposite of patience that iscommanded.
Third: Making success contingent on patience; Allaah The Almighty Says
(what means): {O you who have believed, be patient and endure and
remain stationed andfear Allaah that you may be successful.} [Quran
3:200]
In the verse, success was made contingent on the mentioned matters.
Fourth: Informing of the multiplied reward of those who are patient;
Allaah The Almighty Says (what means): {Indeed, the patient will be
given their rewardwithout account.} [Quran 39:10]
Sulaymaan ibn Al-Qaasim said, "Each good deed has a known reward
except patience. Allaah The Exalted Says (what means): {Indeed, the
patient will be given their reward without account.} It is like
flowing water."
Fifth: Leadership in religion is made contingent upon patience and
certainty in Allaah; Allaah TheAlmighty Says (what means): {AndWe made
from among them leaders guiding by Our command when they were patient
and [when] they were certain of Our signs.} [Quran 32:24]
With patience and certainty, one obtains leadership in religion.
Sixth: Allaah The Almighty is with the patient; Allaah The Exalted
Says (what means): {Allaah is withthe patient.} [Quran 2:153]
Abu 'Ali Ad-Daqqaaq said, "The patient won the honor of both worlds
because they won the advantage that Allaah is with them."
Seventh: Those who are patient are given three things together from
Allaah The Almighty, which are not available for others: His
blessings, mercy and guidance. Allaah The Almighty Says (what means):
{But give good tidings to the patient, Who, when disaster strikes
them, say, "Indeed we belong to Allaah, and indeed to Him we will
return." Those are the ones upon whom are blessings from their Lord
and mercy. And it is those who are the [rightly] guided.} [Quran
2:155-157]
When one of the righteous predecessors was offered condolences for a
disaster which afflicted him, he said, "How couldI not be patient when
Allaah has promised me three things for patience, each one is better
than this world and what is in it."
Eighth: Allaah The Almighty madepatience a means for seeking help and
support; He Says (what means): {And seek help through patience and
prayer.} [Quran 2:45]
This means that a person who is not patient is neither supported nor helped.
Ninth: Allaah The Almighty made victory contingent upon patience and
observing consciousness of Allaah The Almighty. He Says (what means):
{Yes, if you remain patient and conscious of Allaah and the enemy come
upon you [attacking] in rage, your Lord will reinforce you with five
thousand angels having marks [of distinction].} [Quran 3:125]
The Prophet therefore, said: "Know that victory is with patience."
Tenth: Allaah The Almighty made patience and fear of Him a great means
of protection from the cunning and plotting of the enemies. They are
the greatest ofall refuges. Allaah The Almighty Says (what means):
{And if you are patient and fear Allaah, their plot will not harm you
at all.} [Quran 3:120]
Eleventh: Allaah The Almighty Says that His angels greet the patient
in Paradise with peace due to their patience; He, the Exalted, Says
(what means): {And the angels will enter upon them from every gate,
[saying], "Peace be upon you for what you patiently endured. And
excellent is the final home."} [Quran 13:23-24]
Twelfth: Allaah The Almighty allowed the patient to punish with an
equivalent of that with which they were harmed, then Hegave an
asserted oath that showing patience is better. Allaah The Almighty
Says (what means): {And if you punish [an enemy, O believers], punish
with an equivalent of that with which you were harmed. But if you are
patient - it is better for those who are patient.} [Quran 16:126]
The Arabic equivalent of the versehas many signs indicating assertion
and affirmation of the oath.
Thirteenth: Allaah The Almighty made forgiveness and great reward the
consequence of patience and righteous deeds; He Says (what means):
{Except for those who are patient and do righteous deeds; those will
have forgiveness and great reward.} [Quran 11:11]
Fourteenth: Allaah The Almighty considered patience over affliction
and disasters one of thematters which require determination. Actually,
determination is required over the noblest and greatest of deeds.
Allaah The Almighty Says (what means):
• {And whoever is patient and forgives - indeed, that is of the
matters [requiring] determination.} [Quran 42:43]
• {And be patient over what befalls you. Indeed, [all] that is of the
matters [requiring] determination.} [Quran 31:17] - - ▓███▓
Translator:-> http://translate.google.com/m/ ▓███▓ - -
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Wednesday, May 1, 2013
Patience: The Path to Paradise - II
Patience: The Path to Paradise - I
Ramadhaan is the month of patience; and Paradise is the reward of
patience. Allaah The Almighty Says (what means):
• {And seek help through patience and prayer, and indeed, it is
difficult except for the humbly submissive [to Allaah]. Who are
certain that they will meet their Lord and that they willreturn to
Him.} [Quran 2:45-46]
• {O you who have believed, seek help through patience and prayer.
Indeed, Allaah is with the patient.} [Quran 2:153]
Commenting on the last verse, Mujaahid said, "Patience in this verse
means fasting. That is why Ramadhaan is called the month of patience.
Therefore, both fasting and prayer are firmlyconnected in this verse,
since fasting curbs desire and makes one abstinent regarding this
worldly life, while prayer inspires humbleness and submission, removes
arrogance and encourages love for the Hereafter."
It is narrated through an authentic Hadeeth (narration) that the
Prophet said: "Fast the month of patience and three days each month…"
Ramadhaan is the month of patience as the person who observes fasting
is patient regarding acts of obedience and avoiding acts of
disobedience. He abstains from the permissible things he used to enjoy
out of obedience to Allaah The Almightyand in fulfillment of piety.
Meanwhile, he stops himself fromdoing acts of disobedience and forces
himself to do many righteous acts which bring one closer to Allaah The
Almighty, such as observing the voluntary night prayers, giving in
charity, maintaining kinship ties, providing food for the needy and
bearing the suffering of hunger and thirst.
It is also the month of Jihaad (striving in the cause of Allaah The
Almighty), and Jihaad is a form of patience. The Prophet conducted two
battles during the month of Ramadhaan, the ever greatest battles: the
Battle of Badr and the Conquest of Makkah.
The Companions realized thatRamadhaan is the month of patience. They
showed great patience in bearing the responsibility of calling to
Allaah The Almighty, performing Jihaad, obeying Allaah The Almighty,
avoiding acts of disobedience andbeing satisfied with the decree
ofAllaah. The Prophet as well asthe Companions used to reach the
highest degree of patience during the month of Ramadhaan, which is the
month of patience.
Have we learnt this lesson from observing the fast and the night
voluntary prayers during the month of Ramadhaan?
The patient will be given their reward without account:
Allaah The Exalted made the reward of good deeds well-known, all
having the same result, Saying (what means): {Whoever comes [on the
Day of Judgment] with a good deed will have ten times the like thereof
[to his credit]} [Quran 6:160]
In another verse, He made the reward of charity for the sake of Allaah
even greater, Saying (what means): {The example of those who spend
their wealth in the way of Allaah is like a seed [of grain] which
grows seven spikes; in each spike is a hundred grains. And Allaah
multiplies [His reward]for whom He wills. And Allaah is
All-Encompassing and Knowing.} [Quran 2:261]
Nevertheless, He made the reward of the patient without account,
Saying (what means):
• {Indeed, the patient will be given their reward without account.}
[Quran 39:10]
• {And whoever is patient and forgives - indeed, that is of the
matters [requiring] determination.} [Quran 42:43]
It was said that the patient person in the first verse means those who
fast, for in an authentic Hadeeth, the Prophet narrated that Allaah
The Almighty Says: "Fasting is for Me and I give reward for it…"
[Al-Bukhaari] Here the reward of fasting is not determined, unlike the
case with patience, the reward of which was determined.
The reward of the patient is Paradise:
Allaah The Almighty informed us that His angels confer peace uponthe
patient in Paradise due to their patience in the worldly life. Allaah
The Almighty Says (what means):
• {And the angels will enter upon them from every gate,
[saying],"Peace be upon you for what you patiently endured."} [Quran
13:23-24]
• {And [He] will reward them for what they patiently endured [with] a
garden [in Paradise] and silk [garments].} [Quran 76:12]
• {Those will be awarded the Chamber for what they patiently endured,
and they will be received therein with greetings and [words of] peace.
Abiding eternally therein. Good is the settlement and residence.}
[Quran25:75-76]
Abu Moosa Al-Ash'ari narrated that the Messenger of Allaah,
sallallaahu 'alayhi w sallam, said: "When a person's child dies,
Allaah The Almighty Says to His Angels, 'Have you taken the child of
My slave?' They say, 'Yes.' He Says, 'Have you taken the apple of his
eye?' They say, 'Yes.' He Says, 'What did My slave say?' They say, 'He
praised You and said "Innaa lillaahi wa inna ilayhi raaji'oon (Verily
to Allaah we belong and to Him we shall return).' Allaah Says, 'Build
for My slave a house in Paradise and call it the house of praise.'"
[At-Tirmithi, Ahmad and Ibn Hibbaan] [Al-Albaani: Hasan]
Anas narrated that the Messenger of Allaah said: "Allaah The Almighty
Says: When Iafflict My slave in his two beloveds (i.e. afflicting him
with blindness) and he shows patience, I Will Compensate him for his
two eyes with Paradise." [Al-Bukhaari and Al-Albaani: Saheeh]
The wording of another narrationreads: "Allaah The Almighty Says: When
I take the two dear things (i.e afflict his eyes with blindness)of My
slave in this worldly life, his reward from Me will be Paradise."
[At-Tirmithi] [Al-Albaani: Saheeh]
Abu Hurayrah narrated that the Messenger of Allaah said: "Allaah The
Almighty Says, 'Whosoever his two beloveds I take (i.e. afflicted his
eyes with blindness), yet he shows patienceand hopes for My reward, I
shall be satisfied with no less reward for him than Paradise."
[At-Tirmithi] [Al-Albaani: Saheeh]
'Abdullaah ibn 'Umar narrated that the Messenger of Allaah said:
"Allaah The Almighty is not satisfied with a reward less than Paradise
for His believing slave when He takes his dearest one from among the
inhabitants of this worldly life, yet he shows patience and hopes for
His reward." [Abu Daawood] [Al-Albaani: Hasan]
Abu Hurayrah narrated that the Messenger of Allaah said: "Allaah The
Almighty Says: I Have no reward other than Paradise for My believing
slave who (remains patient) and hopes for My reward when I take his
dearest person from among the inhabitants of the worldly life."
[Al-Bukhaari]
'Ataa' ibn Abi Rabaah said, "Ibn 'Abbaas said to me, 'Shall I show you
a woman of the people of Paradise?' I said, 'Yes.' He said, 'This
black woman came to the Prophet and said, 'I get attacks of epilepsy
and my body becomes uncovered; please invoke Allaah for me.' The
Prophet said (to her): 'If you wish I could invoke Allaah to cureyou,
or if you wish, be patient and you will obtain Paradise.' She said, 'I
will be patient,' and added, 'but I become uncovered, so please invoke
Allaah for me that I may not become uncovered.' So, he invoked Allaah
for her and she did not become uncovered again.'" [Al-Bukhaari and
Ahmad]
'Attaa' ibn Yasaar narrated that the Messenger of Allaah said: "When a
slave (of Allaah) falls ill, Allaah sends him two angels and Says to
them, 'See what he will say to his visitors?' Ifhe praises Allaah and
glorifies Him when they come to him, theywill inform Allaah of that,
and indeed He knows best. Thereupon, Allaah Says, 'It is due upon Me
for My slave if I cause him to die (of his illness) to admithim to
Paradise, and to replace him with flesh better than his flesh and
blood better than his blood and forgive his misdeeds if I cause him to
recover.'" [Al- Bukhaari; Al-Albaani classed it as Hasan by virtue of
corroborating narrations] - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
patience. Allaah The Almighty Says (what means):
• {And seek help through patience and prayer, and indeed, it is
difficult except for the humbly submissive [to Allaah]. Who are
certain that they will meet their Lord and that they willreturn to
Him.} [Quran 2:45-46]
• {O you who have believed, seek help through patience and prayer.
Indeed, Allaah is with the patient.} [Quran 2:153]
Commenting on the last verse, Mujaahid said, "Patience in this verse
means fasting. That is why Ramadhaan is called the month of patience.
Therefore, both fasting and prayer are firmlyconnected in this verse,
since fasting curbs desire and makes one abstinent regarding this
worldly life, while prayer inspires humbleness and submission, removes
arrogance and encourages love for the Hereafter."
It is narrated through an authentic Hadeeth (narration) that the
Prophet said: "Fast the month of patience and three days each month…"
Ramadhaan is the month of patience as the person who observes fasting
is patient regarding acts of obedience and avoiding acts of
disobedience. He abstains from the permissible things he used to enjoy
out of obedience to Allaah The Almightyand in fulfillment of piety.
Meanwhile, he stops himself fromdoing acts of disobedience and forces
himself to do many righteous acts which bring one closer to Allaah The
Almighty, such as observing the voluntary night prayers, giving in
charity, maintaining kinship ties, providing food for the needy and
bearing the suffering of hunger and thirst.
It is also the month of Jihaad (striving in the cause of Allaah The
Almighty), and Jihaad is a form of patience. The Prophet conducted two
battles during the month of Ramadhaan, the ever greatest battles: the
Battle of Badr and the Conquest of Makkah.
The Companions realized thatRamadhaan is the month of patience. They
showed great patience in bearing the responsibility of calling to
Allaah The Almighty, performing Jihaad, obeying Allaah The Almighty,
avoiding acts of disobedience andbeing satisfied with the decree
ofAllaah. The Prophet as well asthe Companions used to reach the
highest degree of patience during the month of Ramadhaan, which is the
month of patience.
Have we learnt this lesson from observing the fast and the night
voluntary prayers during the month of Ramadhaan?
The patient will be given their reward without account:
Allaah The Exalted made the reward of good deeds well-known, all
having the same result, Saying (what means): {Whoever comes [on the
Day of Judgment] with a good deed will have ten times the like thereof
[to his credit]} [Quran 6:160]
In another verse, He made the reward of charity for the sake of Allaah
even greater, Saying (what means): {The example of those who spend
their wealth in the way of Allaah is like a seed [of grain] which
grows seven spikes; in each spike is a hundred grains. And Allaah
multiplies [His reward]for whom He wills. And Allaah is
All-Encompassing and Knowing.} [Quran 2:261]
Nevertheless, He made the reward of the patient without account,
Saying (what means):
• {Indeed, the patient will be given their reward without account.}
[Quran 39:10]
• {And whoever is patient and forgives - indeed, that is of the
matters [requiring] determination.} [Quran 42:43]
It was said that the patient person in the first verse means those who
fast, for in an authentic Hadeeth, the Prophet narrated that Allaah
The Almighty Says: "Fasting is for Me and I give reward for it…"
[Al-Bukhaari] Here the reward of fasting is not determined, unlike the
case with patience, the reward of which was determined.
The reward of the patient is Paradise:
Allaah The Almighty informed us that His angels confer peace uponthe
patient in Paradise due to their patience in the worldly life. Allaah
The Almighty Says (what means):
• {And the angels will enter upon them from every gate,
[saying],"Peace be upon you for what you patiently endured."} [Quran
13:23-24]
• {And [He] will reward them for what they patiently endured [with] a
garden [in Paradise] and silk [garments].} [Quran 76:12]
• {Those will be awarded the Chamber for what they patiently endured,
and they will be received therein with greetings and [words of] peace.
Abiding eternally therein. Good is the settlement and residence.}
[Quran25:75-76]
Abu Moosa Al-Ash'ari narrated that the Messenger of Allaah,
sallallaahu 'alayhi w sallam, said: "When a person's child dies,
Allaah The Almighty Says to His Angels, 'Have you taken the child of
My slave?' They say, 'Yes.' He Says, 'Have you taken the apple of his
eye?' They say, 'Yes.' He Says, 'What did My slave say?' They say, 'He
praised You and said "Innaa lillaahi wa inna ilayhi raaji'oon (Verily
to Allaah we belong and to Him we shall return).' Allaah Says, 'Build
for My slave a house in Paradise and call it the house of praise.'"
[At-Tirmithi, Ahmad and Ibn Hibbaan] [Al-Albaani: Hasan]
Anas narrated that the Messenger of Allaah said: "Allaah The Almighty
Says: When Iafflict My slave in his two beloveds (i.e. afflicting him
with blindness) and he shows patience, I Will Compensate him for his
two eyes with Paradise." [Al-Bukhaari and Al-Albaani: Saheeh]
The wording of another narrationreads: "Allaah The Almighty Says: When
I take the two dear things (i.e afflict his eyes with blindness)of My
slave in this worldly life, his reward from Me will be Paradise."
[At-Tirmithi] [Al-Albaani: Saheeh]
Abu Hurayrah narrated that the Messenger of Allaah said: "Allaah The
Almighty Says, 'Whosoever his two beloveds I take (i.e. afflicted his
eyes with blindness), yet he shows patienceand hopes for My reward, I
shall be satisfied with no less reward for him than Paradise."
[At-Tirmithi] [Al-Albaani: Saheeh]
'Abdullaah ibn 'Umar narrated that the Messenger of Allaah said:
"Allaah The Almighty is not satisfied with a reward less than Paradise
for His believing slave when He takes his dearest one from among the
inhabitants of this worldly life, yet he shows patience and hopes for
His reward." [Abu Daawood] [Al-Albaani: Hasan]
Abu Hurayrah narrated that the Messenger of Allaah said: "Allaah The
Almighty Says: I Have no reward other than Paradise for My believing
slave who (remains patient) and hopes for My reward when I take his
dearest person from among the inhabitants of the worldly life."
[Al-Bukhaari]
'Ataa' ibn Abi Rabaah said, "Ibn 'Abbaas said to me, 'Shall I show you
a woman of the people of Paradise?' I said, 'Yes.' He said, 'This
black woman came to the Prophet and said, 'I get attacks of epilepsy
and my body becomes uncovered; please invoke Allaah for me.' The
Prophet said (to her): 'If you wish I could invoke Allaah to cureyou,
or if you wish, be patient and you will obtain Paradise.' She said, 'I
will be patient,' and added, 'but I become uncovered, so please invoke
Allaah for me that I may not become uncovered.' So, he invoked Allaah
for her and she did not become uncovered again.'" [Al-Bukhaari and
Ahmad]
'Attaa' ibn Yasaar narrated that the Messenger of Allaah said: "When a
slave (of Allaah) falls ill, Allaah sends him two angels and Says to
them, 'See what he will say to his visitors?' Ifhe praises Allaah and
glorifies Him when they come to him, theywill inform Allaah of that,
and indeed He knows best. Thereupon, Allaah Says, 'It is due upon Me
for My slave if I cause him to die (of his illness) to admithim to
Paradise, and to replace him with flesh better than his flesh and
blood better than his blood and forgive his misdeeds if I cause him to
recover.'" [Al- Bukhaari; Al-Albaani classed it as Hasan by virtue of
corroborating narrations] - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
Dought & Clear, - He is mentally ill and does not pray or fast; what is the ruling?.
What is the ruling on a person who is psychotic bipolar and does not
offer prayers, or fast? Whenever he is advised to do so he says that
he is ill and Allah will forgive him but actually the person is not
physically disable to offer prayer. Also, what about his sense of
judgement? He thinks heis always right even though when sometimeshe is
not, and he thinks others are always wrongand he backbites them.
Praise be to Allah.
Firstly:
We ask Allah to heal this sick person from this sickness that he is
suffering, and we ask Him, may He be glorified,to guide us and him to
the truth and the right path, for He is able to do that.
Secondly:
The conditions of accountability with regard to commands and
prohibitions are being an adult and being of sound mind. When a person
becomes an adult of sound mind, it becomes obligatory for him to do
what is enjoined of praying, fasting, giving zakaah, performing Hajj
and other obligatory duties, and he is also obliged to avoid things
that are prohibited.
It says in Fataawa al-Lajnah ad-Daa'imah (vol. 2, 6/370): Prayer is
obligatory upon the individual and is not waived under any
circumstances so long as he is of sound mind, because the conditions
of accountability are being an adult and being of sound mind. The
command to pray is not waived because of loss of a limb or physical
faculty, or because of sickness, or similar problems, because of
thegeneral meaning of the Qur'an and Sunnah, and scholarly consensus
to that effect. But if a person suffers some physical harm and is not
able to do all the obligatory actions and essential parts of the
prayer, then he may pray according to what he is able to do. End
quote.
Based on that, if this mental illness does not affect the person's
reasoning or consciousness, as appears to be the case inthe situation
mentioned,then it is obligatory for him to pray and fast, because he
is still accountable.
But if he loses his mind sometimes, and is of sound mind sometimes,
then he is excused at thetimes when he loses his mind, but when he
comes back to his senses the excuse is no longer applicable, and he
has tooffer the prayer that is currently due and make up the prayers
that he missed during the time when he lost his mind.
What you must do is advise this man and remind him of the great
importance of prayer and fasting, and tell him that the one who does
not do these duties without any excuse is in grave danger; in fact
keeping away from remembrance of Allah is one of the greatest causes
of mental illness, as Allah, may He be exalted, says (interpretation
of the meaning):
"But whosoever turns away from My Reminder (i.e. neither believes in
this Quran nor acts on itsorders, etc.) verily, for him is a life of
hardship"
[Ta-Ha 20:124].
Allah, may He be glorified, also tells us of the means of attaining
peace of mind, as He says (interpretation of the meaning):
"Verily, in the remembrance of Allah do hearts find rest"
[ar-Ra 'd 13:28].
It should be noted that the individual is responsible for all of his
deeds before his Lord, may He be glorified and exalted, so long as he
is aware of what he is saying or doing. His illness is not an excuse
for him to commit whatever sins he wants, such as neglecting the
prayer, backbiting and spreading malicious gossip. … The individual
has no argument againsthis Lord, may He be glorified and exalted;
rather Allah has the perfect proof and argument against all His
creation.
We ask Allah to set the affairs of the Muslims straight and to bring
them back to Him.
And Allah knows best. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
offer prayers, or fast? Whenever he is advised to do so he says that
he is ill and Allah will forgive him but actually the person is not
physically disable to offer prayer. Also, what about his sense of
judgement? He thinks heis always right even though when sometimeshe is
not, and he thinks others are always wrongand he backbites them.
Praise be to Allah.
Firstly:
We ask Allah to heal this sick person from this sickness that he is
suffering, and we ask Him, may He be glorified,to guide us and him to
the truth and the right path, for He is able to do that.
Secondly:
The conditions of accountability with regard to commands and
prohibitions are being an adult and being of sound mind. When a person
becomes an adult of sound mind, it becomes obligatory for him to do
what is enjoined of praying, fasting, giving zakaah, performing Hajj
and other obligatory duties, and he is also obliged to avoid things
that are prohibited.
It says in Fataawa al-Lajnah ad-Daa'imah (vol. 2, 6/370): Prayer is
obligatory upon the individual and is not waived under any
circumstances so long as he is of sound mind, because the conditions
of accountability are being an adult and being of sound mind. The
command to pray is not waived because of loss of a limb or physical
faculty, or because of sickness, or similar problems, because of
thegeneral meaning of the Qur'an and Sunnah, and scholarly consensus
to that effect. But if a person suffers some physical harm and is not
able to do all the obligatory actions and essential parts of the
prayer, then he may pray according to what he is able to do. End
quote.
Based on that, if this mental illness does not affect the person's
reasoning or consciousness, as appears to be the case inthe situation
mentioned,then it is obligatory for him to pray and fast, because he
is still accountable.
But if he loses his mind sometimes, and is of sound mind sometimes,
then he is excused at thetimes when he loses his mind, but when he
comes back to his senses the excuse is no longer applicable, and he
has tooffer the prayer that is currently due and make up the prayers
that he missed during the time when he lost his mind.
What you must do is advise this man and remind him of the great
importance of prayer and fasting, and tell him that the one who does
not do these duties without any excuse is in grave danger; in fact
keeping away from remembrance of Allah is one of the greatest causes
of mental illness, as Allah, may He be exalted, says (interpretation
of the meaning):
"But whosoever turns away from My Reminder (i.e. neither believes in
this Quran nor acts on itsorders, etc.) verily, for him is a life of
hardship"
[Ta-Ha 20:124].
Allah, may He be glorified, also tells us of the means of attaining
peace of mind, as He says (interpretation of the meaning):
"Verily, in the remembrance of Allah do hearts find rest"
[ar-Ra 'd 13:28].
It should be noted that the individual is responsible for all of his
deeds before his Lord, may He be glorified and exalted, so long as he
is aware of what he is saying or doing. His illness is not an excuse
for him to commit whatever sins he wants, such as neglecting the
prayer, backbiting and spreading malicious gossip. … The individual
has no argument againsthis Lord, may He be glorified and exalted;
rather Allah has the perfect proof and argument against all His
creation.
We ask Allah to set the affairs of the Muslims straight and to bring
them back to Him.
And Allah knows best. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
Dought & Clear, - Do the words of Allah, “And full-breasted maidens of equal age (wa kawaa‘ib atraaban)”describe the breasts of al-hoor al-‘iyn?.
I have a question which has been bothering me alittle bit on my view
of islam, regarding surah 78 verse 32-33. In english translation it
says: (31) Gardens enclosed and vineyards, (32) And full-breasted''
maidens of equal age.
What does this verse mean exactly?
Does it litterally mean that people in paradise will be given women
with good looking breast?
Doesnt feel good reading it in a relgious script.
I dont see why it has to be said anyway,it already says in the
quranthat men will get married with good looking wives . Whats the
point of pointing outthe look of the womens breast in paradise?
Praise be to Allah.
First of all, we thank you for getting in touch withour website and we
hope that you will find ituseful and beneficial.
To answer your question, we would say that any critic of any text,
whether it is a sacred text or a work of human literature, must pay
attention in his criticism to the environment in which the text
originally appeared, in terms of time, place, people and
circumstances. When thecritic wants to develop a precise understanding
of a particular expression, he also has to closely examine the roots
of that phrase in the language in which it originally appeared, the
various ways in which it is used, and the meaningand general context
for which it is used.
The fair-minded researcher is the one who always assumes that
translation is not able to transmit the meaning as intended, and the
translation is not going to be able to choose the right vocabulary
that conveys all the shades of meaning carried in the original words,
on the basis of the environmentin which the original words were used.
If he does not bear this in mind, he will not be ableto reach the
proper understanding and correct conclusion.
Based on that, we say to you that with regard to the literal
translation of the word kawaa'ib, it is the plural of the word kaa'ib,
which refers to a female with developing breasts, as it says in Majmal
al-Lughah, 1/787
Ibn Faaris (may Allah have mercy on him) said:
Ka'b comes from a soundroot that is indicative of a thing beginning to
develop and emerge. From the same root comes the word ka'b, which
refers to the ankle, which is the bone on the two sides of the lower
leg where it meetsthe foot; and the word Ka'bah which refers to the
House of Allah, may He be exalted; it is so called because of its
prominence and its square shape. A woman is described as kaa'ib when
her breasts begin to develop. End quote from Maqaayees al-Lughah,
5/186. See also al-Qaamoos al-Muheet, p. 131; Lisaan al-'Arab, 1/719.
This is the literal meaning of the word in terms of linguistic roots.
But it is very inappropriate to limit one's examination to theliteral,
dictionary meaning of the roots of a word in any language; rather it
is also essential to pay attention to the context in which the
speakers of that language themselves usea word. Do you not see that
the Arabs use the word al-haa'id (lit. menstruating) in ways other
than its literal meaning? Rather they may use this word to refer to an
adult woman who has reached the age when she begins to menstruate;
they do not mean that she has got her monthly period at that moment in
time. Forexample, it is proven from 'Aa'ishah (may Allah be pleased
with her) that the Prophet (blessings and peace of Allah be upon him)
said: "Allah does not accept the prayer of any haa'id without a head
cover." Narrated by Abu Dawood, 641. It is well known in Islamic
teachings that it is not valid for a woman to offer the prayer at the
time of her menses; rather it is forbidden for her to do that,
accordingto scholarly consensus, until her period ends and she
purifies herself after that.
The one who understands this word according to its literal, dictionary
meaning will encounter this erroneous contradiction.But the one who
understands it as it is used by the Arabs, referring to an adult woman
who has reached the age when she begins to menstruate, even if she is
not actually menstruating at the moment, will understand the hadeeth
properly and will understand the way in which the Arabs use the word.
We may say something similar about describing a woman as kaa'ib in
Arabic; it is not intended as an erotic, physical description of any
part of the woman's body, as much as it is intended as a description
of the girl in terms of the emergence of the signs of femininity in
her, as an indication of her young age and youthfulness, so that men
would be attracted to her. At this age the signs of femininity beginto
appear in the girl. Thepoint of using this word is not to describe the
size of the breasts or to note their form or shape; rather the purpose
is to highlight the woman's youthfulness.
Ibn al-Jawzi (may Allah have mercy on him) said:
The woman is a tiflah (little girl) when she is small, waleedah when
she begins to walk, then a kaa'ib when her breasts begin to appear,
then a naahid when they increase in size, then ma'sar when she reaches
the age of puberty, then khawd when she reaches the age of a young
woman.
End quote from Akhbaar an-Nisa', p. 228.
It says in Sharh Ma'aani Shi'r al-Mutanabbi by Ibn al-Ifleeli (vol. 1,
2/270): A young man is called shaabb and a young woman is called
kaa'ib. End quote.
Imam az-Zajjaaj – who isone of the leading scholars of the Arabic
language – says:
The phrase "wa kawaa'ib atraaban (translated above as: And
full-breasted maidens of equal age)" means that they are all of the
same age, which is the pinnacle of youth and beauty.
End quote from Ma'aani al-Qur'an wa I'raabihi, 4/338
Look at how the scholars(may Allah have mercy on them) explain this
description, kaa'ib, as referring to one of the stages in a girl's
life; it is not intended as an erotic description of her body, even
though that may be the literal meaning.
This is exactly the same as the way in which the Arabs use the word
haa'id to refer to reaching the age of physical maturity; they do not
mean that the woman is actually menstruating.
There is further clear evidence in the fact that the Arabs use this
word in both poetry and prosein the context of describing a woman's
chastity and honourable nature, not in the context of an erotic
description aimed at provoking desire. When the Arab poet describes a
girl as kaa'ib, he is not referring to her breasts or their size or
roundness; rather it is a description of any younggirl, and this word
is used in pure and refinedtypes of love poetry that are far removed
from any sexual connotations.
ath-Tha'labi said in al-Kashf wa'l-Bayaan (10/118):
Hence al-Maawardi (mayAllah have mercy on him) said in his commentary
on the word kawaa'ib in this verse: It refers to maidens or virgins.
This was stated by ad-Dahhaak.
End quote from an-Nukat wa'l-'Uyoon, 6/188.
This report from ad-Dahhaak was narrated by Ibn al-Mundhir; ad-Durr
al-Manthoor, 8/398
If you study the Holy Qur'an, you will always find metaphors using
words that eloquently convey subtle meanings, such as the verse in
which Allah describes the marital relationship (interpretation of the
meaning):
"They are your garmentsand ye are their garments"
[al-Baqarah 2:187].
Other examples:
"And among His Signs is this, that He created for you wives from among
yourselves, that you mayfind repose in them, andHe has put between you
affection and mercy. Verily, in that are indeedsigns for a people who
reflect"
[ar-Room 30:21]
"…or you have been in contact with women…"
[an-Nisa' 4:43].
If you were to translate these phrases literally, the meaning would
not be understood, because the literal translation of the words libaas
(garments), sakan (repose) and lamas (touch, contact) does notconvey
what is meant. Rather the context of theverses indicates that what is
meant here is a metaphor that refers to the reality of marital
life,but from a spiritual point of view. But if you translate these
words into English in the sense of sexual intercourse, that may lead
to thinking that the Holy Qur'an speaks a great deal about physical
desires and uses words that directly refer to that, when that is not
the case.
We are establishing this so that you will understand the importance of
the critic paying attention to Arabic usage of the word according to
its context, and the importance of paying attention to the gap thata
literal translation may cause between the real meaning and the literal
meaning of the word.
After studying a number of translations of the meanings of the Holy
Qur'an into English it becomes clear that the translators differed in
the ways in which they rendered the meaning of this verse, "wa
kawaa'ib atraaban"; they fall into two categories.
The first group gave the literal meaning of the word without paying
attention to the usage ofthis word in the context of referring to age.
So the translation appearedin the following wording which caused
confusion to the questioner:
"And young full-breasted(mature) maidens of equal age."
It was translated in this manner by Dr. Taqiy ad-Deen al-Hilaali and
Dr. Muhammad Muhsin Khan, in the Translation of the Meanings of the
Noble Qur'an, printed by the King Fahd Complex for the Printing of the
Holy Qur'an (p. 811). This is a link to their official site:
http://www.qurancomplex.org/Quran/Targama/Targama.asp?l=arb&t=eng&nSora=78&nAya=31
It was translated in a similar manner by both Laleh Baktiar and Ibrahim Walk.
This is an imprecise translation, not only because it does not pay
attention to what we have discussed above of the intended meaning
ofthe word kawaa'ib, but also because it does not pay attention to the
dictionary meaning either. "Full-breasted" inEnglish is indicative of
the size of a woman's breasts and describes them as being large and
full, when in fact the literal, dictionary meaning of the word kaa'ib
is the one whose breasts are beginning todevelop or have begun to
appear, as quoted above from Arabic dictionaries. This means that they
have begun to appear and take on the feminine form, not that they have
become completely developed as is implied by the word "full".
Arthur J Arberry translated it as follows:
"and maidens with swelling breasts, like of age."
Sarwar translated it in a similar manner:
"maidens with pears-shaped breasts who are of equal age"
Another translation says:
"and voluptuous womenof equal age".
All of these are translations a focus on the physical shape of
thebreasts. Describing the breasts is being pear-shaped or voluptuous
or swelling are phrases that are imprecise and do not reflect the
intended meaning of the Arabic phrases.
The second group paid attention to what we have mentioned above and
translated the meaning of the word kawaa'ib according to the context
in accordance with the intended meaning, and not the unintended
literal meaning. We will quote these translations here, with the names
of the translators, and we call upon translators to correct their
translations.
The best of them in our opinion is the translation of Maulana Muhammad Ali:
And youthful (companions), equals in age"
The other correct translations are as follows:
Marmaduke Pickthall: "And maidens for companions"
Abdullah Yusuf Ali: "Companions of equal age"
Muhammad Taqi Uthmani: "And buxom maidens of matching age".
You can see most of these translations on thewebsite of the Royal Aal
al-Bait Institute for Islamic Thought at the following link:
http://www.altafsir.com/ViewTranslations.asp?Display=yes&SoraNo=78&Ayah=33&toAyah=33&Language=2&LanguageID=2&TranslationBook=3
And Allah knows best. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
of islam, regarding surah 78 verse 32-33. In english translation it
says: (31) Gardens enclosed and vineyards, (32) And full-breasted''
maidens of equal age.
What does this verse mean exactly?
Does it litterally mean that people in paradise will be given women
with good looking breast?
Doesnt feel good reading it in a relgious script.
I dont see why it has to be said anyway,it already says in the
quranthat men will get married with good looking wives . Whats the
point of pointing outthe look of the womens breast in paradise?
Praise be to Allah.
First of all, we thank you for getting in touch withour website and we
hope that you will find ituseful and beneficial.
To answer your question, we would say that any critic of any text,
whether it is a sacred text or a work of human literature, must pay
attention in his criticism to the environment in which the text
originally appeared, in terms of time, place, people and
circumstances. When thecritic wants to develop a precise understanding
of a particular expression, he also has to closely examine the roots
of that phrase in the language in which it originally appeared, the
various ways in which it is used, and the meaningand general context
for which it is used.
The fair-minded researcher is the one who always assumes that
translation is not able to transmit the meaning as intended, and the
translation is not going to be able to choose the right vocabulary
that conveys all the shades of meaning carried in the original words,
on the basis of the environmentin which the original words were used.
If he does not bear this in mind, he will not be ableto reach the
proper understanding and correct conclusion.
Based on that, we say to you that with regard to the literal
translation of the word kawaa'ib, it is the plural of the word kaa'ib,
which refers to a female with developing breasts, as it says in Majmal
al-Lughah, 1/787
Ibn Faaris (may Allah have mercy on him) said:
Ka'b comes from a soundroot that is indicative of a thing beginning to
develop and emerge. From the same root comes the word ka'b, which
refers to the ankle, which is the bone on the two sides of the lower
leg where it meetsthe foot; and the word Ka'bah which refers to the
House of Allah, may He be exalted; it is so called because of its
prominence and its square shape. A woman is described as kaa'ib when
her breasts begin to develop. End quote from Maqaayees al-Lughah,
5/186. See also al-Qaamoos al-Muheet, p. 131; Lisaan al-'Arab, 1/719.
This is the literal meaning of the word in terms of linguistic roots.
But it is very inappropriate to limit one's examination to theliteral,
dictionary meaning of the roots of a word in any language; rather it
is also essential to pay attention to the context in which the
speakers of that language themselves usea word. Do you not see that
the Arabs use the word al-haa'id (lit. menstruating) in ways other
than its literal meaning? Rather they may use this word to refer to an
adult woman who has reached the age when she begins to menstruate;
they do not mean that she has got her monthly period at that moment in
time. Forexample, it is proven from 'Aa'ishah (may Allah be pleased
with her) that the Prophet (blessings and peace of Allah be upon him)
said: "Allah does not accept the prayer of any haa'id without a head
cover." Narrated by Abu Dawood, 641. It is well known in Islamic
teachings that it is not valid for a woman to offer the prayer at the
time of her menses; rather it is forbidden for her to do that,
accordingto scholarly consensus, until her period ends and she
purifies herself after that.
The one who understands this word according to its literal, dictionary
meaning will encounter this erroneous contradiction.But the one who
understands it as it is used by the Arabs, referring to an adult woman
who has reached the age when she begins to menstruate, even if she is
not actually menstruating at the moment, will understand the hadeeth
properly and will understand the way in which the Arabs use the word.
We may say something similar about describing a woman as kaa'ib in
Arabic; it is not intended as an erotic, physical description of any
part of the woman's body, as much as it is intended as a description
of the girl in terms of the emergence of the signs of femininity in
her, as an indication of her young age and youthfulness, so that men
would be attracted to her. At this age the signs of femininity beginto
appear in the girl. Thepoint of using this word is not to describe the
size of the breasts or to note their form or shape; rather the purpose
is to highlight the woman's youthfulness.
Ibn al-Jawzi (may Allah have mercy on him) said:
The woman is a tiflah (little girl) when she is small, waleedah when
she begins to walk, then a kaa'ib when her breasts begin to appear,
then a naahid when they increase in size, then ma'sar when she reaches
the age of puberty, then khawd when she reaches the age of a young
woman.
End quote from Akhbaar an-Nisa', p. 228.
It says in Sharh Ma'aani Shi'r al-Mutanabbi by Ibn al-Ifleeli (vol. 1,
2/270): A young man is called shaabb and a young woman is called
kaa'ib. End quote.
Imam az-Zajjaaj – who isone of the leading scholars of the Arabic
language – says:
The phrase "wa kawaa'ib atraaban (translated above as: And
full-breasted maidens of equal age)" means that they are all of the
same age, which is the pinnacle of youth and beauty.
End quote from Ma'aani al-Qur'an wa I'raabihi, 4/338
Look at how the scholars(may Allah have mercy on them) explain this
description, kaa'ib, as referring to one of the stages in a girl's
life; it is not intended as an erotic description of her body, even
though that may be the literal meaning.
This is exactly the same as the way in which the Arabs use the word
haa'id to refer to reaching the age of physical maturity; they do not
mean that the woman is actually menstruating.
There is further clear evidence in the fact that the Arabs use this
word in both poetry and prosein the context of describing a woman's
chastity and honourable nature, not in the context of an erotic
description aimed at provoking desire. When the Arab poet describes a
girl as kaa'ib, he is not referring to her breasts or their size or
roundness; rather it is a description of any younggirl, and this word
is used in pure and refinedtypes of love poetry that are far removed
from any sexual connotations.
ath-Tha'labi said in al-Kashf wa'l-Bayaan (10/118):
Hence al-Maawardi (mayAllah have mercy on him) said in his commentary
on the word kawaa'ib in this verse: It refers to maidens or virgins.
This was stated by ad-Dahhaak.
End quote from an-Nukat wa'l-'Uyoon, 6/188.
This report from ad-Dahhaak was narrated by Ibn al-Mundhir; ad-Durr
al-Manthoor, 8/398
If you study the Holy Qur'an, you will always find metaphors using
words that eloquently convey subtle meanings, such as the verse in
which Allah describes the marital relationship (interpretation of the
meaning):
"They are your garmentsand ye are their garments"
[al-Baqarah 2:187].
Other examples:
"And among His Signs is this, that He created for you wives from among
yourselves, that you mayfind repose in them, andHe has put between you
affection and mercy. Verily, in that are indeedsigns for a people who
reflect"
[ar-Room 30:21]
"…or you have been in contact with women…"
[an-Nisa' 4:43].
If you were to translate these phrases literally, the meaning would
not be understood, because the literal translation of the words libaas
(garments), sakan (repose) and lamas (touch, contact) does notconvey
what is meant. Rather the context of theverses indicates that what is
meant here is a metaphor that refers to the reality of marital
life,but from a spiritual point of view. But if you translate these
words into English in the sense of sexual intercourse, that may lead
to thinking that the Holy Qur'an speaks a great deal about physical
desires and uses words that directly refer to that, when that is not
the case.
We are establishing this so that you will understand the importance of
the critic paying attention to Arabic usage of the word according to
its context, and the importance of paying attention to the gap thata
literal translation may cause between the real meaning and the literal
meaning of the word.
After studying a number of translations of the meanings of the Holy
Qur'an into English it becomes clear that the translators differed in
the ways in which they rendered the meaning of this verse, "wa
kawaa'ib atraaban"; they fall into two categories.
The first group gave the literal meaning of the word without paying
attention to the usage ofthis word in the context of referring to age.
So the translation appearedin the following wording which caused
confusion to the questioner:
"And young full-breasted(mature) maidens of equal age."
It was translated in this manner by Dr. Taqiy ad-Deen al-Hilaali and
Dr. Muhammad Muhsin Khan, in the Translation of the Meanings of the
Noble Qur'an, printed by the King Fahd Complex for the Printing of the
Holy Qur'an (p. 811). This is a link to their official site:
http://www.qurancomplex.org/Quran/Targama/Targama.asp?l=arb&t=eng&nSora=78&nAya=31
It was translated in a similar manner by both Laleh Baktiar and Ibrahim Walk.
This is an imprecise translation, not only because it does not pay
attention to what we have discussed above of the intended meaning
ofthe word kawaa'ib, but also because it does not pay attention to the
dictionary meaning either. "Full-breasted" inEnglish is indicative of
the size of a woman's breasts and describes them as being large and
full, when in fact the literal, dictionary meaning of the word kaa'ib
is the one whose breasts are beginning todevelop or have begun to
appear, as quoted above from Arabic dictionaries. This means that they
have begun to appear and take on the feminine form, not that they have
become completely developed as is implied by the word "full".
Arthur J Arberry translated it as follows:
"and maidens with swelling breasts, like of age."
Sarwar translated it in a similar manner:
"maidens with pears-shaped breasts who are of equal age"
Another translation says:
"and voluptuous womenof equal age".
All of these are translations a focus on the physical shape of
thebreasts. Describing the breasts is being pear-shaped or voluptuous
or swelling are phrases that are imprecise and do not reflect the
intended meaning of the Arabic phrases.
The second group paid attention to what we have mentioned above and
translated the meaning of the word kawaa'ib according to the context
in accordance with the intended meaning, and not the unintended
literal meaning. We will quote these translations here, with the names
of the translators, and we call upon translators to correct their
translations.
The best of them in our opinion is the translation of Maulana Muhammad Ali:
And youthful (companions), equals in age"
The other correct translations are as follows:
Marmaduke Pickthall: "And maidens for companions"
Abdullah Yusuf Ali: "Companions of equal age"
Muhammad Taqi Uthmani: "And buxom maidens of matching age".
You can see most of these translations on thewebsite of the Royal Aal
al-Bait Institute for Islamic Thought at the following link:
http://www.altafsir.com/ViewTranslations.asp?Display=yes&SoraNo=78&Ayah=33&toAyah=33&Language=2&LanguageID=2&TranslationBook=3
And Allah knows best. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
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