Dought & clear, - Misinterpretation of the word of Tawheed, and a false claim that it rendersa person free from any need for food.

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laailaaha illalaah.my sheikh once said that the meaning of the kalima is, laa meaning, (non is capable of)ilaaha meaning,(fulfilling the needs)illalaah meaning,(except allah) but many others say that non worthy of worship except allah is the actual meaning. i've got great belief in the teaching of my sheikh.he explains,firstly we have the need to alive. if it's not for allah,whoelse could fulfillthat need.he also said if a person could live in laailaahailallaah that person is a sufi.today many people are against sufism.what is your opinion?
Allaah says (interpretation of the meaning):
“O mankind! it is you who stand in need of Allaah. But Allaah is Rich (Free of all needs), Worthy of all praise”[Faatir 35:15]
This aayah indicates that people are in need of their Lord in all their affairs, and for their very existence and survival, to benefit them and keep them safe from all evils. Allaah is the One Who bestows all that. Allaah says (interpretation of the meaning),
“Allaah is He Who created you, then provided food for you, then will cause you to die, then (again) He will give you life (on the Day of Resurrection)”[al-Room 30:40]
“And whatever of blessings and good things you have, it is from Allaah”[al-Nahl 16:53]
Allaah is free from any need of His slaves and to Him belongs all dominion and praise. His slave cannot benefit Him or harm Him. If all of them were to believe, that would not increase His dominion at all, and if they were all to disbelieve, that would not reduce His dominion at all. He is the Lord of the Worlds, the Lord of the first and the last. He is the True God, besides Whom no other is deserving of worship. Everything else that is worshipped apart from Him is false. The meaning ofLaailaaha ill-Allaahis, there is none who is rightfully worshipped apart from Allaah. This is the correct meaning. It does not mean that there is no creator apart from Allaah, or there is none who is able to meet all needs apart from Allaah. These are also implied in its meaning, for the True God is the Creator of all things, the One Who is Able to do all things. What this shaykh said, that the meaning ofLaa ilaaha ill-Allaahis “none is capable of fulfilling needs except Allaah” – if he meant that this is part of the meaning, then this is correct; but if he said that this is what is meant by it, then this is false. If what is meant by this phrase is what the shaykh said, then why did the early mushrikeen refuse to say it when the Messenger(peace and blessings of Allaah be upon him) said to them, “SayLaa ilaaha ill-Allaahand you will prosper”? Because they affirmed that there was no creator besides Allaah, and they understood what was meant by this phrase, which is that there is none who is rightfully worshipped except Allaah. Allaah is the One Who is rightfully worshipped, and anything else that is worshipped apart from Him is false. This implies that the gods of the mushrikeen which they worship are false. Allaah says (interpretation of the meaning):
“That is because Allaah, He is the Truth, and that which they invoke besides Him is Al Baatil (falsehood, Satan and all other false deities); and that Allaah, He is the Most High, the Most Great”[Luqmaan 31:30]
Because the mushrikeen knew what it meant, and that it implied that their gods were false, they refused to say it, and they recommended one another to remain constant to their gods, as Allaah says (interpretation of the meaning):
“And the disbelievers say: ‘This (Prophet Muhammad) is a sorcerer, a liar.
Has he made the aalihah (gods) (all) into One Ilaah (God — Allaah). Verily, this is a curious thing!’
And the leaders among them went about (saying): ‘Go on, and remain constant to your aalihah (gods)! Verily, this is a thing designed (against you)!’”[Saad 38:4]
Hence you may know that what many say, which goes against what your shaykh said concerning the meaning ofLaa ilaaha ill-Allaah, is what is correct.
What your shaykh said, ‘That we are in need of Allaah… ’ means that Allaah Alone is the One Who gives us life, and that is correct. But that is not the meaning ofLaailaaha ill-Allaah. Rather what it means is that there is none who is rightfully worshipped except Allaah, as stated above. The True God is the One who deserves to be worshipped, and He is the One Who gives life and gives death, and He is Allaah, may He be exalted.
What your shaykh said, that ‘if a person could live … many people are against sufism’, if he meant that a person could do without food and drink constantly, this is a false notion, because there is no person who can do without food and drink constantly, not even the Prophets, let alone anyone else. His claim that a Sufi can live without food and drink, and that making dhikr enables him to do without that constantly, is false. If anyone among them makes such a claim, he is a liar. So do not be deceived by this shaykh, for he is either ignorant and misguided, or he is a liar and an imposter. Beware of him and his ilk. We ask Allaah to guide you and help you.

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For children, - Islam and Friends: Three Cows (Muslim Friends Stories)

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There was a green and fresh pasture, in which three cows lived, a white cow, a black cow and a reddish-brown one. The cows were kind to each other. They were nice to each other. They used to graze in the meadow together. and they used to sleep near each other.
Till it happened one day, the reddish-brown colored lion of the forest happened to pass that way. The lion was unhappy. It was hungry, and was looking for a prey. On catching sight of the cows it became glad, but couldn't attack them, because they were together. So, the lion sat in a corner and waited till the cows would separate from each other.
The cows were together and wouldn't part away from each other, because they knew that if they were together, no predator could attack them.
The lion lay in ambush nearby for two or three days. But the cows continued to remain together, and wouldn't separate from each other. The lion became unhappy.
A plan occurred to it. It went towards the cows, greeted them and said: "How are you my friends? Are you fine? I have been remembering you for a long time, but because I am too busy, I can't come to you and ask about your health.
Today I said to myself: "Anyhow I should come and see you from near and visit you."
The reddish-brown cow said: "Sir, your coming has really pleased us and "brightened our pasture."
The lion said: "I have always remembered you, and have even ordered a better pasture made ready for you."
The reddish-brown cow said:
"Sir, you have really obliged us and we are very thankful to you."
Both the white and the black cows were troubled by what their friend, the reddish-brown cow said, and were grieved at its thoughtlessness. They feared lest it should be deceived.
They said to each other: "Which forest has not got a better pasture? - Why does the reddish-brown cow believe what the lion says? - Doesn't it know that lions seek other animals only to prey on them?
The reddish-brown cow became more and more a close friend of the lion each day. The black cow and the white cow advised it as much as they could, but with no avail.
One day the lion said to the reddish-brown cow: "You know that the color of our bodies is dark and that the color of the body of the white cow is light, and you also know that the light color is the opposite of the dark color. It would be very good if I eat the white cow, so that there will be no difference among us any longer and that we will be able to live together well."
The reddish-brown cow accepted the saying of the selfish lion and started talking to the black cow to keep it busy, so that the lion could eat the white cow with more ease. The white cow was left alone and was killed, while the black and the reddish-brown cows were busy with idle talks.
Two or three days passed since the lion had devoured the white cow. The lion, angry and uneasy, was lying in a corner, and the reddish-brown cow was moving around the lion and grazing. The lion called the reddish-brown cow. The cow answered: "Yes sir!"
The lion said: "The color of my body and the color of your body are reddish-brown, and black does not go with our color. It will be very good if I eat the black cow, so that in this forest we all will be of the same color." The reddish-brown cow accepted and moved away from the black cow.
The lion attacked and devoured the black cow, too. And as for the reddish-brown cow, it was so filled with joy that it didn't know what to do. It roamed and grazed and said to itself:"It is only me who has the color of the lion..."
A few days passed since the black cow had been devoured by the lion. The lion roared and said. "O the reddish-brown cow! Where are you?"
The reddish-brown cow, shaking with fear, went forward and said: "Yes sir!"
The lion said: "Today it is your turn, get yourself ready, I am going to eat you."
The reddish-brown cow, with great fear and horror said: "Why sir, I am your friend. I did whatever you said. So why do you want to eat me?"
The lion roared and said: "Friend of a friendless"! How is it possible that a lion makes friendship with a cow?"
No matter how much the reddish-brown cow begged and entreated, the lion didn't accept its words.
The lion attacked the cow.
The cow said: "Mr. Lion, please allow me to cry out three times before you eat me."
The lion said: "Quickly, quickly!"
The reddish-brown cow cried out: "I was eaten the very day the white cow was eaten. I was eaten the very day the black cow was eaten. I was eaten the very day I made.... with you".
The lion devoured the reddish-brown cow very quickly. Then it said to itself: "I have finished my job in this forest. Now I had better go to other forests."

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The collection and compilation of the Quran

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Part 1: During the Lifetime of the Prophet .
A study of the compilation of textmust begin with the character of the book itself as it was handed down by Muhammad to his Companions during his lifetime. It was not delivered or revealed all at once.
The Noble Quran was revealed to Prophet Muhammad piecemeal over a period of twenty-three years from the timewhen he began to preach the Message of Islam in Makkah in 610 CE until his death at Madeenah in 632 CE. The Quran itself declares that Allaah addressed Prophet Muhammad with what means: “…And We have spaced it distinctly.” [Quran 25:32]
Furthermore, no chronological record of the sequence of passages was kept by Muhammad himself or his Companions so that, as each of these began to be collected into an actual Soorah (chapter), no thought was given as to theme, order of deliverance or chronological sequence. It is acknowledged by all Muslim writers that most of the chapters, especially the longer ones, are composite texts containing various passages not necessarily linked to each other in the sequence in which they were given. As time went on Muhammad would say words to the effect of: “Put this passagein the chapter in which so-and-sois mentioned”, or: “Put it in such and such a place.” [As-Suyooti, Al-Itqaan fee 'Uloom Al-Quran, p.141] Thus, passages were added to compilations of other passages already collected together until each of these became a distinct chapter. The evidence that a number of these chapters already had their recognised titles during the lifetime of Muhammad . is thefollowing two Prophetic narrations: “Anyone who recites the last two verses of Soorah Al-Baqarah (The Cow, chapter 2) at night, they will suffice him.” [Al-Bukhaari] And: “If anyone learns by heart the first ten verses of the Soorah Al-Kahf (the Cave, No. 18), he will be protectedfrom the Dajjaal (Antichrist).” [Muslim]
At the same time, there is also reason to believe that there wereother chapters to which titles were not necessarily given by Prophet Muhammad . An example of this is Soorah Al-Ikhlaas [Chapter 112], for although the Prophet spoke at some length about it and said it was equal to one-third of the whole Quran, he did not mention it by name. [Muslim]
As the Quran developed, the Prophet’s Companions took portions of it down in writing and also committed its passages to memory. It appears that the memorisation of the text was theforemost method of recording itscontents as the very word Quran means ‘recitation’. From the very first word delivered to Muhammad by the angel Jibreel (Gabriel) on Mount Hiraa’, namely Iqra’ – ‘Recite!’ [Chapter 96:1], we can see that the verbal recitation of its passages was very highly esteemed and consistently practiced. Nevertheless, it is to actual written records of its text that the Quran itself bears witness in the following verse (which means): “[It is recorded] in honoured sheets. Exalted and purified. [Carried] by the hands ofmessenger-angels. Noble and dutiful.” [Quran: 80:13-16]
Furthermore, there is evidence that even during the early days ofProphet Muhammad in Makkah, portions of the Quran as then delivered were being written down. When ‘Umar was still a pagan, he one day struck his sister when he heard her reading a portion of the Quran. Upon seeing blood on her cheek, however, he relented and said: “Give me this sheet which I heard you reading just now so that I may see what Muhammad has brought.” [Ibn Is-Haaq, SeeratRasoolullaah, p.156]. On reading the portion of the twentieth chapter (of the Quran) which she had been reading, he became a Muslim.
Nonetheless, it appears that rightup to the end of the life of Muhammad the practice of memorisation predominated over the writing down of the Quran and was regarded as more important.
In the Hadeeth (narrations) records, we read that the angel Jibreel is said to have checked therecitation of the Quran every Ramadhaan with Prophet Muhammad and, in his (the Prophet ) final year, he (Jibreel) checked it with him twice. Faatimah said: “The Prophet, sallallaahu alayhi wa sallam, told me, ‘Jibreel used to recite the Quran to me and I to him once a year, but this year he recited the whole Quran with me twice. I think that my death is approaching.’” [Al-Bukhaari]
Some of the closest Companions of the Prophet devoted themselves to learning the text of the Quran by heart. These included Ubayy Ibn Ka’b, Mu’aath Ibn Jabal, Zayd Ibn Thaabit, Abu Zayd and Abu Ad-Dardaa’ . Abdullaah Ibn Mas’ood collected more than ninety of theone hundred and fourteen chapters by himself, learning the remaining chapters from other Companions.
Regarding the written materials, there are no records as to exactlyhow much of the Quran was written down during the lifetime of Prophet Muhammad . There is no evidence to suggest that anyone actually compiled the whole text of the Quran into a single manuscript, whether directly under the authority of Prophet Muhammad or otherwise.
With the death of Prophet Muhammad in 632 CE, the revelation stopped, as the Quran had become complete. There could be no further revelation once its chosen recipient had passed away. While he lived, however, there was always the possibility that new passages could be added and it hardly seemed appropriate, therefore, to contemplate codifying the textinto one harmonious whole. Thus, it is not surprising to find that the book was widely scattered in the memories of men and in writing on various different materials at the time of the death of the Prophet .
There were only a few disputes among the Companions about the text of the Quran while the Prophet was alive, unlike those which arose soon after his death. All these factors explain the absence of an official codifiedtext at the time of his death. Imaam As-Suyooti stated that the Quran, as sent down from Allaah in separate stages, had been completely written down and carefully preserved, but that it had not been assembled into one single location during the lifetime of Prophet Muhammad, sallallaahu alayhi wa sallam, [Ibn Is-haaq, Seerat Rasoolullaah, p.96]
All of it was said to have been available in principle, for the Companions had absorbed it in their memories and it had been written down on separate materials. The final order of the various verses and chapters is also presumed to have been defined by the Prophet while he was still alive.

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