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Sunday, June 29, 2014

Welcome to Islam, - What they say about the Quran




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Without necessarily agreeing with all that they said, we furnish here some opinions of important non-Muslim scholars about the Quran.
1- ''However often we turn to it )the Quran( at first disgusting us each time afresh, it soon attracts, astounds, and in the end enforces our reverence... Its style, in accordance with its contents and aim is stern, grand, terrible - ever and anon truly sublime - thus this book will go an exercising through all ages a most potent influence.”
- Goethe
Quoted in T.P. Hughes' Dictionary of Islam, p-526.
2- ''The Koran admittedly occupies an important position among the great religious books of the world. Though the youngest of the epoch-making works belonging to this class of literature, it yields to hardly any in the wonderful effect which it has produced on large masses of men. It has created an all but new phase of human thought and a fresh type of character. It first transformed a number of heterogeneous desert tribes of the Arabian Peninsula into a nation of heroes, and then proceeded to create the vast politico-religious organisations of the “Muhammadan” world which are one of the great forces with whichEuropeand the East have to reckon today. ”
G Margoliouth
Introduction to J.M. Rodwell's The Koran,New York: Everyman's Library, 1977, p. VII
3- ''A work, then, which calls forth so powerful and seemingly incompatible emotions even in the distant reader - distant as to time, and still more so as mental development - a work which not only conquers the repugnance which he may begin its perusal, but changes this adverse feeling into astonishment and admiration, such a work must be a wonderful production of the human mind (Editor's note: The Quran is not the production of the human mind, but a revelation from Allaah Almighty( indeed and a problem of the highest interest to every thoughtful observer of the destinies of mankind. ”
-Dr. Steingass, quoted in T.P. Hughes' Dictionary of Islam, pp. 526-7.
4- ''The above observation makes the hypothesis advanced by those who see Muhammad as the author of the Quran untenable. How could a man, from being illiterate, become the most important “author”, in terms of literary merits, in the whole of Arabic literature? How could he then pronounce truths of a scientific nature that no other human being could possibly have developed at that time, and all this without once making the slightest error in his pronouncement on the subject? ”
-Maurice Bucaille,
The Bible, the Quran and Science, 1978, p. 125.
5- ''Here, therefore, its merits as a literary production should perhaps not be measured by some preconceived maxims of subjective and aesthetic taste, but by the effects which it produced in Muhammad's contemporaries and fellow countrymen. If it spoke so powerfully and convincingly to the hearts of his hearers as to weld hitherto centrifugal and antagonistic elements into one compact and well organised body, animated by ideas far beyond those which had until now ruled the Arabian mind, then its eloquence was perfect, simply because it created a civilised nation out of savage tribes, and shot a fresh woof into the old warp of history. ”
-Dr. Steingass, quoted in Hughes' Dictionary of Islam, p. 528.
6- ''In making the present attempt to improve on the performance of my predecessors, and to produce something which might be accepted as echoing however faintly the sublime rhetoric of the Arabic Koran, I have been at pain to study the intricate and richly varied rhythms which - apart from the message itself- constitute the Koran's undeniable claim to rank amongst the greater literary masterpieces of mankind. This very characteristic feature - that inimitable symphony', as the believing Pickthall described his Holy Book -- 'the very sounds of which move men to tears and ecstasy' -- has been almost totally ignored by previous translators; it is therefore not surprising that what they have wrought sounds dull and flat indeed in comparison with the splendidly decorated original. ”
-Arthur J. Arberry, The Koran Interpreted,London:OxfordUniversityPress, 1964, p. X.
7- ''A totally objective examination of it )the Quran( in the light of modern knowledge, leads us to recognise the agreement between the two, as has been already noted on repeated occasions. It makes us deem it quite unthinkable for a man of Muhammad's time to have been the author of such statements, on account of the state of knowledge in his day. Such considerations are part of what gives the Quranic Revelation its unique place, and forces the impartial scientist to admit his inability to provide an explanation which calls solely upon materialistic reasoning. ”
-Maurice Bucaille,
The Quran and Modern Science, 1981. p. 18.





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Dought & clear, - She was given some vessels on which there is some gold. What should she do with them?


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I was recently given some wedding gifts, but in some cases I do not know what the shar’i ruling is on them. They are gold-plated vessels but they are not made entirely of gold. Is it permissible for me to use them or to just keep them? Or should I get rid of them?.
Praise be to Allaah.
If the vessels are made of gold or plated with gold, it is not permissible to keep or use them for eating or drinking, etc, even if the gold is only on the edges, because of the report narrated by al-Bukhaari (5633) and Muslim (2067) from Hudhayfah (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) said: “Do not drink from vessels of gold and silver, for they are for them in this world and for you in the Hereafter.”
And al-Bukhaari (5634) and Muslim (2065) narrated from Umm Salamah the wife of the Prophet (peace and blessings of Allaah be upon him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever drinks from a vessel of gold or silver is only gulping fire from Hell into his belly.”
The scholars of the Standing Committee for Issuing Fatwas were asked: What is the ruling on selling men’s watches and glasses if they are plated with real gold, and housewares and bathroom fixtures that are plated with gold, for men and women?
They replied: If the matter is as described, it is not permissible to sell housewares and bathroom fixtures if they are plated with gold or silver, to either men or women, because the Prophet (peace and blessings of Allaah be upon him) said: “Do not drink from vessels of gold and silver, or eat from plates of the same. They are for them in this world and for you in the Hereafter.” Saheeh – agreed upon. And he (peace and blessings of Allaah be upon him) said: “Whoever drinks from a vessel of gold or silver is only gulping fire from Hell into his belly.” Saheeh – agreed upon; this version was narrated by Muslim. And it is haraam to use them in other ways that have to do with eating and drinking, because of the general meaning of the reason and so as to ward off means that lead to haraam.
The same applies to watches and glasses that are plated with gold or silver – it is not permissible to sell them to men. May Allaah help us and you to do all that is good. End quote.
Fataawa al-Lajnah al-Daa’imah(22/156).
The scholars of the Standing Committee for Issuing Fatwas were also asked (22/158): What is the ruling on using cups whose rims are plated with gold? We bought a box of cups and when we opened the box, we found written on it “rims plated with gold”. The part that is plated is a thin line that can hardly be seen, and they were very cheap.
They replied:
It is not permissible to use vessels that are made of gold or silver, or vessels that are plated or partially plated with gold or silver, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever drinks from a vessel of gold or silver is only gulping fire from Hell into his belly.” Narrated by Muslim. And he (peace and blessings of Allaah be upon him) said: “Do not drink from vessels of gold and silver, or eat from plates of the same. They are for them in this world and for you in the Hereafter.” Narrated by al-Bukhaari and Muslim. That which is plated with gold or silver is included in this, because it is using gold and silver for eating and drinking, and if it is proven that the cups mentioned are plated with gold, it is not permissible to use them. End quote.
See also question no. 13733for more information.
Based on this, it is not permissible for you to keep or use these vessels that were given to you. You may get rid of them in two ways: either return them to the seller, if possible, or remove the gold that is on them even if that is by breaking the vessel, and use the gold to make jewellery or sell it.
And Allaah knows best.




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Dought & clear, - Is it better to say inour prayer Sayyiduna Muhammad (our master Muhammad)?


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Which is better to say in the tashahhud whilst praying: “Ashhadu anna sayyidana Muhammadan Rasool Allaah (I bear witness that our master Muhammad is the Messenger of Allaah)” and “Allaahumma salli ‘ala sayyidina Muhammad (O Allaah, send blessing upon our master Muhammad)”, or should we just say “Muhammad” without saying “sayyiduna (our master)”?.
Praise be to Allaah.
Firstly:
Undoubtedly referring to the Prophet (peace and blessings of Allaah be upon him) as “sayyid (master)” is quite valid, for he (peace and blessings of Allaah be upon him) is our master, and indeed the master of all of mankind. Muslim (2278) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I will be the master (or leader) of he sons of Adam on the Day of Resurrection.” And al-Tirmidhi (3615) narrated that Abu Sa’eed (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I will be the master (or leader) of the sons of Adam on the Day of Resurrection and I am not boasting. In my hand will be a banner of praise and I am not boasting. There will be no Prophet that day, Adam or anyone else, but he will be beneath my banner. I am the first one for whom the earth will be split open and I am not boasting.” Classed as saheeh by al-Albaani inSaheeh al-Tirmidhi.
Secondly:
It must be noted that acts of worship are based on following, and nothing can be added to any act of worship as it was prescribed by the Messenger of Allaah (peace and blessings of Allaah be upon him). This is one of the signs of a person’s love for Allaah, may He be glorified and exalted. Allaah, may He be exalted, says (interpretation of the meaning):
“Say (O Muhammad صلى الله عليه وسلم to mankind): ‘If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you your sins. And Allaah is Oft-Forgiving, Most Merciful’”
[Aal ‘Imraan 3:31]
Following means doing it as he did it, and saying it as he said it, refraining from that which he refrained from, and not adding anything to it or subtracting anything from what he did.
The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does an action that is not part of this matter of ours (Islam) will have it rejected.” Narrated by al-Bukhaari (2697) and Muslim (1718).
What is narrated from the Prophet (peace and blessings of Allaah be upon him) in the tashahhud in prayer is: “Wa ashhadu anna Muhammadan ‘abduhu wa rasooluhu(and I bear witness that Muhammad is His slave and Messenger)”. And what is narrated with regard to sending blessings on him is: “Allaahumma salli ‘ala Muhammadin … Allaahumma baarik ‘ala Muhammadin(O Allaah, send blessings upon Muhammad … O Allaah, bless Muhammad).” It is not narrated at all that he taught us to say “Sayyidana”, so we should not add to what the Prophet (peace and blessings of Allaah be upon him) enjoined us to say and taught us. This is undoubtedly better. How can it be better to go against the teaching of the Prophet (peace and blessings of Allaah be upon him), when he (peace and blessings of Allaah be upon him) used to say every Friday in his khutbah, and announce it from the minbar: “The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him).” Narrated by Muslim (867).
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) was asked: Is it better to say, when sending blessings upon the Prophet (peace and blessings of Allaah be upon him), “sayyidana” because it is an apt description of him, or not to say that because it is not narrated in the reports?
He replied:
Following the phrases that have been narrated is better, and it should not be said that he (peace and blessings of Allaah be upon him) refrained from saying that out of humility but his ummah is recommended to say that every time he is mentioned, because we say: If that was correct, it would have been narrated from the Sahaabah then from the Taabi’een, and we have not found anything in the reports from any of the Sahaabah or Taabi’een to suggest that he said that, even though there are so many reports on this topic.
Then he quoted some reports from some of the Sahaabah and Taabi’een, and from Imam al-Shaafa’i, in which the word “Sayyidana” is not mentioned … Then he said:
This issue is well known in the books of fiqh. The point is that none of the fuqaha’ who discussed this issue used the word “sayyidana”. If this addition had been recommended, it would not have been unknown to them and they would not have ignored it. All goodness is in following and Allaah knows best. End quote.
Quoted from him by al-Albaani in his bookSifat al-Salaah(The Prophet’s Prayer Described), p. 153-155.
The scholars of the Standing Committee were asked: Is it permissible for us to say when speaking of the Messenger of Allaah (peace and blessings of Allaah be upon him): “Sayyiduna Muhammad (our master Muhammad)” in contexts other than those which are narrated in texts such asal-salaah al-Ibraheemiyyah(sending blessings upon the Prophet (peace and blessings of Allaah be upon him) in the prayer) etc?
They replied:
With regard to sending blessings on the Messenger of Allaah (peace and blessings of Allaah be upon him) in the tashahhud, there is no report – as far as we know – in which the word “sayyiduna” is mentioned, i.e., “Allaahumma salli ‘ala sayyidina Muhammad(O Allaah, send blessing upon our master Muhammad)” etc. The same applies to the adhaan and iqaamah, in which the word “sayyiduna” is not used because it is not mentioned in the saheeh ahaadeeth in which the Prophet (peace and blessings of Allaah be upon him) taught his companions how to send blessings upon him, and how to say the adhaan and iqaamah. Acts of worship are tawqeefi (i.e., they are to be done exactly as described in the texts) and nothing is to be added to them that has not been prescribed by Allaah. As for saying this word in other contexts, there is nothing wrong with it, because the Prophet (peace and blessings of Allaah be upon him) said: “I will be the master of the sons of Adam on the Day of Resurrection and I am not boasting.” End quote.
Fataawa al-Lajnah al-Daa’imah(7/65).





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Dought & clear, - Remembering Allaah (dhikr) by saying His name by itself


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I heard a student of knowledge mentioning the bida’ (innovations) of the Sufiyyah (Sufism). Amongst them was the innovation of mentioning Allah by his one name. He said that the prophet did not do this, neither did his honoured companions. I am wondering, did not the prophet (PBUH) say a Hadeeth (I do not remember it very well) that means that the hour will not begin as long as there is a slave saying, ‘Allah’ ‘Allah’. This is considered mentioning Allah by His One Name, and the prophet praised, as mentioned, who does this, as he excluded him of the evildoers whom the hour will begin with?.
Praise be to Allaah.
Firstly:
Remembering Allaah by saying His name by itself, whereby the worshipper says “Allaah, Allaah, Allaah,” is one of the bid’ahs (innovations) of dhikr which have been invented by the ignorant Sufis and those who follow them. It was not narrated from the Prophet (peace and blessings of Allaah be upon him) or from any of the Sahaabah.
We have discussed this matter in detail in the answer to questions no. 9389and 26867.
Secondly:
As for the reports quoted by some as evidence that this dhikr is prescribed, this is a specious argument which does not indicate that this kind of dhikr is prescribed at all. This evidence includes the following:
The report narrated from Anas ibn Maalik (may Allaah be pleased with him), that the Prophet (peace and blessings of Allaah be upon him) said: “The Hour will not begin so long as it is said on earth, ‘Allaah, Allaah.’”
This hadeeth does not indicate that dhikr means saying the name of Allaah on its own. That is for several reasons:
1 – In some reports it says: “The Hour will not begin so long as anyone says ‘Laa ilaaha ill-Allaah.’”
This version was narrated by Ahmad inal-Musnad(3/268) and by Ibn Hibbaan in hisSaheeh(15/262) and al-Haakim (4/540). It is also one of the versions narrated by Muslim, as was narrated by al-Qaadi ‘Iyaad from Ibn Abi Ja’far. See: al-Nawawi,Sharh Muslim(2/178).
This version explains the first version. What it means is: the Hour will not come upon those who believe in Tawheed and who sayLaa ilaaha ill-Allaah.
2 – The hadeeth cannot mean that the Hour will not come upon the one who mentions Allaah by His name on its own, and it will come upon those who mention Him by something other than that. The most that can be said is that it is mustahabb to mention the name of Allaah on its own, but it is not obligatory. How can the matter of salvation from the horror of the onset of the Hour depend on something that is mustahabb?
3 – The Arabic language does not help the one who wants to use this as evidence, because the name of Allaah on its own does not carry a complete meaning, and remembrance of Allaah (dhikr) must also convey a sense of praise of Him by mentioning some of His attributes.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said inMajmoo’ al-Fataawa(10/564):
The scholars of Arabic language and all other languages are unanimously agreed that it is not proper to pause after mentioning the name on its own and it is not a complete sentence and it does not convey any meaning. End quote.
4 – The Sahaabah (may Allaah be pleased with them) and the Taabi’een who came after them did not understand from this hadeeth that it is mustahabb to say dhikr by saying the name of Allaah on its own, and it is not narrated that any of them derived this idea from this hadeeth. This is sufficient indication that this idea is invalid.
5 – There are numerous scholarly comments about the meaning of the hadeeth, but it is not narrated that any of them understood it as referring to dhikr by saying the name of Allaah on its own.
Al-Nawawi (may Allaah have mercy on him) said inSharh Muslim(2/178):
“says ‘Allaahu, Allaahu’” [i.e., nominative case] Some people make a mistake and do not add the vowel at the end. End quote.
Al-Teebi said, as mentioned inTuhfat al-Ahwadhi(6/375):
What is meant by “so long as it is said” is so long as the name of Allaah is mentioned and He is worshipped. End quote.
Al-Manaawi said inFayd al-Qadeer(6/417):
It does not mean that this word will not be spoken, rather it means that Allaah will not be remembered in a true sense, and it is as if the Hour will not begin when there is any perfect man on earth, or it is a metaphor for there being no denunciation in the heart of evil, because usually when a person denounces evil he says “Allaah, Allaah” in expression of his disgust. So what is meant is that the Hour will not come when there is still anyone who denounces evil. End quote.
Shaykh al-Albaani (may Allaah have mercy on him) said inFataawa Jeddah(tape no. 6/minute 60):
This does not mean that the Muslim should sit remembering Allaah by saying His name on its own, so he says one hundred times “Allaah, Allaah, Allaah,” as is done by many tareeqahs. Its explanation is given in the report narrated by Imam Ahmad inal-Musnad: “The Hour will not begin so long as there is anyone on the face of the earth who saysLaa ilaaha ill-Allaah.
The mention of the name on its own in the first report is a metaphor for Tawheed, and what that means is that the Hour will not begin whilst there is still anyone on the face of the earth who worships Allaah.
This is stated clearly in the hadeeth of Abu Sam’aan that is narrated inSaheeh Muslim, in which it says that when Allaah, may He be glorified and exalted, wants the Hour to begin, He will send a good wind which will take the soul of every believer, and there will be no one left on the face of the earth except the most evil of mankind, and upon them the Hour will come.
This dhikr is no more than something that is mustahabb, and will the Hour come upon those who omit something mustahabb?! Do you mean that if the Muslims continue to do all their obligatory duties and adhere to sound belief, but they omit this mustahabb matter, the Hour will come upon them?! End quote.
And Allaah knows best.





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