From: http://www.searchtruth.com/islamfaqs.php
What is Islam?
Ans: Islam is not a new religion, but the same truth that God revealed through all His prophets to every people. For a fifth of the world's population, Islam is both a religion and a complete way of life. Muslims follow a religion of peace, mercy, and forgiveness, and the majority has nothing to do with the extremely grave events, which have come to be associated with their faith.
Source: www.alim.org
How do we know Islam is the truth?
Ans: 1- It is the only religion that holds Allah as One, Unique, and Perfect.
2- It is the only religion that believes in the sole worship of Allah, not Jesus, not an idol, and not an angel, only Allah.
3- The Quran does not contain contradictions.
4- The Quran contains scientific facts, which are 1300 years ahead of their time. The Quran, while revealed 1400 years ago contains scientific facts, which are only now being discovered. It is not in contradiction to science.
5- Allah has challenged the world to produce the like of the Quran. And He says they won't be able to.
6- Prophet Muhammad (peace be upon him) was the most influential man in history. In the book "The 100 most influential men in History", written by non-Muslim, the Prophet Muhammad (peace be upon him) was #1. Prophet Jesus (peace be upon him) was #3. It should be noted that even the Prophet Jesus (peace be upon him) was a prophet sent by Allah. Would Allah allow a false prophet to be so successful? No. Even the Bible refers to this in Deuteronomy 18:19. A false prophet would die!!! Yet Prophet Muhammad (peace be upon him) did not die till he completely conveyed, and taught Allah's religion.
7- He had many prophecies, and all of his prophecies have come true, or are still coming true.
Source: www.sultan.org
Do Islam and Christianity have different origins?
Ans: Together with Judaism, they go back to the prophet and patriarch Abraham, and their three prophets are directly descended from his sons-Muhammad (peace be upon him) from the eldest, Ishmael, and Moses and Jesus, from Isaac. Abraham established the settlement, which today is the city of Makkah, and built the Kabah towards which all Muslims turn when they pray.
Source: www.alim.org
Who are Muslims?
Ans: One billion people form a vast range of races, nationalities and cultures across the globe, from the southern Philippines to Nigeria, are united by their common Islamic faith. About 18% live in the Arab world; the world's largest Muslim community is in Indonesia; substantial parts of Asia and most of Africa are Muslim, while significant minorities are also to be found in the Soviet Union, China, North and South America, and Europe.
Source: www.alim.org
What do Muslims believe?
Ans: Muslims believe in One, Unique, Incomparable God in the Angels created by Him, in the prophets through whom His revelations were brought to mankind; in God's complete authority over human destiny and in life after death. Muslims believe in a chain of prophets starting with Adam and including Noah, Abraham, Ishmael, Isaac, Jacob, Joseph, Job, Moses, Aaron, David, Solomon, Elias, Jonah, John the Baptist and Jesus, (peace be upon them). But God's final message to man, a reconfirmation of the eternal message and a summing-up of all that has gone before was revealed to the Prophet Muhammad (peace be upon him) through Gabriel.
Source: www.alim.org
Who is Allah?
Ans: Allah means God. It is a personal name, which Allah calls Himself in the Quran. That is where it originates. It can also be found in an Aramaic copy of the Bible, and even Christian Arabs say Allah.
Source: www.sultan.org
Does Allah look like us?
Ans: No, Allah is perfect. He is not like any of His creations. A Muslim does not say a single thing about Allah other than what Allah says about Himself. Allah is Perfect and Unique.
Source: www.sultan.org
Who is Muhammad (peace be upon him)?
Ans: Muhammad (peace be upon him) was born in Makkah in the year 571 A.D., at a time when Christianity was not yet fully established in Europe. Since his father died before his birth and his mother shortly afterwards, so he was raised by his uncle from the respected tribe of Quraish. As he grew up, he became known for his truthfulness, generosity and sincerity so much that he was sought after for his ability to arbitrate in disputes. The historians describe him as calm and meditative. Muhammad (peace be upon him) was of a deeply religious nature, and had long detested the decadence of his society. It became his habit to meditate from time to time in the Cave of Hira near the summit of Jabal al-Nur, the Mountain of Light near Makkah.
Source: www.alim.org
How did Muhammad (peace be upon him) become a prophet and a messenger of God?
Ans: At the age of 40, while engaged in a meditative retreat, Muhammad (peace be upon him) received his first revelation from God through the Angel Gabriel. This revelation, which continued for twenty-three years, is known as the Quran.
As soon as he began to recite the words he heard from Gabriel, and to preach the truth that God had revealed to him, he and his small group of followers suffered bitter persecution, which grew so fierce that in the year 622 God gave them the command to emigrate. This event, the Hijrah, 'migration', in which they left Makkah for the city of Madinah some 260 miles to the north, marks the beginning of the Muslim calendar.
After several years, the Prophet (peace be upon him) and his followers were able to return to Makkah, where they forgave their enemies and established Islam definitively. Before the Prophet (peace be upon him) died at the age of 63, the greater part of Arabia was Muslim, and within a century of his death Islam had spread to Spain in the West and as Far East as China.
Source: www.alim.org
What is the Quran?
Ans: The Quran is a record of the exact words revealed by God through the Angel Gabriel to the Prophet Muhammad (peace be upon him). It was memorized by Muhammad (peace be upon him) and then dictated to his companions, and written down by scribes, who crosschecked it during his lifetime. Not one word of its 114 Surahs, has been changed over the centuries, so that the Quran is in every detail the unique and miraculous text which was revealed to Muhammad (peace be upon him) fourteen centuries ago.
Source: www.alim.org
What is the Quran about?
Ans: The Quran, the last revealed Word of God, is the prime source of every Muslim's faith and practice. It deals with all the subjects which concern us as human beings: wisdom, doctrine, worship, and law, but its basic theme is the relationship between God and His creatures. At the same time, it provides guidelines for a just society, proper human conduct and an equitable economic system.
Source: www.alim.org
Are there any other sacred sources?
Ans: Yes, the Sunnah, the practice and example of the Prophet (peace be upon him), is the second authority for Muslims. A Hadith is a reliably transmitted report of what the Prophet (peace be upon him) said, did, or approved. Belief in the Sunnah is part of the Islamic faith.
Examples of the Prophet's sayings
The Prophet (peace be upon him) said:
'God has no mercy on one who has no mercy for others.'
'None of you truly believes until he wishes for his brother what he wishes for himself.'
'Powerful is not he who knocks the other down, indeed powerful is he who controls himself in a fit of anger.'
(From the Hadith collections of Bukhari, Muslim, Tirmidhi and Baihaqi.)
Source: www.alim.org
Who is Jesus to us?
Ans: Jesus (peace be upon him) is a true prophet, sent by Allah like Moses, Abraham, Lot, Noah, Jonah, Joseph, etc (peace be upon them).
Source: www.sultan.org
Who were the parents of Jesus (peace be upon him)?
Ans: Jesus is the son of Virgin Mary and he had no father. Allah created Jesus.
Source: www.sultan.org
Can Jesus (peace be upon him), or Muhammad (peace be upon him) be worshipped?
Ans: No, Allah does not accept that a prophet, a person, an angel, a cow, a stone, or anything be worshipped in place of Him or even along with Him. Worship must be to Allah, the Creator of them.
Source: www.sultan.org
Is there a trinity in Islam?
Ans: No. Allah is one and perfect.
Source: www.sultan.org
Can anyone become a Muslim?
Ans: Yes anyone can. There are two declarations, which are necessary:
1- To bear witness that no one deserves to be worshiped except Allah.
2- To bear witness that Prophet Muhammad (peace be upon him) is the Messenger of Allah.
This makes a person Muslim. But it should be said in Arabic. Next a person takes a shower and s/he is a Muslim.
Then what?
After a person becomes Muslim s/he is taught about prayers, fasting, alms to the poor, and pilgrimage. These are the pillars of Islam.
Then what?
Muslims are brothers and sisters. A Muslim should love for his brother or sister what s/he loves for him/herself. Allah's wealth does not run out and Allah can provide for us all. We pray for each other, and love each other, and love for our brothers and sisters what we love for ourselves.
Source: www.sultan.org
When is the Day of Judgment?
Ans: Only Allah knows.
Source: www.sultan.org
What is it that keeps us from entering Heaven?
Ans: Worship of anyone other than Allah is the greatest sin. It is called shirk, and this is not forgiven except through repentance.
Source: www.sultan.org
Do we believe that Allah created the heavens and earth in 6 days?
Ans: Yes, we do.
Source: www.sultan.org
Why is the family so important to Muslims?
Ans: The family is the foundation of Islamic society. The peace and security offered by a stable family unit is greatly valued, and seen as essential for the spiritual growth of its members. A harmonious social order is created by the existence of extended families; children are treasured, and rarely leave home until the time they marry.
Source: www.alim.org
What about food?
Ans: Although much simpler than the dietary law followed by Jews and the early Christians, the code which Muslims observe forbids the consumption of pig meat or any kind of intoxicating drink. The Prophet Muhammad (peace be upon him) taught that 'your body has rights over you', and the consumption of wholesome food and the leading of a healthy lifestyle are seen as religious obligations. The Prophet (peace be upon him) said: 'Ask God for certainty [of faith] and well-being; for after certainty, no one is given any gift better than health!'
Source: www.alim.org
What is the Kabah?
Ans: The Kabah is the place of worship, which God commanded Abraham and Ishmael to build over four thousand years ago. The building was constructed of stone on what many believe was the original site of a sanctuary established by Adam. God commanded Abraham to summon all mankind to visit this place, and when pilgrims go there today they say 'At Thy service, O Lord', in response to Abraham's summons.
Source: www.alim.org
Who are amongst the people that must fast in the blessed month of Ramadan and those that are not obliged to fast in this month?
Ans: Those who must fast: All mature and sane Muslims, male and female. Those who are exempted: The sick, the travelers, too old to fast, women in child birth, women with periods, pregnant women whose heath is endangered, breast feeding women whose health is endangered.
Source: www.islamicvoice.com
What facts about the month of Ramadan have been related by Hadith in regards to what takes place related to heaven and hell?
Ans: The gates of heaven are opened and the gates of hell are shut.
Source: www.islamicvoice.com
What is one of the Sunnahs when a Muslim, for a valid reason cannot keep fast?
Ans: Not to eat in the presence of a fasting person. Repay it by fasting the number of days missed after Ramadan or give kafaarah equal to the amount of one Sadaqa tul Fitr in charity to the poor for each day missed.
Source: www.islamicvoice.com
What connection does the Holy Quran and the blessed month of Ramadan have that makes the month very important and sacred?
Ans: The Holy Quran was revealed in Ramadan.
Source: www.islamicvoice.com
Wednesday, December 16, 2009
Prophet (SAW)'s Prayers
From: http://www.searchtruth.com/dua/index.php
For Morning & Evening
Dua to be recited in the morning
أَصْبَـحْـنا وَأَصْبَـحْ المُـلكُ للهِ رَبِّ العـالَمـين ، اللّهُـمَّ إِنِّـي أسْـأَلُـكَ خَـيْرَ هـذا الـيَوْم ، فَـتْحَهُ ، وَنَصْـرَهُ ، وَنـورَهُ وَبَـرَكَتَـهُ ، وَهُـداهُ ، وَأَعـوذُ بِـكَ مِـنْ شَـرِّ ما فـيهِ وَشَـرِّ ما بَعْـدَه The morning has come to me and the whole universe belongs to Allah, the Lord of the worlds, O Allah, I ask of you the good of the day, it's success and aid and it's nur (celestial light) and barakaat (blessings) and seek hidayah (guidance) and seek refuge from the evil in it (this day) and from the evil of that which is to come later.
(Hisn from Abu Dawood)
Alternatively, recite this dua
اللّهُـمَّ بِكَ أَصْـبَحْنا وَبِكَ أَمْسَـينا ، وَبِكَ نَحْـيا وَبِكَ نَمُـوتُ وَإِلَـيْكَ المَصِيْر
O Allah we enter the day time and the evening and die with your Qudrat (power) and to You do we return.
(Tirmidhi)
When the sun rises recite
الْحَمْدُ لِلَّهِ الَّذِي أَقَالَنَا يَوْمَنَا هَذَا وَلَمْ يُهْلِكْنَا بِذُنُوبِنَا (مُسْلِمْ)
All praise be to Allah who has forgiven us today and not destroyed us due to our sin.
(Muslim)
In the evening recite
أَمْسَيْنَا وَأَمْسَى الْمُلْكُ لِلَّهِ رَبِّ الْعَالَمِينَ اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَ هَذِهِ اللَّيْلَةَ فَتْحَهَا وَنَصْرَهَا وَنُورَهَا وَبَرَكَتَهَا وَهُدَاهَا وَأَعُوذُ بِكَ مِنْ شَرِّ مَا فِيهَا وَشَرِّ مَا بَعْدَهَا
The evening has come to me and the whole universe belongs to Allah who is The Lord of the worlds. O Allah, I ask of you the good of the night, it's success and aid and its nur (celestial light) and barakaat (blessings) and seek hidayat (guidance) and refuge from the evil of this night and the evil that is to come later.
(Abu Dawood)
Alternatively recite this
اللَّهُمَّ بَكَ أَمْسَيْنَا وَبِكَ أَصْبَحْنَا وَبِكَ نَحْيَا وَبِكَ نَمُوتُ وَإِلَيْكَ النُّشُورُ
O Allah we enter the night and the day and live and die with Your Qudrat (strength) and to You do we return.
(Tirmidhi)
After the expiry of Maghrib time, recite this dua
اللَّهُمَّ إِنَّ هَذَا إِقْبَالُ لَيْلِكَ وَإِدْبَارُ نَهَارِكَ وَأَصْوَاتُ دُعَاتِكَ فَاغْفِرْ لِي
O Allah, this is the time of the coming of the night and the passing of the day and the voices of those calling You to forgive us.
(Miskhaat)
Other supplications to be recited in the morning & evenings
Uthman (R.A.) reported that Prophet Mohammad (S.A.W.) has said that (nothing will harm) the servant who recites these words three times every morning and evening.
بِسْمِ اللَّهِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيمُ
We have made (started) the morning (and night) in whose Name nothing in the skies and the earth can harm and He is the All-hearing, the All-knowing.
(Tirmidhi)
It is narrated by Abu Dawood that if one recites this dua in the morning, no unforeseen calamity will come to him.
(Miskhat)
Prophet Mohammad (S.A.W.) said that if a person recites three ayats of Surah Rum (Para 21) and if he misses his normal recitation of the day, he will still be rewarded for it. This applies to the night as well.
فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ * وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالْأَرْضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ * يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَيُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا وَكَذَلِكَ تُخْرَجُونَ
"So remember Allah in the evening and the morning. To him is the praise in the Heavens and the Earth and in the last hours and when it is noon. He brings forth the living from the dead and the dead from the living and He revives the earth after it is dead. And even so you shall be brought forth".
Abu Huraira (R.A) narrated that Prophet Mohammad (S.A.W.) said that whosoever reads the beginning of Surah Mo'min (para 24) and Ayatul-Qursi in the morning, then he will be protected from calamaties and ploys till the evening and whosoever recites these in the evenings, will be protected from calamities and ploys till the morning.
حم * تَنزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ * غَافِرِ الذَّنبِ وَقَابِلِ التَّوْبِ شَدِيدِ الْعِقَابِ ذِي الطَّوْلِ لَا إِلَهَ إِلَّا هُوَ إِلَيْهِ الْمَصِيرُ
"Ha. Meem, The sending down of this book is from Allah who is the All-Mighty, the All-Knowing, The Forgiver of sins and the Acceptor of repentance, Severe in retribution, Bountiful there is no ilah but He, Unto Him is our return".
اللّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ وَلاَ يَئُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ
Allah! There is no ilah (deity worthy of worship) but He The Living, The Eternal One. Neither slumber, nor sleep overtakes Him. To Him belonges whatever is in the Heavens and on the earth. Who is he that can intercede with Him but by His permission? He knows what is before and what is behind them. They encompass nothing of His knowledge which He will. His Throne extends over the Heavens and the Earth, and the preservation of both does not weary Him. He is the Exalted The Immense One.
(Qur'an 3:25)
Prophet Mohammad (S.A.W.) stated that a person who has recited (the underlying) in the morning, he has pleased (praised, glorified) Allah for His favours of the morning, and if he has done so in the night, he has thanked Allah for His favours of the night.
(Abu Dawood, Nisai)
اللَّهُمَّ مَا أَصْبَحَ بِي مِنْ نِعْمَةٍ أَوْ بِأَحَدٍ مِنْ خَلْقِكَ فَمِنْكَ وَحْدَكَ لَا شَرِيكَ لَكَ فَلَكَ الْحَمْدُ وَلَكَ الشُّكْرُ
Translation: "O Allah, whatever favours You have bestowed upon me and all other creations is only from you. You are One, You have no partners. Praise and Shukr (thanks) be to You".
If recited in the night, then recite مَا أمَْسيَ in place of مَا أَصْبَحَ بِي
Thuban (R.A.) narrated that Prophet Mohammad (SAW) stated that if a Muslim servant recites (the underlying) three times every morning, then it becomes the responsibility of Allah to satisfy him on the Day of Qiyamah.
رَضِيتُ بِاللَّهِ رَبَّاً وَبِالْإِسْلَامِ دِينَاً وَبِمُحَمَّدٍ نَبِيَّاً
Translation: I am pleased with Allah as my Lord, Islam as my Deen and Muhammad (SAW) as my Nabi.
(Tirmidhi)
Muagal bin Yasaar (R.A.) narrates that Prophet Mohammad (S.A.W.) has stated that a person who recites three times
أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ
in the morning the last three ayats of Suratul Hashr then Allah delegates 70,000 angles to send mercy onto him till the evening and if he dies that day, he will die as a martyr and if he recites these in the evening then Allah delegates 70,000 angels to send mercy onto him till the morning and if he dies that night, he dies as martyr.
(Tirmidhi)
هُوَ اللَّهُ الَّذِي لاَ إِلَهَ إِلاَّ هُوَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ هُوَ الرَّحْمَنُ الرَّحِيمُ * هُوَ اللَّهُ الَّذِي لاَ إِلَهَ إِلاَّ هُوَ الْمَلِكُ الْقُدُّوسُ السَّلامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ * هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ لَهُ الْأَسْمَاءُ الْحُسْنَى يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ * "He is Allah, there is no ilah but He, He is the knower of the unseen and the witness He is the All-Merciful, the All compassionate. He is Allah, there is no ilah but He. He is the king, the Holy, the Giver of Safety. The Taker-in shelter the All-Mighty, the omnipotent, the All-Sublime. Allah is Pure and Pure of what they associate (with Him). He is Allah, the Creator, the One who is Perfect. To Him belong names Most Excellent. All that is in the heavens and the earth, glorify Him and He is the All-Mighty, the All-Wise".
Ataa bin Abi Rahaa (R.A.) narrates that Prophet Mohammad (S.A.W.) has stated that if a person recites Surah Yaseen early in the morning then his need for the day will be fullfilled.
(Mishkat)
Benefit: The recitation of Surah Ikhlaas, Surah Falaq and Surah Naas three times each in the mornings and evenings, has been encouraged in the Ahadith.
(Hisn-ulHasin)
Supplications to be recited at night
Abdullah bin Masood (R.A.) states that Prophet Mohammad (S.A.W.) has said that the person who recites Suratul Waqia (para 27) every night, will never be poverty stricken (hungry) (Baihagi in Shabatul Iman)
Uthman (R.A.) states that a person who recites from
إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ
in Surah Al-Imran till the end of the Surah on any night or part of the night, will receive the reward of performing his Salaat for the whole night.
(Mishkat)
Jabir (R.A.) states that Prophet Mohammad (S.A.W.) never slept before reciting Surah Alif Laam Meem Sajda (21 para) and Surah Tabarakal Lazi.
(Mishkat)
Abdullah bin Masood (R.A.) narrates that Prophet Mohammad (S.A.W.) has stated that the person who recites the last two ayats of Suratul Baqarah till the end, then these two ayats will be sufficient for him, i.e. Allah will protect him from all evil and ploys.
(Bukhari, Muslim)
When retiring to sleep, make wudhu, dust off the bed three times, lie on the right side, place the right hand under the head or cheeks and recite the following dua three times.
(Mishkat and Hsinul Hasin, Bukhari Muslim)
اللَّهُمَّ قِنِي عَذَابَكَ يَوْمَ تَجْمَعُ عِبَادَكَ
"O Allah, save me from the punishment on the Day when You will gather Your servants".
Alternatively recite this dua
بِاسْمِكَ رَبِّي وَضَعْتُ جَنْبِي وَبِكَ أَرْفَعُهُ إِنْ أَمْسَكْتَ نَفْسِي فَارْحَمْهَا وَإِنْ أَرْسَلْتَهَا فَاحْفَظْهَا بِمَا تَحْفَظُ بِهِ عِبَادَكَ الصَّالِحِينَ
"Oh my Lord, I have taken Your name and placed myself on my side and by Your power will rise up again. If you take my soul whilst I am sleeping (grant me death) then have mercy on my soul and if you leave me (let me live) by your power protect me by that with which you have protected your righteous servants".
(Bukhari, Muslim)
Or recite this dua
اللَّهُمَّ بِاسْمِكَ أَمُوتُ وَأَحْيَا
"O Allah, by Your name I live and die".
(Bukhari, Muslim)
Or recite this dua
اللَّهُمَّ أَسْلَمْتُ نَفْسِي إِلَيْكَ وَوَجَّهْتُ وَجْهِي إِلَيْكَوَفَوَّضْتُ أَمْرِي إِلَيْكَ وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ رَغْبَةً وَرَهْبَةً إِلَيْكَ لَا مَلْجَأَ وَلَا مَنْجَا مِنْكَ إِلَّا إِلَيْكَ آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ وَنَبِيِّكَ الَّذِي أَرْسَلْتَ
"I submit my life to you, I turn towards You and leave my work unto you, I lean on you, desire your boons and fear you as there is no other salvation besides you. I believe in the kitab (Book) you have revealed and in the Rasul(Prophet) you have sent.
Prophet Mohammad (S.A.W.) showed (taught a Sahabi) this dua and said: "If after reading it you die in the night, then it is as if you have died on 'Natural Deen' and if you awake in the morning alive then you will have good fortune".
(Mishkat)
Anas (R.A.) narrates that Prophet Mohammad (S.A.W.) said that if a person retires to bed on the side and recites Surah Fathiha and Surah Ikhlaas (Qul huwa- Allaho Ahad) he is immune from everything besides death.
(Hisnul Hasan from Albazr)
Sahabi (R.A.) requested Prophet Mohammad (S.A.W.) that Prophet Mohammad (S.A.W.) teach him something to recite at the time of retiring to bed. Prophet Mohammad (S.A.W.) said: "Recite Qul Ya Ayuhal Kafiroon, for in it (there is an announcement) to refrain from shirk.
(Mishkat from Tirmidhi)
In some ahadith it is stated that one should sleep after reciting (i.e. not to talk after reciting it).
(Hisnul Hasin from Albazr)
Ayesha (R.A.) narrates that when Prophet Mohammad (S.A.W.) used to go to the room for sleep, he used to recite Suras Ikhlaas, Falaq, Nass and blow onto his hand (palms) in such a manner that the saliva would drop on them and then he would rub them over his body three times starting from the front of the face.
(Bukhari, Muslim)
Beside this he would recite
33 times سُبْحَانَ اللَّهِ
33 times الْحَمْدُ لِلَّهِ
34 times اللَّهُ أَكْبَرُ
(Mishkat)
He also used to recite Ayatul Qursi as Allah has stipulated that the reciter will be protected throughout the night by the angels and the Satan will not come near.
(Bukhari)
Also recite this dua three times
أَسْتَغْفِرُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْحَيَّ الْقَيُّومَ وَأَتُوبِ إِلَيْهِ
Its virtues are that all the reciter's sins will be forgiven even if it be equal to the extent of the foam in the ocean.
(Tirmidhi)
Recite Bismillah while closing doors, covering utensils, and putting off the light (candles etc.)
(Mishkat)
Prophet Mohammad (S.A.W.) said that when a person enters his bed (to sleep), an angel and a Shaitaan surround him. The Shaitaan whispers 'your awakening will end in evil' and the angel says' end in good". One sleeps after engaging in dhikr, the angels will protect him throughout the night. In order to gain the protection of the angels, it is wise to engage in Dhikr and then sleep.
(Hisnul Hasin)
For Morning & Evening
Dua to be recited in the morning
أَصْبَـحْـنا وَأَصْبَـحْ المُـلكُ للهِ رَبِّ العـالَمـين ، اللّهُـمَّ إِنِّـي أسْـأَلُـكَ خَـيْرَ هـذا الـيَوْم ، فَـتْحَهُ ، وَنَصْـرَهُ ، وَنـورَهُ وَبَـرَكَتَـهُ ، وَهُـداهُ ، وَأَعـوذُ بِـكَ مِـنْ شَـرِّ ما فـيهِ وَشَـرِّ ما بَعْـدَه The morning has come to me and the whole universe belongs to Allah, the Lord of the worlds, O Allah, I ask of you the good of the day, it's success and aid and it's nur (celestial light) and barakaat (blessings) and seek hidayah (guidance) and seek refuge from the evil in it (this day) and from the evil of that which is to come later.
(Hisn from Abu Dawood)
Alternatively, recite this dua
اللّهُـمَّ بِكَ أَصْـبَحْنا وَبِكَ أَمْسَـينا ، وَبِكَ نَحْـيا وَبِكَ نَمُـوتُ وَإِلَـيْكَ المَصِيْر
O Allah we enter the day time and the evening and die with your Qudrat (power) and to You do we return.
(Tirmidhi)
When the sun rises recite
الْحَمْدُ لِلَّهِ الَّذِي أَقَالَنَا يَوْمَنَا هَذَا وَلَمْ يُهْلِكْنَا بِذُنُوبِنَا (مُسْلِمْ)
All praise be to Allah who has forgiven us today and not destroyed us due to our sin.
(Muslim)
In the evening recite
أَمْسَيْنَا وَأَمْسَى الْمُلْكُ لِلَّهِ رَبِّ الْعَالَمِينَ اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَ هَذِهِ اللَّيْلَةَ فَتْحَهَا وَنَصْرَهَا وَنُورَهَا وَبَرَكَتَهَا وَهُدَاهَا وَأَعُوذُ بِكَ مِنْ شَرِّ مَا فِيهَا وَشَرِّ مَا بَعْدَهَا
The evening has come to me and the whole universe belongs to Allah who is The Lord of the worlds. O Allah, I ask of you the good of the night, it's success and aid and its nur (celestial light) and barakaat (blessings) and seek hidayat (guidance) and refuge from the evil of this night and the evil that is to come later.
(Abu Dawood)
Alternatively recite this
اللَّهُمَّ بَكَ أَمْسَيْنَا وَبِكَ أَصْبَحْنَا وَبِكَ نَحْيَا وَبِكَ نَمُوتُ وَإِلَيْكَ النُّشُورُ
O Allah we enter the night and the day and live and die with Your Qudrat (strength) and to You do we return.
(Tirmidhi)
After the expiry of Maghrib time, recite this dua
اللَّهُمَّ إِنَّ هَذَا إِقْبَالُ لَيْلِكَ وَإِدْبَارُ نَهَارِكَ وَأَصْوَاتُ دُعَاتِكَ فَاغْفِرْ لِي
O Allah, this is the time of the coming of the night and the passing of the day and the voices of those calling You to forgive us.
(Miskhaat)
Other supplications to be recited in the morning & evenings
Uthman (R.A.) reported that Prophet Mohammad (S.A.W.) has said that (nothing will harm) the servant who recites these words three times every morning and evening.
بِسْمِ اللَّهِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيمُ
We have made (started) the morning (and night) in whose Name nothing in the skies and the earth can harm and He is the All-hearing, the All-knowing.
(Tirmidhi)
It is narrated by Abu Dawood that if one recites this dua in the morning, no unforeseen calamity will come to him.
(Miskhat)
Prophet Mohammad (S.A.W.) said that if a person recites three ayats of Surah Rum (Para 21) and if he misses his normal recitation of the day, he will still be rewarded for it. This applies to the night as well.
فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ * وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالْأَرْضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ * يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَيُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا وَكَذَلِكَ تُخْرَجُونَ
"So remember Allah in the evening and the morning. To him is the praise in the Heavens and the Earth and in the last hours and when it is noon. He brings forth the living from the dead and the dead from the living and He revives the earth after it is dead. And even so you shall be brought forth".
Abu Huraira (R.A) narrated that Prophet Mohammad (S.A.W.) said that whosoever reads the beginning of Surah Mo'min (para 24) and Ayatul-Qursi in the morning, then he will be protected from calamaties and ploys till the evening and whosoever recites these in the evenings, will be protected from calamities and ploys till the morning.
حم * تَنزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ * غَافِرِ الذَّنبِ وَقَابِلِ التَّوْبِ شَدِيدِ الْعِقَابِ ذِي الطَّوْلِ لَا إِلَهَ إِلَّا هُوَ إِلَيْهِ الْمَصِيرُ
"Ha. Meem, The sending down of this book is from Allah who is the All-Mighty, the All-Knowing, The Forgiver of sins and the Acceptor of repentance, Severe in retribution, Bountiful there is no ilah but He, Unto Him is our return".
اللّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ وَلاَ يَئُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ
Allah! There is no ilah (deity worthy of worship) but He The Living, The Eternal One. Neither slumber, nor sleep overtakes Him. To Him belonges whatever is in the Heavens and on the earth. Who is he that can intercede with Him but by His permission? He knows what is before and what is behind them. They encompass nothing of His knowledge which He will. His Throne extends over the Heavens and the Earth, and the preservation of both does not weary Him. He is the Exalted The Immense One.
(Qur'an 3:25)
Prophet Mohammad (S.A.W.) stated that a person who has recited (the underlying) in the morning, he has pleased (praised, glorified) Allah for His favours of the morning, and if he has done so in the night, he has thanked Allah for His favours of the night.
(Abu Dawood, Nisai)
اللَّهُمَّ مَا أَصْبَحَ بِي مِنْ نِعْمَةٍ أَوْ بِأَحَدٍ مِنْ خَلْقِكَ فَمِنْكَ وَحْدَكَ لَا شَرِيكَ لَكَ فَلَكَ الْحَمْدُ وَلَكَ الشُّكْرُ
Translation: "O Allah, whatever favours You have bestowed upon me and all other creations is only from you. You are One, You have no partners. Praise and Shukr (thanks) be to You".
If recited in the night, then recite مَا أمَْسيَ in place of مَا أَصْبَحَ بِي
Thuban (R.A.) narrated that Prophet Mohammad (SAW) stated that if a Muslim servant recites (the underlying) three times every morning, then it becomes the responsibility of Allah to satisfy him on the Day of Qiyamah.
رَضِيتُ بِاللَّهِ رَبَّاً وَبِالْإِسْلَامِ دِينَاً وَبِمُحَمَّدٍ نَبِيَّاً
Translation: I am pleased with Allah as my Lord, Islam as my Deen and Muhammad (SAW) as my Nabi.
(Tirmidhi)
Muagal bin Yasaar (R.A.) narrates that Prophet Mohammad (S.A.W.) has stated that a person who recites three times
أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ
in the morning the last three ayats of Suratul Hashr then Allah delegates 70,000 angles to send mercy onto him till the evening and if he dies that day, he will die as a martyr and if he recites these in the evening then Allah delegates 70,000 angels to send mercy onto him till the morning and if he dies that night, he dies as martyr.
(Tirmidhi)
هُوَ اللَّهُ الَّذِي لاَ إِلَهَ إِلاَّ هُوَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ هُوَ الرَّحْمَنُ الرَّحِيمُ * هُوَ اللَّهُ الَّذِي لاَ إِلَهَ إِلاَّ هُوَ الْمَلِكُ الْقُدُّوسُ السَّلامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ * هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ لَهُ الْأَسْمَاءُ الْحُسْنَى يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ * "He is Allah, there is no ilah but He, He is the knower of the unseen and the witness He is the All-Merciful, the All compassionate. He is Allah, there is no ilah but He. He is the king, the Holy, the Giver of Safety. The Taker-in shelter the All-Mighty, the omnipotent, the All-Sublime. Allah is Pure and Pure of what they associate (with Him). He is Allah, the Creator, the One who is Perfect. To Him belong names Most Excellent. All that is in the heavens and the earth, glorify Him and He is the All-Mighty, the All-Wise".
Ataa bin Abi Rahaa (R.A.) narrates that Prophet Mohammad (S.A.W.) has stated that if a person recites Surah Yaseen early in the morning then his need for the day will be fullfilled.
(Mishkat)
Benefit: The recitation of Surah Ikhlaas, Surah Falaq and Surah Naas three times each in the mornings and evenings, has been encouraged in the Ahadith.
(Hisn-ulHasin)
Supplications to be recited at night
Abdullah bin Masood (R.A.) states that Prophet Mohammad (S.A.W.) has said that the person who recites Suratul Waqia (para 27) every night, will never be poverty stricken (hungry) (Baihagi in Shabatul Iman)
Uthman (R.A.) states that a person who recites from
إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ
in Surah Al-Imran till the end of the Surah on any night or part of the night, will receive the reward of performing his Salaat for the whole night.
(Mishkat)
Jabir (R.A.) states that Prophet Mohammad (S.A.W.) never slept before reciting Surah Alif Laam Meem Sajda (21 para) and Surah Tabarakal Lazi.
(Mishkat)
Abdullah bin Masood (R.A.) narrates that Prophet Mohammad (S.A.W.) has stated that the person who recites the last two ayats of Suratul Baqarah till the end, then these two ayats will be sufficient for him, i.e. Allah will protect him from all evil and ploys.
(Bukhari, Muslim)
When retiring to sleep, make wudhu, dust off the bed three times, lie on the right side, place the right hand under the head or cheeks and recite the following dua three times.
(Mishkat and Hsinul Hasin, Bukhari Muslim)
اللَّهُمَّ قِنِي عَذَابَكَ يَوْمَ تَجْمَعُ عِبَادَكَ
"O Allah, save me from the punishment on the Day when You will gather Your servants".
Alternatively recite this dua
بِاسْمِكَ رَبِّي وَضَعْتُ جَنْبِي وَبِكَ أَرْفَعُهُ إِنْ أَمْسَكْتَ نَفْسِي فَارْحَمْهَا وَإِنْ أَرْسَلْتَهَا فَاحْفَظْهَا بِمَا تَحْفَظُ بِهِ عِبَادَكَ الصَّالِحِينَ
"Oh my Lord, I have taken Your name and placed myself on my side and by Your power will rise up again. If you take my soul whilst I am sleeping (grant me death) then have mercy on my soul and if you leave me (let me live) by your power protect me by that with which you have protected your righteous servants".
(Bukhari, Muslim)
Or recite this dua
اللَّهُمَّ بِاسْمِكَ أَمُوتُ وَأَحْيَا
"O Allah, by Your name I live and die".
(Bukhari, Muslim)
Or recite this dua
اللَّهُمَّ أَسْلَمْتُ نَفْسِي إِلَيْكَ وَوَجَّهْتُ وَجْهِي إِلَيْكَوَفَوَّضْتُ أَمْرِي إِلَيْكَ وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ رَغْبَةً وَرَهْبَةً إِلَيْكَ لَا مَلْجَأَ وَلَا مَنْجَا مِنْكَ إِلَّا إِلَيْكَ آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ وَنَبِيِّكَ الَّذِي أَرْسَلْتَ
"I submit my life to you, I turn towards You and leave my work unto you, I lean on you, desire your boons and fear you as there is no other salvation besides you. I believe in the kitab (Book) you have revealed and in the Rasul(Prophet) you have sent.
Prophet Mohammad (S.A.W.) showed (taught a Sahabi) this dua and said: "If after reading it you die in the night, then it is as if you have died on 'Natural Deen' and if you awake in the morning alive then you will have good fortune".
(Mishkat)
Anas (R.A.) narrates that Prophet Mohammad (S.A.W.) said that if a person retires to bed on the side and recites Surah Fathiha and Surah Ikhlaas (Qul huwa- Allaho Ahad) he is immune from everything besides death.
(Hisnul Hasan from Albazr)
Sahabi (R.A.) requested Prophet Mohammad (S.A.W.) that Prophet Mohammad (S.A.W.) teach him something to recite at the time of retiring to bed. Prophet Mohammad (S.A.W.) said: "Recite Qul Ya Ayuhal Kafiroon, for in it (there is an announcement) to refrain from shirk.
(Mishkat from Tirmidhi)
In some ahadith it is stated that one should sleep after reciting (i.e. not to talk after reciting it).
(Hisnul Hasin from Albazr)
Ayesha (R.A.) narrates that when Prophet Mohammad (S.A.W.) used to go to the room for sleep, he used to recite Suras Ikhlaas, Falaq, Nass and blow onto his hand (palms) in such a manner that the saliva would drop on them and then he would rub them over his body three times starting from the front of the face.
(Bukhari, Muslim)
Beside this he would recite
33 times سُبْحَانَ اللَّهِ
33 times الْحَمْدُ لِلَّهِ
34 times اللَّهُ أَكْبَرُ
(Mishkat)
He also used to recite Ayatul Qursi as Allah has stipulated that the reciter will be protected throughout the night by the angels and the Satan will not come near.
(Bukhari)
Also recite this dua three times
أَسْتَغْفِرُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْحَيَّ الْقَيُّومَ وَأَتُوبِ إِلَيْهِ
Its virtues are that all the reciter's sins will be forgiven even if it be equal to the extent of the foam in the ocean.
(Tirmidhi)
Recite Bismillah while closing doors, covering utensils, and putting off the light (candles etc.)
(Mishkat)
Prophet Mohammad (S.A.W.) said that when a person enters his bed (to sleep), an angel and a Shaitaan surround him. The Shaitaan whispers 'your awakening will end in evil' and the angel says' end in good". One sleeps after engaging in dhikr, the angels will protect him throughout the night. In order to gain the protection of the angels, it is wise to engage in Dhikr and then sleep.
(Hisnul Hasin)
Tuesday, December 15, 2009
Where Is God?
From: www.readingislam.com
By Aisha Stacey
Now and again human beings are prompted to ask themselves some of life's truly profound questions. In the quiet darkness of the night, when far off stars twinkle in the vast, majestic sky, or in the cold, hard light of day, when life rushes past like a speeding train, people of all colors, races, and creeds wonder about the meaning of their existence. Why are we here? What does this all mean? Is this all there is?
On magnificent days filled with sunshine and iridescent blue skies, people turn their faces towards the sun and contemplate its beauty. In the deepest winter, or the wildest storm, they ponder the strength inherent in the forces of nature. Somewhere in the deep recesses of the mind, the concept of God arises.
The wonders of creation are a call to the heart and the soul. The gentle touch of a snowflake, the smell of freshly cut lawn, the soft patter of raindrops, and the fierce wind of a hurricane are all reminders that this world is full of wonder.
When pain and sadness threaten to engulf us, human beings are again prompted to contemplate the meaning of life. In the midst of suffering and grief, the concept of God arises.
Even those who would consider themselves far from religion or spiritual belief find themselves looking skywards and pleading for help. When the heart constricts and fear swamps us, we turn helplessly towards some sort of higher power. The concept of a God then becomes real and meaningful.
In the midst of pleading and bargaining, the sheer vastness of the universe is laid bare. The reality of life is filled with awe and wonder. It is a rollercoaster ride.
There are moments of great joy, and periods of immense sadness. Life can be long and monotonous, or it can be carefree. As God arises and His majesty is clear, more questions begin to take shape. One question that inevitably comes to mind is: where is God?
Around the world and down through the ages, people have struggled to come to terms with the question of where God is. The human inclination is to search for God. The ancient Babylonians and Egyptians built lofty towers in their search for God.
The Persians looked for Him in fire. Still others, such as the indigenous people of North America and the Celtic people, looked for God in the glorious signs of nature around them. Buddhists find God in themselves, and in the Hindu religion, God is believed to be in every place and in everything.
The quest for God can be confusing. When posing the question about where God is, the resulting answers can also be confusing. God is everywhere. God is in your heart.
God is where goodness and beauty exist. What happens however, when your heart is empty and your surroundings are dismal, dirty, and ugly? Does God cease to exist? Of course not! Amidst this confusion, the Islamic concept of God is a beacon of light for those stumbling in the darkness.
What Muslims believe about God is clear-cut and simple. They do not believe that God is everywhere; they believe that God is above the heavens. The human need to turn our faces towards the sky in times of trouble and strife is an inherent answer to the question, where is God? God tells us in the Quran that He is the Most High and that He is above all His Creation.
[He it is Who created the heavens and the earth in six Days and then rose over the Throne (in a manner that suits His Majesty). He knows what goes into the earth and what comes forth from it, what descends from the heaven and what ascends thereto. And He is with you (by His Knowledge) wheresoever you may be. And God is the All-Seer of what you do.] (Al-Hadid 57:4)
Prophet Muhammad (peace be upon him) was known to point towards the sky when referring to God. When making supplication to God, he raised his hands towards the heavens. During his farewell sermon, Prophet Muhammad asked the people, "Have I not conveyed the message?" and they said, "Yes!" He asked again, "Have I not conveyed the message?" and they said, "Yes!" He asked a third time, "Have I not conveyed the message?" and they said "Yes" Each time, he said, "O God, bear witness," at the same time pointing up to the sky and then at the people. (At-Tirmidhi)
God is above the heavens, and above His creation. This, however, does not mean that He is contained by any sort of physical dimensions. God is close, very close, to those who believe in Him and He answers their every call. God knows all of our secrets, dreams, and wishes, as nothing is hidden from Him. God is with His creation by His knowledge and power. God is the Creator and the Sustainer. Nothing comes into existence except by His will.
When Muslims marvel at the wonders of the universe they are secure in the knowledge that God, the Most High, is above the heavens, and comforted by the fact that He is with them in all their affairs.
When a Muslim is struck by loss or grief, he does not question God's wisdom, or ask the question, "where was God when I was sad, or grieving, or suffering?" Humankind was created to worship God, and God said many times that trials and tribulations would be part of our life experience.
[And He it is Who has created the heavens and the earth in six Days ...that He might try you, which of you is the best in deeds.] (Hud 11:7)
In their darkest night, or their darkest hour, humans instinctively look towards the sky. When their hearts beat heavily and fear threatens to overwhelm them, people turn to God. They raise their hands and beg for mercy, forgiveness, or kindness, and God responds; for He is the Most Merciful, the Most Forgiving and the Most Kind.
God is distinct and separate from His creation, and there is nothing like Him. He is All-Hearing and All-Seeing. Hence when we ask the question where is God, the answer is undoubtedly, He is above the heavens and above all His creation. We also say that He is not in need of any of His creation and all of creation needs Him.
Aisha Staceyis an Australian revert to Islam. She currently spends her time between Australia and Qatar. Aisha works as a writer at the Fanar Cultural Islamic Centre in Doha, Qatar while studying for an Arts/Psychology degree.
By Aisha Stacey
Now and again human beings are prompted to ask themselves some of life's truly profound questions. In the quiet darkness of the night, when far off stars twinkle in the vast, majestic sky, or in the cold, hard light of day, when life rushes past like a speeding train, people of all colors, races, and creeds wonder about the meaning of their existence. Why are we here? What does this all mean? Is this all there is?
On magnificent days filled with sunshine and iridescent blue skies, people turn their faces towards the sun and contemplate its beauty. In the deepest winter, or the wildest storm, they ponder the strength inherent in the forces of nature. Somewhere in the deep recesses of the mind, the concept of God arises.
The wonders of creation are a call to the heart and the soul. The gentle touch of a snowflake, the smell of freshly cut lawn, the soft patter of raindrops, and the fierce wind of a hurricane are all reminders that this world is full of wonder.
When pain and sadness threaten to engulf us, human beings are again prompted to contemplate the meaning of life. In the midst of suffering and grief, the concept of God arises.
Even those who would consider themselves far from religion or spiritual belief find themselves looking skywards and pleading for help. When the heart constricts and fear swamps us, we turn helplessly towards some sort of higher power. The concept of a God then becomes real and meaningful.
In the midst of pleading and bargaining, the sheer vastness of the universe is laid bare. The reality of life is filled with awe and wonder. It is a rollercoaster ride.
There are moments of great joy, and periods of immense sadness. Life can be long and monotonous, or it can be carefree. As God arises and His majesty is clear, more questions begin to take shape. One question that inevitably comes to mind is: where is God?
Around the world and down through the ages, people have struggled to come to terms with the question of where God is. The human inclination is to search for God. The ancient Babylonians and Egyptians built lofty towers in their search for God.
The Persians looked for Him in fire. Still others, such as the indigenous people of North America and the Celtic people, looked for God in the glorious signs of nature around them. Buddhists find God in themselves, and in the Hindu religion, God is believed to be in every place and in everything.
The quest for God can be confusing. When posing the question about where God is, the resulting answers can also be confusing. God is everywhere. God is in your heart.
God is where goodness and beauty exist. What happens however, when your heart is empty and your surroundings are dismal, dirty, and ugly? Does God cease to exist? Of course not! Amidst this confusion, the Islamic concept of God is a beacon of light for those stumbling in the darkness.
What Muslims believe about God is clear-cut and simple. They do not believe that God is everywhere; they believe that God is above the heavens. The human need to turn our faces towards the sky in times of trouble and strife is an inherent answer to the question, where is God? God tells us in the Quran that He is the Most High and that He is above all His Creation.
[He it is Who created the heavens and the earth in six Days and then rose over the Throne (in a manner that suits His Majesty). He knows what goes into the earth and what comes forth from it, what descends from the heaven and what ascends thereto. And He is with you (by His Knowledge) wheresoever you may be. And God is the All-Seer of what you do.] (Al-Hadid 57:4)
Prophet Muhammad (peace be upon him) was known to point towards the sky when referring to God. When making supplication to God, he raised his hands towards the heavens. During his farewell sermon, Prophet Muhammad asked the people, "Have I not conveyed the message?" and they said, "Yes!" He asked again, "Have I not conveyed the message?" and they said, "Yes!" He asked a third time, "Have I not conveyed the message?" and they said "Yes" Each time, he said, "O God, bear witness," at the same time pointing up to the sky and then at the people. (At-Tirmidhi)
God is above the heavens, and above His creation. This, however, does not mean that He is contained by any sort of physical dimensions. God is close, very close, to those who believe in Him and He answers their every call. God knows all of our secrets, dreams, and wishes, as nothing is hidden from Him. God is with His creation by His knowledge and power. God is the Creator and the Sustainer. Nothing comes into existence except by His will.
When Muslims marvel at the wonders of the universe they are secure in the knowledge that God, the Most High, is above the heavens, and comforted by the fact that He is with them in all their affairs.
When a Muslim is struck by loss or grief, he does not question God's wisdom, or ask the question, "where was God when I was sad, or grieving, or suffering?" Humankind was created to worship God, and God said many times that trials and tribulations would be part of our life experience.
[And He it is Who has created the heavens and the earth in six Days ...that He might try you, which of you is the best in deeds.] (Hud 11:7)
In their darkest night, or their darkest hour, humans instinctively look towards the sky. When their hearts beat heavily and fear threatens to overwhelm them, people turn to God. They raise their hands and beg for mercy, forgiveness, or kindness, and God responds; for He is the Most Merciful, the Most Forgiving and the Most Kind.
God is distinct and separate from His creation, and there is nothing like Him. He is All-Hearing and All-Seeing. Hence when we ask the question where is God, the answer is undoubtedly, He is above the heavens and above all His creation. We also say that He is not in need of any of His creation and all of creation needs Him.
Aisha Staceyis an Australian revert to Islam. She currently spends her time between Australia and Qatar. Aisha works as a writer at the Fanar Cultural Islamic Centre in Doha, Qatar while studying for an Arts/Psychology degree.
Monday, December 14, 2009
How to change someone's opinion.
Step 1) Listen to their opinion and do not interrupt them. The first step in changing someone's mind is respect--if not appreciating--someone else's opinion. Listen before you talk is the first step in changing someone's mind. Don't force your words onto anyone--this doesn't work!
Step 2) Tell them how much you understand their stance and how much you trully appreciate them taking the time out to articulate their stance to you. Higlight the particular strengths in their stance and underscore the weaknesses in their argument. This will open them up to listening to you.
Step 3) Tell them in a very calm and clear tone what you believe. Insert complimentary phrases about their stance within your own argument. This 3 step method often changes people's opinion. If it doesn't change their opinion, the person will like you more for being so complimentary.
From: http://www.bukisa.com/join/3951.
Step 2) Tell them how much you understand their stance and how much you trully appreciate them taking the time out to articulate their stance to you. Higlight the particular strengths in their stance and underscore the weaknesses in their argument. This will open them up to listening to you.
Step 3) Tell them in a very calm and clear tone what you believe. Insert complimentary phrases about their stance within your own argument. This 3 step method often changes people's opinion. If it doesn't change their opinion, the person will like you more for being so complimentary.
From: http://www.bukisa.com/join/3951.
Why a non-Muslim should know the Koran?
From: www.islamicity.com
By: Thomas Cleary
The Qur'an is undeniably a book of great importance even to the non-Muslim, perhaps more today than ever, if that is possible. One aspect of Islam that is unexpected and yet appealing to the post-Christian secular mind is the harmonious interplay of faith and reason. Islam does not demand unreasoned belief. Rather, it invites intelligent faith, growing from observation, reflection, and contemplation, beginning with nature and what is all around us. Accordingly, antagonism between religion and science such as that familiar to Westerners is foreign to Islam.
This connection between faith and reason enabled Islamic civilization to absorb and vivify useful knowledge, including that of ancient peoples, whereby it eventually nursed Europe out of the Dark Ages, laying the foundation for the Renaissance. When Europe got on its cultural feet and expelled Islam, however, the European mind was rent by the inability of the Christian church to tolerate the indivisibility of the sacred and the secular that characterized Islam and had enabled Islamic civilization to develop natural science and abstract art as well as philosophy and social science. The result was a painful, ill-fated divorce between science and religion in Europe, one whose consequences have adversely affected the entire world.
In the post-Christian West, where thinking people, including scientists themselves once more, are seeking solutions to the difficulties created by the Christian divorce between religion and science, the Qur'an offers a way to explore an attitude that fully embraces the quest for knowledge and understanding that is the essence of science, while at the same time, and indeed for the same reasons, fully embraces the awe, humility, reverence, and conscience without which "humankind does indeed go too far in considering itself to be self-sufficient" (Qur'an 96:6-7).
Even for the secular Westerner, apart from any question of religious belief or faith, there are immediate benefits to be found in reading the Qur'an. First, in view of the sacredness and vital importance of the Qur'an to approximately one-fifth of all humanity, a thinking citizen of the world can hardly develop a rational and mature social consciousness without considering the message of the Qur'an and its meaning for the Muslim community.
With the fall of communism, it has become particularly clear that global peace, order, and self-determination of peoples cannot be achieved without intelligent respect for Islam and the inalienable right of Muslims to live their religion. The second immediate benefit in reading the Qur'an, therefore, is that it is a necessary step toward the understanding and tolerance without which world peace is in fact inconceivable.
For non-Muslims, one special advantage in reading the Qur'an is that it provides an authentic point of reference from which to examine the biased stereotypes of Islam to which Westerners are habitually exposed. Primary information is essential to distinguish between opinion and fact in a reasonable manner. This exercise may also enable the thinking individual to understand the inherently defective nature of prejudice itself, and thus be the more generally receptive to all information and knowledge of possible use to humankind.
Excerpted from "The Essential Koran" by Thomas Cleary. Thomas Cleary has translated various religious texts, including The Essential Tao, The Secret of the Golden Flower and the bestselling The Art of War.
By: Thomas Cleary
The Qur'an is undeniably a book of great importance even to the non-Muslim, perhaps more today than ever, if that is possible. One aspect of Islam that is unexpected and yet appealing to the post-Christian secular mind is the harmonious interplay of faith and reason. Islam does not demand unreasoned belief. Rather, it invites intelligent faith, growing from observation, reflection, and contemplation, beginning with nature and what is all around us. Accordingly, antagonism between religion and science such as that familiar to Westerners is foreign to Islam.
This connection between faith and reason enabled Islamic civilization to absorb and vivify useful knowledge, including that of ancient peoples, whereby it eventually nursed Europe out of the Dark Ages, laying the foundation for the Renaissance. When Europe got on its cultural feet and expelled Islam, however, the European mind was rent by the inability of the Christian church to tolerate the indivisibility of the sacred and the secular that characterized Islam and had enabled Islamic civilization to develop natural science and abstract art as well as philosophy and social science. The result was a painful, ill-fated divorce between science and religion in Europe, one whose consequences have adversely affected the entire world.
In the post-Christian West, where thinking people, including scientists themselves once more, are seeking solutions to the difficulties created by the Christian divorce between religion and science, the Qur'an offers a way to explore an attitude that fully embraces the quest for knowledge and understanding that is the essence of science, while at the same time, and indeed for the same reasons, fully embraces the awe, humility, reverence, and conscience without which "humankind does indeed go too far in considering itself to be self-sufficient" (Qur'an 96:6-7).
Even for the secular Westerner, apart from any question of religious belief or faith, there are immediate benefits to be found in reading the Qur'an. First, in view of the sacredness and vital importance of the Qur'an to approximately one-fifth of all humanity, a thinking citizen of the world can hardly develop a rational and mature social consciousness without considering the message of the Qur'an and its meaning for the Muslim community.
With the fall of communism, it has become particularly clear that global peace, order, and self-determination of peoples cannot be achieved without intelligent respect for Islam and the inalienable right of Muslims to live their religion. The second immediate benefit in reading the Qur'an, therefore, is that it is a necessary step toward the understanding and tolerance without which world peace is in fact inconceivable.
For non-Muslims, one special advantage in reading the Qur'an is that it provides an authentic point of reference from which to examine the biased stereotypes of Islam to which Westerners are habitually exposed. Primary information is essential to distinguish between opinion and fact in a reasonable manner. This exercise may also enable the thinking individual to understand the inherently defective nature of prejudice itself, and thus be the more generally receptive to all information and knowledge of possible use to humankind.
Excerpted from "The Essential Koran" by Thomas Cleary. Thomas Cleary has translated various religious texts, including The Essential Tao, The Secret of the Golden Flower and the bestselling The Art of War.
Friday, December 11, 2009
The Language of the Quran: Primary and Secondary
By: Maged Taman
1- The language of the message and messanger is that of the language that the people around him understand:
وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلاَّ بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ فَيُضِلُّ اللّهُ مَن يَشَاء وَيَهْدِي مَن يَشَاء وَهُوَ الْعَزِيزُ الْحَكِيمُ (14:4)
14:4 (Picktall) And We never sent a messenger save with the language of his folk, that he might make (the message) clear for them. Then Allah sendeth whom He will astray, and guideth whom He will. He is the Mighty, the Wise. -
2- The language in the Quran is that of messanger Muhammad and his people
فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ (44:58)
44:58 (Picktall) And We have made (this Scripture) easy in thy language only that they may heed.
3- The Quran language is clear Arabic
وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ قُرْآنًا عَرَبِيًّا لِّتُنذِرَ أُمَّ الْقُرَى وَمَنْ حَوْلَهَا وَتُنذِرَ يَوْمَ الْجَمْعِ لَا رَيْبَ فِيهِ فَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ (42:7)
42:7 (Picktall) And thus we have inspired in thee a Lecture in arabic, that thou mayest warn the mother town and those around it, and mayest warn of a day of assembling whereof there is no doubt. A host will be in the Garden, and a host of them in the Flame. -
4- The primary language of the Quran is the Arabic, came to people who know this language very well.
كِتَابٌ فُصِّلَتْ آيَاتُهُ قُرْآنًا عَرَبِيًّا لِّقَوْمٍ يَعْلَمُونَ (41:3)
41:3 (Picktall) A scripture whereof the verses are expounded, a Lecture in arabic for people who have knowledge (of the language). -
5- The second language of the Quran is reasoning. Thus the Quran is Arabic which is the local language and reasoning which is the international language.
إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ (12:2)
12:2 (Picktall) Lo! We have revealed it, a Lecture in arabic, that ye may understand. -
6- It is not about the primary language being Arabic or Non-Arabic since it can be translated and explained, but the reasoning. People who do not reason blinded their own eyes and made their ears deaf.
وَلَوْ جَعَلْنَاهُ قُرْآنًا أَعْجَمِيًّا لَّقَالُوا لَوْلَا فُصِّلَتْ آيَاتُهُ أَأَعْجَمِيٌّ وَعَرَبِيٌّ قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاء وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى أُوْلَئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ (41:44)
41:44 (Y. Ali) Had We sent this as a Qur'an (in the language) other than Arabic, they would have said: "Why are not its verses explained in detail? What! (a Book) not in Arabic and (a Messenger an Arab?" Say: "It is a Guide and a Healing to those who believe; and for those who believe not, there is a deafness in their ears, and it is blindness in their (eyes): They are (as it were) being called from a place far distant!"
7- Similar to the Quran is the Torah that is common with the Qurah in reasoning but different in primary language, the reasoning guide to faith.
وَمِن قَبْلِهِ كِتَابُ مُوسَى إِمَامًا وَرَحْمَةً وَهَذَا كِتَابٌ مُّصَدِّقٌ لِّسَانًا عَرَبِيًّا لِّيُنذِرَ الَّذِينَ ظَلَمُوا وَبُشْرَى لِلْمُحْسِنِينَ (46:12)
46:12 (Picktall) When before it there was the Scripture of Moses, an example and a mercy; and this is a confirming Scripture in the arabic language, that it may warn those who do wrong and bring good tidings for the righteous.
8- Thus the blindness and deafness in Quran is not to shame those unfortunate who have these incapacities since it is not due to failure to read or hear the primary language the Arabic but the failure to reason and ask for sincere guidance.
اللّهُ يَسْتَهْزِىءُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (2:15)
2:15 (Picktall) Allah (Himself) doth mock them, leaving them to wander blindly on in their contumacy. -
صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لاَ يَرْجِعُونَ (2:18)
2:18 (Picktall) Deaf, dumb and blind; and they return not -
وَمَثَلُ الَّذِينَ كَفَرُواْ كَمَثَلِ الَّذِي يَنْعِقُ بِمَا لاَ يَسْمَعُ إِلاَّ دُعَاء وَنِدَاء صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لاَ يَعْقِلُونَ (2:171)
2:171 (Picktall) The likeness of those who disbelieve (in relation to the messenger) is as the likeness of one who calleth unto that which heareth naught except a shout and cry. Deaf, dumb, blind, therefore they have no sense. -
قُل لاَّ أَقُولُ لَكُمْ عِندِي خَزَآئِنُ اللّهِ وَلا أَعْلَمُ الْغَيْبَ وَلا أَقُولُ لَكُمْ إِنِّي مَلَكٌ إِنْ أَتَّبِعُ إِلاَّ مَا يُوحَى إِلَيَّ قُلْ هَلْ يَسْتَوِي الأَعْمَى وَالْبَصِيرُ أَفَلاَ تَتَفَكَّرُونَ (6:50)
6:50 (Picktall) Say (O Muhammad, to the disbelievers): I say not unto you (that) I possess the treasures of Allah, nor that I have knowledge of the Unseen; and I say not unto you: Lo! I am an angel. I follow only that which is inspired in me. Say: Are the blind man and the seer equal? Will ye not then take thought? -
قَدْ جَاءكُم بَصَآئِرُ مِن رَّبِّكُمْ فَمَنْ أَبْصَرَ فَلِنَفْسِهِ وَمَنْ عَمِيَ فَعَلَيْهَا وَمَا أَنَاْ عَلَيْكُم بِحَفِيظٍ (6:104)
6:104 (Picktall) Proofs have come unto you from your Lord, so whoso seeth, it is for his own good, and whoso is blind is blind to his own hurt. And I am not a keeper over you.
وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُواْ بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (6:110)
6:110 (Picktall) We confound their hearts and their eyes. As they believed not therein at the first, We let them wander blindly on in their contumacy. -
فَكَذَّبُوهُ فَأَنجَيْنَاهُ وَالَّذِينَ مَعَهُ فِي الْفُلْكِ وَأَغْرَقْنَا الَّذِينَ كَذَّبُواْ بِآيَاتِنَا إِنَّهُمْ كَانُواْ قَوْماً عَمِينَ (7:64)
7:64 (Picktall) But they denied him, so We saved him and those with him in the ship, and We drowned those who denied Our token. Lo! they were blind folk.
مَن يُضْلِلِ اللّهُ فَلاَ هَادِيَ لَهُ وَيَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (7:186)
7:186 (Picktall) Those whom Allah sendeth astray, there is no guide for them. He leaveth them to wander blindly on in their contumacy.
أَفَمَن يَعْلَمُ أَنَّمَا أُنزِلَ إِلَيْكَ مِن رَبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمَى إِنَّمَا يَتَذَكَّرُ أُوْلُواْ الأَلْبَابِ (13:19)
13:19 (Picktall) Is he who knoweth that what is revealed unto thee from thy Lord is the truth like him who is blind? But only men of understanding heed;
1- The language of the message and messanger is that of the language that the people around him understand:
وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلاَّ بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ فَيُضِلُّ اللّهُ مَن يَشَاء وَيَهْدِي مَن يَشَاء وَهُوَ الْعَزِيزُ الْحَكِيمُ (14:4)
14:4 (Picktall) And We never sent a messenger save with the language of his folk, that he might make (the message) clear for them. Then Allah sendeth whom He will astray, and guideth whom He will. He is the Mighty, the Wise. -
2- The language in the Quran is that of messanger Muhammad and his people
فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ (44:58)
44:58 (Picktall) And We have made (this Scripture) easy in thy language only that they may heed.
3- The Quran language is clear Arabic
وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ قُرْآنًا عَرَبِيًّا لِّتُنذِرَ أُمَّ الْقُرَى وَمَنْ حَوْلَهَا وَتُنذِرَ يَوْمَ الْجَمْعِ لَا رَيْبَ فِيهِ فَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ (42:7)
42:7 (Picktall) And thus we have inspired in thee a Lecture in arabic, that thou mayest warn the mother town and those around it, and mayest warn of a day of assembling whereof there is no doubt. A host will be in the Garden, and a host of them in the Flame. -
4- The primary language of the Quran is the Arabic, came to people who know this language very well.
كِتَابٌ فُصِّلَتْ آيَاتُهُ قُرْآنًا عَرَبِيًّا لِّقَوْمٍ يَعْلَمُونَ (41:3)
41:3 (Picktall) A scripture whereof the verses are expounded, a Lecture in arabic for people who have knowledge (of the language). -
5- The second language of the Quran is reasoning. Thus the Quran is Arabic which is the local language and reasoning which is the international language.
إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ (12:2)
12:2 (Picktall) Lo! We have revealed it, a Lecture in arabic, that ye may understand. -
6- It is not about the primary language being Arabic or Non-Arabic since it can be translated and explained, but the reasoning. People who do not reason blinded their own eyes and made their ears deaf.
وَلَوْ جَعَلْنَاهُ قُرْآنًا أَعْجَمِيًّا لَّقَالُوا لَوْلَا فُصِّلَتْ آيَاتُهُ أَأَعْجَمِيٌّ وَعَرَبِيٌّ قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاء وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى أُوْلَئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ (41:44)
41:44 (Y. Ali) Had We sent this as a Qur'an (in the language) other than Arabic, they would have said: "Why are not its verses explained in detail? What! (a Book) not in Arabic and (a Messenger an Arab?" Say: "It is a Guide and a Healing to those who believe; and for those who believe not, there is a deafness in their ears, and it is blindness in their (eyes): They are (as it were) being called from a place far distant!"
7- Similar to the Quran is the Torah that is common with the Qurah in reasoning but different in primary language, the reasoning guide to faith.
وَمِن قَبْلِهِ كِتَابُ مُوسَى إِمَامًا وَرَحْمَةً وَهَذَا كِتَابٌ مُّصَدِّقٌ لِّسَانًا عَرَبِيًّا لِّيُنذِرَ الَّذِينَ ظَلَمُوا وَبُشْرَى لِلْمُحْسِنِينَ (46:12)
46:12 (Picktall) When before it there was the Scripture of Moses, an example and a mercy; and this is a confirming Scripture in the arabic language, that it may warn those who do wrong and bring good tidings for the righteous.
8- Thus the blindness and deafness in Quran is not to shame those unfortunate who have these incapacities since it is not due to failure to read or hear the primary language the Arabic but the failure to reason and ask for sincere guidance.
اللّهُ يَسْتَهْزِىءُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (2:15)
2:15 (Picktall) Allah (Himself) doth mock them, leaving them to wander blindly on in their contumacy. -
صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لاَ يَرْجِعُونَ (2:18)
2:18 (Picktall) Deaf, dumb and blind; and they return not -
وَمَثَلُ الَّذِينَ كَفَرُواْ كَمَثَلِ الَّذِي يَنْعِقُ بِمَا لاَ يَسْمَعُ إِلاَّ دُعَاء وَنِدَاء صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لاَ يَعْقِلُونَ (2:171)
2:171 (Picktall) The likeness of those who disbelieve (in relation to the messenger) is as the likeness of one who calleth unto that which heareth naught except a shout and cry. Deaf, dumb, blind, therefore they have no sense. -
قُل لاَّ أَقُولُ لَكُمْ عِندِي خَزَآئِنُ اللّهِ وَلا أَعْلَمُ الْغَيْبَ وَلا أَقُولُ لَكُمْ إِنِّي مَلَكٌ إِنْ أَتَّبِعُ إِلاَّ مَا يُوحَى إِلَيَّ قُلْ هَلْ يَسْتَوِي الأَعْمَى وَالْبَصِيرُ أَفَلاَ تَتَفَكَّرُونَ (6:50)
6:50 (Picktall) Say (O Muhammad, to the disbelievers): I say not unto you (that) I possess the treasures of Allah, nor that I have knowledge of the Unseen; and I say not unto you: Lo! I am an angel. I follow only that which is inspired in me. Say: Are the blind man and the seer equal? Will ye not then take thought? -
قَدْ جَاءكُم بَصَآئِرُ مِن رَّبِّكُمْ فَمَنْ أَبْصَرَ فَلِنَفْسِهِ وَمَنْ عَمِيَ فَعَلَيْهَا وَمَا أَنَاْ عَلَيْكُم بِحَفِيظٍ (6:104)
6:104 (Picktall) Proofs have come unto you from your Lord, so whoso seeth, it is for his own good, and whoso is blind is blind to his own hurt. And I am not a keeper over you.
وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُواْ بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (6:110)
6:110 (Picktall) We confound their hearts and their eyes. As they believed not therein at the first, We let them wander blindly on in their contumacy. -
فَكَذَّبُوهُ فَأَنجَيْنَاهُ وَالَّذِينَ مَعَهُ فِي الْفُلْكِ وَأَغْرَقْنَا الَّذِينَ كَذَّبُواْ بِآيَاتِنَا إِنَّهُمْ كَانُواْ قَوْماً عَمِينَ (7:64)
7:64 (Picktall) But they denied him, so We saved him and those with him in the ship, and We drowned those who denied Our token. Lo! they were blind folk.
مَن يُضْلِلِ اللّهُ فَلاَ هَادِيَ لَهُ وَيَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (7:186)
7:186 (Picktall) Those whom Allah sendeth astray, there is no guide for them. He leaveth them to wander blindly on in their contumacy.
أَفَمَن يَعْلَمُ أَنَّمَا أُنزِلَ إِلَيْكَ مِن رَبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمَى إِنَّمَا يَتَذَكَّرُ أُوْلُواْ الأَلْبَابِ (13:19)
13:19 (Picktall) Is he who knoweth that what is revealed unto thee from thy Lord is the truth like him who is blind? But only men of understanding heed;
Conception of Reason in the Qur'an
From: www.quraaniclessons.com
Heretofore we have discussed briefly the diction of the Qur'an, and said that, for the purpose of communicating its message, the Qur'an makes use of two types of languages, namely, the language of rational argument and the language of feeling. Each of these languages has a specific appeal. The first type addresses and appeals to the intellect or reason, while the second one is meant to appeal to the heart. Now we shall examine the point of view of the Qur'an regarding reason ('aql).
It is to be seen whether or not the Qur'an acknowledges the "authority" (hajjah) of reason --as the scholars of fiqh (Islamic jurisprudence) and usul put it. This means whether or not we should respect the judge-ments of reason and act according to them if they happen to be correct and rightly deduced by it. Moreover, if one acts according to the dictates of reason and occasionally falls into error, will God exonerate him for it, or whether He will punish him on account of that error? And, if one fails to act according to the ruling of reason, does he deserve punishment?
Evidence in Favour of the Authority of Reason
The issue of the authority of reason in Islam is certain. Since the earliest times until the present, none amongst the Islamic scholars --except for a very small number-- has ever negated the authority of reason; they have counted it as one of the four sources of Islamic fiqh.
1. The Qur'an's Emphasis on Rationalism
Since our discussion is about the Qur'an, I think it necessary to produce arguments concerning the authority of reason from the Qur'an itself. The Qur'an, in various ways, confirms the authority of reason. About sixty to seventy verses can be cited --and that, too, for just one of the various ways, as mentioned-- in which the Qur'an indicates that such and such a matter has been mentioned for reason to reflect on. In one instance, the Qur'an refers to this issue in a striking statement:
Surely the worst of beasts in God's sight are those that are deaf and dumb and do not reason. (8:22)
Of course, it is obvious that the Qur'an does not mean the physically deaf and dumb, but those who do not want to listen to truth, or those who, when they hear, do not wish to admit it with their tongues. In the view of the Qur'an, the ears which are unable to listen to truth and which are only used for listening to absurd and nonsensical things, are deaf. The tongue which is merely used to utter nonsense, is dumb. The people who do not reason, are those who do not make use of their intellect and their faculty of thought. Such are not fit to be called human beings. The Qur'an includes them among the beasts. In another verse, while bringing up a subject related to Divine Unity (al-tawhid), the Qur'an refers to the issue of unity of Divine Acts, and says:
It is not for any soul to believe, save by the leave of God... (10:100)
After stating this profound issue --a problem which is not easily comprehensible to every human mind-- the Qur'an continues the verse like this:
And He lays abomination upon those who do not reason. (10:100)
In these two verses, which I quote here for the sake of example, the Qur'an, in the terms of logic, invites us to ratiocination. There are many other verses in the Qur'an which, on the basis of consequential signification, can be said to accept the authority of reason. In other words, the Qur'an makes statements which cannot be accepted without accepting the authority of reason. For instance, an opponent is asked to forward rational argument in favour of his position:
Say: Bring your proof if you are truthful. (2:111)
This can only be inferred to mean the Qur'an's ratification of the authority of reason. In another place it uses syllogistic argument to prove the existence of the Necessary Being (wajib al-wujud):
Were there gods in them [earth and heaven] other than God, they would surely disintegrate ... (21:22)
In these verses the Qur'an has framed a conditional proposition, which exempts or excludes the antecedent premise for arriving at a conclusion which is consequent upon it. Thus the Qur'an aims at emphasizing the role of reason and refutes the view of some of the religions that faith is alien to, or, is incompatible with reason, and that to embrace faith one has to suspend his rational faculty and concentrate upon heart alone, so that it may absorb the Divine light and become illuminated by it. This view is totally negated and refuted by the Qur'an.
2. References to the Law of Causality
The other argument that supports the view that the Qur'an approves of the ultimate authority of reason, is that it defines various problems in terms of cause-and-effect relationship. The cause-and-effect relation-ship, or the law of causation, is the foundation of rational thinking. This law is honoured by the Qur'an and is also employed by it. The Qur'an speaks on behalf of God, the Almighty, the Creator of the system of cause and effect. Despite the fact that His Word transcends the limitations of causality, the Qur'an is not oblivious of pointing out to the system of causality operating in the universe; it views all phenomena and events as being subservient to this system. The following verse supports this view:
God changes not what is in a people, until they change what is in themselves ... (13:11)
The Qur'an intends to say that, although all destinies depend on the Will of God, He never imposes upon human beings such fate as is outside and alien to their determination, will and action. The destinies of societies also change according to their intrinsic system of functioning. God does not extravagantly alter the destiny of a nation without any specific reason, unless they themselves bring about a major change in their system of social and moral values and their manner of performing their individual duties.
The Qur'an urges Muslims to study the conditions and circumstances of societies of the past and to take lesson from their history. It is evident that if the destinies of races and nations were random, or dependent upon accidents, or were prescribed from above, the advice to study and draw a lesson would not have any sense. By laying emphasis on it, the Qur'an intends to remind us that a uniform system of laws governs the destinies of all the nations of the world. It also reminds us that if the conditions of a society in which we live, are similar to the conditions prevalent in a society of the past, the same fate awaits us too. Elsewhere, the Qur'an says:
How many a city We have destroyed in its evildoing, and now it is fallen down upon its turrets. How many a ruined well, a tall palace. What, have they not journeyed in the land so that they have hearts to understand with, or ear to hear with ... ? (22:45-46)
From this statement, we can infer that the affirmation of the law of causality and the approval of the cause-and-effect relationship, imply the acceptance of authority of reason.
3. Rational Basis of Divine Commands
Another argument which proves that the Qur'an believes in the ultimate authority of reason, is that the Qur'an always explains the rationale behind its commands, laws and precepts. The scholars of usul al-din (the principles of the Faith) maintain that the harms and benefits caused by human deeds are among the reasons behind laws and commands. For example, while at one place the Qur'an ordains the performance of prayers, in another place it explains the philosophy of prayer:
Indeed prayer forbids indecency and dishonour ... (29:45)
It mentions the spiritual effects of prayer, and states how the prayer can edify man. It explains that it is on account of this exaltation that man can dissociate himself from indecencies. Elsewhere, after laying down rules for observing the fast, the Qur'an explains the rationale for its command:
Prescribed for you is the Fast, even as it was prescribed for those that were before you --haply you will be God-fearing. (2:183)
Similarly, with respect to other commandments like those regarding zakat (alms) and jihad, the Qur'an clarifies their necessity for individual, as well as for society. In this way, the Qur'an, not withstanding the transcendental nature of Divine commandments, clarifies fully their worldly and terrestrial relevance, and asks men to cogitate upon their rationale until their meaning becomes explicit, so that it may not be imagined that these laws are based on a series of occult notions beyond the power of human comprehension.
4. Combating Deviations of Reason
Another evidence in favour of the Qur'an's affirmation of the authority of reason --which is more conclusive than that mentioned above-- is the battle it launched against all those agents which obstruct the proper functioning of reason. For clarification of this point, we are forced to mention certain things in the way of an introduction.
The human mind can, in many cases, fall into error. This fact is acknowledged by all of us. However, this danger is not limited to the intellect alone, but can equally befall the senses, and feelings as well. Just for the sense of vision, scores of visual errors and optical illusions have been pointed out. In the case of reason, too, there are times when people frame an argument and rationale and draw an inference on its basis, but later on they realize that the basis of their conclusion was erroneous. Here the question arises, whether the faculty of reason should be suspended on account of its occasional failures, or whether we should employ other means for discovering the errors of the intellect and seek to avoid such errors. In answering this question, the Sophists said that reason should not be relied upon, and that, basically, argumentation and reasoning is an absurd practice. Other philosophers have given a fitting reply to the Sophists, and said that though the senses can also err like reason, but no one has ever recommended their suspension. Since it was not possible to discard reason, the philosophers resolved to find ways of making reason secure from error. During their efforts in this regard, they discovered that all arguments consist of two parts, namely, matter and form. Like a building which has various ingredients in its construction, like, lime, cement, steel, etc. (matter), to acquire a specific structure (form). In order to attain the permanence and perfection of its construction, it is essential to procure proper material as well as to draw a perfect and faultless plan. For the correctness and accuracy of an argument, too, it is essential that its content and form be both free of error and defect. For judging the validity of the form of any argument, the Aristotelian or formal logic came into existence. The function of formal logic is to determine the accuracy or inaccuracy of the form of an argument, and help the mind to avoid errors in the process of reasoning.
But the major problem that remains is that solely formal logic is inadequate for this purpose, because it cannot alone guarantee the validity of an argument. It can give assurance about one aspect alone. To obtain the perfection of the material aspect, the use of material logic is also essential, that is, we need certain criteria for controlling the quality of the rational material.
Thinkers like Bacon and Descartes strove hard to evolve some kind of material logic similar to the formal logic of Aristotle, which was devised for formal reasoning. They did obtain certain criteria in this regard, though they are not as universal as those of Aristotelian logic, but are, to a limited extent, helpful in preventing the mind from committing errors in reasoning. Some may be surprised to know that the Qur'an has presented such principles for the prevention of any lapses in the process of reasoning, which surpass in merit and precedence the efforts of philosophers like Descartes and others.
Heretofore we have discussed briefly the diction of the Qur'an, and said that, for the purpose of communicating its message, the Qur'an makes use of two types of languages, namely, the language of rational argument and the language of feeling. Each of these languages has a specific appeal. The first type addresses and appeals to the intellect or reason, while the second one is meant to appeal to the heart. Now we shall examine the point of view of the Qur'an regarding reason ('aql).
It is to be seen whether or not the Qur'an acknowledges the "authority" (hajjah) of reason --as the scholars of fiqh (Islamic jurisprudence) and usul put it. This means whether or not we should respect the judge-ments of reason and act according to them if they happen to be correct and rightly deduced by it. Moreover, if one acts according to the dictates of reason and occasionally falls into error, will God exonerate him for it, or whether He will punish him on account of that error? And, if one fails to act according to the ruling of reason, does he deserve punishment?
Evidence in Favour of the Authority of Reason
The issue of the authority of reason in Islam is certain. Since the earliest times until the present, none amongst the Islamic scholars --except for a very small number-- has ever negated the authority of reason; they have counted it as one of the four sources of Islamic fiqh.
1. The Qur'an's Emphasis on Rationalism
Since our discussion is about the Qur'an, I think it necessary to produce arguments concerning the authority of reason from the Qur'an itself. The Qur'an, in various ways, confirms the authority of reason. About sixty to seventy verses can be cited --and that, too, for just one of the various ways, as mentioned-- in which the Qur'an indicates that such and such a matter has been mentioned for reason to reflect on. In one instance, the Qur'an refers to this issue in a striking statement:
Surely the worst of beasts in God's sight are those that are deaf and dumb and do not reason. (8:22)
Of course, it is obvious that the Qur'an does not mean the physically deaf and dumb, but those who do not want to listen to truth, or those who, when they hear, do not wish to admit it with their tongues. In the view of the Qur'an, the ears which are unable to listen to truth and which are only used for listening to absurd and nonsensical things, are deaf. The tongue which is merely used to utter nonsense, is dumb. The people who do not reason, are those who do not make use of their intellect and their faculty of thought. Such are not fit to be called human beings. The Qur'an includes them among the beasts. In another verse, while bringing up a subject related to Divine Unity (al-tawhid), the Qur'an refers to the issue of unity of Divine Acts, and says:
It is not for any soul to believe, save by the leave of God... (10:100)
After stating this profound issue --a problem which is not easily comprehensible to every human mind-- the Qur'an continues the verse like this:
And He lays abomination upon those who do not reason. (10:100)
In these two verses, which I quote here for the sake of example, the Qur'an, in the terms of logic, invites us to ratiocination. There are many other verses in the Qur'an which, on the basis of consequential signification, can be said to accept the authority of reason. In other words, the Qur'an makes statements which cannot be accepted without accepting the authority of reason. For instance, an opponent is asked to forward rational argument in favour of his position:
Say: Bring your proof if you are truthful. (2:111)
This can only be inferred to mean the Qur'an's ratification of the authority of reason. In another place it uses syllogistic argument to prove the existence of the Necessary Being (wajib al-wujud):
Were there gods in them [earth and heaven] other than God, they would surely disintegrate ... (21:22)
In these verses the Qur'an has framed a conditional proposition, which exempts or excludes the antecedent premise for arriving at a conclusion which is consequent upon it. Thus the Qur'an aims at emphasizing the role of reason and refutes the view of some of the religions that faith is alien to, or, is incompatible with reason, and that to embrace faith one has to suspend his rational faculty and concentrate upon heart alone, so that it may absorb the Divine light and become illuminated by it. This view is totally negated and refuted by the Qur'an.
2. References to the Law of Causality
The other argument that supports the view that the Qur'an approves of the ultimate authority of reason, is that it defines various problems in terms of cause-and-effect relationship. The cause-and-effect relation-ship, or the law of causation, is the foundation of rational thinking. This law is honoured by the Qur'an and is also employed by it. The Qur'an speaks on behalf of God, the Almighty, the Creator of the system of cause and effect. Despite the fact that His Word transcends the limitations of causality, the Qur'an is not oblivious of pointing out to the system of causality operating in the universe; it views all phenomena and events as being subservient to this system. The following verse supports this view:
God changes not what is in a people, until they change what is in themselves ... (13:11)
The Qur'an intends to say that, although all destinies depend on the Will of God, He never imposes upon human beings such fate as is outside and alien to their determination, will and action. The destinies of societies also change according to their intrinsic system of functioning. God does not extravagantly alter the destiny of a nation without any specific reason, unless they themselves bring about a major change in their system of social and moral values and their manner of performing their individual duties.
The Qur'an urges Muslims to study the conditions and circumstances of societies of the past and to take lesson from their history. It is evident that if the destinies of races and nations were random, or dependent upon accidents, or were prescribed from above, the advice to study and draw a lesson would not have any sense. By laying emphasis on it, the Qur'an intends to remind us that a uniform system of laws governs the destinies of all the nations of the world. It also reminds us that if the conditions of a society in which we live, are similar to the conditions prevalent in a society of the past, the same fate awaits us too. Elsewhere, the Qur'an says:
How many a city We have destroyed in its evildoing, and now it is fallen down upon its turrets. How many a ruined well, a tall palace. What, have they not journeyed in the land so that they have hearts to understand with, or ear to hear with ... ? (22:45-46)
From this statement, we can infer that the affirmation of the law of causality and the approval of the cause-and-effect relationship, imply the acceptance of authority of reason.
3. Rational Basis of Divine Commands
Another argument which proves that the Qur'an believes in the ultimate authority of reason, is that the Qur'an always explains the rationale behind its commands, laws and precepts. The scholars of usul al-din (the principles of the Faith) maintain that the harms and benefits caused by human deeds are among the reasons behind laws and commands. For example, while at one place the Qur'an ordains the performance of prayers, in another place it explains the philosophy of prayer:
Indeed prayer forbids indecency and dishonour ... (29:45)
It mentions the spiritual effects of prayer, and states how the prayer can edify man. It explains that it is on account of this exaltation that man can dissociate himself from indecencies. Elsewhere, after laying down rules for observing the fast, the Qur'an explains the rationale for its command:
Prescribed for you is the Fast, even as it was prescribed for those that were before you --haply you will be God-fearing. (2:183)
Similarly, with respect to other commandments like those regarding zakat (alms) and jihad, the Qur'an clarifies their necessity for individual, as well as for society. In this way, the Qur'an, not withstanding the transcendental nature of Divine commandments, clarifies fully their worldly and terrestrial relevance, and asks men to cogitate upon their rationale until their meaning becomes explicit, so that it may not be imagined that these laws are based on a series of occult notions beyond the power of human comprehension.
4. Combating Deviations of Reason
Another evidence in favour of the Qur'an's affirmation of the authority of reason --which is more conclusive than that mentioned above-- is the battle it launched against all those agents which obstruct the proper functioning of reason. For clarification of this point, we are forced to mention certain things in the way of an introduction.
The human mind can, in many cases, fall into error. This fact is acknowledged by all of us. However, this danger is not limited to the intellect alone, but can equally befall the senses, and feelings as well. Just for the sense of vision, scores of visual errors and optical illusions have been pointed out. In the case of reason, too, there are times when people frame an argument and rationale and draw an inference on its basis, but later on they realize that the basis of their conclusion was erroneous. Here the question arises, whether the faculty of reason should be suspended on account of its occasional failures, or whether we should employ other means for discovering the errors of the intellect and seek to avoid such errors. In answering this question, the Sophists said that reason should not be relied upon, and that, basically, argumentation and reasoning is an absurd practice. Other philosophers have given a fitting reply to the Sophists, and said that though the senses can also err like reason, but no one has ever recommended their suspension. Since it was not possible to discard reason, the philosophers resolved to find ways of making reason secure from error. During their efforts in this regard, they discovered that all arguments consist of two parts, namely, matter and form. Like a building which has various ingredients in its construction, like, lime, cement, steel, etc. (matter), to acquire a specific structure (form). In order to attain the permanence and perfection of its construction, it is essential to procure proper material as well as to draw a perfect and faultless plan. For the correctness and accuracy of an argument, too, it is essential that its content and form be both free of error and defect. For judging the validity of the form of any argument, the Aristotelian or formal logic came into existence. The function of formal logic is to determine the accuracy or inaccuracy of the form of an argument, and help the mind to avoid errors in the process of reasoning.
But the major problem that remains is that solely formal logic is inadequate for this purpose, because it cannot alone guarantee the validity of an argument. It can give assurance about one aspect alone. To obtain the perfection of the material aspect, the use of material logic is also essential, that is, we need certain criteria for controlling the quality of the rational material.
Thinkers like Bacon and Descartes strove hard to evolve some kind of material logic similar to the formal logic of Aristotle, which was devised for formal reasoning. They did obtain certain criteria in this regard, though they are not as universal as those of Aristotelian logic, but are, to a limited extent, helpful in preventing the mind from committing errors in reasoning. Some may be surprised to know that the Qur'an has presented such principles for the prevention of any lapses in the process of reasoning, which surpass in merit and precedence the efforts of philosophers like Descartes and others.
Attraction of the Quran
From: http://quraaniclessons.com/Attraction_of_the_quran.asp
One of the aspect of the Quran which serves to indicate its unique and exceptional nature is the remarkable and inexhaustible attraction that it exerts.
Today, more than fourteen centuries after the revelation of the Quran, the captivating sound of the recitation of the Quran can still be heard in all the different parts of the world, leaving its impression on hearts and minds, and transforming the spirits of all who listen to it.
Its appeal overwhelms the soul and brings tears flowing from the eyes and makes the heart tremble.
“Those to whom We gave the Book before this, believe in it, and, when it is recited to them, they say, 'We believe in it; surely it is the Truth from our Lord; even before it we were of those who surrender”. (28:52-53)
This ayah describes a group of people who undergo a state of veneration and awe when the Qur'an is recited before them. They affirm faith in all the contents of the Book, declare everything in it to be nothing but truth and their veneration of it continues to increase.
Then in another verse, a group of Christians who believed and became Muslims on hearing the Qur'an are described in these words:
“And when they hear what has been sent down to the Messenger, you see their eyes overflow with tears, because of the truth they recognize. They say, "Our Lord we believe; so do You write us down among the witnesses." (5:83)
In another place, while describing the believers, the Qur'an says:
“God has sent down the fairest discourse as a book, consimilar in its oft repeated parts, whereat shiver the skins of those who fear their Lord; then their skins and their hearts soften to the remembrance of God ...” (39:23)
The rays of attraction exerted by the Quran was not confined to Mecca, its birth place, but spread outwards from Mecca together with the movement of the Muslims. To mention some examples: the rays of Quran shone in the heart of King Najjashi, in the Christian court of Ethiopia, thanks to the recitation of Ja’far bin Abitalib, despite the unfavorable situation prevailing there and the pressure brought to bear by the opponents of islam.
Equally they shone in Madina, the base for the formation of a new Society, where the Quran was recited by Mus’ab bin Umayr.
Ibn Hisham writes in his life of the Prophet: “So strong was the heartfelt desire of the people to hear the Quran that even some of the unbelievers of the Quraysh would secretly go near the Prophet’s house at night, remaining there until dawn, in order to listen throughout the night to the pleasing melody of the Quran as recited by the Messenger of God. This happened many times”. (Sirat Ibn Hisham, Vol. I, p. 386)
So that the people would not fall under the influence of Quran’s eloquence and power to attract, the nonbelievers would instruct a group of people to go and make a noise, to whistle and clap their hands, while the Prophet was reciting the verses of Quran.
“The polytheists said: Do not listen to the verses of the Quran, and make a noise while they are being recited, perhaps you will thus triumph”. (41:26)
One of the aspect of the Quran which serves to indicate its unique and exceptional nature is the remarkable and inexhaustible attraction that it exerts.
Today, more than fourteen centuries after the revelation of the Quran, the captivating sound of the recitation of the Quran can still be heard in all the different parts of the world, leaving its impression on hearts and minds, and transforming the spirits of all who listen to it.
Its appeal overwhelms the soul and brings tears flowing from the eyes and makes the heart tremble.
“Those to whom We gave the Book before this, believe in it, and, when it is recited to them, they say, 'We believe in it; surely it is the Truth from our Lord; even before it we were of those who surrender”. (28:52-53)
This ayah describes a group of people who undergo a state of veneration and awe when the Qur'an is recited before them. They affirm faith in all the contents of the Book, declare everything in it to be nothing but truth and their veneration of it continues to increase.
Then in another verse, a group of Christians who believed and became Muslims on hearing the Qur'an are described in these words:
“And when they hear what has been sent down to the Messenger, you see their eyes overflow with tears, because of the truth they recognize. They say, "Our Lord we believe; so do You write us down among the witnesses." (5:83)
In another place, while describing the believers, the Qur'an says:
“God has sent down the fairest discourse as a book, consimilar in its oft repeated parts, whereat shiver the skins of those who fear their Lord; then their skins and their hearts soften to the remembrance of God ...” (39:23)
The rays of attraction exerted by the Quran was not confined to Mecca, its birth place, but spread outwards from Mecca together with the movement of the Muslims. To mention some examples: the rays of Quran shone in the heart of King Najjashi, in the Christian court of Ethiopia, thanks to the recitation of Ja’far bin Abitalib, despite the unfavorable situation prevailing there and the pressure brought to bear by the opponents of islam.
Equally they shone in Madina, the base for the formation of a new Society, where the Quran was recited by Mus’ab bin Umayr.
Ibn Hisham writes in his life of the Prophet: “So strong was the heartfelt desire of the people to hear the Quran that even some of the unbelievers of the Quraysh would secretly go near the Prophet’s house at night, remaining there until dawn, in order to listen throughout the night to the pleasing melody of the Quran as recited by the Messenger of God. This happened many times”. (Sirat Ibn Hisham, Vol. I, p. 386)
So that the people would not fall under the influence of Quran’s eloquence and power to attract, the nonbelievers would instruct a group of people to go and make a noise, to whistle and clap their hands, while the Prophet was reciting the verses of Quran.
“The polytheists said: Do not listen to the verses of the Quran, and make a noise while they are being recited, perhaps you will thus triumph”. (41:26)
Thursday, December 10, 2009
Ihsaan (Generosity)
From: http://www.al-huda.com/Article_3of73.htm
Ihsaan (Generosity)
"And do not make mischief in the earth after its reformation, and call on Him fearing and hoping;
surely the mercy of Allah is nigh to the Muhsineen ( those who do good (to others))." [Al-Quran 7:56]
Abu Dharr reported that Allah's Messenger (peace be upon him) said, "He has been successful whose heart Allah has made sincere towards faith, whose heart He has made free from unbelief, his tongue truthful, his soul calm, his nature straight, whose ear He has made attentive and his eye observant. The ear is a funnel and the eye is a repository for what the heart learns. He is successful whose heart is made retentive." [al Tirmidhi - 5200]
Ihsaan is to be generous with others, doing favours secretly or openly, without asking for any compensation for the generosity. Being generous is a marvelous characteristic of a human being, which is free from selfishness, greediness and arrogance. A generous person (Muhsin), not only respects the rights of others but also gives more from his own generousity, purely for the sake of Allah. For such a person who spends his/her wealth, efforts, time etc for the benefits of Allah's Creatures, is there anyone who can reward him/her better than Allah himself?
Sayyidina Isa (Jesus, May Allah's blessings be upon him) is quoted in the Qur'an as saying:
قال اني عبدالله اتاني الكتاب وجعلني نبيا ¤ وجعلني مباركا اين ماكنت واوصاني بالصلاة والزكاة مادمت حيا
"He (Iesa (Jesus)) said: Verily! I am a slave of Allah, He has given me the Scripture and made me a Prophet;" ¤ "And He has made me blessed wheresoever I be, and has enjoined on me Salat (prayer), and Zakat, as long as I live." Al-Quran [ سورة مريم (Maryam) - 19:30-31]
The saying, "And He has made me blessed wheresoever I be...", reminds us about the generosity of the Prophets, as we know the simplicity of the Prophet Jesus and Muhammad (peace be upon them), they both had a simple life, but filled with generousity and compassion for those who were around them and this is the path of any Muhsin (or Muslim). Allah has commanded us to be generous with those who are around us (spreading nice fragrance...), starting from those who are nearest to us (such as Our parents, children, relatives, neighbours, travellers, etc), as Ar-Rahmaan (the Most Compassionate) has said:
واعبدوا الله ولاتشركوا به شيئا وبالوالدين احسانا وبذي القربى واليتامى والمساكين والجار ذي القربى والجار الجنب والصاحب بالجنب وابن السبيل وماملكت ايمانكم ان الله لايحب من كان مختالا فخورا
And serve Allah. Ascribe no thing as partner unto Him. (Show) kindness unto parents, and unto near kindred, and orphans, and the needy, and unto the neighbour who is of kin (unto you) and the neighbour who is not of kin, and the fellow-traveller and the wayfarer and (the slaves) whom your right hands possess. Lo! Allah loveth not such as are proud and boastful, Al-Quran [ سورة النساء (Nisaa) - 4:36]
وسارعوا الى مغفرة من ربكم وجنة عرضها السماوات والارض اعدت للمتقين ¤ الذين ينفقون في السراء والضراء والكاظمين الغيظ والعافين عن الناس والله يحب المحسنين
And hasten to forgiveness from your Lord; and a Garden, the extensiveness of which is (as) the heavens and the earth, it is prepared for those who guard (against evil). ¤ Those who spend (benevolently) in ease as well as in straitness, and those who restrain (their) anger and pardon men; and Allah loves the Muhsineen (doers of good (to others)). Al-Quran [ سورة آل عمران (Aal-e-Imran) - 3:133-134]
وانفقوا في سبيل الله ولاتلقوا بايديكم الى التهلكة واحسنوا ان الله يحب المحسنين
And spend in the way of Allah and cast not yourselves to perdition with your own hands, and do good (to others); surely Allah loves the Muhsineen (doers of good). Al-Quran [ سورة البقرة (Baqarah) - 2:195]
Generosity is not limited to just paying some money, but rather there are many ways to be kind such as speaking kindly, smiling, forgiving, encouraging goodness, protecting from evil, strengthening in sadness, helping elders etc. In fact, Islam teaches us to be kind even with the animals.
The Prophet said, "A man felt very thirsty while he was on the way, there he came across a well. He went down the well, quenched his thirst and came out. Meanwhile he saw a dog panting and licking mud because of excessive thirst. He said to himself, "This dog is suffering from thirst as I did." So, he went down the well again and filled his shoe with water and watered it. Allah thanked him for that deed and forgave him. The people said, "O Allah's Apostle! Is there a reward for us in serving the animals?" He replied: "Yes, there is a reward for serving any animate (living being)." [Sahih Bukhari - 003_043_646]
Allah's Apostle said, "Anybody who believes in Allah and the Last Day should not harm his neighbor, and anybody who believes in Allah and the Last Day should entertain his guest generously and anybody who believes in Allah and the Last Day should talk what is good or keep quiet. [Sahih Bukhari - 008_073_047]
The Prophet (peace_be_upon_him) said: The believer is simple and generous, but the profligate is deceitful and ignoble.[Abu Dawud - 041_4772]
Allah's Messenger (peace be upon him) said, "The generous man is near Allah, near Paradise, near men and far from Hell, but the miserly man is far from Allah, far from Paradise, far from men and near Hell. Indeed, an ignorant man who is generous is dearer to Allah than a worshipper who is miserly." [Tirmidhi - 1869]
Ibn Abbas narrated:
Allah's Apostle was the most generous of all the people, and he used to reach the peak in generosity in the month of Ramadan when Gabriel met him. Gabriel used to meet him every night of Ramadan to teach him the Qur'an. Allah's Apostle was the most generous person, even more generous than the strong uncontrollable wind (in readiness and haste to do charitable deeds). [Sahih Bukhari - 001_001_005]
Once again, for such a person who spends his/her wealth, efforts, time etc for the benefits of Allah's Creatures, is there anyone who can reward him/her better than Allah himself?
There is atleast one big reward, which will please every seeker of wisdom, insha' Allah. Allah the Most High, has said in at least two places that knowledge and wisdom is granted to such Muhsineen (generous).
ولما بلغ اشده اتيناه حكما وعلما وكذلك نجزي المحسنين
And when he (Yusuf/Joseph) had attained his maturity, We gave him wisdom and knowledge: and thus do We reward the Muhsineen. Al-Quran [ سورة يوسف (Yusuf) - 12:22]
ولما بلغ اشده واستوى اتيناه حكما وعلما وكذلك نجزي المحسنين
And when he (Musa/Moses) attained his maturity and became full grown, We granted him wisdom and knowledge; and thus do We reward Muhsineen. Al-Quran [ سورة القصص (Qusas) - 28:14]
Courtesy: Abdullah
Ihsaan (Generosity)
"And do not make mischief in the earth after its reformation, and call on Him fearing and hoping;
surely the mercy of Allah is nigh to the Muhsineen ( those who do good (to others))." [Al-Quran 7:56]
Abu Dharr reported that Allah's Messenger (peace be upon him) said, "He has been successful whose heart Allah has made sincere towards faith, whose heart He has made free from unbelief, his tongue truthful, his soul calm, his nature straight, whose ear He has made attentive and his eye observant. The ear is a funnel and the eye is a repository for what the heart learns. He is successful whose heart is made retentive." [al Tirmidhi - 5200]
Ihsaan is to be generous with others, doing favours secretly or openly, without asking for any compensation for the generosity. Being generous is a marvelous characteristic of a human being, which is free from selfishness, greediness and arrogance. A generous person (Muhsin), not only respects the rights of others but also gives more from his own generousity, purely for the sake of Allah. For such a person who spends his/her wealth, efforts, time etc for the benefits of Allah's Creatures, is there anyone who can reward him/her better than Allah himself?
Sayyidina Isa (Jesus, May Allah's blessings be upon him) is quoted in the Qur'an as saying:
قال اني عبدالله اتاني الكتاب وجعلني نبيا ¤ وجعلني مباركا اين ماكنت واوصاني بالصلاة والزكاة مادمت حيا
"He (Iesa (Jesus)) said: Verily! I am a slave of Allah, He has given me the Scripture and made me a Prophet;" ¤ "And He has made me blessed wheresoever I be, and has enjoined on me Salat (prayer), and Zakat, as long as I live." Al-Quran [ سورة مريم (Maryam) - 19:30-31]
The saying, "And He has made me blessed wheresoever I be...", reminds us about the generosity of the Prophets, as we know the simplicity of the Prophet Jesus and Muhammad (peace be upon them), they both had a simple life, but filled with generousity and compassion for those who were around them and this is the path of any Muhsin (or Muslim). Allah has commanded us to be generous with those who are around us (spreading nice fragrance...), starting from those who are nearest to us (such as Our parents, children, relatives, neighbours, travellers, etc), as Ar-Rahmaan (the Most Compassionate) has said:
واعبدوا الله ولاتشركوا به شيئا وبالوالدين احسانا وبذي القربى واليتامى والمساكين والجار ذي القربى والجار الجنب والصاحب بالجنب وابن السبيل وماملكت ايمانكم ان الله لايحب من كان مختالا فخورا
And serve Allah. Ascribe no thing as partner unto Him. (Show) kindness unto parents, and unto near kindred, and orphans, and the needy, and unto the neighbour who is of kin (unto you) and the neighbour who is not of kin, and the fellow-traveller and the wayfarer and (the slaves) whom your right hands possess. Lo! Allah loveth not such as are proud and boastful, Al-Quran [ سورة النساء (Nisaa) - 4:36]
وسارعوا الى مغفرة من ربكم وجنة عرضها السماوات والارض اعدت للمتقين ¤ الذين ينفقون في السراء والضراء والكاظمين الغيظ والعافين عن الناس والله يحب المحسنين
And hasten to forgiveness from your Lord; and a Garden, the extensiveness of which is (as) the heavens and the earth, it is prepared for those who guard (against evil). ¤ Those who spend (benevolently) in ease as well as in straitness, and those who restrain (their) anger and pardon men; and Allah loves the Muhsineen (doers of good (to others)). Al-Quran [ سورة آل عمران (Aal-e-Imran) - 3:133-134]
وانفقوا في سبيل الله ولاتلقوا بايديكم الى التهلكة واحسنوا ان الله يحب المحسنين
And spend in the way of Allah and cast not yourselves to perdition with your own hands, and do good (to others); surely Allah loves the Muhsineen (doers of good). Al-Quran [ سورة البقرة (Baqarah) - 2:195]
Generosity is not limited to just paying some money, but rather there are many ways to be kind such as speaking kindly, smiling, forgiving, encouraging goodness, protecting from evil, strengthening in sadness, helping elders etc. In fact, Islam teaches us to be kind even with the animals.
The Prophet said, "A man felt very thirsty while he was on the way, there he came across a well. He went down the well, quenched his thirst and came out. Meanwhile he saw a dog panting and licking mud because of excessive thirst. He said to himself, "This dog is suffering from thirst as I did." So, he went down the well again and filled his shoe with water and watered it. Allah thanked him for that deed and forgave him. The people said, "O Allah's Apostle! Is there a reward for us in serving the animals?" He replied: "Yes, there is a reward for serving any animate (living being)." [Sahih Bukhari - 003_043_646]
Allah's Apostle said, "Anybody who believes in Allah and the Last Day should not harm his neighbor, and anybody who believes in Allah and the Last Day should entertain his guest generously and anybody who believes in Allah and the Last Day should talk what is good or keep quiet. [Sahih Bukhari - 008_073_047]
The Prophet (peace_be_upon_him) said: The believer is simple and generous, but the profligate is deceitful and ignoble.[Abu Dawud - 041_4772]
Allah's Messenger (peace be upon him) said, "The generous man is near Allah, near Paradise, near men and far from Hell, but the miserly man is far from Allah, far from Paradise, far from men and near Hell. Indeed, an ignorant man who is generous is dearer to Allah than a worshipper who is miserly." [Tirmidhi - 1869]
Ibn Abbas narrated:
Allah's Apostle was the most generous of all the people, and he used to reach the peak in generosity in the month of Ramadan when Gabriel met him. Gabriel used to meet him every night of Ramadan to teach him the Qur'an. Allah's Apostle was the most generous person, even more generous than the strong uncontrollable wind (in readiness and haste to do charitable deeds). [Sahih Bukhari - 001_001_005]
Once again, for such a person who spends his/her wealth, efforts, time etc for the benefits of Allah's Creatures, is there anyone who can reward him/her better than Allah himself?
There is atleast one big reward, which will please every seeker of wisdom, insha' Allah. Allah the Most High, has said in at least two places that knowledge and wisdom is granted to such Muhsineen (generous).
ولما بلغ اشده اتيناه حكما وعلما وكذلك نجزي المحسنين
And when he (Yusuf/Joseph) had attained his maturity, We gave him wisdom and knowledge: and thus do We reward the Muhsineen. Al-Quran [ سورة يوسف (Yusuf) - 12:22]
ولما بلغ اشده واستوى اتيناه حكما وعلما وكذلك نجزي المحسنين
And when he (Musa/Moses) attained his maturity and became full grown, We granted him wisdom and knowledge; and thus do We reward Muhsineen. Al-Quran [ سورة القصص (Qusas) - 28:14]
Courtesy: Abdullah
Wednesday, December 09, 2009
O Mankind !
From: http://quranicteachings.co.uk/o-mankind.htm
O mankind! Verily there has come to you a convincing proof from your Guardian-Lord: For We have sent unto you a light (that is) manifest. [4:174]
O Mankind! The Messenger has come to you in truth from Allah. Believe in him: It is best for you. But if you reject Faith, to Allah belong all things in the heavens and on earth: And Allah is All-knowing, All-wise. [4:170]
O mankind! There has come to you a direction from your Lord and a prescription for the minds,- a guidance and a beneficence for those who believe. [10:57]
O mankind! Serve your Guardian-Lord [by living a life according to His guidance], who created you and those who came before you, so that you may journey through life with safety and security. [2:21]
O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things). [49:13]
O mankind! Call to mind the grace of Allah unto you! Is there a creator, other than Allah, to give you sustenance from heaven or earth? There is no god but He: how then are you deluded away from the Truth? [35:3]
O mankind! Guard yourself [against the inevitable consequences of violating the laws] of your Guardian-Lord [by observing carefully His guidance], who created you from a single life-cell, and created from it, its mate, and from them twain scattered (like seeds) countless men and women;- Observe carefully the guidance of Allah, through whom you demand your mutual (rights), and (reverence) the wombs (That bore you): for Allah ever watches over you. [4:1]
O mankind! Guard yourself [against the inevitable consequences of violating the laws] of your Guardian-Lord [by observing carefully His guidance], and fear (the coming of) a Day when no father can avail aught for his son, nor a son avail aught for his father. Verily, the promise of Allah is true: let not then this present life deceive you, nor let the chief Deceiver deceive you about Allah. [31:33]
O mankind Guard yourself [against the inevitable consequences of violating the laws] of your Guardian-Lord [by observing carefully His guidance], for the convulsion of the Hour (of Judgment) will be a thing terrible! [22:1]
…O mankind! your insolence is against your own souls,- an enjoyment of the life of the present: in the end, to Us is your return, and We shall show you the truth of all that you did. [10:23]
O mankind! Certainly the promise of Allah is true. Let not then this present life deceive you, nor let the Chief Deceiver deceive you about Allah.[ 35:5 ]
O mankind! if ye have a doubt about the Resurrection, (consider) that We created you out of dust, then out of sperm, then out of a leech-like clot, then out of a morsel of flesh, partly formed and partly unformed, in order that We may manifest (our power) to you; and We cause whom We will to rest in the wombs for an appointed term, then do We bring you out as babes, then (foster you) that ye may reach your age of full strength; and some of you are called to die, and some are sent back to the feeblest old age, so that they know nothing after having known (much), and (further), you see the earth barren and lifeless, but when We pour down rain on it, it is stirred (to life), it swells, and it puts forth every kind of beautiful growth (in pairs). [22:5]
O mankind! Here is a parable set forth! Listen to it! Those on whom, besides Allah, you call, cannot create (even) a fly, if they all met together for the purpose! And if the fly should snatch away anything from them, they would have no power to release it from the fly. Feeble are those who petition and those whom they petition! [22:73]
O mankind! It is you that have need of Allah. But Allah is the One Free of all wants, worthy of all praise.[35:15]
O mankind! Eat of what is on earth, Lawful and is of your liking; and do not follow the footsteps of the evil one, for he is to you an avowed enemy. [2:168]
O mankind! Verily there has come to you a convincing proof from your Guardian-Lord: For We have sent unto you a light (that is) manifest. [4:174]
O Mankind! The Messenger has come to you in truth from Allah. Believe in him: It is best for you. But if you reject Faith, to Allah belong all things in the heavens and on earth: And Allah is All-knowing, All-wise. [4:170]
O mankind! There has come to you a direction from your Lord and a prescription for the minds,- a guidance and a beneficence for those who believe. [10:57]
O mankind! Serve your Guardian-Lord [by living a life according to His guidance], who created you and those who came before you, so that you may journey through life with safety and security. [2:21]
O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things). [49:13]
O mankind! Call to mind the grace of Allah unto you! Is there a creator, other than Allah, to give you sustenance from heaven or earth? There is no god but He: how then are you deluded away from the Truth? [35:3]
O mankind! Guard yourself [against the inevitable consequences of violating the laws] of your Guardian-Lord [by observing carefully His guidance], who created you from a single life-cell, and created from it, its mate, and from them twain scattered (like seeds) countless men and women;- Observe carefully the guidance of Allah, through whom you demand your mutual (rights), and (reverence) the wombs (That bore you): for Allah ever watches over you. [4:1]
O mankind! Guard yourself [against the inevitable consequences of violating the laws] of your Guardian-Lord [by observing carefully His guidance], and fear (the coming of) a Day when no father can avail aught for his son, nor a son avail aught for his father. Verily, the promise of Allah is true: let not then this present life deceive you, nor let the chief Deceiver deceive you about Allah. [31:33]
O mankind Guard yourself [against the inevitable consequences of violating the laws] of your Guardian-Lord [by observing carefully His guidance], for the convulsion of the Hour (of Judgment) will be a thing terrible! [22:1]
…O mankind! your insolence is against your own souls,- an enjoyment of the life of the present: in the end, to Us is your return, and We shall show you the truth of all that you did. [10:23]
O mankind! Certainly the promise of Allah is true. Let not then this present life deceive you, nor let the Chief Deceiver deceive you about Allah.[ 35:5 ]
O mankind! if ye have a doubt about the Resurrection, (consider) that We created you out of dust, then out of sperm, then out of a leech-like clot, then out of a morsel of flesh, partly formed and partly unformed, in order that We may manifest (our power) to you; and We cause whom We will to rest in the wombs for an appointed term, then do We bring you out as babes, then (foster you) that ye may reach your age of full strength; and some of you are called to die, and some are sent back to the feeblest old age, so that they know nothing after having known (much), and (further), you see the earth barren and lifeless, but when We pour down rain on it, it is stirred (to life), it swells, and it puts forth every kind of beautiful growth (in pairs). [22:5]
O mankind! Here is a parable set forth! Listen to it! Those on whom, besides Allah, you call, cannot create (even) a fly, if they all met together for the purpose! And if the fly should snatch away anything from them, they would have no power to release it from the fly. Feeble are those who petition and those whom they petition! [22:73]
O mankind! It is you that have need of Allah. But Allah is the One Free of all wants, worthy of all praise.[35:15]
O mankind! Eat of what is on earth, Lawful and is of your liking; and do not follow the footsteps of the evil one, for he is to you an avowed enemy. [2:168]
Man and Woman
From: http://quranicteachings.co.uk/man-and-woman.htm
Both man and woman have been created from the same single vital principle
“It is He Who has created you from a single vital principle [NAFS] and then He created from it a sort of being having its like [ZAWJ]…”[7:189].
“O Mankind! Guard yourselves (from the inevitable consequences of violating the commands) of your Guardian-Lord [Rabb] (by carefully abiding by His Guidance) Who created you from a single vital principle [NAFS] and then He created from it a sort of being having its like [ZAWJ]…”[4:1]
“And among His Signs is this, that He created for you sort of beings having your like [AZWAAJ] from your own vital principle [NAFS]…” [30:21]
Male and female are from one another
“So their Guardian-Lord responded to them: That I will not waste the work of a worker among you, whether male or female, the one of you being from the other;…”[3:195]
All mankind has been created from male and female
Female plays as vital part in the process of procreation as a male.
“O mankind! We created you all from male and female, and made you into nations and tribes, that you may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things)”. [49:13]
Principle of division of labour
Men have been blessed with certain qualities which women lack and women are endowed with certain abilities which men do not have. Both men and women can earn and own. Men shall have what they earn and women shall have whatever they earn [4:32]. Although women can earn but due to biological reasons, they are incapacitated for considerable periods of time, to earn a living. Due to this fact it is obvious and natural that the responsibility for maintaining the family is vested in men. When women are given such protection then they must fulfil their functions as women faithfully and safeguard their potentialities [4:34].
Both men and women are to be rewarded for their actions
So their Guardian-Lord responded to them: That I will not waste the work of a worker among you, whether male or female, the one of you being from the other;…[3:195]
It was not woman who was deceived by Satan
Adam and his wife (the representatives of men and women of the human species) have been mentioned in the Quran at various places. It is incorrect to claim that it was Adam’s wife who was deceived by the Satan. Quran is quite clear in this respect. It says: Satan enticed BOTH of them [2:36]. In the phrase “Faazallahuma alshshaytanu” [2:36], “huma” stands for “both”.
All the qualities that are attributed to Momin (Believer) men, also belong to Momin women
Society consists of both men and women, who have to go through life hand in hand. If one of them lags behind, it is bound to hamper the progress of the other. There is no difference in the potentialities of men and women; except certain biological differences which have been retained for the posterity of the human race.
Both are equally capable to submit to the Divine Laws;
Both are equally capable to exhibit complete conviction in them;
Both are equally capable to utilize their developed potentialities according to the Divine Laws;
Both are equally capable to be true to the covenant (9:111) which they have made with Allah ;
Both are equally capable to be steadfast when facing adversities, troubles or difficulties;
Both are equally capable to be prompt in rendering service to others (like the fruit-laden branch of an easily accessible tree);
Both are equally capable to be ever ready to sacrifice all their assets for the sake of the Divine Order;
Both are equally capable to abstain themselves from all that the Divine Laws prohibit them to do and to bear in mind the restrictions imposed by these Laws;
Both are equally capable to guard their chastity fully; [33:35]
Both man and woman have been created from the same single vital principle
“It is He Who has created you from a single vital principle [NAFS] and then He created from it a sort of being having its like [ZAWJ]…”[7:189].
“O Mankind! Guard yourselves (from the inevitable consequences of violating the commands) of your Guardian-Lord [Rabb] (by carefully abiding by His Guidance) Who created you from a single vital principle [NAFS] and then He created from it a sort of being having its like [ZAWJ]…”[4:1]
“And among His Signs is this, that He created for you sort of beings having your like [AZWAAJ] from your own vital principle [NAFS]…” [30:21]
Male and female are from one another
“So their Guardian-Lord responded to them: That I will not waste the work of a worker among you, whether male or female, the one of you being from the other;…”[3:195]
All mankind has been created from male and female
Female plays as vital part in the process of procreation as a male.
“O mankind! We created you all from male and female, and made you into nations and tribes, that you may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things)”. [49:13]
Principle of division of labour
Men have been blessed with certain qualities which women lack and women are endowed with certain abilities which men do not have. Both men and women can earn and own. Men shall have what they earn and women shall have whatever they earn [4:32]. Although women can earn but due to biological reasons, they are incapacitated for considerable periods of time, to earn a living. Due to this fact it is obvious and natural that the responsibility for maintaining the family is vested in men. When women are given such protection then they must fulfil their functions as women faithfully and safeguard their potentialities [4:34].
Both men and women are to be rewarded for their actions
So their Guardian-Lord responded to them: That I will not waste the work of a worker among you, whether male or female, the one of you being from the other;…[3:195]
It was not woman who was deceived by Satan
Adam and his wife (the representatives of men and women of the human species) have been mentioned in the Quran at various places. It is incorrect to claim that it was Adam’s wife who was deceived by the Satan. Quran is quite clear in this respect. It says: Satan enticed BOTH of them [2:36]. In the phrase “Faazallahuma alshshaytanu” [2:36], “huma” stands for “both”.
All the qualities that are attributed to Momin (Believer) men, also belong to Momin women
Society consists of both men and women, who have to go through life hand in hand. If one of them lags behind, it is bound to hamper the progress of the other. There is no difference in the potentialities of men and women; except certain biological differences which have been retained for the posterity of the human race.
Both are equally capable to submit to the Divine Laws;
Both are equally capable to exhibit complete conviction in them;
Both are equally capable to utilize their developed potentialities according to the Divine Laws;
Both are equally capable to be true to the covenant (9:111) which they have made with Allah ;
Both are equally capable to be steadfast when facing adversities, troubles or difficulties;
Both are equally capable to be prompt in rendering service to others (like the fruit-laden branch of an easily accessible tree);
Both are equally capable to be ever ready to sacrifice all their assets for the sake of the Divine Order;
Both are equally capable to abstain themselves from all that the Divine Laws prohibit them to do and to bear in mind the restrictions imposed by these Laws;
Both are equally capable to guard their chastity fully; [33:35]
The Characteristics of the Quran
From: http://quranicteachings.co.uk/characteristics.htm
The following characteristics have been mentioned in the Qur'an along with the word 'Qur'an':
1. It is the right guidance or way or course or direction or manner or mode or conduct for the whole mankind [hudan lilnnas]
شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ
(2:185)
2. It is clear and manifest as far as the guidance is concerned [bayyinatin mina alhuda]
شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ
(2:185)
3. It makes a separation or distinction between truth and falsity [alfurqan]
شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ
(2:185)
4. It has no discrepancies or contradictions
أَفَلا يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلافًا كَثِيرًا
Will they not then, ponder over the Quran? If it were from other than Allah they would surely have found in it much discrepancies. [4:82]
According to the above verse, if the Quran had been from anyone other than Allah, there would surely have been much discrepancy in it. Since it is from Allah, there cannot be any discrepancy in it. But the condition is TADABBUR which means:
-Pondering over something while giving careful consideration to its consequences.
-Pondering over (a plan) considering the state of affairs that it would achieve.
The verse 4:82 also gives one principle for the understanding of the Quran, i.e. if there seems any apparent contradiction in the interpretation of any two verses, this may be because we have interpreted any one of the verses incorrectly. There should be more pondering over the verses and any other related verses or concepts and the verses should be re-interpreted until there is no discrepancy between the verses and also the interpretation is not against the rules of the Arabic.
5. It has no crookedness, deceit or deviation form rectitude
قُرْآنًا عَرَبِيًّا غَيْرَ ذِي عِوَجٍ لَعَلَّهُمْ يَتَّقُونَ
"(It is) a Qur'an in Arabic, plain and clear, without any crookedness deceit or deviation form rectitude (therein): in order that they may preserve yourself. "[39:28]
6. There is nothing in it that may cause any doubt, suspicion, evil opinion, disquiet, disturbance, or agitation of mind [larayba feehi]
وَمَا كَانَ هَذَا الْقُرْآنُ أَنْ يُفْتَرَى مِنْ دُونِ اللَّهِ وَلَكِنْ تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ الْكِتَابِ لا رَيْبَ فِيهِ مِنْ رَبِّ الْعَالَمِينَ
(10:37)
7. It is the Divine Prescript, Appointment, Ordinance, or Judgment that is explained in detail making it clear, plain and manifest [tafseela alkitab]
وَمَا كَانَ هَذَا الْقُرْآنُ أَنْ يُفْتَرَى مِنْ دُونِ اللَّهِ وَلَكِنْ تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ الْكِتَابِ لا رَيْبَ فِيهِ مِنْ رَبِّ الْعَالَمِينَ
(10:37)
8. It guides to the way or course or direction or manner or mode or conduct that is the most stable, even, straight, right and direct.
إِنَّ هَذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ
[17:9]
9. It puts forth examples of every manner or model [of conduct] so that people take admonition and be mindful.
وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِي هَذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ لَعَلَّهُمْ يَتَذَكَّرُونَ
"We have put forth for men, in this Qur'an every kind of Parable or similitude or example [of conduct or manner of behavior], in order that they may receive admonition and be mindful. "[39:27]
10. The purpose of its revelation is not to cause hardship or distress of any sort
مَا أَنْزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَى
[20:2]
11. It is endowed with exhortations and admonitions that give eminence, nobility and honour to its followers
ص وَالْقُرْآنِ ذِي الذِّكْرِ
[38:1]
12. It is a decree or ordinance (Faraz)
إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَى مَعَادٍ قُلْ رَبِّي أَعْلَمُ مَنْ جَاءَ بِالْهُدَى وَمَنْ هُوَ فِي ضَلالٍ مُبِينٍ
"Surely, the One who decreed or ordained the Quran for you will summon you to a predetermined appointment. Say, "My Lord is fully aware of those who uphold the guidance, and those who have gone astray."[28:85]
13. It is a book whose verses provide complete detail, of the clear and plain Arabic Proclamation, to people who have knowledge [41:3]
14. It is from "rabbi alAAalameen" , which means,
it is from the Rabb [who brings things into existence, nourishes, sustains, maintains, regularizes and directs them from their earlier state to that of ultimate completion and perfection] of all the worlds
وَمَا كَانَ هَذَا الْقُرْآنُ أَنْ يُفْتَرَى مِنْ دُونِ اللَّهِ وَلَكِنْ تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ الْكِتَابِ لا رَيْبَ فِيهِ مِنْ رَبِّ الْعَالَمِينَ
[10:37]
15. It is from the One who is the Most Wise and the Most Knowledgeable
وَإِنَّكَ لَتُلَقَّى الْقُرْآنَ مِنْ لَدُنْ حَكِيمٍ عَلِيمٍ
[27:6]
16. It is not such a thing as can be produced by someone other than Allah. If it were the case, it would have been something improper and devoid of good.
وَمَا كَانَ هَذَا الْقُرْآنُ أَنْ يُفْتَرَى مِنْ دُونِ اللَّهِ وَلَكِنْ تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ الْكِتَابِ لا رَيْبَ فِيهِ مِنْ رَبِّ الْعَالَمِينَ
[10:37]
17. Allah, Himself, is its Teacher
عَلَّمَ الْقُرْآنَ
[55:2]
18. Allah has made it easy to understand, learn and remember
وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ
[54:17, 54:22, 54:32, 54:40]
19. It is a confirmation of the previous Divine Books
وَمَا كَانَ هَذَا الْقُرْآنُ أَنْ يُفْتَرَى مِنْ دُونِ اللَّهِ وَلَكِنْ تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ الْكِتَابِ لا رَيْبَ فِيهِ مِنْ رَبِّ الْعَالَمِينَ
[10:37]
20. It gives the Glad Tidings to the Believers who work deeds of righteousness.
إِنَّ هَذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا
[17:9]
The following characteristics have been mentioned in the Qur'an along with the word 'Qur'an':
1. It is the right guidance or way or course or direction or manner or mode or conduct for the whole mankind [hudan lilnnas]
شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ
(2:185)
2. It is clear and manifest as far as the guidance is concerned [bayyinatin mina alhuda]
شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ
(2:185)
3. It makes a separation or distinction between truth and falsity [alfurqan]
شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ
(2:185)
4. It has no discrepancies or contradictions
أَفَلا يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلافًا كَثِيرًا
Will they not then, ponder over the Quran? If it were from other than Allah they would surely have found in it much discrepancies. [4:82]
According to the above verse, if the Quran had been from anyone other than Allah, there would surely have been much discrepancy in it. Since it is from Allah, there cannot be any discrepancy in it. But the condition is TADABBUR which means:
-Pondering over something while giving careful consideration to its consequences.
-Pondering over (a plan) considering the state of affairs that it would achieve.
The verse 4:82 also gives one principle for the understanding of the Quran, i.e. if there seems any apparent contradiction in the interpretation of any two verses, this may be because we have interpreted any one of the verses incorrectly. There should be more pondering over the verses and any other related verses or concepts and the verses should be re-interpreted until there is no discrepancy between the verses and also the interpretation is not against the rules of the Arabic.
5. It has no crookedness, deceit or deviation form rectitude
قُرْآنًا عَرَبِيًّا غَيْرَ ذِي عِوَجٍ لَعَلَّهُمْ يَتَّقُونَ
"(It is) a Qur'an in Arabic, plain and clear, without any crookedness deceit or deviation form rectitude (therein): in order that they may preserve yourself. "[39:28]
6. There is nothing in it that may cause any doubt, suspicion, evil opinion, disquiet, disturbance, or agitation of mind [larayba feehi]
وَمَا كَانَ هَذَا الْقُرْآنُ أَنْ يُفْتَرَى مِنْ دُونِ اللَّهِ وَلَكِنْ تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ الْكِتَابِ لا رَيْبَ فِيهِ مِنْ رَبِّ الْعَالَمِينَ
(10:37)
7. It is the Divine Prescript, Appointment, Ordinance, or Judgment that is explained in detail making it clear, plain and manifest [tafseela alkitab]
وَمَا كَانَ هَذَا الْقُرْآنُ أَنْ يُفْتَرَى مِنْ دُونِ اللَّهِ وَلَكِنْ تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ الْكِتَابِ لا رَيْبَ فِيهِ مِنْ رَبِّ الْعَالَمِينَ
(10:37)
8. It guides to the way or course or direction or manner or mode or conduct that is the most stable, even, straight, right and direct.
إِنَّ هَذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ
[17:9]
9. It puts forth examples of every manner or model [of conduct] so that people take admonition and be mindful.
وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِي هَذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ لَعَلَّهُمْ يَتَذَكَّرُونَ
"We have put forth for men, in this Qur'an every kind of Parable or similitude or example [of conduct or manner of behavior], in order that they may receive admonition and be mindful. "[39:27]
10. The purpose of its revelation is not to cause hardship or distress of any sort
مَا أَنْزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَى
[20:2]
11. It is endowed with exhortations and admonitions that give eminence, nobility and honour to its followers
ص وَالْقُرْآنِ ذِي الذِّكْرِ
[38:1]
12. It is a decree or ordinance (Faraz)
إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَى مَعَادٍ قُلْ رَبِّي أَعْلَمُ مَنْ جَاءَ بِالْهُدَى وَمَنْ هُوَ فِي ضَلالٍ مُبِينٍ
"Surely, the One who decreed or ordained the Quran for you will summon you to a predetermined appointment. Say, "My Lord is fully aware of those who uphold the guidance, and those who have gone astray."[28:85]
13. It is a book whose verses provide complete detail, of the clear and plain Arabic Proclamation, to people who have knowledge [41:3]
14. It is from "rabbi alAAalameen" , which means,
it is from the Rabb [who brings things into existence, nourishes, sustains, maintains, regularizes and directs them from their earlier state to that of ultimate completion and perfection] of all the worlds
وَمَا كَانَ هَذَا الْقُرْآنُ أَنْ يُفْتَرَى مِنْ دُونِ اللَّهِ وَلَكِنْ تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ الْكِتَابِ لا رَيْبَ فِيهِ مِنْ رَبِّ الْعَالَمِينَ
[10:37]
15. It is from the One who is the Most Wise and the Most Knowledgeable
وَإِنَّكَ لَتُلَقَّى الْقُرْآنَ مِنْ لَدُنْ حَكِيمٍ عَلِيمٍ
[27:6]
16. It is not such a thing as can be produced by someone other than Allah. If it were the case, it would have been something improper and devoid of good.
وَمَا كَانَ هَذَا الْقُرْآنُ أَنْ يُفْتَرَى مِنْ دُونِ اللَّهِ وَلَكِنْ تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ الْكِتَابِ لا رَيْبَ فِيهِ مِنْ رَبِّ الْعَالَمِينَ
[10:37]
17. Allah, Himself, is its Teacher
عَلَّمَ الْقُرْآنَ
[55:2]
18. Allah has made it easy to understand, learn and remember
وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ
[54:17, 54:22, 54:32, 54:40]
19. It is a confirmation of the previous Divine Books
وَمَا كَانَ هَذَا الْقُرْآنُ أَنْ يُفْتَرَى مِنْ دُونِ اللَّهِ وَلَكِنْ تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ الْكِتَابِ لا رَيْبَ فِيهِ مِنْ رَبِّ الْعَالَمِينَ
[10:37]
20. It gives the Glad Tidings to the Believers who work deeds of righteousness.
إِنَّ هَذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا
[17:9]
Alleged Linguistic Mistakes in The Quran
By: Maged Taman
1- Where is "They Said"
لَاهِيَةً قُلُوبُهُمْ وَأَسَرُّواْ النَّجْوَى الَّذِينَ ظَلَمُواْ هَلْ هَذَا إِلَّا بَشَرٌ مِّثْلُكُمْ أَفَتَأْتُونَ السِّحْرَ وَأَنتُمْ تُبْصِرُونَ (21:3)
Basit - Hussari - Minshawi
Lahiyatan quloobuhum waasarroo alnnajwa allatheena thalamoo hal hatha illa basharun mithlukum afatatoona alssihra waantum tubsiroona
21:3 (Asad) their hearts set on passing delights; yet they who are [thus] bent on wrongdoing conceal their innermost thoughts [3] [when they say to one another], “Is this [Muhammad] anything but a mortal like yourselves? Will you, then, yield to [his] spellbinding eloquence with your eyes open?’’ [4]
God in this verse did not day say: [when they say to one another] it is the translator words since in this time the wrong doers are talking to themselves or between themsleves but not to Muslims or Muhammad but God let us all know. That is why it is preceeded by the injust or worng doers.
2- Why the verse uses the pleural form of the verb for the single:
إِنَّ الَّذِينَ آمَنُواْ وَالَّذِينَ هَادُواْ وَالصَّابِؤُونَ وَالنَّصَارَى مَنْ آمَنَ بِاللّهِ وَالْيَوْمِ الآخِرِ وعَمِلَ صَالِحًا فَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ (5:69)
5:69 (Picktall) Lo! those who believe, and those who are Jews, and Sabaeans, and Christians whosoever believeth in Allah and the Last Day and doeth right there shall no fear come upon them neither shall they grieve.
God in this verses talk about all those people from various religions any of them who believe and do the good deeds, you expect he will say: no fear shall come upon him not them. However, God went to the individual since faith and good deeds is more accurate to each of us as well it is one path then generalized again to make it just to every group of people who believed in one God and did the good deeds.
3- Why the Sabeans are different in verse 5:69 and 2:62 below:
إِنَّ الَّذِينَ آمَنُواْ وَالَّذِينَ هَادُواْ وَالنَّصَارَى وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَعَمِلَ صَالِحاً فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ
It could be this was the way the Arab says it it has two way of spelling. At time of the prophet the Arab who knew their language did not object to that. They were very versed in the Arabic language.
4- A Confusing verse:
لَّـكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُونَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَالْمُقِيمِينَ الصَّلاَةَ وَالْمُؤْتُونَ الزَّكَاةَ وَالْمُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ أُوْلَـئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا (4:162)
4:162 (Picktall) But those of them who are firm in knowledge and the believers believe in that which is revealed unto thee, and that which was revealed before thee, the diligent in prayer and those who pay the poor due, the believers in Allah and the Last Day. Upon these We shall bestow immense reward.
This is not confusing it is two sentences, God spoke about those firm of knowledge of the Jews, he was taking about them in the previous verse 4:161 and the Muslims or believers as both of them believe in the Quran and the previous books. Then the second sentences he talked about those who pray, pau to the poor and believe have great reward. The second sentence could also refine those with the greatest reward those who believe and steady in prayer and giving the poor.
5- Why the verb change from those of two to more than two:
قَالُوا إِنْ هَذَانِ لَسَاحِرَانِ يُرِيدَانِ أَن يُخْرِجَاكُم مِّنْ أَرْضِكُم بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى (20:63)
20:63 (Picktall) They said: Lo! these are two wizards who would drive you out from your country by their magic, and destroy your best traditions;
the "error" in this verse, as is stated by the error finder is:
The word saahiraan should be saahirayn.
The word saahiraan was declined incorrectly because the word inna in the beginning of the nominal sentence causes a form of declension called "nasb" to the nominative and the "yeh" is the "sign of nasb".
At close examination of the actual verse, as it appears in the Qur'an, it, however, becomes obvious that the whole objection is unfounded. The referred verse does not even read as the author has stated. The reading as it appears in the Qur'an is:
"Qaalu in haazaani la-saahiraani ..." (Ta Ha 20: 63)
6- Is Jesus from dust:
إِنَّ مَثَلَ عِيسَى عِندَ اللّهِ كَمَثَلِ آدَمَ خَلَقَهُ مِن تُرَابٍ ثِمَّ قَالَ لَهُ كُن فَيَكُونُ (3:59)
3:59 (Asad) Verily, in the sight of God, the nature of Jesus is as the nature of Adam, whom He created out of dust and then said unto him, "Be" - and he is. [47]
According to Muhammad Assad (a great Muslim scholar and converted Jew): Lit., "The parable of Jesus is as the parable of Adam...", etc. The expression mathal (rendered above as "nature") is often metaphorically employed to denote the state or condition (of a person or a thing), and is in this sense - as the commentators have pointed out - synonymous with sifah (the "quality" or "nature" of a thing). As is evident from the sequence, the above passage is part of an argument against the Christian doctrine of the divinity of Jesus. The Qur'an stresses here, as in many other places, the fact that Jesus, like Adam - by which name, in this context, the whole human race is meant - was only a mortal "created out of dust", i.e., out of substances, both organic and inorganic, which are found in their elementary forms on and in the earth. Cf. also 18:37, 22:5, 30:20, 35:11, 40:67, where the Qur'an speaks of all human beings as "created out of dust". That "Adam" stands here for the human race is clearly implied in the use of the present tense in the last word of this sentence.(Quran Ref: 3:59 )
1- Where is "They Said"
لَاهِيَةً قُلُوبُهُمْ وَأَسَرُّواْ النَّجْوَى الَّذِينَ ظَلَمُواْ هَلْ هَذَا إِلَّا بَشَرٌ مِّثْلُكُمْ أَفَتَأْتُونَ السِّحْرَ وَأَنتُمْ تُبْصِرُونَ (21:3)
Basit - Hussari - Minshawi
Lahiyatan quloobuhum waasarroo alnnajwa allatheena thalamoo hal hatha illa basharun mithlukum afatatoona alssihra waantum tubsiroona
21:3 (Asad) their hearts set on passing delights; yet they who are [thus] bent on wrongdoing conceal their innermost thoughts [3] [when they say to one another], “Is this [Muhammad] anything but a mortal like yourselves? Will you, then, yield to [his] spellbinding eloquence with your eyes open?’’ [4]
God in this verse did not day say: [when they say to one another] it is the translator words since in this time the wrong doers are talking to themselves or between themsleves but not to Muslims or Muhammad but God let us all know. That is why it is preceeded by the injust or worng doers.
2- Why the verse uses the pleural form of the verb for the single:
إِنَّ الَّذِينَ آمَنُواْ وَالَّذِينَ هَادُواْ وَالصَّابِؤُونَ وَالنَّصَارَى مَنْ آمَنَ بِاللّهِ وَالْيَوْمِ الآخِرِ وعَمِلَ صَالِحًا فَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ (5:69)
5:69 (Picktall) Lo! those who believe, and those who are Jews, and Sabaeans, and Christians whosoever believeth in Allah and the Last Day and doeth right there shall no fear come upon them neither shall they grieve.
God in this verses talk about all those people from various religions any of them who believe and do the good deeds, you expect he will say: no fear shall come upon him not them. However, God went to the individual since faith and good deeds is more accurate to each of us as well it is one path then generalized again to make it just to every group of people who believed in one God and did the good deeds.
3- Why the Sabeans are different in verse 5:69 and 2:62 below:
إِنَّ الَّذِينَ آمَنُواْ وَالَّذِينَ هَادُواْ وَالنَّصَارَى وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَعَمِلَ صَالِحاً فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ
It could be this was the way the Arab says it it has two way of spelling. At time of the prophet the Arab who knew their language did not object to that. They were very versed in the Arabic language.
4- A Confusing verse:
لَّـكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُونَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَالْمُقِيمِينَ الصَّلاَةَ وَالْمُؤْتُونَ الزَّكَاةَ وَالْمُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ أُوْلَـئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا (4:162)
4:162 (Picktall) But those of them who are firm in knowledge and the believers believe in that which is revealed unto thee, and that which was revealed before thee, the diligent in prayer and those who pay the poor due, the believers in Allah and the Last Day. Upon these We shall bestow immense reward.
This is not confusing it is two sentences, God spoke about those firm of knowledge of the Jews, he was taking about them in the previous verse 4:161 and the Muslims or believers as both of them believe in the Quran and the previous books. Then the second sentences he talked about those who pray, pau to the poor and believe have great reward. The second sentence could also refine those with the greatest reward those who believe and steady in prayer and giving the poor.
5- Why the verb change from those of two to more than two:
قَالُوا إِنْ هَذَانِ لَسَاحِرَانِ يُرِيدَانِ أَن يُخْرِجَاكُم مِّنْ أَرْضِكُم بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى (20:63)
20:63 (Picktall) They said: Lo! these are two wizards who would drive you out from your country by their magic, and destroy your best traditions;
the "error" in this verse, as is stated by the error finder is:
The word saahiraan should be saahirayn.
The word saahiraan was declined incorrectly because the word inna in the beginning of the nominal sentence causes a form of declension called "nasb" to the nominative and the "yeh" is the "sign of nasb".
At close examination of the actual verse, as it appears in the Qur'an, it, however, becomes obvious that the whole objection is unfounded. The referred verse does not even read as the author has stated. The reading as it appears in the Qur'an is:
"Qaalu in haazaani la-saahiraani ..." (Ta Ha 20: 63)
6- Is Jesus from dust:
إِنَّ مَثَلَ عِيسَى عِندَ اللّهِ كَمَثَلِ آدَمَ خَلَقَهُ مِن تُرَابٍ ثِمَّ قَالَ لَهُ كُن فَيَكُونُ (3:59)
3:59 (Asad) Verily, in the sight of God, the nature of Jesus is as the nature of Adam, whom He created out of dust and then said unto him, "Be" - and he is. [47]
According to Muhammad Assad (a great Muslim scholar and converted Jew): Lit., "The parable of Jesus is as the parable of Adam...", etc. The expression mathal (rendered above as "nature") is often metaphorically employed to denote the state or condition (of a person or a thing), and is in this sense - as the commentators have pointed out - synonymous with sifah (the "quality" or "nature" of a thing). As is evident from the sequence, the above passage is part of an argument against the Christian doctrine of the divinity of Jesus. The Qur'an stresses here, as in many other places, the fact that Jesus, like Adam - by which name, in this context, the whole human race is meant - was only a mortal "created out of dust", i.e., out of substances, both organic and inorganic, which are found in their elementary forms on and in the earth. Cf. also 18:37, 22:5, 30:20, 35:11, 40:67, where the Qur'an speaks of all human beings as "created out of dust". That "Adam" stands here for the human race is clearly implied in the use of the present tense in the last word of this sentence.(Quran Ref: 3:59 )
Invite to your Lord…
From: http://forums.islamicawakening.com/f43/invite-your-lord-19753/
بسم الله الرحمان الرحيم
السلام عليكم و رحمة الله و بركاته
الحمد الله
Da'wah is obligation upon us Muslims and the proof for this is where Allah سبحانه وتعالىhas said,
ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِۖوَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُۚإِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۖوَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ
"Invite (mankind, O Muhammad صلى الله عليه و سلم) to the Way of your Lord (i.e. Islam) with wisdom and fair preaching, and argue with them in a way that is best. Truly, your Lord knows best those who have gone astray from His Path, and He is the Best Aware of those who are guided."[1]
Points to be noted:
1)The 'alif' ا mentioned in the first word of the ayah indicates that it is as we say in Arabic Grammar as fa'l amr which means a commanding action. This means that it is a commandment from Allah سحبانه وتعالى to us that we must call people to the religion of AlIslam.
2)Notice the word سَبِيل ,which means a way or path, is in singular form not dual or plural which shows that there is only one path of Allah سبحانه وتعالى which is AlIslam and all others are baatil (false)
3)We are commanded to invite people to AlIslam with Hikmah (wisdom). This word includes many aspects ofcalling people to AlIslam such as:
a)Using Qur`an
b)Using Sunnah of RasuluLlah صلى الله عليه و سلم[2]
4)الْمَوْعِظَةِ meaning, with exhortation and stories of the events that happened to people that are mentioned in the Qur'an, which one is to tell them about in order to warn them of the punishment of Allah سبحانه وتعالى[3] Thus it means it is a prerequisite to use Hikmah in order to fair preaching. Using stories mentioned in the Qur`an for example, story of Nuh عليه السلام as Allah سبحانه وتعالى said,
قَالَ رَبِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلًا وَنَهَارًا
"He (Nuh (AS)) said: "O my Lord! Verily, I have called my people night and day"[4]
We should understand from this ayah that a Da'ee (a person who gives calls others to Islam) should be patient when he/she is inviting others to AlIslam.
5) الْحَسَنَةِ means something which might be beneficial for a person or something for which a person might be thankful of later on. For example, if a non-Muslim accepts Islam by listening to a story or a parable from the Qur`an, he/she will be thankful for accepting Islam after listening to it.
6) جَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ meaning, if any of them want to debate and argue, then let that be in the best manner, with kindness, gentleness and good speech, as Allah سبحانه وتعالى says,
وَلاَ تُجَـدِلُواْ أَهْلَ الْكِتَـبِ إِلاَّ بِالَّتِى هِىَ أَحْسَنُ إِلاَّ الَّذِينَ ظَلَمُواْ مِنْهُمْ
"And do not argue with the People of the Book, unless it be with that which is best, except for those who purposefully do wrong." [5]
Also Allah سبحانه وتعالى commanded Musa and Harun عليهما السلامto speak gently when He sent them to Pharaoh, as He سبحانه وتعالى said:
فَقُولاَ لَهُ قَوْلاً لَّيِّناً لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى
And speak to him mildly; perhaps he may accept admonition or fear (of Allah سبحانه وتعالى [6]
Even if one wants to do argue with them in a nice manner, he/she needs to use Hikmah.
7) أَحْسَنُmeans best or something perfect. So whenever we must debate, it should be done in the best manner i.e. not insulting nor quarrelling but do it like RasuluLlah صلى الله عليه و سلم.
8) We also learn from this verse that there are two parts in giving Da'wah:
a) Preaching to them using good stories and lessons.
b) Refuting or arguing with them in a nice and gentle way.
9) Allah سبحانه وتعالى already knows the state of people. He سبحانه وتعالى knows who is destined for Jahannam and those for Jannah thus one should not feel remorseful for those people who have gone astray. Thus it is clear that our job is just to give them Irshaad (guidance by someone) whilst it is up to Allah سبحانه وتعالى to whom He gives Tawfeeq (guidance granted by Allah سبحانه وتعالى only) to be guided to AlIslam. As Allah سبحانه وتعالى says,
إِنَّكَ لاَ تَهْدِى مَنْ أَحْبَبْتَ
"You cannot guide whom you love" [7]
And also:
لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ
"It is not up to you to guide them, but Allah guides whom He wills." [8] [9]
And, indeed Allah سبحانه وتعالى knows best.
References:
[1]Qur`an AlKareem {16:125}
[2]Tafsir AlTabari
[3]Tafsir Ibn Kathir
[4]Qur`an AlKareem {71:5}
[5] Qur`an AlKareem {29:46}
[6]Qur`an AlKareem {20:44}
[7]Qur`an AlKareem {28:56}
[8]Qur`an AlKareem {2:272}
[9]Tafsir Ibn Kathir
Blogger comment:
The religion of God is one and his path is one. Each of the three major religions supposed to be one and all of them have one path though may difffer in Sharia. The ultimate goal is to obey and submit to God and follow morality so we all be happy in the earth and the afterlife. There is no compulsion in faith there is wisdom, logic and persuation. Most of those who attacked Islam did not read the Quran or just jumped to some verses that make their case against Islam when the use of these verses are realted to different situations. Let us be clear we are in the end of time and the enemies of Islam will use every thing against it including the Muslim scholars. There is only clearly two choices now the Mahdi and Jesus (PBUH) and the Dejal or the antichrist. The good people from the three major religions have to stand against Satan in these last few years before Jesus Second Coming.
بسم الله الرحمان الرحيم
السلام عليكم و رحمة الله و بركاته
الحمد الله
Da'wah is obligation upon us Muslims and the proof for this is where Allah سبحانه وتعالىhas said,
ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِۖوَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُۚإِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۖوَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ
"Invite (mankind, O Muhammad صلى الله عليه و سلم) to the Way of your Lord (i.e. Islam) with wisdom and fair preaching, and argue with them in a way that is best. Truly, your Lord knows best those who have gone astray from His Path, and He is the Best Aware of those who are guided."[1]
Points to be noted:
1)The 'alif' ا mentioned in the first word of the ayah indicates that it is as we say in Arabic Grammar as fa'l amr which means a commanding action. This means that it is a commandment from Allah سحبانه وتعالى to us that we must call people to the religion of AlIslam.
2)Notice the word سَبِيل ,which means a way or path, is in singular form not dual or plural which shows that there is only one path of Allah سبحانه وتعالى which is AlIslam and all others are baatil (false)
3)We are commanded to invite people to AlIslam with Hikmah (wisdom). This word includes many aspects ofcalling people to AlIslam such as:
a)Using Qur`an
b)Using Sunnah of RasuluLlah صلى الله عليه و سلم[2]
4)الْمَوْعِظَةِ meaning, with exhortation and stories of the events that happened to people that are mentioned in the Qur'an, which one is to tell them about in order to warn them of the punishment of Allah سبحانه وتعالى[3] Thus it means it is a prerequisite to use Hikmah in order to fair preaching. Using stories mentioned in the Qur`an for example, story of Nuh عليه السلام as Allah سبحانه وتعالى said,
قَالَ رَبِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلًا وَنَهَارًا
"He (Nuh (AS)) said: "O my Lord! Verily, I have called my people night and day"[4]
We should understand from this ayah that a Da'ee (a person who gives calls others to Islam) should be patient when he/she is inviting others to AlIslam.
5) الْحَسَنَةِ means something which might be beneficial for a person or something for which a person might be thankful of later on. For example, if a non-Muslim accepts Islam by listening to a story or a parable from the Qur`an, he/she will be thankful for accepting Islam after listening to it.
6) جَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ meaning, if any of them want to debate and argue, then let that be in the best manner, with kindness, gentleness and good speech, as Allah سبحانه وتعالى says,
وَلاَ تُجَـدِلُواْ أَهْلَ الْكِتَـبِ إِلاَّ بِالَّتِى هِىَ أَحْسَنُ إِلاَّ الَّذِينَ ظَلَمُواْ مِنْهُمْ
"And do not argue with the People of the Book, unless it be with that which is best, except for those who purposefully do wrong." [5]
Also Allah سبحانه وتعالى commanded Musa and Harun عليهما السلامto speak gently when He sent them to Pharaoh, as He سبحانه وتعالى said:
فَقُولاَ لَهُ قَوْلاً لَّيِّناً لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى
And speak to him mildly; perhaps he may accept admonition or fear (of Allah سبحانه وتعالى [6]
Even if one wants to do argue with them in a nice manner, he/she needs to use Hikmah.
7) أَحْسَنُmeans best or something perfect. So whenever we must debate, it should be done in the best manner i.e. not insulting nor quarrelling but do it like RasuluLlah صلى الله عليه و سلم.
8) We also learn from this verse that there are two parts in giving Da'wah:
a) Preaching to them using good stories and lessons.
b) Refuting or arguing with them in a nice and gentle way.
9) Allah سبحانه وتعالى already knows the state of people. He سبحانه وتعالى knows who is destined for Jahannam and those for Jannah thus one should not feel remorseful for those people who have gone astray. Thus it is clear that our job is just to give them Irshaad (guidance by someone) whilst it is up to Allah سبحانه وتعالى to whom He gives Tawfeeq (guidance granted by Allah سبحانه وتعالى only) to be guided to AlIslam. As Allah سبحانه وتعالى says,
إِنَّكَ لاَ تَهْدِى مَنْ أَحْبَبْتَ
"You cannot guide whom you love" [7]
And also:
لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ
"It is not up to you to guide them, but Allah guides whom He wills." [8] [9]
And, indeed Allah سبحانه وتعالى knows best.
References:
[1]Qur`an AlKareem {16:125}
[2]Tafsir AlTabari
[3]Tafsir Ibn Kathir
[4]Qur`an AlKareem {71:5}
[5] Qur`an AlKareem {29:46}
[6]Qur`an AlKareem {20:44}
[7]Qur`an AlKareem {28:56}
[8]Qur`an AlKareem {2:272}
[9]Tafsir Ibn Kathir
Blogger comment:
The religion of God is one and his path is one. Each of the three major religions supposed to be one and all of them have one path though may difffer in Sharia. The ultimate goal is to obey and submit to God and follow morality so we all be happy in the earth and the afterlife. There is no compulsion in faith there is wisdom, logic and persuation. Most of those who attacked Islam did not read the Quran or just jumped to some verses that make their case against Islam when the use of these verses are realted to different situations. Let us be clear we are in the end of time and the enemies of Islam will use every thing against it including the Muslim scholars. There is only clearly two choices now the Mahdi and Jesus (PBUH) and the Dejal or the antichrist. The good people from the three major religions have to stand against Satan in these last few years before Jesus Second Coming.
Tuesday, December 08, 2009
Study of The Verse: The Wife and Husband in Islam
From: http://muslimaunion.com/
وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ (30:21)
30:21 (Picktall) And of His signs is this: He created for you helpmeets from yourselves that ye might find rest in them, and He ordained between you love and mercy. Lo, herein indeed are portents for folk who reflect. -
دراسة لقوله تعالى:( وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجاً لِتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُمْ مَوَدَّةً وَرَحْمَةً إِنَّ فِي ذَلِكَ لَآياتٍ لِقَوْمٍ يَتَفَكَّرُونَ) (الروم:21)..
الدكتور رشيد كهوس أبو اليسر.. المغرب
في هذا الموضع أريد أن أنبه إلى دور المحبة والرحمة والمودة ونتكلم عن أثرها في استقرار الأسرة، نقرأ في كتاب الله تعالى قوله عز وجل:}هو الذي خلقكم من نفس واحدة وجعل منها زوجها ليسكن إليها{([1])وقوله جل وعلا: }ومن آياته أن خلق لكم من أنفسكم، أزواجا لتسكنوا إليها وجعل بينكم مودة ورحمة إن في ذلك لآيات لقوم يتفكرون{([2]).
أتحدث هذه الآيات الكريمة عن تلك المحبة والمودة والرحمة التي تحقق ذلك السكن الوجداني والقلبي بين الزوجين الذي تقوم عليه الحياة الزوجية ولا يمكن الاستغناء عنه، وعلى ذلك فإن الحياة الزوجية إذا غيبت فيها هذه الخصال الودية والتراحمية والمحبة الصادقة والإخلاص الدائم فإنها تكون أشبه بجسد بلا روح وبقفل على خربة وبباب بلا دار، لا معنى لهذه الحياة ولا مستقبل لها، ولا خير يرتجى منها، لأن تلك الأسس التي تبنى عليها الحياة قد غيبت فلا شك أن هذا البناء –الذي بني بلا أساس- سينهدم على أم رؤوسهم.
وهاهنا سر دقيق لا تقوم الحياة الزوجية إلا به، والآيات الكريمة لم تشر إلى ذلك السكن الغريزي، لكنها أشارت إلى السكن الروحي والوجداني بين الزوجين. والسكن أمر نفساني وسر وجداني يجد فيه المرء سعادة الشمل المجتمع، وأنس الخلوة التي لا تكلف فيها وذلك من الضرورات المعنوية التي لا يجدها المرء إلا في ظل المرأة.
وقد ألقى الله تعالى في كلا منهما سر الحنين إلى صاحبه، فهو يدلي إليها بمودته ورحمته، وهي تدلي إليه بمثل ذلك.([3])
فسياق الآية الكريمة يدل على السكن الوجداني والاستقرار العاطفي ليسكن إليها ولم يقل ليسكن معها، مما يؤكد معنى الاستقرار في السلوك والهدوء في الشعور، ويحقق الراحة والطمأنينة بأسمى معانيها، فكل من الزوجين يجد في صاحبه الهدوء عند القلق، والبشاشة عند الضيق.
إن أساس العلاقة الزوجية: الصحبة والاقتران القائمان على الود والأنس والتآلف. إن هذه العلاقة عميقة الجذور بعيدة الآماد، إنها أشبه ما تكون صلة للمرء بنفسه، بينها كتاب ربنا بقوله:}هن لباس لكم وأنتم لباس لهن{([4]). فضلا عما تهيئه هذه العلاقة من تربية البنين والبنات وكفالة النشء.. التي لا تكون إلا في ظل أمومة حانية وأبوة كادحة. وأي بيت أزكى من هذا الجو الأسري الكريم.([5]).
بيد أنه إذا وجدت هذه المحبة والمودة والرحمة فإن كل المشاكل ستندثر وتذوب، ولا تسمع حقي وحقك وهذا لي وذاك لك بل يصبحان كالجسد الواحد كل منهما يؤثر الآخر على نفسه، ولا تجد هناك حديثا عن هذا رئيس وذاك مرؤوس فالكل كالذات الواحدة لا يمكن أن تفصل أحد أعضائها عنها.
ويفترض في العلاقات بين أعضاء الأسرة أن تقوم على التعاون والمودة والتضحيات أو الالتزام التام الشامل وغير المحدود في جميع المجالات وبدون تحفظ هذا الالتزام الشامل غير المشروط، هو الذي يمنح الأفراد في الأسرة العربية هذا الشعور الراسخ بالاطمئنان والاستقرار العاطفي وعدم القلق تجاه الأزمات والنكبات المحتملة. بإمكان الفرد أن يعتمد دائما على عائلته ومهما كانت الظروف وقد كانت الأسرة، وربما لا تزال إلى حد ما، تسد مختلف حاجات أفرادها بنفسها بما فيها الحاجات المادية والنفسية والترفيهية([6]).
وعلاوة على ذلك فإن من مقاصد الشريعة الإسلامية فيما يخص الأسرة، مقصد تحقيق السكن والمودة والرحمة في الأسرة، حتى لا تنحصر العلاقة بين الزوجين في صورة جسدية بحتة فقد نبهت الشريعة أن مقاصد هذه العلاقة أن يسكن كل من الزوجين إلى الآخر، وأن يكون بينهما مودة ورحمة. وشرعت لتحقيق هذا المقصد أحكاما للمعاشرة بالمعروف بين الزوجين وآدابا للجماع، وغير ذلك من الأحكام التي توفر الجو العائلي المملوء دفئا وحنانا، ومشاعر إنسانية راقية([7]).
هذا أصل اجتماع الزوجين لتحقيق الاستقرار والأنس والاطمئنان ولتتربى تلك الذرية في جو يسوده الحب والوئام والرحمة والسلام، فتتكَوَّن بذلك أُترُجة الأسرة وريحانة المجتمع جيل المستقبل وأمجاد الأمة وأبطالها ليحملوا رسالة الإسلام إلى عالم متعطش ينتظر من ينقذه ومن يخرجه من أوحال الفتن ما ظهر منها وما بطن ومن ينتشله من مستنقعات الغفلة وبراثين الجهل.
وعلى ذلك فإن العلاقة الزوجية في الإسلام تقوم على المودة والرحمة، ثم تقوم على التعاون الشامل للأسرة كلها، والتعاون بين الزوجين قائم على أساس أن كل من الرجل والمرأة يقوم بما توجبه عليه الفطرة الإنسانية، فالمرأة تقوم بالرضاعة والحضانة ورعاية شؤون البيت وحاجاته، والرجل يقوم بالكفاح خارج المنزل لإحضار ما يلزم الأسرة من مال والدفاع عنها([8]).
ومع ذلك فإن "المرأة في الحقيقة جزء من الرجل، وكل جزء دليل على أصله فالمرأة دليل على الرجل، والرجل دليل عليها، فحب الزوج لزوجته وحنينه إليها من باب حنين الكل إلى جزئه، لأن الله اشتق من الرجل شخصا على صورته سماه المرأة، فظهرت صورته، فحن إليها حنين الشيء إلى نفسه وحنت إليه حنين الشيء إلى وطنه ([9])، ومن أجل إدامة هذه المحبة والمودة بينهما حث الشرع كما سبق أن رأينا على أن يحسن كل منهما معاملة الآخر ويوثره على نفسه ويغض طرفه عن عيوبه، فإذا شغلتهم أنفسهم بعيوب بعضهم بعضا فإن الأسرة ستصبح جحيما لا يطاق، لذلك وجب على كل واحد منهما أن يشتغل بعيبه عن عيب غيره والمرء لا يخلو من العيب أبدا، كذلك أن يترك التكلف فمن زالت كلفته دامت ألفته.
وتأكيدا لأهمية التحاب والتوادد والتراحم في استقرار الأسرة وحفظ كيانها، نثبت هنا الدور الكبير الذي تقوم به هذه الأسس والدعائم في تأليف القلوب وتوطيد الأواصر واستمرار جنس البشرية وتحقيق السكن الحقيقي بين الزوجين وبين كل أعضاء الأسرة لتبقى الأسرة المسلمة شجرة طيبة يانعة تؤتي ثمارها بإذن الله تعالى في كل وقت وحين، ولتبقى الذرية جوهرة مصونة لا تضرها العواصف والقواصم ما دامت السماوات والأرض، وهذا الكلام لا مبالغة فيه، لأن ما كان لله دام واتصل.
ونذكر هنا أنه لولا أن المرأة من جنس الرجل تجمعها وإياه صفة الإنسانية، ولولا افتراقها عنه بصفاتها الأنثوية، ما حصلت هذه المودة، لكن الله تعالى جعل الزوجين مختلفين من وجه، ومتفقين من وجه، ولو كانا مختلفين فيما اتفقا فيه، أو متفقين فيما اختلفا فيه، لم تحصل بينهما هذه المودة والرحمة، ولم تقم بينهما حياة زوجية تثمر نسلا يستمر من بعدها ([10]).
إن الإسلام يريد من الزوجة أن تكون سكنا لزوجها... تسعده وتبعث الأمل في قلبه وتكسبه بقلبها وحسن تبعلها... ومصدر سعادته وحياته وراحته. ولا يريدها أن تكون سببا لشقائه والزيادة في متاعبه... فإن ذلك يُنغِّص الحياة وينكد العيش وينفر القلوب ويفك العقد ويعمق الأزمة... وما يقال عن المرأة يقال عن الرجل. فرباط المحبة والرحمة والرفق والحنان هو الذي يجمع القلوب ويوثق الصلات ويسعد الحياة.
فعن محمد بن سعد عن أبيه أن رسول الله صلى الله عليه وسلم قال: pثلاث من السعادة وثلاث من الشقاوة فمن السعادة المرأة تراها تعجبك وتغيب فتأمنها على نفسها ومالك، والدابة تكون وطية فتلحقك بأصحابك، والدار تكون واسعة كثيرة المرافق، ومن الشقاوة المرأة تراها فتسوءك وتحمل لسانها وإن غبت عنها لم تأمنها على نفسها ومالك والدابة تكون قطوفا فإن ضربتها أتعبتك وإن تركبها لم تلحقك بأصحابك، والدار تكون ضيقة قليلة المرافقi ([11]).
فالمرأة الصالحة - من خلال الحديث- هي التي تسعد زوجها وتحفظه في غيبه وحضوره وفي نفسها وماله وولده، إذا نظر إليها رأى السعادة تشع من وجهها فيطمئن قلبه وتسكن جوارحه، وإذا كلمها سمع منها ما يرضيه ويرفع من قدره، وإذا أمرها أطاعته... فتكون بذلك بردا وسلاما على قلب زوجها.
أما المرأة الشقية فهي التي تكون حميما وغساقا على زوجها شجرة اجتثت من فوق الأرض مالها من قرار، إذا نظر إليها لم تسعده ولم يرى منها إلا البؤس والشقاء، وإذا غيب عنها لم يأمنها على ماله ولا بيته ولا ولده ولا نفسها.
وفي ضوء الحديث السابق لا نذهب يمينا ولا شمالا، فقد بين لنا مواصفات المرأة الصالحة كما بين لنا مواصفات المرأة الشقية، والله وحده نسأل أن يفرغ صبرا على من ابتلي بامرأة تعيسة شقية.
ومع ما تقدم... وتأكيدا لما قلناه آنفا، فإن المودة والمحبة والرحمة أهم دعائم الأسرة السعيدة والبيت السعيد، فلن تستقر الأسرة إلا إذا سكن كل من الزوجين إلى الآخر يتراحم معه ويروي عطشه ويلبي حاجياته.
شيء آخر يجب أن نختم به، هو أنك إذا وجدت تلك الدعائم المذكورة أعلاه في الأسرة وجدت الخير كله ووجدت السعادة الأبدية، وإن وجدت عكس ذلك نسأل الله السلامة والعافية.
وحسبك ما تراه اليوم من ارتفاع نسبة الطلاق وكثرة الخيانات الزوجية والعزوف عن الزواج وارتفاع حصيلة العنوسة، لا جرم أن ذلك يؤدي إلى إفساد المجتمع ويدق ناقوس الخطر.
([1]) الأعراف: 189.
([2]) الروم: 21.
([3]) الإسلام والمرأة المعاصرة، البهي الخولي، ص: 70-71.
([4]) البقرة : 187.
([5]) صالح بن عبد الله بن حميد "البيت السعيد". مجلة أمتي، العدد السابع غرة محرم 1426هـ - فبراير 2005م، ص: 44.
([6]) المجتمع العربي المعاصر بحث استطلاعي اجتماعي، حليم بركات، ط4، ص: 176.
([7])نحو تفعيل مقاصد الشريعة، جمال الدين عطية، ص :150.
([8]) المجتمع الإنساني في ظل الإسلام، محمد أحمد أبو زهرة، 2/30.
([9])ما يجوز وما لا يجوز في الحياة الزوجية، عبد العزيز بن الصديق، ص:255-256.
([10])دليل الأنفس بين القرآن الكريم والعلم الحديث، محمد عز الدين توفيق، ص: 98-99.
([11]) رواه الحاكم في مستدركه: كتاب النكاح ص: 162. قال الذهبي: محمد قال أبو حاتم صدوق يغلط وقال يعقوب بن شيبة ثقة. قال الحاكم هذا حديث صحيح الإسناد، صحيح على شرط الشيخين.
Blogger comment:
وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ (30:21)
30:21 (Picktall) And of His signs is this: He created for you helpmeets from yourselves that ye might find rest in them, and He ordained between you love and mercy. Lo, herein indeed are portents for folk who reflect. -
In this verse God tell us the main three things in his wisdom in marriage:
1- The soulmate of man or woman is his wife or her husband a very sacred relation.
2- The main objective is to find rest in them which give you all the good in human relationship the best in our relation of other people is finding ease and rest in them like we do with parents and best freinds. Thus the good wife is like the best friend to her husband and the good husband is like the best friend to the wife.
3- God ordained love and mercy between the husband and wife provided they keep this sacred relationship right and feel it is observed by God. If they will not consider him in their realtion it ends by the non-sacred relation we see these days: like greed, competion, control, intimidation, domestic violence, wicked plans, cheating and divorce. That is why there is another verse in the Quran : They forget God and God made them forget themselves. Thus the far we stay away from God the more miserable our lives become.
وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ (30:21)
30:21 (Picktall) And of His signs is this: He created for you helpmeets from yourselves that ye might find rest in them, and He ordained between you love and mercy. Lo, herein indeed are portents for folk who reflect. -
دراسة لقوله تعالى:( وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجاً لِتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُمْ مَوَدَّةً وَرَحْمَةً إِنَّ فِي ذَلِكَ لَآياتٍ لِقَوْمٍ يَتَفَكَّرُونَ) (الروم:21)..
الدكتور رشيد كهوس أبو اليسر.. المغرب
في هذا الموضع أريد أن أنبه إلى دور المحبة والرحمة والمودة ونتكلم عن أثرها في استقرار الأسرة، نقرأ في كتاب الله تعالى قوله عز وجل:}هو الذي خلقكم من نفس واحدة وجعل منها زوجها ليسكن إليها{([1])وقوله جل وعلا: }ومن آياته أن خلق لكم من أنفسكم، أزواجا لتسكنوا إليها وجعل بينكم مودة ورحمة إن في ذلك لآيات لقوم يتفكرون{([2]).
أتحدث هذه الآيات الكريمة عن تلك المحبة والمودة والرحمة التي تحقق ذلك السكن الوجداني والقلبي بين الزوجين الذي تقوم عليه الحياة الزوجية ولا يمكن الاستغناء عنه، وعلى ذلك فإن الحياة الزوجية إذا غيبت فيها هذه الخصال الودية والتراحمية والمحبة الصادقة والإخلاص الدائم فإنها تكون أشبه بجسد بلا روح وبقفل على خربة وبباب بلا دار، لا معنى لهذه الحياة ولا مستقبل لها، ولا خير يرتجى منها، لأن تلك الأسس التي تبنى عليها الحياة قد غيبت فلا شك أن هذا البناء –الذي بني بلا أساس- سينهدم على أم رؤوسهم.
وهاهنا سر دقيق لا تقوم الحياة الزوجية إلا به، والآيات الكريمة لم تشر إلى ذلك السكن الغريزي، لكنها أشارت إلى السكن الروحي والوجداني بين الزوجين. والسكن أمر نفساني وسر وجداني يجد فيه المرء سعادة الشمل المجتمع، وأنس الخلوة التي لا تكلف فيها وذلك من الضرورات المعنوية التي لا يجدها المرء إلا في ظل المرأة.
وقد ألقى الله تعالى في كلا منهما سر الحنين إلى صاحبه، فهو يدلي إليها بمودته ورحمته، وهي تدلي إليه بمثل ذلك.([3])
فسياق الآية الكريمة يدل على السكن الوجداني والاستقرار العاطفي ليسكن إليها ولم يقل ليسكن معها، مما يؤكد معنى الاستقرار في السلوك والهدوء في الشعور، ويحقق الراحة والطمأنينة بأسمى معانيها، فكل من الزوجين يجد في صاحبه الهدوء عند القلق، والبشاشة عند الضيق.
إن أساس العلاقة الزوجية: الصحبة والاقتران القائمان على الود والأنس والتآلف. إن هذه العلاقة عميقة الجذور بعيدة الآماد، إنها أشبه ما تكون صلة للمرء بنفسه، بينها كتاب ربنا بقوله:}هن لباس لكم وأنتم لباس لهن{([4]). فضلا عما تهيئه هذه العلاقة من تربية البنين والبنات وكفالة النشء.. التي لا تكون إلا في ظل أمومة حانية وأبوة كادحة. وأي بيت أزكى من هذا الجو الأسري الكريم.([5]).
بيد أنه إذا وجدت هذه المحبة والمودة والرحمة فإن كل المشاكل ستندثر وتذوب، ولا تسمع حقي وحقك وهذا لي وذاك لك بل يصبحان كالجسد الواحد كل منهما يؤثر الآخر على نفسه، ولا تجد هناك حديثا عن هذا رئيس وذاك مرؤوس فالكل كالذات الواحدة لا يمكن أن تفصل أحد أعضائها عنها.
ويفترض في العلاقات بين أعضاء الأسرة أن تقوم على التعاون والمودة والتضحيات أو الالتزام التام الشامل وغير المحدود في جميع المجالات وبدون تحفظ هذا الالتزام الشامل غير المشروط، هو الذي يمنح الأفراد في الأسرة العربية هذا الشعور الراسخ بالاطمئنان والاستقرار العاطفي وعدم القلق تجاه الأزمات والنكبات المحتملة. بإمكان الفرد أن يعتمد دائما على عائلته ومهما كانت الظروف وقد كانت الأسرة، وربما لا تزال إلى حد ما، تسد مختلف حاجات أفرادها بنفسها بما فيها الحاجات المادية والنفسية والترفيهية([6]).
وعلاوة على ذلك فإن من مقاصد الشريعة الإسلامية فيما يخص الأسرة، مقصد تحقيق السكن والمودة والرحمة في الأسرة، حتى لا تنحصر العلاقة بين الزوجين في صورة جسدية بحتة فقد نبهت الشريعة أن مقاصد هذه العلاقة أن يسكن كل من الزوجين إلى الآخر، وأن يكون بينهما مودة ورحمة. وشرعت لتحقيق هذا المقصد أحكاما للمعاشرة بالمعروف بين الزوجين وآدابا للجماع، وغير ذلك من الأحكام التي توفر الجو العائلي المملوء دفئا وحنانا، ومشاعر إنسانية راقية([7]).
هذا أصل اجتماع الزوجين لتحقيق الاستقرار والأنس والاطمئنان ولتتربى تلك الذرية في جو يسوده الحب والوئام والرحمة والسلام، فتتكَوَّن بذلك أُترُجة الأسرة وريحانة المجتمع جيل المستقبل وأمجاد الأمة وأبطالها ليحملوا رسالة الإسلام إلى عالم متعطش ينتظر من ينقذه ومن يخرجه من أوحال الفتن ما ظهر منها وما بطن ومن ينتشله من مستنقعات الغفلة وبراثين الجهل.
وعلى ذلك فإن العلاقة الزوجية في الإسلام تقوم على المودة والرحمة، ثم تقوم على التعاون الشامل للأسرة كلها، والتعاون بين الزوجين قائم على أساس أن كل من الرجل والمرأة يقوم بما توجبه عليه الفطرة الإنسانية، فالمرأة تقوم بالرضاعة والحضانة ورعاية شؤون البيت وحاجاته، والرجل يقوم بالكفاح خارج المنزل لإحضار ما يلزم الأسرة من مال والدفاع عنها([8]).
ومع ذلك فإن "المرأة في الحقيقة جزء من الرجل، وكل جزء دليل على أصله فالمرأة دليل على الرجل، والرجل دليل عليها، فحب الزوج لزوجته وحنينه إليها من باب حنين الكل إلى جزئه، لأن الله اشتق من الرجل شخصا على صورته سماه المرأة، فظهرت صورته، فحن إليها حنين الشيء إلى نفسه وحنت إليه حنين الشيء إلى وطنه ([9])، ومن أجل إدامة هذه المحبة والمودة بينهما حث الشرع كما سبق أن رأينا على أن يحسن كل منهما معاملة الآخر ويوثره على نفسه ويغض طرفه عن عيوبه، فإذا شغلتهم أنفسهم بعيوب بعضهم بعضا فإن الأسرة ستصبح جحيما لا يطاق، لذلك وجب على كل واحد منهما أن يشتغل بعيبه عن عيب غيره والمرء لا يخلو من العيب أبدا، كذلك أن يترك التكلف فمن زالت كلفته دامت ألفته.
وتأكيدا لأهمية التحاب والتوادد والتراحم في استقرار الأسرة وحفظ كيانها، نثبت هنا الدور الكبير الذي تقوم به هذه الأسس والدعائم في تأليف القلوب وتوطيد الأواصر واستمرار جنس البشرية وتحقيق السكن الحقيقي بين الزوجين وبين كل أعضاء الأسرة لتبقى الأسرة المسلمة شجرة طيبة يانعة تؤتي ثمارها بإذن الله تعالى في كل وقت وحين، ولتبقى الذرية جوهرة مصونة لا تضرها العواصف والقواصم ما دامت السماوات والأرض، وهذا الكلام لا مبالغة فيه، لأن ما كان لله دام واتصل.
ونذكر هنا أنه لولا أن المرأة من جنس الرجل تجمعها وإياه صفة الإنسانية، ولولا افتراقها عنه بصفاتها الأنثوية، ما حصلت هذه المودة، لكن الله تعالى جعل الزوجين مختلفين من وجه، ومتفقين من وجه، ولو كانا مختلفين فيما اتفقا فيه، أو متفقين فيما اختلفا فيه، لم تحصل بينهما هذه المودة والرحمة، ولم تقم بينهما حياة زوجية تثمر نسلا يستمر من بعدها ([10]).
إن الإسلام يريد من الزوجة أن تكون سكنا لزوجها... تسعده وتبعث الأمل في قلبه وتكسبه بقلبها وحسن تبعلها... ومصدر سعادته وحياته وراحته. ولا يريدها أن تكون سببا لشقائه والزيادة في متاعبه... فإن ذلك يُنغِّص الحياة وينكد العيش وينفر القلوب ويفك العقد ويعمق الأزمة... وما يقال عن المرأة يقال عن الرجل. فرباط المحبة والرحمة والرفق والحنان هو الذي يجمع القلوب ويوثق الصلات ويسعد الحياة.
فعن محمد بن سعد عن أبيه أن رسول الله صلى الله عليه وسلم قال: pثلاث من السعادة وثلاث من الشقاوة فمن السعادة المرأة تراها تعجبك وتغيب فتأمنها على نفسها ومالك، والدابة تكون وطية فتلحقك بأصحابك، والدار تكون واسعة كثيرة المرافق، ومن الشقاوة المرأة تراها فتسوءك وتحمل لسانها وإن غبت عنها لم تأمنها على نفسها ومالك والدابة تكون قطوفا فإن ضربتها أتعبتك وإن تركبها لم تلحقك بأصحابك، والدار تكون ضيقة قليلة المرافقi ([11]).
فالمرأة الصالحة - من خلال الحديث- هي التي تسعد زوجها وتحفظه في غيبه وحضوره وفي نفسها وماله وولده، إذا نظر إليها رأى السعادة تشع من وجهها فيطمئن قلبه وتسكن جوارحه، وإذا كلمها سمع منها ما يرضيه ويرفع من قدره، وإذا أمرها أطاعته... فتكون بذلك بردا وسلاما على قلب زوجها.
أما المرأة الشقية فهي التي تكون حميما وغساقا على زوجها شجرة اجتثت من فوق الأرض مالها من قرار، إذا نظر إليها لم تسعده ولم يرى منها إلا البؤس والشقاء، وإذا غيب عنها لم يأمنها على ماله ولا بيته ولا ولده ولا نفسها.
وفي ضوء الحديث السابق لا نذهب يمينا ولا شمالا، فقد بين لنا مواصفات المرأة الصالحة كما بين لنا مواصفات المرأة الشقية، والله وحده نسأل أن يفرغ صبرا على من ابتلي بامرأة تعيسة شقية.
ومع ما تقدم... وتأكيدا لما قلناه آنفا، فإن المودة والمحبة والرحمة أهم دعائم الأسرة السعيدة والبيت السعيد، فلن تستقر الأسرة إلا إذا سكن كل من الزوجين إلى الآخر يتراحم معه ويروي عطشه ويلبي حاجياته.
شيء آخر يجب أن نختم به، هو أنك إذا وجدت تلك الدعائم المذكورة أعلاه في الأسرة وجدت الخير كله ووجدت السعادة الأبدية، وإن وجدت عكس ذلك نسأل الله السلامة والعافية.
وحسبك ما تراه اليوم من ارتفاع نسبة الطلاق وكثرة الخيانات الزوجية والعزوف عن الزواج وارتفاع حصيلة العنوسة، لا جرم أن ذلك يؤدي إلى إفساد المجتمع ويدق ناقوس الخطر.
([1]) الأعراف: 189.
([2]) الروم: 21.
([3]) الإسلام والمرأة المعاصرة، البهي الخولي، ص: 70-71.
([4]) البقرة : 187.
([5]) صالح بن عبد الله بن حميد "البيت السعيد". مجلة أمتي، العدد السابع غرة محرم 1426هـ - فبراير 2005م، ص: 44.
([6]) المجتمع العربي المعاصر بحث استطلاعي اجتماعي، حليم بركات، ط4، ص: 176.
([7])نحو تفعيل مقاصد الشريعة، جمال الدين عطية، ص :150.
([8]) المجتمع الإنساني في ظل الإسلام، محمد أحمد أبو زهرة، 2/30.
([9])ما يجوز وما لا يجوز في الحياة الزوجية، عبد العزيز بن الصديق، ص:255-256.
([10])دليل الأنفس بين القرآن الكريم والعلم الحديث، محمد عز الدين توفيق، ص: 98-99.
([11]) رواه الحاكم في مستدركه: كتاب النكاح ص: 162. قال الذهبي: محمد قال أبو حاتم صدوق يغلط وقال يعقوب بن شيبة ثقة. قال الحاكم هذا حديث صحيح الإسناد، صحيح على شرط الشيخين.
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وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ (30:21)
30:21 (Picktall) And of His signs is this: He created for you helpmeets from yourselves that ye might find rest in them, and He ordained between you love and mercy. Lo, herein indeed are portents for folk who reflect. -
In this verse God tell us the main three things in his wisdom in marriage:
1- The soulmate of man or woman is his wife or her husband a very sacred relation.
2- The main objective is to find rest in them which give you all the good in human relationship the best in our relation of other people is finding ease and rest in them like we do with parents and best freinds. Thus the good wife is like the best friend to her husband and the good husband is like the best friend to the wife.
3- God ordained love and mercy between the husband and wife provided they keep this sacred relationship right and feel it is observed by God. If they will not consider him in their realtion it ends by the non-sacred relation we see these days: like greed, competion, control, intimidation, domestic violence, wicked plans, cheating and divorce. That is why there is another verse in the Quran : They forget God and God made them forget themselves. Thus the far we stay away from God the more miserable our lives become.
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