Jump to content
Islamic Forum

Absolute truth

IF Guardian
  • Content count

    858
  • Joined

  • Last visited

  • Days Won

    27

Everything posted by Absolute truth

  1. بسم الله الرحمن الرحيم السَّلامُ عَليكُم ورَحمَةُ اللهِ وبرَكاتُه اِعلمْ - يا عَبدَ اللهِ - أن العقل وزير تابعٌ حيثما وجهتَه توجَّه، وما عَبَدَة الإنسانِ أو الحيوانِ أو الجمادِ أو الجنِّ أو الملاكِ - وما أهلُ الباطل جَميعا فى مُنافحتِهم عن باطلِهم بعقولهم مُتَّبِعون للعقل وإنما هم مُستَعبِدوه ؛ استَعبَدوه لأهوائهم الفاسِدَةِ فانطلَق يُقيم الحججَ الباطِلات والأدلة الواهِياتِ التى تُقيم لهم هواهم وتُرضى نفوسَهم. فالذى أراه أنك ليس تَجذِبُك هذه "النظرية" اتِّباعا لحُجَّة أو دليل ولكن عُجْبًا بفكرة كامنة وراءها ربما هوتها نفسُك أو أُشْرِبَ بها هواك. فانظُرْ حالك فإنى أعِظُك أن تقوم لله مُحرِّرا عقلَك من عبودية الهوى واستبداد النفس وأن تتفكر قائلا لعقلك : "قُدنى للحقيقة لا لشىء غيرِها"، واستعن بالله ولا تعجز. قلتُ : تخيل معى أننا نعيش قبْل الآن بمائة أو مائتين من السنين، وإذ بك اطلعت على كلام العلماء أن الشمس لها موضع ثابت فى الفضاء، فاشْتَبَهَ عليك قولُ الله سبحانه : { وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ (38) } ( يس )، فإذا .. الأمر لا يخلو من فرضين : إما أن يقع الخطأ فى كلام العلماء أو فى كلام الله جلَّ جلاله فإن تعارض القولان فإن العقل السليم يقولُ : أ) كلام الله لا يتعارض مع بَدهياتِ العقل ومُسلَّماته الثابتة النهائية القطعية فما كان الله لِيخلق عقلا يحكمُ على شىء من ذاتِهِ أو صفاته أو أفعاله بالاستحالة، وما كانَ ليُخبِرَ الإنسانَ بشئٍ يَحكمُ عليهِ عقلهُ بالاستحالةِ، ونظير ذلك قولُ أهل الصليب على الثلاثة إنهم واحد وعلى الواحد إنه ثلاثة – خطأ منطقى -، وقولهم عن الأرنب إنه من الحيوانات المجترَّة وعَن الأرضِ إنَّها مُسطـَحة دائِريَّة – خطأ علمى -. فلو قال النصُّ شيئا يَحكمُ عليه العقل بالاستحالة سواء بالمنطق أو العلم كان النصُّ ساقطا ولا مُعوِّل عليه، وليس فى النصوص الإسلامية الصحيحة من ذلك شىء. ب) إذا وقع التعارض بين النصِّ وبين قولٍ يجرى عليه الصواب والخطأ بالمنطق أو بالعلم – أى بالاجتهاد المنطقى أو بالاجتهاد العلمى – فإن النصَّ إذا كان معلوما بطريق القطع واليقين فإنه لا يسقط لأجل قول لا يفيد إلا الظن. وقالَ اللهُ تعالى : { وَمَا لَهُمْ بِهِ مِنْ عِلْمٍ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا (28) } ( النجم )، ولأجل ذلك يدَّعى المسلمون أن النصوص المقدسة لا تكون لها قدسية إلا أن تكون ثابتة بطريق القطع واليقين وإلا جاز سقوطها لمجرد الظن، وما كان الله ليذَرَ خَلْقَه ضائعين فى متاهة الظنون كفرع يابس فى مهَبِّ الريح، فالريح القوية لا يقدِر عليها إلا شجرة راسخة .. فتأمَّلْ. ولأنه ثابت لدينا - بسابق النظر – أن نصوص القرآن الكريم ثابتة بطريق القطع واليقين فإننا سننظر فى قول العلماء فنستدعى فى عقولنا عملية التفكير بأدواتها التى أبدعها الله تعالى لنا وأنعم بها علينا لنعرف حجية هذا القول، فأمَّا أنا فسأقيس الأمور وأقولُ لك : إذا كان الناس يعيشون على ظهر الأرض وهى تدور حول محورها وحول الشمس ولم يعرفوا بهذا الدوران ولا ذاك، واليوم يعرفون أنهم أخطأوا ويعترفون فما لنا ندع قول من لا يُخطئ لقولِ من يُخطئ. قلتُ : وسبحان الله العظيم، اليوم يعرفون أنهم أخطأوا ويَعترِفون. أقولُ : فإذا كان هذا هو المنهج السليم والسبيل القويم فكيف بك تأتى حاملا كفتى ميزانٍ "القرآنُ" فى إحداهما و"النظريةُ" فى الأخرى ؟! إن كنتَ قصَّرتَ فى تعلُّم دين الله وفهم رسالته وهجَرتَ كتابَه حتى لم تعرِفْ ما إذا كانت نصوصه ثابتة بالقطع أم بالظن أو تصح معارضتها بالقطع أم بالظن فكان الأولى بك أن ترجع إلى منابع الدين القويم تستقِى منها العلم السليم. هذهِ المُجادَلةُ لا تتعلق بأدلة ثبوت "النظرية" فإنَّه بعدَ إيقاعِ النَّظرِ على هذهِ النظريَّةِ مِن جميعِ جوانبِها يَتَّضِحُ أنَّها لا تُعارِضُ وجودَ اللهِ تعالى ولا صِحَّةَ الإسلامِ على أىِّ وَجهٍ مِن أوجُهِها أو فى أصغر مسألةٍ مِن مسائِلِها، بل إنَّ الناظِرَ المُدَقِّق يستطيعُ بسهولَةٍ استخدامَها دليلاً على وجودِ اللهِ كمسألةٍ أولى، ودليلا أكبَرَ على صِحَّةِ الإسلامِ كمسألةٍ ثانية، ونحنُ لولا أنَّنا مُسلمونَ لاحتَجَجْنا بهذهِ النظريَّةِ - بل وبِعباراتِ المَلاحِدةِ أنفسِهِم فيها - على وجودِ اللهِ وصِحَّةِ الإسلامِ، ولكنَّنا مُسلِمون أهلُ حُجَّةٍ وبُرهانٍ وحَقٍّ وقُرآنٍ، لا نقبلُ قولا بغيرِ دليلٍ ولا دليلا بغيرِ حُجَّة، ونعلمُ أنَّ اعتقادَ الإنسانِ فى شئٍ غيرُ مُلزِمٍ لغيرِهِ ما لمْ يُثبتْهُ لهُ فإنْ أثبتَهُ صارَ الإلزامُ إلزامَ أدَبٍ وتهذيب لا إلزامَ قهرٍ وتعذيب. ويَكفينا أنْ نَحتجَّ على المُلحدين بعباراتِهِم كما يقولونها فى إثباتِ خطأِ ما يَزعمونَهُ بحُجَّةٍ لا يرفضونها، أمَّا نحنُ أهلُ القرآنِ العظيمِ فحالُنا مَعَ العِلمِ يبقى أبدا كحالِ أمثالِنا مَعَ مِثلِه، لا نشبعُ مِنهُ ولا نضجُّ بهِ ولا نُنكِرُ عليهِ فى شئٍ قادنا إليهِ، نُجِّلُ العِلمَ ونُقدِّرُ العُلماءَ ونعرِفُ أنَّ مِن إجلالِ العِلمِ وتقديرِ العُلماءِ ألا يؤخذَ العِلمُ بالظنِّ والتيهان بل بالدليل والبرهان، فنبحَثُ حقَّ البحثِ ونجدُّ عينَ الجِدِّ حتى نصلَ إلى الحقِّ المُبينِ بمَنهجيَّةٍ لا لغوٌ فيها ولا تأثيم، تقيمُ العوجَ وترفعُ الخبثَ وتُنقى حقيقةَ العِلمِ كما يُنقى الكيرُ خبَثَ الحديدِ، وتُجَنِّب العالِمَ والعالَمَ مُعالجَةَ الخطأِ المُترتِّبِ على الحقيقةِ العِلميَّة اللاحقيقيَّة واللاعِلميَّة، نُخطئ كغيرِنا ولكنَّنا أبدا لا نستسهِلُ العِلمَ كما يستسهلونَه، ولا نُهينُه كما يُهينونه، ولا نجحدُهُ كما يَجحَدونَه. لذلِك فهذهِ المُجادَلةُ ستُناقِشُ بإذن اللهِ تعالى مسائل أولية لا بُدّ منها بعد التوصيف فأقول : أولا : التوصيف أقامَ المُلحِدُ دعواه على أن "نظريَّة التطوُّرِ" تتعارض مع وجود الله بعامة ومع دين الإسلام بخاصة، وهو لازم من إقرانه بين صدق "النظرية" وبين تحوله إلى الإلحاد وتلكما مشكلتان تتبعهما ثالثة ؛ أنه يخلط بين "فكرة" النظرية وبين تفاصيلها ومعلوم أن "النظرية" من حيث "لب الفكرة" قد تكون صحيحة بالكلية أو فاسدة بالكلية، فإن كانت صحيحة فهي من حيث تفاصيلها قد تصح بأية نسبة من النسب التي يتحقق معها مضمون الفكرة وجوهرها ؛ فإذا قلنا على سبيل المثال إن الأرض كروية فهذه الفكرة تظل صحيحة رغم أن نسبة كروية الأرض ليست تامة لوجود الانبعاج عند القطبين، فتلك ثلاث مشاكل في التوصيف نناقِشها فى المُشاركاتِ التالية. ثانيا : هل تصلح نظرية التطور دليلا على نفي وجود الله ؟ 1) الحس العقلي البدهي يقول إنه إذا كان كثير من العلماء الذين يؤمنون بنظرية التطور يؤمنون بوجود الله أيّا كانت صورة وجوده أو تعريفه سواء كإله أو كقوة عظمى أو ما سوى ذلك فلو كانت النظرية تقف من وجود الله موقف الضد ما اجتمع الضدان. والحَقيقةُ أنَّ الناظِرَ المُتأمِّل فى عِباراتِ القومِ يجِدُها فى كمٍّ لا بأسَ بهِ مِنها تُضاهى قولَ الإسلامِ فى اللهِ جلَّ جلالُه، وأغلبُ هؤلاءِ قدْ جاوَرَهُم الصوابُ فى شِقٍّ وجانبَهُم فى آخر، فوافقهُم فى رفضِهِم لِفكرَةِ الإلهِ المصلوبِ الجاهِلِ الجبَّار "الكهل الأشقر الذى يجلسُ على عرشِ السَّماء ليُحصى خطايا البشر"، فهؤلاء الذين سبروا أغوار الكونِ مِن بدايتِه لمُنتهاهُ - حسب ظنِّهم - وغاصوا إلى أعمقِ أسرارِه وقوانينهِ لا يُمكنُ أبدا أنْ يؤمنوا بإلهٍ لا يعلمُ متى تطرحُ شجرَةُ التينِ ثمرَها ولا مَتى تحينُ السَّاعَة، فهُم فى الحقيقةِ لمْ يُنكروا وجودَ الإلهِ بعامَّةٍ ولكنَّهُم أنكروا الإلهَ الذى درجوا على مَعرِفتِه ورأوا أهليهِم يُقدِّمون لهُ فروض الولاءِ وطقوسَ العِبادَةِ أمام صورَتِه وهوَ طِفل بينَ ثديى أمِّه أو شابٌّ مُسمَّرٌ على خشبَةٍ أو بجوارِ أبيهِ الرجل الكهل الأشقر. أمَّا الملاحِدَةُ المُسلِمون فإنِّهم يسيرونَ خلفَ هؤلاءِ على عمى وغيرِ بصيرَةٍ، ولديهِم كَمٌّ لا نظيرَ لهُ مِن الجَهلِ بدينِهِم فضلا عَن الفروقِ العظيمَةِ بين الدينيْنِ، فيكتفونَ بتردادِ ذاتِ الكلامِ الذى يُردِّدُه أسيادُهُم فمهما حاوَلتَ إسقاط كلامِهِم على واقِعِهم ما استطعْتَ إلى ذلِك سبيلا، فيُنكِرون وجودَ دليلٍ على وجودِ اللهِ تعالى أو على صِحَّةِ رسالتِه ويتمسَّكون بإيمانِهِم بالعِلمِ، بينما الواقِعُ أنَّه سواءٌ وجودُ اللهِ تعالى أو صِحَّةُ رسالته قد ثبتا جميعا بالعِلمِ لا بأىِّ طريقٍ آخرَ، هى فقط أفرُعٌ مِن العِلمِ لم يُبصَم عليها ببصماتِ أسيادِهِم الأوروبيين أو الأمريكيين مِن اليهود والنصارى والبوذيين، فهؤلاءِ لهُم فى كلِّ مزبلةٍ مَجلِسٌ وديوانٌ إلا جنَّةُ أسلافِهِم هُمْ مِنها بشرِّ مكانٍ. أمَّا ما أخطأوا بهِ - الأوَّلون - فهوَ أنَّ كرههم لهذا الإلهِ المَزعومِ قادَهُم إلى الكُفرِ بالإلهِ بعامَّةٍ، وإن كانوا يقولون بوجوبِ توَفُّرِ صِفاتٍ مُعيَّنةٍ فى هذا الإلهِ إذا كان موجودا، ثمَّ يقولون أنَّهُ لا دليلَ على وجودِه فيُنكرون المسألةَ جميعها أو يُلقون عِبء الإثباتِ فيها على الخلقيين. هذا يُذكِّرُنى بالمُمَثِّلةِ التى أخبروها بتاريخِ اكتشافِ الأكسجينِ فسألتْهُم "وماذا كان البشرُ يتنفسونَ قبل ذلِك"، فلا يَلزَمُ مِن عَدَمِ العِلمِ عِلمُ العَدَمِ، وعِندَ عدَمِ العِلمِ يَكفى اصطحابُ الأصل حتى يقومَ الدليلُ على غيرِهِ، فقبلَ اكتشافِ الأكسجين كان النَّاسُ يَعلمون أنَّهُم يتنفسون ويحيون بهذا النفسِ دونَ أن يُدرِكوا ماهيَتَهُ أوْ طبيعَته، وكذلِك فى وجودِ اللهِ سُبحانه فالأصلُ هوَ وجودُهُ حتى يقومَ دليلٌ على عدمِ وجودِه هكذا كانت المَسألةُ وهكذا ستبقى إلى الأبد، فما بالُنا وأنَّه قام أيضا دليلٌ على وجودِ اللهِ تعالى ! ) إذا افترضنا أن النظرية صحيحة تماما في فكرتها الكلية وفي تفاصيلها الداخلية فهي أيضا لا تصلح دليل نفي لوجود الله جل جلاله بل على العكس فإن وجودها أقوى في إثبات وجود الله تعالى من عدم وجودها ؛ فإنَّها تضيف بعدا آخر للدقة والروعة والإعجاز والإبداع فى تصميم تلك المكونات الأولية التى انفجرت منها الحياة، ألا ترى معى أن الأجيال المتقدمة من الحواسب الآلية والهواتف النقالة والبشر الآليين تمتلك دائما قدرات ووظائف أكثر تقدما من الأجيال التي تسبقها، مثل قدرتها على تطوير نفسها ومعالجة أخطائها وحذف فيروساتها بل والقدرة على إنشاء برامج أخرى أو آليات أخرى، ألا ترى معى أن هذه الأجيال المتقدمة أقوى في إثبات وجود صانع ماهر خلفها من غيرها من الأجيال البدائية التي حتى وإن دلت على وجود صانع فإنها لا تدل على مهارته وتمكنه وقدرته كما تفعل هذه الأجيال المتقدمة. وإذا كان الناس قديما لا يتصورون أن تنشأ الحياةُ مِن غيرِ موجِدٍ برغم قلة علومهم وضحالةِ معارِفهم– أفلا يكون أصعب على التصديق وأعتى على التصوُّر أن تكونَ الحياةُ قدْ انبثقت بغيرِ موجِدٍ قادِر مَع تطوُّرِ العلمِ واتساعِ مَعارِف الإنسانِ بخصوص الحياةِ واكتشاف مدى تعقيدها ودرَجةِ إبهارِها وقدرتها على البقاءِ فى أصعبِ الظروف وأعتاها مع كل ما فيها مِن تنوُّعٍ بل .... وقدرتها على التطوُّر ! أعنى مَن ذا الذى يُمكنُ أنْ يَمرَّ بطيْفِ خيالِهِ أنَّ اللبناتِ الأولى للمادَّةِ يُمكنُ أنْ تكونَ على هذهِ الدرجَةِ المُبهِرَةِ مِن التعقيدِ والتطوُّرِ، بحيث أنَّ البشر حتى يومنا هذا - بكلِّ ما وَصلوا إليهِ مِن تِقنياتٍ وعلوم - لا يَفهمون جميعَ أحوالِها، فلا يملِكون أمامَ الإلكترونِ مَثلا سوى قوانينِ الاحتمالاتِ المُتمثلة فى "قوانين الكمِّ"، إنَّهُ أمرٌ يخرجُ عَنْ التصوُّرِ حتى أنَّه يقفُ مِن العقلِ موقِف العدوِّ أن يُقالَ أنَّ هذهِ الدِقَّة المُبهِرة - التى تفوق حدودَ الفهمِ وتتجاوَزُ أفقَ العقلِ - هىَ دليلُ نفى وجودِ اللهِ تعالى، والأفجَعُ مِن ذلِك أنْ يُقالَ أنَّ قُدرَةتِلكَ اللبناتِ الأوليَّةِ للمادَّة على تصميم اللبناتِ الأوليَّةِ للحياةِ - التى تفوقُ الأولى إبهارا وإبداعا - بحيثُ يكونُ لها القُدرَةُ على "إنشاءِ" الحياةِ ثمَّ "الارتقاء" بها، "الارتقاء" بها فقط وليسَ السقوط ولا الانحدار، "الارتقاء" المُبهِرُ والمُعجِزُ، "الارتقاء" الذى يأخذُ الألبابَ ويكتمُ الأفواه، أنْ يُقالَ أنَّ هذا دليلُ نفى وجودِ اللهِ تعالى. إنَّها أشدُّ سخافةٍ اجترحَها العقلُ البشرىُّ على مرِّ الدهورِ، ومِن عَجيبِ الأمرِ أن ينعى أهلُ هذهِ السفاهَةِ على الخلقيين إيمانَهُم بوجودِ اللهِ تعالى. ملحوظة : أسقطنا هُنا حَلقةً مُهمَّة هىَ "اللبناتُ الأوليَّة للطاقة" التى "أنشأت" و"ارتقت" بـ"اللبنات الأوليَّة للمادَّة" فإنَّ الحديثَ عَن ذلِك يحتاجُ إلى قُدْراتٍ لا نَملِكُها نحنُ المُتكبرون على خالِقِنا ! ) نظريَّة التطوُّر لا يُمكُن أن تُعارِض مبدأ وجودِ اللهِ بداهة لأنَّها لا تبحَث أساسا فى أصلِ الحياةِ أو مبدأ الوجود؛ فغايةُ النظريَّة بجميعِ صوَرِها هى البحثُ فى الطريقةِ أو الآليَّة التى تطوَّرت بها الحياة، فهىَ تتعامَلُ مَع الحياةِ باعتبارِها شيئا موجودا بالفِعل، وذلك بتثبيتِ فرضيَّة أوَّليَّة تقضى بأنَّ الحياة تطوَّرت – وتِلك مُشكلة سنتعرَّض لها لاحقا – فحتى لو افترضنا أنَّ الحياة تطوَّرت بالفعل وحتى لو اكتشفنا الآليَّة التى تطوَّرت بها وأثبتنا ذلِك حتى صارَ مِن الحقائق العِلميَّة تبقى مسألةُ وجودِ اللهِ تعالى ثابتة كما كانت قبلا، فاللهُ تعالى مَعروف فى جميعِ الثقافاتِ والأديانِ وحتى الفلسفات بكونِه "العلة الأولى" أو "المُنشئ" أو "المُبدئ" أو "سبب الوجود" أو "الأوَّل"، فحتى لو ثبتت النظريَّة علميا فلن تفيدَ فى مسألةِ وجودِ اللهِ تعالى أكثرَ مِمَّا تفيدُه الحقيقةُ العلميَّة التى تقولُ أنَّ الإنسانَ يدخلُ إلى الحياةِ بسبب تلقيحِ بويضة الأمِّ بالحيوانِ المنوىِّ للأبِّ، ولم نَجِد عاقِلا فى الكونِ كلِّه يقول أنَّ هذهِ الحقيقة تنفى وجودَ اللهِ تعالى لأنَّه لا يخلق الإنسانَ بيديه .. هذا الأمرُ أشبَهَ بأن نقولَ أنَّ الطائرات التى تطيرُ بغيرِ طيَّارٍ تنفى وجودَ الإنسانِ لأنَّها تطيرُ بغيرِ طيَّارٍ، أو أنَّ السيارة التى أنتجها مَصنعٌ آلىٌّ بالكامِل تنفى وجودَ الإنسانِ لأنَّها لا تحتاجُ فى صِناعَتها إلى تدخُّلِ الإنسان، وهذا فاسِدٌ كما ترى. فلو أخذنا هذهِ السلسلة فقلنا أنَّ سبب وجودِ الإنسانِ أبواهُ فما سببُ وجودِ أبوَيهِ ؟ فما سببُ وجودِ أبوى كلٍّ مِنهما ؟ وهكذا كلَّما صعدنا فى السلسلة سيُصيبنا التعبُ ولن نصِل إلى السبب الأوَّل .. هذا لا يعنى أنَّ السببَ الأوَّل غيرُ موجودٍ وإنَّما يَعنى أنَّ السلسلة طويلةٌ بما لا نقدِرُ مَعهُ على الخروجِ مِنها إلا لو اعتمدنا طريقةً أكثرَ شموليَّةٍ وتجريدٍ مِن هذهِ الطريقة؛ فبدلا مِن أن نبحث عَن سببِ وجودِ كلِّ حلقة مِن حلقاتِ السلسلةِ فإنَّنا نسألُ : ما سببُ وجودِ الإنسانِ الأول ؟، أى الحلقة الأولى مِن هذهِ السلسلة، فالأمرُ هُنا أشبَه بالخوارزميَّاتِ .. فبدلا مِن أن نُجرى المُعادلة ذاتها مائةَ مرَّةٍ فإنَّنا نضعُ لها قانونا واحدا نقومُ فيهِ بتجهيلِ القيمةِ محلِّ المُعادلة، ونفسُ الفِكرَةِ فى البرمجة الشيئية المُرتبطة – Object Oriented Programming(OOP)- ونفسُ الفِكرَةِ فى الخلق؛ السؤالُ هوَ : ما سببُ وجودِ الحلقةِ الأولى مِن السلسلةِ ؟ نظريَّةُ التطوُّرِ إذا لا تعدوا إلا أنها تربطُ عِدَّة سلاسِل ببعضها مُكوِّنة سلسلة أطولَ؛ فبدَلَ أنْ يكونَ آدمُ هوَ الحلقةُ الأولى فى السلسلةِ فإنَّها تُخبِرُنا أنَّه الحلقةُ الأخيرَةُ فى سلسلةٍ سابِقةٍ على هذهِ السلسلةِ ولتكُن "سلسلة القرود" هذا لا يحلُّ المُعادلة لأنَّ هذهِ السلسلة الجديدَة أيضا لها حلقةُ بداية، ولو افترضنا صِحَّة النظريَّةِ فسنصِل إلى "الخليَّةِ الأولى" ونسألُ : كيفَ وُجِدَت ؟ سؤال "كيفَ وجِدَت الخليَّة الأولى" لا توجَدُ عليهِ حتى الآن إجابَةٌ علميَّة واحِدَةٌ، فمازالت ثمَّة ثغرَةٍ فى السلسلة .. هُنا يصرُخ المُلحِدون "نحنُ لا نؤمنُ بإلهِ الثغراتِ" أى الإلهِ الذى يتمّ إدخالُهُ إلى المُعادَلةِ كلَّما وُجِدَت ثغرَةٌ فيها – فمَثلا كانَ النَّاسُ قديما يُدخلون "الفِعل الإلهى" فى وقوعِ "المطر" لجَهلِهم بسبب وقوعِه ثمَّ اكتَشفَ العِلمُ أنَّ السببَ ليسَ "الفِعل الإلهىَّ" ولكنَّه تلاقُحُ السحبِ الذى سَبَبُه الرياحُ الذى سببُها ...... إلخ. لاحِظ أنَّ الفِعلَ الإلهىَّ قائمٌ فى كلِّ حَلقاتِ السلسلةِ عِندَ المؤمنين، تماما كما أنَّ مَهارَة المُبرمِج قائِمَةٌ فى كلِّ عمليَّةٍ يؤديها البرنامَجُ رغمَ أنَّه لمْ يَصنَع غيرَ كِتابَة الكودِ ثمَّ البرنامَجُ يعملُ مِن خلالِ سلسلةٍ طويلةٍ مِن الأحداثِ "Events" المُبرمَجةِ باكواد "Codes" مُرتبطةٍ بأدواتٍ "Objects" وبيانات "Data" أو مُدخلاتٍ "Entries" .. فكلُّ مراحِلِ هذهِ السلسلةِ مُرتبطةٌ بالمُبرمِج الذى صمَّم الأداة وخلق لها حدثا وربطه بكودٍ يُعالِجُ بهِ البياناتِ المُدخلةَ أو المَحفوظَةَ فى أداةٍ أخرى، ثمَّ نرى دائِما أنَّ المُبرمِج لا يتدخلُّ فى عمَلِ برنامجه لأنَّه صمَّم هذا البرنامَج أساسا ليقومَ هوَ بالعملِ، فمُبرمِجُ الآلةِ الحاسِبة لا يقومُ بنفسهِ بحسابِ المُعادلاتِ وكذلِك صانِعُ السيارةِ لا يقومُ بنفسه – على ظهرِه مثلا - بنقلِ الركاب، فكذلِك اللهُ دائما ظاهِرٌ فى كلِّ حلقةٍ مِن حلقاتِ السلسلةِ بوصفِه المُسبِّب وليسَ بوصفِه السبب. المُلحِدون يرفضونَ هذا التوصيفَ فيقولون "ليسَ مَعنى أنَّنا لا نعرِف كيفَ نشأت الخليَّة الأولى أنَّ اللهَ هو الذى أنشأها"، لهذا فسنفترِض أنَّهُ تمَّت الإجابَةُ على هذا السؤالِ ونستمِّرُ صعودا فى السلسلةِ .. نشأت الخليَّةُ الأولى مِن مَجموعَةٍ مِن المُركباتِ العضويَّة، هنا فى هذهِ الحلقة تحديدا ينتهى دورُ نظريَّة التطورِ بل وينتهى دورُ عِلمِ الأحياءِ تماما، ويتوجَّبُ علينا أنْ نُغادِرَ فصلَ الأحياءِ لندخلَ فصل الفيزياءِ لنبحثَ فى منشأِ الذراتِ، لنكتشِف أنَّنا يتوجَّبُ علينا أن نأخذ مُقرَّرًا عَن "فيزياءِ الكون" لنصلَ إلى الأصولِ الأولى للكونِ. لاحِظ أنَّ هذهِ الرِحلة تستمرُّ مَع الخالِقِ دونَ أن تنكسِرَ فى أىِّ حلقةٍ مِن حلقاتِها بينما ينتهى تماما دورُ علمِ الأحياءِ بجميعِ فروعِه، لهذا نقولُ أنَّ النظريَّة لا يُمكنُ أبدا أن تكونَ دليلا على عدمِ وجودِ اللهِ تعالى أو حتى شبهَ دليلٍ على ذلِك. المُحصِّلة النهائيَّة بعدَ تتبُّعِ جميعِ السلاسِل تعودُ بنا إلى نُقطةِ البداية والتى تقودُنا إلى فرضٍ مِن اثنين • البدايَةُ أزليَّة • البدايَة مَخلوقة والبدايَة الأزليَّة فى أبسَطِ دلالاتِها تُسقِطُ اعتراض المُلحدين على وجودِ اللهِ تعالى؛ فلو كانَ الكونُ أزليا فما المانِعُ أن يكونَ لهُ خالِقٌ أزلىٌّ ؟ ولو كانت البدايَةُ مَخلوقة فلا شكَّ أنَّ خالقها سيكونُ لهُ قوانين مُختلفة عن قوانينها، ولا يوجَدُ ما يَمنعُ عقلا أن يكونَ هذا الاختلافُ فى قانونِ السببيَّةِ ذاته، فيكونُ الخالِقُ غيرَ حادِثٍ ولا خاضِعٍ للأسباب، وذلِكَ هو اللهُ تعالى. لاحِظ أنَّ هذا التسلسل المنطقى فى التفكيرِ حدَث بعدَ التسليمِ التامِّ بجميعِ ما يقولُه التطوريون، مِمَّا يوضِّح أنَّ كلامَهُم كلَّه لا قيمَة له فى مسألة وجودِ اللهِ تعالى. ) الاعتراضُ الوحيدُ لدى التطوريين على مسألةِ وجودِ اللهِ تعالى هوَ الذى سَمِعتُه مِن أحدِ كِبارِ عُلمائِهِم فى مُناظرَةٍ بينَه وبين أحدِ الخلقيين، مُفاده : إنَّ عمليَّة التطوُّرِ لا تحتاجُ أساسا لأىِّ تدخلٍّ إلهىٍّ. كان هذا اعتراض كبيرِهِم وهوَ مُتهافِتٌ كما سيتبينُ بعدُ، ولكِن أوًّلا دعنا نزيدُ كلامَهُ وضوحا فنقول : إذا افترضنا أنَّ الخالِق ليسَ لهُ وجودٌ وأنَّ الحياة نشأت مُصادَفة فإنَّها كانت ستتطوَّر بنفسِ الصورَةِ التى هى عليها، فالعُنصُرُ الإلهىُّ ليسَ لهُ لزومٌ أوْ ظهورٌ فى تِلكَ العَمليَّةِ سواءٌ بالطريقِ المُباشِرِ أو غيرِ المُباشِر. وكما قلتُ فهذا مِن أغربِ القولِ وهوَ مِمَّا يجعلُ المرءَ يَعجبُ مِن المُلحدين إذ يكونُ أمثالُ هذا الرجلِ مِن كِبارِهِم والذين يرجعون إليهِم، وقدْ أشرتُ فى سابقِ كلامى إلى عِدَّةِ مسائلَ تخرقُ هذا الاعتراض فى عِدَّةِ نواحى لذا فسأُجمِلُ هُنا قدرَ المُستطاع إلا فى نقطةٍ واحِدَةٍ لأهمِّيتِها. أ‌) سبَقَ وقُلنا أنَّ استمرار السلسلةِ فى التتابُعِ الآلىِّ دون الحاجَةِ إلى تدخُّلٍ مُباشِرٍ أقوى فى التدليلِ على وجودِ اللهِ تعالى، فكلَّما زادَ انتظامُ السلسلةِ وزادَ الإتقانُ فى آليَّةِ عمَلِها كلما دلَّ ذلِك باطرادٍ على مَهارةِ ودِقَّةِ صُنعِها. مُنذ ما يُقاربُ السنةَ كنتُ أعمَلُ على نظامِ تشغيل "Windows XP" وأظنُّ أنَّه تقنيَةٌ تكنولوجيَّةٌ مُتطوِّرَةٌ، فإذا بى عِندما انتقلتُ إلى نظامِ "Windows 7" أرى الأوَّل أشبهَ شئٍ بالجحيمِ، السببُ فى ذلِك أنَّ الأوَّل كان يحتاجُ إلى عمليَّاتِ إصلاحٍ مُتعدِّدَةٍ ومُتقارِبَةٍ وبالرغمِ مِن ذلِك لا يتحمَّلُ أكثرَ مِن ثلاثةِ أشهرٍ فيتمُّ استبدالُه، بينما الثانى منذ اليومِ الذى قمتُ فيهِ بتركيبهِ لم يحتَج لإصلاحٍ أو استبدالٍ ولا مرَّة واحِدة، هذا لا يدلُّ مِن وِجهَةِ نظرى على أنَّهُ ليسَ لهُ مُصمِّمٌ وإنَّما يدلُّ على أنَّ لهُ مُصمِّمٌ ماهِرٌ ومُقتَدِرٌ. فكونُ المُلحدينَ يرونَ فى استمرارِ سلسلةِ الحياةِ لملياراتِ السنين دون انقطاع، بل وتدرُّجِها مِن البساطةِ للتعقيدِ، بل وتنوُّعِها المُتزايدِ عبرَ العصورِ، بل وتناسقها الشديد فى كلِّ عَصرٍ مِن العصورِ مَع بعضِها البعض ومَعَ الطبيعةِ المُحيطَةِ بها .. كونُ المُلحِدِ يرى فى كلِّ ذلِك دليلا على عدَمِ وجودِ اللهِ تعالى فهذا أمرٌ يَدعو للتساؤلِ بخصوصِ قُدراتِه العقليَّة. ب) العلماء التطوريون أنفسُهُم يقولون أنَّ الأرض مرَّت عليها ظروفٌ غايَةٌ فى القساوَةِ والتطرُّف خلال عُمرها الذى يصلُ إلى 4.6 بليون سنة، سواءٌ بسقوطِ الشهب والنيازِك أو انفجار البراكين أو تكون الجليدِ أو ذوبانه فى العصورِ الجليديَّةِ المُختلفة، فهذهِ القشرَةُ الصلبةُ أو المياهُ السائلةُ أو جزيئاتُ الهواءِ الغازيَّةِ قدْ مرَّت جميعها بتشكيلاتٍ مُتباينة مِن الظروفِ القاسيَةِ بل والمُتطرِّفة فى قسوتِها، وبالرغمِ مِن ذلِك إلا أنَّنا نرى الحياة تغزو هذهِ الطبقاتِ الثلاث غزوا يبدو مُنظَّما ومُتكاملا حتى أنَّها لتفرِضُ اليومَ سطوتَها وهَيمَنتها على الطبقاتِ الثلاثِ فى احتلالٍ مُحكَمٍ يُميِّزُ كوكبنا عَن سائِر كواكِب الكونِ ولا يحتاجُ مَعهُ الناظِرُ إليهِ إلى التدقيقِ لإيجادِ الحياةِ، بل إنَّه يُدركُ بالنظرَةِ الأولى وقبل حتى أنْ يتجاوزَ الطبقة الغازيَّة أنَّ هذا الكونَ عامِرٌ بالحياةِ أشدَّ ما يكونُ العمارُ. ثمَّ ومعَ هذا الغزوِ المُتكامِل لا نجِدُ أىَّ عيبٍ أو قصور فى أىِّ كائنٍ حىٍّ بل على العكسِ مِن ذلِك، دائما تجدُ الإبداعَ والجمالَ والدقَّة المُتناهيَة والتناسُق المُذهِل والتخصصيَّة المُعجِزَة، وهذا أبدا لا يُمكنُ أنْ يقعَ فى الذهنِ أن يكونَ عشوائيا يَخبِطُ على غيرِ هُدى لا سيَّما فى ظلِّ كلِّ الظروفِ التى مرَّت بها الأرضُ، ولا سيَّما وقدْ قرَّرَ المُلحِدون أنَّ السلسلة استمرَّت منذُ البدايةِ دونَ أن تنكسِرَ وتبدأ مِن جديدٍ ولا مرَّةً واحِدة. جـ) هذهِ الحُجَّةُ الغريبَةُ المُتهافِتَةُ وإنْ سلَّمنا بصِحَّتِها – وهىَ فاسِدَةٌ - ووافقنا المُلحِد على أنَّ التطوُّرَ يحدُثُ بطريقةٍ آليَّةٍ لا تحتاجُ لوجودِ الخالِقِ فإنَّها تبقى أشبَه بالقولِ بأنَّ البشرَ غيرُ مَخلوقين لأنَّهم يتوالدون بقوانينِ الوِراثةِ دونَ حاجَةٍ لوجودِ خالِق، وهذا القولُ الغريبُ لا يُستساغُ لا بالعقلِ ولا بالمَنطِقِ أو حتى بالمُشاهَدَةِ، وقدْ تكلَّمنا فى هذا كثيرا، فالحاصِلُ أنَّ حُجَّة المُلحِد قدْ تنفى احتياجَ الحياةِ للخالِق فى تطوُّرِها ولكنَّها لا تَصلحُ لنفى احتياجِها لهُ سُبحانه فى نشأتِها ومَبدأ أمرِها، فكلامُه والعَدَمُ سواءٌ. د) الأمرُ الخطيرُ فى كلامِ هذا الرَّجُلِ – مِن وِجْهَةِ نظرى – ويحتاجُ إلى توقُّفٍ وتأمُّلٍ كبيرين – عكس سائر كلامِ المُلحدين – يظهرُ باستقراءِ مَنهَجِ القومِ فى التدليلِ والإثباتِ، فالمُلحِدون يبدأون فى افتراضِ أنَّ اللهَ غيرَ موجودٍ ويُخرجون العُنصرَ الإلهىَّ مِن الصورَةِ تماما دون دليل، ثمَّ عِندما تسألُهُم عَن دليلِهِم على عدمِ وجودِ اللهِ يقولون : "دليلنا أنَّهُ غيرُ موجودٍ فى الصورَة" بالرَّغمِ مِن أنَّ عدَم وجودِه كان بسبب إقصائِهم لهُ بغيرِ دليلٍ على هذا الإقصاء. دعنا مَثلا نأخذُ الداروينيَّة القديمة : افترَض داروين أنَّ التطوُّر يحدُث بطريقةِ "الانتخابِ الطبيعىِّ"، إذا فعِندما تسألهُ "ما هىَ آلياتُ التغيِّير ؟" يُجيب "الانتخابُ الطبيعىُّ" .. المُفترَضُ أن تكونَ إجابَتُهُ "إمَّا الانتخابُ الطبيعىُّ وإمَّا التدخل الإلهىُّ" ولكنَّهُ يبدأ بإقصاءِ العُنصُرِ الإلهىِّ فيقصُرُ آليَّة التغيير على "الانتخابِ الطبيعىِّ" دونَ سِواهُ .. فهوَ يبدأ بإقصاءِ العُنصرِ الإلهىِّ دونَ أنْ يكونَ لديهِ دليلٌ على عدَمِ تدخله .. للتوضيحِ أقولُ : نحنُ نؤمنُ أنَّ البشرَ يتوالدون باللقاءِ الجنسىِّ فهذه آليَّةُ التكاثُرِ حسَب عِلمِنا، ولكنَّنا مَع ذلِكَ نؤمنُ أنَّه قدْ يتدخل العامِلُ الإلهىُّ فى الصورَةِ فيتكوَّنُ لدينا "المسيح بن مريم" كمولودٍ بغيرِ الآليَّةِ الطبيعيَّةِ للولادَةِ .. وبالمِثل قدْ تكونُ الآليَّة الأصليَّةُ فى التطوُّرِ هىَ "الانتخابُ الطبيعى" أو "الطفرات" أو ..... إلخ ولكنَّ هذا لا يَمنَعُ أن يتواجَدَ العُنصرُ الإلهىُّ فى أىِّ حلقة مِن الحلقاتِ سواءٌ بالخلقِ المُباشِر أو مَنعِ التطوُّرِ أو تأجيله أو تهيئةِ الظروف لتسريعِه أو غير ذلِك بأىِّ صورَةٍ مِن صوَرِ التدخل .. والمُلحِدُ لا يَقبلُ بهذا الاحتمالِ دونَ أن يكونَ لديهِ دليلٌ وحيدٌ على مُدَّعاهُ، ثمَّ بعدما يُقرِّرُ المُلحِدُ أنَّ التطوُّرَ حدَثَ بغيرِ تدخلِ العُنصر الإلهىِّ – دونَ دليلٍ – وتسألُه أنتَ عَن دليلهِ على عَدَمِ وجودِ اللهِ يقول : "لأنَّ العمليَّةَ تتمُّ بالكامِل بصورَةٍ آليَّةٍ فلا تحتاجُ لعُنصُرٍ إلهىٍّ". هذهِ الصورَةُ أشبَهُ بمَن يقولُ لكَ : "فلانٌ أبو عِلان" فتسألُه : "ما دليلُك ؟" فيقول : "دليلى أنَّ عِلان هوَ ابنُ فلان"، فتسأله : "وما دليلُك على أنَّ عِلان هوَ ابنُ فلان ؟" فيُجيبُ : "أليسَ قدْ قلنا مُنذُ قليلٍ أنَّ فلان هو أبوه إذا يجبُ أن يكونَ علانٌ ابنَه" ! والحقيقةُ أنَّها مُصيبَةٌ كَبيرَةٌ أنْ تكونَ هذهِ الطريقة التى يُفكِّر بها عُلماءُ اليومِ، والطامَّة الكبرى أنْ تكونَ هذهِ المَنهجيَّة هىَ التى يتمُّ تدريبُ الأجيالِ الجديدةِ مِن العُلماءِ عليها، إنَّها تُمثِّلُ "هرطقة" فى مَنهجيَّةِ العِلم وأدبياتِه، و"كفرا" بكلِّ ما أسسه علماءُ المُسلمين الأوائل ونقلوهُ إلى مَن وراءَهُم مِن قواعِد البحثِ العِلمىِّ التجريبىِّ، و"رِدَّة" عَن كلِّ ما اختزنتْهُ الأجيالُ المُتلاحِقةُ مِن البشرِ مِن قواعِد أصوليَّة فى التعاطى مَع الحقائِقِ العِلميَّة. بَقيَت مُشكلتانِ هُما : التعارضُ بينَ "التطوُّرِ" و"الإسلام"، والفرقُ بينَ "الفِكرةِ" و"التفاصيل".
  2. من عظمة الإسلام – عرض لأقوال غير المسلمين في موثوقية علم الحديث من_عظمة_الإسلام – عرض لأقوال غير المسلمين في موثوقية علم الحديث : العلم الوحيد الذي لم يوجد مثله في الأمم !! ففي الوقت الذي يتضارب فيه اليهود والنصارى والبوذيون والهندوس وغيرهم إلى اليوم في نسبة أقوال كتبهم ونصوصها إلى أشخاص بعينهم (أنبياء أو رسل أو معلمين) – وغياب كبير للمعلومات الموثقة عن مدى صحة نسبة هذه النصوص إليهم ناهيك عن معلومات الرواة أنفسهم مَن هم ولا ما هي أحوالهم من قوة الحفظ وضبطه وما هو مقدار أمانتهم أو علمهم إلخ : نجد الأمة الإسلامية التي تعهد الله تعالى بحفظ قرآنها في الصدور والسطور : قد هداها لحفظ سنة نبيها المُبينة والمفصلة لهذا القرآن على مر القرون ولقد كان صحابة النبي والناس ينقلون عنه في حياته وبعد مماته أقواله وأفعاله وتقريراته وأوامره ونواهيه بغير إشكال إلى أن وقعت الفتن واندس بعض المجوس واليهود والمنافقين والزنادقة بسمومهم يؤلفون على النبي وأهله وصحابته ما لم يقولوه – محاولين بذلك ضرب هذا الدين في مقتل (لأن زوال السنة يفتح الباب لكل مَن هب ودب لتحريف معاني القرآن حسب جهله وهواه) – فالتفت المسلمون حينها لأهمية تجميع وتدوين السنة وتمحيصها من كل دخيل تماما كما فعلوا مع القرآن بعد موت النبي في زمن الخليفة أبي بكر وعمر وعثمان رضي الله عنهم … فظهرت بذلك مجموعة من ألوان الفنون لتصب في النهاية في بناء هذا العلم الشريف مثل : التراجم (جمع ترجمة وهي تدوين سيرة الأشخاص كمولدهم وحياتهم وتعليمهم وتلقيهم وأخلاقهم ودينهم وقوة حفظهم وموتهم ومَن التقوا وسمعوا) – ومثل الجرح والتعديل (وفيه الحُكم على رواة الأحاديث كل واحد منهم بما هو أهله من قوة الحفظ والفهم والضبط وصحة الدين أو الأمانة وعدم الكذب أو السقوط في ذنب يذهب بالثقة منه أو يخرم المروءة) ولدرجة أننا نجد في هذه الكتب أن فلان مثلا بعد سن كذا أو موقف كذا أو سفره إلى بلد كذا : صار حفظه ضعيفا !! أو كبر سنه فضعف حفظه !! أو ضاعت أوراقه وصحفه فصار يروي من حفظه بصورة ضعيفة إلخ وهكذا امتلأ العالم الإسلامي شرقا وغربا في القرون الأولى بعشرات التصانيف والمؤلفات في التراجم والسير والجرح والتعديل وكتب الأحاديث كالموطأ والسنن والمسانيد والصحاح وكل منهم يعرض أقوى الشروط لديه في قبول الروايات أو كيفية تصنيفه لها – وكل ذلك بما يضيق المجال عن ذكره الآن وربما أفردنا له منشورات قادمة بإذن الله .. ولكن يكفينا الآن أننا عرفنا أن علم الحديث هو علم كامل قائم بذاته : لا يحق أن يتحدث فيه إلا مَن حاز مبادئه على الأقل وإلا كان كالمتقول في علم لا يعرفه ولا يفهمه وهذا من الحماقة بمكان …! ———————— 1- تقول البريطانية الباحثة في الأديان (كارين أرمسترونج) في كتابها (سيرة النبي محمد ص 388 ترجمة د. فاطمة نصر : د. محمد عناني 1998م شركة صحارى : كتاب سطور) : ” تكوِّن الأحاديث النبوية مع القرآن أصول الشريعة الإسلامية، كما أصبحت أيضاً أساساً للحياة اليومية والروحية لكل مسلم. فقد علَّمت السنَّة المسلمين محاكاة أسلوب محمد في الكلام، والأكل، والحب، والاغتسال، والعبادة، لدرجة يعيدون معها إنتاج حياة النبي محمد على الأرض في أدق تفاصيل حياتهم اليومية بأسلوب واقعي ” !!.. 2- وحتى القس المستشرق الإنجليزي (دافيد صموئيل مرجليوث) 1858: 1940م وهو أحد أعضاء المجمع العلمي العربي بدمشق : فرغم عدائه الشهير للإسلام إلا أنه لم يتمالك نفسه إذ يقول في (المقالات العلمية ص 234- 253 : نقلا ًعن تقدمة العلامة اليماني المعلمي في المعرفة لكتاب الجرح والتعديل) : ” ليفتخر المسلمون ما شاؤوا بعلم حديثهم ” !! وأما في كتابه (التطورات الأولى للإسلام : المحاضرة الثالثة ص 98) فيعترف برجوع سند الاحاديث لما قبل القرن الأول الهجري !!.. مخالفا ًبذلك أكاذيب أترابه المستشرقين الحاقدين للطعن في علم الحديث كما سيأتي (والتي لا زال ينقلها جهلة منكري السنة عنهم إلى اليوم) فيقول : ” حتى وإن لم نصدق أن جل السنة التي يعتمد عليها (الفقهاء) في استدلالاتهم صحيحة، فإنه من الصعب أن نجعلها إختراعا ًيعود إلى زمن لاحق للقرن الأول ” !!.. 3- ويقول العالم الألماني (أشبره نكر) في مقدمة كتاب (صانه) – طبعة كالكوتا ونقلا ًعن الشيخ (مصطفى صبري) في كتاب (موقف العقل والعلم والعالم 4/59) : ” إن الدنيا : لم تر ولن ترى أمة ًمثل المسلمين !! فقد د ُرس بفضل علم الرجال الذى أوجدوه حياة نصف مليون رجل ” !! 4- ويقول الأستاذ (محمد بهاء الدين) في رسالته العلمية (المستشرقون والحديث النبوي ص 30) : ” فالطريقة التي سلكها العلماء في التثبت من صحة الحديث سندا ًومتنا ً وما ابتدعوا لأجل ذلك من علوم كـ : علم أصول الحديث – وعلم الجرح والتعديل – وغيرهما من العلوم : طريقة أشاد بها كثير من الغربيين في تحقيق الراوية أمثال : باسورث سميث عضو كلية التثليث في اكسفورد، وكارليل، وبرنارد شو، والدكتور : سبرنكر كان .. فقد أعلن هؤلاء إعجابهم بالطريقة التي تم بها جمع الأحاديث النبوية، وبالعلم الخاص بذلك عند علماء المسلمين، وهو الجرح والتعديل ” !! 5- وحتى الباحث النصراني (أسد رستم) : فعندما كتب كتابه (مصطلح التاريخ) : وأراد أن يؤصل فيه لعلم حفظ الأخبار التاريخية : لم يسعه إلا التأثر بقواعد علم مصطلح الحديث، واعترف بأنها : ” طريقة علمية حديثة : لتصحيح الأخبار والروايات ” !! وقال بعد أن ذكر وجوب التحقق من عدالة الراوي، والأمانة في خبره : ” ومما يذكر مع فريد الإعجاب والتقدير ما توصل إليه علماء الحديث منذ مئات السنين في هذا الباب، وإليك بعض ما جاء في مصنفاتهم نورده بحرفه وحذافيره تنويهاً بتدقيقهم العلمي، اعترافاً بفضلهم على التاريخ ” !! ثم أخذ ينقل نصوصاً عن بعض أئمة المسلمين في هذا الشأن …! 6- وأما الشيخ (فاروق حمادة) فيقول في طليعة كتابه (المنهج الإسلامي في الجرح والتعديل ص 14) : ” وهذا البحث قد انفرد به المسلمون دون غيرهم، وشهد لهم بذلك كثير من باحثي الفرنجة وغيرهم، واعترافاتهم بذلك مشهورة مسطورة لا حاجة بي إلى التعريج عليها ” !!.. 7- وأما الكاتب (روبسون) ففي كتابه (الإسناد في التراث الإسلامي ص 26) فيقول : ” أن بعض المستشرقين فطنوا إلى أن ما يُروى عن كبار الصحابة من الحديث : هو أقل بكثير مما يروى عن صغارهم ، وقد رأى أن ذلك يحمل على الاعتقاد بصحة ما نقله المحدثون أكثر مما نتصور – أي مما يتصوره المستشرقون – إذ لو اختلق المحدثون الأسانيد : لكان بإمكانهم جعلها تعود إلى كبار الصحابة ” !!.. 8- وكما استطاع الكاتب السابق التأكد من صحة علم السند بهذه اللفتة البسيطة التي ما كانت لتفوت على أصحاب علوم الإسناد لو كانوا كاذبين ومدلسين كما يدعي الحاقدون والكاذبون من المستشرقين ومَن تربوا على كتبهم من منكري السنة والحداثيين والتغريبيين والمعتزلة الجدد وغيرهم : فقد كتب الأستاذ الألماني (هارولد موتزكي) عن طريقته التي أثبت من خلالها أنه : ” بالإمكان إثبات أن مصنف عبد الرزاق : يرجع إلى الوقت الذي يزعمه المسلمون. ومن خلال بحثه : أصبح من الصعب على المستشرقين في هذا الوقت زعم أن المسلمين زيفوا الإسناد في بداية منتصف القرن الثاني وكما كانوا يزعمون ذلك من خلال دراسات قديمة قام بها مستشرقون من أمثال شاخت Schacht و جولدزهير Goldziher ” !!! وتعتمد طريقة (هارولد موتزكي Harlod Motzki) على : ” نقد الإسناد من خلال تبين أنه من المستحيل (من ناحية الاحتمالات) تزييف كل هذه الأسانيد التي تفرعت على هذه المدة الطويلة وعلى مناطق جغرافية شتى وعلى رجال بهذا العدد الكبير !! ولكن الإسناد بقي إلى درجة كبيرة متصلا ً” !! وبعد هذه المرحلة : يبدأ (موتزكي) بمقارنة الرويات التي تدور حول حديث ٍواحد ولا يقتصر على جمع كل الروايات من كتب الحديث فقط ولكنه يجمع أيضا ًروايات من كتب التاريخ والطبقات : ثم يبين من خلال مقارنة النصوص أن هذا الاختلاف ليس اختلاف يرجع في مجموعه إلى مؤلفي الحديث ولكنه اختلاف نجم عن : ” رواية من خلال السمع من شخص ٍإلى شخص ٍآخر ” !! 9- ويقول الكاتب (برنارد لويس) في كتابه (الإسلام في التاريخ ص 104- 105 عام 1993م) : ” في وقت مبكر : أدرك علماء الإسلام خطر الشهادات الكاذبة والمذاهب الفاسدة فوضعوا علما ًلانتقاد الأحاديث والتراث وهو (علم الحديث) كما كان يُدعى .. وهو يختلف لاعتبارات كثيرة عن علم النقد التاريخي الحديث !! ففي حين أثبتت الدراسات الحديثة اختلافا ًدائما ًفي تقييم صحة ودقة السرد القديمة (أي في غير الإسلام) : نجد أن الفحص الدقيق له (أي لعلم الحديث) باعتنائه بسلاسل السند والنقل وجمعها وحفظها الدقيق من المتغيرات في السرد المنقول تعطي التأريخ العربي في القرون الوسطى احترافا ًوتطورا ًلم يسبق له مثيل في العصور القديمة !! ودون حتى أن نجد له مثيلا ًفي الغرب في عصوره الوسطى في ذلك الوقت !! والذي بمقارنته (أي علم الحديث عند المسلمين) بالتأريخ المسيحي اللاتيني : يبدو الأخير فقيرا ًوهزيلا ً!! بل وحتى طرق التأريخ الأكثر تقدما ًوتعقيدا ًفي العالم المسيحي اليوناني : فلا تزال أقل من المؤلفات التاريخية للإسلام في مجموع تنوع وحجم وعمق التحليل ” !! وإليكم النص الأصلي باللغة الإنجليزية : From an early date Muslim scholars recognized the danger of false testimony and hence false doctrine, and developed an elaborate science for criticizing tradition. ” Traditional science”, as it was called, differed in many respects from modern historical source criticism, and modern scholarship has always disagreed with evaluations of traditional scientists about the authenticity and accuracy of ancient narratives. But their careful scrutiny of the chains of transmission and their meticulous collection and preservation of variants in the transmitted narratives give to medieval Arabic historiography a professionalism and sophistication without precedent in antiquity and without parallel in the contemporary medieval West. By comparison, the historiography of Latin Christendom seems poor and meagre, and even the more advanced and complex historiography of Greek Christendom still falls short of the historical literature of Islam in volume, variety and analytical depth. (Bernard Lewis, Islam In History, 1993, Open Court Publishing, pp.104-105) ونتابع : 10- ومن باب الإشارة إلى جهالات وافتراءات أولئك المستشرقين الذين تعرضوا لعلم الحديث والإسناد بزعمهم فخرجوا لنا بالغرائب والعجائب والافتراءات سواء في نتيجة أبحاثهم أو حتى في طريقة بحثهم نفسها : فهذا (جوزيف شاخت) الباحث الألماني 1902 – 1969م : زعم أنه أجرى دراسة على (الأحاديث الفقهية وتطورها) وكان محل دراسته في ذلك كتاب (الموطأ) للإمام مالك وكتاب (الأم) للإمام الشافعي رحمهما الله : فخرج بغرائب نتائج مَن يجهل أو يتجاهل عن عمد : ثم قام بكل بساطة بتعميم نتائج دراسته تلك على كل كتب الحديث الأخرى !! تلك النتائج التي تخلص إلى أن السند : ما هو إلا جزء اعتباطي في الأحاديث !! وأن الأسانيد : قد بدأت بشكل بدائي حتى وصلت إلى كمالها في النصف الثاني من القرن الثالث الهجري (وهو ما كذبه مرجليوث نفسه كما أوردنا من كلامه بالأعلى وهو مَن هو في عدائه للإسلام هو الآخر) !! وأنها كانت كثيراً ما لا تجد أقل اعتناء !! ولذا : فإن أي حزب يريد نسبة آرائه إلى المتقدمين كان يختار تلك الشخصيات : فيضعها في الإسناد !!! وغفل أو تغافل هذا الـ (شاخت) : أن كتب الفقه والكتب الحديثية الفقهية عموما ً(ككتابي الموطأ والأم وإلى اليوم) : لا تعتني كثيرا ًبنظم الأسانيد كاملة مع كل رواية وخصوصا المكرر: بقدر ما تعتني بذكر متون الآحاديث التي سيستقي منها العالم الحُكم الشرعي أو يُحلله !!! فقد يكتفي العالم أحيانا ًبذكر آخر راوي ٍأو آخر راويين فقط من سلسلة السند لعدم الإطالة !! وذلك بخلاف كتب الحديث المتخصصة أو المتوسعة في ذلك وبيانه !! والتي يجب للعالم فيها ذكر السند كاملا ًلكل حديث ٍمما وصله وربما علق عليه (مثل مسند أحمد بن حنبل وأبي يعلي وغيرهما أو صحيحي البخاري ومسلم وغيرهما أو سنن الترمذي وابن ماجة والنسائي وأبي داود إلخ) ومن المستشرقين أيضا ًمن شكك في بدايات الإسناد كما فعل (كايتاني) المتوفي 1926م والذي زعم في حولياته قوله : ” أن الأسانيد : قد أضيفت إلى المتون فيما بعد بتأثير ٍخارجي ( !! ) لأن العرب لا يعرفون الإسناد ( !! ) وأن استعمال الأسانيد إنما بدأ أول ما بدأ بين عروة بين الزبير المتوفى سنة 94هـ، وابن إسحاق المتوفى سنة 151هـ ( !! ) وأن عروة لم يستعمل الإسناد مطلقاً ( !! ) وأن ابن إسحق استعملها بصورة ليست كاملة ” !!! (ملحوظة جانبية : مَن يعرف الشبهات المحفوظة لمنكري السنة إلى اليوم : سيجدها ما هي إلا تكرار ممجوج لما أملاه المستشرقين الأجانب غير العرب عليهم فصدقه الجاهلون منهم أو عمل به مَن في قلبه مرض من المنافقين والمرتزقة !!) وأما (شبرنجر) المتوفي عام 1893م : فيشير إلى ما أسماه (( تعاسة نظام الإسناد )) !! وأن اعتبار الحديث شيئاً كاملاً سنداً ومتناً : قد سبَّب ضرراً كثيراً وفوضى عظيمة ( !! ) وأن أسانيد عروة مختلقة ألصقها به المصنفون المتأخرون !! وأما (ميور) المعاصر لـ (شبرنجر) : فينتقد طريقة اعتماد الأسانيد في تصحيح الحديث لاحتمال الدس في سلسلة الرواة ( !! ) وكأنا به لم يقرأ كلمة ًواحدة ًمن علم الحديث والإسناد ولا الجرح والتعديل !! والحقيقة : أن هؤلاء القوم من المستشرقين الغير منصفين : إنما أكل قلوبهم الحقد والحسد على علم الحديث لدى المسلمين الذي تفردت به أمة الإسلام بين الأمم باعتراف المنصفين منهم كما رأينا – بل وبين ديانات الأمم جميعها (وثنيها وبشريها والمحرف منها) بما في ذلك كتبها المقدسة وتراثها وتاريخها !! http://muslims-res.com/من-عظمة-الإسلام-عرض-لأقوال-غير-المسلمي.html
  3. Assalam alaikum When Allah ordered him, he should simply obey, Not - out of arrogance- refuse to obey. When Allah orders you - human- to pray , you have 2 options 1- Pray 2- Ignore the command and claim: God misguided me. In the second case, you don't know the qadar for you, but you take it as an excuse to disobey(Allah misguided you, true, but this is because of your arrogance.) N.B: (I didn't mean you parvez )
  4. Wa alaikum assalam dear brother Allah misguides the evil doers and those who reject the guidance brought to them by letting them follow the path they choose. Notice, also, that these are only the words of Satan who is just seeking excuses for his transgression by slandering that Almighty Allah misled him. Only the Satanic souls turn to these words due to the evident match! One is free to obey Allah or not, he doesn't know the divine decree/qadar set for him. Yet, he knows Allah orders.
  5. Why Islam Is Only True Religion From God

    Is Islam the True Religion? Prove It! Sheikh Ahmad Saad Short Answer: Islam is the sun that shines in the corners of man’s life and shows him the way to happiness. There is textual evidence that came prophesying the advent of Islam and the Prophet of Islam, whether in the previous scriptures or in the Quran. The very message of Jesus in his short stay on earth show that there was a need for another prophet to come settling all issues and showing complete course of guidance for all humans. _____________________________________ Salam (Peace) Dear Tim, Thank you for your good question which is both interesting and challenging too. Let me state certain facts in the beginning which, as a Muslim, I would like to say proudly. Islam is the very call of the Highest Creator to the humble human being to surrender, with his will and power, to the Infinite Power and the Supreme Sovereign. Islam is the light and the beacon that shows man where to step and how to be safe from falling into the abyss of vice. Islam is morality clothed with mercy, and mercy clothed with perfection. Islam is the course that governs life and elevates man above the boundaries of his physical appetites and animalistic whimsical desires that endanger his spirituality and degrade his morality. Does the sun need proofs to show to man that it is there? Man can deny the existence of the sun, but it is his own problem and not that of the sun. Islam is the sun that shines in the corners of man’s life and shows him the way to happiness. Although Islam stands as clear and bright as the sun, it gives certain signs to those whose hearts are still feeling doubt and those whose hearts are thirsty for truth. Let’s now jump to the issue of the signs and the evidence standing in support of Islam and they are so many, so we name but a few: Firstly: Textual Evidence The evidence includes the texts that came prophesying the advent of Islam and the Prophet of Islam, whether in the previous scriptures or in the Quran; the Book of Islam. In Deuteronomy 18:18, we find that God spoke to Moses and said to him that He will raise from among their brethren a Prophet like unto him (Moses) and he (the prophet) will speak of God. In so many other places in the Bible, we will get the names of ‘the Prophet’ in combination with the messiah and the Baptist. This Prophet is none but Muhammad; the Prophet of Islam. Also, he is referred to in the Bible as ‘Elijah’ coming from the Arabian Peninsula. There is also a reference to the light coming from the mountains of Pharan. The textual evidence in the previous books are also referred to in the Quran in the stories of the Jews and Christians and the glad tidings given by Jesus to his people that there will be a final Prophet coming after him whose name will be Ahmad. In Surah 3 (Aal-Imran), Almighty Allah tells us that He has taken the covenant from all prophets and messengers to believe in this final prophet who comes with the same message that is monotheism, the true message of Allah sent with all prophets and messengers. Secondly: Logical Evidence The very message of Jesus and his short stay on earth show that there was a need for another prophet to come settling all issues and showing complete course of guidance for all humans. This conforms with the saying of Jesus himself that he came not to initiate something new but to fulfill. The world, before the advent of the Prophet of Islam was in a case of a total disruption and complete disorder. There were two main superpowers that engaged in a series of wars and fierce fighting, there was no place for the weak; rather, social injustice was spread everywhere and man’s condition went, in terms of morality, to alarming levels. This unjust chaos and total disruption showed that there was a need for a religion that could re-establish order again. This was the condition of the world when Islam came with a complete social justice system, rights and equality, illumination and morality. Thirdly: Other Evidence There are so many other evidences that Islam is a religion of truth. Among them are the following: The Quran is the eternal message of Islam and a timeless miracle that no one can produce the like thereof. Arabs, who were masters of linguistic excellence, could not produce the like of the shortest verse of the Quran when they were challenged to do so. Islam calls for understanding and a deep search in one’s self, in the creation of the heavens and earth and the contemplation in everything around man. Had Islam been a false religion, it would have asked man to cripple his mind and paralyze his intelligence and stop thinking about anything. (see Surahs 2:164, 6:11, and 6:95-100) Modern science testifies to Islam; the Quran contains lots of scientific facts that were completely unknown at the time of its revelation. They were just discovered recently. This is in itself standing evidence on the truthfulness of the Quran. The Quran gives facts about the life of the fetus in its mother’s womb (23:12-14), the layers of the earth (76:2-3, 65:12), stars and planets, the fall of the rain and lots of other issues that are only known to scientists who are deep in knowledge. There were lots of material miracles that were performed and eye-witnessed during the life-time of the Prophet Muhammad (peace and blessings be upon him). Among these miracles is the flow of water from between his fingers, the dividing of the moon into two pieces, his speech to a lizard which was able to tell that he is the messenger of Allah besides so many other miracles that were performed and eye-witnessed by his contemporaries. These are but a few of the many evidences supporting Islam and showing that it is the eternal message of Allah and a religion of truth. Thank you so much for your question, and please keep in touch. Salam. http://aboutislam.net/counseling/ask-about-islam/is-islam-the-true-religion-prove-it/?utm_campaign=organic_fb_promotion&utm_medium=social&utm_source=Facebook&utm_content&utm_term
  6. (1) The first type of guidance is that which is needed for welfare in this worldly life. This type of guidance is universal and is granted to all beings, living and otherwise: This includes the natural disposition that people have at birth to pursue what benefits them and refrain from what harms them. It also includes the guidance given to the young infant who, for example, knows how to suckle as his mother's breast. Prophet Moses عليه السلام said in response to being asked who was his Lord, "He said, 'My Lord is He who gave to each thing its form and nature, then guided it aright.'" (Soorah Ta Ha, 20:50) Al-Isfahaani رحمه الله points out that if a person does not have this type of guidance, which includes mental capacity, then he will not have the other types of guidance. In fact, he will not be held responsible for his actions in this life. (2) The second type of guidance is only for men and the jinn i.e. creation that will be help accountable for its deeds. This guidance is always there and one is free to work for it or reject it. It is showing them what benefits them in a religious sense and, thus, concerning the Hereafter. For this purpose, clear signs have been shown, messengers have been sent and books have been revealed. This type of guidance is also offered to all of mankind, believers and disbelievers - the believers, of course, accept the guidance while the unbelievers do not. For example, Allaah سبحانه و تعالى says about the people of Thamood, "And as for Thamood, We showed and made clear to them the Path of Truth, but they preferred blindness to guidance, so the Sa'iqah (a destructive awful cry, torment, hit, a thunderbolt) of disgracing torment seized them, because of what they used to earn." (Soorah Fussilat, 41:17) This type of guidance may be "attributed" to the Qur'aan, the prophets or anyone who shows another what the straight path is. (3) The third type of guidance is in reference to the placing of faith and guidance in the heart of the individual. This is something that can only be done by Allaah سبحانه و تعالى. This type of guidance is referred to in numerous places in the Qur'aan. For example, Allaah سبحانه و تعالى says, "He whom Allaah guides, he is the rightly guided. But for him whom He sends astray you will find no guiding friend to lead him [to the Straight Path]." (Soorah al-Kahf, 18:17) (4) The fourth type of guidance is the guidance in the Hereafter or the guidance to the path to Paradise. Allaah سبحانه و تعالى says in the Qur'aan, "Verily, those who believe and do deeds of righteousness, their Lord will guide them through their faith, under them will flow rivers in the Garden of Delight." (Soorah Yoonus, 10:9) The last type of guidance is the result of following the second type of guidance, which can only be followed if one has been granted the blessing of the third type of guidance. Note that of the different type of guidance, three of them come only from Allaah سبحانه و تعالى. That is, others may show the straight path and try to convince others to follow it but the other types of guidance are solely from Allaah سبحانه و تعالى alone. Therefore, any individual who has been blessed by Allaah سبحانه و تعالى to achieve those different types of guidance must be very thankful to Allaah سبحانه و تعالى for that great blessing. In fact, even the other category of guidance originates with Allaah سبحانه و تعالى as He is the one who revealed the true guidance, like the Qur'aan. Without that revelation and Allaah's sending of messengers, that type of guidance would also be unknown to humans. Hence, Allaah سبحانه و تعالى must be praised and thanked for every type and aspect of guidance that there is in this world. [Following the discussion of Shaykh al-Islam Ibn Tamiyyah رحمه الله: Majmoo' al-Fatawa, vol. 18, pp. 171-175 and ar-Raaghib al-Isfahaani رحمه الله, pp. 539ff, as quoted in Commentary on the Forty Hadeeth of Imam an-Nawawi رحمه الله, vol. 2, pp. 771-773] http://www.muftisays.com/forums/12-virtues/8063-different-types-of-guidance.html Allah knows best.
  7. Surah Al-Kafirun & perennialism !

    This chapter instructs the Prophet Muhammad (pbuh) to inform the disbelievers that the worship of false deities and the worship of One God are not, and can never be, compatible. It takes its name from “the disbelievers” (al-kafirun) mentioned in the first verse. Why It Was Revealed The chapter was a response to some of the nobles among the Qurayshi idolaters that suggested to the Prophet (pbuh) as a compromise that he should worship their gods for a year and they will worship his God for a year in return. In addition, they wanted him to stop criticizing their gods and calling them false. So Allah responded to them by sending down this chapter of the Qur’an to His final prophet. Ibn Abbas, a companion of the Prophet Muhammad (pbuh), said that the following verses were also revealed in addition to this chapter in response to the Quraysh’s request: “Say, [O Muhammad], “Is it other than Allah that you order me to worship, O ignorant ones?” And it was already revealed to you and to those before you that if you should associate [anything] with Allah, your work would surely become worthless, and you would surely be among the losers.” Rather, worship [only] Allah and be among the grateful.” [Qur’an 39:64-66] Misconception Some modernists have misunderstood this chapter and believe it encourages perennialism, the belief that all religions are true. This is completely false and has no basis. In fact, it is the complete opposite. We know why these verses came down, as mentioned above, and it had nothing to do with perennial philosophy. It was a form of refusal to worship the false idols of the Quraysh and to not compromise the most fundamental principle of Islam: worship of only One God without any partners. Also, there are numerous verses that criticize idol worship, the divinity of Jesus Christ, rejection of Islam, refusal of believing in the messenger, etc. Therefore, to suggest that this chapter proves all religions are equal and true is being dishonest and divorcing the chapter from it’s historical and textual context. Explanation of the Ayat Say, “O disbelievers, Say O Messenger to those who disbelieve in Allah and His Messenger: “O disbelievers in Allah!” I do not worship what you worship. I do not worship idols and false gods. Nor are you worshippers of what I worship. You do not worship what I worship of One God. He is the Lord of the all the Worlds and deserves to be worshiped alone. Nor will I be a worshipper of what you worship. I will not worship idols and false gods. Nor will you be worshippers of what I worship. You will not worship in the future what I worship. This verse came down for the nobles among the idolaters whom Allah knew would never believe no matter what. For you is your religion, and for me is my religion.” For you be your religion which you are insisting to follow and for me be mine, which is the only one that I desire. Source: Tafsir Al-Muyassar https://thethinkingmuslim.com/2018/02/19/surah-al-kafirun-a-brief-explanation/
  8. Who Is Jesus (Peace Be Upon Him) -Is Jesus Our Creator?

    Can a fly be god ?! A brief debate with a Christian, on the subject of the incarnation, that Imam Fakhr Al-Deen Al-Razi recounts in his Al-Arba’een fi Usul Al-Deen. The imam writes: I told the Christian: do you accept that the absence of evidence, is not evidence for absence? He said: yes. So I told him: what is your evidence that the being of God did not assume the body of Zayd, or the body of ‘Amr, or the body of this fly, or the body of this ant? He said: such a thing is impossible. We believe that God assumed the body of Christ, because Christ was supported with miracles. Miracles like the resurrection of the dead, and the healing of the blind and of the lepers. So if none of those miracles appeared at the hands of Zayd or ‘Amr, how can we prove that God subsists within their bodies? I responded: you initially submitted that the absence of evidence, is not evidence for absence. And you consider the appearance of a miracle at the hands of someone, to be evidence for the subsistence of God within the body of said person. As such, the absence of this evidence, should not count as evidence against that subsistence. Ultimately, this entails that you don’t know whether or not God subsists within the body of this ant, or the body of this fly. And any religion which entails such ignorance, is truly despicable. Moreover, in the same way miracles appeared at the hands of Jesus peace be upon him, miracles also appeared at the hands of Moses peace be upon him. In fact, the transformation of a wooden staff into a snake, is even greater than the resurrection of the dead. So if Jesus’ miracles are proof for his divinity, then Moses’ miracles should also be proof for his divinity. https://keystotheunseen.com/2018/01/20/al-razi-debate-with-a-christian/
  9. Islam in Australia (G'Day mates)

    Why Australian prisoners are reverting to Islam ? Academics, imams and prison workers widely agree that conversions to Islam are now commonplace in Australia’s prisons. Robbie Maestracci, a community outreach worker with the Islamic Council of Queensland, pays weekly visits to Muslim inmates in the greater Brisbane area. He believes there is a prominent trend of conversions to Islam among detainees. “Without a doubt there is … We’re constantly being made aware of new names of people who have embraced Islam or names of people who are wanting to embrace Islam. At least every two weeks, there’s another name or two being added to our list,” Maestracci says. Michael Kennedy, a veteran detective of 20 years, knows more than most about the subject. Since leaving the New South Wales organised crime squad he has studied Islam and incarceration extensively as an academic at the University of Western Sydney. Kennedy has maintained contact with a “lot of good crooks” met in his former life. They exchange letters now and again. His correspondents drift in and out of jail, giving him a unique insight into the place of religion in prison. “They’re pretty easy to talk to. One in particular I’m thinking of, I said [name removed], ‘did you get religious?’” “He said ‘Oh no, but a lot of people do, it’s the way you get by. It’s the way you’re able to deal with what’s happened to you.’ “You’re isolated from all the people that you know in your life, whether good people or bad. You need to connect with someone about something.” In this reading, the discovery of religion is essentially a coping mechanism, and a way to forge a shared identity in the dog-eat-dog world of prison. Kennedy says more often than not it’s a positive influence, which can open a pathway to rehabilitation. It gives inmates some semblance of structure and provides a motive to stay away from drugs and alcohol. “I actually don’t think it’s a bad [coping mechanism], but some would argue that it is,” he said. “If you think about it, from my point of view, it gives them a bit of hope.” The best publicly available information comes from a 2013 census of NSW prisoners, which suggests Muslims remain a minority, although one that is overrepresented. The census showed Muslims accounted for about 9.3% of the state’s prison population compared with 3.2% of the NSW population. Muslim inmates pray in the yard at Goulburn correctional centre where the prisons boss admits the Supermax facility is a hotbed of Islam. Picture: Sean DaveySource:News Corp Australia “Inmates suspected of, or identified as, holding radical views are closely monitored by experienced and well trained staff, and moved away from other inmates if necessary.” But Jones believes there are risks in segregating already radicalised offenders from the general prison population, an approach not adopted in Victoria, where they are dispersed. A spokeswoman for Corrections Victoria said it disperses prisoners “wherever practicable” and “according to their assessed level of risk and individual needs”. “This approach aims to prevent extremist views being continually reinforced by like-minded prisoners,” she said. Ali Kadri, the vice-president of the Islamic Council of Queensland, believes there is no real evidence suggesting prisoners are becoming radicalised. He believes, ultimately, religious conversions are a force for good. “Not just that, we find people who have always been socially isolated and are living a life in crime finding faith in prison and feeling apart of a community, so they have more motivation to behave than they did before,” Kadri says. “We believe that faith, not just Islam, has the potential to help people who are in that situation, to find the right path.” https://islamicnafahat.wordpress.com/2018/01/05/why-australian-prisoners-are-reverting-to-islam/
  10. Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions. Bralwiya is a Sufi sect which was founded in the town of Barili, in the Uttar Pradesh state in India during British colonialism. This sect is famous for exceeding the proper bounds of Prophets and Awliya (pious people). They launched "Madani channel". It's a group, which is distinct from the majority of Muslims in some points of belief (‘aqaid) and innovated practices (al-a’mal al-mubtada’ah). Ahmad Ridha Khan bin Taqi Ali Khan founded this sect in 1272 A.H; he died in 1340 A.H. He named himself Abdul Mustapha. The person who gave him this name (Abdul Mustapha) committed a very serious offence because worship should not be dedicated except to Allah. Their false ideologies: 1) The Prophet is an absolute assistant to Allah, and that the whole world is under his control, he runs it as he wishes, gives whatever he wants to whomever he wants, and takes away what he wants from whomever he wants. His order is irrefutable and no one can review or comment on his judgement. They say: 'whoever does not make the Prophet the Owner of all the things is deprived from the sweetness of the Sunnah.' 2) The Awliya (pious people) after the Prophet (Sallallahu Alaihi wa Sallam) have the power to run this world. 3) They have indeed exaggerated in their view about the Prophet (Sallallahu Alaihi wa Sallam) until they raised him to the status of Lordship. Ahmed Ridha Khan wrote in Hadaiq Bakhshish (the gardens of grants): 'O, Muhammad (Sallallahu Alaihi wa Sallam), I cannot call you Allah, but I cannot distinguish between you both. Your matter is in the hands of Allah, He is the One who is best aware about your reality.' 4) They believe that the Prophet (Sallallahu Alaihi wa Sallam) is present and sees the actions of all the creation at all times and everywhere. They deny him being a human being; they consider him as a light of the lights of Allah. 5) They urge their followers to call upon the Prophets and Walis (pious people) for help, and whoever denies this, they label him as apostate. 6) They say that Sadaqah should be paid on a dead person according to the number of Salah and Sawm (fasting) that he had missed in his life. The amount of Sadaqah that should be paid on every Salah and fasting is the same as that of Sadaqah Al-Fitr. Whoever holds the false beliefs of this group has not been guided to the Truth. Therefore, it is not permissible for a Muslim to follow them or join them. But rather, it would be incumbent on him to advise them and warn others about their wrong belief. Therefore, he should continue to implore his Lord day and night, especially since ‘Aa’ishah may Allaah be pleased with her narrated that the Prophet , used to commence the night prayer saying: “Allaahumma: O Allaah, Lord of Jibreel (Gabriel), Mikaa’eel (Michael) and Israafeel (Israfil); Creator of the heavens and the earth, Knower of the unseen and the seen. You judge between Your slaves concerning that about which they differ. O Allaah, guide me to the matters of truth about which they differ by your permission, for You are the One Who guides to the straight path)." [Muslim] Allah knows best.
  11. Dr Tauseef Ahmad Parray From the classical to the contemporary era, numerous biographical works have been written on the life (seerah) of the last Prophet (SAW)—the only personage whose every detail, aspect, and feature, of whose blessed and illustrious life is thoroughly known to the world. Among these, a good number have been written, especially in the modern period, by Western (Muslim and non-Muslims alike) scholars in English. A good deal of this scholarship—related to the life, reforms, and achievements—is also produced in the form of the books on Islamic history. Here, in this write-up, views of some of the Muslims scholars, through their books on Islamic history—viz. Syed Ameer Ali, Masudul Hasan, Sayyed Hossein Nasr, and Akbar S. Ahmed—are presented to get a glimpse of how they perceive and present the achievements of the Prophet (SAW) as a Prophet vis-à-vis reformer. Prophet Muhammad (SAW) “came to humankind”, as Professor Tariq Ramadan writes in his ‘In The Footsteps of the Prophet: Lessons from the Life of Muhammad’/ The Messenger (2007, p. 214) “with a message of faith, ethics, and hope, in which the One reminds all people of His presence, His requirements, and the final Day of Return and Encounter”. He touched every aspect of human life: he was a savior, liberator, and protector of the ‘oppressed’ humanity. Benefactor of humanity, Prophet (SAW was the greatest reformer the world has ever produced. He made great reforms in the socio-religious and politico-economic spheres. In the modern times, Prophet (SAW) is presented as a ‘reformer’ who considerably raised the social and ethical level of the Arabs of his time. The Prophet (SAW) was not only a religious preacher, a soldier, a statesman, but also a great administrator as well. He presided over, after hijrah from Makkah to Medina in 622 CE, the Commonwealth of Islam for ten years (622-32CE); and, thus, in the words of Syed Ameer Ali (d. 1928; Indian Jurist, political leader and author of numerous books on Islamic history) in his A Short History of the Saracens (2011, pp. 19 & 55): “During the ten years [Prophet] Mohammad [SAW] presided over the commonwealth of Islam [622-32 CE], a great change had come over the character of the Arab people”. And, in this short span of ten years at Medina, Ameer Ali adds, “a congeries of warring tribes and clans were rapidly consolidated into a nation under the influence of one great Idea. The work done within that short period will always remain as one of the most wonderful achievements recorded in history”. Writing on the achievements of Prophet (SAW), Professor Masudul Hasan (Pakistani historian), in his “History of Islam” (2015; vol. 1, pp. 76-77) writes: “the Holy Prophet [SAW] built an Ummah out of the people never united before; established a religion that elevated the soul; created an egalitarian society; laid the basis of an empire and set up new ideals before mankind. … He liberated man by planning for him a new political, economic, and social order, free from exploitation”. “In the wider perspective of universal history”, Professor Hasan avers, “we discern in the Holy Prophet of Islam [SAW] the greatest man the world has ever produced. As regards all standards, …, He (SAW)] is the greatest man of all times. … Of all men, the Holy Prophet of Islam [SAW] has exercised greatest influence upon the human race, and he stands to this day, and for all times to come, at the peak of humanity” (p. 77). Professor Sayyed Hossein Nasr (George Washington University, USA), in his “Islam: Religion, History, Civilization” (2002: 5), is of the opinion that the “primordial character of the Islamic message”, which was brought by the last Prophet (SAW), “is reflected not only in its essentiality, universality, and simplicity, but also in its inclusive attitude toward the religions and forms of wisdom that preceded it”. Writing on ‘The Prophet [SAW]: His Significance, Life, and Deeds’ (pp. 46-47), Prof. Nasr puts forth very eloquently that “The Prophet [SAW] is seen by Muslims as the most perfect of all of God’s creatures, the perfect man par excellence (al-Insan al-Kamil) and the beloved of God (Habib Allah), whom the Quran calls an excellent model (Uswah Hasanah) to emulate. He represents perfect surrender to God combined with proximity (qurb) to Him, which makes him the best interpreter of God’s message as well as its most faithful transmitter”. On the Prophet’s (SAW) achievements and contributions in the Medinan phase, Professor Nasr holds that in Medina, “the Prophet [SAW] became the ruler of a community; was at once statesman, judge, and military leader as well as the Prophet of God” (pp. 50-51). Thus, he accepts, like others, that in a short span of twenty-three-year period (as Prophet), “the Prophet [SAW] succeeded in not only uniting Arabia under the banner of Islam, but also establishing a religious community of global extent, for which he remains always the ideal model of human behaviour and action” (p. 52). He further states that “When we think of the life of the Prophet [SAW] in its totality, we must not only think of him as the leader of a human community, a father and head of a family, a man who married several wives, or a ruler who participated in battles or made social and political decisions for the preservation of Islam. We must also meditate on his inner life of prayer, vigil, and fasting and especially the mi‘raj [The Ascension], … create[ing] a balance between the outward and the inward, the physical and the spiritual” (p. 53). In his “The Heart of Islam” (2004), Professor Nasr enunciates almost similar views, and describes the significance of Prophet (SAW) as essential in order to “understand the heart of Islam” (p. 28). Along similar lines, the Pakistani-American professor, Akbar S Ahmed (American University, Washington, USA) in his “Discovering Islam: Making Sense of Muslim History and Society” (2002) puts forward these insights: “Equality, the status of women, the rights of the less privileged (minorities, poorer working groups)—the shibboleths of our age—were reflected in the Prophet’s [SAW] message. It was a revolution the Prophet [SAW] wished to bring about, to end what came to be known as the Jahiliyya, the dark age” (p. 19). “In a short span” of 23 years as Prophet (SAW), he continues, “he [SAW] had played the role of father, husband, chief, warrior, friend and Prophet. His respect for learning, tolerance of others, generosity of spirit, concern for the weak, gentle piety and desire for a better, cleaner, world would constitute the main elements of the Muslim ideal. For Muslims , the life of the Prophet (SAW) is the triumph of hope over despair, [and of] light over darkness” (p. 21). Thus, we see that although Prophet (SAW) had, and displayed, in abundance, the qualities of “Piety, forbearance, courage and judgment—required in some degree by any leader”, but “what is striking about his behaviour and temperament is the most unexpected quality in tribal life, gentleness” (p. 22). The Prophet’s (SAW) “years of tribulation were brief; success followed in abundance. Within his lifetime he had established a religion and a state. … One hundred years after his death the Islamic empire was greater than Rome at its zenith” (pp. 28-29). These glimpses clearly show the greatness of ‘the greatest man of all times’. It is in the Prophet’s (SAW) illustrious life, that we see absolutely everything was ‘an instrument of renewal and transformation’ from the slightest detail to the greatest events; and all those (be they Muslims or believers of any faith) who study and write on Prophet’s (SAW) life, regardless of their personal religious belief, can derive instruction from this, thus reaching toward the essence of the message of light of faith. To use again, and to end with, the terminology of Tariq Ramadan, the Prophet (SAW) “prayed, meditated, transformed himself, and transformed the world. … He was beloved by God and an example among humans. He prayed and he contemplated. He loved, he gave. He served, he transformed. The Prophet [SAW] was the light that leads to Light, and in learning from his life, believers return to the Source of Life and find His light, His warmth, and His love” (pp. 214-216). —The author is Assistant Professor, Islamic Studies, at GDC, Pulwama. https://kashmirreader.com/2017/12/21/prophet-muhammad-saw-in-the-eyes-of-muslim-historians-some-perspectives/
  12. Dr Tauseef Ahmad Parray From the classical to the contemporary era, numerous biographical works have been written on the life (seerah) of the last Prophet (SAW)—the only personage whose every detail, aspect, and feature, of whose blessed and illustrious life is thoroughly known to the world. Among these, a good number have been written, especially in the modern period, by Western (Muslim and non-Muslims alike) scholars in English. A good deal of this scholarship—related to the life, reforms, and achievements—is also produced in the form of the books on Islamic history. Here, in this write-up, views of some of the Muslims scholars, through their books on Islamic history—viz. Syed Ameer Ali, Masudul Hasan, Sayyed Hossein Nasr, and Akbar S. Ahmed—are presented to get a glimpse of how they perceive and present the achievements of the Prophet (SAW) as a Prophet vis-à-vis reformer. Prophet Muhammad (SAW) “came to humankind”, as Professor Tariq Ramadan writes in his ‘In The Footsteps of the Prophet: Lessons from the Life of Muhammad’/ The Messenger (2007, p. 214) “with a message of faith, ethics, and hope, in which the One reminds all people of His presence, His requirements, and the final Day of Return and Encounter”. He touched every aspect of human life: he was a savior, liberator, and protector of the ‘oppressed’ humanity. Benefactor of humanity, Prophet (SAW was the greatest reformer the world has ever produced. He made great reforms in the socio-religious and politico-economic spheres. In the modern times, Prophet (SAW) is presented as a ‘reformer’ who considerably raised the social and ethical level of the Arabs of his time. The Prophet (SAW) was not only a religious preacher, a soldier, a statesman, but also a great administrator as well. He presided over, after hijrah from Makkah to Medina in 622 CE, the Commonwealth of Islam for ten years (622-32CE); and, thus, in the words of Syed Ameer Ali (d. 1928; Indian Jurist, political leader and author of numerous books on Islamic history) in his A Short History of the Saracens (2011, pp. 19 & 55): “During the ten years [Prophet] Mohammad [SAW] presided over the commonwealth of Islam [622-32 CE], a great change had come over the character of the Arab people”. And, in this short span of ten years at Medina, Ameer Ali adds, “a congeries of warring tribes and clans were rapidly consolidated into a nation under the influence of one great Idea. The work done within that short period will always remain as one of the most wonderful achievements recorded in history”. Writing on the achievements of Prophet (SAW), Professor Masudul Hasan (Pakistani historian), in his “History of Islam” (2015; vol. 1, pp. 76-77) writes: “the Holy Prophet [SAW] built an Ummah out of the people never united before; established a religion that elevated the soul; created an egalitarian society; laid the basis of an empire and set up new ideals before mankind. … He liberated man by planning for him a new political, economic, and social order, free from exploitation”. “In the wider perspective of universal history”, Professor Hasan avers, “we discern in the Holy Prophet of Islam [SAW] the greatest man the world has ever produced. As regards all standards, …, He (SAW)] is the greatest man of all times. … Of all men, the Holy Prophet of Islam [SAW] has exercised greatest influence upon the human race, and he stands to this day, and for all times to come, at the peak of humanity” (p. 77). Professor Sayyed Hossein Nasr (George Washington University, USA), in his “Islam: Religion, History, Civilization” (2002: 5), is of the opinion that the “primordial character of the Islamic message”, which was brought by the last Prophet (SAW), “is reflected not only in its essentiality, universality, and simplicity, but also in its inclusive attitude toward the religions and forms of wisdom that preceded it”. Writing on ‘The Prophet [SAW]: His Significance, Life, and Deeds’ (pp. 46-47), Prof. Nasr puts forth very eloquently that “The Prophet [SAW] is seen by Muslims as the most perfect of all of God’s creatures, the perfect man par excellence (al-Insan al-Kamil) and the beloved of God (Habib Allah), whom the Quran calls an excellent model (Uswah Hasanah) to emulate. He represents perfect surrender to God combined with proximity (qurb) to Him, which makes him the best interpreter of God’s message as well as its most faithful transmitter”. On the Prophet’s (SAW) achievements and contributions in the Medinan phase, Professor Nasr holds that in Medina, “the Prophet [SAW] became the ruler of a community; was at once statesman, judge, and military leader as well as the Prophet of God” (pp. 50-51). Thus, he accepts, like others, that in a short span of twenty-three-year period (as Prophet), “the Prophet [SAW] succeeded in not only uniting Arabia under the banner of Islam, but also establishing a religious community of global extent, for which he remains always the ideal model of human behaviour and action” (p. 52). He further states that “When we think of the life of the Prophet [SAW] in its totality, we must not only think of him as the leader of a human community, a father and head of a family, a man who married several wives, or a ruler who participated in battles or made social and political decisions for the preservation of Islam. We must also meditate on his inner life of prayer, vigil, and fasting and especially the mi‘raj [The Ascension], … create[ing] a balance between the outward and the inward, the physical and the spiritual” (p. 53). In his “The Heart of Islam” (2004), Professor Nasr enunciates almost similar views, and describes the significance of Prophet (SAW) as essential in order to “understand the heart of Islam” (p. 28). Along similar lines, the Pakistani-American professor, Akbar S Ahmed (American University, Washington, USA) in his “Discovering Islam: Making Sense of Muslim History and Society” (2002) puts forward these insights: “Equality, the status of women, the rights of the less privileged (minorities, poorer working groups)—the shibboleths of our age—were reflected in the Prophet’s [SAW] message. It was a revolution the Prophet [SAW] wished to bring about, to end what came to be known as the Jahiliyya, the dark age” (p. 19). “In a short span” of 23 years as Prophet (SAW), he continues, “he [SAW] had played the role of father, husband, chief, warrior, friend and Prophet. His respect for learning, tolerance of others, generosity of spirit, concern for the weak, gentle piety and desire for a better, cleaner, world would constitute the main elements of the Muslim ideal. For Muslims , the life of the Prophet (SAW) is the triumph of hope over despair, [and of] light over darkness” (p. 21). Thus, we see that although Prophet (SAW) had, and displayed, in abundance, the qualities of “Piety, forbearance, courage and judgment—required in some degree by any leader”, but “what is striking about his behaviour and temperament is the most unexpected quality in tribal life, gentleness” (p. 22). The Prophet’s (SAW) “years of tribulation were brief; success followed in abundance. Within his lifetime he had established a religion and a state. … One hundred years after his death the Islamic empire was greater than Rome at its zenith” (pp. 28-29). These glimpses clearly show the greatness of ‘the greatest man of all times’. It is in the Prophet’s (SAW) illustrious life, that we see absolutely everything was ‘an instrument of renewal and transformation’ from the slightest detail to the greatest events; and all those (be they Muslims or believers of any faith) who study and write on Prophet’s (SAW) life, regardless of their personal religious belief, can derive instruction from this, thus reaching toward the essence of the message of light of faith. To use again, and to end with, the terminology of Tariq Ramadan, the Prophet (SAW) “prayed, meditated, transformed himself, and transformed the world. … He was beloved by God and an example among humans. He prayed and he contemplated. He loved, he gave. He served, he transformed. The Prophet [SAW] was the light that leads to Light, and in learning from his life, believers return to the Source of Life and find His light, His warmth, and His love” (pp. 214-216). —The author is Assistant Professor, Islamic Studies, at GDC, Pulwama. https://kashmirreader.com/2017/12/21/prophet-muhammad-saw-in-the-eyes-of-muslim-historians-some-perspectives/
  13. My sister is drinking alcohol and hugging men

    Wa alaikum assalam Islam instilled family values and gave security to the people. Thus, with Islam, there is no longer a "need" to drink in order to relieve unhappiness and stress by slipping into a fantasy world. Give here advice/nasiha privately. The fear of God helps Muslims keep away from not only alcohol, but all other evils prohibited by the Qur'an, such as adultery, abuse and gambling. Peer pressure (sistererhood) also helps Muslims abstain from these sins. Islam is very clear on the topic of extra-marital affairs, and considers it as one of the major sins. It is important to note in this instance that Islamic teachings are often preventive in nature so “chances” that a person may become vulnerable to the temptation of one sin or another are excluded. In The Qur’an in (Surah 17, al Isra,, verse 32), Allah says: Do not go near adultery, .surely it is an indecency, and an evil way [of fulfilling sexual urge]. (17:32) Please note that extra-marital affairs may not involve any sex. It could be an emotional affair via the internet, and that may itself be equally problematic and dangerous. Have a look here: https://www.quranandscience.com/featured-articles/341-alcohol-in-islam http://aboutislam.net/shariah/shariah-and-humanity/shariah-and-life/premarital-relationships-why-not-2/
  14. Jerusalem - Al-Quds

    There are certain action points we can achieve in both the short term and long term. They are as follows: Short term 1. What has happened and what this means for Jerusalem, Palestine, and the Muslim world. The formal Judaisation of Jerusalem and ‘legalising’ the change of the status quo of Masjid al-Aqsa. This will lead to granting Israelis full control over al-Aqsa and other religious places in the city. This poses a real threat to al-Aqsa. It might encourage other countries to follow the footsteps of the US. 2. The importance of Jerusalem from the Qur’ān and Sunnah and its relationship and link with al-Masjid al-Harām. 3. State the problem; that people have forgotten it and neglected it as a political problem or a nationalistic one. The current state of Palestine and the recent announcement as regards Jerusalem is a result of the weakness of the Muslim Ummah. 4. The inaction of the leaders puts the requirement on the lay to act; each Muslim according to their means. As we are told by the Prophet (sall Allāhu ʿalayhi wa sallam), “Whoever of you sees an evil must then change it with his hand. If he is not able to do so, then [he must change it ] with his tongue. And if he is not able to do so, then [he must change it] with his heart. And that is the weakest of īmān.”[2] There was no fourth option given to excuse the Muslims of inaction. Allāh (subḥānahu wa taʿālā) will not ask the average Muslim why they did not liberate Palestine or al-Aqsa but He will ask why they did not do what was in their capacity to raise awareness, apply pressure, and contribute to bring eventual change. 5. Offer advice as to what can be done by the layperson, and why. “And when a community among them said: “Why do you preach to a people whom Allāh is about to destroy or to punish with a severe torment?” (The preachers) said: “In order to be free from guilt before your Lord, and perhaps they may fear Allāh”.”[3] Allāh (subḥānahu wa taʿālā) looks at the input of each person and their personal moral responsibility, rather than outcome. https://www.islam21c.com/politics/al-quds-jerusalem-islamic-land-no-one-can-change-reality/
  15. Jerusalem is a city holy to the three largest monotheistic faiths – Islam, Judaism, and Christianity. Because of its history that spans thousands of years, it goes by many names: Jerusalem, al-Quds, Yerushaláyim, Aelia, and more, all reflecting its diverse heritage. It is a city that numerous Muslim prophets called home, from Sulayman and Dawood to Isa (Jesus), may Allah be pleased with them. During the Prophet Muhammad ’s life, he made a miraculous journey in one night from Makkah to Jerusalem and then from Jerusalem to Heaven – the Isra’ and Mi’raj. During his life, however, Jerusalem never came under Muslim political control. That would change during the caliphate of Umar ibn al-Khattab, the second caliph of Islam. Into Syria During Muhammad ’s life, the Byzantine Empire made clear its desire to eliminate the new Muslim religion growing on its southern borders. The Expedition of Tabuk thus commenced in October 630, with Muhammad ﷺ leading an army of 30,000 people to the border with the Byzantine Empire. While no Byzantine army met the Muslims for a battle, the expedition marked the beginning of the Muslim-Byzantine Wars that would continue for decades. During the rule of the caliph Abu Bakr from 632 to 634, no major offensives were taken into Byzantine land. It was during the caliphate of Umar ibn al-Khattab, that Muslims would begin to seriously expand northwards into the Byzantine realm. He sent some of the ablest Muslim generals, including Khalid ibn al-Walid and Amr ibn al-‘As to fight the Byzantines. The decisive Battle of Yarmuk in 636 was a huge blow to Byzantine power in the region, leading to the fall of numerous cities throughout Syria such as Damascus. In many cases, Muslim armies were welcomed by the local population – both Jews and Christians. The majority of the Christians of the region were Monophysites, who had a more monotheistic view of God that was similar to what the new Muslims were preaching. They welcomed Muslim rule over the area instead of the Byzantines, with whom they had many theological differences. http://aboutislam.net/family-society/culture/what-did-umar-ibn-al-khattab-do-after-conquering-jerusalem/?utm_campaign=organic_fb_promotion&utm_medium=social&utm_source=Facebook&utm_content&utm_term
  16. Jerusalem - Al-Quds

    Muslims are routinely accused of provoking conflicts with other peoples but the reality is clearly that they are only reacting to the provocation carried out by the likes of Trump and those before him. The real question is who is to blame? Palestine has been under occupation for over half a century and this announcement comes as no surprise to us, rather it is a reminder of the on-going occupation and loud call to the Ummah. The status of Al-Quds and Al-Aqsa are of the most critical issues of our time and a call for Muslims to wake up and stand up all over the world. This Ummah might have become weak yet it will never die, and now is the time we must urge one another to oppose this move with all the tools at our disposal. This illegal and bloody occupation has reached its zenith – and we must not let it succeed.
  17. Jerusalem - Al-Quds

    Al-Quds, or Jerusalem, is an Islamic land All praise is to Allāh, and Salutations and prayers are upon the Messenger of Allāh (sall Allāhu ʿalayhī wa sallam) “Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al- Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing.”[1] Historically the status of Al-Quds is the yardstick by which the Ummah’s strength is measured. When the Ummah was strong ʿUmar b. al-Khattāb opened it. When the Ummah became weak in the end of the 4th Hijri century it was occupied by the crusaders. When the Ummah became strong again Salāh al-Dīn al-Ayyūbī liberated it once again. And after the fall of the Ottoman Caliphate, it was occupied once again. And the Day of Judgement will not take place until the Ummah becomes strong again and liberates itself from occupation as the Prophet (sall Allāhu ʿalayhi wa sallam) informed us. Al-Quds has always been the icon or reference point which exposes the reality of the relationship between the three faiths of Divine scriptures; Islam, Christianity and Judaism. And, as a result, all three faiths have always had interest in it and hence it is a place where major global conflicts will take place. Despite the emergence and violent imposition of secularism, the global status of Al-Quds is testament of the continuance and the presence of faith in people’s lives. https://www.islam21c.com/politics/al-quds-jerusalem-islamic-land-no-one-can-change-reality/
  18. Islam in Spain - Espenia

    Indeed, Europe’s creative energies and inventiveness are acknowledged much later, only from the dawn of the “scientific revolution” in the sixteenth and seventeenth centuries. A good example that is characteristic of this era is that of the astronomer Galileo. In 1610 he published a work which promoted heliocentrism, which is the idea that the Earth and planets revolve around a relatively stationary Sun at the centre of the Solar System. Today science has confirmed that this model of the universe is correct, however at that time it conflicted with the prevailing theological belief that the Earth was the centre of the universe and that all heavenly bodies revolved around the Earth, known as geocentrism, a view which the Catholic Church held due to its literal interpretation of the Bible. Galileo’s discoveries were met with opposition within the Catholic Church, and in 1616 the Church formally declared heliocentrism to be heretical. Heliocentric books were banned and Galileo was ordered to refrain from holding, teaching or defending heliocentric ideas. Later the Church found him “gravely suspect of heresy”, sentencing him to indefinite imprisonment. Galileo was kept under house arrest until his death in 1642. This intellectual slumber of Europe is in stark contrast to the Islamic world. The coming of the Qur’an in the seventh century not only transformed Arabia but also the lands that were under the control of the Muslims. The peace and sense of security that Islamic rule brought about consequently produced one of the most successful civilisations in the history of the world. While Europe was in the Dark Ages it was the Muslims that produced some of the best known scholars and work. Victor Robinson, a historian of science, eloquently summed up the contrast between medieval Europe and Islamic Spain: “Europe was darkened at sunset, Cordova shone with public lamps; Europe was dirty, Cordova built a thousand baths; Europe was covered with vermin, Cordova changed its undergarments daily; Europe lay in mud, Cordova’s streets were paved; Europe’s palaces had smoke-holes in the ceiling, Cordova’s arabesques were exquisite; Europe’s nobility could not sign its name, Cordova’s children went to school; Europe’s monks could not read the baptismal service, Cordova’s teachers created a library of Alexandrian dimensions.”
  19. Jerusalem - Al-Quds

    Revitalization of the City Umar immediately set about making the city an important Muslim landmark. He cleared the area of the Temple Mount, where Muhammad ﷺ ascended to heaven from. The Christians had used the area as a garbage dump to offend the Jews, and Umar and his army (along with some Jews) personally cleaned it and built a mosque – Masjid al-Aqsa – there. Throughout the remainder of Umar’s caliphate and into the Umayyad Empire’s reign over the city, Jerusalem became a major center of religious pilgrimage and trade. The Dome of the Rock was added to complement Masjid al-Aqsa in 691. Numerous other mosques and public institutions were soon established throughout the city. The Muslim conquest of Jerusalem under the caliph Umar in 637 was clearly an important moment in the city’s history. For the next 462 years, it would be ruled by Muslims, with religious freedom for minorities protected according to the Treaty of Umar. Even today, as fighting continues over the future status of the city, many Muslims, Christians, and Jews insist that the Treaty maintains legal standing and look to it to help solve Jerusalem’s current problems.
  20. This book is an English translation of as-Sirat an-Nabawiyyah; a scholarly and thoroughly researched Arabic work of Shaykh Abul-Hasan Ali Nadwi (May Allahs Mercy be upon him). However the title has been taken from the Urdu translation of the said work. In this book, the author has been particularly mindful of the current generation's mindset, taste, understanding and sensibilities. Similarly, he has been entirely considerate of the modern method of research and discourse, so that the content, evidences and style prove to be effective. In preparing the book, the author has read old and new literature, in Arabic and other languages; so that the book, in addition to being comprehensive, is also able to dispel any confusion that exists in the modern mind. As a result, this book has received much acclaim, and within a short space of time it has been included in the syllabus of universities. Now, the English version of this book is in your hands, so that English speakers may also benefit. Read Online Version 1 Download Version 1 [11.8 MB]
  21. Jerusalem - Al-Quds

    The Treaty of Umar As they did with all other cities they conquered, the Muslims had to write up a treaty detailing the rights and privileges regarding the conquered people and the Muslims in Jerusalem. This treaty was signed by Umar and Patriarch Sophronius, along with some of the generals of the Muslim armies. The text of the treaty read: In the name of God, the Merciful, the Compassionate. This is the assurance of safety which the servant of God, Umar, the Commander of the Faithful, has given to the people of Jerusalem. He has given them an assurance of safety for themselves for their property, their churches, their crosses, the sick and healthy of the city and for all the rituals which belong to their religion. Their churches will not be inhabited by Muslims and will not be destroyed. Neither they, nor the land on which they stand, nor their cross, nor their property will be damaged. They will not be forcibly converted. No Jew will live with them in Jerusalem. The people of Jerusalem must pay the taxes like the people of other cities and must expel the Byzantines and the robbers. Those of the people of Jerusalem who want to leave with the Byzantines, take their property and abandon their churches and crosses will be safe until they reach their place of refuge. The villagers may remain in the city if they wish but must pay taxes like the citizens. Those who wish may go with the Byzantines and those who wish may return to their families. Nothing is to be taken from them before their harvest is reaped. If they pay their taxes according to their obligations, then the conditions laid out in this letter are under the covenant of God, are the responsibility of His Prophet, of the caliphs and of the faithful. – Quoted in The Great Arab Conquests, from Tarikh Tabari At the time, this was by far one of the most progressive treaties in history. For comparison, just 23 years earlier when Jerusalem was conquered by the Persians from the Byzantines, a general massacre was ordered. Another massacre ensued when Jerusalem was conquered by the Crusaders from the Muslims in 1099. The Treaty of Umar allowed the Christians of Jerusalem religious freedom, as is dictated in the Quran and the sayings of Muhammad ﷺ. This was one of the first and most significant guarantees of religious freedom in history. While there is a clause in the treaty regarding the banning of Jews from Jerusalem, its authenticity is debated. One of Umar’s guides in Jerusalem was a Jew named Kaab al-Ahbar. Umar further allowed Jews to worship on the Temple Mount and the Wailing Wall, while the Byzantines banned them from such activities. Thus, the authenticity of the clause regarding Jews is in question. What is not in question, however, was the significance of such a progressive and equitable surrender treaty, which protected minority rights. The treaty became the standard for Muslim-Christian relations throughout the former Byzantine Empire, with rights of conquered people being protected in all situations, and forced conversions never being a sanctioned act.
  22. Jerusalem - Al-Quds

    Capture of Jerusalem By 637, Muslim armies began to appear in the vicinity of Jerusalem. In charge of Jerusalem was Patriarch Sophronius, a representative of the Byzantine government, as well as a leader in the Christian Church. Although numerous Muslim armies under the command of Khalid ibn al-Walid and Amr ibn al-‘As began to surround the city, Sophronius refused to surrender the city unless Umar came to accept the surrender himself. Having heard of such a condition, Umar ibn al-Khattab left Madinah, travelling alone with one donkey and one servant. When he arrived in Jerusalem, he was greeted by Sophronius, who undoubtedly must have been amazed that the caliph of the Muslims, one of the most powerful people in the world at that point, was dressed in no more than simple robes and was indistinguishable from his servant. Umar was given a tour of the city, including the Church of the Holy Sepulchre. When the time for prayer came, Sophronius invited Umar to pray inside the Church, but Umar refused. He insisted that if he prayed there, later Muslims would use it as an excuse to convert it into a mosque – thereby depriving Christendom of one of its holiest sites. Instead, Umar prayed outside the Church, where a mosque (called Masjid Umar – the Mosque of Umar) was later built.
  23. Islam in Spain - Espenia

    SPAIN LIBERATED FROM TYRANNY Muslims landed in Spain in 711 CE and many sources testify that they were welcomed by the population, as their reputation preceded them. This was, again, due to the severe persecution certain communities were facing therein. Under the Catholic Church’s rule, the Jewish community, in particular, was severely oppressed. The Catholic hierarchy in Spain held many councils to solve political and religious disputes and in these councils, severe edicts were issued against the Jews of Spain. One of the clauses in the text of the proceedings of the Fourth Council of Toledo (633 CE) states: “We decree that the sons and daughters of the Jews should be separated from the company of their parents in order that they should not become further entangled in their deviation, and entrusted either to monasteries or to Christian, God fearing men and women, in order that they should learn from their way of life to venerate the faith and, educated on better things, progress in their morals as well as their faith.' Hence, the children of the Jews were to be forcefully converted to Catholicism. Jews weren’t the only ones facing tyranny but they were easy targets due to them being a minority and having a way of life that was distinct from their Christian persecutors. So, when the Muslims arrived, Jews were the first people to greet them as saviours. Zion Zohar, a Jewish American historian, confirms the appreciation that Jews felt for the Muslim arrival: “Thus, when Muslims crossed the straits of Gibraltar from North Africa in 711 CE and invaded the Iberian Peninsula, Jews welcomed them as liberators from Christian Persecution.”
×