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Absolute truth

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  1. Tafsir Surat YaSin

    Ayah 18: This continues the discussion about the town’s people and their rejection of the messengers who came to them. قالوا إنا تطيرنا بكم لئن لم تنتهوا لنرجمنكم وليمسنكم منا عذاب أليم They said, “Indeed, we consider you a bad omen. If you do not desist, we will surely stone you, and there will surely touch you, from us, a painful punishment.” Now, Allaah is discussing what the response of these people is after the primary response of the messengers. This is showing the progression of the refusal and denial of the message. This passage, remember, is not just about this specific town, but about such events transpiring for every messenger sent by Allaah. They say now, “We most definitely feel evil or misfortune from you…” TaTayyar| Word Analysis It comes from Tayr meaning “bird”. It also refers to making birds fly (e.g. throwing pigeons in the air to make them fly). In history, to test whether situations were good or bad, the people would throw birds in the air and based upon the direction and length of flight, they would make their decisions. It was superstition. So this word in this context means a bad omen, some misfortune coming one’s way. They sensed something bad would happen to them because of these messengers. Is this statement substantiated or not? We look through the Qur’aan and find (6, 42) ولقد أرسلنا إلى أمم من قبلك فأخذناهم بالبأساء والضراء لعلهم يتضرعون And We have already sent [messengers] to nations before you, [O Muhammad]; then We instantly grabbed them with poverty and hardship that perhaps they might humble themselves [to Us]. These people were befallen by something. What were they stricken with? • Ba`sa = difficult economic situations (e.g. poverty, famine, drought, starvation, crop failure) • Darraa = other difficult situations (e.g. of social nature, conflict, war, external other difficulties and problems) So there were nations to whom messengers were sent and then there were difficulties sent upon these people but it was in order for them to humble themselves. It would crack that shell of ego they had placed around themselves. This is repeated (7, 94) and made more explicit وما أرسلنا في قرية من نبيّ إلا أخذنا أهلها بالبأساء والضراء لعلهم يضرعون And we sent to no city a prophet [who was denied] except that We seized its people with ba`sa and Darraa so that they may humble themselves. They would come down from their delusions, from their high pedestal just a little. So when a messenger is sent and people refuse and deny the message, some difficulty comes their way. This is to reinforce the message of the messenger and serve as a wake-up call. This is after the messengers have given the first warning, been denied, presented a miracle, been denied, and now are on to the next step. This is the loud, blaring alarm clock to awake them from their apathy, insistence upon ignorance, stubbornness. We know about the story of Musa ‘alayhi as-salaam who called the people of Firawn, then showed them miracles, and they still denied. Then Allaah sent upon them (7, 133) فأرسلنا عليهم الطوفان والجراد والقمل والضفادع والدم آيات مفصلات فاستكبروا وكانوا قوما مجرمين So We sent upon them the flood and locusts and lice and frogs and blood as distinct signs, but they were ignorant and were a criminal people. One after another in waves, these adversities came to wake them up, snap them out of their deep sleep. This is a sunnah of Allaah, if you will, to bring hardships upon people who deny the messengers sent to them so that they may humble themselves. Therefore, this statement of the townspeople does have some significance in that difficulty came upon for not believing. Their mistake, however, is attributing the misfortune and misfortune to come (taTayyar holds that future connotation of an omen) to the messengers as opposed to their own arrogance. The Next Step of their kufr → Aggression, Violence, Threats If you don’t stop, we most definitely will stone you and most definitely you will feel from us (experience from us) a most painful, tormenting punishment. Rajam literally refers to “throwing rocks at something” and it can also mean “to cast something away, like garbage”. They say it with emphasis (laam) to say they will most definitely do it. They have escalated to a high level. Switch over very quickly to the life of the Messenger of Allaah s. Did not the believers experience similar torments? The mushrikin came to them Abu Taalib saying that he s had torn apart their homes and they were willing to give him whatever it took to make him stop. They even got to the point where the negotiation was for him s to continue practicing his religion, but stop preaching it. Abu Taalib called his nephew, told him what the people had said and asked if it made any sense to him. He s responded tearfully (even his own uncle did not support him?), if they put the sun in my left hand and moon in my left (even if they could do the impossible), I would not stop to do what I’ve been sent to do. Abu Taalib, in order to reassure the Messenger of Allaah s of his support, told him to proceed and he would continue to do what he had to do. So the Quraysh had experienced similar hardships and they attributed them to their messenger s. Just like these people who attributed it to their messengers. Then it progressed to violence. They killed Sumayyah and Yaasir f and several others were tortured mercilessly. Even women were not spared. All of this was the escalated aggression. Ayah 19: So what is the response of the messengers to these people? قالوا طائركم معكم أئن ذكرتم بل أنتم قوم مسرفون They [the messengers] said, “Your omen is with yourselves. Is it because you were reminded? Rather, you are a transgressing people.” These evils which they sense, feel, are alluding to – these are their own problem. The messengers are not substantiating the fact that their are evil omens. If there is anything bad happening to them, it is from themselves. They ought to look at themselves in long and hard in the mirror. Taairukum – it is their own problem. Where did all of these complaints come from? From the simple fact that they were reminded and given a message telling them what is right and what is wrong. Dhukirtum. Rather than internalizing the message and seeing how it could benefit them they would turn it into something so negative and attribute any hardships to their warners. Musrifun| Word Analysis Rather you are a people musrifun. Musrifun comes from israaf meaning “crossing the line”. So they are people who cross the line. Allaah has not specified what line they are crossing because they are crossing several lines. • They crossed the line of not believing in Allaah. • They crossed the line of the messengers by rejecting them, slandering them, refusing them, accusing them of things. • They crossed the line against themselves that when they are afflicted with difficulties they turn the blame upon others. They don’t see within themselves. • Someone had come to them, sweating, bleeding, sacrificing, putting themselves on the line to benefit them. Rather than understand and appreciate the message and efforts, they turn the blame upon them. The messengers are actually the best thing to have happened to them! This had occurred with all the messengers previous. For example, Musa ‘alayhi as-salaam (7, 130-131) ولقد أخذنا آل فرعون بالسنين ونقص من الثمرات لعلهم يذكرون And We certaintly seized the people of Firawn with years of drought and a deficiency in fruits that perhaps they would be reminded. فإذا جاءتهم الحسنة قالوا لنا هذه وإن تصبهم سيئة يطيروا بموسى ومن معه ألا إنما طائرهم عند الله ولكن أكثرهم لا يعلمون But when good came to them, they said, “This is exclusively for us [by right].” And if a bad [condition] struck them, they saw an evil omen (Tayar) in Musa and those with him. Unquestionably, their fortune is with Allaah, but most of them do not know. Even about the people of Makkah, Allaah tells us (4, 78) وإن تصبهم سيئة يقولوا هذه من عندك …And if evil befalls them, they say, “This is from you.”… When they began to act in this way, blaming the messengers for their own problems and eventually escalating to aggression, how are the messengers to respond? Allaah is teaching His Messenger s that the previous messengers told them rightfully what needed to be said – that it was the peoples own faults for crossing lines that should not be crossed. It was tarbiyah for the Messenger of Allaah s to not fall to their level, but to be firm. The Concern of the Messengers Finally, by speaking about what the Messenger of Allaah s is experiencing and the experiences of messengers past, Allaah provides him s with consolation. He s is deserving of this consolation because he spent himself for the betterment of creation. Allaah mentions that the greatest mercy and blessing sent to creation and to the Muslim ummah in particular was that this messenger was sent to us (9, 128) لقد جاءكم رسول من أنفسكم عزيز عليه ما عنتم حريص عليكم بالمؤمنين رءوف رحيم There has certaintly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful. This is a beautiful aayah in the Qur’aan. He s came from amongst you so he could understand you, he could relate to you. He was empathetic to you. It was rough on him, what you were going through. When he s saw others suffering or in pain, it would hurt him. He would cry for people, pray for them, stay awake at night in worry for them. HariS comes from HirS which we usually associate with wealth, greed. We are greedy for money, cars, houses, fame, luxury, reputation, power, influence. He s desired something as well. It wasn’t, however, any of these things. It was the well-being of creation. This was the dedication of his entire life. My example and then your example is like a man who lit a big fire. All these bugs and fire comes to it. I’m trying to shoo them away from the fire. You are like those bugs, not realizing what you are doing. I try to save you, pushing you away, but you keep slipping by. I try harder, but you pass right before my eyes. He s is rauf very soft and gentle and raHim most merciful to the people who do believe. Look at how he s acted with the bedouin who urinated in the masjid and with the young man seeking permission to engage in zina. He intelligently spoke with them and treated them respectfully. He s reasoned with them at their level to make them understand, to show love and compassion, build a bond, to show that he loved them. He placed his hand on the young man’s chest and made du’aa that Allaah guide and purify him. All this showed to them how much he s cared. Even the young boy whose bird died (ya abba ‘umayr, maa fa`alan nughayr?). He s still took out the time to go sit with this boy and ask about his bird. This is how much he s would do for us. The greatest thing we can do is try to live up to that standard, empathizing with people, sharing the message of Islaam with our compassion, care, and character. Ayah 20: This passage is essentially the core of this surah, the central theme. It is one of the most powerful messages of this surah in aayaat 20-25. وجاء من أقصى المدينة رجل يسعى قال يا قوم اتبعوا المرسلين And there came from the farthest end of the city a man, running. He said, “O my people, follow the messengers. Now the confrontation or situation has reached a very critical point (the townspeople are accusing, slandering, and becoming violent and the messengers will not stoop down, but will hold firm to their responsibility). Yas’aa| Word Analysis The messengers are delivering the message to a disbelieving people, but there is a man. He is not even from the same vicinity. In fact, he is from the farthest end of town and he is coming from there if that’s what it takes to get to the message. Not only that, but he’s rushing. Yas’aa is from sa’i meaning to rush towards something when you have a target or a goal. He’s a man on a mission. Itabi’u| Word Analysis The said, “O my people, follow those who have been sent.” Itaba’ means to listen attentively with an open mind and heart, to internalize the message, and then to spread it to others. This is the word used whenever we are told to “follow the messengers” like when Allaah commands His Messenger s to say (3, 31) قل إن كنتم تحبون الله فاتبعوني يحببكم الله ويغفر لكم ذنوبكم والله غفور رحيم Say, [O Muhammad], “If you should love Allaah, then ittab’iuni (= follow me) so that Allaah will love you and forgive you your sins. And Allaah is Ghafurun Rahimun. Following the messengers is what is key. Islaam, din, the core, basic tenets of it came to us from the Qur’aan. But the practical structure, the framework, practice of, implementation of Islaam comes from the Messenger of Allaah s. Otherwise, it all remains theory. This man has not just said to follow them, but he has presented evidence. The mufassirun say he is providing three pieces of information. 1. They are al-mursalin. Meaning they’ve been sent to us by Allaah. They are not ordinary people, they’ve come from a higher authority, the ultimate authority. Refer to Verse 3 for more information regarding this term. 2. & 3. may be found in Verse 21 Ayah 21: اتبعوا من لا يسألكم أجرا وهم مهتدون Follow those who do not ask of you [any] payment, and they are [rightly] guided. This man has not just said to follow them, but he has presented evidence. The mufassirun say he is providing three pieces of evidence to follow them. 1. (From Verse 20) They are al-mursalin. Meaning they’ve been sent to us by Allaah. They are not ordinary people, they’ve come from a higher authority, the ultimate authority. Refer to Verse 3 for more information regarding this term. 2. They do not want any retribution from you. 2.Ajr means reward for some work having been done by you. This is someone’s entitlement, someone’s right. It is not a favour to someone. It is an exchange. These messengers are providing their services, sacrificing time, energy, money, resources, investing their own talents and intellects into bettering you and your situation. Even if you were to pay them for it, it would be completely justified and deserved. So these messengers are not asking for a justified return and this is from their own nobility and the nobility of the message they are delivering. 2.This is like when Hud ‘alayhi as-salaam said to the people of ‘Aad (11, 51): يا قوم لا أسألكم عليه أجرا إن أجري إلا على الذي فطرني أفلا تعقلون O my people, I do not ask you for it any reward. My reward is only from the One Who created me. Then will you not understand? Their reward is due on the One Who created them. This is their nobility. They will do everything for the people, sacrifice for them and expect nothing in return from them. The Messenger of Allaah s asked people for nothing. The people wanted to give him something and they felt their own honour in giving him a gift. He s would use a little from it to satisfy the people and please them and then he would distribute the rest to others. This is the nobility of the messengers. 3. And they most definitely are guided. They live a life of guidance. Their manner of living life shows that they are guided. When you look at them, watch them, observe them you will see they are guided. Their personal lives, family lives, and public lives always show guidance. Everything about them is amazing, it is exemplary. It is the most amazing way to do everything. The Messenger of Allaah s was the best at everything and in every relationship. Ayah 22: This man has provided the people with evidences for why they should follow the messengers. Now, he will try to rationalize with them regarding the message itself. Notice a point in da’wah: mentions the righteousness of the messengers and then follow up with the message. Make them understand what is at stake and that it is for their own good. وما لي لا أعبد الذي فطرني وإليه ترجعون And why should I not worship He who created me and to whom you will be returned? He takes a very interesting point in giving them da’wah. He speaks about himself, but not in an arrogant way. In a way to make it seem real, but non-accusatory. FaTara| Word Analysis What’s wrong with me? Why wouldn’t I worship the One Who has originated me? The One Who has given me existence in the first place? Ibn ‘Abbaas f once said that he was trying to understand the difference between the words faTara and khalaqa. He was travelling and came across bedouins who had a dispute over a well’s possession. He asked them for their evidence. One man said, “الذي هو فطرته” meaning “I am the one who originated this well”. So he was the one who had dug it up in the first place. What would be wrong with me if I did not worship the One Who gave me existence in the first place? Then he kindly has them reflect by changing the subject from first person to second person. He is the One to Whom you all have to return. He has engaged them into the conversation, he has provided food for thought. Ayah 23: أأتخذ من دونه آلهة إن يردن الرحمن بضرّ لا تغن عني شفاعتهم شيئا ولا ينقذون Should I take other than Him [false] deities [while], if the Most Merciful intends for me some adversity, their intercession will not avail me at all, nor can they save me? Now, he goes back to the message. He’s asking a rhetorical question for how foolish it would be for him to take other objects of veneration. How ungrateful, foolish would that be? Is that what they are suggesting? Now, he uses a very interesting example. If my Lord, the One Who is Abundantly Merciful intended for me some difficulty, it would not help me in any way, the intercession, the intervention of those others gods whom I venerated. If the One Who has blessed me with everything I have, if He has afflicted me with some difficulty, the intercession of other things I worshipped would not help me in the least bit! Inqaadh is like someone is falling into something and you grab them and pull them out from there. It is like someone falling off the edge into something and you saving them. These deities would not be able to save him in the least bit. Why does he mention adversity? Why does he give the example? It is discussed in the Qur’aan a lot as in (10, 21) وإذا أذقنا الناس رحمة من بعد ضراء مستهم إذا لهم مكر في آياتنا قل الله أسرع مكرا إن رسلنا يكتبون ما تمكرون And when We give the people a taste of mercy after adversity has touched them, at once they conspire against Our verses. Say, “Allaah is swifter in strategy.” Indeed, Our messengers record that which you conspire. When people are tested with difficult situations, they immediately turn to Allaah (10, 22) هو الذي يسيركم في البر والبحر حتى إذا كنتم في الفلك وجرين بهم بريح طيبة وفرحوا بها جاءتها ريح عاصف وجاءهم الموج من كل مكان وظنوا أنهم أحيط بهم دعوا الله مخلصين له الدين لئن أنجيتنا من هذه لنكونن من الشاكرين It is He who enables you to travel on land and sea until, when you are in ships and they sail with them by a good wind and they rejoice therein, there comes a storm wind and the waves come upon them from everywhere and they assume that they are surrounded, supplicating Allaah, sincere to Him in religion, “If You should save us from this, we will surely be among the thankful.” In such a horrible situation they start making sincere du’aa to Allaah and promise that if they are saved they will always be grateful. Yet, when they are removed from the adversity, they go right back to their heedlessness. This is the nature of people. Adversity reminds them of Allaah, but in khayr they think it is all from themselves. They forget (6, 17) وإن يمسسك الله بضرّ فلا كاشف له إلا هو وإن يمسسك بخير فهو على كل شيء قدير And if Allaah should touch you with adversity, there is no remover of it except Him. And if He touches you with good, then He is over all things competent. He gives them the example of difficulty because in that even these townspeople can comprehend turning to the true Lord. We must give relatable examples to people. Ayah 24: إني إذا لفي ضلال مبين Indeed, I would then be in manifest error. If he were to do this (Verse 23), then most definitely he would be in that situation would be in very serious, open, clear misguidance. Fi| Word Analysis Fi means to be inside something. When Allaah speaks about misguidance, He uses this preposition fi. It connotates being inside something, as in a bubble that does not permit them to see outside of it. Everywhere he looks, he will only see more misguidance. Thus, it is as if he is drowning in misguidance. Mubin| Word Analysis Mubin was previously used in Verse 17 to mean the self-clarifying message. This man is telling them that if he himself refused, resisted, and was arrogant and stubborn against the message then he would be in a very clear misguidance. There is sharp contrast between there being self-clarifying message and clear, distinct misguidance. Ayah 25: إني آمنت بربكم فاسمعون Indeed, I have believed in your Lord, so listen to me.” In this final verse, the man says something very powerful. He makes a proclamation to the people with confidence and firm stance. He openly declares his support for these messengers and their message. Aamantu| Word Analysis I have already believed. It is in the past tense. Meaning it is so certain and true that has he brought belief before now. Birabbikum| Word Analysis In your Lord. This is directed at the townspeople. Why would he use the second person possessive pronoun? You are not willing to believe in him, you are being arrogant and ungrateful, but regardless He is your Lord. I have believed in him so listen to what I am telling you. This is for your own good. He is not speaking to them for any personal benefit, but only for their own good. Instrumental Lesson The messengers were preaching the message. The townspeople were disregarding and desisting the message and behaving violently with the messengers. A man from, not there nor a witness feeling empathy for the messengers, but from the farthest regions of town comes forth. He hears about the message, understands it, believes in it, and understands his own responsibility. He mobilizes himself and takes it upon himself to rush to voice his support and provide his backing to the messengers. This is speaking to us about our roles. This is Makkan Qur’aan. This is especially for us who are living in a Muslim minority area where we see more and more scrutinization and criticism. Islaam is not just there for amusement and pleasantries. Part of our obligation, the blessing of Islaam, and being grateful for the blessing of Islaam is to become supporters of the Messenger of Allaah s and the message of Islaam. We have nothing to be ashamed about. We are telling people to follow the most amazing person to step foot on this earth. Muhammad s. Laa yasalukum ajran The Messenger of Allaah s did not have any ulterior motives or agenda. For example, he s would give away personal gifts. We should help people for the sake of helping them. For the sake of pleasing Allaah. Muhtadun Next, we should be proper, good, effective presenters of Islaam. Our lives should show that we have guidance. We can’t just keep speaking or writing, we have to live it eventually. The primary means of da’wah will always be our behaviour and interactions with people. One of the biggest problems today for those coming into religion is seeing religiously active individuals saying one thing, claiming to represent one thing, but their personal life, business life, and self-conductance are not lived in accordance. Speak about one’s own self Come down to speak to people at their level. Don’t speak downwards to people. Empathize with people. The best one in speech is the one who relates himself to people (41, 33) ومن أحسن قولا ممن دعا إلى الله وعمل صالحا وقال إنني من المسلمين And who is better in speech than one who invites to Allaah and does righteousness and says, “Indeed, I am only one among the Muslims.” The khatib, imaam, and scholar are just muslims at the end of the day. Reflection Give people something real to think about. Where will we return after this life? Relevance to the recipients Talk to people about something they understand and can relate to. Firm in faith At the end of the day, our da’wah requires us to be very clear and confident in what we believe in. These are the major guidances from this surah. The messengers have come and done their job. This man could have thought what more he could have done if the townspeople were not listening to messengers? Did he, though? Of course not! What about the Companions f? They were carriers of the message and spread it to people with the etiquettes and guidance taught to them by the Messenger of Allaah s and presented to us in this passage. Ayah 26: قيل ادخل الجنة قال يا ليت قومي يعلمون It was said, “Enter Paradise.” he said, “I wish my people could know There is a consensus among the mufassirun. When the Qur’aan describes to us a situation, tells us a narrative, it doesn’t tell us step by step everything that has occurred. When this man spoke up and stated his faith to his own people, it seemd to them as if one of their own had confronted them. These townspeople responded as people in such a situation usually do. The scholars agree that the transition is that they killed this man. Now, we will learn what happened to this man after his death. Qil meaning it was announced, proclaimed to him udkhuli al-jannah enter into the gardens of Paradise. He’s being commanded! There is no reckoning, no questioning, no hisaab, no kitaab. This is that ultimate status of specific groups of people who will be entered into Paradise without any reckoning. At that time, that man says that he wishes his people could have known this. This shows his sincerity of this individual. His true concern for his people is apparent even in his afterlife. When we give da’wah we take a lesson from this man. Its not done to establish hujja against people. Its done with sincere care for the people, to improve their condition. Ayah 27: بما غفر لي ربي وجعلني من المكرمين Of how my Lord has forgiven me and placed me among the honoured.” What does he wish his people would know? How his Lord has (past tense) forgiven him. His slate was wiped clean! Whatever he might have done, we don’t know. That’s the whole point, he could have been anything (a thief, liar, crook, mutaqiI), but it doesn’t matter because of what he has engaged in. Ghafara literally means to cover something up. So this means not just to forgive, but to have it hidden such that nobody ever knows about it. We don’t know anything about this man before this situation. Allaah has hidden that from us in this narrative! Wa ja’alni and he made me min from among al-mukramin. Mukramin comes from ikram meaning to honour someone. Mukramin are those who are honoured. This is an interesting sentence structure. He doesn’t say, mukramani (= He honoured me) where ikram is in the verbal form. Instead he used the nominal form (mukramin = the honoured people). The significance of the noun over the verb is that the verb is bound by time, but nouns are eternal. So it is as if Allaah has granted him this honour for all of eternity. In the life of the hereafter, honour is eternal. In this world, honour today could be disgrace tomorrow. What’s even more in the sentence structure is that he is min al-mukramin. He’s honoured, but he’s not alone. He’s among a group of people. He’s among others who are also equally honoured. The company we keep reflects upon who we are. We feel distinction and honour based upon with whom we associate. This person is among the most amazing, awesome people. Ayah 28: وما أنزلنا على قومه من بعده من جند من السماء وما كنا منزلين And We did not send down upon his people right after him any soldiers from the heaven, nor would We have ever done so. Now, Allaah the Exalted and Most High speaks. The man was speaking before because Allaah had given him that honour to speak from the Hereafter. Allaah allowed him to speak of his situation, but now He will speak of the townspeople who rejected and harmed His messengers and killed even the one man who came forth to support them. Ba’dihi would mean “after him”, but the additional mim adds immediate action. Meaning the punishment of Allaah and his decision upon this people was not for much later even after this egregious act they have done – persecuting and killing a man who spoke on behalf of truth. Allaah uses min again for jundin (= army). He could have simply said jundan, but by adding the min it means Allaah did not send upon them any type of army. No type of army (people, Angels, etc.) was sent to these people. Allaah uses the word jundin (=army) because when the Angels would be sent down to people they would resemble armies in their organization, like a battalion. Think of the Battle of Badr (3, 125) and (8, 9) بلى إن تصبروا وتتقوا ويأتوكم من فورهم هذا يمددكم ربكم بخمسة آلاف من الملائكة مسومين Yes, if you remain patient and conscious of Allaah and the enemy comes upon you [attacking] in rage, your Lord will reinforce you with five thousand angels musawwimin (having marks of distinction). إذ تستغيثون ربكم فاستجاب لكم أني ممدكم بألف من الملائكة مردفين [Remember] when you asked help of your Lord, and He answered you, “Indeed, I will reinforce you with a thousand from the angels murdifin (following one another). They came down in the form of an army, organized like a battalion. When Allaah sometimes gives them a punishment at the hands of others (e.g. defeat), we can still say that it arises mina as-sama (from the sky) because the command originated in the skies. Nor would we ever said down What does this mean? It is a phrase in Arabic and can be understood in a few ways: 1. We did not send an army upon them nor are we ever going to 2. We did not send an army upon them and it wasn’t even appropriate to do so because these people aren’t even deserving of such attention. 2.When Allaah decides just punishment for a group of people, He is not required to do so by sending an army upon them. Allaah’s will is not restricted in any way (16, 40) إنما قولنا لشيء إذا أردناه أن نقول له كن فيكون Indeed, Our word to a thing when We intend it is but that We say to it “Be” and it is. 3. We did not send an army upon them and there was no benefit in sending down an army. 3.Sending down an army or Angels is to send a message, teach a lesson, make a point. There was no point to do that with these people. Ayah 29: إن كانت إلا صيحة واحدة فإذا هم خامدون It was nothing except for one shout and immediately they were extinguished. SiHah| Word Analysis It means a very, very loud sound like a scream (e.g. he’s lying his head off). Such a loud scream that it is disturbing to people. When it is used to describe a punishment of Allaah it refers to such a huge piercing sound that it would literally make people’s heads explode. Just a single sound! One screaming, piercing sound was enough to make their heads explode. Then immediately (without warning) they became khaamidun. Khamad| Word Analysis It refers to putting out a fire, extinguishing a fire. As if they had been put out like a fire completely and suddenly extinguished. This could refer to their arrogance, pride, boastfulness. It could also refer to how they died; walking around one minute and suddenly fallen dead. Profound Lesson This lesson is being given to the Muslims being persecuted in Makkah and the Quraysh persecuting them. When somebody stands for what is right, he may not see the fruits of his labour in this world. These townspeople became more arrogant and ended up killing him. Yet, there is return on the investment – it may be the best long-term profit. Jannah, honour, being given distinction. The townspeople may have scoffed at the end of this person, but Allaah is telling them that there is more than they can see! Much more (4, 69)! ومن يطع الله والرسول فأولئك مع الذين أنعم الله عليهم من النبيين والصديقين والشهداء والصالحين وحسن أولئك رفيقا And whoever obeys Allaah and the Messenger – those will be the ones upon whom Allaah has bestowed favour of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions. To be in the company of these people! That is where this man ended. People who oppose the truth should not be deluded by what they perceive to be an immediate, short-term victory. Sometimes it is just another trap, another part of their errors. They would have used this as a lesson against other followers and people. They were increasing their arrogance upon arrogance (24, 40). أو كظلمات في بحر لجيّ يغشاه موج من فوقه موج من فوقه سحاب ظلمات بعضها فوق بعض إذا أخرج يده لم يكد يراها ومن لم يجعل الله له نورا فما له من نور Or [they are] like darknesses within an unfathomable sea which is covered by waves, upon which are waves , over which are clouds – darknesses, some of them upon others. When one puts out his hand [therein], he can hardly see it. And he to whom Allaah has not granted light – for him there is no light. Look at what happened to them. Allaah did not even trouble His armies to bring the punishment upon them. A single, one, loud piercing sound was enough to bring them into destruction. Ayah 30: يا حسرة على العباد ما يأتيهم من رسول إلا كانوا به يستهزئون How regretful (hopeless) for the servants. There did not come to them any messenger except that they used to ridicule him. Previously, Allaah spoke directly of His wrath and anger upon these people and the plight of them. Hasrah| Word Analysis This is a very, very strong word. It even sounds strong when one says it. Its even stronger than ندم (meaning remorse or regret). Hasrah literally means when a person becomes completely hopeless (67, 4) ثم ارجع البصر كرتين ينقلب إليك البصر خاسئا وهو حسير Then return [your] vision twice again. [Your] vision will return to you humbled while it is Hasir (fatigued). There’s no light left at the end of the tunnel. These people have experienced that Sihah and are khamad, now lying on the ground dead instantly. These slaves (interesting to note that ‘ibaad is specific to slaves of Allaah. When one refers to a group of slaves, the word used is العبيد.) are in a hopeless situation. Why is it hopeless? Not because Allaah cursed them or did not want any good for them, but because no messenger came to them except that they would mock him, make fun of him, treat him inappropriately. Istihza| Word Analysis It means to make fun of someone, but even more it means to make fun of someone in a very foolish manner. Making fun of anyone is inappropriate. This is humiliation. It is as if one is making things up just to get a few laughs and kicks out of it. They woudl come up with senseless things. How uncomfortable would it be to say something like that about a messenger?! This is a template of what happened repeatedly in history. Every single time these people were sent a messenger, they would mock them. No matter how bleak the situation becomes, however, it always works out in the end. This is the message to the Messenger of Allaah s and the Muslims in Makkah. As well, this passage is shown elsewhere (43, 6-7), but the Qur’aan is never supfluous وكم أرسلنا من نبيّ في الأولين And how many a prophet We sent among the former peoples, وما يأتيهم من نبيّ إلا كانوا به يستهزئون But there would not come to them a prophet except that they used to ridicule him. Here Allaah uses the word nabi, but in Ya-Sin Allaah uses rasul because He has been using it from the beginning of the surah! It is, thus, more appropriate to use the word surah and keep consistency in the surah. Ayah 31: ألم يروا كم أهلكنا قبلهم من القرون أنهم إليهم لا يرجعون Have they not considered (understood) how many generations We destroyed before them – that they (who have been destroyed) will not return to them? This is now addressing the people of Quraysh. La yarji’un it is in the present and future tense meaning that these people are not and will not ever come back to them. Don’t wait up late at night for them. They’re gone, wiped clean from the face of the earth. They were eradicated, erased. To the point that there were sometimes no remnants of these people. Ayah 32: وإن كل لما جميع لدينا محضرون And indeed, all of them will yet be brought present before Us. History is repeating itself. It has happened time and time again, previously, and now again to these people. Even though they were eradicated, all of them will most definitely be gathered together near Allaah. In the Hereafter, they will eventually all be presented and placed before Allaah. It is a reminder fo accountability for their actions. It is not so easy that it is over once they have died after their egregious actions. MuHDarun| Word Analysis Allaah does not say حضرون (they will present themselves). He the Exalted uses the passive form, meaning “they will be presented”. They will be forced. Allaah speaks about this elsewhere (41, 19) and (39, 71) ويوم يحشر أعداء الله إلى النار فهم يوزعون And [mention, O Muhammad], the Day when the enemies of Allaah will be gathered to the Fire while they are [driven] assembled in rows وسيق الذين كفروا إلى جهنم زمرا حتى إذا جاءوها فتحت أبوابها وقال لهم خزنتها ألم يأتكم رسل منكم يتلون عليكم آيات ربكم وينذرونكم لقاء يومكم هذا قالوا بلى ولكن حقت كلمة العذاب على الكافرين And those who disbelieved will be driven to Hell in groups until, when they reach it, its gates are opened and its keepers will say, “Did there not come to you messengers from yourselves, reciting to you the verses of your Lord and warning you of the meeting of this Day of yours?” They will say, “yes, but the word of punishment has come into effect upon the disbelievers.” They will be herded like wild beasts and animals, cuffed and chained and collared, to stand before their Lord. And this will be in the truest form of justice because they will be shown what they have done to see for themselves (17, 14) اقرأ كتابك كفى بنفسك اليوم عليك حسيبا [It will be said], “Read your own record. Sufficient is yourself against you this Day as an accountant.” It is as if Allaah is saying to you, “You tell me what I should do with you?”. This is the reality of the reckoning before Allaah on the Day of Judgment. Underlying Lessons We’ve seen this issue and lessons of da’wah. The progression of da’wah has been clear. There was aggression requiring people to speak up and support the message. The results may not be immediately seen, but the reward is with Allaah. As a consolation and to build conviction for living by the truth, the truth is never eradicated and diminished. It never happens. In Madinah, things became very difficult, but Allaah brought Fath’l-Makkah. Allaah says (37, 171-173) ولقد سبقت كلمتنا لعبادنا المرسلين And Our word has already preceded for Our servants, the messengers, إنهم لهم المنصورون Indeed, they would be those given victory وإن جندنا لهم الغالبون And [that] indeed, Our soldiers will be those who overcome. As well, Nuh ‘alayhi as-salaam was presented with distress from his people so (54, 10) فدعا ربه أني مغلوب فانتصر So he invoked his Lord, “Indeed, I am overpowered, so help me” Allaah wiped out the people against him and kept only him and his followers, those who were upon truth. Thus, the da’wah will never go away (17, 81) وقل جاء الحق وزهق الباطل إن الباطل كان زهوقا And say, “Truth has come, and falsehood has departed. Indeed is falsehood [by nature], ever bound to depart.” Injustice, falsehood, evil is meant to go away. Its purpose in life is to be temporary! A beautiful parable is given by Allaah (13, 17) أنزل من السماء ماء فسالت أودية بقدرها فاحتمل السيل زبدا رابيا ومما يوقدون عليه في النار ابتغاء حلية أو متاع زبد مثله كذلك يضرب الله الحق والباطل فأما الزبد فيذهب جفاء وأما ما ينفع الناس فيمكث في الأرض كذلك يضرب الله الأمثال He sends down from the sky rain and valleys flow according to their capacity and the torrent carries a rising foam. And from that [ore] which they heat in the fire, desiring adornments and utensils, is a foam like it. Thus, Allaah presents [the example of] truth and falsehood. As for the foam, it vanishes, [being] cast off; but as for that which benefits the people, it remains on the earth. Thus, does Allaah present examples. That foam will eventually dry up and the debris in it will fall to the bottom. And that which benefits people stays there in the earth. This is the example of truth and falsehood. Truth comes, falsehood rises to the top, but it is temporary until it falls away. Our intent and purpose is truly to help humanity. The Messenger of Allaah s just wanted to better peoples’ situation. If that is our heart we need to continue to do good for people to better their quality of life. Bring them peace, tranquility and fulfillment in life by finding Allaah. That will overcome in every and all obstacles and difficulties. Allaah has presented this to us in the example of the messengers and previous people. At the end of the day, whose right and wrong is not our decision. All of us, everybody, will stand before Allaah on the Day of Judgment whether he wants to or not and Allaah will make the decision. Ayah 33: وَآيَةٌ لَّهُمُ الْأَرْ‌ضُ الْمَيْتَةُ أَحْيَيْنَاهَا وَأَخْرَ‌جْنَا مِنْهَا حَبًّا فَمِنْهُ يَأْكُلُونَ And a sign for them is the dead earth. We have brought it to life and brought forth from it grain, and from it they eat. A new passage begins. This is the middle part of the surah and it serves a pivotal role in the theme and concept of the surah. In the introduction we discussed the three main topics of Makkan suwar (tawhid, risalah, aakhirah). Ya-Sin very powerfully and emphatically speaks of all these three topics. The first part of the surah focused heavily upon prophethood and messengership. The end part of the surah will focus heavily upon the life of the hereafter and the reckoning. The middle part, starting now, will discuss tawhid. This is a very fitting manner of presentation because messengers bring the message and the hereafter is the result of how that message is taken. What, however, is the crux of the message? What determines the faith of people? It is how well they accepted and founded tawhid. Their commitment to Allaah. How they were able to live by this creed. Before beginning the tafsir, we must discuss some basic concepts by which the Qur’aan discusses the Oneness of Allaah. Normally, especially today, in the Muslim community, the discussion of tawhid is very philosophical and logical to prove the presence of a Higher Being. That has become the tone of this conversation. Even Muslims are infatuated and enamoured by using this philosophical and scientific perspective. The Qur’aan, however, teaches the existence of a Divine Being differently. It does not use philosophical terms. It uses deductive reasoning and deductive logic. There are certain observations to be made which lead us to a particular conclusion. Look to these verses (88, 17-20) and (67, 15) أفلا ينظرون إلى الإبل كيف خلقت Then do they not look at the camels – how they are created? وإلى السماء كيف رفعت And at the sky – how it is raised? وإلى الجبال كيف نصبت And at the mountains – how they are erected? وإلى الأرض كيف سطحت And at the earth – how it is spread out? هو الذي جعل لكم الأرض ذلولا فامشوا في مناكبها وكلوا من رزقه وإليه النشور It is He who made the earth tame for you – so walk among its slopes and eat of His provision – and to Him is the resurrection. This so powerfully summarizes the concept. The earth is here for us to trample all over it! We can walk all over it and eat from everything it grows and we will still be gathered exclusively before Allaah. It is almost elementary how the Qur’aan teaches imaan, but that is the way it strikes us best that Allaah is One and He Alone deserves to be worshipped. We will see this same introduction to Allaah in this verse. وآية لهم الأرض الميتة أحييناها وأخرجنا منها حبّا فمنه يأكلون And a sign for them is the dead earth. We have brought it to life and brought forth from it grain, and from it they eat. Aayah| Word Analysis Allaah points to aayat to explain to us, to clarify to us (2, 242): كذلك يبين الله لكم آياته لعلكم تعقلون Thus does Allaah make clear to you His verses that you might use reason. It means sign; a very obvious, apparent, unavoidable, immutable sign. You have to be trying to miss it in order to miss it. It is also such a sign that it does not engage or absorb you into looking at the sign itself. Rather it immediately points you to something else. You are not required to make a conscious effort. When someone gives you a gift – a plaque or card – you won’t think of its make. You will think immediately of the memories associated with it, the person who gave it to you. These signs should immediately make us think of Allaah. If we look at these things and we don’t think of Allaah immediately then that means one of three things. 1. There is a lack of intellect, mental awareness or consciousness 2. Deficiency in the fitrah of that person, the core of that person. Thus, all aayaat will lead one to immediately think of Allaah when there is intellect (mind is awake and open) and the fitrah is clean. An Arab poet has said: وفي كل شيءله آية ةدل على أنه واحد In each and every thing there is a miraculous sign pointing you to the fact that He (Allaah) is one. The bedouins have beautiful and eloquent statements in this regard. There was once a bedouin man who was challenged by somebody. For every claim there is evidence, what is you evidence and proof for believing in Allaah? He said, Camel droppings tell you that a camel was here. Footprints in the sand tell you someone walked by here. The earth is full of trees, the sky full of stars, and the ocean full of waves, doesn’t that tell you Allaah is there? Allaah uses a beautiful example in the Qur’aan (6, 59) وعنده مفاتح الغيب لا يعلمها إلا هو ويعلم ما في البر والبحر وما تسقط من ورقة إلا يعلمها ولا حبة في ظلمات الأرض ولا رطب ولا يابس إلا في كتاب مبين And with Him are the keys of the unseen; none knows them except Him. And He knows what it on the land and in the sea. Not a leaf falls but that He knows it. And no grain is there written within the darknesses of the earth and no moist or dry [thing] but that it is [written] in a clear record. This is a beautiful example. Why a leaf? It is something so small and insignificant that we don’t even consider it. Every single leaf falling from a tree is by the knowledge and command of Allaah. There is a narration in Tabaraani (graded hasan) that says the Messenger of Allaah s was passing by a bedouin man who was making du’aa in his prayer. The Messenger of Allaah s stopped to listen for a minute. The man was saying “O You Who eyes cannot see in this world, minds cannot comprehend You! People cannot praise You as You deserve to be praised, and Who changes the incidences and occurrences which occur, but does not change Himself, He does not fear the trials and tribulations of time. He knows the exact weight of mountains on the earth, He knows the exact volume of water on the earth, He knows the exact number of rain drops that fall from the sky. he knows the exact number of leaves on every tree on the earth. He knows the exact number and details of everything that the darknesses of the night hide and the light of the day illuminates with its light. One sky cannot hide or shield another sky from Allaah. One ground cannot hide or shield another ground from Allaah. And a mountain in its deepest darkest caves cannot hide anything from Allaah and the ocean in its deepest depths cannot hide anything from Allaah. This is how these people would believe in Allaah and this is how Allaah has taught us to believe in Him in the Qur’aan. Second, the Qur’aan has a progression for how it brings change and enlightenment to the human being. 1. Aayaat to direct attention. They are not just here to inspire awe in us. They are to lead us somewhere else (88, 21). It is for reflection, it is to remind. It is a wake-up call. فذكر إنما أنت مذكر So remind, [O Muhammad]; you are only a reminder. And what is a reminder? A reminder does not present new information. It is bringing to attention information that we already have and already know and realize (30, 30) فأقم وجهك للدين حنيفا فطرت الله التي فطر الناس عليها لا تبديل لخلق الله ذلك الدين القيم ولكن أكثر الناس لا يعلمون So direct your face toward the religion, inclining to truth. [Adhere to] the fitrah of Allaah upon which He has created [all] people. No change should there be in the creation of Allaah. That is the correct religion, but most of the people do not know. We are all created upon this innate nature to turn to Allaah. to believe in Allaah, to dedicate and devote in worship to Allaah. The Qur’aan even tells us that when we were created we all testified to His Lordship (7, 172) وإذ أخذ ربك من بني آدم من ظهورهم ذريتهم وأشهدهم على أنفسهم ألست بربكم قالوا بلى شهدنا أن تقولوا يوم القيامة إنا كنا عن هذا غافلين And [mention] when your Lord took from the children of Adam – from their loins – their descendants and made them testify of themselves, [saying to them], “Am I not your Lord?” They said, “Yes, we have testified.” [This] – lest you should say on the Day of Resurrection, “Indeed, we were of this unaware.” That realization is hidden within each of us. These miraculous signs are to remind us. They lead us to the reminder. When a person heeds the reminder, remembering his purpose in existence, he is at a very important stage. Shukr, gratefulness, thanks to Allaah for everything he has been given. The Qur’aan opens with the very verse to proclaim this gratefulness (1, 1) الحمد لله رب العالمين The very best praise is to Allaah, Lord of the worlds The opposite of shukr is kufr. It means to be ungratefulness and disbelief because we know shukr is the basis of imaan. Once that person becomes grateful, the manifestation of that gratitude is not just lip-service. It leads to ibaadah – enslaving one’s self to Allaah voluntarily. The most obvious form of this slavery is worship. A person who takes heed of the reminders and signs does not need anything more to direct him to Allaah in worship. He feels compelled. Now, let’s get back to the verse at hand. وآية لهم الأرض الميتة أحييناها وأخرجنا منها حبّا فمنه يأكلون And a sign for them is the dead earth. We have brought it to life and brought forth from it grain, and from it they eat. Aayatun this is in its common form (nakira). This is either 1. لتفخيم to magnify that this is something of importance being discussed 2. to diversity that there are multiple ways of reflecting upon what is to be discussed لتنويع A miraculous sign for these people who aren’t realizing the truth is the dead earth which We have revived. This is not difficult for Allaah, it simply rains. We bring out from it habban a grain, a seed. That is what they are living off of. Not only that, but what is the progression of that? See Verse 34. Ayah 34: وجعلنا فيها جنات من نخيل وأعناب وفجرنا فيها من العيون And We placed therein gardens of palm trees and grapevines and caused to burst forth therefrom some springs - The progression of that seed from which the people eat is that it evolves into many, many gardens in this earth. They are full of date palms and grapes. These are amazing forms of sustenance provided on this earth. For the Arabs, nakhil is how they provided for themselves and sustained and grapes were a form of luxury. Not only does Allaah creates gardens of sustenance, but even luxuries! And We have made gush forth in this earth from springs. So first this earth was barren, there was nothing there. Not only did Allaah revive it, but he put forth fruit from it and even luxurious fruits. Then even water is gushing forth from it. Water is coming down from top (rain) and bottom (springs). Ayah 35: ليأكلوا من ثمره وما عملته أيديهم أفلا يشكرون That they may eat of His fruit. And their hands have not produced it, so will they not be grateful? And why was all this done? So that the people may eat from His fruit. But if you have forgotten, note, that their hands haven’t done any of this. Allaah makes this happen, don’t you forget (67, 30) قل أرأيتم إن أصبح ماؤكم غورا فمن يأتيكم بماء معين Say, “Have you considered: if your water was to become sunken [into the earth], then who could bring you flowing water?” If Allaah made the water recede back into the earth, nobody could bring it back up for us. There are two ways to understand this ما 1. As negation e.g. their hands did not produce it 2. Maa mansula e.g. and that which their hands have done 2.Meaning Allaah has provided all of this so they may eat the fruit from Allaah or even that which they do with their own hands – it is also only due to what Allaah has made possible. Nothing we do is possible without the facilitation of Allaah. A farmer requires the the temperatures and soil and water and conditions that Allaah provides. Without them, his crops are nonexistent. So will they not be grateful? This is a conclusion. Don’t these people realize? Don’t they show gratitude? Why don’t they live a life of gratefulness if they can’t live without these provisions (the verse mentions food and water) provided to them by Allaah? This was the physical understanding of Verses 33-35. There is also a spiritual understanding, a spiritual reflection. Verse 32 ended upon each and every single person being presented before Allaah at resurrection. We know the mushrikun of Makkah and all the other disbelievers always questioned being brought back to life once they have died and the bodies have decomposed. They had doubts about humans being brought back to life, yet, they didn’t even look at the earth. This barren earth was brought back to life and then it was sprawling with lush gardens and vegetations. The same ground which was barren is flowing with water and people are benefiting from it, eating from it, making more out of it. Why don’t you realize? Why can’t you be grateful? If Allaah can bring it back to life, then He can do the same to you. Even further, this shows how a person can be spiritually revived. A person without the understanding of tawhid is like a dead person. AHyaynaha – When Allaah grants him the understanding of tawhid, imaan he is brought back to life. wa akhrajna minha Habban – some good comes out of him faminhu yakulun – he starts to benefit from it, people start to benefit from him wa ja’alna fiha jannaatin min nakhilin wa a’naabin – if he continues to walk on this path, he can continue to climb the steps of taqwa, shukr, birr, tawakkul. He can become like the lush garden which has benefits in society, family, business, etc. Everywhere he goes, people benefit from him. wa fajjarna fiha mina al-‘uyun – the Messenger of Allaah s has often used the example of water for knowledge. “My example and the example which Allaah has sent me with is like abundant rain falling from the sky.” What brings life to things? Water! What will spiritually revive society and people? Good people! So this person can then be a source of knowledge, teaching others about that source of good. liya kulu min thamarihi – everyone will be able to live a good life wa maa ‘amalathu aydihim – and he will be rewarded for this good he is doing afalaa yashkurun – so will he not given thanks? This spiritual understanding is not new to the Qur’aan? Look at these verses (14, 24-25) ألم تر كيف ضرب الله مثلا كلمة طيبة كشجرة طيبة أصلها ثابت وفرعها في السماء Have you not considered how Allaah presents an example, [making] a good word like a good tree, whose root is firmly fixed and its branches [high] in the sky? تؤتي أكلها كل حين بإذن ربها ويضرب الله الأمثال للناس لعلهم يتذكرون It produces its fruit all the time, by permission of its Lord. And Allaah presents examples for the people perhaps that they will be reminded. That good word is imaan. That same dhikr is mentioned. It is to remind people of their purpose, goal, and objective in life. Ayah 36: سبحان الذي خلق الأزواج كلها مما تنبت الأرض ومن أنفسهم ومما لا يعلمون Exalted is He who created all pairs – from what the earth grows and from themselves and from that which they do not know. SubHaan| Word Analysis This is an exclamation of the perfection of Allaah. It comes from tasbiH meaning to glorify Allaah. It means how amazingly glorious, how amazingly perfect is Allaah. The root of this word as we’ll see in Verse 40, comes from the root (sa-ba-Ha) meaning to swim. How do the root and word connect? There is a process in the Arabic language that a word which is conjugated from a root word takes on a life and meaning of its own. TasbiH is one such word which means to speak of Allaah’s perfection. There are, however, logical and spiritual connections. sa-ba-Ha means to swim with one’s head above water (e.g. not diving). Subhaana and tasbiH is like that head, meaning that Allaah is above creation. Swimming is a very interesting action. When a person is swimming, in order to remain afloat he requires calculated, regular movements. Similarly, tasbiH is what keeps us spiritually afloat in this world otherwise we are surrounded by so many items which pull us down. A companion once asked the Messenger of Allaah s “The different ahkam are various, but I ask you for something that will constantly keep me latched to Allaah.” He s told him to keep his tongue moist with the remembrance of Allaah. Dhikr is not formal. The etiquette of the Muslim is to remember Allaah whenever something, anything occurs in his life. Sometimes in communities people find it awkward to make mention of these terms, but this is how the believer speaks. Allaah is attributing glory and perfection to the One Who created pairs in everything. Slowly, we begin to realize how many pairs there are. The things we do not know, Allaah knows best. Cross-pollination is a method of agriculture to increase the harvest.
  2. Why Do We Send Peace and Blessings Upon the Prophet? Over and over again, we send blessings on the Prophet Muhammad (peace be upon him), but do we know the meaning of what we are saying or why we are even saying it? Understanding what it is that we repeat at every mention of Prophet Muhammad’s name will not only increase our love for him but increase our awareness of how great this man really was. God says: إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا Indeed, Allah confers blessing upon the Prophet, and His angels [ask him to do so]. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace. (Quran 33: 56) The Muslim scholar, Sheikh Al-Sa’di says: “And in this there is an indication of the Prophet’s completeness, high rank, elevated status with Allah and His creation, and his wide fame. Indeed, Allah the Exalted and His angels confer blessings upon him, meaning that Allah praises him before the angels, and in the exalted assembly of angels due to His love for him. And the angels also praise him, make dua [supplication] for him, and seek forgiveness for him in humbleness and humility.” Imagine the status of Prophet Muhammad: Pure, sinless angels praise him and make dua for him. Not only that – our creator (God) praises him before these pure creations Himself! Sheikh Sa’di continues: “Oh you who believe, ask Allah to send blessings upon him and ask Allah to grant him peace. Through this you will be following the example of Allah and the angels, rewarding him for some of the rights he has upon you, completing your faith, glorifying him, loving and honoring him, increasing your good deeds, and expiating your sins.” When Should We Send Blessings and Peace? There is only one time that the blessing upon the Prophet is mandatory, and that is in the last part of the prayer, the tashahhud (when one sits down after the last prostration). There are, however, many times that sending blessings upon the Prophet are highly recommended. These include: – After hearing his name mentioned – After hearing the call to prayer – While making dua – During the prayer offered when a person dies – During the Friday khutba (sermon) – When entering or leaving the masjid – All through the day of Friday – When teaching and conveying knowledge – At the time of the marriage contract – In times of hardship and stress Some of the Virtues of Sending Blessings Upon the Prophet: – Fulfilling the command of God, as in the verse mentioned above – Following the example of God and the angels – Receiving ten blessings from God The Prophet said: He who sends blessings on me once, Allah sends blessings on him ten times and removes from him ten sins and raises him by ten degrees. (Muslim) – Having the intercession of the Prophet on the Day of Judgment:The Prophet said: Whoever sends blessings on me ten times in the morning and ten times in the evening will have my intercession on the Day of Judgment. (Al-Albani) – Relief from worries and sins:Ubayy ibn Ka’b relates: “I said: “O Messenger of Allah, I send much blessings on you. What proportion of my prayer should I devote to (sending blessings on) you?” He said: “As much as you like.” I said: “A quarter?” He said: “As much as you like, and if you increased it would only be better for you.” I said: “Then a half?” He said: “As much as you like and if you increased then it would only be better for you.” I said: “Then two thirds?” He said: “As much as you like and if you increased it would only be better for you.” I said: “I’ll devote all of my prayers to sending blessings on you.” The Prophet said: In that case it will suffice you from your worries and your sins will be forgiven. (At-Tirmidhi) – It increases your love for the Prophet. O Allah! Send Your mercy on Muhammad and on the family of Muhammad, as You sent Your mercy on Abraham and on the family of Abraham. And send Your blessings on Muhammad and the family of Muhammad, as You sent your Blessings on Abraham and on the family of Abraham. Verily You are the Most Praise-worthy, the Most Glorious. (Al-Bukhari) http://aboutislam.net/reading-islam/about-muhammad/why-do-we-send-peace-and-blessings-upon-the-prophet/
  3. Proofs Of The Bible's Corruption

    2 Peter 3:16 ".. His letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other Scriptures, to their own destruction." rest of λοιπὰς (loipas) Strong's Greek 3062: Left, left behind, the remainder, the rest, the others. Masculine plural of a derivative of leipo; remaining ones. [the] Scriptures, γραφὰς (graphas) Strong's Greek 1124: (a) a writing, (b) a passage of scripture; plur: the scriptures. A document, i.e. Holy Writ. Pulpit Commentary By "the other Scriptures" St. Peter means the Old Testament, and also, perhaps, some of the earlier writings of the New, as the first three Gospels and the Epistle of St. James. Gill's exposition: as they do also the other Scriptures; the writings of Moses, and the prophets of the Old Testament, the Gospels, the Acts of the Apostles, and the other epistles of the apostles of the New Testament Expositor's Greek testament: ὡς καὶ τὰς λοιπὰς γραφάς. (1) There has been much discussion among commentators as to the meaning of γραφάς. Spitta takes γραφάς in sense of “writings,” and concludes that these were by companions of the Apostle Paul; but this is a very unusual sense of γραφή unless the name of an author is given. Mayor and others interpret as the O.T. Scriptures; while some who are prepared to assign a late date in the second century to the epistle, think that both Old and New Testament Scriptures are meant. On every ground the hypothesis of γραφάς = O.T. Scriptures is to be preferred. (2) The difficulty in connexion with the meaning of γραφάς is largely occasioned by the phrase τὰς λοιπὰς γρ. Does this mean that the Epistles of St. Paul are regarded as Scripture? Attempts have been made (e.g., by Dr. Bigg) to cite classical and other parallels that would justify the sense for τὰς λοιπὰς, “the Scriptures as well”. In these, certain idiomatic uses of ἄλλος and other words are referred to, but no real parallel to this sense of λοιπός can be found, and the connexion implied in λοιπός is closer than ἄλλος. The result of the whole discussion is practically to compel us to take τὰς λοιπὰς γραφάς in the obvious sense “the rest of the Scriptures,” and we cannot escape the conclusion that the Epistles of Paul are classed with these. The intention of the author of 2 Peter seems to be to regard the Pauline Epistles, or those of them that he knew, as γραφαὶ because they were read in the churches along with the lessons from the O.T.
  4. Miracles, Predictions, Prophecies Of Prophet Muhammad (Saw)

    Opening Egypt Allah's Messenger (ﷺ) said: "You would soon conquer Egypt and that is a land which is known (as the land of al-qirat). So when you conquer it, treat its inhabitants well. For there lies upon you the responsibility because of blood-tie or relationship of marriage (with them). " "‏ إِنَّكُمْ سَتَفْتَحُونَ مِصْرَ وَهِيَ أَرْضٌ يُسَمَّى فِيهَا الْقِيرَاطُ فَإِذَا فَتَحْتُمُوهَا فَأَحْسِنُوا إِلَى أَهْلِهَا فَإِنَّ لَهُمْ ذِمَّةً وَرَحِمًا ‏" The blood-tie: Hagar, the Mother of Ismael, and Maryia, the mother of Ibrahem (The son of Prophet Muhammad),both were Egyptians. http://sunnah.com/muslim/44/323
  5. Proofs Of The Bible's Corruption

    Matthew 15:7-9 7 You hypocrites! Isaiah was right when he prophesied about you:8 “‘These people honor me with their lips, but their hearts are far from me. 9 They worship me in vain; Their teachings are merely human rules. Matthew Henry Commentary 15:1-9 Additions to God's laws reflect upon his wisdom, as if he had left out something which was needed, and which man could supply; in one way or other they always lead men to disobey God. How thankful ought we to be for the written word of God! Never let us think that the religion of the Bible can be improved by any human addition, either in doctrine or practice. Our blessed Lord spoke of their traditions as inventions of their own, and pointed out one instance in which this was very clear, that of their transgressing the fifth commandment.... The doom of hypocrites is put in a little compass; In vain do they worship me. It will neither please God, nor profit themselves; they trust in vanity, and vanity will be their recompence. Barnes' Notes on the Bible In vain do they worship me - That is, their attempts to worship are "vain," or are not real worship - they are mere "forms." Teaching for doctrines ... - The word "doctrines," here, means the requirements of religion - things to be believed and practiced in religion. God only has a right to declare what shall be done in his service; but they held their traditions to be superior to the written word of God, and taught them as doctrines binding the conscience. Isaiah 29:13 The Lord says: "These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is based on merely human rules they have been taught.
  6. Miracles, Predictions, Prophecies Of Prophet Muhammad (Saw)

    Forms of governance the Muslim nation would experience Ḥudhayfa b. al-Yamān (rA) reported that the Prophet ﷺ said, “Prophethood will remain amongst you for as long as Allah wishes. Then Allah will remove it whenever He wishes to remove it, Then there will be a caliphate upon the prophetic methodology. It will last for as long as Allah wishes it to last, then Allah will remove it whenever He wishes to remove it. Then there will be an abiding dynasty, and it will remain for as long as Allah wishes it to remain. Then Allah will remove it whenever He wishes to remove it. Then there will be tyrannical (forceful) kingship, and it will remain for as long as Allah wishes it to remain. Then He will remove it whenever He wishes to remove it, and then there will be a caliphate upon the prophetic methodology.” تَكُونُ النُّبُوَّةُ فِيكُمْ مَا شَاءَ اللَّهُ أَنْ تَكُونَ ، ثُمَّ يَرْفَعُهَا إِذَا شَاءَ أَنْ يَرْفَعَهَا، ثُمَّ تَكُونُ خِلَافَةٌ عَلَى مِنْهَاجِ النُّبُوَّةِ ، فَتَكُونُ مَا شَاءَ اللَّهُ أَنْ تَكُونَ، ثُمَّ يَرْفَعُهَا إِذَا شَاءَ أَنْ يَرْفَعَهَا، ثُمَّ تَكُونُ مُلْكًا عَاضًّا، فَيَكُونُ مَا شَاءَ اللَّهُ أَنْ يَكُونَ ، ثُمَّ يَرْفَعُهَا إِذَا شَاءَ الله ُأَنْ يَرْفَعَهَا ، ثُمَّ تَكُونُ مُلْكًا جَبْرِيّاً ، فَتَكُونُ مَا شَاءَ اللَّهُ أَنْ تَكُونَ ، ثُمَّ يَرْفَعُهَا إِذَا شَاءَ أَنْ يَرْفَعَهَا ، ثُمَّ تَكُونُ خِلَافَةٌ عَلَى مِنْهَاجِ النُّبُوَّةِ ، ُثمَّ سَكَتَ: Aḥmad (18406); deemed ḥasan by al-Arna’ūṭ, and “at least ḥasan” by al-Albāni in as-Silsila aṣ-Ṣaḥīḥa -مشكاة المصابيح
  7. Proofs Of The Bible's Corruption

    Psalm 56:4-5 NIV 4 In God, whose word I praise— in God I trust and am not afraid. What can mere mortals do to me? 5 All day long they twist my words; all their schemes are for my ruin. New American Standard Bible All day long they distort my words; King James Bible Every day they wrest my words: יְעַצֵּ֑בוּ (yə·‘aṣ·ṣê·ḇū) Strong's Hebrew 6087: To carve, fabricate, fashion, to worry, pain, anger Gill's Exposition of the Entire Bible Every day they wrest my words,.... Form, fashion, and shape them at their pleasure; construe them, and put what sense upon them they think fit. The word (u) is used of the formation of the human body, in Job 10:8; They put his words upon the rack, and made them speak what he never intended; as some men wrest the Scriptures to their own destruction, 2 Peter 3:16; and as the Jews wrested the words of Christ, John 2:19. Clarke's Commentary Every day they wrest my words - They have been spies on my conduct continually; they collected all my sayings, and wrested my words out of their proper sense and meaning, to make them, by inuendos, speak treason against Saul. They are full of evil purposes against me.
  8. Proofs Of The Bible's Corruption

    Jeremiah 23:36 "But you must not mention 'a message from the LORD' again, because each one's word becomes their own message. So you distort the words of the living God, the LORD Almighty, our God." so that you pervert וַהֲפַכְתֶּ֗ם (wa·hă·p̄aḵ·tem) Conjunctive waw | Verb - Qal - Conjunctive perfect - second person masculine plural Strong's Hebrew 2015: To turn about, over, to change, overturn, return, pervert Benson Commentary: For every man’s word shall be his burden — You shall be made severely to account for your loose and profane speeches, wherewith you deride and pervert the words and messages of God himself. Or, “Every man shall have most reason to regard his own word as hurtful and prejudicial to him. For the words of God were delivered with a salutary tendency, to warn sinners of the danger of their situation, and to call them to repentance. Those, therefore, who made a right use of them would have no cause to complain. But those who despised and rejected them perverted that which should have been for their wealth into an occasion of falling.” — Blaney.
  9. Proofs Of The Bible's Corruption

    The bible confirms its own corruption ! Jeremiah 8:8 " 'How can you say, "We are wise, for we have the law of the LORD," when actually the lying pen of the scribes has handled it falsely" Clarke's Commentary on the Bible: “The deceitful pen of the scribes. They have written falsely, though they had the truth before them. It is too bold an assertion to say that “the Jews have never falsified the Sacred Oracles;” they have done it again and again. They have written falsities when they knew they were such.” Many of modern Christian scholars will agree with Dr. Clarke’s statement. It is a historical fact that the Old Testament has been corrupted in its earliest stage, and it was exhaustively proved more than 250 years ago by Dr. Benjamin Kennicott, a prominent Hebrew scholar who was able to trace the process of the Hebrew text transmission till the times of Ezra (ca. 450-420 B.C.). Here are some excerpts from his latin work Dissertatio Generalis which till today is of great importance for Biblical scholarship: Reference: J. C. Nott & G. R. Gliddon, Types of Mankind: Or Ethnological Researches, Based Upon the Ancient Monuments, Paintings, Sculptures, and Crania of Races, and Upon Their Natural, Geographical, Philological, and Biblical History. (Philadelphia: Lippincott, Grambo & Co., 1854), pp. 627-628.
  10. Rabbi Allen Maller I neither believe nor disbelieve in the Qur’an. If I believed in the Qur’an, I would be a member of the Muslim ummah (community). But I cannot disbelieve in the Qur’an because I believe that Muhammad was a prophet and I respect the Qur’an as a kindred revelation, first revealed to a kindred people, in a kindred language. Ignác/Ignaz (Yitzhaq Yehuda) Goldziher (June 22, 1850 – November 13, 1921), was a Hungarian scholar of Islam and is considered one of the three founders of modern Islamic studies in Europe. He was educated at the universities of Budapest, Berlin, Leipzig, and Leiden, and became a privatdozent in Budapest in 1872. In the next year, under the auspices of the Hungarian government, he began a journey through Syria, Palestine, and Egypt. In the personal journal he kept he wrote: In those weeks, I truly entered into the spirit of Islam to such an extent that ultimately I became inwardly convinced that I myself was a Muslim, and judiciously discovered that this was the only religion which, even in its doctrinal and official formulation, can satisfy philosophic minds. My ideal was to elevate Judaism to a similar rational level. His admiration for Islam did not prevent Goldziher from remaining a devout Jew all his life. Indeed, Goldziher was appointed the secretary of the Jewish community in Budapest. This bond to Judaism and the Jewish people was unusual for a man seeking an academic career in Europe in the late 19th century. This in part was why Goldziher saw Islam through the eyes of someone who refused to assimilate into the contemporary Christian European culture. He had little admiration for European Christianity. Goldziher was denied a teaching post at Budapest University until he was 44. As a Christian convert, he would easily have received a university appointment as a full professor but he always refused to convert. In Edward Said’s critical attacks on western academic scholars of Islam in his book Orientalism, Said himself reproved them for failing to pay sufficient attention to scholars like Goldziher. Of the five major German orientalists, Said remarked that four of them, despite their profound erudition, were hostile to Islam. Goldziher’s work was an exception in that he appreciated ‘Islam’s tolerance towards other religions’. Dr. Yitzhaq Yehuda Goldziher was a 19th-century example of the famous Jew Rabbi Mukhayriq, who was one of many Jews who supported the Prophet Muhammad when he first arrived in Medina. Rabbi Mukhayriq, a learned leader of the tribe of Tha’labah, was part of a tribe that was made up of Jews from the land of Israel who had settled in Medina several centuries earlier, which included a large number of local Arabs who had converted to Judaism over the ensuing generations. According to Ibn Ishaq, the first major biographer of Prophet Muhammad, Rabbi Mukhayriq had “announced to his congregation that he would fight to protect Prophet Muhammad from his many enemies among the pagan Arabs of Makkah; stating that if he died in the battle (as he did) he wanted his estate to go to Prophet Muhammed to be distributed as charity.” When the Prophet Muhammed, who was seriously injured in that battle, was informed about the death of Rabbi Mukhayriq, Muhammed said about the Rabbi: “مُخَيْرِيقُ سَابِقُ يَهُودَ, or Mukhayriq is the foremost among the Jews (Ibn Shabbah, Ta’reekh Al-Madinah 467)”. In another narration, the Prophet said: “مُخَيْرِيقٌ خَيْرُ يَهُودَ, or Mukhayriq was the best of the Jews (Ibn Sa’d, Tabaqat Al-Kubra 1535)”. Ibn Ishaq also wrote that Rabbi Mukhayriq “recognized the Apostle of Allah by his description, and by what he found in his scholarship. However, (since) he was accustomed to his own religion, this held him back (from converting to Islam)”. Christians did not accept Muhammad as a legitimate prophet because they believed Jesus was a part of a Holy Trinity and the Qur’an explicitly states: “The Messiah (Jesus) the son of Mary, was but a messenger of Allah and His word which He directed to Mary, a soul from Him. So believe in Allah and His messengers. And do not say Three: desist! – it is better for you. Indeed, Allah is but one God. Exalted is He above having a son (4:171)”. But why did the Jews of Medina not support the Prophet Muhammad, who was just as unitarian as Moses? Most of them may have been afraid that after the death of Prophet Muhammad, his ex-pagan polytheist followers would turn him into a son of God and worship him, just as the followers of Jesus had turned him into a Son of God; and not only worshipped him but persecuted the Jews who would not worship Jesus. Thank God that did not happen, but by the time Prophet Muhammad died, the three Jewish tribes in Medina had already been defeated in inter-tribal fighting and had banished from Medina. I first studied Islam when I was a student at UCLA almost 60 years ago, and then again while I was in Rabbinical school. Over the years I continued to read the Qur’an and other Islamic books. I read these books as the Prophet taught his followers to read when seeking knowledge, “not as a believer, and not as a disbeliever”. But what does that mean? The Qur’an, of course, is sacred scripture for Muslims. A disciple of Muhammad named Abu Huraira related: “The people of the Book used to read the Torah in Hebrew and then explain it in Arabic to the Muslims. Allah’s Apostle said (to the Muslims): ‘Do not believe the people of the Book, nor disbelieve them, but say, ‘We believe in Allah, and whatever is revealed to us, and whatever is revealed to you’ (Bukhari Vol. 9, Book 92, #460 and Vol. 9, Book 93, #632)”. Following Muhammad’s teaching, I too neither believe nor disbelieve in the Qur’an. If I believed in the Qur’an I would be a member of the Muslim ummah (community). But I cannot disbelieve in the Qur’an because I believe that Muhammad was a prophet and I respect the Qur’an as a kindred revelation, first revealed to a kindred people, in a kindred language. In fact, the people, the language, and the theology are closer to my own people, language, and theory than that of any other on earth. Thus, I feel that I am a Muslim Jew, i.e. a faithful Jew submitting to the will of God, because I am a Reform Rabbi. Reform Jews are also now the largest of the Jewish denominations in the United States (in the UK, Reform Judaism is called Liberal Judaism). As a Rabbi, I am faithful to the covenant that God made with Abraham, the first Jew to be a Muslim, and I submit to be bound by the covenant and commandments that God made with the people of Israel at Mount Sinai. As a Reform Rabbi, I also believe that Rabbis should modify Jewish traditions to prevent them from making religion too difficult to practice. This important teaching in the Qur’an (7:157) was taught by Prophet Muhammad twelve centuries before the rise of Reform Judaism in early 19th century Germany. As Abu Huraira related: “The Prophet said, ‘Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded (Bukhari book 2 #38)”. May the faithful believers of all religions commit themselves to this excellent teaching. Rabbi Maller is a graduate of UCLA and the Hebrew Union College. Rabbi Maller is Past President of the Southern California Association of Reform Rabbis and is now President of the National Jewish Hospitality Committee. https://themuslimvibe.com/faith-islam/a-short-history-on-jewish-admirers-of-islam
  11. حرم الإسلام الاعتداء بكل أشكاله و حصر القتال علي من يقاتل وذلك مصداق قول الله : ( وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ وَلا تَعْتَدُوا إِنَّ اللَّهَ لا يُحِبُّ الْمُعْتَدِينَ ) فإذ وقعت الحرب فالقتال محصور علي المحارب فقط ، وكل الآيات القتالية في القرآن الكريم محمولة علي الحربيين - الجيش بالمصطلح المعاصر - ، اما الذين لا يقاتلون - المدنيين بالمصطلح المعاصر - فيحرم قتلهم .. *قال الإمام إبن قدامة -أحد أكابر أئمة المذهب الحنبلي - : ( لا تقتل إمرأة ولا صبي ولا شيخ فأن ولا يقتل زمن ولا أعمي ولا راهب ولا عبد ولا فلاح ) [ المغني ﻹبن قدامة 13 / ص 177-180 ] وذاك لأنه لا يوجد ترابط بين الكفر و القتل في الإسلام ولو كان الكفر واحدة مبيحا للقتل للزم قتل هؤلاء لأنهم كفار ولكن حرم قتلهم فدل ذلك ان الكفر وحده لا يبيح القتل، ولكن المبيح للقتل هو الحرابة.. قال إبن تيمية : ( والكفار إنما يُقاتَلون بشرط الحِراب، كما ذهب إليه جمهور العلماء، وكما دلَّ عليه الكتاب والسنَّة ) [ كتاب النبؤات ص 570 ] *وقال إبن القيم : ( ولأن القتل إنما وجب في مقابلة الحراب لا في مقابلة الكفر ولذلك لا يقتل النساء ولا الصبيان ولا الزمني والعميان ولا الرهبان الذين لا يقاتلون، بل نقاتل من حاربنا ) [ أحكام اهل الذمه ص 110 ] ولا يقتصرِ النهي عن الاعتداء على بني البَشر فقط؛ وإنَّما تجاوز ذلك ليشملَ النهي عن الإتلاف، وقطع الشَّجر، وقتْل الحيوانات، وتخريب الممتلكات بغير مصلحة، أو ضرورة تقتضي الإقدامَ على ذلك، وهذا سُموٌّ أخلاقي لم تعرفْ له البشرية مثيلًا في تاريخها قديمًا وحديثًا. ويعلق المؤرخ الفرنسي غوستاف لوبون علي هذه النصوص و الأحداث التاريخية و يقول : "والحق أن تاريخ العالم لم يشهد فاتحين ارحم من العرب ولم يشهد ديناً أكثر تسامحا من دينيهم "... [ كتابة حضارة العرب ص 605 ]
  12. UK: Terrorist shout “All Muslims must die” and stab one! It comes after at least 52 people were killed in a horrific far-right terrorist attack on two mosques in Christchurch, New Zealand, on Friday, by Australian-born Extremist. A stabbing in Surrey which saw a man rampage with a baseball bat and knife while allegedly shouting ‘all Muslims must die’ is being treated by police as a terror incident ‘inspired by the far-right’. Neighbours in Viola Avenue, Stanwell, near Heathrow Airport, said the 50-year-old suspect had also been screaming ‘white supremacists rule’ before knifing a 19-year-old man in a nearby Tesco car park on Saturday night. He also asked the teenager ‘Do you wanna die? Well you’re gonna die!’ ahead of the horrifying attack, according to witnesses. The victim sustained non-life threatening injuries and remains in hospital, while the suspect is in custody after being arrested on suspicion of attempted murder and racially aggravated public order. Prime Minister Theresa May condemned the Surrey attack on Sunday evening and thanked the emergency services for their ‘handling of the terrorist incident’.
  13. Joram van Klaveren is the second ex-PVV politician to convert. A former member of Geert Wilders’ far-right Dutch party announced Monday that he has converted to Islam. Joram Van Klaveren said he made the switch from critic to convert while writing a book about Islam. “During that writing I came across more and more things that made my view on Islam falter,” he told Dutch radio. Van Klaveren was a member of parliament for the Freedom Party (PVV) from 2010 to 2014, but quit the party after Wilders’ asked supporters during a rally in 2014 if they wanted more or fewer Moroccans in the Netherlands, to which the crowd chanted “Fewer! Fewer! Fewer!” After leaving the PVV, Van Klaveren set up his own party, For Netherlands, but failed to win a seat in the 2017 national election and quit politics. Van Klaveren was a harsh critic of Islam during his time as PVV politician, saying “Islam is a lie” and “The Quran is poison,” newspaper NRC reported. Asked in the newspaper interview if he feels guilty about these statements, Van Klaveren said he had been “simply wrong,” adding that it was “PVV policy: everything that was wrong had to be linked to Islam in one way or another.” Arnoud van Doorn, a former PVV official, was an earlier convert to Islam. Van Doorn congratulated Van Klaveren on his decision via Twitter, writing: “ never thought that the PVV would become a breeding ground for converts.” https://islamicnafahat.wordpress.com/2019/02/05/van-klaveren-dutch-former-anti-muslim-politician-converts-to-islam/
  14. English Quran Tafseer/Commentaries

    English Tafseer/Commentaries Of The Noble Quran Some of the English Commentaries/Tafseer Of The Noble Quran that are Available online: 1 Maruf Ul Quran By Mufti Shafi Usmani (Translated By Mufti Taqi Usmani) (Recommended) Visit https://archive.org/compress/English-MaarifulQuran/formats=TEXT%20PDF&file=/English-MaarifulQuran.zip (pdf) Or http://www.islamicstudies.info/quran/maarif/maarif.php (online) 2 Tafseer Daryabadi by Abdul Majid Daryabadi Visit http://quranwebsite.com/read/abdul_majid_darababadi__english.html (Vol 1,2 and 3) (pdf) https://archive.org/download/Quran-EnglishCommentary-AbdulMajidDaryabadiVol.4/Quran-EnglishCommentary-AbdulMajidDaryabadiVol.4.pdf (Vol 4) (pdf) Or http://www.islamicstudies.info/quran/daryabadi (online) 3 Tafseer Ibn Kathir (Abridged) (Ulema Guidance Required) http://quranwebsite.com/read/Tafsir%20Ibn%20Kathir%20-%20Volume%2001-10%20-%20English.pdf (pdf) Or http://www.qtafsir.com/index.php?option=com_content&task=view&id=3000&Itemid=731 (Online) 4 Quran- The Living Truth by Basheer Ahmad Mohydeen https://yassarnalquran.files.wordpress.com/2011/11/quran-the-living-truth.pdf (pdf) 5 Anwar Ul Bayan https://archive.org/compress/IlluminatingDiscoursesOnTheNobleQurantafseerAnwarulBayan/formats=IMAGE%20CONTAINER%20PDF&file=/IlluminatingDiscoursesOnTheNobleQurantafseerAnwarulBayan.zip (pdf) 6 Tadabbur Ul Quran http://quranwebsite.com/tadaddbur-e-quran%20english/tadabbur_e_quran_english.html (pdf) 7 The Message of The Quran (Ulema Guidance Required due to some Deviant Mutazila Views) by Mohammad Asad https://www.google.co.in/url?rct=j&sa=t&source=web&url=http%3A%2F%2Fwww.muhammad-asad.com%2FMessage-of-Quran.pdf&usg=AOvVaw0_1spHnzDNLB1olwTmke4g&ved=2ahUKEwj93MbZz9nYAhXKUbwKHYQiBkMQFjAAegQIFRAB (pdf) 8 In the Shade of The Quran by Syed Qutb (Ulema Guidance Required due to some Deviant Views) https://yassarnalquran.files.wordpress.com/2013/08/in-the-shade-of-the-quran-full-set.pdf (pdf) 9 The Study Quran by Syed Nasr Hossein (Ulema Guidance Required due to some Deviant Views) https://archive.org/download/TheStudyQuran_201708/Seyyed%20Hossein%20Nasr%20et%20al.%20%28eds.%29-The%20Study%20Quran_%20A%20New%20Translation%20and%20Commentary-HarperOne%20%282015%29.pdf (pdf) 10 Israr Ut Tanzeel http://english-tafseer.com/Index.html (online) 11 Tafseer Al Qurtubi Vol. 1 (Ulema Guidance Required) https://archive.org/download/TafsirAlQurtubiVolI/Tafsir%20al%20Qurtubi%20-%20Vol%20I.pdf (pdf) 12 Dawat Ul Quran by Shams Pirzada http://www.islamicstudies.info/quran/dawat (online) 13 Tafheem Ul Quran by Syed Abul Ala Maududdi (Recommended) https://www.google.co.in/url?rct=j&sa=t&source=web&url=https%3A%2F%2Fplay.google.com%2Fstore%2Fapps%2Fdetails%3Fid%3Dcom.iroshni.tafheemulquraneng%26hl%3Den%26referrer%3Dutm_source%253Dgoogle%2526utm_medium%253Dorganic%2526utm_term%253Dtafheem%2Bul%2Bquran%2Benglish%2Bpdf%26pcampaignid%3DAPPU_1_1WtcWqeRKcqk8AXuxJXgBQ&usg=AOvVaw1V2ddfX-N6mXp0Mep-nULi&ved=0ahUKEwjnz7Tjy9nYAhVKErwKHW5iBVwQ8oQBCDEwAQ (Play Store) Or http://www.islamicstudies.info/tafheem.php (online) 14 Abdullah Yusuf Ali (Ulema Guidance Required due to some Deviant Views) https://archive.org/download/English-quran-with-commentariesyusuf-ali/english-quran-with-commentaries%28yusuf-ali%29.pdf (Pdf) Or https://archive.org/download/TheHolyQuranEnglishTranslationoftheMeaningandCommentary/The%20Holy%20Quran%20-%20Abdullah%20Yusuf%20Ali%20IFTA.pdf (With Commentary) (Pdf) 15 Imtiyaz Ahmed (Recommended) http://easyquranfoundation.com/?page_id=674 (pdf) 16 The Gracious Quran by Ahmed Zaki Hammad https://archive.org/download/01114TheGraciousQuranComplete/%2101-114_The_Gracious_Quran_%28Complete%29.pdf (pdf) 17 Noorul Irfan (May Contain Some Devaint Barielvy Views, therefore this Tafseer should be read Under Ulema Guidance) https://archive.org/download/TafsirNoorUlIrfanEnglishV1/Tafsir%20Noor%20ul%20Irfan%20%28English%29%20-v1.pdf (Vol 1) Or https://archive.org/download/TafsirNoorUlIrfanEnglishV2/Tafsir%20Noor%20ul%20Irfan%20%28English%29%20-v2.pdf (Vol 2) 18 Saheeh International (Recommended) https://www.google.co.in/url?rct=j&sa=t&source=web&url=https%3A%2F%2Fwww.kalamullah.com%2FBooks%2FQuran%2520-%2520Saheeh%2520International%2520Translation%2520.pdf&usg=AOvVaw20Vcy8iUWLISX3xeB8ZLzt&ved=2ahUKEwijxcKPwtnYAhWJyLwKHW_2BGoQFjAEegQIBxAB (pdf) Or https://www.google.co.in/url?sa=t&source=web&rct=j&url=https://quran.com/%3Flocal%3Den&ved=2ahUKEwjw27DWxtvYAhXIvrwKHfsmDKIQFjAMegQIAhAB&usg=AOvVaw09BviQ8MSfFPXpXYhH2gq6 (Online) 19 Abdel Haleem https://www.google.co.in/url?rct=j&sa=t&source=web&url=http%3A%2F%2Fwww.kaskas.com%2Fhome%2Fwp-content%2Fuploads%2F2013%2F11%2FQuran-Abdel-Haleem-Translation-1.pdf&usg=AFQjCNE4qNL3aB1kgpvAKZPcf1gZTpJAfQ&ved=0ahUKEwi5rdiYjuPVAhULpo8KHRgbBwsQFggiMAA (pdf) 20 Dr Mehmood Ghali (Recommended) https://www.google.co.in/url?rct=j&sa=t&source=web&url=http%3A%2F%2Fxa.yimg.com%2Fkq%2Fgroups%2F19371438%2F1315958654%2Fname%2FQuran.pdf&usg=AOvVaw17h-nVs-vUggeJKdtJXzRO&ved=2ahUKEwjo4NXJvdnYAhVEvLwKHZRMDzYQFjAEegQICBAB (pdf) 21 Mohammad William Pickthai (Recommended) https://www.google.co.in/url?rct=j&sa=t&source=web&url=http%3A%2F%2Fislamtomorrow.com%2Fdownloads%2FQuranPikhtal.pdf&usg=AOvVaw2dKbvsNP4NFdTsCxOVmMw8&ved=2ahUKEwistc_bwdnYAhUCE7wKHdiJANIQFjACegQIERAB 22 Aysha Bewley (Recommended) https://www.google.co.in/url?rct=j&sa=t&source=web&url=https%3A%2F%2Fasimiqbal2nd.files.wordpress.com%2F2010%2F03%2Fquran-bewley.pdf&usg=AFQjCNGhtwgqvtkGqr3dNx8mtMCppIGMNA&ved=0ahUKEwiHvvuO_aTVAhUJL48KHd38D5cQFggbMAA 23 Translation Of The Meanings Of The Noble Quran written by Dr. Mohammad Muhsin Khan and Dr. Mohammad Taqi Ud Deen Al Hilali https://www.google.co.in/url?rct=j&sa=t&source=web&url=https%3A%2F%2Fwww.gph.gov.sa%2Far-sa%2FDocLib%2Fqurantrans%2F6_PDFDownloadLinkFull.pdf&usg=AOvVaw3h2TXX8ZDxmVT1qxS-ohFH&ved=2ahUKEwjVufHxw9nYAhUCNbwKHXtGBgQQFjABegQIFBAB (pdf) Or http://www.pdfquran.com/download/english/english-quran.pdf (pdf) Or http://qurancomplex.gov.sa/Quran/Targama/Targama.asp?SecOrder=4&SubItemID=1&SubSecOrder=1&TabID=4&l=arb&t=eng (Online) 24 The Clear Quran –A Thematic English Translation (of the meaning of The Noble Quran by Dr. Mustafa Khattab (Recommended) https://www.google.co.in/url?rct=j&sa=t&source=web&url=https%3A%2F%2Fplay.google.com%2Fstore%2Fapps%2Fdetails%3Fid%3Dcom.quran.labs.androidquran%26hl%3Den%26referrer%3Dutm_source%253Dgoogle%2526utm_medium%253Dorganic%2526utm_term%253Dquran%2Bbest%2Btranslation%26pcampaignid%3DAPPU_1_5j17WZSMEoi18QWJhIyYDA&usg=AFQjCNEMZ6U0X2Mi4W9QRusUkqlM04lOkA&ved=0ahUKEwiUl42qjKzVAhWIWrwKHQkCA8MQ5YQBCKkBMBI (Play Store) 25 Irfan Ul Quran by Dr. Tahir Ul Qadri http://www.irfan-ul-quran.com/quran/english/contents/sura/cols/0/ar/1/ur/1/ra/1en/1/sid/36#65 (online) Or http://www.irfan-ul-quran.com/quran/english/tid/50/Irfan-ul-Quran-Apps.html (Play Store) 26 Al Huda (Word To Word) http://www.alhudaecampus.com/english-juz-complete (Pdf) 27 Mohammad Mohar Ali (Word To Word) https://yassarnalquran.wordpress.com/2012/07/26/word-for-word-translation-of-the-quran/ (Pdf) 28 Dr. Shehnaz And Kausar (Word To Word) http://www.emuslim.com/Quran/Translation_English.asp (Pdf) Or http://www.islamicstudies.info/quran/wordtranslation.php (Online) 29 Summary of All 30 Parts Of The Noble Quran (Juz By Juz) https://yassarnalquran.files.wordpress.com/2013/07/juzbyjuz.pdf (Pdf) 30 Quran Dictionary by Abdul Kareem Parekh https://yassarnalquran.files.wordpress.com/2011/04/the-easy-dictionary-of-the-quran.pdf (pdf) 31 Why Islam (Proofs From Modern Science) https://yassarnalquran.files.wordpress.com/2010/11/why-islam-proofs-of-modern-science.pdf (Pdf) 32 Scientific Truths in the Quran https://yassarnalquran.files.wordpress.com/2014/11/scientific-truths-in-the-quran.pdf (Pdf) 33 The Unchallengeable Miracles of the Quran (Recommended) https://archive.org/download/TheUnchallengeableMiraclesOfTheQuran-/TheUnchallengeableMiraclesOfTheQuran-Alhamdulillah-library.blogspot.in.pdf 34 Quran- The Miracles of the Miracles by Ahmed Deedat https://www.google.co.in/url?sa=t&source=web&rct=j&url=http://www.islamicbulletin.org/free_downloads/quran/the_miracle_of_miracles_deedat.pdf&ved=2ahUKEwj76JG5u9vYAhWMEbwKHQKNAj8QFjAAegQIERAB&usg=AOvVaw1d36SLSR4fkkKXsh1qnKQ8 (Pdf) 35 Ahmad Raza Khan http://tanzil.net/trans/en.ahmedraza (doc) or http://tanzil.net/#trans/en.ahmedraza/19:1 (Online) 36 Talal Itani https://www.google.co.in/url?sa=t&source=web&rct=j&url=http://blog.clearquran.com/download/&ved=2ahUKEwiRgabnxdvYAhWDurwKHVLIAGgQjBAwAXoECAkQBw&usg=AOvVaw3y4lNhpydEVsk3Lox3erA2 (Pdf) Or https://www.google.co.in/url?sa=t&source=web&rct=j&url=http://m.clearquran.com/&ved=2ahUKEwiRgabnxdvYAhWDurwKHVLIAGgQFjAAegQICRAD&usg=AOvVaw0JQaRaL2YyX8L75ux1IoC9 (Online) 37 Kanzul Eeman https://www.google.co.in/url?sa=t&source=web&rct=j&url=http://www.nooremadinah.net/Al-Quran/EnglishTranslation/Download/QuranEnglishTranslation.pdf&ved=2ahUKEwj6vqaZyNvYAhVBuJQKHR_pBkUQFjAAegQIDRAB&usg=AOvVaw1Y9tWHbj5furocsFtIm_ic (Pdf) Or http://ahadees.com/english-translation.html (Online) 38 Ahmed Ali https://www.google.co.in/url?sa=t&source=web&rct=j&url=http://www.studyquran.org/Ahmed_Ali_Al_Quran.pdf&ved=2ahUKEwja6qXtyNvYAhVBuJQKHR_pBkUQFjAAegQIFRAB&usg=AOvVaw1cumJ7tS2eiIlmS2nqem0M (Pdf) Or http://tanzil.net/#trans/en.ahmedali/19:1 (Online)
  15. The Best Book On Prophet's Life !

    The Noble Life Of The Prophet – (3 Volumes) Dr. ‘Ali Muhammad As-Sallaabee Language: English | Format: PDF | Pages: 2025 | Size: 44 MB http://islamfuture.wordpress.com/2011/08/31/the-noble-life-of-the-prophet-3-volumes/ In this book, the events of the Prophet’s life, from the day he (S) was born and even before that day for background information-until the day he (S) died, have been recorded. Beyond enumerating the events of the Prophet’s life, lessons and morals from those events have been drawn to point out the significance of an event and the wisdom behind the Prophet’s actions or deeds, the Islamic ruling that is derived from a particular incident, and the impact that a given event should have on our character or choice of deeds is indicated. Male or female, adult or child, scholar or commoner, businessman or laborer – all Muslims need to study the biography of the Messenger of Allah. In fact, the fulfillment of many of our Islamic duties hinges upon our knowledge of the Prophet’s life. For example, every Muslim should love the Prophet (S) yet how can one love him without knowing him. We were not alive when the Prophet (S) was preaching the message of Islam to the Quraish, so the only way we have left to become intimately acquainted with the Prophet (S) and consequently to love him, is to study his sayings and deeds, which give us partial glimpses of his life, or to study his biography, which fits the pieces of his life together, so that we can have an overall view of his ideal character. And how are we to follow the Prophet (S) if we do not know his sayings and deeds, or – which is more relevant to his biography – the context in which his sayings and deeds occurred. Thus we are all in dire need of acquainting ourselves with the life of the Prophet (S) Through the study of the Seerah (the Prophet’s biography), we are able to appreciate how the Prophet (S) was an ideal husband, ideal father, ideal leader, ideal ruler, ideal educator, ideal judge, and so on. So regardless of our situation and who we are, we benefit from studying the Prophet’s life. If one has dedicated at least some part of his life to inviting others to Islam (which makes him a Daa’ee – a word I will henceforward use one who invites others to the teachings of Islam), then the Prophet’s biography is for him an indispensable guidebook. Through studying the Prophet’s Seerah, the Daa’ee learns about the Prophet’s methodology for inviting others to Islam; furthermore, he learns about how the Prophet (S) dealt with those who refused to embrace Islam and how he ;t”,’ was patient when he was made to suffer at their hands, not to mention the countless other lessons and morals he learns from the Seerah. If one is an educator – of children at home or school, or of adults at a community level – one learns how the best educator mankind has ever known raised a generation of true Muslims, who went on to develop the most wonderful civilization that mankind has ever known. The early converts to Islam were educated in the world’s finest institution of higher learning – the House of Al-Arqam (the house wherein Muslims secretly met in the early days of Islam) – where the Prophet (S) taught them the Qur’an, Islamic beliefs, the manners of Islam, and so on. His students graduated with flying colors, becoming leaders and educators of the following generation of Muslims. If one is a leader, one learns true qualities of leadership from the Prophet’s Seerah, in terms of how the Prophet (S) was just; how he united the Muslims; how he (S) dealt with subversive elements of society, namely the hypocrites, who were headed by ‘Abdullah ibn Ubai ibn Salool; and how he (S) constantly strove for the betterment of the Muslim nation. If one is a scholar, one relies on the Seerah to understand the Qur’an, for the Prophet’s actions represent a practical application of the teachings of the Qur’an. Furthermore, the revelation of many Verses was prompted by actual events that took place during the Prophet’s lifetime; a scholar can only understand such Verses if he understands the events for which they were revealed. And in fact (as we will In Sha Allah see throughout this book) knowledge of all Islamic sciences – such as ‘Aqeedah (beliefs), jurisprudence, and Tafseer – hinges frequently upon knowledge of some aspect of the Prophet’s Seerah. If a Muslim inclines towards Zuhd (to abstain from worldly pleasures for the sake of Allah) he can learn, through the study of the Seerah, the difference between true Zuhd and extremism, for the correct way to live is the balanced life that the Prophet (S) and his Companions led. If a Muslim is afflicted by calamity, he can find consolation in the Seerah, for no one was afflicted with as much hardship as was the Messenger of Allah; beyond consolation, the afflicted person becomes encouraged to follow the example of the Prophet; and patiently await for his reward from Allah . In short, there are valuable lessons to be found in the Seerah for every single Muslim. Not just the Muslim individual, but also the Muslim nation as a whole needs to benefit from the lessons that are available in the Prophet’s Seerah. Nations rise and fall not through coincidence or through a set of arbitrary occurrences, but through universal laws that have been set in place by Allah . At least once in our history, Muslims have succeeded in building a wonderful and stable civilization, and that was during the lifetime of the Prophetand his rightly guided Caliphs; and even if Muslims prospered in later centuries, they never prospered as much as they did in the early golden years of Islam. Now we come back to the universal laws I mentioned above: The Prophet , and his Companions established a stable and prosperous nation not by chance, but by living in harmony with the said universal laws. What this means is that there is a pattern: If we want to now repeat the success that was achieved by the Muslims during the lifetime of the Prophet Oh, we need to be in harmony with the same set of laws, and in doing so, we have an ideal blueprint to follow – the lives of the Prophet (S) and his noble Companions ®.
  16. My job is in conflict with my religion.

    Welcome to the forum Prophet Muhammad -sala Allahu alayahe wa salam- said: "إنَّ الْحَلَالَ بَيِّنٌ، وَإِنَّ الْحَرَامَ بَيِّنٌ، وَبَيْنَهُمَا أُمُورٌ مُشْتَبِهَاتٌ لَا يَعْلَمُهُنَّ كَثِيرٌ مِنْ النَّاسِ، فَمَنْ اتَّقَى الشُّبُهَاتِ فَقْد اسْتَبْرَأَ لِدِينِهِ وَعِرْضِهِ، وَمَنْ وَقَعَ فِي الشُّبُهَاتِ وَقَعَ فِي الْحَرَامِ، كَالرَّاعِي يَرْعَى حَوْلَ الْحِمَى يُوشِكُ أَنْ يَرْتَعَ فِيهِ، أَلَا وَإِنَّ لِكُلِّ مَلِكٍ حِمًى، أَلَا وَإِنَّ حِمَى اللَّهِ مَحَارِمُهُ، أَلَا وَإِنَّ فِي الْجَسَدِ مُضْغَةً إذَا صَلَحَتْ صَلَحَ الْجَسَدُ كُلُّهُ، وَإذَا فَسَدَتْ فَسَدَ الْجَسَدُ كُلُّهُ، أَلَا وَهِيَ الْقَلْبُ". “That which is lawful/halal is clear and that which is unlawful/haram is clear, and between the two of them are doubtful matters about which many people do not know. Thus he who avoids doubtful matters clears himself in regard to his religion and his honor, but he who falls into doubtful matters [eventually] falls into that which is unlawful, like the shepherd who pastures around a sanctuary, all but grazing therein. Truly every king has a sanctuary, and truly Allah’s sanctuary is His prohibitions. Truly in the body there is a morsel of flesh, which, if it be whole, all the body is whole, and which, if it is diseased, all of [the body] is diseased. Truly, it is the heart.” [Bukhari & Muslim] Do your best to avoid haram just like Sahaba when they heard that alcohol has been forbidden, so the roads of Al-Madinah were full of wine.
  17. God in Bible and Quraan

    Bible VS Quran: In Bible Satan Is The God Of The World !! In Quran Allah Is The Lord Of The Worlds !! In Bible Jesus Is The Cursed One !! In Quran Satan Is The Cursed One !! ◄ 2 Corinthians 4:4 ► New Living Translation 4 Satan, who is the god of this world, has blinded the minds of those who don’t believe. They are unable to see the glorious light of the Good News. They don’t understand this message about the glory of Christ, who is the exact likeness of God. ◄ Galatians 3:13 ► New International Version 13 Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: “Cursed is everyone who is hung on a pole. =========================== ◄ Quran 1:2 ► All praise is to Allah, Lord of the worlds. ◄ Quran 16:98 ► So when you recite the Qur'an, [first] seek refuge in Allah from Satan, the expelled and cursed one [from His mercy].
  18. Proofs Of The Bible's Corruption

    The Gospel of Mark: Note: This gospel is the oldest and supposedly the most original one in the New Testament! "Although the book is anonymous, apart from the ancient heading "According to Mark" in manuscripts, it has traditionally been assigned to John Mark, in whose mother's house (at Jerusalem) Christians assembled. (The New American Bible, ISBN: 978-0-529-06484-4, Page 1064)" "Although there is no direct internal evidence of authorship, it was the unanimous testimony of the early church that this Gospel was written by John Mark. (From the NIV Bible Commentary [1], page 1488)" We certainly do not know whether Mark was the author or not! The quote clearly states "no direct internal evidence of authorship". Also, the so-called unanimous testimony of the early church: - Does not prove that the author was Mark. - Nor does it prove that other people did not alter and modify the book, especially when the book was written at least 40-50 years after Christ. We don't even know if Mark even wrote the book. "Traditionally, the gospel is said to have been written shortly before A.D. 70 in Rome, at a time of impending persecution and when destruction loomed over Jerusalem. (The New American Bible, ISBN: 978-0-529-06484-4, Page 1064)" "Serious doubts exists as to whether these verses belong to the Gospel of Mark. They are absent from important early manuscripts and display certain peculiarities of vocabulary, style and theological content that are unlike the rest of Mark. His Gospel probably ended at 16:8, or its original ending has been lost. (From the NIV Bible Foot Notes [1], page 1528)" "This verse, which reads, "But if you do not forgive, neither will your heavenly Father forgive your transgressions," is omitted in the best manuscripts. (The New American Bible, ISBN: 978-0-529-06484-4, Page 1081)" "This passage, termed the Longer Ending to the Marcan gospel by comparison with a much briefer conclusion found in some less important manuscripts, has traditionally been accepted as a canonical part of the gospel and was defined as such by the Council of Trent. Early citations of it by the Fathers indicate that it was composed by the second century, although vocabulary and style indicate that it was written by someone other than Mark. (The New American Bible, ISBN: 978-0-529-06484-4, Page 1088)" So, in reality, we don't really know whether Mark was the sole author of this Gospel or not, nor do we know when and where the "gospel" was even written. And since The New Testament wasn't even documented on paper until 150-300 years (depending on what Christian you talk to) after Jesus, then how are we to know for sure that the current "Gospel of Mark" wasn't written by some pro of Mark? (http://www.biblegateway.com/passage/?search=Mark%2016:9-20;&version=31;) The above text reads: "The most reliable early manuscript and other ancient witnesses do not have Mark 16:9-20." Now my concern to this corruption and 'answer-the-problem-away' statement is that what are those so-called "reliable early manuscript(s)" and who are the "ancient witnesses"? I hope you see the real danger in making these assumptions when you are willing to DIE for the fact that such Gospel is the actual True Word of GOD Almighty! Further regarding this Gospel, we read the following commentary about Mark 16:9-20: "Serious doubts exists as to whether these verses belong to the Gospel of Mark. They are absent from important early manuscripts and display certain peculiarities of vocabulary, style and theological content that are unlike the rest of Mark. His Gospel probably ended at 16:8, or its original ending has been lost. (From the NIV Bible Foot Notes [1], page 1528)" This quote raises a very serious issue here. First of all, as we've seen above in the first quote, we have no evidence that proves that John Mark was the sole author of this so called "Gospel". Second of all, we see that this Gospel has some serious problems/suspicions in it. The issue of Mark 16:9-20 is a scary one, because many Christian cults today use poisonous snakes in their worship and end up dying. (see above) Removing Mark 16:9-20 is quite appreciated, because it prevents people from dying from snake bites. But however, the serious issue of man's corruption of the Bible remains. We can be absolutely certain now that the above quotes prove without a doubt that the Bible is doubtful. The quote "or its original ending has been lost" proves that what we call today "Gospels" were not written by their original authors such as Mark, John, Matthew, etc... It proves that the Gospel had been tampered with by man. Let alone considering it as the True Living Words of GOD Almighty. If John Mark wasn't the one who wrote Mark 16:9-20, then who did? And how can you prove the ownership of the other person? Let alone proving that it was GOD Almighty's Revelation. And as we saw in the first quote above, we don't even know that John Mark was indeed the one who wrote the so called "Gospel of Mark". To say the least in our case here, we now have enough evidence to discard the entire Gospel of Mark from the Bible, because you can't take bits and pieces of it and say some of it belongs to him and some of it doesn't! Let alone considering the entire corrupted Gospel as the True Living Word of GOD Almighty, which is a complete blasphemy. Please visit A dangerous forgery was inserted at the end of the so-called "Gospel of Mark". Dr. James White acknowledges that the Bible has been tampered with ! https://www.youtube.com/watch?v=U6BNvoy8FHU If the "gospel of Mark" was indeed Divine and from GOD Almighty, then we wouldn't have this corruption in it.
  19. Manuscript Review: The Book of Observations and Admonitions, by Ibn Sina [Ibn Sina] flourished as a great physician and philosopher, but was also a distinguished scientist, mathematician, logician, and poet at the same time… Editor’s Note: The following is an extract from N.A Baloch’s ‘The Great Books of Islamic Civilisation’. This is a short summary of Ibn Sina‘s Kitab al-Isharat wa al-Tanbihat ‘ كتاب الإشارات و التنبيهات The Book of Observations and Admonitions’. *** Figure 2. Great books of Islamic civilization by Nabi Bakhshu Khanu Balocu, 1989 (Source) Abu Ali al-Husayn b. Abdullah b. Sina, أبو علي الحسين بن عبد الله بن سينا the famous ‘Ibn Sina’ of the Islamic world and ‘Avicinna’ of the West (370-428/980-1037), was a scholar of vast learning, prodigious memory, brilliant mind, practical approach and penetrating common sense, who wrote a number of works on different subjects. He flourished as a great physician and philosopher, but was also a distinguished scientist, mathematician, logician, and poet at the same time. The historic influence of his scientific thought has come to light more recently with the publication of “Avicenna, Scientist and Philosopher” (London, 1952). His stature as a medical scientist and physician is amply confirmed by his Qanun fi al-Tibb (‘Canon Medicinae’). Though Ibn Sina was the greatest philosopher, he was not isolated from the world and lost in books or wedded only to abstract thinking. He was a busy physician, welded political influence and served as Wezier (Prime Minister) to his patron Princes. His full involvement in the living currents of life lends meaning and validity to his experience and vitality to his reflection. Besides philosophy and medicine, Ibn Sina also wrote on physics, chemistry, mathematics, natural history, astronomy and music. Of his numerous works on philosophy, only a few have survived in their complete authentic text. Among these are his encyclopaedia of natural sciences and philosophy Kitab al-Shifa’ (‘The Book of Healing’ – from ignorance), Kitab al-Isharat wa al-Tanbihat (The Book of Hints/Observations and admonitions) and Danishnama-i-ALa’i The Knowledge Book for `Ala’i’, i.e. for Prince ‘Ala’ al-Dawla). His philosophical encyclopaedia AL-SHIFA implies the following classification: (1) Theoretical Knowledge sub-divided, with regard to increasing abstraction, into physics, mathematics and metaphysics); (2) Practical Knowledge (ethics, economy, politics). Figure 3. Ibn Sina. From medieval manuscript entitled ‘Subtilties of Truth’, 1271 (Source) In al-Shifa’, Avicenna embraces the totality of the sciences according to the following plan: 1. Logic 2. Physics 3. Mathematics 4. Metaphysics In ‘The “Logic” of the Orientals’, which has survived partly, he proposed to present, for the elite, the “Oriental Philosophy”. Avicenna repudiated his own earlier works, which are chiefly Aristotelian, as being suitable for the common people; instead, he proposed to present, for the elite, the “Oriental philosophy”. His trilogy – Hayy Ibn Yaqzan (Living Son of the Awake), al-Tair (The Bird), and Salaman and Absal – deals with the complete cycle of the Gnostic’s journey from the “world of shadows” to the Divine Presence, the Orient of Light (Nasr.). Within the limits of metaphysics Avicenna includes all the ‘revealed’ data contained in the Quran. He establishes that God, the only necessity, is good, all-powerful, creator of all things, provident. Another work of Ibn Sina, much shorter than al-Shifa’ but of great importance, is Kitab al-‘Isharat wa al-Tanbihat. This impressive title may be translated literally as Hints and Warnings, or meaningfully as Directives and Remarks, Remarks and Admonitions, Observations and Admonitions, or Briefings and Criticism. It consists of four independent and self-containing parts, each dealing with a single discipline. These are: Part I – Logic Part II – Physics Part III – Metaphysics Part IV – Sufism Figure 4. Ibn Sina’s Canon of Medicine Manuscript (Source) The scheme followed by Ibn Sina in the treatment of each subject is that first he fives his own views and observations on the subject and then a critical evaluation of the views of others, both the predecessors and the contemporaries, correcting and admonishing them on their mistakes and misgiving. In his very brief preface Ibn Sina says: I have formulated principles and generalities of wisdom in this work, ‘Observations and Admonitions’, for you who are anxious to discern the truth. Guided by your own intelligence, it should be easy for you to differentiate (the principles and generalities) and determine the more specific details.” The merit of Kitab al-Isharat wa al-Tanbihat is twofold. Firstly it is of one of the complete works of Ibn Sina, and secondly in its being the latest and the most mature exposition of the four significant dimensions of Ibn Sina’s philosophical system. He wrote it for the most informed and advanced students of philosophy in his times, and hence couched it is concise, terse and abstruse style. According to him logic is a science or academic discipline in itself and at the same time also a basis or instrument for philosophical thought. Figure 5. Folios from Ibn Sina’s celebrated work AI-Qanun fit-tibb, known as The Canon of Medicine (Source) Regarding Ibn Sina’s system of philosophy it has been observed: He is the only one among the great philosophers of Islam to build an elaborate and complete system of philosophy – a system which has been dominant in the philosophical tradition of Islam for centuries, because that system had features of remarkable originality displaying a type of genius-like spirit in discovering methods and arguments whereby he sought to reformulate the purely rational and intellectual tradition of Hellenism, to which he was an eminent heir, and, to an extent, within the religious system of Islam” (Fazlur Rahman) source: http://www.muslimheritage.com/article/observations-and-admonitions-ibn-sina
  20. Hadith Collections From Early Islamic period

    In this article I will show evidences from non-Muslim Scholars that Hadith existed way before the dates they have brought forth. First Century Hadith Collections Sahifa Hamman B. Munabbih It is well-known fact among Muslim scholars that Hammam B. Munabbih was a student of Abu Huraira. The earliest hadith collection we have extant is Sahifa b. Munabbih which was written by the student of Abu Huraira. The Books name is ‘Sahifah Hammam b.Munabbih’. 1. American Scholar William Albert Graham who is a Professor of middle eastern studies states: “…..Of the four remaining collections, the earliest is the Sahifah of Hammam b. Munabbih (d. Ca. 101-02/719-20). It is a collection of 138 hadiths that dates from around the end of the first Century A.H. and contains some eighteen Divine sayings.” [1] 2. Professor Alfred Felix Landon Beeston also comments on Sahifa Hammam B. Munabbih, “An example is the Sahifah of Hammam b. Munabbih, (d. 110/719), a Yemenite follower and a disciple of Companion Abu Hurayrah, (d. 58/677), from whom Hammam learned and wrote this sahifah, which comprises 138 hadith and is believed to have been written around the mid-first/seventh Century. It is significant that Hammam introduces his text with the words: ‘Abu Hurayra told us in the course of what he related from the Prophet’, thus giving the source of his information in the manner which became known as sanad or isnad i.e. the teacher or chain of teachers through whom an author reaches the Prophet, a practice invariably and systematically followed hadith in compilations. [2] 3. In the Book ‘Encyclopaedic Historiography of the Muslim World’, written by Professor Nagendra Kr. Singh, he goes in detail on Hadith and also comments on Sahifa B. Munabbih. Take also notice of him saying that ‘ORAL TRANSMISSION’ OF HADITH was the most favoured. He writes: Compilation of hadith in a book form had become a known practice even during the prophet’s lifetime. We are told that Ali b. Abu Talib had compiled a small book containing Traditions of the Prophet, ‘Abdullah b. ‘Amr b. Al-As has also collected by permission of the Prophet, some Traditions in a book, which he named as al-Sahifa al-sadiqa. Similarly, Jabir b. Abdillah (d. 78 A.H.) was the compiler of a small collection of hadith. Abu Huraira and Amr b. Hazm are also reported to have gathered some Traditions while the latter had also committed to writing a number of such letters of the Prophet as he had despatched to the neighbouring rulers inviting them to embrace the new faith. Abu Huraira, a close companion of the Prophet, had preserved and transmitted a large number of traditions. Apart from oral transmission, he is reported to have dictated some traditions to his pupils who committed them to writing. Hammam b. Munabbih compiled a book entitled al-sahifa, of which the manuscripts are found in the libraries of Berlin and Damascus. Its Arabic text along with the Urdu Translation and necessary notes has recently been published by Dr. Hamidullah. Ma’mar b. Rashid, a disciple of Hammam, also compiled a book entitled Jami, Manuscripts of which are in the Ankara University Library and in Istanbul. Abu Bakr Abd al-Razzaq b. Hammam al-san’ani (126-211 A.H.) was a student of ma’mar and one of the teachers of Ahamd b. Hanbal. He is also the compiler of a book entitled ‘musannaf’. In view of these facts, it would be erroneous to assume, as some of the orientalists do, that the work of hadith-compilation was unknown during the prophet’s lifetime, and hence the entire collection of hadith becomes of questionable authenticity. We have seen that Abu Huraira, his pupil Hammam b. Munabbih, his disciple Ma’mar and his pupil Rashid, his student Abd al-Razzq and his pupil Ahmad b. Hanbal have made continued efforts in preserving and compiling the hadith literature. After the discovery of these works we may rightly suppose that there must have been some other compiled works which did not come down to us. It should be also kept in mind that because of scarcity and dearth of writing material, oral transmission was a popular practice during the early days of Islam. Furthermore, this had become a common practice since the pre-Islamic days because ‘Days of the Arab’, legends of the Prophets, and the Jahiliyya poetry were transmitted orally. Nay, dictation or writing of such material was rather looked down upon as compared to oral transmission. [3] ‘Musanaf of Abdul Razzaq’ to be a source of Authentic Hadith from the 1st Century’* Professor Harold Motzki believes ‘Musanaf of Abdul Razzaq’ to be a source of Authentic Hadith from the 1st Century*. His article is massive, I am just going to present his Conclusion. “While studying the Musannaf of `Abd al-Razzaq, I came to the conclusion that the theory championed by Goldziher, Schacht, and in their footsteps, many others – myself included – which in general, reject hadith literature as a historically reliable sources for the first century AH, deprives the historical study of early Islam of an important and a useful type of source.” [4] Muwatta Imam Malik’ compiled Mid-second century AH Mālik ibn Anas who was born in the year 711 and died 795 (93 AH – 179 AH ) is another Early Scholar of Islam who collected hadiths. He was one of the most highly respected scholars of fiqh (Islamic Jurisprudence) in Sunni Islam. Imam Malik while he was alive compiled a Hadith book. The Hadith Book’s name is ‘Muwatta Imam Malik’ and we still have this Hadith book extant to this day. Ilya Pavlovich Petrushevsky (1898–1977) who was a Professor of History of the Near East at the University of Leningrad for twenty years, comments on Imam Malik’s Muwatta. “The oldest collections of Hadith were compiled according to tariqs that is, the companions of the Prophet were listed in alphabetical order and under each name the hadith issuing from the particular fountain head would be supplied. This principle of compilation was known as ‘ala r-rijal, ‘ on (the names of) the earliest reporters’. Of the EXTANT COLLEXTIONS of this type two are celebrated. One if the Muwatta or Beaten Track of malik b. Anas (d. 795), eponymous founder of the Malikite system…..” [5] Professor Clinton Bennett “Topically arranged (musannaf) works also appear in the mid-second/eighth century. The earliest extant musannaf work is the Muwatta of Medinan Scholar malik b. Anas (d. 179 AH/795 CE), the eponymous founder of the Maliki school of Sunni jurisprudence and teacher of Muhammad ibn Idris al-Shafii (d. 204 AH/820 CE).” [6] I will finish my article of with a last reference by Professor Michael Bonner who refutes Joseph Schacht’s theory that somehow Hadith could not be traced before the year 718 -719. He says: “Schacht thought that no hadith could be proved to date from before year 100 of the Hijra (718-719 CE). There is much more to Schacht’s theory than this, but here it will suffice to point out that for several decades in the West, much of the argument over the hadith has been an argument over the theories of Joseph Schacht. Nowadays Schacht’s work, together with Goldizher, is less favoured than it was not very long ago. As more texts of hadith and early Islamic law have become available, several scholars have analyzed these materials, correlating the Isnad (the supporting chain of authority for such hadith itself) in more painstaking and systematic ways than Schacht had done in his day. As a result of this work, we can perceive in RICH DETAIL, the activities of transmission of learning and production of written texts, going on in early periods, sometimes before the cutoff date of AH 100 that Schacht declared to be the outer limit.” [7] Conclusion: From all the evidence presented it just goes to show how reliable early Hadith transmitters and collectors were. Whatever Muslim Scholars of the past have said on Hadith reliability, now non-Muslim Scholars affirm this truth. I believe everything I have brought forth in this article from Academic sources thoroughly debunk missionary and Hadith-rejecter lies. References: [1] Divine Word and Prophetic Word in Early Islam (1977) By William Albert Graham page 82 [2] Arabic Literature to the End of the Umayyad Period (2003) By A. F. L. Beeston page 272 [3] Encyclopaedic Historiography of the Muslim World By Nagendra Kr. Singh volume 1 Page 317 [Author Kr. Singh http://www.easternbookcorporation.com/moreinfo.php?txt_searchstring=3769] [4] The Muṣannaf of ʿAbd al-Razzāq al-Sanʿānī as a Source of Authentic Aḥādīth of the First Century A. H. Harald Motzki Journal of Near Eastern Studies Volume 50, No. 1 (Jan., 1991), pp. 21 [5] Islam in Iran By Professor Ilya Pavlovich Petrushevsky page 105 [6] The Bloomsbury Companion to Islamic Studies by Clinton Bennett page 80 [7] Jihad in Islamic History: Doctrines and Practice By Professor Michael Bonner page 48 https://discover-the-truth.com/2013/10/13/are-there-any-hadith-collections-from-early-islam/?_e_pi_=7%2CPAGE_ID10%2C4228172650
  21. In the name of God, the Entirely Merciful, the Especially Merciful. Was Jesus God, a son of god , a man, a servant,or a prophet ? This post will answer those important questions from the bible itself. 1) Was Jesus a servant ? Yes, the Bible says that : 1 ) "Behold my servant, whom I have chosen." (Matthew 12:18) 2) "The God of Abraham, and of Isaac,.... hath glorified his servant Jesus." (Acts 3:13(RSV) 3) "For of a truth against thy holy servant Jesus, whom thou hast anointed...." ( Acts 4:27(RSV) The exact same word "pias" is attributed to Jacob (israel) in Luke 1:54 and translated as "servant "(( Can any father call his son "servant " . Can a servant equal his master ? .Who is supreme in rank ? Who orders who and who obeys who ? )) 2) Was Jesus a man or a son of man? Yes, the Bible says that : 1)ye men of israel , hear these word; Jesus of Nazareth, was a MAN approved of God among you by miracles, wonders, and signs.(Acts 2:22) 2) the son of MAN came eating and drinking. (Matthew 11:19) 3) this MAN is really the prophet. (John 7:40) 3) Now ye seek to kill me, a MAN that hath told you the truth, which I have heard of God .(John 8:40 KJV) 4) “…so will the son of man be…” Matthew 12:40 5) “For the son of man is going to come…” Matthew 16:27 6) “…until they see the son of man coming in His kingdom.” Matthew 28 7) “But so that you may know that the Son of Man has authority…” Mark 2:10 “…because He is the son of man.” John 5:27 9) “Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know.” (Acts 2:22) 10) “He will judge the world in righteousness through a man whom He has appointed” Acts 17:31 (( Jesus testified himself that he is " a man" why didn`t he clearly and openly say: "Now you seek to kill me, God incarnate, who has told you the truth." Is it possible that he was hiding the truth? He denied any divinity to himself .Can a man be god ? The bible says strongly : “God is not a man...nor a son of man…” Numbers 23:19 . )) 3) Was Jesus a prophet or a messenger ? Yes, the Bible says that : These are just some of the many Biblical verses which point out that Jesus was a prophet and a messenger of the one true God : 1) this is Jesus the prophet of Nazareth. (Matthew 21:11) 2) Jesus said, "A prophet is never accepted in his home town." (Luke 4:24) 3) I tell you the truth, no servant is greater than his master, nor is a messenger greater than the one who sent him. (John 13:16) 4) Surely this is the prophet who is to come into the word. (John 24:19) 5) "'What things?' he asked. 'About Jesus of Nazareth,' they replied. 'He was a prophet, powerful in word and deed before God and all the people.'" (Luke 24:19) 4) Was Jesus a god or a son of god ? Jesus never said he is a god or a son of god Let us see what Jesus himself said : 1) "For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak." (John 12:49) 2) I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.(John 5:30) 3) Hear, O israel: The Lord our God is one Lord" ((and this was the message of all prophets sent by Allah from Adam to Muhammad (peace be upon them all ) "There is no God but God" and if Jesus (peace be upon him) was a god or a son of god he would declare that strongly )) 4) My father is greater than I (Jesus) (John 14:28) 5) My father, who gave them to me, is greater than all. (John 10:29) 6) What I teach is not my own teaching, but it comes from God,who sent me. (John 5:30) ((In these verses Jesus (peace be upon him) declares his complete submission and surrender to the will of our unique God and didn't impute any power or any strength to himself and that was the matter of all prophets before him )) 7) "And Jesus said unto him, Why callest thou me good? There is none good but one, that is, God." (Mark 10:18) ((Jesus refused to be called "good" although we humanbeings describe ourselves "good" and this was the top of humbleness of Juses. Jesus emphatically corrects any notion that he was God; he does not like to be called even good, as genuine goodness is a quality of God alone. If Jesus were God, his words do not make sense; because, it does not befit God to humble Himself before His creatures.Then we don't believe that he claimed or accepted to be god or a son of god )) 8) No one knows, however, when that day or hour will come neither the angels in heaven, nor the son; only the Father Knows. (mark 13:32) (( If he was god he should have known the time of that day but he said the truth and that does not belittle of his rank as one of the greatest prophets that God sent to the human beings . In fact a sincere seeker of the truth should accept what Jesus says about himself and not make Him God or the equal of God!)) 9) *Anyone who says something against the son of man can be forgiven, but whoever says something against the Holy Spirit will not be forgiven-now or ever.(Matthew 12:32) 10) I ascend unto my Father, and your Father; and to my God, and your God. (John 20:17) (( Then The father is the father of Jesus and all people )) 11) Jesus said to him, "Away from me, Satan! For it is written: 'Worship the Lord your God, and him only.'" (Matthew 4:10) 12) "Well said, teacher," the man replied. "You are right in saying that God is one and there is no other but him." (Mark 12:32) 13) "The Lord our God is Lord alone! Therefore, you shall adore the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength." (Deuteronomy 6:4-5, Mark 12:29-30) 5) Was Jesus the only one who was called the son of God in the Bible ? No,the Bible doesn't say that : 1) Adam is the son of God. (Luke 3:38) 2) israel is my first-born son.(Exodus 4:22) 3) The Lord has said unto me, thou art my son; this day have I begotten thee." (Psalms 2:7,KJM). ,4) David is another begotten Son *Blessed are the peacemaker, for they will be called sons of God. (Matthew 5:9) ((Tracing this title : son of God" in the Bible, we can find many "sons of God" and that Jesus is not the only son.It can be concluded that the Bible uses this title" son of God" figuratively to mean Righteous, pious, selected, or God-conscious.)) 6) Can God be a man ? ((Can God be a man,eat as man,feel hungry ,go to toilet ,is crucified,tortured and be seen and be heard ,cry on the cross and be spit on his face and doesn't have the power to destroy his enemies and pray to his god.What god is that ?)) 1) “God is not a man...nor a son of man…” (Numbers 23:19) 2) “...For I am God, and not man...” (Hosea 11:9) 3) Matthew 26:39: "And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt." 4) in John 5:32 Jesus told his followers that they have never seen GOD at anytime nor ever heard his voice? 5) "Ye have neither heard his voice at any time, nor seen his shape." (John 5:37) 6) "Eli, Eli, lama sabachtani (My God, my God, why hast thou forsaken me?) (( Finally after discussing evidence from the Bible . In fact that God is one, NOT THREE, that Jesus is not God or part of God, that he is not equal with God, and that He is not the son of God in the literal sense .The son of god is common in the Bible and it is not underage on Jesus only (peace be upon him )) Please be logical and be rational and don't say what Jesus (peace be upon him) didn't say about himself .He was a model in his faith and in his submission to the will of the only unique God (praise be to him ) . Saying Jesus is a god or a son of god is the biggest sin which God never forgive and Jesus himself prophesied that people would worship him uselessly and believe in doctrines made by men (Matthew 15:9). "But in vain they do worship me, teaching for doctrines the commandments of men." Jesus (peace be upon him) in this verse warns his followers from being worshippers to him .He ordered his people not to exaggerate in their love to him . And All praise is due to God, Lord of the worlds.
  22. LOS ANGELES (CN) – When a Southern California woman was arrested on suspicion of domestic violence last year she was told she could not wear her headscarf in the Ventura County Jail even though she’s Muslim, according to a civil rights lawsuit filed in Los Angeles federal court Monday. Jennifer Hyatt, 44, said Ventura County officers yanked her hijab from her head and she suffered “severe discomfort, humiliation, and emotional distress,” according to the federal lawsuit filed by the Council on American-Islamic Relations in California on her behalf. On Jan. 1, 2017, Hyatt was arrested on suspicion of domestic violence near Thousand Oaks in California. When Ventura County Sheriff’s officers arrived on the scene she was placed into the back of a police car and was not allowed to explain what had happened in the incident between herself and her husband, according to the complaint. “Ms. Hyatt asserted that she had never touched her husband and told the arresting officer that her arm was hurting,” said the complaint. The officer said he’d already seen her arm, but that was not possible because Hyatt was wearing long sleeves at the time. In accordance with her religious beliefs, Hyatt covers her head and much of her body for the sake of dignity, modesty, and bodily integrity, according to the complaint. But at the Ventura County Jail a female deputy “snatched one piece of Ms. Hyatt’s two-piece hijab off of her head” while male officers were in the room. Despite being searched and explaining she can’t be seen by other men without her hijab because she’s Muslim, an officer said, “Not in here, you’re not,” according to the complaint. “She cried throughout the ordeal and experienced humiliation when both her religious beliefs and personal integrity were violated,” according to the complaint. “She felt that the male officers and male inmates had seen parts of her body that they should not have seen, according to her religious beliefs. Ms. Hyatt, who hails from Arkansas, was shocked and disappointed to receive such treatment in the supposedly tolerant state of California.” When Hyatt said she deserved constitutional protection for her religious beliefs an officer yanked off the second part of her hijab and left her uncovered, she says in the lawsuit. She asked for a blanket to cover herself but was denied, she says, adding her fingerprints were taken by a male officer. Hyatt was placed in a room with glass walls where she could be viewed by other men without her hijab as a means to intimidate her, according to her complaint. She tried to cover her head with her hands. She says she was taken to a cell with other women in custody, but was not provided any type of cover for her head and her hijab was only returned to her after her husband posted bond and she was released from jail. A booking photo was taken without her headscarf and this also distresses Hyatt, according to the complaint. Hyatt is also represented by Los Angeles-based attorney Erin Darling, who said in a statement, “It is shocking that in 2018 the county of Ventura permits its sheriff’s deputies to strip a Muslim woman of her religious head covering.” She added, “Religious expression is protected under the law and the county of Ventura cannot single out Muslim women as being undeserving of this basic right.” In a statement, Hyatt said, “I am seeking justice because I do still have the right to be a covered Muslim woman – even in jail.” Named defendants include Ventura County, its sheriff’s department and Sheriff Geoff Dean. Hyatt seeks compensatory and punitive damages on claims of federal and California civil rights violations. The Ventura County Sheriff’s Office said it hasn’t seen the lawsuit and doesn’t comment on pending litigation. https://www.courthousenews.com/muslim-woman-sues-jailers-for-removing-hijab/
  23. Table of Content Preface........................................................................................................................................3 History of the Arabic Region ...................................................................................................13 Controlling The Arabic Region And The Emergence of Colonies...........................................15 Palestine and the Historical Truth ............................................................................................16 Prehistoric Palestine .................................................................................................................16 The Ancient Stone Age ............................................................................................................16 8000 – 17000B.C.: Shifting from Gathering to Production ................................................17 4000 – 8000B.C.: appearance of agricultural communities.................................................17 2000 – 4000B.C.: The Closing of the Fourth millennium before Christianity....................17 Semites .....................................................................................................................................17 Canaanites ................................................................................................................................18 2000B.C. – 1200 B.C.............................................................................................................18 550 – 1200B.C.: Era of Kingdoms (Iron Age):....................................................................19 Israeli People:...........................................................................................................................19 The Persian Empire ..................................................................................................................20 550B.C. – 330 B.C.: the Persian Empire and the Era of Alexander the Great.......................20 330B.C. – 63 B.C. ..................................................................................................................21 The Roman Empire...................................................................................................................21 63B.C. – 636 A.D. ..................................................................................................................21 The Rise of Christianity............................................................................................................22 The Islamic Arabic Conquest ...................................................................................................22 Palestine During the Era of the Rightly-Guided Caliphs..........................................................23 The Era of the Umayyad Caliphs .............................................................................................23 The Era of the Abbasid Caliphate ............................................................................................24 The Tulunid State .....................................................................................................................24 The Ikhshidid Rule ...................................................................................................................24 The Fatimids.............................................................................................................................25 The Seljuk State........................................................................................................................25 Europeans .................................................................................................................................25 The Second Crusades (1146-1149 A.D.)..................................................................................26 The Ayyubid Dynasty...............................................................................................................27 Third Crusade...........................................................................................................................27 Mamluks...................................................................................................................................28 The Ottoman Era ......................................................................................................................28 Napoleon Bonaparte expedition (1798 – 1801):.......................................................................29 Muhammad Ali’s Campaign ....................................................................................................30 The Zionist Settlement in Palestine..........................................................................................31 British Mandate ........................................................................................................................32 The pre-British Mandate period ...............................................................................................32 The British Mandate in Palestine: 1923-1948 ..........................................................................32 Sheikh Eiz Al-Din Al-Qasam Revolution ................................................................................34 The Great 1936 Revolution and the Division Project...............................................................35 The Division Project.................................................................................................................36 The Division Resolution:..........................................................................................................38 Jewish emigration to Palestine .................................................................................................43 Immigration after the Creation of Israel 1948-1967:................................................................49 Expulsion of the Palestinians from their Homes ......................................................................54 The Most Important International Resolutions Concerning Palestine......................................60 https://islamicbookshub.wordpress.com/2013/01/06/history-of-palestine-by-fawzy-al-ghadiry/
  24. The Canonization of al-Bukhari and Muslim

    Jonathan AC Brown is Associate Professor of Islam and Muslim Christian Relations in the School of Foreign Service at Georgetown University (Washington DC) Editorial Reviews Review [Brown] has produced an ambitious study that will itself become a canon for the study of the canonization of the Saḥīḥayn and so like them it is worthy of much attention and analysis. Herbert Berg This is an unusual book in many ways, all of them good. Its scope is strikingly broad, it is in conversation with the latest scholarship both in the field of specialization and also in the wider world of theory, and it is well-written. Download: https://ia600202.us.archive.org/33/items/TheCanonizationOfAlBukhariAndMuslimByJonathanBrown/The Canonization of al-Bukhārī and Muslim By Jonathan Brown.pdf
  25. Hi all!

    welcome to the forum, you can start by the simplified Islam Guide.