'ilm al-yaqin

Discussion in 'Aqidah/Kalam' started by Unbeknown, Jul 19, 2019.

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  1. Unbeknown

    Unbeknown Senior Moderator

  2. izz al-Din

    izz al-Din Well-Known Member

    Just a correction.

    Details: Iman e Kamil
    : Urdu,
    [A5] Hardback - 198 pages,
    Originally written by:

    Shaykh 'Abd al-Haqq Muhaddith Dehlawi.

    Talifat Hawashi
    : Aala Hadrat Imam Ahmad Raza Khan,

    Published by Nooriya Book Depot, U.P, India.

    Description :

    Iman-e-Kamil (The Perfection of Faith). Written by one the most respected Scholars of the Mughal Era, this book is a concise and lucid presentation of the major articles of faith; in total one hundred and one articles of faith according to the Sunni orthodox way.

    Authors Introduction: '' I have written this book for every true believer and seeker of truth, and have confined myself to explaining only authentic doctrines without having recourse to the false and meaningless opinions of deviants. I have not employed the methods of argumentation and debate, nor have I mentioned the proofs of the theologists or the hair-splitting of the philosophers, in order that the reader may not be pitched into the whirlpool of uncertainty and confusion. Indeed, Allah is the Lord of Success and in His hands are the reins of fulfillment.''--- Shaykh Abd 'al-Haqq Muhaddith Dehlwi.


    Some of the Topics Covered:


    ---The Attributes of Allah Almighty,
    ---Articles of Faith,
    ---Questioning in the Grave,
    ---The Chief Sins,
    ---Intercession through the Beloved Prophet, Salla Allahu ta'ala 'alayhi wa Sallam,
    ---The Messengers of Allah,
    ---Khilafat & the Shi'ah,
    ---Wilayat : The Saints & their Miracles,
    ---Acts of Kufr,

    http://islam786books.com/index.php?...ucts_id=1669&zenid=2jnbmuv356mhdtck6lpa8besm3

     
  3. izz al-Din

    izz al-Din Well-Known Member

    Black magic and Muijiza are apparently unusual occurrences, but a clear difference between them is that a Muijiza happens at the hands of Prophet and black magic happens at the hands of other then a Prophet.

    The second difference that black magic is subject to causes, and these causes are hidden.

    Whilst a Muijiza is not subject to causes, and happens directly through the action of Allah, Azza wa Jall. *

    *I am quoting in my own words a book, (if, learned brothers can confirm this, by translating the relevant pages, i would appreciate it. It gives references from Tafsir e Ruh alMa'ani, p. 338, 339, Allamah alAlusi alHanafi, Rahmat Allahi Ta'ala alayh, and Sharh alMaqasid, vol.3 p. 332.)

    ***

    Residence-of-Imam-Ghazali-1.jpg

    A structure, near Masjid alAqsa, where, Imam alGhazali, Rahmat Allahi Ta'ala alayh, stayed, whilst, a traveller, to alQuds, (palestine), Bilad alSham

    ***


    And, also, about Karamat alAwliya, Takmil e Iman, by

    Imam 'Abd alHaq alMuhaddith alDehlawi,

    (Ala Hadrat, Rahmat Allahi Ta'ala alayhima, has written a commentary, called Iman e Kamil, (in urdu, ask Mawlana Kalim, from bolton, ?):


    85. It is true miracles may be performed by Walis

    A wali (saint) is a Muslim endowed with Marifah (Knowledge of Allah) for whom the performance of acts of devotion has become habit and whose avoidance of sin and the pleasures of this world, however permissible, is complete. It is reasonable that miracles should be performed by such a person, while the truth of the matter is that his doing so is actually a miracle of the Prophet 's, upon whom be peace.

    The Prophet 's miracle can be classified as follows:

    1. Those which took place before his Prophethood, (called Irhasat);

    2. Those which took place during his Prophethood, (M'ujizat);

    3. Those which took place after his departure from this world at the hands of his followers, the Walis, (called Karamat).

    From here we can see how the miracles performed by the Walis also attest to the truth of Islam and the authenticity of the Prophet 's mission.

    The miracle (Karamat) attributed to the Walis of this Ummah are too well known to be denied; and news of them has come to us by means of absolutely authentic, (Mutawwatir) traditions.

    Some say that a Wali 's Karamat is not in the same class with the M'ujiza of a Prophet, like the Prophet, like the Prophet (I: Sayyidunna), Muhammad 's splitting the moon. Others are of the opinion that the Karamat 's proceeding from a Wali is not connected to any intention or will on his part. Furthermore, among those who claim that the Wali has a degree of will in these matters, there are those who deny the Wali 's using his Karamat as a proof of his claim to Wilayah, (Sainthood).

    The truth in these matters is as follows:

    Firstly, it is possible for a Wali to perform as a Karamat any miracle that a Prophet performed as a Mu'ijiza;

    Secondly, the limitation and restriction of the Karamat to those which take place unintentionally is incorrect. Rather, sometimes they occur with the fore knowledge of the Wali, and sometimes they do not. Finally, it sometimes happens in the case of those adepts whose foothold at the door of Wilayah is particularly firm and well founded that their Karamat occur in support of the truth of their claims to Wilayah. The actual benefit in such a claim is the affirmation of the truth of the Prophets 's message, and the authenticity of his mission (as the Wali 's Karamat is a result of his following the Prophet, (upon whom be peace).

    They said,

    "The Shaykh Muhy ud Deen made many claims truthfully, in the interest of truth, and for the advancement of truth."

    The miracle which will not take place is the one in support of the claims of a false prophet. God forbid that they should be performed at the accursed enemies of Islam!

    The performance of miracles is not a condition for anyone 's being a Wali. There have been many Walis who have never performed miracles. Their reaching the state of Wilayah is based undoubtedly on the diligence with which they follow the Shariah. According to the well-known saying:

    "Uprightness is better than miracles."

    The wisdom behind manifesting miracles (Karamat) in, the beginning stages of Wilayah is the rearing of the Wali and the completion of his certainty in his spiritual devotions and exercises. In the final stages, the wisdom of the Karamat lies in the instruction of beginning devotees and the removal of their doubts and suspicions.

    Altogether, there are four different kinds of miracles (Khawaariq - those that "break through" the ordinary court of affairs).

    1. If the one who works the miracle has no connection with faith or good works, then the miracle is called Istidraj (fraud).

    2. If the one who works the miracle is one of the faithful, a doer of good deeds, has knowledge of the Allah (Marifah), and is devout, then the miracle he performs is called a Karamah.

    3. If it is accompanied by his true claim to prophethood then it is called a Mu'jiza.

    4. Sometimes ordinary believers, men of piety, perform things of this nature. These occurences are called Ma'unat (assistance).

    Sorcery, charms, legerdemain etc., cannot be properly considered miracles as their occurence is based on the ordinary means of cause and effect. Anyone who properly manipulates the cause will recieve results that correspond to the dictates of the normal course of affairs. The result of a doctor's prescribing the proper medicine will be the patient 's recovery. The miracle however, is that which "breaks through" this normal course of affairs.**

    ***

    **p.141 - 144, Perfection of Faith and its Commentary Fortification of Conviction, trans. Y. Talal ‘Ali-2000




     

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    Last edited: Dec 28, 2016
  4. izz al-Din

    izz al-Din Well-Known Member

    download.jpg

    False ta'wil of the Qur'an alHakim
    and occult science (modern sciences)

    Salam e masnun

    What do learned brothers think of the following, and the website

    http://dawahganda.blogspot.co.uk/2013/01/muslims-against-science-in-quran-claims.html?m=1


    ?
    ***

    1. Guessoum, Nidhal. Islam's Quantum Question: Reconciling Muslim Tradition and Modern Science. I.B.Tauris, 2010. Pages 141 - 172
    http://books.google.com/books?id=zaL3AgAAQBAJ

    Can be accessed here - http://www.scribd.com/doc/104338901/Islam-s-quantum-question

    "... I consider the I‘jaz approach as perilous because it claims that one can identify scientific ‘facts’ and compare them with ‘clear Qur’anic statements’, which shows clear misunderstanding of the nature of science (Poincar´e said ‘science is not a bunch of facts just like a house is not a bunch of bricks’). Moreover, it distorts in young Muslim minds the very nature of science and the approach we should have towards the Qur’an. ..."

    "...These two examples and approaches to I‘jaz by Bucaille and Moore appear to me as a good introduction to the methodology of I‘jaz with its many flaws... as we’ll see throughout this chapter, the problem is that the practitioners of the I‘jaz field hardly, if ever, stick to such proclaimed methodology..."

    "... For fairness, however, I would note that such a theory, with its many startling claims and ill-founded methodology, is not exclusive to the Muslim world. Observers have pointed out that similar defensive and apologetic discourse has existed among some Christian fundamentalists, creationist circles, as well as some Hindu fundamentalists ..."

    "... Most of al-Naggar’s (and al-Taftanazi’s) works consist of the following strategy: pick a ‘cosmic verse’ (a Qur’anic statement describing some natural phenomenon), present a dozen pages of scientific information that can be found in any encyclopedia, and end by proclaiming that it is truly miraculous (I‘jaz) that the verse had foretold all these scientific facts; ..."

    ".... After all these incredible statements and erratic methodologies, the question that we must first ask is: Why is this I‘jaz theory so extraordinarily popular? ... What level of critical thinking and analysis do we find in the Muslim society? How eager are the Muslim peoples today to turn their general defeat in all fields into a position of precedence and superiority and to convince themselves that their religion and civilization are indeed true – in the absolute sense – and superior? Without giving any clear answer to our question, the contemporary author Mustafa Abu Sway provides an element of understanding; he says6: ‘Rather than attaining science and maintaining its proper status within the Islamic worldview, it seems that the “scientific interpretation” provided a comforting cushion. The rest of the world can do science, and we, Muslims, can discover it anew in the Qur’an!’ ...."
    _________________________________________________________________________________

    Articles

    1. Shaykh Muhammad Umar Bazmul on the Study of The'Scientific Miracle' in the Qur'an and a Note About the 'Scientific Miracle' Bandwagon Peddlers by Aby Iyaad
    www.aqidah.com/creed/articles/pbnod-shaykh-muhammad-umar-bazmul-on-the-study-of-scientific-miracle-in-the-quran.cfm

    "...The mind-set that is created by az-Zindani's doctrine is that a Muslim must be free from doubt and speculation about his faith. This causes many individuals - when they interface with non-Muslims - to exaggerate in the so-called "Scientific Miracle" ... And often if an intelligent and shrewd non-Muslim is being invited, he may be able to overcome the ignorant Muslim, cause confusion and doubt, and refuge is from Allaah. So the ignorant Muslim goes back and then tries to find further correlation between scientific data and the texts of the Book and the Sunnah and so on hoping to impress the one who he is calling..."

    "...Further, many of those who jump on this 'scientific miracle' bandwagon claim "foreknowledge," as in, mention of this information preceded modern science when in reality, some of these indications might already have been known to certain people or in certain civilizations or alluded to in books of antiquity..."

    "...Thus, if an ignorant Muslim comes along and starts citing this scientist or that scientist in relation to a particular phenomenon (attempting to correlate a very specific and detailed scientific explanation to what is just a generalized indication in the Qur'an), he has really opened himself up for attack through the sayings of numerous other scientists who hold different theories and views as to why what is observed is observed at that level of detail..."

    "...we see today confused and ignorant individuals like Hamza Tzortzis at one time arguing vociferously with the atheists for years on end in certain affairs, and then making a large turnaround, after being hammered and pounded by those very shrewd and cunning atheists..."

    (NOTE: The author of the article seems to have fallen for the widespread misunderstanding among Muslims regarding the "science" of "sea barriers". See http://captaindisguise.blogspot.com/2012/02/sea-barrier-miracle-claim-debunked.html)

    ***

    The rest can be read here:

    http://dawahganda.blogspot.co.uk/2013/01/muslims-against-science-in-quran-claims.html?m=1
     
  5. izz al-Din

    izz al-Din Well-Known Member


    Imam 'Imad alDin ibn Kathir alDhimisqhi, (in his alTafsir alQur'an al'Adhim), Rahmat Allahi Ta'ala alayh:

    Allah states that He creates the actions that the servants perform and that whatever good actions they take, it is He Who should be praised for them, for He directed and helped them perform these actions.

    Allah said,

    فَلَمْ تَقْتُلُوهُمْ وَلَـكِنَّ اللّهَ قَتَلَهُمْ ...

    You killed them not, but Allah killed them.

    meaning, it is not because of your power and strength that you killed the pagans, who were many while you were few. Rather, it is He Who gave you victory over them, just as He said in another Ayah,

    وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ

    And Allah has already made you victorious at Badr, when you were a weak little force. (3:123)

    and,

    لَقَدْ نَصَرَكُمُ اللَّهُ فِى مَوَاطِنَ كَثِيرَةٍ وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنكُمْ شَيْئاً وَضَاقَتْ عَلَيْكُمُ الأَرْضُ بِمَا رَحُبَتْ ثُمَّ وَلَّيْتُم مُّدْبِرِينَ

    Truly, Allah has given you victory on many battlefields, and on the day of Hunayn when you rejoiced at your great number, but it availed you naught and the earth, vast as it is, was straitened for you, then you turned back in flight. (9:25)

    Allah, the Exalted and Ever High, states that victory does not depend on numbers or collecting weapons and shields. Rather, victory is from Him, Exalted He is.

    كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةٍ كَثِيرَةً بِإِذْنِ اللَّهِ وَاللَّهُ مَعَ الصَّـبِرِينَ

    How often has a small group overcome a mighty host by Allah's leave!'' And Allah is with the patient. (2:249)

    Allah then mentioned the handful of sand that His Prophet threw at the disbelievers during the day of Badr, when he went out of his (i:command post). While in the (i: command post), the Prophet invoked Allah humbly and expressing his neediness before Allah. He then threw a handful of sand at the disbelievers and said, شَاهَتِ الْوُجُوه (Humiliated be their faces).

    He then commanded his Companions to start fighting with sincerity and they did. Allah made this handful of sand enter the eyes of the idolators, each one of them were struck by some of it and it distracted them making each of them busy.

    Allah said,

    ... وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَـكِنَّ اللّهَ رَمَى ...

    And you threw not when you did throw, but Allah threw.

    Therefore, it is Allah Who made the sand reach their eyes and busied them with it, not you (O Muhammad).

    ... وَلِيُبْلِيَ الْمُؤْمِنِينَ مِنْهُ بَلاء حَسَناً ...

    that He might test the believers by a fair trial from Him.

    Muhammad bin Ishaq said that Muhammad bin Jafar bin Az-Zubayr narrated to him that Urwah bin Az-Zubayr said;

    "So that the believers know Allah's favor for them by giving them victory over their enemy, even though their enemy was numerous, while they were few. They should thus know His right and express gratitude for His favor on them.''

    Similar was said by Ibn Jarir.

    It is stated in a Hadith,

    وَكُلَّ بَلَاءٍ حَسَنٍ أَبْلَانَا

    Every trial (from Allah) is a favor for us.

    Allah said next,

    ... إِنَّ اللّهَ سَمِيعٌ عَلِيمٌ ﴿١٧﴾

    Verily, Allah is All-Hearer, All-Knower.

    Allah hears the supplication and knows those who deserve help and triumph.

    Allah said,

    ذَلِكُمْ وَأَنَّ اللّهَ مُوهِنُ كَيْدِ الْكَافِرِينَ ﴿١٨﴾

    This (is the fact) and surely Allah weakens the deceitful plots of the disbelievers.

    This is more good news, aside from the victory that the believers gained. Allah informed them that He will weaken the plots of the disbelievers in the future, degrade them and make everything they have perish and be destroyed, all praise and thanks are due to Allah. [1]

    ***

    When their arguments were refuted and their incapability became clear, when truth was made manifest and falsehood was defeated, they resorted to using their power and strength, and;

    قَالُوا حَرِّقُوهُ وَانصُرُوا آلِهَتَكُمْ إِن كُنتُمْ فَاعِلِينَ ﴿٦٨﴾

    They said: "Burn him and help your gods, if you will be doing.''

    So they gathered together a huge amount of wood.

    As-Suddi said,

    "I if a woman was sick, she would make a vow that if she recovered she would bring wood to burn Ibrahim. Then they made a hole in the ground and set it aflame, and it burned with huge sparks and immense flames. There had never been a fire like it. They put Ibrahim, peace be upon him, into a catapult, at the suggestion of a nomadic Kurdish man from Persia.''

    Shu`ayb Al-Jaba'i said,

    "His name was Hayzan, and Allah caused the earth to swallow him up, and he will remain sinking into it until the Day of Resurrection.

    When they threw him he said, `Sufficient for me is Allah, and He is the best disposer of affairs.'''

    This is similar to what Al-Bukhari recorded from Ibn Abbas that Ibrahim said,

    "`Sufficient for me is Allah, and He is the best disposer of affairs,''

    when he was thrown into the fire, and Muhammad said it when they said:

    إِنَّ النَّاسَ قَدْ جَمَعُواْ لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَـناً وَقَالُواْ حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ

    Verily, the people have gathered against you, therefore, fear them. But it increased them in faith, and they said: "Allah is sufficient for us, and He is the best disposer of affairs.'' (3:173)

    Sa`id bin Jubayr reported that Ibn Abbas said:

    "When Ibrahim was thrown into the fire, the keeper (angel) of the rain said: `When will I be commanded to send rain.' But the command of Allah was more swift.

    قُلْنَا يَا نَارُ كُونِي بَرْدًا وَسَلَامًا عَلَى إِبْرَاهِيمَ ﴿٦٩﴾

    Allah said: O fire! Be you cool and safety for Ibrahim!

    and there was no fire left on earth that was not extinguished.''

    Ibn Abbas and Abu Al-Aliyah said:

    "Were it not for the fact that Allah said, وَسَلَامًا (and safety), Ibrahim would have been harmed by its coldness.''

    Qatadah said:

    "On that day there was no creature that did not try to extinguish the fire for Ibrahim, except for the gecko.''

    Az-Zuhri said:

    "The Prophet commanded that it should be killed, and called it a harmful vermin.''

    وَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَخْسَرِينَ ﴿٧٠﴾

    And they wanted to harm him, but We made them the worst losers.

    they were defeated and humiliated, because they wanted to plot against the Prophet of Allah, but Allah planned against them and saved him from the fire, and thus they were defeated. [2]

    ***
    [1] Sura alAnfal, 17.
    [2] Sura alAmbiya, 69.
     
    Last edited: Nov 30, 2016
  6. izz al-Din

    izz al-Din Well-Known Member

  7. abdarrashid

    abdarrashid Active Member

    salam
    on this particular thread i am unable to post the tafsir of the rest of the Ayaat al-Karima, mentioned by Mawlana Hujjat al-Islam, Imam Abu Hamid al-Ghazali, rahmatullahi alayh (from a previous post). please refer to the new thread, 'ilm al-yaqin 2
     
  8. abdarrashid

    abdarrashid Active Member

    apologies.
     
    Last edited: Nov 4, 2012
  9. abdarrashid

    abdarrashid Active Member

    [​IMG]

    fetal stages
    [​IMG]


    [​IMG]

    masai mara

    [​IMG]

    siri piya

    [​IMG]

    berber stove

    [​IMG]

    berbers in the sahara
     
    Last edited: Nov 4, 2012
  10. abdarrashid

    abdarrashid Active Member

    it appears to have not shown, please see the next post
     
  11. abdarrashid

    abdarrashid Active Member

    Imam 'Imad al-Din ibn Kathir, rahmatullahi alayh:

    Concerning Allah's statement,

    أَلَمْ تَرَوْا كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَاوَاتٍ طِبَاقًا ﴿١٥

    See you not how Allah has created the seven heavens in tiers?

    meaning, one above another.

    Can this be comprehended simply by hearing it only or is it of the matters that actually can be perceived with the senses which are known about the movements (of the heavenly bodies) and the eclipses. It is known that they (the scholars) have many different opinions about these matters that we will not discuss here. The only intent here is that

    ... خَلَقَ اللَّهُ سَبْعَ سَمَاوَاتٍ طِبَاقًا

    وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا وَجَعَلَ الشَّمْسَ سِرَاجًا ﴿١٦

    Allah has created the seven heavens in tiers and has made the moon a light therein, and made the sun a lamp.

    meaning, He made a distinction between them (the sun and moon) in reference to their lighting. He made each one of them in a set manner with a distinct quality so that the night and day may be known. They (the night and day) are known by the rising and setting of the sun. He also determined fixed stations and positions for the moon, and He made its light vary so that sometimes it increases until it reaches a maximum, then it begins to decrease until it is completely veiled. This shows the passing of months and years.

    This is as Allah (a: Azza wa Jall) said,

    هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلاَّ بِالْحَقِّ يُفَصِّلُ الآيَـتِ لِقَوْمٍ يَعْلَمُونَ

    It is He Who made the sun a shining thing and the moon as a light and measured out for its stages that you might know the number of years and the reckoning. Allah did not create this but in truth. He explains the Ayat in detail for people who have knowledge. (10:5)

    Concerning Allah's statement,

    وَاللَّهُ أَنبَتَكُم مِّنَ الْأَرْضِ نَبَاتًا ﴿١٧

    And Allah has brought you forth from the (dust of) earth.

    This (Nabat) is a verbal noun (for emphasis) and its usage here is most excellent.

    ثُمَّ يُعِيدُكُمْ فِيهَا ...

    Afterwards He will return you into it (the earth),

    meaning, when you die.


    [​IMG]

    Jabal al-Rahma


    ... وَيُخْرِجُكُمْ إِخْرَاجًا ﴿١٨

    And bring you forth.

    meaning, on the Day of Judgement He will repeat your creation just as He first originated you. [1]

    ***

    [1] 71:15-18, Tafsir al-Qur'an al-Adhim, (abridged).
    http://www.quran4u.com/Tafsir%20Ibn%20Kathir/071%20Nuh.htm
     
  12. abdarrashid

    abdarrashid Active Member

    [​IMG]



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    http://ts2.mm.bing.net/th?id=I.4585148955033601&pid=1.9

    everest


    http://ts3.mm.bing.net/th?id=I.4633003474812978&pid=1.9


    http://ts3.mm.bing.net/th?id=I.4637027854058646&pid=1.9



    http://ts3.mm.bing.net/th?id=I.4646210482930910&pid=1.9


    Imam 'imad al-Din ibn Kathir, rahmatullahi alayh:

    Allah (a: Azza wa Jall) said:

    إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ ...

    Verily, in the creation of the heavens and the earth...,

    Therefore, the sky, with its height, intricate design, vastness, the heavenly objects in orbit, and this earth, with its density, its lowlands, mountains, seas, deserts, valleys, and other structures, and beneficial things that it has.


    http://ts1.mm.bing.net/th?id=I.5052449957544284&pid=1.9


    http://ts4.mm.bing.net/th?id=I.4763776630589459&pid=1.9

    earth day and night from space

    Allah (a: Azza wa Jall) continues:

    ... وَاخْتِلاَفِ اللَّيْلِ وَالنَّهَارِ ...

    ...and in the alternation of night and day.

    This (the night) comes and then goes followed by the other (the day) which does not delay for even an instant, just as Allah (a: Azza wa Jall) said:


    [​IMG]


    لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ وَلاَ الَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِى فَلَكٍ يَسْبَحُونَ

    It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit. (36:40)

    Sometimes, the day grows shorter and the night longer, and sometimes vice versa, one takes from the length of the other. Similarly Allah (a: Azza wa Jall) said:

    يُولِجُ الَّيْلَ فِى النَّهَارِ وَيُولِجُ النَّهَارَ فِى الَّيْلِ

    Allah merges the night into the day, and He merges the day into the night. (57:6)

    meaning, He (a: Azza wa Jall) extends the length of one from the other and vice versa.



    [​IMG]




    Allah (a: Azza wa Jall) then continues:

    ... وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنفَعُ النَّاسَ ...

    ...and the ships which sail through the sea with that which is of use to mankind,

    Shaping the sea in this manner, so that it is able to carry ships from one shore to another, so people benefit from what the other region has, and export what they have to them and vice versa.


    http://ts1.mm.bing.net/th?id=I.4952029317235916&pid=1.9


    Allah (a: Azza wa Jall) then continues:

    ... وَمَا أَنزَلَ اللّهُ مِنَ السَّمَاء مِن مَّاء فَأَحْيَا بِهِ الأرْضَ بَعْدَ مَوْتِهَا ...

    ...and the water (rain) which Allah sends down from the sky and makes the earth alive therewith after its death,

    which is similar to Allah's statement:

    وَآيَةٌ لَّهُمُ الْأَرْضُ الْمَيْتَةُ أَحْيَيْنَاهَا وَأَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ يَأْكُلُونَ

    And a sign for them is the dead land. We give it life, and We bring forth from it grains, so that they eat thereof. (36:33), until: وَمِمَّا لَا يَعْلَمُونَ (which they know not). (36:36)

    Allah (a: Azza wa Jall) continues:

    ... وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ ...

    and the moving (living) creatures of all kinds that He has scattered therein,
    meaning, in various shapes, colors, uses and sizes, whether small or large. Allah knows all that, sustains it, and nothing is concealed from Him.

    Similarly, Allah (a: Azza wa Jall) said:

    وَمَا مِن دَآبَّةٍ فِي الاٌّرْضِ إِلاَّ عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِى كِتَابٍ مُّبِينٍ

    And no moving (living) creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit (in the uterus or grave). All is in a Clear Book (Al-Lawh Al-Mahfuz ـ the Book of Decrees with Allah). (11:6)



    http://ts3.mm.bing.net/th?id=I.4888867541289506&pid=1.9



    ... وَتَصْرِيفِ الرِّيَاحِ ...

    ...and in the veering of winds...,

    Sometimes, the wind brings mercy and sometimes torment. Sometimes it brings the good news of the clouds that follow it, sometimes it leads the clouds, herding them, scattering them or directing them. Sometimes, the wind comes from the north (the northern wind), and sometimes from the south, sometimes from the east, and striking the front of the Ka`bah, sometimes from the west, striking its back.

    There are many books about the wind rain, stars and the regulations related to them, but here is not the place to elaborate on that, and Allah knows best.



    http://ts2.mm.bing.net/th?id=I.5015470272479649&pid=1.9


    Allah (a: Azza wa Jall) continues:

    ... وَالسَّحَابِ الْمُسَخِّرِ بَيْنَ السَّمَاء وَالأَرْضِ ...

    ...and clouds which are held between the sky and the earth,

    The clouds run between the sky and the earth to wherever Allah wills of lands and areas.

    Allah (a: Azza wa Jall) said next:

    ... لآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ ﴿١٦٤

    ...are indeed Ayat for people of understanding.

    meaning, all these things are clear signs that testify to Allah's Oneness.



    [​IMG]


    Similarly, Allah (a: Azza wa Jall) said:

    إِنَّ فِى خَلْقِ السَّمَـوَتِ وَالاٌّرْضِ وَاخْتِلَـفِ الَّيْلِ وَالنَّهَارِ لاّيَـتٍ لاٌّوْلِى الاٌّلْبَـبِ
    الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَـماً وَقُعُوداً وَعَلَى جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِى خَلْقِ السَّمَـوَتِ وَالاٌّرْضِ رَبَّنَآ مَا خَلَقْتَ هَذا بَـطِلاً سُبْحَـنَكَ فَقِنَا عَذَابَ النَّارِ

    Verily, in the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding.
    Those who remember Allah (always, and in prayers) standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth, (saying): "Our Lord! You have not created (all) this without purpose, glory to You! (Exalted are You above all that they associate with You as partners). Give us salvation from the torment of the Fire.'' (3:190-191) [1]


    http://ts4.mm.bing.net/th?id=I.4953236200556767&pid=1.9


    http://ts4.mm.bing.net/th?id=I.4539115503878559&pid=1.9


    ***

    [1] 2:164, Tafsir al-Qur'an al-Adhim, (abridged)
    http://www.quran4u.com/Tafsir%20Ibn%20Kathir/002%20Baqarah%20I.htm
     
    Last edited: Nov 3, 2012
  13. abdarrashid

    abdarrashid Active Member

    the following is a tafsir of the Ayat al-Karima, mentioned in a previous post, from the Kitab Qawa'id al-Aqa'id, from the 'Ihya of Imam Abu Hamid al-Ghazzali, rahmatullahi alayh.

    the Hadith Master, the mufasir, Imam 'Imad al-Din ibn Kathir, rahmatullahi alayh:

    Then, Allah (a: Azza wa Jall) begins to explain His great ability to create strange things and amazing matters. He brings this as a proof of His ability to do whatever He wishes concerning the matter of the Hereafter and other matters as well.


    [​IMG]

    wadi Ilyab Southern Arabia

    ***

    He (a: Azza wa Jall) says,

    أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا ﴿٦

    Have We not made the earth as a bed,

    meaning, an established, firm and peaceful resting place that is subservient to them.

    وَالْجِبَالَ أَوْتَادًا ﴿٧

    And the mountains as pegs,

    meaning, He made them as pegs for the earth to hold it in place, make it stable and firm. This is so that it may be suitable for dwelling and not quake with those who are in it.

    Then Allah (a:Azza wa Jall) says,

    وَخَلَقْنَاكُمْ أَزْوَاجًا ﴿٨

    And We have created you in pairs.

    meaning, male and female, both of them enjoying each other, and by this means procreation is achieved.

    This is similar to Allah's statement,

    وَمِنْ ءايَـتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَجاً لِّتَسْكُنُواْ إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً

    And among His signs is this that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. (30:21)

    Allah (a: Azza wa Jall) says,

    وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا ﴿٩

    And We have made your sleep as a thing for rest.

    meaning, a cessation of movement in order to attain rest from the frequent repetition and going about in search of livelihood during the day.

    A similar Ayah has been mentioned previously in Surah Al-Furqan.



    [​IMG]


    island Masjid in Jeddah


    وَجَعَلْنَا اللَّيْلَ لِبَاسًا ﴿١٠

    And We have made the night as a covering,

    meaning, its shade and darkness covers the people.

    This is as Allah (a: Azza wa Jall) says,

    وَالَّيْلِ إِذَا يَغْشَـهَا

    By the night as it conceals it. (91:4)

    Qatadah commented; وَجَعَلْنَا الَّيْلَ لِبَاساً meaning, a tranquil residence.

    Concerning Allah's statement,

    وَجَعَلْنَا النَّهَارَ مَعَاشًا ﴿١١
    And We have made the day for livelihood.

    meaning, `We made it radiant, luminous, and shining so that the people would be able to move about in it.'

    By it they are able to come and go for their livelihood, earning, business dealings and other than that as well.


    http://ts1.mm.bing.net/th?id=I.4527905645070360&pid=1.9

    the sky over the desert of Arabia


    In reference to Allah's statement,

    وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا ﴿١٢

    And We have built above you seven strong,

    meaning, the seven heavens in their vastness, loftiness, perfection, precision, and adornment with both stable and moving stars.


    http://ts3.mm.bing.net/th?id=I.4691423626068442&pid=1.9

    sunrise over the hills in Arabia

    Thus, Allah (a: Azza wa Jall) says,

    وَجَعَلْنَا سِرَاجًا وَهَّاجًا ﴿١٣

    And We have made (therein) a shining lamp.

    meaning, the radiant sun that gives light to all of the world. Its light glows for all of the people of the earth.


    http://ts3.mm.bing.net/th?id=I.4831589857100402&pid=1.9

    rain clouds in oman


    Allah (a: Azza wa Jall) then says,

    وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاء ثَجَّاجًا ﴿١٤

    And We have sent down from the Mu`sirat water Thajjaj.

    Imam Ali bin Abi Talhah, (a: rahmatullahi alayh), reported from (a: sayyidinna) Ibn Abbas, (a:radiullahu ta'la anhu), that he said,

    "From the Mu`sirat means from the clouds.''

    This was also stated by (a: Imam) Ikrimah, (a: Imam) Abu Al-`Aliyah, (a: Imam) Ad-Dahhak, (a: Imam) Al-Hasan, (a: Imam) Ar-Rabi` bin Anas, (a: Imam) Ath-Thawri, and it is preferred by (a: Imam) Ibn Jarir, (a: rahmatullahi alayhim ajma'in).

    Al-Farra' (a: rahmatullahi alayh), said,

    "They are the clouds that are filled with rain, but they do not bring rain. This is like the woman being called Mu`sir when (the time of) her menstrual cycle approaches, yet she does not menstruate.''


    http://ts2.mm.bing.net/th?id=I.4769428822164129&pid=1.9


    This is as Allah (a: Azza wa Jall) says,

    اللَّهُ الَّذِى يُرْسِلُ الرِّيَـحَ فَتُثِيرُ سَحَاباً فَيَبْسُطُهُ فِى السَّمَآءِ كَيْفَ يَشَآءُ وَيَجْعَلُهُ كِسَفاً فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلاَلِهِ

    Allah is He Who sends the winds, so that they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst! meaning, from its midst. (30:48)

    Concerning Allah's statement, مَآءً ثَجَّاجاً (water Thajjaj) (a: Imam) Mujahid, (a: Imam) Qatadah, and (a: Imam) Ar-Rabi` bin Anas (a: rahmatullahi alayhim) all said,

    "Thajjaj means poured out.''

    (a: Imam) At-Thawri (a: rahmatullahi alayh) said, "Continuous.''

    (a: Imam) Ibn Zayd (a: rahmatullahi alayh) said, "Abundant.''

    In the Hadith of the woman with prolonged menstrual bleeding, when the Messenger of Allah (a: sallAllahu alayhi wa ala alihi wa sahbihi wa baraka wa salama wa sharafa wa karama) said to her,

    أَنْعَتُ لَكِ الْكُرْسُف
    I suggest you to make an absorbent cloth for yourself.''

    Meaning, `dress the area with cotton.'

    The woman replied, "O Messenger of Allah! It (the bleeding) is too much for that. Verily, it flows in profusely (Thajja).''

    This contains an evidence for using the word Thajj to mean abundant, continuous and flowing. And Allah knows best.


    http://ts3.mm.bing.net/th?id=I.4980178548557618&pid=1.9

    vegetation in Arabia

    Allah (a: Azza wa Jall) said,

    لِنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا ﴿١٥
    وَجَنَّاتٍ أَلْفَافًا ﴿١٦

    That We may produce therewith corn and vegetation, and gardens that are Alfaf.

    meaning, `so that We may bring out great abundance, goodness, benefit, and blessing through this water.'

    حَبّاً grains,

    This refers to that which is preserved for (the usage) of humans and cattle.
    وَنَبَاتاً and vegetations,

    meaning, vegetables that are eaten fresh.

    وَجَنَّـتٍ And gardens,

    meaning, gardens of various fruits, differing colors, and a wide variety of tastes and fragrances, even if it is ingathered at one location of the earth.

    This is why Allah (a: Azza wa Jall) says وَجَنَّـتٍ أَلْفَافاً (And gardens that are Alfaf).

    (a: sayyidinna) Ibn `Abbas (a: radiullahu ta'la anhu) and other said, "Alfaf means gathered.''

    http://ts3.mm.bing.net/th?id=I.4807851591271562&pid=1.9

    marrakesh

    This is similar to Allah's statement,

    وَفِى الاٌّرْضِ قِطَعٌ مُّتَجَـوِرَتٌ وَجَنَّـتٌ مِّنْ أَعْنَـبٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَنٌ وَغَيْرُ صِنْوَنٍ يُسْقَى بِمَآءٍ وَحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَى بَعْضٍ فِى الاٍّكُلِ إِنَّ فِى ذلِكَ لآيَـتٍ لِّقَوْمٍ يَعْقِلُونَ

    And in the earth are neighboring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand. (13:4) [1]

    http://ts3.mm.bing.net/th?id=I.4881952644794182&pid=1.9

    date palm, Arabia

    ***

    [1] 78:6-16, Tafsir al-Qur'an al-Adhim, (abridged)
    http://www.quran4u.com/Tafsir%20Ibn%20Kathir/078%20Naba.htm
     
    Last edited: Nov 3, 2012
  14. abdarrashid

    abdarrashid Active Member

    [​IMG]

    The crescent moon of Shaban appeared over the plains of Arafah. Ramadan 1430AH.

    ***

    Imam Ahmad Taj al-Din ibn Ata 'illah al-Iskandari rahmatullah alayh:

    The Muslim is unable to arrive at the knowledge of certitude (`ilm al-yaqin) nor at certitude itself (`ayn al-yaqin) of which the Qur'an speaks unless he evacuates his heart from whatever distracts it in the way of wordly cravings and center himself on inward contemplation. Then the outpourings of Divine reality will fill his heart, and from there will spring his sustenance. The real sufi is not the one who derives his sustenace from asking and begging people for alms. The only one who is sincere is he who rouses his heart and spirit to self-obliteration in Allah by obedience to Allah.[1]

    ***
    [1] http://sunnah.org/tasawwuf/scholr25.htm
     
    Last edited: Jul 10, 2012
  15. abdarrashid

    abdarrashid Active Member

    [​IMG]

    Sunset over the mountains of Makkah

    [a:someone asked:] We are taught as muqallid 'ammi our obligation is taqlid. Why then, when it comes to the actual argument for taqlid itself, do we tend to follow proofs/evidences? Is this not a double-standard?

    [a: the answer:]

    In actual fact, it is a no and a yes to the statement that “the obligation of the ‘ammi is to do taqlid”.

    Since it is a NO in matters of iman/faith: there is no obligation for taqlid, rather on the contrary, no one should trust (or ‘do taqlid blindly’ of) someone else even a specialist, if one has not achieved certainty/yaqin concerning God’s existence or of one of His attributes for example.

    Whereas it is a YES in matters of furu‘/practice: it is only with regards to the immense details of the Law that it becomes a practical necessity to trust the judgement of ‘a large group of specialists from different times’ when one does not have certain knowledge of WHY [which amounts to knowledge of the ta‘arrud adilla for X and also the ‘illa behind X] one must act in a particular way in a given mas’ala X. So the ‘taqlid’ you have in mind is the taqlid in matters of ‘amal/fiqh.

    The actual argument for the necessity of taqlid of such kind is itself empirically established and derives from a type of reasoning that every person of fitra could see (i.e., an argument from the laws of nature and the Sunnatullah; just as in the favourite illustration supplied by our jurists throughout the Middle Ages of its being akin to a relationship between a physician and a patient—where the muhaddith, for example, is merely the pharmacist in that association) without the need to seek recourse even to the most well known scriptural evidence for taqlid in the Qur’an.
    In any case, the ‘ammi does not in fact need to know (or even ask to learn, and nor is it a part of Fard ‘Ayn to know) the scriptural arguments/proofs/evidences for the ‘need’ to do taqlid. He only needs to learn HOW [which includes knowledge of the rules (shart/rukn) and kayfiyya] to do the ‘amal, that is to say, follow (or ‘do taqlid’ with) someone else, the natural choice for whom is the teacher who taught him his Din (in the same way that someone learning arithmetic needs to learn the hows of it by following his teacher who taught him his M3).

    The certain knowledge pertaining to the existence of our Creator (from the command: awwalu d-dIni ma‘rifatu Llahi!), which must not be through blind taqlid but originate instead from one’s own deep conviction, should in fact lead us to taste something of taqwa and help us not to waste time when it comes to doing our ‘amal, so that we adopt an attitude that can be described as: ‘it is the doing of it that is important, not the investigation (i.e., knowledge of the legal processes) of it.’ At the end of the day, as we and the other alien, the jinns, have only been created to do that one thing, what really matters therefore is that the ukhrawi accounts of our ‘amal will be dependent on how MANY brownie points we have acquired in this world, not how LONG it took us to understand them through knowledge of the proofs behind them. For those who understand, this is precisely the meaning of the saying of our own Mujtahid Imam: “laysa l-‘ilmu mA HafiZa al-‘ilmu mA nafa‘a” [Knowledge is what benefits, not what one has memorized].

    That is why those who are unable to free themselves from drowning in the deep abyss of proofs, talk and investigation of the Ocean of ‘Amal have been described by our teachers as among those who are deluded and in the state of ghurur al-‘ilm to which every person who has laid a claim to knowledge, the ahl al-‘ilm and the ulema, is especially vulnerable in the Next World. Thus how true and how incalculably valuable are the reminders and how immense are the benefits we are now able to reap from this single but striking verse, composed by someone who followed the path of our Mujtahid, Imam Ibn Ruslan (may Allah be pleased with him and well pleased with the one he was following!):

    fa-‘Alimun bi-‘ilmihi lam ya‘malan #
    mu‘adhdhabun min qabli ‘ubbAdi l-wathan!
    [Someone who knows but does not act on what he knows:
    will be punished even before the idol worshipers!]

    O Lord, we seek refuge from useless knowledge, and from knowledge that does not benefit the one who possesses it, and from knowledge that will become a Hujja against us in the Next World! [1]

    ***
    [a: someone asked: "There is no taqleed in regards to aqidah"-What does this mean?

    [a: the answer:]

    إِذْ كُلُّ مَنْ قَلَّدَ فِي التَّوْحِيدِ إِيمَانُهُ لَمْ يِخْلُ مِنْ تَرْدِيدِ

    - Because anyone who bases their faith on mere following, their faith is not bereft of doubt.

    (Jawhrat Al Tawhid, Verse 11)

    meaning: Anyone who basis faith on mere following (taqlid) is bound to have doubt. By mere following we mean "i know because my dad believes" although they do believe but not for the right reasons.

    (Not bereft of doubt) meaning is not bereft of the possibilty of doubt.


    Minimum proof : creation needs creator. They dont have to express the meaning.

    The least level of faith is that which is based on mere following. Imam Sawi quotes ibn arabi that there are 5 levels of faith:

    1. Lowest level - of Taqlid or mere following. Taqlid meaning you have no clue why you believe but none the less you do believe in these things firmly.

    2. Faith based on some knowledge - knowng and beliving in what must be belived in and having some sort of basis to support it.

    3. Having faith conjoined with being watchful of allah : to have living faith, having sense of Allahs watchfulness

    4. Reality of faith: To behold Allah with ones heart

    5. Realization of Allah: To be realize in ones beholding of Allah

    The last3 are more spiritual which i cannot expound on.

    He further warns abt mere following

    -12) فَفِيهِ بَعْضُ الْقَومِ يَحْكيِ الْخُلْفَا وَبَعضُهمْ حَقَّقَ فِيهِ الْكَشْفَا

    - Some theologians have even mentioned difference of opinion regarding their belief, while others confirmed and clarified this.

    (Ibid)


    -13) فقال إنْ يَجْزِمْ بِقَوْلِ الْغَيْرِ كَفَى وإلا لَمْ يَزَلْ فِي الضَّيْرِ

    -Saying: if they are firm in their belief this is sufficient, otherwise they remain in harm.

    (ibid)

    Some theologians said you have to know why you believe. Relied upon position as stated by Imam Subki said that mere following is sound if based on firm conviction. The sign of firm conviction is if the one you follow leaves belief you still follow and are not effected by his decision.[2]

    ***
    [a: someone asked:] As Sunni Muslims we adopt Taqlid in matters of Fiqh & Sharia by adhering to one of the four traditional schools. Would the same apply in matters of Aqidah - namely adopting Taqlid in it? Certain people hold it haram to adopt Taqlid in Aqidah matters due to the incumbency for every Muslim to know Allah Most High on an individual level. In summary they disparage the schools of Imam al-Ashari and Imam Maturidi because "they delved into the unclear verses" when Allah Most High forbid it (according to Surah al-Imran - "Only the disbelievers delve into the unclear verses")

    [a: the answer:]

    The question contains two different issues. The first is the claim of taqlid in belief, the second is the charge that the two Sunni Schools mentioned "delved into the unclear verses."

    First, the claim of taqlid in belief. There is no taqlid in belief. An adult Muslim that enquires or learns about the tenets of belief is not committing taqlid in belief - which is not acceptable but rather [1] learning something basic which he or she did not know about the Divine Attributes but must believe and/or [2] formulating and clarifying what he or she already believes.

    The end of Imam Abu Hanifa's foundational doctrinal text titled al-Fiqh al-Akbar (The Supreme Knowledge) states that when a person is boggled by something which they must resolve on pains of losing their faith, they must immediately ask a learned source to clarify it for them. An example: a person knows that Allah forgives all sins except shirk, and remembers that at one time in their life they committed that horrible sin, then starts wondering: "but can Allah forgive me then? Does He not say that He forgives all except that?" Such a person risks kufr by not immediately asking someone knowledgeable who will tell him that Yes, Allah forgives shirk for the repentant sinner and that the gates of repentance are open until the last moments of death. This is not taqlid but necessary `ilm and ta`lim.

    As for the second question: The Sunni Schools of the Ash`aris and Maturidis addressed need. They did not "delve". That is an expression that connotes something superfluous, unnecessary, more dangerous than useful, and all the other trappings of heresy that characterized the way of philosophers and the non-Sunni sects that are keen to discuss whether Allah "can" put the universes inside an egg or how many angels can stand on the head of a needle. See, to this effect, the fatwas of the great Ash`ari Masters on the necessity of speaking out in matters of `Aqida in certain cases and the sin incurred by not doing so, such as al-Qushayri, Ibn `Asakir, al-Bayhaqi, al-Subki, and others which I have all quoted in full in the chapter on Imam Ahmad ibn Hanbal in my forthcoming book The Four Imams -- Allah have mercy on them and continue to benefit us with them. [3]

    ***
    [1] On the Tafsil of Taqlid(s) Barring the Dalils, Shaykh Muhammad Afifi al-Akiti, http://www.livingislam.org/maa/ttbd_e.html
    [2] edit mod [deobandi link]
    [3] Following another in matters of faith (Taqlid in Aqidah), Shaykh Gibril F Haddad, http://spa.qibla.com/issue_view.asp?HD=7&ID=3211&CATE=24
     
    Last edited by a moderator: Jul 9, 2012
  16. abdarrashid

    abdarrashid Active Member

    Mawlana Hujjat al-Islam, Imam Abu Hamid al-Ghazzali rahmatullah alayh:

    As to dispelling doubts, revealing truths, knowing things as they really are, and comprehending the mysteries (asrar) which the words of this creed signify, there is no way to attain any of them except through self-mortification (mujahadah) and the subduing of passions, through seeking God wholeheartedly and persisting in thoughts which are free from the blemishes of disputation. They are a mercy from God which comes to those who expose themselves to its beneficence according to what God ordained to them and the extent to which they had exposed themselves to it as well as the capacity of their hearts and the degree of their purity. This is the sea the depth of which cannot be sounded and the waters of which can not be traversed. [1]

    [​IMG]

    The first among the pillars of belief is the knowledge of the essence of God and that He is one and it involves ten principles.
    The first principle is the knowledge of the existence of God. The first light which should be used for illumination and the first thing to be followed on the road of admonition are the instructions of the Qur'an, since no explanation is better than that of God. Thus He said,
     
    "Have We not made the Earth a couch? And the Mountains its tent-stakes? We have created you of two sexes, and ordained you sleep for rest, the night as a mantle, and the day for gaining livelihood. We built above you seven solid heavens, and placed therin a burning lamp;  and We sent down waters in abundance from the rain-clouds, that We might bring forth by it corn and herbs, and gardens thick with trees" Surah LXXVIII : 6-16. 

    And again, 

    "Assuredly in the creation of the Heaven and of the Earth; and in the alternation of night and day; and in the ships which pass through the sea with what is useful to man; and in the rain which God sendeth down from Heaven, giving life by it to the earth after its death, and by scattering over it all kinds of cattle; and in the change of the winds, and in the clouds that are made to do service between the Heaven and the Earth; - are signs for those who understand." Surah II 164. 

    He also said, "

    "See ye not how God hath created the seven heavens one over the other?  And he hath placed therein the moon as a light, and hath placed there the sun as a torch; and God hath caused you to spring forth from the earth like a plant; hereafter He will turn you back into it again, and will bring you forth anew." Surah LXXI:14-17. 

    And again, "

    "What think ye? The germ of life-is it ye who created them? or we their creator? Is it we who have decreed that death should be among you; yet are we not thereby hindered from replacing you with others, your likes, or from producing you again in a form which ye know not. Ye have known the first creation: will ye not then reflect ? What think ye ? That which ye saw-. Is it ye who cause its upgrowth, or do we cause it to spring forth? If we pleased we could so make your harvest dry and brittle that ye would ever marvel (and say), ‘Truly we have been at cost, yet we are forbidden harvest.’ What think ye of the water ye drink? Is it ye who send it down from the clouds, or send we it down? Brackish could we make is, if we pleased : Will ye not then be thankful ? What think ye? The fire which ye obtain by friction-is it ye who rear its tree, or do we rear it? It is we who have made it a memorial and a benefit to the wayfarers of the deserts." Surah LVI:58-72.

    Any one with the least traces of brain in his head will, upon reflecting upon the import of these verses and examining the wonders of God's handiwork, in Heaven and on earth as well as the beauties of nature in animal and plant, realizes that this wonderful [universe] with its consummate order requires a creator to direct it and a maker to govern it and watch it over. Human nature, in tact, testifies that it is subject to the will of God and governed in accordance with His law. For this reason God said, "

    Is there any doubt concerning God, maker of the Heavens and of the Earth?" SurahXIV:11. 

    The prophets were, therefore, sent in order to call men to monotheism, that they may say, "There is no god but God." They were not, however, commanded to say, We have a god and the world has another," because such a thing is inborn in their minds from the time of their birth. For this reason God said, "

    "If thou ask them who hath created the heavens and the earth, they will certainly reply ‘God’."SurahXXXI:24. 

    And again,

    Set thou thy face then, as a true convert (hanif), towards the faith which God hath made, the native [religion] whereon God constituted man."SurahXXX:29. 

    Therefore there is in human nature and the testimonies of the Qur'an what will render the task of citing proofs unnecessary. Nevertheless, by way of preparation and following the example of the learned theologians, we say:
         One of the accepted axioms of the mind is that an originated phenomenon can not come into existence without a cause. Since the world is an originated phenomenon, it can not, come into existence without a cause. That originated phenomena can not come into existence without a cause, is obvious. For every originated phenomenon belongs to a certain definite time the precedence or the subsequence of which may be assumed. Its being definite in time and distinct from what preceded it and what succeeded it, will naturally require one who renders things definite [in time]. As to one saying that the world is an originated phenomenon, its proof is found in the fact that bodies are not independent of motion and rest. Both states are originated phenomena; and whatever is not independent of originated things is itself originated. [2]

    ***
    The tenth principle is that God sent [a:Sayyidinna] Muhammad [a: sallallahu alayhi wa alihi wa sahbihi wa baraka wa salam] as the last of the prophets [a:alayhim salawatu wa salam] and as an abrogator of all previous Laws before him; the laws of the Jews and the Christians and the Sabians; He [a:Subhanu wa ta’la] upheld him with unmistakable miracles and wonderful signs such as the splitting of the moon, the praise of the pebbles and causing the mute animal to speak, as well as water flowing from between his fingers and the unmistakable sign of the glorious Qur’an with which he challenged the Arabs SurahXVII:90. For the Arabs, in their struggle with the Prophet [a: sallallahu alayhi wa alihi wa sahbihi wa baraka wa salam], did everything to check mate himbut despite their distinguished ability and excellence in eloquence and rhetoric, they were not able to oppose him with anything like the Qur’an, because it was not within the power of human beings, [in their writings], to combine the succinctness of the phrases of the Qur’an and the smoothness of its style (notwithstanding the richness of the Qur’an in narrativesof early history and the fact that the Prophet himself was unlettered (ummi and unfamiliar with books) with the prediction of unknown future events the subsequent occurrence of which established the truthfulness of the Prophet [a: sallallahu alayhi wa alihi wa sahbihi wa baraka wa salam]. Examples of this are found in the words of God when He said, "

    Ye shall surely enter the sacred Mosque, if God will, in full security, having your heads shaved and your hair cut;"SurahXLVIII:27

    and again,

    "Alif, Lam, Mam. The Greeks have been defeated in a land hard by; but after their defeat, they overthrow their foes in a few years." SurahXXX:1-3.

    The reason why a miracle attests the truthfulness of apostles is because everything which human beings can not do must be the work of God. Whatever is linked by the Prophet with a challenge enjoys the same position as that to which God says You are right. This is like the case of the person who, standing before the king announces to the subjects that he is the king’s messenger, and in order to prove that he is right asks the king to stand upon his throne and sit down three times contrary to his usual practice. The king obliges and the subjects know, beyond the shadow of doubt, that the king’s action takes the place of his saying You are right. [3]

    ***
    [1] The Kitab Qawa'id al-Aqa'id, Ihya’Ulum al-Din, trans. Nabih Amin Faris, reprinted 1999.
    http://www.ghazali.org/works/gz-faith.htm
    [2] ibid
    [3] ibid
     
    Last edited: Jul 7, 2012
  17. abdarrashid

    abdarrashid Active Member

    apologies look to the next post
     
    Last edited: Jul 7, 2012
  18. abdarrashid

    abdarrashid Active Member

    Is the above definition by Imam Abd al-Haqq rahmatullah alayh, in general the understanding a of Muijiza, according to the aqida of ahl al sunna?

    What does the Imam mean by” tangible causes”?

    Does it mean there is absolutely no cause for the muijiza/karamat visible or invisible other then Allah Azza wa Jall ordering it to occur, i mean without any sabab/or just "breaks through" the ordinary course of affairs, in other ways aswell?

    references would be appreciated.
     
    Last edited: Jun 29, 2012
  19. abu Hasan

    abu Hasan Administrator

    wa billahi't tawfiq.
     
  20. abdarrashid

    abdarrashid Active Member

    Imam Abd al-Haqq Muhaddith al-Dehlewi rehmatullah alayh:

    63. The Almighty substantiated the claims of His Prophets with manifest miracles and clear signs, each in itself a call to faith.

    A claim, in order to be accepted, must be supported by proof. Likewise, a claimant must be able to present convincing evidence. The evidence used by the Prophets of Allah, upon whom be peace, in establishing the truth of their claims to be Prophets and the ambassadors of Allah to His creation was their performance of miracles (M'uijiza).

    A M'ujiza is anything that does not allow duplication by others and occurs contrary to the ordinary course of affairs at the hands of one who claims to be a Prophet in apparent support of his claim.

    The meaning of contrary to the ordinary course of affairs is that the All-Wise has assigned a cause for every action that takes place in this world. It is not the way of Allah to create an action without assigning to it some sort of apparent cause. This is what is meant by the ordinary course of affairs. Sometimes, however, through the exercise of His power, the Almighty "breaks through" the ordinary course of affairs by bringing about at the hands of His Prophets, upon whom be peace, actions and events that have no tangible causes, as evidence of their prophethood.

    Miracles are the doing of Allah, not of His Prophets. This is because it is impossible for any man to cause anything to go contrary to the normal laws of nature appointed for it by Allah. Then the miracle is an indisputable proof of a Prophet's truthfulness.

    As soon as a miracle is witnessed, one's heart accepts the truth of the Prophet's claim, and one's inner being is forced to acknowledge its truth. Thus, there can remain no possibility of denial.

    When the claim is great, its proof must equally be as great. A miracle is a sign of the power and glory of Allah, and in front of its onslaught nothing can hold its ground.

    On the other hand, the logical proof is nothing more than a few nots in a thread of reasoning. To defeat. an opponent, or at least silence him, with such equipment is extremely difficult; with the result that an argument might go on forever. Philosophy and scholastic theology are based on this kind of proof. Finally, whoever witnessed a miracle and afterwards remained an unbeliever, did so out of obstinacy and for no other reason. [1]

    ***
    Mawlana Hujjat al-Islam Imam Abu Hamid al-Ghazzali rahmatullah alayh:



    THE TRUE NATURE OF
    PROPHECY AS A UNIVERSAL HUMAN NEED


    Humankind was created originally with an empty and simple mind, unaware that God had other worlds known only to Him. No one knows the armies of the Lord, save He alone." Man comes to know the world only through his senses, formed to provide him with contact with the world and its different sorts of creatures.

    The first sense is that of touch, by which one can feel, for example, hot and cold, wet and dry, smooth and rough, etc. But with this sense alone one could not experience colors or sounds, which do not exist so far as touch is concerned. Next is the sense of sight, which allows one to perceive colors and shapes. It is the most extensive of the sensible worlds. Then comes hearing, which allows one to hear sounds and melodies. Next comes the sense of taste.

    At the age of seven years, one reaches the age of discernment and passes beyond the frontiers of the world of senses. One has reached a new stage where one can perceive new things unknown to the senses.
    Then one proceeds to another stage, that of intelligence, at which one is able to appreciate what is necessary, what is possible, what is impossible, and things which he could not understand during the earlier stages.
    After the stage of intelligence, there comes another realm, a new faculty, which permits him to see hidden things, future events, and many other things which are as unknown to the intellect as this realm is to childish discernment, and as childish understanding is, in turn, to the world of senses.

    When confronted with things intelligible to the intellect, a person who has reached only the age of childish discernment will balk and call them improbable. In the same way, certain people who have remained at the stage of intellect have rejected as improbable what they have heard about prophecies. This attitude is pure ignorance, for not having reached the suprarational stage (which does not exist for them personally) these skeptics conclude that it does not exist for anyone. If someone had been born blind and never heard of colors or shapes, but then suddenly heard of them, he would not at all understand what they were and would not believe in them.

    In order to make it possible to understand such difficult things, in the experience of sleep God has given His creatures an example of prophecy. A sleeper may have dreams of what will happen, sometimes clear in meaning, sometimes symbolic, which can be explained by interpretation. If someone had never had any personal experience of sleep and it was described to him -- some people become lethargic or unconscious, lose their sense of hearing and their sense of sight, and then see things which are hidden -- he would say that this was beyond belief and would justify his skepticism by saying, "We perceive things by means of the senses. If someone does not see certain things when he is awake, how will he see them when he is asleep. It is impossible." Yet we have experienced sleep and dreams, so we know that in fact this apparently logical argument by analogy is not valid.

    In human life, the intelligence is only one stage in which a person gains a new faculty of perception which allows him to take in all kinds of rational knowledge and things unknown to the realm of the senses. It is similar with prophets, who have, as it were, an extra eye which can perceive things which are invisible and beyond rational understanding. Some people doubt the possibility of prophecy, or doubt its existence, or its realization in a given person. The fact that it exists answers the first doubt whether it is possible. Moreover, everyone knows that there are more things that can be understood by the intellect alone. This is the case in medicine and astronomy. One who studies either of these soon sees that he needs the help of inspiration and guidance from God the Almighty, and that he cannot gain this knowledge from his own experience! There are laws in astronomy that are verifiable only once every thousand years; how could one verify these personally? It is similar with the properties of medicines.
    This shows that there are ways of knowing these phenomena in addition to perceiving them with one's own intellect, and that is precisely what prophecy is. But knowledge of things unknowable to the intellect is only one of the numerous aspects of prophecy, only one drop from its ocean. I mention this aspect because I was using the example of dreams, and I mentioned two analogous cases: medicine and astronomy, which enable us to accept the miracles of the prophets which are equally beyond the grasp of the intellect.

    As for the other aspects of prophecy, these can be perceived only by suprarational experience had through following the mystic way. Knowledge beyond the grasp of the intellect could be explained to you only by using the example of sleep. How could one believe in other aspects of prophecy if one has no personal experience with which to compare them, for no one will assent to anything until one understands what it is.

    In the case of prophecy, it is necessary to set out on the mystic Way, for one attains some first sense of its suprarational capability by exercising it; the result is based on the analogy with what has been attained in assent to things that are beyond logical argument. The fact of that unique unprovable quality of prophecy should make one believe in the principle of prophecy.

    Should you doubt the divine inspiration of this or that particular prophet, the solution is to examine his powers, either from your personal experience, or from authentic tradition and hearsay. When you embark on a study of medicine or jurisprudence, for example, you have some idea of doctors and lawyers; you hear them speak, even if you do not know them personally. Nothing prevents you from knowing that al-Shâfi'i -- God be pleased with him -- was a jurist, or that Galen was a physician, and knowing this in actual fact, not because someone orders you to believe it. It is sufficient to study a little jurisprudence and medicine and to read the works of these two authors in order to know how they thought.
    In the same way, if you have come to understand what prophecy is and if you often read the Qur'an and the tradition you will realize with great certainty that Muhammad -- peace be upon him -- reached the highest level of prophethood. You should also make things easier for yourself by adopting his suggestions for religious practices and the effect they have on the purification of hearts. How right he was to say, if a person acts according to what he knows, God will give him knowledge of things which he does not know; "A tyrant's servant will become his slave"; and "If a person devotes all his care to one thing (i.e. the fear of God), God will accept that as payment for (that is, save him from) all the cares of this world and the next." Test these sayings a thousand times, and another thousand times, and you will have acquired a certitude which leaves no room for any doubt.


    It is in this way that we seek certainty about prophecy, not by the way of changing a stick into a serpent, or breaking the moon in half. Taken out of context, these could lead to magic, illusion or even a trap set by God, "For he leads astray those that He will, and guides those that He will."
    Now one comes to the question of miracles. It may be that you believe in a miracle, basing your belief on a sound argument which proves its existence. It is also possible that your faith in it would be destroyed by another type of reasoning which emphasizes exterior features and the ambiguity of the phenomenon. The example of these unusual actions should be regarded as only one section of your overall reasoning. In this way you will acquire a knowledge that is certain, though you cannot explain its specific basis. This is like someone who acquires information from several different sources and is not able to say precisely which source made him certain. He is certain of the fact, without knowing the precise origin of his certainty; it forms part of a whole, but is not based on this or that statement. That is what we mean by solid and scientific belief. "Personal experience", however, is like "seeing" which consists of "taking by the hand"190 and can be found only in the mystic way. [2]

    ***

    [1] p. 84-85, Perfection of Faith and its Commentary Fortification of Conviction, trans. Yusuf Talal ‘Ali-2000
    [2] al-Munqidh min al-Dalal trans. Muhammad Abu laylah http://www.ghazali.org/books/md/IIA-02main.htm

    ***

    questions:

    So basically is there a difference of opinion with regard to what the two Imams have mentioned about miracles, and the approach needed to reach ilm al-yaqin?
    Imam al-Ghazzali rahmatullah alayh is saying that one should have multiple references to attain ilm al-yaqin, all merging for the objective, is my reading correct?
    Someone asked Shaykh Sayyid Abu al-Huda al-Yaqoubi hafidhullah, whether he could give Iman, and he said, no he could not.
    and about yaqin he said it is your own.
    How does one attain yaqin?
    What are the resources and steps for this?

     
    Last edited: Jun 29, 2012

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