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Discussion in 'Aqidah/Kalam' started by izz al-Din, May 17, 2017.
Can a learned brother mention, if the following statement would be permissible to say?:
The Isra': horizontal | Shariah | Mulk
The Mi'raj: vertical | Haqiqah | Malakut
The person was asked the following:
Are you promoting a T.u.r. understanding of vertical/horizontal?
Ling/Nasr point of view?
He responded by saying,
"It's an abbreviated reflection from Najm al-Din al-Razi's Mirsad al-'Ibad."
"It says 242 but that passage is not on 242 of the Algar translation online. (The above is a quote from Mirsad with that reference given)."
بسم الله الرحمن الرحيم
All praise belongs to Allah Lord of all the worlds, Alone. May the peace and blessings of Allāh be upon our Master Muhammad the Seal of the Prophets, the one whom there is no Prophet after him, and upon his companions who protected the glory and majesty of Islām and upon the bearers of knowledge who repel the distortions of the extremists, the false ascriptions of the liars and the interpretations of the ignorant such that each of them exhausts his efforts in that struggle. To proceed:
It is extremely saddening and grievous that this painful and disgraceful commentary has been published in a time when the whole world has reached an utmost degree in detailed thought and understanding about the reality of Islam that is not hidden from the eyes.
“Is there manifestation for the stars with daytime?
Or is there continuation for darkness with the Sun?
If the intellects have deviated upon knowledge
What then can the people of advice say?”
Indeed the Dīn in the court of Allāh is al-Islām. Allāh says:
“Whoever seeks a religion other than al-Islam it shall not be accepted of him and he is in the hereafter from the losers”[Sūrah Ale Imrān Verse 20]
Islām is not attained except through our master Muhammad (may the peace and blessings of Allah be upon him) and one who does not believe in him and what he brought from Allah (Most Transcendent is He) then that person is not called a Muslim. Indeed Allah (Most Transcendent is He) bestowed a great favour upon the believers when He said:
“This day I have perfected your Dīn for you and completed my favour upon you and I am well pleased with Islām as the Dīn for you.” [Sūrah al-Mā’idah Verse 3]
There is no way of life that Allah is well pleased with other than Islam which is the way of life of the Prophet Muhammad ibn ‘Abdullah (may the peace and blessings of Allah be upon him) and it is the upright religion.
“All religions other than Islām
Verily they are the whisperings of shaytān.”
As for the commentary called the “Study Qur’ān” in which these individuals followed a path of invalid interpretations and opposition to the text of the Noble Qur’ān, which falsehood cannot come to it from before it or from behind it, revelation from Allah the Possessor of Wisdom the One Who is Praised, then a true Muslim does not take from anyone and everyone without making recourse to the people of knowledge in matters that are wide in their scope and in the variegated investigations. There is no doubt that the one who stated these interpretations is upon a false belief (‘aqīdah bātilah).
It is obligatory on every Muslim that becomes aware of it that he alert and warn others against this commentary called the ‘Study Qur’ān’, against reading it, buying it and selling it because it is built upon immense and manifest deviation in interpretations, where darkness has risen upon darkness. They are not except interpretations like a thicket in which lies a poisonous scorpion and interpolations with blameworthy words and thoughts which reside in an air of darkness with blind fumbling and extremeness in persistence in deviation, seeking the misguidance and deviation of the laypeople and such stubborn ignorance with which discussion is fruitless.
It is obligatory upon whosoever took this commentary that he return to the path of uprightness and correctness otherwise he is from those that Allāh says about them:
“Do you, then, believe in one part of the Book and disbelieve in part of the Book? What recompense is there for anyone of you who do that except disgrace in the life of this world? And on the Day of Qiyāmah they will be returned to the most intense of punishments. Allāh is not unaware of what you do.” [Sūrah al-Baqarah Verse 85
As for that which was mentioned in the eight paragraph of this question then indeed the Book of Allāh has taught us how to converse with the people of the Book who have taken up beliefs about the Prophets (upon our Prophet and upon all the Prophets be peace) contradictory to Islam and the affirmation of the Oneness of Allah (Majestic and Transcendent is He). They are not believers in Allah (The Most Transcendent) such that Allah has said:
“Indeed they have disbelieved those that said ‘indeed Allah is the third of three…”[Surah al-Ma’idah verse 73]
The Noble Qur’an has called every legally responsible person from mankind and jinn, whom the messengership of our master Muhammad (may the peace and blessings of Allah be upon him) has reached, and the first of them the people of the Book, the Jews and the Christians who gathered upon disbelief in our Master Muhammad (may the peace and blessings of Allah be upon him). So the Qur’ān called to them with gentleness and encouragement upon Belief and righteous action because they knew the universality of the messengership of the Messenger of Allah (may the peace and blessings of Allah be upon him). So Allah says in the Qur’ān:
“Say O Mankind Verily I am the Messenger of Allah sent to all of you, Allah to Whom belongs the kingdom of the heavens and the earth there is no deity worthy of worship except He, He gives life and He gives death so believe in Allah and His Messenger The Unlettered Prophet who believes in Allah and His Words and follow that you may be guided.” [Surah al-A’raf Verse 158]
So this is an explanation of the universality of his messengership for every legally responsible person from human kind and the Imān of any legally responsible person is not established except by believing in the Prophet Muhammad the Messenger of Allah (may the peace and blessings of Allah be upon him) and that he follow his Shar’iah in everything that must be done and that which must be left in the affairs of the Dīn. This is because the Sharī’ah of the Messenger of Allah (may the peace and blessings of Allah be upon him) abrogates all the previous Sharī’ahs and that which remains in it from the rules that were also in the previous Sharī’ahs they are the rules of the way of the Prophet Muhammad (may the peace and blessings of Allah be upon him) and not due to the rules of the abrogated Books. For this reason when Sayyidunā ‘Abdullah bin Salām (may Allah be please with him) and his like from the rabbis of the Jews understood the universality of his Messengership they raced towards Islām.
Sayyidunā Abu Hurairah (may Allah be pleased with him) relates that the Messenger of Allah (may the peace and blessings of Allah be upon him) said:
“By the One in Whose power lies the soul of Muhammad no one hears about me from this nation, Jew or Christian, then he dies having not believed in what I have been sent with, except that he will be from the people of the Fire.” [Sahīh Muslim Hadīth 240]
This entry into the fire is not temporary but it is everlasting, inside it forever, and there is no salvation for every responsible person who died upon kufr after the message reached him and the Da’wah of the Prophet Muhammad has now reached every person from the people of this nation.
As for what was mentioned in the third paragraph of the question then know this that Jannah and Jahnnam are created and they are existent and they are forever and there is no difference between the Ahl al-Sunnah wa al-Jamā’ah in this matter and the differing of he who differed is not of consideration because such a difference and no difference are one and the same. In particular when the Books of Aqā’id are replete with evidences confirming them being everlasting and replete with refutation of the claim of those who opposed and came with aberrant interpretations that bear no fruit because valid difference must be such that has a consideration.
“Not every difference has consideration
Except a difference which has a portion of investigation”
The original deviant statement in this is with the Jahmiyyah and they have no evidence from the Qur’ān and Sunnah and he who affiliated with them on the basis of a feeble, rejected, abandoned, understanding is not relied upon. The majority of the scholars answered all that these people claimed as evidence and that is mentioned in the commentaries of the books of Aqā’id like al-Tahawiyyah and other than it and this occasion does not permit for that to be recounted in detail.
The author of Bad’ al-Amāli states:
“The Fire and Paradise will not perish
Nor its people”
Al-Shaykh al-Allāmah ‘Alī bin Sultān al-Qārī says in his commentary: “Verily Jannah and Jahannam and their people will remain with the characteristic of being everlasting and forever as the Book and Sunnah have mentioned in opposition to the Jahmiyyah and those that followed them from Ahl alBid’ah.”
Al-Imam al-Bukhārī has related on the authority of Sayyidunā Abū Sa’īd al-Khudrī, (may Allah be pleased with him), who said,
‘The Messenger of Allah, may Allah bless him and grant him peace, said, “Death will be brought on the Day of Judgement in the form of a black and white ram. So a caller will call out: ‘O people of Paradise! Do you know what this is?’ They will stretch their necks and look and reply, ‘Yes. This is death.’ And all of them would have seen it. Then the caller will call out: ‘O people of the fire! So they will stretch their necks and look. So the caller will say: And do you know what this is?’ They will say: ‘Yes, this is death.’ And all of them would have seen it. It will then be slaughtered. Then the caller will say: ‘O people of Paradise, eternity and no death, and O people of the Fire, eternity and no death.’ Then he (may the peace and blessings of Allah be upon him) recited:
“Warn them of the Day of Regret when the affair will be resolved. But they are in heedlessness and they do not believe.”
[Sūrah Maryam 19:39]
[Sahīh al-Bukhārī Hadīth 4730]
May the peace and blessings of Allāh be upon our Master Muhammad, his family and his companions.
The poor slave of Allāh the Most High.
Mufti of the Hanafis in Zabīd, al-Shaykh Qāsim Sālih Muhammad Kuzaym
Shaykh al-Hadīth, Muqri’ Zabīd, Sa’īd Dabwan al-‘Abdalī
Al-Sayyid al-Shaykh Muhammad Ahmad Dāwūd al-Battāh
Al-Sayyid al-Shaykh ‘Abd al-Rahmān Muhammad ‘Alī al-Battāh
Al-Sayyid al-Shaykh ‘Abd al-Rahmān Muhammad ‘Umar alAhdal
Khatīb al-Jam’i al-Kabīr Al-Sayyid Ibrāhīm Muhammad ‘Alī alBattāh
Al-Shaykh Fikrī Husayn Ahmad Khalīl al-Zabīdī
Al-Shaykh ‘Isām Ahmad Qā’id al-Zabīdī
Al-Shaykh Mahmūd Yūsuf al-Najjār al-Zabīdī
May Allah pardon them all.
The Protected Sanctuary of Zabīd, Yemen
Translated into English by Mawlana Ibrar Shafi
View and download answer in PDF –Refutation of ‘the Study Qur’an’ by Ulama of Zabid
Can a learned brother, give a detailed and referenced response to the claims/questions, about the different Ayat e Karima?
To the honourable scholars, al-salam ‘alaykum.
Recently, an English translation and commentary of the Quran entitled ‘the Study Quran’, was published. It was undertaken by a group of western academics. The work includes Shia, Sunni, Sufi tafsir, in addition to several essays as appendices. Unfortunately, in spite of some benefits in the work, the authors have, while commentating on certain verses, presented interpretations that accord with the belief in the universal validity of religions. For instance, during the discussion on the tafsir to the verse: Truly the religion in the sight of God is submission (3:20), it says:
“Many Muslims say that this verse shows that the only religion acceptable to God is the one revealed to the Prophet of Islam, but the most universal meaning of it, which been emphasised by many Islamic authorities over the ages, is that Islam in this verse refers to submission to God even if it is not in the context of Islam as the specific religion revealed through the Quran…” [p. 135]
The reader is then referred to the essay at the end of the book entitled ‘The Quranic View of Sacred History and of Other Religions’ in which it is argued that previous scriptures and religions are not abrogated by Islam:
“The notion that previous scriptures have been abrogated in the sense of being nullified or excessively distorted to such an extent that the message no longer reflects the particularity of the original teachings, as some Muslims maintain, would seem to be contradicted by verses such as 5:43: And how is it that they come to thee for judgement … It would be contradictory for the Quran to speak of the efficacy of judging by the Torah and the Gospel if it were to also maintain that these Scriptures have been abrogated or excessively distorted … If the previous religions were abrogated by the revelation of the Quran, it will be implausible to tell the Prophet Muhammad to seek their counsel when it says, Ask the people of the Reminder, if you know not.” [p. 1767]
Regarding the verse: Whoever seeks a religion other than submission it shall not be accepted of him… (3:85), it says:
“However, the idea that 3:85 abrogates 2:62 is connected to the interpretation expressed by some commentators that this verse denies the “acceptability” of any form of religion other than that brought by the Prophet Muhammad. This opinion is not without its inconsistencies, however, since it does not take into account the more general and universal use of Islam and Muslim in the Quran to refer to all true, monotheistic religion… ” [p. 153]
Moreover, regarding the interpretation of the verse on the Christian trinitarian belief: They certainly disbelieve, those who say, “Truly God is the third of three,”… [5: 73], it says:
However, the verse clearly threatens punishment only for those among them who disbelieved, suggesting that it is not for all Christians. Moreover, an interpretation that considers all Christians to be barred from the garden in the next life would openly contradict both v. 69 and 2:62 where Christians and anyone who believes in God and the Last Day and works righteousness shall have the reward with their Lord. No fear shall, upon them, nor shall they grieve, and is not consistent with the description of Christian virtue in vv. 82-85. [p. 316-17]
The same author says in the above-mentioned essay as he speaks about the concept of trinity criticised in the Quran:
And say not “Three.” Refrain! … (4:171) … They certainly disbelieve, those who say,” Truly God is the third of three…” This, however, is not a direct condemnation of Christian theology, for trinitarian theology does not make God one of three, but rather speaks of the triune God, Who is both one and three in a manner that transcends human understanding. Viewed in this light, 5:73 does not oppose the various forms of orthodox trinitarian doctrine that have prevailed for most of Christian history. Rather, it appears to oppose crude misunderstandings of it that would lead one to believe that there are three gods instead of one. [p. 1779]
Similar notions to the above are frequently found throughout the work.
The author of another essay, also within the work, states the following on the matter of perpetuity of hellfire:
During the early period of Islam, scholars differed about the duration of Hell. The majority of them argued that Hell is perpetual and an actualised state that never ends. But some groups argued otherwise, citing verses that hinted at an end to Hell’s torment and arguing that this was more consistent with God’s saying, ‘My Mercy exceeds My Wrath.’ Thus the scholars fell into three camps. The first believed that although Hell did not end, its punishment and torment did. The proof for this was the verse: Truly Hell lies in ambush, a place unto which the rebellious return, to tarry therein for ages (78:21-23). This was the opinion of Aḥmad ibn Taymiyyah, Ibn Qayyim, and Ibn al-ʿArabī; a similar opinion that the majority of Hell’s denizens are ultimately released also appears to have been held by al-Ghazzālī, as is evident in his Fayṣal al-tafriqah (Decisive Criterion). [p. 1849-50]
The work would probably not have gained much popularity were it not for certain popular Muslim preachers in West who promoted and endorsed the work unconditionally without any caution against its absurd interpretations and false beliefs; one of them went to the extent of describing it as ‘A major victory and a gift from god’, and another said, ‘It is probably the best work in English to date’ and called it ‘A mercy from God.’ This latter individual made the matter worse by allowing the hosting of an event in his Islamic institute in America wherein one of the translators of the work was invited to speak about the book. None of the panel attendees refuted or challenged his claims. Instead, they encouraged the attendees to purchase a copy of the book at the end of the session and get it signed by the translator. Since the book has gained much popularity and is increasingly bought we fear that it will pollute the minds of readers and therefore seek your guidance and fatwa in regards to the following questions:
1. What is the status of those who believe in the validity of all religions other than Islam, claiming that it does not abrogate the previous religions: does it take them out of the pale of Islam even if they an interpretation (ta’wil) for such a belief?
2. What is the ruling on believing that Hellfire or its torment will eventually extinguish? Is there a valid scholarly disagreement over the issue?
3. What is the ruling on promoting, endorsing, and encouraging people to buy and read such a work, knowing full well its contents, without cautioning readers against the problematic points?
4. What is the ruling on laymen reading such a work?
Can a learned brother, give a referenced response to the claims/questions, about the different Ayat e Karima?
ah, the favourite lament of most politicians.
they 'hate' me - and that is why they 'backbite' me...er...umm...'criticise' me. it is unfair. life is unfair. but i am a REAL sufi. big heart. see?
so let them hate, i will love them. i feel sad for them. they are people who have no lives. they don't have anything better to do except criticise people like us - out of jealousy. they envy our fame and glory and wealth which is bestowed upon us by Allah.
one of these days hamza will stand at the forum and unleash his theatrics:
Come I to speak in Nasr’s funeral.
He was my shaykh, kind and just to me:
But Sufis says he was a perennialist;
And Sufis are honourable men.
He hath brought many non-muslims to Islam
Whose mention did the general media fill:
Did this in Nasr seem perennialist?
When that the Sufis cried for Islam, Nasr hath wept:
Perennialism should be made of sterner stuff:
Yet Sufis says he was perennialist;
And Sufis are honourable men.
You all did see that in the RIS Retreat
I thrice presented him the crown of Islamic Philosopher,
Which he did thrice ignore: was this perennialism?
Yet Sufis says he was perennialist;
And, sure, they are honourable men.
I speak not to disprove what Sufis say,
But here I am to speak what I do know.
You all did love him once, not without cause:
What cause withholds you then, to mourn for him?
O judgment! thou art fled to brutish beasts,
And men have lost their reason. Bear with me;
My heart is in the coffin there with Seyyed Hossein Nasr,
And I must pause till it come back to me.
shakespeare is dead, so he won't sue me.
The old Hanson, where, does Ling fit into this system, or is the Ash'ari Aqida, now, transcended, so that, perennialist relativism could be the new "kalam".
Appeal to authority, as usual, now Ling is the "new" Shaykh Murabit alHajj?
"The Salafis hate me, the Sufis hate me. I'm fine with it, I just have to say what I believe is true. The Salafi people say that "he's a Sufi mubtadi". The Sufis say "What happened? He's gone, he's no longer on the minhaj".
People went to my Shaykh, Murabit al-Hajj and they didn't even know he existed if it wasn't for me. They went to my Shaykh and they said "Shaykh Hamza, he's not on the minhaj anymore"
Murabit al-Hajj was a great critic of the Sufis of Mauritania. The Sufis though respect him. One they're afraid of him; they don't want to mess with him. There's some people if you speak ill of them you can really get in trouble with God.
I wouldn't want to mess with Shaykh Murabit al-Hajj or Shaykh Abdullah bin Bayyah; I feel sorry for people, a lot of people attack him. I know, I've lived in a room with him. He's a man of the night. When people are backbiting, he's in sajda. He does a khatam of Quran probably every 3 days. When I travelled in a car with him he's just reading Quran almost the whole time.
He has a fixed period where he does his athkar. He's always in thikr. I've never seen him not do any thikr ever and I've known him for more than 20 years and he reminds me of God. I tried to read a couple of chapters of tasawuff with him and he said "I'm not worthy to talk about this subject"" - Shaykh Hamza Yusuf during the #RIS2016 Knowledge Retreat.
Apologies, this should be noted, about the translations from 'waqf ikhlas', (haqiqat-i-kitabvi), English translations.
I have, known for many years that if a person, did not know much, these books were, best not, recommended, for people, who may misunderstand, both belief, (from the ahl alSunna wa alJama',) and fiqh, although, they are well researched, that, any reader, who, may, already have an understanding, can benefit a great deal, because, there are references, that can be checked and should be, to increase our learning.
Please, do pay attention, as this is about your Religion.
Imam Sayyid ’Abdulhakîm-i Arwâsî (rahmatullâhi ’aleyh), the mujaddid of the fourteenth century of the Hegira, said:
“’Abduh, Muftî of Cairo, could not understand the greatness of the ’ulamâ’ of Islam. He sold himself to the enemies of Islam and at last became a freemason and one of the ferocious disbelievers who have been demolishing Islam insidiously.” 
 Unfortunately, the poisonous ideas of ’Abduh, the chief of the Cairo Masonic Lodge, have recently spread in Jâmi’ al-Azhar in Egypt; thus, in Egypt there have appeared religion reformers such as Rashîd Ridâ; Mustafâ al-Marâghî, rector of the Jâmi’ al-Azhar; ’Abd al-Majîd as-Salîm, muftî of Cairo; Mahmûd ash-Shaltut; Tantawî al-Jawharî; ’Abd ar-Râziq Pasha; Zakî al-Mubârak; Farîd al-Wajdî; ’Abbâs ’Aqqâd; Ahmad Amîn; Doctor Tahâ Husain Pasha; Qâsim Amîn; and Hasan al-Bannâ. Even more unfortunately, as was done to their master ’Abduh, these have been regarded as “modern Muslim scholars,” and their books have been translated into many languages. They have caused many ignorant religious men and young Muslims to slip out of the right way.
The Great Muslim scholar
Sayyid ’Abdulhakîm-i Arwâsî (rahmatullâhi ’aleyh), the mujaddid of the fourteenth century of the Hegira, said:
“’Abduh, Muftî of Cairo, could not understand the greatness of the ’ulamâ’ of Islam. He sold himself to the enemies of Islam and at last became a freemason and one of the ferocious disbelievers who have been demolishing Islam insidiously.”
Those who rolled down into disbelief or bid’a or heresy, like ’Abduh, always competed with one another in misleading also those young religious men who succeeded them. They pioneered the disasters which were prophesied in hadîth ash-sherîf, “Ruination of my Umma will come through the fâjir (heretical) men of religious authority.”
Pictures of alAzhar
Ibn hazm and perennial ism
I think, perhaps, the following ta'wil, may be approved by our Ulama e Kiraam, Radhi Allahu Ta'ala anhum, apart from the najdis and deobandis, to include, TUR(ling and co.), perenialists, (there maybe others, do think, deliberate), that could be, a part of the, current, sub-epoch, fitna of qarn e shaytan, that is worldwide, all competing to be accepted, so as to make the devils "left hand path" acceptable, in the misapplication of, (and other concepts and principles), relativism.
Perhaps, 10 years ago, I read a translation of Tabaqat of Imam Ibn Sa'd, Rahmat Allahi Ta'ala alayh, (Men of Madina, part 1, I think?),
paraphrasing, the Hadith alSharif, ( I do not know of its takhrij),
'there is a tribulation greater then the Dajjal',
Could the templer order, (since, Dajjal, will only be a cause of difficulties for 40 days, whilst the former have been a fitna worldwide for sometime, and, a cause for corruption at many different levels, the smoke-screen of European progress, comes to mind), be included in this interpretation, as this, self-claimed "transcending" "vertically", "central committee"(this last, characterisation, was made up, by myself), in charge of all the "denominations", that are in there favour and those that are not, (atleast, the former, may give them pride), like the imkan/waqu e kidhb, variety, and the spiritual order types, (Muslim or non-Muslim type, http://sunniport.com/index.php?threads/perennialist-use-of-magic-and-shayateen.10482/ ), those who lack the correct Ta'dhim for the Anbiya, alayhim alSalawatu wa Salam, those who insult the Sahaba e Kiraam and ahl e Bayt e Kiraam, radhi Allahu Ta'ala an hum, and question their authority, and, understanding, (and, definitely, from previous paradigms), nuances:
Imam 'Imad alDin ibn Kathir alDhimisqhi, Rahmat Allahi Ta'ala alayh:
Every Nation has its Religious Ceremonies
لِلِّكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا هُمْ نَاسِكُوهُ فَلَا يُنَازِعُنَّكَ فِي الْأَمْرِ ...
For every nation We have made Mansak which they must follow; so let them not dispute with you on the matter,
Allah tells us that He has made Mansak for every nation.
Ibn Jarir said, "This means that there are Mansak for every Prophet's nation.''
"The origin of the word Mansik in Arabic means the place to which a person returns repeatedly, for good or evil purposes. So the Manasik (rites) of Hajj are so called because the people return to them and adhere to them.''
- If the phrase "For every nation We have ordained religious ceremonies'' means that every Prophet's nation has its religious ceremonies as ordained by Allah, then the phrase "So let them (the pagans) not dispute with you on the matter'' refers to the idolators.
- If the phrase "For every nation We have ordained religious ceremonies'' means that it is the matter of Qadar (divine decree), as in the Ayah, وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا (For each nation there is a direction to which they face). (2:148)
Allah says here: هُمْ نَاسِكُوهُ (which they Nasikuh) meaning, which they must act upon. The pronoun here refers back to those who have these religious ceremonies and ways, i.e., they do this by the will and decree of Allah, so do not let their dispute with you over that divert you from following the truth.
... وَادْعُ إِلَى رَبِّكَ إِنَّكَ لَعَلَى هُدًى مُّسْتَقِيمٍ ﴿٦٧﴾
but invite them to your Lord. Verily, you indeed are on the straight guidance.
i.e., a clear and straight path which will lead you to the desired end.
This is like the Ayah:
وَلاَ يَصُدُّنَّكَ عَنْ ءَايَـتِ اللَّهِ بَعْدَ إِذْ أُنزِلَتْ إِلَيْكَ وَادْعُ إِلَى رَبِّكَ
And let them not turn you away from the Ayat of Allah after they have been sent down to you: and invite to your Lord. (28:87)
وَإِن جَادَلُوكَ فَقُلِ اللَّهُ أَعْلَمُ بِمَا تَعْمَلُونَ ﴿٦٨﴾
And if they argue with you, say: "Allah knows best what you do.''
This is like the Ayah:
وَإِن كَذَّبُوكَ فَقُل لِّى عَمَلِى وَلَكُمْ عَمَلُكُمْ أَنتُمْ بَرِيئُونَ مِمَّآ أَعْمَلُ وَأَنَاْ بَرِىءٌ مِّمَّا تَعْمَلُونَ
And if they belie you, say: "For me are my deeds and for you are your deeds! You are innocent of what I do, and I am innocent of what you do!'' (10:41)
... اللَّهُ أَعْلَمُ بِمَا تَعْمَلُونَ
Allah knows best of what you do.
This is a stern warning and definite threat, as in the Ayah:
هُوَ أَعْلَمُ بِمَا تُفِيضُونَ فِيهِ كَفَى بِهِ شَهِيداً بَيْنِى وَبَيْنَكُمْ
He knows best of what you say among yourselves concerning it! Sufficient is He as a witness between me and you! (46: 8)
Allah says here:
اللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِ فِيمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ ﴿٦٩﴾
Allah will judge between you on the Day of Resurrection about that wherein you used to differ.
This is like the Ayah:
فَلِذَلِكَ فَادْعُ وَاسْتَقِمْ كَمَآ أُمِرْتَ وَلاَ تَتَّبِعْ أَهْوَآءَهُمْ وَقُلْ ءَامَنتُ بِمَآ أَنزَلَ اللَّهُ مِن كِتَـبٍ
So unto this then invite, and stand firm as you are commanded, and follow not their desires but say: "I believe in whatsoever Allah has sent down of the Book.'' (42:15)
[Tafsir alQur'an alAdhim]
Imam Abd al-Haq alMuhadith al-Dehlewi Rahmat Allahi Ta'ala alayh:
62. The Almighty appointed from mankind Prophets and sent them to give mankind good tidings and admonition, and to explain to them what they require in terms of both worldly and spiritual matters.
Nothing is incumbent upon the Lord, may He be exalted. He is under no obligation or compulsion in any of the things He does , whatever He does is of His own volition and will. He is not subject to the dictates of reason in what it might suppose to be His duties or obligations; on the contrary reason itself is no more than one of His subjects.
Allah, in His Grace, His Mercy, His Generosity and His Compassion, has taken on Himself the administration of a number of things necessary to the perpetuation of the world, and the perfection of mankind as individuals, or, in other words, the social and spiritual welfare of mankind. On the other hand He provides them means of livelihood and, on the other, He provides the means of guidance and success. This is where the Prophets, upon whom be peace, fit in. None of this is obligatory upon Him but rather, owing to His grace, is a carrying out of His will. Since the great majority of mankind are neither prepared nor able to receive direct communications from Allah, He has selected certain men to receive knowledge of His person, His attributes, and His ways; and He has taught them the way to man’s success in the world and the next. These are the Prophets, sent by the Almighty to all mankind to call to the truth. They are the messengers of Divine Guidance teaching mankind what it needs to know in this world and the next of matters of faith and practice.
Allah has created Paradise and He has created Hell. He has made Paradise a dwelling for the devout and Hell a dwelling for the evildoers. Reason alone is not sufficient to ascertain those works which will lead to Paradise or prevent one from being cast to Hell. Therefore, Allah sent the Prophets, upon whom be peace, to instruct His creation in the ways leading to their salvation. Then, when they go before Him for judgement, ignorance will be no excuse.
(1) “Messengers bearing good tidings, and warning, so that mankind might have no argument against Allah after the messengers” (4:164).
(2) “We have not sent you save as a mercy unto all beings” (21:107)
The essentials of every field of knowledge known to man, whether having to do with the heavens or the earth, have come to us through the offices of Allah’s Prophets upon whom be peace. This is because all knowledge springs from the fountainhead of Divine Revelation. The scholars and thinkers of this world have all drunk from this fountain for their knowledge; and though they might increase it through analogy, the exercise of judgement and experimentation, they do no more than to elucidate and interpret what the Prophets taught. The reason that some branches of knowledge seem not to be accordance with the Divine Law (Shariah), inspite of their being based on Divine Revelation, is that it is Allah’s way to alter the outward form of the religion and abrogate its legislation in favour of something more suitable to conditions that may later obtain. Other factors are that some people refuse to accept the changes brought about by a new Prophet and continue to practise in the light of the old laws, while others actively falsify the legal texts or make unlawful additions. Still others give rein to their imaginations and draw invalid and often incredible analogies from revealed texts and thus open the doors to argument and dispute.
The belief that those scholars and thinkers never relied on teachers for their knowledge, or on any other medium, but that they depended entirely on their intellects is extremely far-fetched, the way to the attainment of knowledge of knowledge is education, after that the intellect may make its own deductions. It is related in the traditions of the Prophet Muhammad, upon whom be peace;
“Knowledge comes about through education, and clemency through forbearance.”
[p.81-84, Perfection of Faith and its Commentary Fortification of Conviction, trans. Yusuf Talal ‘Ali-2000]
I digressed, slightly:
The qarn e shaytan, are helping, a paticular type of religious pluralism, that includes, the devil worshipper's, [(a league of nations, "denomination"(cue end of programme, studio insignia, with the exorcist tune, for the sense of upliftment: No one will enter the New World Order unless he or she will make a pledge to worship Lucifer. No one will enter the New Age unless he will take a LUCIFERIAN Initiation." (David Spangler, Director of Planetary Initiative, United Nations,http://www.politicsforum.org/forum/viewtopic.php?t=39075 ), he, might be a teleportationist, working on the stargazer enterprise, pauses, lol, about, the starship bit), (advocating, one particular cognate, of their own, self-worship)], and religious pluralism, lol, sarcasm), who, malign, whilst, borrowing, from the different paradigms of the Primordial Tradition, to promote, their own religion, but, worse still, they manifest, rebellion to the Owner of the Primordial Tradition, the one who cannot be comprehended.
A deobandi answers the following.
I read somewhere:
“thus it is related from ibn Hazm that he said in ‘al-Milal wa al-Nihal’ that “Allah is capable of having a son because if he were not capable of that he would be incapacitated.” So look at the mental derangement of this Mubtadi’ (innovator) how did he neglect the ramifications of this ugly statement which do not even enter upon the imagination?”
[Hāshiyah al-Dusūqi al Umm al-Barāhīn pg 104]
1) was he Ibn Hazm a kafir for for saying the Allah Azza wa Jall, madhAllahu Subhanahu, is capable of having a son?
2) Also, is there a difference of opinion on this because it was a Kalam error?
3)Did repent before he die?
4) Could other people claim to subscribe to this belief without being called kafir, and claim that this is some sort of ikhtikaf e riwayat?
5) Why do Ulama e Kiraam, Radhi Allahu Ta’ala anhum quote him for ijma?
6) Can perenialists who consider all religions to be correct quote Ibn Hazm, for the acceptance of the Christian trinity and Hindu gods, and Ibn Hazm as a precedence and claim themselves to be Muslim because of claiming this as a ikhtilaf al-riwaya, hence takfir cannot be placed on them or they are not Muslims to begin with?
السَّلاَمُ عَلَيْكُمْ وَرَحْمَةُاللهِ وَبَرَكَاتُهُ
1.) We do not have the original, thus we cannot comment.
4.) Perhaps wrongly quoted.
5.) Expert in certain areas.
6.) Christian/ Hindus are Mushriks. Big people make big mistakes or are not understood correctly.
وَعَلَيْكُمُ السَّلَام وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ وَمَغْفِرَتُهُ
Translation of Arabic welcoming speech by Mufti Muhammad Aslam al-Bandyalwi Naqshbandi — 21/08/2016
Allah in the name of the Most Beneficent the Most Merciful.
Praise be to Allah Who is One and blessings and peace be upon the one after whom is no prophet and upon his pious descendents and his excellent companions and upon those who follow them until the Day of Judgement.
After this then I seek refuge in Allah from shaytaan the accursed.
Allah in the name of the Most Beneficent the Most Merciful.
"...Only those of His servants who possess knowledge fear Allah..." [Qur'an-e-Kareem, 35:28]
Allah Our Master the Almighty has spoken the truth and the Noble Truthful Prophet Messenger has conveyed to us.
Today, الحمدلله, we are pleased by the coming of the Shaykh. الحمدلله. We think that his arrival is a blessing for us and we are grateful for the Shaykh of Hadith and Tafsir, and Shaykh of Tareeqah, and scholar of Shari'at, and the teacher of teachers, the Imam, the Muhaddith, the Mufassir.
Indeed his presence is a favour from the favours of Allah and the likeness of this scholar, strengthen the religion, i.e. The religion becomes strong and becomes dominant by the presence of the likeness of these scholars.
This scholar. الحمدلله. The scholar, you know, and الحمدلله, many of you are scholars. I am also grateful to you — those who are present.
I will say some words and after that the Shaykh will speak and teach Hadith and read it إن شاء الله تعالى and all of us will benefit from it إن شاء الله.
Regarding the scholars, Allah تبارك وتعالى says,
"...Only those of His servants who possess knowledge fear Allah..." [Qur'an-e-Kareem, 35:28]
In this verse is great praise for the divinely guided scholars. Indeed He Most High, indeed praised the divinely guided scholars and in another place, He said,
"...And the deeply rooted in knowledge..." [Qur'an-e-Kareem, 3:7]
And in another place Allah تبارك وتعالى said,
"...Allah will raise, in rank, those of you who believe and those who are bestowed with knowledge..." [Qur'an-e-Kareem, 58:11]
Also the Prophet صلى الله عليه وسلم said,
"The scholars are the inheritors of the prophets." [As-Sunan al-Arba'ah]
The purpose of sending prophets you know, i.e. What is the definition of a Prophet? A human who Allah تعالى sends to the creation for the propagation of laws along with revelation and if he is a Messenger then also with a Book.
The religion of Islam is dependent upon the Prophet صلى الله عليه وسلم and after the Prophet صلى الله عليه وسلم, especially after our Prophet صلى الله عليه وسلم, the religion of Islam is dependent upon the scholars because they are inheritors of the prophets عليهم الصلاة والسلام.
How is religion revived? By the scholars. الحمدلله. This great, strong scholar is present.
Today, tribulation is spread in every corner of the world. Tribulation is apparent in various forms, in the form of Daesh, in the form of Taliban in Pakistan and in the form of Al-Qaeda. Tribulation in various forms is present, in our times, especially for the Muslims. When tribulation appears, those who reject it and refute it, they are the scholars. The scholars, indeed they refute the tribulation.
The Prophet صلى الله عليه وسلم said in a Hadith narrated by Imam Ibn Hajar Makki Haytami رحمه الله تعالى in Sawa'iq-ul-Muhriqa. This book is in refutation of the Rawafid. Indeed he mentioned this Hadith in the beginning of the book.
The Prophet صلى الله عليه وسلم said,
"When tribulations and innovations appear and my companions are insulted, then the scholar must reveal his knowledge, then one who does not do this, then upon him is the curse of Allah and the angels and all people. Allah does not accept neither his obligatory nor voluntary worship."
Thus refutation of tribulation is compulsory upon scholars. For this reason, the divinely guided scholars, i.e. Ahl-us-Sunnah Wa'l Jama'ah, in every city and place, refute tribulation and guide the Ummah, الحمدلله.
Now especially, I say tribulation is prevalent and I will request the Shaykh إن شاء الله, to speak regarding this tribulation, how to refute the tribulation of Wahdat-ul-Adyaan (oneness of religions, perennialism) which has emerged in this book — The Study Quran. It is stated in this book that the Jews and Christians, the People of the Book, may enter paradise and will not enter hellfire eternally. They will enter paradise and they are believers. This tribulation is present.
This Study Quran publication explains the verse,
"Indeed those who believe and the Jews, Christians, Sabeans, those who believe in Allah and the last day and do good deeds, then for them is reward with their Lord and there shall be no fear upon them and nor shall they grieve." [2:62]
Now I will request the learned Shaykh with respect and honour to read this book. This book is present with us and today I will give him this book (Study Quran). Allah willing read this book and after it speak regarding this tribulation, i.e. this great tribulation.
Today with media, if a person speaks in the east, his words reach the west in a moment. This tribulation is great, i.e. fusion of faith and if a person believes that the Jews and Christians and others will enter paradise, how is this from faith?
From the Tafsir of Ibn Abbas رضي الله عنهما to our present day today, all the commentators of Ahl-us-Sunnah Wa'l Jama'ah commenting said, "Indeed those who believe" here refers to those who believe prior to the sending of our Prophet صلى الله عليه وسلم. The Jews, Christians and Sabeans, whosoever of them believe in Allah and the last day, then for them their reward is with their Lord and there is no fear upon them and nor shall they grieve. The commentators, all of them are unanimous in this explanation.
Now I mention just one Tafsir, i.e. "Those who believe" — meaning those who believe prior to the sending of the Prophet صلى الله عليه وسلم. It is the intended meaning here.
The commentaries are present here but I will not read them in front of the Shaykh, i.e. I only mention this tribulation, this great tribulation, and the Shaykh, الحمدلله, is from the Arabs, but not only this. He is a great scholar, a scholar of Shari'ah and Shaykh of Tareeqah الحمدلله and Ahl-us-Sunnah Wa'l Jama'ah. He is an Imam of Ahl-us-Sunnah Wa'l Jama'ah الحمد لله. We rely upon him and we hope that the Shaykh reflects upon this book, that he reads this book and after that expresses his thoughts on it.
That he makes clear his statement إن شاء الله تعالى. Now I will say that if any individual says that this Study Quran publication is valid, such that the past commentaries explained by commentators are all rendered wrong, then this is not correct. The meaning of this is that such an individual has deviated in the understanding of this verse, as have the ones who compiled this Study Quran publication.
In the media today, if you share something in the media, it spreads throughout the world in one moment.
Firstly we are hopeful that the Shaykh إن شاء الله تعالى refutes the Study Quran, that he reads it and after that reflects upon it and reveals whatever is in his knowledge. His knowledge is in accordance with the knowledge of the past commentators who have passed إن شاء الله.
The Shaykh said only a short while ago that the niche lamp of knowledge of the divinely guided scholars is the same and one, i.e. Imam Ahmad Raza Khan Barelwi رحمه الله تعالى and the niche lamp of the father of this Shaykh رحمه الله تعالى is one. Like this the niche lamp of the divinely guided scholars from the first day, i.e. From Hadrat Abu Bakr Siddeeq, indeed the most superior of people after the prophets, رضي الله تعالى عنه, from him till our day, this niche lamp of the scholars of Ahl-us-Sunnah Wa'l Jama'ah is one الحمدلله.
The truth in the commentaries of the past commentators is present الحمدلله and now we do not pursue another explanation which changes or opposes these past commentaries. This traditional explanation is present in all the commentaries, i.e. the commentaries of Ahl-us-Sunnah Wa'l Jama'ah. From the Tafsir of Ibn Abbas رضي الله تعالى عنهما until our present day — the commentaries of Ahl-us-Sunnah Wa'l Jama'ah.
Now like this another present day tribulation, how will the scholars refute it? Unjust killing in any country, in any place is not permissible in Islam. Unjust killing is impermissible, though there is a difference between the killing of a disbeliever and believer in Islam.
The Prophet صلى الله عليه وسلم said, i.e. the meaning of the Hadith, when he was performing tawaf (circumambulation) of the Ka'bah,
"The honour of the believer is greater than the honour of the House of Allah." [Sunan Ibn Majah]
This is the meaning of this Hadith. I have mentioned the meaning and not the literal wording of the Hadith.
In this way, the killing of the believer is different and the killing of the disbeliever is different. However I mention here that unjust killing of any person, believer or disbeliever, is impermissible.
These tribulations are present especially for the Ahl-us-Sunnah Wa'l Jama'ah in the form of Taliban in Pakistan and indeed they kill Ahl-us-Sunnah Wa'l Jama'ah in Pakistan in the thousands. They kill Muslims and Ahl-us-Sunnah Wa'l Jama'ah and likewise Daesh and Al-Qaeda.
I ask Allah تعالى that Allah lengthen the lifespan of the Shaykh and prolong his blessings and I ask Allah تعالى to preserve the Shaykh upon our heads الحمدلله.
We thank the Shaykh once again and we hope from him that he prays to Allah for us, for all of us and for this Dar-ul-Ulum Jamia, that Allah blesses this Jamia and we are pleased with your arrival and your coming. Thank you very much.
والسلام عليكم ورحمة الله تعالى وبركاته.
Translation of Arabic follow-up speech by Shaykh Muhammad al-Ya'qoubi Shadhili — 21/08/2016
Allah in the name of the Most Beneficent the Most Merciful.
All praise be to Allah the Lord of the universe and peace and salutations and blessings be upon our Master Muhammad, the seal of the prophets, the leader of the messengers, chief of those of luminous foreheads, sent as a mercy for the universe and upon his pure and purified descendents and clearly spoken companions and their successors in goodness until the Day of Judgement.
After this. I thank you very much upon this pure gathering of radiant faces, great scholars, every one is an Imam in Fiqh, Tafsir and Hadith. I am like a student amongst you. I arrived to benefit from you and from your lights and your blessings and especially in this great place. For which I ask Allah عزوجل that He grants blessings in it and in its principal and in its teachers and in its students.
The best of speech after the Book of Allah عزوجل is the Hadith of the Prophet صلى الله عليه وسلم.
The Hadith of Mercy.
Continuous to the beginning. Soon it shall become a link that links in what is between us and between you in a chain. And it is also said it is the first Hadith you shall hear and I honoured to recite it before you.
Allah in the name of the Most Beneficent the Most Merciful.
Praise be to Allah the Lord of the universe and peace and salutations and blessings be upon our Master Muhammad and upon his descendents and his companions all of them.
After this. Related to us my father, my master, my guide and the one to whom is my outward and inward connection, the great scholar, the famous gnostic, al-Shareef al-Shaykh Ibrahim Isma'il ibn Muhammad al-Siddeeq ibn Muhammad al-Hasan ibn Muhammad al-Arabi ibn Muhyiddeen ibn Ahmad al - Ya'qoubi Hasani Idrisi and it is the first Hadith I heard from him.
He said narrated to us Allama al-Shaheer Muhaddith-ul-Kabeer Shaykh Muhammad al-Arabi al-Zuzi al-Zuhuni, Trustee of Fatwa in Lebanon and it is the first Hadith I heard from him.
He said narrated to us the Mufti of the Shafi'is in Madinah Munawwarah, Allama Sayyid Ahmad ibn Isma'il ibn Zayn-ul-Abidin al-Barzanji al-Shafi'i al-Husayni and he is one of those who confirmed the book Dawlat ul Makkiyya (of Imam Ahmad Raza Khan Barelwi) and it is the first Hadith I heard from him.
Behold. Transference to another chain. Narrated to us the Mufti of the Malikis in Syria, the scholar, gnostic of Allah تعالى, Sayyid Muhammad al-Makki ibn Sayyid Muhammad ibn Shaykh-ul-Islam Ja'far ibn Idris ibn Tabi'a al-Kattani al-Hasani al-Idrisi and it is the first Hadith I heard from him.
He said narrated to us aaliyan the Mufti of Shafi'is in Madinah Munawwarah, Shaykh Ahmad ibn Isma'il al-Barzanji and it is the first Hadith I heard from him.
He said narrated to us my father Sayyid Isma'il ibn Zayn-ul-Abidin al-Barzanji and it is the first Hadith I heard from him.
He said narrated to us the Muhaddith of Madinah Munawwarah, Shaykh Salih ibn Muhammad al-Umari al-Fullani and it is the first Hadith I heard from him.
He said narrated to us al-Imam Shamsuddin Muhammad ibn Muhammad ibn Abdullah al-Maghribi al-Maliki al-Madani and it is the first Hadith I heard from him.
He said narrated to us the Musnid of Hejaz, al-Imam Abdullah ibn Saalim al-Basri al-Makki and it is the first Hadith I heard from him.
He said narrated to us the Hafiz of Egypt, al-Imam Shamsuddin Muhammad ibn Ala'uddin al-Baahili al-Misri and it is the first Hadith I heard from him.
He said narrated to us Imam Saalim ibn Muhammad al-Sanhuri al-Maliki and it is the first Hadith I heard from him.
He said narrated to us Imam Najmuddin Muhammad ibn Ahmad al-Ghayti al-Shafi'i and it is the first Hadith I heard from him.
He said narrated to us Shaykh-ul-Islam al-Qadi Zakariyya ibn Muhammad al-Ansari al-Shafi'i and it is the first Hadith I heard from him.
He said narrated to us Ameer-ul-Mu'mineen Khatimat-ul-Huffaz al-Imam Abul Fadl Ahmad ibn Ali al-Shaheer ibn Hajar al-Asqalani al-Kinani al-Misri al-Shafi'i and it is the first Hadith I heard from him.
He said narrated to us al-Imam Waliyyuddin Abdur Raheem ibn al-Husayn al-Iraqi and it is the first Hadith I heard from him.
He said narrated to us al-Imam Sadruddin Muhammad ibn Muhammad ibn Muhammad ibn Ibrahim al-Hanbali and it is the first Hadith I heard from him.
He said narrated to us al-Imam Abul Najeeb Abdul Lateef ibn Abdul Mun'im ibn Sayqali al-Harrani and it is the first Hadith I heard from him.
He said narrated to us al-Imam al-Hafiz al-Shaheer Abul Faraj Abdur Rahman ibn Ali al-Shaheer bi Ibn al-Jawzi al-Hanbali and it is the first Hadith I heard from him.
He said narrated to us al-Imam Isma'il ibn Ahmad ibn Abdul Malik al-Muadhin al-Naysaburi and it is the first Hadith I heard from him.
He said narrated to us my father and it is the first Hadith I heard from him.
He said narrated to us al-Imam Abu Tahir Muhammad ibn Muhammad ibn Muhammad ibn Mahmish al-Ziyadi and it is the first Hadith I heard from him.
He said narrated to us Abu Hamid Ahmad ibn Muhammad ibn Bishr al-Bazzaz and it is the first Hadith I heard from him.
He said narrated to us Marwan ibn Bishr al-Abdi and it is the first Hadith I heard from him.
He said narrated to us Sufyan ibn Uyayna Ameer-ul-Mu'mineen.
Sufyan ibn Uyayna said Amr ibn Dinar from Abu Qamus from Sayyiduna Abdullah ibn Amr ibn al-Aas رضي الله تعالى عنهما.
He said that the Messenger of Allah صلى الله عليه وآله وسلم said,
الراحمون يرحمهم الرحمن يرحموا من في الأرض يرحموكم من في السماء
الراحمون يرحمهم الرحمن إرحموا من في الأرض يرحمكم من في السماء
"The Beneficent One has mercy on those who are merciful. Those who show mercy to those who are on the earth, He Who is in the heavens will show mercy to you."
Also in another narration,
"The Beneficent One has mercy on those who are merciful. Show mercy to those who are on the earth, He Who is in the heaven will show mercy to you."
The first narration bir-raf'i , it's meaning is supplication.
يرحموا من في الأرض يرحموكم من في السماء
The second narration bil-jazmi is a reply to seeking.
يرحموا من في الأرض يرحمكم من في السماء
The Hadith is a Hasan Sahih Hadith taken by a group of Huffaz. Abu Dawud in the Sunan and Tirmidhi in the Jami' and Ibn Hibban in the Sahih and al-Bukhari in Adab al-Mufrad but it is not continuous.
However this chain is continuous with the Imams of the Huffaz.
Also the date of birth and date of passing is known for every narrator.
My father رحمه الله تعالى was born in 1343. Passed away in 1406.
Shaykh al-Arabi Al-Zuzi passed away in 1380.
Sayyid al-Makki al-Kattani passed away in 1393.
Sayyid Ahmad ibn Isma'il al-Barzanji passed away in 1330.
His father Sayyid Isma'il passed away in 1282.
Shaykh Salih al-Fullani passed away in 1218.
Shamsuddin Muhammad ibn Muhammad al-Maghribi passed away in 1201.
Abdullah ibn Saalim al-Basri passed away in 1134.
Also likewise for every one (of the narrators).
رحمة الله تعالى عليهم أجمعين
The chain is known to its end. We ask Allah عزوجل that He helps us with its blessings.
This chain I will give to you in written form. This lofty chain is linked by names to the Prophet صلى الله عليه وآله وسلم.
Between us and the Prophet عليه الصلاة والسلام are 23 intermediaries. There is no ijaza except with meeting and hearing. Every one of these narrators met his Shaykh and heard from him the Hadith.
Just now in the speech in this gathering amongst you, the ideology of Wahdat-ul-Adyaan (oneness of religions, perennialism) was mentioned. This is a fabrication. I wrote an epistle regarding the invalidity of the opinion that the Jews and Christians will attain salvation. I wrote this epistle in the English language and I will give you this إن شاء الله تعالى. Everything that is concluded from such an ideology is invalid. You learn according to the Hanafi and Maturidi and read Sharh-ul-'Aqaid an-Nasafiyya of al-Imam Sa'duddin Taftazani and in it is mentioned the definition of Islam and Muslim. The Muslim is one who believes the message of the Prophet صلى الله عليه وسلم and everything which he brought with him in what is necessarily known of the religion. This is Islam. This is necessary for it. Islam is not just the two testimonies.
أشهد أن لا إله إلا الله وأشهد أن محمدا رسول الله
However it is necessary that he rejects all those beliefs and religions which are against these two testimonies.
The Christians shall not enter paradise even if they say أشهد أن لا إله إلا الله وأشهد أن محمدا رسول الله until they reject that Isa على نبينا وعليه الصلاة والسلام is the son of Allah.
Also if one testifies أشهد أن لا إله إلا الله وأشهد أن محمدا رسول الله a thousand times and believes that Isa على نبينا وعليه الصلاة والسلام is the son of Allah it shall not benefit him.
We see in the Haram of Makkah Shareef that لا إله إلا الله is written everywhere. Say to them where is محمد رسول الله? We are Muslims because of Muhammad the Messenger of Allah صلى الله عليه وآله وسلم. The Christians say لا إله إلا الله and the Jews say ﻻ إله إلا الله but Muhammad the Messenger of Allah صلى الله عليه وآله وسلم is the difference between us and them.
It will be questioned in the grave, "What did you say about this man sent amongst you?"
It will be asked, "Regarding THIS man." The Prophet صلى الله عليه وآله وسلم will appear before him!
We ask Allah عزوجل that He accepts from us and from you, and that He helps you in your actions, and that He increases you in your beneficial worship, and blesses this place and your houses and your schools, makes them means of guidance and knowledge upon the way of Ahl-us-Sunnah Wa'l Jama'ah. اللهم آمين.
abdul samad ali on facebook
In the past few months, the amount of nonsense "scholars" and "academics" have been coming out with is just ridiculous to the point it has become unbearable. For example:
— Perennialism is an acceptable interpretation.
— The Study Quran book and it's endorsement by "traditional scholars".
— Disrespecting the Companions and scholars of the past, saying "They are men and we are men."
— Calling for abolishment of Hudud (capital punishment).
— There is no punishment for apostasy in Islam.
— Mortgages are permissible.
— Student loan is not "qardh" but "mudharabah.
— Supporting civil rights of LGBT.
— Evolution is theologically acceptable/the Hadith about prophet Adam's height, although in Bukhari, is not physiologically, historically, scientifically established/"Bukhari is not Quran, is it?"
— Veganism is Sunnah.
— In the west they have Islam without Muslims and in the east we have Muslims without Islam.
— Even basic things like wudhu and fasting seem to be beyond their grasp: permissible to smoke and use inhalers whilst fasting; wudhu is permissible on nail polish...
A'udhubillah min dhalik! Each point above needs to be looked at separately in light of classical scholarship.
Ten years ago, they were crying about Salafis and calling for "Traditional Islam". At this rate, in the next ten years, you will have Islam which has nothing to do with Islam.
In the above context, the editorial comment “it is the Divine Will that there be multiple religious communities, as expressed in the next line of the verse had God willed, He would have made you one community” (p. 301), although true, is the stuff of heterodoxy (in this case Jabriyya determinism) and reveals a studied confusion between the divine will (irāda) and the divine good pleasure (riḍā). It is like an amoralist saying it is also the Divine Will that evil should exist.
This Perennialist bias thrives even at the expense of Arabic grammar and syntax. The translators correctly have “the Trustworthy Spirit” for al-rūḥ al-amīn (26:193) but render rūḥ al-qudus (16:102) as “the Holy Spirit”—rather than the accurate “Spirit of holiness”— construing rūḥ as a noun and al-qudus as an adjective then adding loaded initial capitals, a blatant christianism reminiscent of the now trite “God’s baptism” for ṣibghat Allāh in 2:138 which this translation perpetuates. Arab Christian liturgies use qudus as an adjective exclusively, but the latter form is of course al-rūḥ al-qudus. Another poor choice is the limp rendering of ittaqū (beware) as “be mindful” (2:48, 2:123…) at times and “reverence” (2:189, 2:194, 49:12...) at others.
There are other serious problems of which again only a sampling can be given. In a long eight-column footnote at the beginning of the rendering of Sura 24 (“Light”) the mainstream reader will notice an accumulation of scholarly fallacies posing as arguments against the criminal penalty of stoning for the adulterer. Among these, (i) avoidance of any mention of the Consensus which has formed over this issue since the first century of Islam; (ii) ignorance of the abrogated status—also by consensus—of the restriction of the adulterers’ freedom to marry (pp. 868-869) and of the “double punishment” hadith (p. 866) for all but Hanbalis; the editors mechanically list ḥadd hadiths (pp. 865-866) without sourcing, grading or analysis, but only with a view to suggest ambiguity, conflict and contradiction over this particular issue, much in the same way that the entire book is ungrounded in jurisprudential madhhab knowledge; (iii) pointed mistranslation of the terms al-shaykh wal-shaykha in the abrogated Verse of Stoning, which here never meant “old man” and “old woman” as claimed ad nauseam, but rather “married man” and “married woman” in all the glosses. Sourcelessness is another way of purveying outlandish ideas, such as the unreferenced speculation (p. 436) by “some” that “the real crime of the people of Lot was forcible sodomy rather than consensual homosexual relations.” This is an LGBT perspective that has nothing to do with scholarship of any kind, let alone exegesis. (See on this the excellent article “Gender Identity and Same- Sex Acts in Islamic Law” by MIT Muslim Chaplain and Fawakih Academic Dean Dr. Suheil Laher.) The insertion of elliptical dots between square brackets […] in the midst of verse 41:42 suggests lost parts or missing text in the original Arabic, a gross impropriety.
All the great exegetes agreed on tafsīr as requiring mastery in the entire spectrum of the Islamic disciplines. The methodology of The Study Quran falls short of that requirement even as it mimicks the activity of tafsīr and ijtihād in many places. In terms of presenting Islam to non-Muslims in an advantageous light in the post-9/11 world, it would have been a commendable effort that filled a void. However, the fact that it is, at best, mainstream in many places and absolutely heterodox in many others makes it unrecommendable in absolute terms. Those who are looking for a truly reliable holistic digest of the mercy-oriented, reason- grounded book of law, wisdom, prophets and devotion that is the Qur’ān in light of its native principles of mass transmission, consensus, abrogation, jurisprudence and the inexhaustible troves of divinely-inspired Arabic polysemy and Prophetic directives, must keep looking.
Gibril Fouad Haddad Universiti Brunei Darussalam-SOASCIS
as submission to the latest prophet of the time, not to an earlier one, and so no submission remains today except that manifested in Islam. Al-Ghazālī cited in the book of naskh of his Mustaṣfā “the consensus in the agreement of the entire Community that the sacred law of Muḥammad—upon him blessings and peace—has abrogated the laws of his predecessors” while al-Nawawī in the book of ridda of his Rawḍat al-ṭālibīn stipulated, “Someone who does not believe that whoever follows another religion than Islam is an unbeliever, like the Christians, or has doubts about declaring them to be unbelievers, or considers their way to be correct, is himself a kāfir even if with that he professes Islam and believes in it.”
The Perennialist leitmotiv of the universal validity of all religions is perhaps the chief original message of The Study Quran which readers will not get anywhere else, because it is as alien to the Qur’ān and Sunna as it is alien to Islam and all other religions. This novel theme creeps in and out unsourced; it is part of what the introduction innocuously describes as “providing in some places our own commentary, which is not found… in the earlier sources” (xliv), in comments such as “most Muslims believe that these women [Mary, Fāṭima and Āsiya] lead the soul [sic] of blessed women to Paradise” (p. 143) and “Some might argue, therefore, that Jesus, by virtue of being identified as God’s Word, somehow participates (uniquely) in the Divine Creative Command” (p. 267). The latter co-Creator comment suffices to describe the effect of the Study Quran on the Perennialist School in the same terms Abū Muḥammad al- Tamīmī described the effect of Abu Yaʿlā al-Farrā’s anthropomorphist book Ibṭāl al-ta’wīlāt on the Ḥanbalī School: “He has beshat them with filth even water cannot wash away” (Ibn al- Athīr, al-Kāmil, obituaries for the year 458).
The discussion of ḥanīf (2:135) mixes up Rāzī, Ṭabarī, Orientalist views and “universal truth,” yielding an impossibly confused footnote. On pp. 31-32 the editors twist all the commentaries on verse 2:62 to make them fit into their very special reading of a single phrase in a controverted work of Ghazalī, Fayṣal al-tafriqa, in defense of their ideas. Their reduction of the Quranic condemnation of Christian doctrines as addressing only “a local sect of Christians with beliefs different from mainstream Chalcedonian Christianity” (p. 31), “those who assert the existence of three distinct gods” (p. 267), “certain sects among the Christians… such as the Jacobites and the Nestorians” (p. 316), is a revision of the Qur’ān and a woeful justification of Orthodox and Catholic Trinitarianisms. As pointed out by an earlier review [http://muslimmatters.org/2015/12/14/the-study-quran-a-review/], “in the formative period, Chalcedonian Christology was not being treated any differently than other forms of Christology, and the earliest Muslims regarded it as constituting the very Trinity which the Qur’ān rebukes.” The comments from al-Rāzī to that effect cited on all the above pages show that the editors are fully aware of the fact.
This is what I called Nasr’s embedded 42nd commentary and here are some more examples of it: “There may be a third possibility often left unexplored by Muslims until recently: that one can remain a Christian while affirming the veracity of the Prophet Muhammad and of what was revealed to him” (p. 187). This was in fact the claim made by the eighth-century founder of the ʿĪsāwiyya Perso-Jewish sect and pseudo-prophet Abū ʿĪsā al-Aṣfahānī (documented by Bāqillānī, Ibn Ḥazm and other heresiographers), namely that Jesus and Muḥammad were indeed prophets, but only for the Arabs. The spotlight is on what Lombard calls “the eternal formless truth” (p. 1766, my emphasis) but never on the abrogation and supercession of pre-Muḥammadan dispensations, to deny which is atheism and blasphemy, divestiture posing as inclusivism; as a result The Study Quran ends up construing the exact opposite of the message of the Qur’ān: “The Religion of Truth can be more broadly understood to mean all revealed religions” (p. 1367), a methodical rejection of the hadith in Ṣaḥīḥ Muslim: “By the One in Whose hand is the soul of Muḥammad, there is no one among this nation, Jew or Christian, who hears of me and dies without believing in that with which I have been sent, but he will be one of the people of the Fire.”
abul kalam azad, tarjuman al-qur'an:
asharfiyli thanwi, bayanu'l qur'an:
mahmudu'l hasan devbandi:
fatah muHammad jalandhari:
and except alahazrat, almost all translators said: "this" and only alahazrat said "that". even the plagiarist tahir couldn't resist mixing both.
who viewed it as the foremost argument of divine origin and thus the central theme of exegesis. Ibn ʿĀshūr, one of the sources the Study Quran claims to have used, stated in the tenth prolegomenon to his Tafsīr (1:102): “A Quranic exegete is not reckoned to have passed muster as long as his commentary does not expose the aspects of eloquence in the verses it strives to explain, and the upshot of this inimitability is that the entire mission of the Prophet Muḥammad—upon him blessings and peace—was built on the staggering miracle (muʿjiza) of the Qur’ān, and that its conclusive proof (ḥujja) is inseparable from that miracle until the Day of resurrection.”
Nasr protests that The Study Quran is to be “excluding modernistic or fundamentalist interpretations that have appeared in parts of the Islamic world during the past two centuries” (p. xl) hence the absence of the tafsir works of Abduh, Maududi, Qutb and Maraghi; but how is one to explain, on the one hand, the absence of contemporary non-modernistic or non- fundamentalist contributions such as by Drāz, Zuḥaylī, Bint al-Shāṭi’ and Shinqīṭī and, on the other, the fact that the Perennialist ideology that pervades The Study Quran is itself very much a modernistic interpretation that has appeared in parts of the Western world during the past century? He justifies his choice of editors as “preserv[ing] diversity” because they are of both genders although all are, in his own words “from among those who had studied with me in one way or another in years past,” for the sake of “preservation of the unity of the work.” He asserts they are “all with direct experience of the Islamic world, familiarity with the traditional Islamic sciences, and mastery of classical Arabic” (pp. xl-xli). Although I do not know by what standards the latter claims are meant or under what recognized scholars of Qur’ān and Hadith any of the editors studied, Nasr included, nevertheless the translation problems on several key issues are obvious, not to mention the elephant in the room. Technical and doctrinal credentials matter in purporting to teach the ultimate source for the beliefs of two billion people in the third most widely spoken language on earth.
The Quranic translation of The Study Quran is unexceptional. Nasr adopts the same archaizing English typical of colonial India translators (and, most recently, Martin Lings) who wished to produce an equivalent of the King James Bible idiom, with “God” as the inevitable rendering of the divine Name and the similarly biblicized Englishing of the names of prophets, angels, places etc. Janna is translated not as the expected “paradise” but as the more literal “Garden” while al-nār is “the Fire” and al-jaḥīm “Hellfire.” A few Arabicisms are imposed—the untranslated terms ḥajj, ʿumra, jizya (2:196-197, 9:3, 9:29, 22:27)—along with the diehard, archaic “wont” for Sunna and (in footnotes) the Trollopian “People of the Veranda” for Ahl al-ṣuffa. The unprecedented translation of kursī as pedestal (2:255) is felicitous but no such thought shows in rendering dhālika al-kitāb as “This is the Book” (2:2), when Rāzī and Bayḍāwī showed that the demonstrative of remoteness dhālika points to Quranic magnificence and unfathomability, and should therefore be rendered as “That.” The translation of lan nu’mina laka as “we will not believe thee” (2:49) reduplicates the mistake of all previous English translations by ignoring the preposition lām (in laka), “for,” which calls, as pointed out by Ṭabarī and others, for the rendering “we will not believe just for your sake/just because you say so.”
The translation of muslimūn mostly as “submitters” (3:52, 3:64, 3:80, 11:14…) is justifiable, the latter construing the original as a nominal form, were it not for the editors’ underlying Perennialist bias which strives to separate the historical acception of islām as “the religion revealed through the Prophet of Islam” from generic “submission to God in general.” Hence the claim that “in the Quran Abraham and Jesus are also called muslim in the sense of ‘submitter’” (p. xxix, my emphasis). In reality the religion of Islam is submission sine qua non and all prophets are called Muslim with a capital from the start—and in the sense of timeless, essential Muḥammadans, followers of the Prophet Muḥammad as explicited in verse 3:81—just as all Muslims are also submitters. In addition, submission is always understood
[The Muslim World Book Review, 36:3, 2016, pp. 20-25]
Seyyed Hossein Nasr et al., ed. The Study Quran: A New Translation and Commentary. New York: Harper Collins, 2015. Hardback. lix + 1988pp. Maps. ISBN: 978-0-06-112586-7.
This book is the magnum opus of Iranian University Professor of Islamic studies at George Washington University Seyyed Hossein Nasr (b. 1933), an expert on Islamic philosophy and the history of science and the heir apparent of the syncretist Frithjof Schuon (1907-1998) as head of the Maryamiyya Order, a universalist movement based on the so-called Traditionalist School. (“Traditionalism” is a Western adaptation of Hinduism that negates claims of Truth by any religion through relativizing all of them; I will refer to its ideology in this review by the term Perennialism.) It is a well-crafted, mostly North American project that lumps several works in a single hefty volume printed on extra-thin India paper: an original English rendering of the Qur’ān; a first-ever, rich anthology in English from 41 works of Quranic commentary with an embedded 42nd, original commentary on the part of Nasr, who terms it “not simply a collage of selections but a new work” (p. xliii); and the mismatched last part, 15 essays on the Qur’ān by a mixed group of academics—three of whom are also the book’s general editors— “included… at the suggestion of the publisher… the essays are in a sense a separate book… an independent work” (p. xlv).
The earliest of the tafsīr sources used is Muqātil b. Sulaymān (d. 150/767), the next to latest Muḥammad Ḥusayn Ṭabāṭabā’ī (d. 1401/1981). Thirty-one of these sources are Sunni (74%), seven twelver-Shiʿi (17%), one (al-Shawkānī) Zaydi, one (al-Zamakhsharī) Muʿtazili, one (ʿAbd al-Razzāq al-Kāshānī) Batini and of course one (Nasr) Perennialist. Abbreviations pointing to each of those commentaries are used in almost all of the abundant footnotes and the editors explicitly identify the Shiʿi sources whenever using them, making Sunni sourcing the norm. Because of its coverage, the quality of its language, the range of its exegetical material and its attractive presentation, The Study Quran is the nearest thing to a handy and accessible, integral reference-work in English on the subject. This is not saying much. Nasr is, of all the Guénon Perennialists past and present, the nearest thing to a traditional scholar; but his field is not Tafsīr, not Hadith, not Arabic philology, and not jurisprudence.
Except for the calligraphied basmala that precedes each of the translated suras and a photograph from a palimpsest muṣḥaf on p. 1619 there is of course not one jot of Qur’ān in The Study Quran, which was entirely written by Nasr, his colleagues Caner K. Dagli, Maria Massi Dakake, Joseph E. Lumbard and the essayists. This banal yet unorthodox titular confusion between the original sacred Arabic corpus and the 2007-2016 collaborative product by the same name is kept throughout the 25-page introduction. The latter discusses “the inner unity of religions,” the Christian doctrines of incarnation and transubstantiation, jafr and gematria (numerology), “polemical accounts in some apocryphal sources” of ʿAlī b. Abī Ṭālib’s alternate Qur’ān, and bibliomancy or Quranic fortune-telling (see “Fāl-nāma” in the Encyclopaedia Iranica) which consists in opening a muṣḥaf at random before choosing a course of action instead of performing the actual istikhāra prayer taught by the Prophet, upon him blessings and peace.
Beyond a perfunctory captation on “the inimitable eloquence of Quranic Arabic, which Muslims consider a miracle that no human being can ever duplicate” (p. xlii) and a brief, unsourced footnote (2:23), The Study Quran shows no knowledge of iʿjāz or the miraculous inimitability of the Quranic idiom from the perspective of Muslim philologists and exegetes,
salam e masnun
salam e masnun
Correction should have just read,
"I also found with winters on atleast one occasion. He was unwilling to place the T.U.R. (Ling, Nasr and co.) under the same rubric as perennialism in general."