what has this got to do with NAK? NAK's assertion of the three periods of revelation - doing blind taqlid of noldeke - is incorrect and not a position of classical scholars. and how does it have any bearing on the clip in question? the obvious thing is that NAK does not have knowledge and he shouldn't be doing tafsir of what he does not know. the other thing is that his argument about shafa'ah is based on the premise that the revelation was in different modes in the so-called three periods, which he uses to deny shafa'ah - or at least restrict it to the narrow definition of wahabi thought. --- needless to say, the aayats DO have a chronology. obviously, some were revealed after others. but classing them in three broad periods and speculating that this was in early period and the others were in later periods cannot be justified. the orientalists had an agenda, to disprove the qur'an was the Word of God Almighty. and according to their notion, it was composed by RasulAllah sallAllahu alayhi wa sallam. and to justify this claim, they had to focus on diction or the stylistic elements. in other words, the orientalists/kuffar claim that the qur'an was the speech of a human, and was improvised over time and the style changed according to the demand of the times as is natural with humans. our belief is that the qur'an is the Word of Allah. and He is timeless; the qur'an is Eternal Speech and one of the aspects of it being a miracle is the consistency of its diction, even though it was revealed over a period of 23 years. of course, the rulings changed over time but this was not due to the Prophet's sallAllahu alayhi wa sallam own choice - rather it was the command of Allah ta'ala. --- in summary, there is no way of categorisation of EVERY aayat or surat that it was revealed in a specific year with certainty. we can make educated guesses but we cannot say that such and such thing is certainly from this year. consequently, any argument based on this premise is bound to be weak. Allah knows best.
the question arises: did the prophet sallAllahu alayhi wa sallam specify which surah was meccan and which was medinan? qadi abu bakr in his book al-intisar has said: this is dependent on the memory of the companions and their followers as it is commonly observed about prominent scholars and preachers - and their keen followers preserve their speech and knowledge about their books, the chronology of the books written. the qur'an is similar - and the need to identify the chronology is far more important; however, the prophet sallAllahu alayhi wa sallam did not specify this nor has it been reported from him that he said: "know that surahs that the number (of surahs) revealed in makkah are so and so; and in madinah are so and so." or that he made the classification and differentiated between meccan and medinan surahs. if he had indeed done so, it would have been known and would be widely circulated (i.e. it would be common knowledge) - and he did not do so and was not commanded to do so. Allah ta'ala has not made its knowledge (of chronology of revelation) obligatory upon muslims. even though it is necessary for scholars to identify and gain knowledge of chronology of the abrogating and abrogated (nasikh/mansukh) verses to learn about the rulings related to those issues (mentioned in abrogated/abrogating verses). this is known however (knowledge of abrogation by extrapolation) and the Prophet sallAllahu alayhi wa sallam did not explicitly mention it thus (i.e. such and such verse is abrogated) or said: 'this first one is meccan; this other one is medinan" and similarly, the companions or their followers who came after them did not consider this knowledge as obligatory part of religion to identify each surah or each aayah in detail (as makkiyah or madaniyah) - and such that being ignorant of this knowledge could not be justified, or that there was no justification for furthering the reports thereof that fell on their ears or strive to gain knowledge of such reports. [reworded: if this were obligatory and such reports existed, there would be no justification to not have mentioned such reports] and it is therefore there is scope for difference of opinion in the chronology of the qur'an whether it ws meccan or medinan; and there are personal opinions and inferences of scholars (ra'y and ijtihad). therefore, it was not necessary to report the chronology (makki or madani) from the sources (i.e. sahabah and tabi'yin who were closest to the period of revelation and many were aware of the exact time when the aayat was revealed); nor was it deemed obligatory for those who accepted islam after the emigration (hijrah) to acquire the knowledge of the chronology of every aayah/verse that was revealed prior to their becoming muslims. it is permissible to suspend judgement about it or mention that which they feel is the strongest position (yaghlibu ala Zannihi) concerning an aayah/surah being makki or madani. when this the case, the proposition that it was obligatory to report it, or that it was well-known among the people (of that age) becomes invalid - because that would necessitate that they should have preserved its knowledge and that would make difference of opinion impermissible (i.e. when there is certainty, there will be no room for doubt). [aH: extempore translation, please highlight if there is an error]
how can we know whether an aayah/surah is makki or madani? al-burhan, category-9. -- ja'abari has said: there are two ways one can know whether (surah/ayah) is meccan or medinian. one is by narrated tradition (sama'yi) and another by extrapolation (qiyasi). sama'yi is when we have a report that reached us about an aayah/surah having been revealed in one of the two places (makkah/madinah). as for extrapolation (qiyasi): alqamah has said reporting from abdullah (ibn mas'ud) that every surah that: - contains only "yaa ayyuha'n naas" / "o people" is meccan - or has kallaa (which has three meanings) is meccan - or starts with disjoint letters EXCEPT the zahrawayn ('two shining chapters' - referring to al-baqarah and aal-imran) and al-ra'ad according to one opinion is meccan - mention of the story of (sayyiduna) aadam (alayhis salam) and iblis is meccan - except the longest surah (tulaa* i..e. surah al-baqarah which is madaniyah) - every surah that has stories of past prophets and previous nations is meccan - every surah that mentions an obligatory action or punishment is a medinan. *Tulaa is the fem. of aTwal; and the pl. is Tuwal (jamal al-qurra, p.185) ============= it is obvious that positioning any surah or ayah precisely in periods of 4 years is impossible, except when a report from that age has reached us or that it is apparent from the surah itself - such as al-muddatthir or al-lahab which were in the earliest years. noldeke's method of superficial analysis is humbug like most western analyses of qur'an and hadith.
Noldeke's book was written when he was just a teenager besotted with an older woman who used to write a lot. In those days, women were considered inferior and therefore they wrote under pseudonyms or somehow brought in males to front their oeuvres. The books of noldeke of this period can, I think, be identified with some certainty by their style. The naivete of Noldeke's theories which moved him during the first years and allowed him fantasise about becoming a scholar, and his meetings with the mystery woman face-to-face, is necessarily reflected in his book. The woman who taught noldeke is the speaker; noldeke remains completely in the background, as was the case with many writers in the west. The diction is grandiose, lofty, and full of daring images, while the rhetorical energy still retains a poetic coloring. the passionate flow of language, quite frequently interspersed with simple yet forceful, rather senere admonitions and colourful descriptions, is reflected in the general comments; the entire diction is rhytimcally moving and often of great, yet still natural harmony. Noldeke's emotions and fantasies merge and they are reflected in his opinion which he tries to give the colour of a fact, which generally is alluded to rather than expressed. if you thought the above was absolute nonsense. so is noldeke's book. absolute garbage. now compare with the excerpt i have posted below.
it is clear that he has no hard evidence. it is pure speculation based on noldeke's reading of one ounce of history and three hundred thousand gallons of imagination. "i think" "with some certainty" and it is clear that he expects everyone else to be dumb - and it appears that he had never heard of a zarkashi, or ibn jawzi or makki or dayrini who described the meccan and medinian surahs and explained the rationale of the theories. read the passage below which is nothing more than an opinion. there is absolutely no proof that indicates that certain surahs were from the early period. NAK is regurgitating this garbage.
noman khan should be asked, "which of your ulema?". this sub-categorisation was pioneered by orientalists such as william muir (who put it in 5 meccan periods in his book) and theodor noldeke, in his "history of the qur'an" / geschichte des qorans. --- the juhala with their kufr and phenomenal jahl tried to build a narrative of the qur'an - which modern juhala like noman swallow and regurgitate without thinking. this classification of 'period' is mostly based on premises of orientalists like muir and noldeke. similar to evolutionists and their wild guesses and fantasies. in other words, all arab scholars including sahabah from the earliest times didn't know anything until a german linguist uncovered the truth. i don't even wish to give it credence. i have nothing but contempt for these juhala. what value does a 18th century kafir's opinion about the qur'an hold for us? and about the history of the qur'an! his nonsense is based on nothing but speculation.
Will they be satisfied to know that he started off as a youtube influencer/comedian, and then just graduated to "shaykh" or "ustad"? Of course we all age, and should hopefully advance in knowledge and practice, but when it's those same/similar comedy sketches with some Islamic terms and popular culture and plagiarized soundbites from western life coaches thrown in, you ought to seriously question the guy's credentials, and NO, that doesn't mean reading his bio on the "About Us" page of his website. It means you should seriously grill him on the claims that are made there. It's my contention that any Muslim who's serious about his deen, should do a basic course in HR, recruitment and interviewing, and then apply that on anyone who claims to be a shaykh or student of knowledge.
Bump. Mawlana @abu Hasan. Can you comment on this video? I have friends that need to know the dangers of this man. Unfortunately, they praise him as one of the best Islamic speakers today. Jazak-Allah
the focus of NAK's speech is to keep Muslims away from the tombs of the pious. This single Hadeeth is enough to demolish NAK's entire castle of lies:- “Whoever visits my grave, it is incumbent upon me to intercede for him". (Narrated by Darqutni, Bayhaqi, Tabarani, and others)
i did a quick scan below and i made a mental note of so many places where nouman squarely contradicts hadith in this 'tafsir'. how is it permissible to listen to the tafsir made by a jahil, whose explanation of the qur'an contradicts obvious verses of the qur'an? and lies. subtle lies and brazen lies. but lies, nevertheless. and based on those lies - nouman khan gallantly slays the demons that are born from those lies. will post the analysis shortly, in sha'Allah. wa billahi't tawfiq.
"Now remember how this ayaat began? Ya ayuhalizina amanu or Ya ayuhannas? Ya ayuhannas. But the ayaat ends “Wa rahmatun lil mumeneen.” The one who let the advice go in and let the cure work and then accepted the guidance. And therefore, became worthy of Allah’s mercy, this is a believer. They’re the ones who get mercy from Allah. And what about the invitation to the Quraysh? They hate this message. They think it will make life difficult, I have to change my ways. Human beings are strange creature. We have habits and we can’t let go. Even if your habits are terrible. Even though your habits are terrible you can’t let go. I know doctors that have patients like diabetic patients, heart patients, or whatever, they tell them you better change your diet, or you’re gonna die. Then they see them three months later and they’re diet is the same exact thing. Swiss rolls Twinkies and whatever. No vegetables in there. Vegetables are haram. I met doctors like this, they say don’t come to me again, you have no respect for the guidance I am giving you. You are killing yourself, you are not willing to change your habits and you have proven you have no desire to live, go ahead. People are strange. Even if they know they are destroying themselves, sometimes they go in that direction anyway. Just like that in medicine, just like they are in this disease of the heart too. Now for those who accept this guidance, this is what I will conclude with. “Fabi zalika falyahrahu {Q10:58}.” then because of that, the people who take the guidance of the Quran, the counsel of Quran, the advice, the sermon of the Quran, for people who actually take it and allow it to heal them, let them calm down, let themselves to take the guidance, and allow themselves to become worthy of Allah’s mercy they should celebrate. “Fabi zalika falyahrahu (Q10:58).” They just found something they never found in life. These people never found peace in life. Wallahi, if you really, honestly, don’t just look at the Quran as a book of knowledge, a book of barakaat, as a book of so many things, honestly take the Quran as a book of a really relevant, powerful, personal advice. When you start doing that, you will find a peace you never found before in your life. And when you find that, you will say nothing I have ever done in my life, nothing I have ever collected in my life compares to this. So, Allah says, “Fabi zalika falyahrahu (Q10:58).” By the way, Farh’ in Arabic, in the Quran especially, is the kind of happiness, that is not praised. Ilyah rabohu fariheen,” Allah doesn’t love those who get overly happy. You know, he doesn’t love those. But if you really want to get overly excited and happy about something, here’s one thing you can feel really happy and excited about, that you allowed the Quran, to become a guide in your life. That which you should celebrate. “Fabi zalika falyahrahu khairoom mimma yajmaoon (Q10:58).” It is better than everything else they are gathering. I will conclude with this. Allah didn’t just say khairoom mimma waalihin., he said, mimma yajmaoon. What they’re gathering. He highlighted something very particular. People don’t just gather money, you know some people gather video games, some people gather movie collection, stamps, international coins, cards, etc. people are into collecting things, when you are into collecting something whether it is money or other things, you think about it a lot, you go back to it a lot. And Allah says, this is better than everything you are gathering. Why? Because this will be on your mind. And when this is on your mind, it will bring you peace. When I was doing psychological studies, you know why people collect things? To get their minds off their problems…. Gets their minds off their family’s problems, job problems, this is their stress relief. Allah says you want stress relief, take some therapy from Allah. Nowadays, people go to therapists when they have problems. You know therapists do nowadays? It’s such an amazing rip-off, its incredible. The therapist will sit down with you and say, “tell me about your problems, how do you feel?” and you will sit there for an hour and telling him how much you hate your life or your wife or whatever else, and he says after the hour, “how does it make you feel?” and then you’re like, “it makes me feel pretty bad,” he goes, “well letting it out, does it help at all?” and most people [say], “no it didn’t help at all” [He says], “come back for another session then.” … What a scam. As opposed to Allah. You and I tell Allah, our problems. The mushrikeen, the kaffir, they will go and tell their therapist their problems and that’s the end of it. The therapists have no answers. He only has questions. “how does it make you feel?”, “what are you feeling?” “How do you feel now?” He has no answers. And if he has answers, it’s, “maybe you should do this, maybe you should try this pill, if it doesn’t work, then come back to me, I will give you another pill.” But we tell Allah our problems, and Allah gives us maw’izah, counsel, therapy, answers. This is what you should do, and if you do this, your heart will be calm. You will reach peace. “Waman yumin billahi yahdi qalbahu [Q65:11].” This is therapy from Allah. That is what the Quran is supposed to be. That is why we are supposed to leave everything else and just stand in front of Allah and recite His therapy. Recite His counsel. So, we can heal, clean ourselves out." End 23:07
I have tried my best to transcribe this video by NAK, titled, "The Concept of Intercessors in Islam by Nouman Ali Khan." There are some places where the audio was not clear enough for me to understand, and I noted it. I could not fit it all in one post since it maxes out at 20,000 characters. 18 seconds onward: “… some reflections onward from two ayaats that belongs to Surah Yunus, and before I share with you what is going in these two ayaats in Surah Yunus, I want to tell you something about surah Yunus itself and you know where these ayaats are situated. Some of our ulema they divide the Makki surah into 3 categories: The first four years, the next four years, the next 4 years. So, you have the conversation between the Messenger of Allah Sallahu Alayhe Wasalam and the people he first delivered the message to, taking place in phases. And of course, the first phase is lighter and the next phase gets more serious and then they start getting more aggressive and the most aggressive and the most difficult phase would be the last phase of course the thing that comes after that is the point where he can no longer even stay there, he makes hijrah. Right? And most argue that surah Yunus and surah Hud, and other surahs that have similar context are later Makkan, in other words, the conflict has become very aggressive. The ideological battle between the Messenger assalautal wasalam and the kuffar, the non-muslim who have become basically not just disbelievers but they hated Islam at this point, and they are saying all kinds of vile things about Islam and that’s become more and more intense. The situation has become more tense. And in this context, Allah takes one of the many problems of shirk and you find this in Makki surahs, especially longer Makki surahs, Allah will take one of the many problems of shirk, highlight it and destroy it. Crush it. And one of the things He does in this surah is He crushes the idea of the Shafi’a. From the very beginning of the surah, what’s a Shafi’a? Shafi’a means someone who will come between you and Allah on the Day of Judgement. Now, let me give you a simple example: Imagine you can’t find a job, and you have a cousin who’s a manager at some... let me just say Verizon. He is a manager at Verizon and he hooks you up, he gets you a job. Now you got this job because of your cousin who’s the manager and you work under him. Now you mess up from the first day you start messing up. And the project fails. And this manager now has to report to senior management. Right? But you say he is my cousin, he’s gonna cover me up, he’s not gonna get me in trouble. I don’t have to go talk to the CEO, I don’t have talk to the head of the department, my cousin can do it for me. This is the Shafi’a. (smirk) He’s in between. You can screw up, you can mess up, and because you got connections, you should be safe. That’s the idea of a Shafi’a. And many religions have this concept. The problem, the idea behind even, what’s the need for people to have a Shafi’a, some people made the idols, Shafa’a. Others more philosophical, you know, mushrikeen said, “no no it’s not the idols, these idols just remind us of our elders. And those elders were very close to Allah. And so, we’re not very close to Allah, so if we make our elders happy, they’ll make Allah happy. And we don’t have to worry about it. (smirk) Right? That’s also putting someone between you and Allah. That’s the problem. Then of course we have something like the Christian religion in which the Shafi’a placed in between themselves and Allah is Isa alahyhis salaam. “I am sinful and I was born into sin,” the Christian says. “I am going to be you know, I am going to be dying in sin, there is no way I can ever come out of that. Might as well just live it up, and believe in Jesus’s lord and savior. Jesus can take care of my problems with upper management. I don’t have to deal with upper management.” You follow this this idea of putting someone in between. This is crushed in this surah. And what is told to us is there is the concept of the false Shafi’a, the false Shafi’a. Someone who you think will take care of business for you. They will go in and put in the recommendation for you, and you will be safe. You think there gonna do that but actually when the time comes, they're disappear and they’re running away. Wallahuanhum. They are gonna be lost on the Day of Judgement. They are looking for their Shafi’, where’d my connection go? Where did they go? And they’re burning with their connection. And in this surah, you will also find, Allah azzawajal actually even raises those that people did shirk with and this surah for example, you find, Allah says “those who, you know, people for example worshipped Isa alahyhis salaam, people even after the Messenger sallahu Alayhe wasalam came, this final Messenger of Allah came, this disease entered the Muslim community. And within some ranks of the Muslims, we took some of our scholars, and some of our, you know great shuyukh of the past, and we basically, literally, go and worshipped at their graves. And we make dua to them, that if we make them happy and we put some flowers or whatever we do, there, then they will take care of business with Allah for us. Allah will raise all of these people, and Allah will address them too and scold them also. And what’s the point of even addressing them, “did you tell them to do shirk?” you know we find Isa alayhis salaam, the kalaam of Isa alayhis salaam in Ma’idah surah also, “Anta kulta linnasi (Q5:116)” “did you say to people do shirk with me? Take me and my mother...” “ila_haini min du_nilla” Why would Allah do that? We know that a lot of these ulema, these zuhaad, these people who were close to the awliya Allah, these prophets of Allah that people do shirk with, they never even knew that shirk was being done with them. But on the Day of Judgement, one of the things that will crush of hopes of the mushrik, the mushrik will say, “I am going to be in trouble I know that, but if I can find my connection, I will be alright” he finds his connection and he finds that Allah is questioning him too. He will go, “oh my God, I am in trouble, I’ve got nowhere to go now.” (smirking) So he crushes not only them physically and he punishes them, he crushes their hopes before he throws them into hellfire. This is the means by which their hopes and aspirations are crushed. This is the conversation that is happening in this surah. And in the midst of this conversation, the correct Shafa’a is offered. What are the correct Shafa’a? there are two things. On the one hand, it’s Messenger of Allah sallahu Alayhe wasalam and on the other is the message itself. But then, what’s difference between us and the mushrik? They want a Shafi’a and we say that the Messenger of Allah sallahu Alayhe wasalam will do Shafa’a for us also. So there has to be a difference, right? We say that on the Day of Judgement, for this ummah, for the members of this ummah, the Messenger of Allah sallahu Alayhe wasalam will make a case for us. He will come in between Allah’s anger and ourselves. And he will make dua for us. And he will basically tell Allah that these guys are with me. These people are with me. Even in Ayutul Kursi, right, we make that exception for the Messenger of Allah, right? “illah bizhni” “Except by his permission,” right? So, this is the Messenger of Allah (sallahu Alayhe wasalam). So, what is the difference between a Shafi’a from a mushrik and Shafi’a that we believe in from (sallahu Alayhe wasalam)? The fundamental difference is this: the point of any false Shafi’a is that you don’t become answerable to Allah, you only have to make who happy? Who do you have to praise? The guy in between. The point of the correct Shafi’a, he only came to directly connect you to Allah. His purpose, his goal, is to connect to Allah directly and to teach you how have that relationship primarily. Let you know that you are answerable to Him. So, the correct Shafi’a keeps saying things like, “ma amliku lakum minallahi shay’a.” “I have no authority when it comes to Allah with you. If you have a good relationship with Allah in this dunya, in this dunya, you can do what I am telling you to do, this Shafi’a farz? (7:54 min cannot understand what he said). Then on judgement day, maybe I can put in a good word for you. But don’t you rely on me, without doing your part. Don’t rely on me.” You know this Messenger, Alayhe salatu wasalam, you would think when you try and save people, you try save family. You know those of you that come from the Muslim world, and understand corruption know this very well. If you got family connections, like you’re at the airport, the guy asks you for the passports, so you can get on the plane, but he say, “kitna paisay hai bhai?” How much money you got in your pocket? Ok you got $200, $2000? Stick in the passport and give it to me. But then you tell him, “no no, my uncle is the supervisor, he’s standing over there.” He says, “oh you got connections?” He then lets you go. Right? When you got family connections, they let you go. Now, the Messenger also has, people also have family connections with the Messenger sallahu Alayhe wasalam, don’t they? He has a daughter, right? He has a son in law, he has a wife, they’ve got connections. So, if anybody should enjoy good connections it should be his family. You know people get special treatment just because they’re family. Recall the first lady, the president’s wife, right, first family, special treatment cause they are connected to somebody important. He turns to his daughter, and he says to her, radiallahuanha, “Ya Fatima tub noor, bin tu Muhammad, itaqillahi, ittaqillaha, fainni la amliku lakim innalahi shaya'a” “you should have taqwa of Allah because I will have no authority when it comes to Allah will for you, I can’t help you, you should fear Allah.” (smirk) That’s the correct Shafi’a. (9:29 min in) Once a person realizes that, then their impression of the Messenger of Allah changes sallahu Alayhe wasalam. A lot of Muslims in the world, a lot Muslims in the world, are messing up. They know their doing haram, and they have no shame in doing it. No shame, they’ll do it. And in the back of their head, you what they’ve got, “at least the Messenger will make Shafa’a for me” and you will find these people will go out of their way to praise the Messenger. We all praise of the Messenger Alayhe salatuwassalam. But there are some group of people they love naat, nasheed, a little extra. (smirk) Right? And you will find those people that love it a little extra, they also don’t like to obey Allah that much either. So, in their income and business practices, inheritance divisions, in the way they deal with their families, in the way that their Ibadat are, their prayers are, their clothing, their fashion, and the way you know that they run their families, the way their daughters’ dress, and the way their wives dress, everything is not what the Messenger would want, but they love the Messenger on the other hand. They are ready to celebrate. This is exactly what the Messenger came to crush, this is what he came to destroy, sallahu Alayhe wasalam. Now this is one Shafi’a. What’s the other Shafi’a? The book itself. This book will be a Shaheed for us. Like Allah says for example, “Inna Quranal fajri kaana mashhuda (Q17:78)” Quran recited at fajr time will be a witness, will testify this one recited me, isn’t that amazing? So, in that context, I want to bring up this ayaat to you. Keep in mind when we read this ayaat, we often think that this ayaat is talking to Muslim. But the first audience of this ayaat is actually is the Quraysh, the kuffar. Those who hated this message. Now think about that as I share this ayaat with you. “Ya ayuhannas” “People, no even not even, ya ayuhalzina amanu... ya ayuhunnas, people, qad jaitkum maw’iztum mirabbikum, incredible, a very powerful bit of advice, counsel has come to you. I want to talk you a little about the word maw’izah. Allah says, he is not describing this, Quran is a book, qad jaitkum kitabul mirabbikum, no, qad jaitkum risalah mirabbikum, a message has come to you, a book has come to you, he doesn’t use those words in this ayaat. He says counsel, sermon, advice, therapy, that has come to you. That has what’s come to you from your Master. What’s the word maw’iztum? There are two words in Arabic: Wa’az and maw’izah. The Urdu speaker here know Wa’az. Khateeb Wa’az dayrah. Right? Wa’az means good advice. Advice that reaches into the heart. The stronger version of that is maw’izah. And what that means is, that every time it is recited, it goes inside the heart. There is some advice you listen to it, doesn’t make a difference to you. You listen to it, you say, “yea yea I heard this before.” The khateeb just starts talking, “oh my God, I’ve heard this so many times.” And before he even opens his mouth, you turn your ears off. You change the channel in your head. And you start thinking about whatever else is going on in life. But sometimes, sometimes you listen to a khutbah, you listen to a talk, you listen to a friend give you advice, you listen to your mother say something, you listen to a sheikh say something, and you hear some words, maybe you are listening to a recording somewhere, watching a YouTube video somewhere, and you listen to something and it hits you like a ton a bricks. Like it is talking directly to you. And it goes all the way inside. That one is maw’izah. Allah says this Quran is what? It is maw’izah. Every time we are standing in salaat, and we are listening, it’s supposed to go right in there: get deep inside the heart. Now, imagine someone who has a disease, and imagine that this Quran now got inside like a medicine goes inside right? Once it goes inside your body what does the medicine do? It starts curing. “Qad jaitkum maw’iztum mirabbikum, wa shifaa ul lima fisoodoore (10:57).” “And the cure for what it is in the chest,” the next part of the ayaat. Now that it got inside, what is it doing? It’s curing the chest. And now here listen to this. Yu a quranu fisooro badu badun (I can’t find the ayaat, 13:31 min). And in another place in the Quran, suratul Isra, Allah says, “wa nunazeelu minul qurani ma huwa shifa wa rahma (Q17:82).” What He said in the Quran is that which is cure. People take that part of the ayaat and do you know what they do? They take like cups, and they put the ayaat of the Quran on the inside, and then they drink water in it, they drink soda in it, and they say after this, I will no longer lose hair. And after this, I will not have sinus problems, because Quran is shifa. And the ayaat says, “wa nunazeelu minul qurani ma huwa shifa….” They take the Quran to be shif’a this way. Now the ruqiya is true, ruqiya is something the Prophet performed Alayhe salaatussalaam. But you know this, unless it is a cure, it is explained in the ayaat I am sharing with you. What kind of Shif’a, “shifaa ul lima fisoodoore.” A cure for what is inside the chest. I am going to give you some very practical examples. There are some people in our community, they have a family problem. They have problem with their in-laws, they have a problem with their wife, they have a problem with their husband, they have a problem with their kids, they have a problem with their brother, and it is messing with their heart. They think about their mother in law and they just get angry. The mother thinks about her daughter in law and she just gets upset. She can’t get over it. She doesn’t want to do anything. She just talks bad about her, and talking bad about her doesn’t make her feel any better. It makes her aggressive too. Or you talk about somebody that hurts your feelings and just ill feelings inside your heart. Allah says this advice came inside your heart and what does it start doing? It starts curing your heart. You know we’re trying in Ramadan, we’re standing in front of Allah, exhausting ourselves, 20 rakaat, those of us that are doing that. Why? So, we can have a connection with Allah, and have a good clean heart. You can’t do that if you have all these grudges inside your heart. Your heart doesn’t have enough space. Your heart’s got to be cleaned up so it can connect to Allah. So, Allah says, I gave you something that can clean it up. The jealousy, the anger, the greed, the laziness, all these things that are diseasing our hearts, this advice from Allah goes in, and it starts cleaning it out: “shifa ul lima fisoodoore.” And your chest is at rest. Your heart is at rest. Your sentiments, your feelings are calm. You no longer feel disturbed. You’re not angry all the time. You’re not at unrest. And then He says, “wahudun wa rahmatun (Q10:57)” and then it’s a guidance. Guidance because he gives you directions: This is what you should do, this is what you shouldn’t do. This is better for you, this is not good for you. You should do more like this. You should try to be more like these people. And let me tell you about those people, don’t be like them. This is guidance. But what kind of heart will take that guidance? The heart that is ready to take the medicine and it has already taken some advice. Now its following Allah’s guidance. Now this heart, that first medicine that got in, the advice that got in, then the cure started happening, then this person started following Allah’s guidance, this person is on, they are blessed person. Allah’s special mercy is on this person. A person who can do that. They can hear the Quran, take its advice, apply it and then make it a guide for themselves. So, Allah says, “wahu dun wa rahmatun.” Guidance and a mercy. Finally, it’s a mercy. So, it’s a mercy for those who go through this process. Then you get the mercy from the Quran. “Wa rahmatun lil mumeneen.” “Those who believe.” Continued...
in my experience, charismatic speakers are the worst of the lot. few people read, most just listen and watch. therefore, i suspect, not many can detect those mistakes, which any old-fashioned book-reader can do (assuming he/she is reading books on that subject). --- i watch very little - and usually, when it is posted on this site or when links are sent to me in mail etc. what i have noticed, is that speakers take very wide berths in their explanations or connecting of dots. as long as they are consistent overall, one can ignore the 'technical' errors. but when the whole picture is distorted - and the audience is listening with open mouths...i suppose there is a problem. whether it is just my luck, or whether that is the norm - almost all the clips that i watch, throw up errors and bad reasoning. while we speak, we approximate things - but the approximation should be within few hundred metres of the actual statement, instead of being on 100 miles away. --- the likes of noman are dangerous because they are eloquent, speak with supreme confidence, and further their wahabi/liberal agendas. the audience takes this as a sign of 'well-researched' scholar and flow with them. look at the indian-pm modi, he lies through the teeth - but he delivers his speeches with confidence and without batting an eyelid. people fall for such smooth talkers. in a post-truth world, the least that can be done is that lies be highlighted. even though fanboys will always prefer to side with their idols than the truth. al-iyadhu billah. --- Allah ta'ala knows best. wa billahi't tawfiq.
Actually NAK would consider these lot extremists and they would consider him as liberal and of the people of Bidáh. However you are correct in that all Wahhabis, whether extreme or liberal, are united in these basic incorrect beliefs. This has already been refuted: FakhrudDiin Ar-Raaziyy on getting blessings from dead souls by their graves https://wahhabisrefuted.wordpress.c...ship-refutation-by-imam-fakhr-al-din-al-razi/
he is a nobody with a large following with millions of views on his youtube videos. if this nobody is misguided hundreds of thousands of laymen and making them accustomed to bad-adab when speaking about rasulAllah sallAllahu alayhi wa sallam and blasphemous statements then it is the duty and obligation of the ulema to refute him. if the ulema stay silent when it comes to refuting heresies and blasphemies then the curse of Allah and His angels are upon them as per the Hadith.
Brothers, I don't understand why so much time is given to NoMan Ali Khan , he is nobody. can we refute wahhabi website on the matter of intercession shafa & madad isthighatha , this will help and this is what is needed with highest priority. NoMan Ali Khan and other minions take from here: http://www.wahhabis.com/articles/qw...g-intercession-from-others-besides-allaah.cfm A Comparison Between the Writings of Fakhr Al-Din Al-Razi (d. 606H) and Ibn Abd Al-Wahhaab (d. 1175H) on Soliciting Intercession From Others Besides Allaah Fakhr al-Din al-Razi on Soliciting Intercession, Supplication (du'a) as the Essence of Worship, and Veneration of the Graves as a Means of Worshipping the Righteous Dead Al-Razi said in his tafsir (Mafaateeh al-Ghayb, 17/63): ونظيره في هذا الزمان اشتغال كثير من الخلق بتعظيم قبور الأكابر على اعتقاد أنهم إذا عظموا قبورهم فانهم يكونون شفعاء لهم عند الله And the equivalent of this in our time is the occupation of many of the creation with the veneration of the graves of the senior [righteous] ones, upon the belief that when they venerate their graves, then they (the deceased) will become intercessors for them with Allaah. Fakhr ud-Din ar-Razi on Grave worship and intercession Fakhr ud-Din ar-Razi (d. 606H) has some commentary upon the saying of Allaah, the Most High, in Surah Yunus, which is a description of the reason used by the pagans to justify their worship of other deities besides Allaah: وَيَعْبُدُونَ مِن دُونِ اللّهِ مَا لاَ يَضُرُّهُمْ وَلاَ يَنفَعُهُمْ وَيَقُولُونَ هَـؤُلاء شُفَعَاؤُنَا عِندَ اللّهِ قُلْ أَتُنَبِّئُونَ اللّهَ بِمَا لاَ يَعْلَمُ فِي السَّمَاوَاتِ وَلاَ فِي الأَرْضِ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ And they worship besides Allah things that hurt them not, nor profit them, and they say: "These are our intercessors with Allah." Say: "Do you inform Allah of that which He knows not in the heavens and on the earth?" Glorified and Exalted be He above all that which they associate as partners with Him! Yunus (10):18 He says the following (Tafsir ar-Razi 17/63): In the above passage ar-Razi is speaking about the part of the verse in which Allaah is quoting from those who worship others besides Him, which in reality do not benefit them nor harm them, and they say, "These are our intercessors with Allaah..." So ar-Razi explains that these people argued that they should not be occupied with worshipping Allaah, but that they should be occupied with worshipping these idols because they will intercede for them with Allaah. Then ar-Razi says that these people differed from this point onwards as to particularly how they understood these idols to be intercessors for them, and he says that they mentioned many sayings in this regard. Then he explains six of such explanations and from them: The first of them: That they believed that the a specific spirit from the spirits of the world of celestial bodies is in control of a particular region from the regions of the world, and thus they designated a specific idol for that spirit, and they occupied themselves with worshipping that idol. And their intent (behind worshipping the idol) was to woship that spirit. Then they also believed that the spirit was a slave of the greatest deity, and was occupied in worshipping it (the greatest deity). The second of them: That they used to worship the stars, and claimed that the stars are deserving of servitude to Allaah, the Most High. Then when they saw that the stars rise and set, they made specific idols for them and were occupied with worshipping them. And their intent (behind worshipping the idols) was to direct worshiptowards the stars. And the third of them: That they placed specific talismans upon those idols and statues, and then sought nearnes to them, as is done by the makers of talismans. After mentioning these three, he then says: And the fourth of them: That they made these idols and statues upon the form and shape of their Prophets and senior [righteous] ones (al-akaabir), and they claimed that when they occupied themselves with the worship of these statues, then those senior [righteous] ones (al-akaabir) will be intercessors for them with Allaah. And the equivalent of this in our time is the occupation of many of the creation with the veneration of the graves of the senior [righteous] ones, upon the belief that when they venerate their graves, then they (the deceased) will become intercessors for them with Allaah. And he means by "the senior ones (al-akaabir)" the righteous people. After mentioning another two manifestations, he then finishes by saying: Know that all of these angles are futile by way of the evidence that Allaah the Most High has mentioned, which is His saying, "And they worship besides Allah things that hurt them not, nor profit them..." and its corroboration is upon what we have mentioned (previously) from three angles. Between ar-Razi and Today's Saint and Grave-Worshippers Those spoken of by ar-Razi in his time: ونظيره في هذا الزمان اشتغال كثير من الخلق بتعظيم قبور الأكابر على اعتقاد أنهم إذا عظموا قبورهم فانهم يكونون شفعاء لهم عند الله And the equivalent of this in our time is the occupation of many of the creation with the veneration of the graves of the senior [righteous] ones, upon the belief that when they venerate their graves, then they (the deceased) will become intercessors for them with Allaah. They are the same ones present in the time of Shaykh ul-Islam Ibn Taymiyyah and likewise Shaykh ul-Islam Ibn Abdul-Wahhaab, and likewise, those of our time who are attached to the graves, calling upon the deceased, venerating them and the likes, all with the reason that they are hoping to win favor with them and win their intercession. Ar-Razi included this amongst the various manifestations he listed, and then stated that all of these are futile and false on account of the evidence of the verse under discussion.
the scoundrel takes wahabi belief and cooks it in the kitchen of western culture. people fall for frauds who cite verses and appear knowledgeable, without knowing the actual meaning of those verses or the background. we will examine that, shortly in sha'Allah. if anyone can help transcribe this, i can do the analysis faster. thanks in advance. wa billahi't tawfiq.
