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Topic: Zakir Naik King Of Limbs And Aqeedah Of Ahl-us-Sunnah Wal Jamaa'ah
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 abdul.azeem
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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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Member
Posts: 305
Joined: Nov 2002
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بسم الله
الحمد لله
والصلاة والسلام
على رسول الله
أما بعد
Zakir Naik The King of limbs And Aqeedah of Ahl-us-Sunnah wal Jamaa?ah
Note 1:- If the people of science discover with Allaah's Help and Permission what Allaah, Al-Khaaliq Who created us and has Perfect Knowledge has informed us, then I wonder what will happen to Mr. Naik and his followers? If they change their belief based on the discoveries then where is the belief of Unseen?
Note 2:- This is why one should follow the Qur'aan and the Sunnah as understood by the Salaf-us-Saalih (رضي الله عنهم) otherwise one is assuredly deviated and astray and has not followed the Qur'aan and the Sunnah.
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Imaam Muhammad Nasiruddeen al-Albaanee رحمه الله تعالى concludes about Muhammad Faheem Abu Abiyyah of al-Azhar and his absolute misinterpreation of the ahadeeth about Iesa عليه الصلاة والسلام and Dajjal and says:
"I say: It is exactly the same what this man (al-Faheem from Azhar and some of his teachers did following their earlier generation like al-Khawaarij and al-Mutazilah, and in the latest al Qaadiyaaniyyah....."
Refer:- قصة المسيح الدجال ونزول عيسى عليه الصلاة والسلام وقتله إياه
Then what about Zakir Naik's open misinterpretation of the several numerous Aayaath of the Qur'aan which are close to 150 or perhaps more? Then what about Jam'iyyah Ahle Hadees al-Hind and some youngsters blindly following this man and corrupting the beliefs of the muslims in general and specifically the general people who attribute themselves to the hadeeth of رسول الله صلى الله عليه وسلم ?
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Question To Zakir Naik
Assalaamuaalaikum! I am Abdus Sameem, I am a student. In the Quraan it is stated that the hearts of the unbelievers are sealed but according to science it is the brain that thinks and not the heart. Your comments please?
Response of Zakir Naik
The brother posed a question that the Quraan says, the unbelievers hearts have been sealed by Allaah sub?hanahu wa ta?aala , today the science tells us it is the brain that thinks and not the heart and I DO AGREE WITH HIM.
So isn?t the Quraan unscientific when it says that the heart has been sealed? And I do agree, the Quraan says in several places including Surah baqarah chapter 2 Verse number 7 that Allaah has sealed the hearts of the kaafir people. It says that, the seal has been put on their hearts.
If you know the Arabic word its used here is qalb. The Arabic word qalb has got two meanings. One is heart and the other is INTELLIGENCE. If you translate it correctly ( in the English language) it says, Allaah has sealed the intelligence of the unbelievers and its scientifically proven that intelligence has to be sealed NOT THE ORGANIC HEART.
There was a person who once posed to me a question, brother Zakir I agree with you, qalb means heart as well as intelligence but one verse in the Quraan says, the hearts are behind the breasts. Then what you have to give answer for that?
And he was quoting a verse from the Quraan, from Surah Hajj Chapter 22 Verse number 46 which says, that the eyes are not blind, it is the heart which is in their breasts which are blind. So the Quraan says, the eyes are not blind, it is the heart which is within their breast which is blind. The eyes see, heart cannot see, isn?t this verse (also) unscientific? Here the translation has to be heart it cant be intelligence.
So I (Zakir naik) tell him, I agree that heart has got two translations, but the word used for breast is Sadar, SADAR! Sadar also has got two meanings. One is breast and the other is CENTER. You know how we have (in urdu language) the sadar of an institution, like in Pakistan, in India we have chowk, there they have center, sadar so and so, sadar so and so in Pakistan. Center so and so. Sadar also means center?
So the correct translation ( of the aayah is )
The eyes are not which is blind but it is their INTELLIGENCE which is within their CENTER which is blind.
See, I started my talk quoting the verse from the Holy Quraan from Surah Ta-Ha Chapter 20 verse number 25 and 28 which says,
قَالَ رَبِّ اشْرَحْ لِي صَدْرِي
[Mûsa (Moses)] said: "O my Lord! Open for me my chest (grant me self-confidence, contentment, and boldness). (Ta-Ha 20:25)
O my Lord, Increase my breast for me, this was the dua made my Musa alaihis-salaam when he was asked by Allaah sub?hanahu wa ta?aala, to go and deliver the message to the people. He ( Musa alaihissalaam) asked Allaah, O my Lord, increase my breast for me. See breast is not the correct translation, what has breast got to do with the Message? It means O my Lord, increase my CENTER for me.
قَالَ رَبِّ اشْرَحْ لِي صَدْرِي
[Mûsa (Moses)] said: "O my Lord! Open for me my chest (grant me self-confidence, contentment, and boldness). (Ta-Ha 20:25)
And make my task easy for me
وَيَسِّرْ لِي أَمْرِي
"And ease my task for me; (Ta-Ha 20:26)
And remove the impediment from my speech so that they will understand me. As you know Musa عليه الصلاة والسلامwas a stammerer?..I am asking Allaah Sub?hanahu Wa Ta?aala, O my Lord increase my Center for me,
Therefore scientifically if you analyze the work of Surah Hajj, it says, it is not their eyes which are blind it is the INTELLIGENCE which is within their CENTER which is blind. Because they are not blind! The unbelievers can see, saying they are blind is unscientific, like the Quraan says in Surah Baqarah Chapter 22, Verse number 18 it says,
Deaf, dumb, the blind, they will not return to the path ?
It is not taking about physical deaf people. It is talking about the unbelievers who hearing, they cannot hear , seeing the signs of Allaah don?t accept the Quraan. So Quraan is more scientific , they can see, the eyes are not blind it is their intelligence within their CENTER which is blind.
********CHECK ATTACHED AUDIO**********
Shaykh-ul-Islaam Ahmed Ibn Taymiyyah رحمهم الله تعالى Explains The Position Of Qalb In The Human Being
Taken From Majmoo? al-Fataawa Of Ibn Taymiyyah rahimahullah Volume 9
Note:- My translation was checked by Aboo Talha Dawood Ibn Ronald Burbank حفظه الله تعالى . However if there is any defeciency in my translation please inform me and I will make the correction! BarakAllaah Feekum!
ثم إن الله ـ سبحانه وتعالى ـ خلق القلب للإنسان يعلم به الأشياء، كما خلق له العين يرى بها الأشياء، والأذن يسمع بها الأشياء، كما خلق له ـ سبحانه ـ كل
عضو من أعضائه لأمر من الأمور، وعمل من الأعمال، فاليد للبطش، والرجل للسعي، واللسان للنطق، والفم للذوق، والأنف للشم، والجلد للمس، وكذلك سائر الأعضاء الباطنة والظاهرة.
Then verily Allaah-The Perfect and Most High-, created the heart for the human being to know and have awareness of various things (around) just as He created the eyes in order to see with them various things. And the ears enabling him to hear with them different things. As He-the Perfect- likewise has created all the body parts from the parts of his body for a function from the functions , and an action from the actions. So the hand to take hold of things, and legs to pursue, and the tongue for pronunciation(speaking), and the mouth for taste, and the nose to smell, and the skin that feels the touch, and like that the rest of the organs that are external and internal.
فإذا استعمل الإنسان العضو فيما خلق له وأعد لأجله، فذلك هو الحق القائم، والعدل الذي قامت به السموات والأرض، وكان ذلك خيرًا وصلاحًا لذلك العضو ولربه وللشيء الذي استعمل فيه، وذلك الإنسان الصالح هو الذي استقام حاله ،
So if the man utilizes the limb in accordance with what it has been created for and prepared for then this is the right of them ( i.e. The limbs ) has been established. And this is the Justice upon which Allah Established the Heavens and the earth. So this is going to be good and upright for that organ and the owner of it and for all those actions that will be performed with it. Such an upright human being is the one whose condition is in order.
و {أُوْلَئِكَ عَلَى هُدًى مِنْ رَبِّهِمْ وَأُوْلَئِكَ هُمْ الْمُفْلِحُونَ} [ البقرة: 5 ] .
They are on (true) guidance from their Lord, and they are the successful. (Al-Baqarah 2:5)
وإذا لم يستعمل العضو في حقه، بل ترك بطالًا فذلك خسران، وصاحبه مغبون، وإن استعمل في خلاف ما خلق له فهو الضلال والهلاك، وصاحبه من الذين بدلوا نعمة الله كفرًا ،ثم إن سيد الأعضاء ورأسها هو القلب، كما سمى قلبًا، قال النبي صلى الله عليه وسلم: (إن في الجسد مضغة إذا صلحت صلح الجسد كله وإذا فسدت فسد الجسد كله، ألا وهي القلب)، وقال صلى الله عليه وسلم: (الإسلام علانية والإيمان في القلب) ثم أشار بيده إلى صدره وقال: (ألا إن التقوى ها هنا إلا إن التقوى ها هنا).
And if this organ is not used for what it has been created for and what its right is, then surely it is useless and hence a great loss, and the owner is an oppressor.
And if he uses in a way which is in opposition to what they have been created for then this is misguidance and destruction. And such a person is from amongst those who have exchanged the blessing from Allaah with kufr.
Then indeed the leader of all the limbs and the head of them is the heart, and therefore it was called qalb..
The Messenger of Allaah صلى الله عليه وسلم said:
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<<There is a mudhghah (piece of flesh) in the body which if it is sound then the whole body is sound, and if it is corrupt then the whole body becomes corrupt, and it is the heart.>>
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And the Messenger of Allaah صلى الله عليه وسلم said :
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<<Al-Islaam is openness ( pronouncing Shahaadah etc.) and al-Eeman is in the heart. Then he pointed towards his chest and said, Verily the Taqwaa is here, verily! the Taqwaa is here.
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وإذ قد خلق القلب لأن يعلم به فتوجهه نحو الأشياء ابتغاء العلم بها هو الفكر والنظر، كما أن إقبال الأذن على الكلام ابتغاء سمعه هو الإصغاء والاستماع، وانصراف الطرف إلى الأشياء طلبًا لرؤيتها هو النظر، فالفكر للقلب، كالإصغاء للأذن، ومثله نظر العينين فيما سبق، وإذا علم ما نظر فيه فذاك مطلوبه، كما أن الأذن كذلك إذا سمعت ما أصغت إليه، أو العين إذا أبصرت ما نظرت إليه، وكم من ناظر مفكر لم يحصل العلم ولم ينله، كما أنه كم من ناظر إلى الهلال لا يبصره، ومستمع إلى صوت لا يسمعه.
And hence the heart was created to be knowedgeable, when the heart turns towards things in order to comprehend them it does that through thinking and contemplating.Just as when the ears turn towards speech (kalaam) in order to hear it does that through listening and being attentive.
And the gaze turns towards things around desiring to see things it does that through observation with (the help of) the eyes. So thinking is for the heart, listening is for the ears and similarly seeing is for the two eyes as has been mentioned before.
If the heart understood and comprehended those things its been contemplating then it has fulfilled its purpose. The ear is likewise when it hears what it has been listening to, and the eye when it sees what it has been looking at.
Not every beholder or thinker has acquired the knowledge (of things) and nor accomplished (it), and also not every onlooker who looks at the hilaal (the crescent moon) can catch sight of it and not everyone who hears a voice can make out its meaning (there is a difference between hearing and listening).
وعكسه من يؤتي علمًا بشيء لم ينظر فيه ولم تسبق منه إليه سابقة تفكير فيه، كمن فاجأته رؤية الهلال من غير قصد إليه، أو سمع قولًا من غير أن يصغى إليه، و ذلك كله لا لأن القلب بنفسه يقبل العلم، وإنما الأمر موقوف على شرائط واستعداد قد يكون فعلا من الإنسان فيكون مطلوبًا، وقد يأتي فضلا من الله فيكون موهوبًا.
And contrary to that is someone who gets knowledge about a matter/ an issue which he did not look into, and he did not previously reflect upon it.
Such as the one who suddenly sees the hilaal without intending to see it, or someone who hears a statement without intending to listen to it, this is because the heart does not comprehend knowledge by itself (i.e. it depends on sight and hearing) and rather it all depends upon certain conditions and capabilities which are dependent upon the efforts the person made in the past desiring and seeking it, or it can be from the Favour (Fadl) of Allaah that it has been conferred upon him.
فصلاح القلب وحقه، والذي خلق من أجله، هو أن يعقل الأشياء، لا أقول أن يعلمها فقط، فقد يعلم الشيء من لا يكون عاقلًا له، بل غافلًا عنه ملغيًا له، والذي
يعقل الشيء هو الذي يقيده ويضبطه ويعيه ويثبته في قلبه، فيكون وقت الحاجة إليه غنيًا فيطابق عمله قوله، وباطنه ظاهره، و ذلك هو الذي أوتى الحكمة،
The uprightness of the heart and its (heart?s) right, and the purpose for which it has been created is to understand and comprehend things not just having general awareness of things (it observes and ponders about).
Someone can know and can possess general awareness of any thing/ matter/ issue, however he does not understand and comprehend it but on the contrary he is heedless of it and its (true understanding) is annulled.
So the one who understands it is the one who correctly registers it, retains it precisely, comprehends it and he implants it firmly in his heart. When he needs it he finds it and his action and his speech will match both the external (actions) and internal (niyyah) , and this is the person who has obtained wisdom.
Hence soundness of the heart , its right, and that for which it has been created is that it has knowledge of the things, and I don?t say that it just has knowledge only
{وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا} [البقرة: 269]،
He grants Hikmah to whom He pleases, and he, to whom Hikmah is granted, is indeed granted abundant good. But none remember (will receive admonition) except men of understanding. (Al-Baqarah 2:269)
وقال أبو الدرداء: إن من الناس من يؤتي علمًا ولا يؤتي حكمًا، وإن شداد بن أوس ممن أوتي علمًا وحكمًا.
Abud- Dardaa- رضي الله عنه said: Verily from the people there are those who possess knowledge and do not have hikmah. Verily Shaddaad ibn Aws ( رضي الله عنه ) is from those who has gained knowledge and hikmah.
وهذا، مع أن الناس متباينون في نفس عقلهم الأشياء من بين كامل وناقص، وفيما يعقلونه من بين قليل وكثير، وجليل ودقيق، وغير ذلك.
And this, despite the fact that mankind are of different levels in comprehending things between perfection and deficiency.
And from them those who understand numerous things and those who understand only few. And those who understand just the general important things while those who understand the specific detailed aspects and so on and so forth.
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ثم هذه الأعضاء الثلاثة هي أمهات ما ينال به العلم ويدرك، أعنى العلم الذي يمتاز به البشر عن سائر الحيوانات
دون ما يشاركها فيه، من الشم والذوق واللمس، وهنا يدرك به ما يحب ويكره وما يميز به بين من يحسن إليه ومن يسيء إليه إلى غير ذلك،
Then these three organs (heart, ears, eyes) are the fundamental organs (of the body) to acquire knowledge and comprehend it. I mean here by knowledge that which distinguishes human beings from the animals. And this is not the knowledge of eating, smelling, tasting and feeling. Given that he has this knowledge he differentiates between what he likes and what he dislikes, and distinguish between who is good for him and who is not beneficial for him and so on and so forth.
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قال الله تعالى: {وَاللَّهُ أَخْرَجَكُمْ مِنْ بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُونَ شَيْئًا وَجَعَلَ لَكُمْ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ لَعَلَّكُمْ تَشْكُرُونَ}
النحل 78
And Allâh has brought you out from the wombs of your mothers while you know nothing. And He gave you hearing, sight, and hearts that you might give thanks (to Allâh). (An-Nahl 16:78)
وقال: {ثُمَّ سَوَّاهُ وَنَفَخَ فِيهِ مِنْ رُوحِهِ وَجَعَلَ لَكُمْ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ قَلِيلًا مَا تَشْكُرُونَ}
السجدة9
Then He fashioned him in due proportion, and breathed into him the soul (created by Allâh for that person), and He gave you hearing (ears), sight (eyes) and hearts. Little is the thanks you give! (As-Sajdah 32:9)
وقال: {وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُوْلَئِكَ كَانَ عَنْهُ مَسْئُولًا}
الإسراء 36
And follow not (O man i.e., say not, or do not or witness not, etc.) that of which you have no knowledge (e.g. one's saying: "I have seen," while in fact he has not seen, or "I have heard," while he has not heard). Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allâh). (Al-Isra 17:36)
وقال: {وَجَعَلْنَا لَهُمْ سَمْعًا وَأَبْصَارًا وَأَفْئِدَةً}
[الأحقاف 26]
And indeed We had firmly established them with that wherewith We have not established you (O Quraish)! And We had assigned them the (faculties of) hearing (ears), seeing (eyes), and hearts, but their hearing (ears), seeing (eyes), and their hearts availed them nothing since they used to deny the Ayât (Allâh's Prophets and their Prophethood, proofs, evidences, verses, signs, revelations, etc.) of Allâh, and they were completely encircled by that which they used to mock at! (Al-Ahqaf 46:26
وقال: {خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ وَعَلَى سَمْعِهِمْ وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ}
البقرة 7] ]
Allâh has set a seal on their hearts and on their hearings, (i.e. they are closed from accepting Allâh's Guidance), and on their eyes there is a covering. Theirs will be a great torment. (Al-Baqarah 2:7)
وقال فيما لكل عضو من هذه الأعضاء من العمل والقوة: {وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِنْ الْجِنِّ وَالْإِنسِ لَهُمْ قُلُوبٌ لَا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَا يَسْمَعُونَ بِهَا}
[الأعراف 179 ]
And surely, We have created many of the jinns and mankind for Hell. They have hearts wherewith they understand not, they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones. (Al-A'raf 7:179)
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ثم إن العين تقصر عن القلب والأذن، وتفارقهما في شيء وهو أنها إنما يرى صاحبها بها الأشياء الحاضرة والأمور الجسمانية مثل الصور والأشخاص،
Then the eyes have limited function compared to the heart and ears. And the owner of the eyes can only see the things that are present in front (of it) that have bodily structure like for instance a figure and people (living beings).
فأما القلب والأذن فيعلم الإنسان بهما ما غاب عنه وما لا مجال للبصر فيه من الأشياء الروحانية، والمعلومات المعنوية، ثم بعد ذلك يفترقان، فالقلب يعقل
Contrary to the heart and the ears ,for their owner can have insight of things that he cannot see with his eyes, like the spiritual things and information that is not materialistic. Then after that the ears have limited functionality compared to the heart, since the heart can understand things if it has got the knowledge.
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الأشياء بنفسه إذ كان العلم هو غذاءه وخاصيته، أما الأذن فإنها تحمل الكلام المشتمل على العلم إلى القلب، فهي بنفسها إنما تحمل القول والكلام، فإذا وصل
But the ears can only hear the speech that contains knowledge and passes it on to the heart, so its function is to pass the speech.
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ذلك إلى القلب أخذ منه ما فيه من العلم، فصاحب العلم في حقيقة الأمر هو القلب، وإنما سائر الأعضاء حجبة له توصل إليه من الأخبار ما لم يكن ليأخذه بنفسه، حتى إن من فقد شيئًا من هذه الأعضاء فإنه يفقد بفقده من العلم ما كان هو الواسطة فيه.
And when that reaches the heart it (possesses the ability to) extract the knowledge out of it. So the owner of knowledge is the heart and all the other organs are the means to aid the knowledge to reach the heart because the heart cannot do it by itself. And if someone lost one of these organs (ear/eye) then he has lost the knowledge that comes through it to the heart.
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فالأصم لا يعلم ما في الكلام من العلم، والضرير لا يدري ما تحتوي عليه الأشخاص من الحكمة البالغة، وكذلك من نظر إلى الأشياء بغير قلب، أو استمع إلى كلمات أهل العلم بغير قلب، فإنه لا يعقل شيئًا فمدار الأمر على القلب، وعند هذا تستبين الحكمة في قوله تعالى:
So the deaf does not know the knowledge present in the speech, and the blind does not know the wisdom that is contained in the visible things (that can be observed with the eyes).
And similar to that the one who sees things without the heart or listens to the statements of the scholars (ahl-al-ilm) without heart, he does not understand anything. So the whole basis of understanding is on the heart and hence you see the widom in what Allaah says:
{أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَا أَوْ آذَانٌ يَسْمَعُونَ بِهَا}
[ الحج: 46]
Have they not travelled through the land, and have they hearts wherewith to understand and ears wherewith to hear? Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind. (Al-Hajj 22:46)
حتى لم يذكر هنا العين كما في الآيات السوابق، فإن سياق الكلام هنا في أمور غائبة، وحكمة معقولة من عواقب الأمور لا مجال لنظر العين فيها، ومثله قوله:
But Allaah here does not mention the eyes as He did in the aforementioned aayaat since He is Speaking about issues of Ghayb, and the wisdom of things that you can acquire by looking at what has happened to the people before, and the eye does not have the power and audacity to comprehend the wisdom behind it.
And similarly Allah said
{أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ}
[ الفرقان: 44 ]
Or do you think that most of them hear or understand? They are only like cattle; nay, they are even farther astray from the Path. (i.e. even worst than cattle). (Al-Furqan 25:44)
وتتبين حقيقة الأمر في قوله: {إِنَّ فِي ذَلِكَ لَذِكْرَى لِمَنْ كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ}
[ ق: 37 ]
And you clearly see the truth in what Allah said
Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful. (Qaf 50:37)
فإن من يؤتي الحكمة وينتفع بالعلم على منزلتين، إما رجل رأى الحق بنفسه فقبله فاتبعه و لم يحتج إلى من يدعوه إليه، فذلك صاحب القلب؛ أو رجل لم يعقله بنفسه بل هو محتاج إلى من يعلمه ويبينه له ويعظه ويؤدبه، فهذا أصغى فـ {أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ} أي: حاضر القلب ليس بغائبه، كما قال مجاهد: أوتي العلم وكان له ذكرى.
So there are two types of people Allah gives the wisdom and who benefit from it. (The first is ) someone who found the truth himself and he followed that without any need for someone to call him towards that and this is the Sahibul qalb (Possessor of sound heart) ; or a man who did not understand the haqq by himself but he needs someone to teach him the truth and make it clear to him and preach him so he listened to the haqq ...(above ayah).
His qalb is present and not absent as Mujahid رحمهم الله تعالى said...he has got the knowledge and he benefitted from it.
ويتبين قوله: {وَمِنْهُمْ مَنْ يَسْتَمِعُونَ إِلَيْكَ أَفَأَنْتَ تُسْمِعُ الصُّمَّ وَلَوْ كَانُوا لَا يَعْقِلُونَ . وَمِنْهُمْ مَنْ يَنْظُرُ إِلَيْكَ أَفَأَنْتَ تَهْدِي الْعُمْيَ وَلَوْ كَانُوا لَا يُبْصِرُونَ}
[ يونس: 42، 43 ]
And among them are some who listen to you, but can you make the deaf to hear, even though they apprehend not? (Yunus 10:42)
And among them are some who look at you, but can you guide the blind, even though they see not? (Yunus 10:43)
وقوله: {وَمِنْهُمْ مَنْ يَسْتَمِعُ إِلَيْكَ وَجَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً أَنْ يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا }[الأنعام: 25].
And of them there are some who listen to you; but We have set veils on their hearts, so they understand it not, and deafness in their ears; if they see every one of the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) they will not believe therein; to the point that when they come to you to argue with you, the disbelievers say: "These are nothing but tales of the men of old." (Al-An'am 6:25)
ثم إذا كان حق القلب أن يعلم الحق، فإن الله هو الحق المبين، {فَذَلِكُمْ اللَّهُ رَبُّكُمْ الْحَقُّ فَمَاذَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ}[يونس: 32]،
Such is Allâh, your Lord in truth. So after the truth, what else can there be, save error? How then are you turned away? (Yunus 10:32)
--------------To be continued Insha Allaah------------------
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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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Member
Posts: 305
Joined: Nov 2002
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بسم الله
الحمد لله
والصلاة والسلام
على رسول الله
أما بعد
Tafseer Of Salaf-us-Saalih Regarding The Sealing Of The Hearts!!!
Taken From Tafseer Ibn Katheer
<<خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ وَعَلَى سَمْعِهِمْ وَعَلَى أَبْصَـرِهِمْ غِشَـوَةٌ وَلَهُمْ عَذَابٌ عظِيمٌ >>
(Allah has set a seal on their hearts and on their hearing, and on their eyes there is a covering. Theirs will be a great torment).
[Surah al-Baqarah Aayah 7]
As-Suddi said that,
<<خَتَمَ اللَّهُ>>
(Khatama Allah) means, "Allah has sealed.'' Qatadah said that this Ayah means, "Shaytan controlled them when they obeyed him. Therefore, Allah sealed their hearts, hearing and sight, and they could neither see the guidance nor hear, comprehend or understand.''
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Ibn Jurayj said that Mujahid said,
<<خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ>>
(Allah has set a seal on their hearts), "A stamp. It occurs when sin resides in the heart and surrounds it from all sides, and this submersion of the heart in sin constitutes a stamp, meaning a seal.'' Ibn Jurayj also said that the seal is placed on the heart and the hearing.
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In addition, Ibn Jurayj said, that `Abdullah bin Kathir narrated that Mujahid said, "The stain is not as bad as the stamp, the stamp is not as bad as the lock which is the worst type.''
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Al-A`mash said, "Mujahid demonstrated with his hand while saying, `They used to say that the heart is just like this - meaning the open palm. When the servant commits a sin, a part of the heart will be rolled up - and he rolled up his index finger. When the servant commits another sin, a part of the heart will be rolled up' - and he rolled up another finger, until he rolled up all of his fingers. Then he said, `Then, the heart will be sealed.' Mujahid also said that this is the description of the Ran (refer to 83:14).''
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Al-Qurtubi said, "The Ummah has agreed that Allah has described Himself with sealing and closing the hearts of the disbelievers, as a punishment for their disbelief.
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Similarly, Allah said,
<<بَلْ طَبَعَ اللَّهُ عَلَيْهَا بِكُفْرِهِمْ>>
(Nay, Allah has set a seal upon their hearts because of their disbelief) (4:155).''
He then mentioned the Hadith about changing the hearts, (in which the Prophet supplicated),
«يَا مُقَلِبَ الْقُلُوبِ ثَبِّتْ قُلُوبَنَا عَلى دِينِك»
(O You Who changes the hearts, make our hearts firm on Your religion.)
He also mentioned the Hadith by Hudhayfah recorded in the Sahih, in which the Messenger of Allah said,
«تُعْرَضُ الْفِتَنُ عَلَى الْقُلُوبِ كَالْحَصِيرِ عُودًا عُودًا، فَأَيُّ قَلْبٍ أُشْرِبَهَا نُكِتَ فِيه نُكْتَةٌ سَوْدَاءُ وَأَيُّ قَلْبٍ أَنْكَرَهَا نُكِتَ فِيهِ نُكْتَةٌ بَيْضَاءُ حَتى تَصِيرَ عَلَى قَلْبَيْنِ: عَلى أَبْيَضَ مِثْلِ الصَّفَا، فَلَا تَضُرُّهُ فِتْنَةٌ مَا دَامَتِ السَّمَوَاتُ وَالْأَرْضُ وَالْآخَرُ أَسْوَدُ مُرْبَادًّا كَالْكُوزِ مُجَخِّيًا لَا يَعْرِفُ مَعْرُوفًا وَلَا يُنْكِرُ مُنْكَرًا»
(The Fitan (trials, tests) are offered to the hearts, just as the straws that are sewn into a woven mat, one after another. Any heart that accepts the Fitan, then a black dot will be engraved on it. Any heart that rejects the Fitan, then a white dot will be engraved on it. The hearts will therefore become two categories: white, just like the barren rock; no Fitnah shall ever harm this category as long as the heavens and earth still exist. Another category is black, just as the cup that is turned upside down, for this heart does not recognize righteousness or renounce evil. )
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Ibn Jarir said, "The truth regarding this subject is what the authentic Hadith from the Messenger of Allah stated. Abu Hurayrah narrated that the Messenger of Allah said,
«إِنَّ الْمُؤمِنَ إِذَا أَذْنَبَ ذَنْبًا كَانَتْ نُكْتَةً سَوْدَاءَ فِي قَلْبِهِ، فَإِنْ تَابَ وَنَزَعَ وَاسْتَعْتَبَ صَقِلَ قَلْبُهُ وَإِنْ زَادَ زَادَتْ حَتَّى تَعْلُوَ قَلْبَهُ، فَذلِكَ الرَّانُ الَّذِي قَالَ اللهُ تَعَالى:
<<كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ >>
(When the believer commits a sin, a black dot will be engraved on his heart. If he repents, refrains and regrets, his heart will be polished again. If he commits more errors, the dots will increase until they cover his heart. This is the Ran (stain) that Allah described,
<<كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ >>
(Nay! But on their hearts is the Ran (stain) which they used to earn)'' (83:14).
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At-Tirmidhi, An-Nasa'i and Ibn Majah recorded this Hadith, and At-Tirmidhi said that it is Hasan Sahih.
Reciting the Ayah,
<<خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ وَعَلَى سَمْعِهِمْ>>
(Allah has set a seal on their hearts and on their hearing), then pausing, then continuing with,
<<وَعَلَى أَبْصَـرِهِمْ غِشَـوَةٌ>>
(And on their eyes there is a Ghishawah (covering)) is accurate, for the stamp is placed on the heart and the hearing while the Ghishawah, the covering, is appropriately placed on the eyes. In his Tafsir, As-Suddi said that Ibn `Abbas and Ibn Mas`ud said about Allah's statement,
<<خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ وَعَلَى سَمْعِهِمْ>>
(Allah has set a seal on their hearts and on their hearing), "So that they neither understand nor hear. Allah also said that He placed a covering on their sight, meaning eyes, and so, they do not see.''
Allaah continued saying?.
<<كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ >>
(Nay! But on their hearts is the Ran (covering) which they used to earn.) meaning, the matter is not as they claim, nor as they say: "Verily, this Qur'an is tales of the ancients.'' Rather, it is the Word of Allah, His inspiration and His revelation to His Messenger . The only thing that blocked their hearts from believing in it is the dark covering cast over it from the many sins and wrong they committed that has covered up their hearts. Thus, Allah says,
<<كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ >>
(Nay! But on their hearts is the Ran (covering) which they used to earn.) This dark covering known as Ran overcomes the hearts of the disbelievers, the covering of Ghaym is for the righteous, and the covering of Ghayn is for those who are near to Allah. Ibn Jarir, At-Tirmidhi, An-Nisa'i, and Ibn Majah all recorded from Abu Hurayrah that the Prophet said,
«إِنَّ الْعَبْدَ إِذَا أَذْنَبَ ذَنْبًا كَانَتْ نُكْتَةٌ سَوْدَاءُ فِي قَلْبِهِ، فَإِنْ تَابَ مِنْهَا صُقِلَ قَلْبُهُ،ق
Nay! But on their hearts is the Ran (covering) which they used to earn.) meaning, the matter is not as they claim, nor as they say: "Verily, this Qur'an is tales of the ancients.'' Rather, it is the Word of Allah, His inspiration and His revelation to His Messenger . The only thing that blocked their hearts from believing in it is the dark covering cast over it from the many sins and wrong they committed that has covered up their hearts. Thus, Allah says, ? "What is it that your Lord has sent down'' They say: "Tales of the men of old!'') (16:24)
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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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Member
Posts: 305
Joined: Nov 2002
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بسم الله
الحمد لله
والصلاة والسلام
على رسول الله
أما بعد
Relationship Between HEART AND THOUGHTS
Taken From Tafseer Ibn Katheer
﴿ثُمَّ أَنزَلَ عَلَيْكُمْ مِّن بَعْدِ الْغَمِّ أَمَنَةً نُّعَاساً يَغْشَى طَآئِفَةً مِّنْكُمْ وَطَآئِفَةٌ قَدْ أَهَمَّتْهُمْ أَنْفُسُهُمْ يَظُنُّونَ بِاللَّهِ غَيْرَ الْحَقِّ ظَنَّ الْجَـهِلِيَّةِ يَقُولُونَ هَل لَّنَا مِنَ الاٌّمْرِ مِن شَىْءٍ قُلْ إِنَّ الاٌّمْرَ كُلَّهُ للَّهِ يُخْفُونَ فِى أَنْفُسِهِم مَّا لاَ يُبْدُونَ لَكَ يَقُولُونَ لَوْ كَانَ لَنَا مِنَ الاٌّمْرِ شَىْءٌ مَّا قُتِلْنَا هَـهُنَا قُل لَّوْ كُنتُمْ فِى بُيُوتِكُمْ لَبَرَزَ الَّذِينَ كُتِبَ عَلَيْهِمُ الْقَتْلُ إِلَى مَضَاجِعِهِمْ وَلِيَبْتَلِىَ اللَّهُ مَا فِى صُدُورِكُمْ وَلِيُمَحِّصَ مَا فِى قُلُوبِكُمْ وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ
Then after the distress, He sent down security for you. Slumber overtook a party of you, while another party was thinking about themselves and thought wrongly of Allah -- the thought of ignorance. They said, "Have we any part in the affair'' Say: "Indeed the affair belongs wholly to Allah.'' They hide within themselves what they dare not reveal to you, saying: "If we had anything to do with the affair, none of us would have been killed here.'' Say: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death,'' but that Allah might test what is in your breasts; and to purify that which was in your hearts (sins), and Allah is All-Knower of what is in the breasts.
The second group mentioned in the Ayah were the hypocrites who only thought about themselves, for they are the most cowardly people and those least likely to support the truth,
﴿يَظُنُّونَ بِاللَّهِ غَيْرَ الْحَقِّ ظَنَّ الْجَـهِلِيَّةِ﴾
(and thought wrongly of Allah - the thought of ignorance) ﴿3:154﴾, for they are liars and people who have doubts and evil thoughts about Allah, the Exalted and Most Honored. Allah said,
﴿ثُمَّ أَنزَلَ عَلَيْكُمْ مِّن بَعْدِ الْغَمِّ أَمَنَةً نُّعَاساً يَغْشَى طَآئِفَةً مِّنْكُمْ﴾
(Then after the distress, He sent down security for you. Slumber overtook a party of you), the people of faith, certainty, firmness and reliance (on Allah) who are certain that Allah shall give victory to His Messenger and fulfill his objective.
﴿وَطَآئِفَةٌ قَدْ أَهَمَّتْهُمْ أَنْفُسُهُمْ﴾
(While another party was thinking about themselves), and they were not overcome by slumber because of their worry, fright and fear,
﴿يَظُنُّونَ بِاللَّهِ غَيْرَ الْحَقِّ ظَنَّ الْجَـهِلِيَّةِ﴾
(and thought wrongly of Allah --- the thought of ignorance).
Similarly, Allah said in another statement,
﴿بَلْ ظَنَنْتُمْ أَن لَّن يَنقَلِبَ الرَّسُولُ وَالْمُؤْمِنُونَ إِلَى أَهْلِيهِمْ أَبَداً﴾
(Nay, but you thought that the Messenger and the believers would never return to their families) ﴿48:12﴾.
This group thought that the idolators achieved ultimate victory, when their forces took the upper hand in battle, and that Islam and its people would perish. This is typical of people of doubt and hesitation, in the event of a hardship, they fall into such evil thoughts. Allah then described them that,
﴿يَقُولُونَ﴾
(they said) in this situation,
﴿هَل لَّنَا مِنَ الاٌّمْرِ مِن شَىْءٍ﴾
("Have we any part in the affair'') Allah replied,
﴿قُلْ إِنَّ الاٌّمْرَ كُلَّهُ للَّهِ يُخْفُونَ فِى أَنْفُسِهِم مَّا لاَ يُبْدُونَ لَكَ﴾
(Say: "Indeed the affair belongs wholly to Allah.'' They hide within themselves what they dare not reveal to you.) Allah exposed their secrets, that is,
﴿يَقُولُونَ لَوْ كَانَ لَنَا مِنَ الاٌّمْرِ شَىْءٌ مَّا قُتِلْنَا هَـهُنَا﴾
(saying: "If we had anything to do with the affair, none of us would have been killed here.'') although they tried to conceal this thought from the Messenger of Allah .
Ibn Ishaq recorded that `Abdullah bin Az-Zubayr said that Az-Zubayr said, "I was with the Messenger of Allah when fear intensified and Allah sent sleep to us (during the battle of Uhud). At that time, every man among us (except the hypocrites) was nodding off. By Allah! As if in a dream, I heard the words of Mu`attib bin Qushayr, `If we had anything to do with the affair, none of us would have been killed here.' I memorized these words of his, which Allah mentioned later on,
﴿يَقُولُونَ لَوْ كَانَ لَنَا مِنَ الاٌّمْرِ شَىْءٌ مَّا قُتِلْنَا هَـهُنَا﴾
(saying: "If we had anything to do with the affair, none of us would have been killed here.)''
Ibn Abi Hatim collected this Hadith.
Allah the Exalted said,
﴿قُل لَّوْ كُنتُمْ فِى بُيُوتِكُمْ لَبَرَزَ الَّذِينَ كُتِبَ عَلَيْهِمُ الْقَتْلُ إِلَى مَضَاجِعِهِمْ﴾
(Say: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death,'') meaning, this is Allah's appointed destiny and a decision that will certainly come to pass, and there is no escaping it. Allah's statement,
﴿وَلِيَبْتَلِىَ اللَّهُ مَا فِى صُدُورِكُمْ وَلِيُمَحِّصَ مَا فِى قُلُوبِكُمْ﴾
(that Allah might test what is in your breasts; and to purify that which was in your hearts,) means, so that He tests you with whatever befell you, to distinguish good from evil and the deeds and statements of the believers from those of the hypocrites,
﴿وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ﴾
(and Allah is All-Knower of what is in the breasts), and what the hearts conceal.
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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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Member
Posts: 305
Joined: Nov 2002
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بسم الله
الحمد لله
والصلاة والسلام
على رسول الله
أما بعد
EVIL THOUGHTS OCCUR IN THE HEART
Taken From Tafseer Ibn Katheer
﴿يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَكُونُواْ كَالَّذِينَ كَفَرُواْ وَقَالُواْ لإِخْوَنِهِمْ إِذَا ضَرَبُواْ فِى الاٌّرْضِ أَوْ كَانُواْ غُزًّى لَّوْ كَانُواْ عِنْدَنَا مَا مَاتُواْ وَمَا قُتِلُواْ لِيَجْعَلَ اللَّهُ ذَلِكَ حَسْرَةً فِى قُلُوبِهِمْ وَاللَّهُ يُحْيىِ وَيُمِيتُ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
O you who believe! Be not like those who disbelieve and who say to their brethren when they travel through the earth or go out to fight: "If they had stayed with us, they would not have died or been killed,'' so that Allah may make it a cause of regret in their hearts. It is Allah that gives life and causes death. And Allah is All-Seer of what you do
[Surah Aal-Imraan 3:156]
Allah forbids His believing servants from the disbelievers' false creed, seen in their statement about those who died in battle and during travel; "Had they abandoned these trips, they would not have met their demise.'' Allah said,
﴿يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَكُونُواْ كَالَّذِينَ كَفَرُواْ وَقَالُواْ لإِخْوَنِهِمْ﴾
(O you who believe! Be not like those who disbelieve (hypocrites) and who say to their brethren), about their dead brethren,
﴿إِذَا ضَرَبُواْ فِى الاٌّرْضِ﴾
(when they travel through the earth) for the purpose of trading and otherwise,
﴿أَوْ كَانُواْ غُزًّى﴾
(or go out to fight), participating in battles,
﴿لَّوْ كَانُواْ عِنْدَنَا﴾
("If they had stayed with us,'') in our area,
﴿مَا مَاتُواْ وَمَا قُتِلُواْ﴾
("they would not have died or been killed,'') they would not have died while traveling or been killed in battle.
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Allah's statement,
﴿لِيَجْعَلَ اللَّهُ ذَلِكَ حَسْرَةً فِى قُلُوبِهِمْ﴾
(so that Allah may make it a cause of regret in their hearts. ) means, Allah creates this evil thought in their hearts so that their sadness and the grief they feel for their loss would increase.
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| abdul.azeem
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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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Member
Posts: 305
Joined: Nov 2002
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بسم الله
الحمد لله
والصلاة والسلام
على رسول الله
أما بعد
Ibn Abbaas رضي الله عنه On How He Gained Knowledge
Ibn Abbaas رضي الله عنه reported that Allah's Messenger (صلى الله عليه وسلم) came to privy and I placed for him water for ablution, When he came out he said: Who placed it here? And in a version of Zuhair they (the Companions (رضي الله عنهم) ) said, and in the version of Abu Bakr رضي الله عنه (the words are): I said: It is Ibn 'Abbas (who has done that), whereupon he (رسول الله صلى الله عليه وسلم) said: May Allah grant him deep understanding of religion.
[Saheeh Of Imaam Muslim (رحمه الله تعالى) No.6055]
Narrated Ibn Abbaas رضي الله عنه:
Once the Prophet (صلى الله عليه وسلم) embraced me (pressed me to his chest) and said, "O Allah, teach him wisdom (i.e. the understanding of the knowledge of Qur'an)."
[Saheeh Of Imaam Bukhaaree (رحمه الله تعالى) Volume 5, Book 57, #100]
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Maakhool (رحمه الله تعالى)says Abdullaah Ibn Abbaas رضي الله عنه was asked, ' How did you obtain this Ilm (Knowledge)?
He responded: With a tongue that questions repeatedly and a heart that comprehends well.
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| abdul.azeem
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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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Member
Posts: 305
Joined: Nov 2002
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بسم الله
الحمد لله
والصلاة والسلام
على رسول الله
أما بعد
Collection Of The Qur'aan In The Chest
Taken From Tafseer Ibn Katheer
﴿لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ - إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْءَانَهُ - فَإِذَا قَرَأْنَـهُ فَاتَّبِعْ قُرْءَانَهُ - ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ
Move not your tongue concerning to make haste therewith.It is for Us to collect it and that it be recited.And when We have recited it to you, then follow its recitation.Then it is for Us to make it clear.
This is Allah teaching His Messenger how to receive the revelation from the angel. For verily, he (the Prophet ) was rushing in his attempts to grasp the revelation and he would be reciting the revelation with the angel while he was reciting it. Therefore, Allah commanded him that when the angel brings some revelation to him he should just listen. Allah would make sure to collect it in his chest, and He would make it easy for him to recite it in the same way that it was revealed to him. Allah would explain it, interpret it and clarify it for him.
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So the first phase was gathering it in his chest,
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the second phase was recitation
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and the third phase was its explanation and clarification of its meaning.
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Thus, Allah says,
﴿لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ ﴾
(Move not your tongue concerning to make haste therewith.) meaning, with the Qur'an. This is as Allah says,
﴿وَلاَ تَعْجَلْ بِالْقُرْءانِ مِن قَبْلِ إَن يُقْضَى إِلَيْكَ وَحْيُهُ وَقُل رَّبِّ زِدْنِى عِلْماً﴾
(And be not in haste with the Qur'an before its revelation is completed to you, and say: "My Lord! Increase me in knowledge.'') (20:114) Then Allah says,
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﴿إِنَّ عَلَيْنَا جَمْعَهُ﴾
(It is for Us to collect it) meaning, `in your chest.'
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﴿وَقُرْءَانَهُ﴾
(and that it be recited.) meaning, `that you recite it.'
﴿فَإِذَا قَرَأْنَـهُ﴾
(And when We have recited it to you,) meaning, `when the angel has recited it to you from Allah,'
﴿فَاتَّبِعْ قُرْءَانَهُ﴾
(then follow its recitation.) meaning, `listen to it then recite it as he taught you to recite it.'
﴿ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ ﴾
(Then it is for Us to make it clear.) meaning, `after memorizing it and reciting it, We will explain it to you, clarify it and inspire you with its meaning according to what We intended and legislated.' Imam Ahmad recorded from Ibn `Abbas that he said that the Messenger of Allah used to struggle very hard to grasp the revelation and he used to move his lips (rapidly with the recitation). The narrator, Sa`id, then said, "Ibn `Abbas said to me, `I will move my lips like the Messenger of Allah used to move his lips (in order to show you).''' Then, the subnarrator said, "And Sa`id said to me, `I will move my lips like I saw Ibn `Abbas moving his lips (in order to show you).''' Then Allah revealed,
﴿لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ - إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْءَانَهُ ﴾
(Move not your tongue concerning to make haste therewith. It is for Us to collect it and that it be recited.) Ibn `Abbas said, "This means He will collect it in his chest to recite it.
﴿فَإِذَا قَرَأْنَـهُ فَاتَّبِعْ قُرْءَانَهُ ﴾
(And when We have recited it to you, then follow its recitation.) meaning, listen to it and pay attention.
﴿ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ ﴾
(Then it is for Us to make it clear (to you).) So after this, when Jibril would leave, he would recite it as Jibril had taught him to recite it.'' This has also been recorded by Al-Bukhari and Muslim. Al-Bukhari's wording says, "So whenever Jibril would come to him he would be silent, and when Jibril had left he would recite it just as Allah, the Mighty and Sublime had promised him.''
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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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Member
Posts: 305
Joined: Nov 2002
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بسم الله
الحمد لله
والصلاة والسلام
على رسول الله
أما بعد
Ruh-ul-Quds Brought This Qur'aan Upon The Heart Of Muhammad صلى الله عليه وسلم
﴿قُلْ مَن كَانَ عَدُوًّا لِّجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَى قَلْبِكَ بِإِذْنِ اللَّهِ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ وَهُدًى وَبُشْرَى لِلْمُؤْمِنِينَ - مَن كَانَ عَدُوًّا لّلَّهِ وَمَلـئِكَتِهِ وَرُسُلِهِ وَجِبْرِيلَ وَمِيكَـلَ فَإِنَّ اللَّهَ عَدُوٌّ لِّلْكَـفِرِينَ ﴾
Say (O Muhammad ): "Whoever is an enemy to Jibril (Gabriel) (let him die in his fury), for indeed he has brought it (this Qur'an) down to your heart by Allah's permission, confirming what came before it (i.e. the Tawrah and the Injil) and guidance and glad tidings for the believers).
"Whoever is an enemy to Allah, His Angels, His Messengers, Jibril and Mika'il, then verily, Allah is an enemy to the disbelievers.'')
﴿وَإِنَّهُ لَتَنزِيلُ رَبِّ الْعَـلَمِينَ - نَزَلَ بِهِ الرُّوحُ الاٌّمِينُ - عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ - بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ ﴾
And truly, this is a revelation from the Lord of all that exists, Which the trustworthy Ruh (Jibril) has brought down. Upon your heart that you may be (one) of the warners,.In the plain Arabic language.
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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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Member
Posts: 305
Joined: Nov 2002
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بسم الله
الحمد لله
والصلاة والسلام
على رسول الله
أما بعد
THE HEART OF THE MESSENGER OF ALLAAH (صلى الله عليه وسلم) WAS OPENED, WASHED WITH ZAM-ZAM, RESTORED, AND THEN FILLED WITH EEMAAN AND HIKMAH.
باب الإِسراء برسول الله صلى الله عليه وسلم السماوات وفرض الصلوات
NIGHT JOURNEY OF THE MESSENGER OF ALLAH (صلى الله عليه وسلم) TO HEAVEN, AND THE PRAYER MADE OBLIGATORY
حدّثني عَبْدُ اللّهِ بْنُ هَاشِمٍ الْعَبْدِيّ: حَدّثَنَا بَهْزُ بْنُ أَسَدٍ: حَدّثَنَا سُلَيْمَان بْنُ الْمَغْيرَةِ: حَدّثَنَا ثَابِتٌ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: قَالَ رَسُولُ اللّهِ صلى الله عليه وسلم: "أُتِيتُ فَانْطَلَقُوا بِي إِلَى زَمْزَمَ، فَشُرِحَ عَنْ صَدْرِي، ثُمّ غُسِلَ بِمَاءِ زَمْزَمَ ثُمّ أُنْزِلْتُ".
It is narrated on the the outhority of Anas ibn Malik that the Messenger of Allah (صلى الله عليه وسلم) said: (the angels) came to me and took me to the Zamzam and my heart was opened and washed with the water of Zamzam and then I was left (at my place).
حدّثنا شَيْبَانُ بْنُ فَرّوخَ: حَدّثَنَا حَمّادُ بْنُ سَلَمَةَ: حَدّثَنَا ثَابِتٌ الْبُنَانِيّ، عَنْ أَنَسِ بْنِ مَالِكٍ أَنّ رَسُولَ اللّهِ صلى الله عليه وسلم أَتَاهُ جِبْرِيلُ صلى الله عليه وسلم وَهُوَ يَلْعَبُ مَعَ الْغِلْمَانِ. فَأَخَذَهُ فَصَرَعَهُ فَشَقّ عَنْ قَلْبِهِ، فَاسْتَخْرَجَ الْقَلْبَ، فَاسْتَخْرَجَ مِنْهُ عَلَقَةً. فَقَالَ: هَذَا حَظّ الشّيْطَانِ مِنْكَ، ثُمّ غَسَلَهُ فِي طَسْتٍ مِنْ ذَهَبٍ بِمَاءِ زَمْزَمَ. ثُمّ لأَمَهُ. ثُمّ أَعَادَهُ فِي مَكَانِهِ. وَجَاءَ الْغِلْمَانُ يَسْعَوْنَ إِلَى أُمّهِ (يَعْنِي ظِئْرَهُ) فَقَالُوا: إِنّ مُحَمّدا قَدْ قُتِلَ. فَاسْتَقْبَلُوهُ وَهُوَ مُنْتَقَعُ اللّوْنِ. قَالَ أَنَسٌ: وَقَدْ كُنْتُ أَرَى أَثَرَ ذَلِكَ الْمِخْيَطِ فِي صَدْرِهِ.
Anas ibn Malik reported that Jibreel came to the Messenger of Allah (صلى الله عليه وسلم) while he was playing with his playmates. He took hold of him and lay him prostrate on the ground and tore open his breast and took out the heart from it and then extracted a blood-clot out of it and said: That was the part of Satan in thee. And then he washed it with the water of Zamzam in a golden basin and then it was joined together and restored to it place. The boys came running to his mother, i. e. his nurse, and said: Verily Muhammad (صلى الله عليه وسلم)has been murdered. They all rushed toward him (and found him all right) His color was changed, Anas said. I myself saw the marks of needle on his breast.
حدّثنا هَرُونُ بْنُ سَعِيدٍ الأَيْلِيّ: حَدّثَنَا ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي سُلَيْمَانُ وَهُوَ ابْنُ بِلاَلٍ قَالَ: حَدّثَنِي شَرِيكُ بْنُ عَبْدِ اللّهِ بْنِ أَبِي نَمِرٍ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ، يُحَدّثُنَا عَنْ لَيْلَةَ أُسْرِيَ بِرَسُولِ اللّهِ صلى الله عليه وسلم مِنْ مَسْجِدِ الْكَعْبَةِ، أَنّهُ جَاءَهُ ثَلاَثَةُ نَفَرٍ قَبْلَ أَنْ يُوحَىَ إِلَيْهِ، وَهُوَ نَائِمٌ فِي الْمَسْجِدِ الْحَرَامِ. وَسَاقَ الْحَدِيثَ بِقِصّتِهِ نَحْوَ حَدِيثِ ثَابِتٍ الْبُنَانِيّ. وَقَدّمَ فِيهِ شَيْئا وَأَخّرَ. وَزَادَ وَنَقَصَ
Anas ibn Malik, while recountig the Night journey of the Holy Prophet (صلى الله عليه وسلم), from the mosque of Ka'bah, reported: Three beings (angels) came to him in the osque of the Ka'bah, while he was sleeping in the sacred mosque before it (the Command of Night Journey and Accension) was revealed to him. The rest of the hadith is narrated like that of Thabit. However, some portions have occurred before and some of them have occurred after; some have been added and some deleted.
وحدّثني حَرْمَلَةُ بْنُ يَحْيَىَ التّجِيبِيّ: أَخْبَرَنَا ابْنُ وَهْبٍ قَالَ: أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: كَانَ أَبُو ذَرَ يُحَدّثُ، أَنّ رَسُولَ اللّهِ صلى الله عليه وسلم قَالَ: "فُرِجَ سَقْفُ بَيْتِي وَأَنَا بِمَكّةَ. فَنَزَلَ جِبْرِيلُ صلى الله عليه وسلم. فَشَقَ صَدْرِي. ثُمّ غَسَلَهُ مِنْ مَاءِ زَمْزَمَ. ثُمّ جَاءَ بِطَسْتٍ مِنْ ذَهَبٍ مُمْتَلِئَا حِكْمَةً وَإِيمَانا. فَأَفْرَغَهَا فِي صَدْرِي. ثُمّ أَطْبَقَهُ ثُمّ أَخَذَ بِيَدِي عَرَجَ بِي إِلَى السّمَاءِ
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Anas ibn Malik reported: Abu Dharr used to relate that the Messenger of Allah (صلى الله عليه وسلم) said: The roof of my house was cleft when I was in Mecca and Gabriel descended and opened my heart and then washed it with the water of Zamzam. He then brought a gold basin full of wisdom and faith and after emptying it into my breast, he closed it up. Then taking me by he hand, he ascended with me to the heaven,.
حدّثنا مُحَمّدُ بْنُ الْمُثَنّى: حَدّثَنَا ابْنُ أَبِي عَدِيّ عَنْ سَعِيدٍ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ (لَعَلّهُ قَالَ) عَنْ مَالِكٍ بْنِ صَعْصَعَةَ (رَجُلٍ مِنْ قَوْمِهِ) قَالَ: قَالَ نَبِيّ اللّهِ صلى الله عليه وسلم: "بَيْنَا أَنَا عند البيت بَيْنَ النّائِمِ وَالْيَقْظَانِ. إِذْ سَمِعْتُ قَائِلاً يَقُولُ: أَحَدُ الثّلاَثَةِ بَيْنَ الرّجُلَيْنِ. فَأُتِيتُ فَانْطُلِقَ بِي. فَأُتِيتُ بِطَسْتٍ مِنْ ذَهَبٍ فِيهَا مِنْ مَاءِ زَمْزَمَ. فَشُرِحَ صَدْرِي إِلَى كَذَا وكَذَا. (قَالَ قَتَادَةُ: فَقُلْتُ لِلّذِي مَعِي: مَا يَعْنِي؟ قَالَ: إِلَى أَسْفَلِ بَطْنِهِ) فَاسْتُخْرِجَ قَلْبِي، فَغُسِلَ بِمَاءِ زَمْزَمَ، ثُمّ أُعِيدَ مَكَانَهُ. ثُمّ حُشِيَ إِيمَانا وَحِكْمَةً.
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Anas ibn Malik reported on the authority of Malik ibn Sa sa', perhaps a person of his tribe, that the Prophet of Allah (صلى الله عليه وسلم) said: I was near the House (i.e. the Ka'bah) in a state between sleep and wakefulness when I heard someone say: He is the third among the two persons. Then he came to me and took me with him. Then a golden basin containing the water of Zamzam was brought to me and my heart was opened up to such and such (part). Qatada said: I asked him who was with me (i e. the narrator) and what he meant by such and such (part). He replied: (It means that it was opened) up to the lower part of his abdomen (Then the hadith continues): My heart was extracted and it was washed with the water of Zamzam and then it was restored in its original position, after which it was filled with faith and wisdom.
[Source:- Saheeh Of Imaam Muslim, Book Of Eemaan]
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| sajid_chauhan_81
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unspecified ساجد
(Mumbai (India))
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Member
Posts: 2031
Joined: Jul 2005
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Imaam Al-Albanee rahimahullah said,
"The foundation of the intellect is in the Heart. However, this does not mean that it has no connection with the brain."
(Silsila al-Huda wan-Noor 229)
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| Moosaa
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Abul-'Abbaas Moosaa ibn John Richardson
(Jeddah, Saudi Arabia)
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Member
Posts: 1280
Joined: Sep 2002
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| "The foundation of the intellect is in the Heart. However, this does not mean that it has no connection with the brain." |
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Firmly grounded knowledge at times is a just a word or two, Subhaan Allaah! As has been reported from 'Alee (may Allaah be pleased with him):
"Knowledge is a simple point that the ignorant have made out to be very much!"
Moosaa ibn John Richardson
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| sajid_chauhan_81
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unspecified ساجد
(Mumbai (India))
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Member
Posts: 2031
Joined: Jul 2005
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Q: Allah (may He be Glorified and Exalted) says, (Surah Al-Hajj, 22: 46) Have they not travelled through the land, and have they hearts wherewith to understand and ears wherewith to hear? Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind. Allah (may He be Glorified) says in another Ayah (Qur'anic verse), (Surah Ibrahim, 14: 52) This (Qurn) is a Message for mankind (and a clear proof against them), in order that they may be warned thereby, and that they may know that He is the only One Ilh (God - Allh) (none has the right to be worshipped but Allh) and that men of understanding may take heed.
In the first Ayah, Allah says that the heart represents the source of reasoning, but in the second Ayah He (may He be Glorified and Exalted) says that heedfulness can only be given by men of understanding, that is, by reason.
Why is there a difference between the heart and the mind? Some people take understanding, which Allah attributes to reason as mentioned in the Ayah, as a pretext for refuting Hadith Sahih (authentic Hadith) and making Ta'wil (allegorical interpretation) of them - although they are clearly expressed sometimes and often inconclusive - on the pretext of seeking the rule of reason since Allah has praised those who apply reason in many Ayahs. They even claim that accepting the apparent meanings of the Sahih Hadith denote drifting from the truth.
Please advise us by explaining the role of reason in understanding the Ayahs of Allah (may He be Glorified and Exalted).
A: There is no contradiction between both Ayahs because the source of reason is the heart and it is connected to the brain, as has been declared by the verifying scholars. Sound reason does not contradict with correct Naql (primary Islamic source texts: Qur'an and Hadith). In case there is a contradiction between them, then there is something wrong regarding one of them. Also, everything that is stated in the texts is understood by reason. Thus, it is obligatory to give precedence to Naql because it is infallible whereas reason is defective and fallible.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
Permanent Committee for Scholarly Research and Ifta' consisting of Shaykhs
'Abdul-'Aziz ibn 'Abdullah Al Al-Shaykh
'Abdullah ibn Ghudayyan
Salih Al-Fawzan
Bakr Abu Zayd
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Abu Nuaym Abdullah bin Hassan
(Toronto, Ontario)
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Joined: Feb 2009
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As salamu alaikum wa rahmatullah.
Ahki Moosa can u mention in which books that the statement of ALee, may allah be pleased with him, is mentioned in. Barakallhu feek. This, walhamdulilah.
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| abdul.azeem
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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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Joined: Nov 2002
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Shaykh Albaanee On Position Of Aql
Attached is the detailed answer from Shaykh Nasir rahimahullah.
As for the narration from Alee radhiAllahu Anhu, found in al-Adab al-Mufrad, then he rahimahullah has graded it hasan [he says the same in the tape but I have not recorded that part]
باب العقل في القلب
حدثنا سعيد بن أبى مريم قال أخبرنا محمد بن مسلم قال أخبرني عمرو بن دينار عن بن شهاب عن عياض بن خليفة عن على رضي الله عنه أنه سمعه بصفين يقول : إن العقل في القلب والرحمة في الكبد والرأفة في الطحال والنفس في الرئة
قال الشيخ الألباني : حسن
Bayhaqee also narrated from Alee in Shu'b-al-Eeman
Imam Nawawee rahimahullah said in his Sharh of Muslim -
قالوا المراد تصغير القلب بالنسبة إلى باقي الجسد مع أن صلاح الجسد وفساده تابعان للقلب وفي هذا الحديث التأكيد على السعي في صلاح القلب وحمايته من الفساد واحتج بهذا الحديث على أن العقل في القلب لا في الرأس وفيه خلاف مشهور مذهب أصحابنا وجماهير المتكلمين أنه في القلب وقال أبو حنيفة هو في الدماغ وقد يقال في الرأس وحكوا الأول أيضا عن الفلاسفة والثاني عن الأطباء قال المازري واحتج القائلون بأنه في القلب بقوله تعالى أفلم يسيروا في الأرض فتكون لهم قلوب يعقلون بها وقوله تعالى إن في ذلك لذكرى لمن كان له قلب وبهذا الحديث فإنه صلى الله عليه و سلم جعل صلاح الجسد وفساده تابعا للقلب مع أن الدماغ من جملة الجسد فيكون صلاحه وفساده تابعا للقلب فعلم أنه ليس محلا للعقل واحتج القائلون بأنه في الدماغ بأنه إذا فسد الدماغ فسد العقل ويكون من فساد الدماغ الصرع في زعمهم ولا حجة لهم في ذلك لأن الله سبحانه وتعالى أجرى العادة بفساد العقل عند فساد الدماغ مع أن العقل ليس فيه ولا امتناع من ذلك قال المازري لا سيما على أصولهم في الاشتراك الذي يذكرونه بين الدماغ والقلب وهم يجعلون بين رأس المعدة والدماغ اشتراكا والله أعلم
[See Baab Akhaz_al_Halaal_Wa_Tarak_ash_Shub'haath]
As for what Imam ash-Shanqeethi rahimahullah said in Adwaa_ul_Bayaan (See Surah Hajj), then it does not negate that he rahimahullah believed that the position is just the heart. In 2005, I questioned one of his student regarding this and he said that Shanqeethi affirmed aql in both heart and brain. At most it can be said that he affirmed the foundation to be the heart and not the brain. Allahu A'lam!
والآية تدل على أن محل العقل: في القلب، ومحل السمع: في الأذن، فما يزعمه الفلاسفة من أن محل العقل الدماغ باطل، كما أوضحناه في غير هذا الموضع، وكذلك قول من زعم أن العقل لا مركز له أصلاً في الإنسان، لأنه زماني فقط لإمكاني فهو في غاية السقوط والبطلان كما ترى.
قوله تعالى: {فَإِنَّهَا لا تَعْمَى الْأَبْصَارُ وَلَكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ} .
[See Adwaa'-ul-Bayaan]
Shanqeeti said in his Fatawa p.7,8 - {just listing his summary ~ for detailed answer refer to his fatwa}
فتَحصَّل مِنْ هذا :
أنَّ الذي يقولُ : ( أنَّ العقلَ في الدِّماغِ وحدَهُ وليسَ في القلبِ منهُ شيءٌ ) أنَّ قولَهُ في غايةِ البُطلانِ ؛ لأنَّهُ مُكَذِّبٌ لآياتٍ وأحاديثَ كثيرةٍ جدّاً كما ذَكَرنا بعضَهُ .
وهذا القولُ لا يتجرّأُ عليهِ مسلمٌ إلاَّ إن كانَ لا يُؤمِنُ بكتابِ اللهِ ولا بِسُنَّةِ رسولِهِ ( ؛ وهوَ إنْ كانَ كذلكَ : فَلَيسَ بمسلمٍ .
ومَنْ قالَ : ( إنَّهُ في القلبِ وحدَهُ وليسَ في الدِّماغِ منهُ شيءٌ ) فقولُهُ هو ظاهِرُ كتابِ الله وسُنَّةِ رسولِهِ ( ، ولم يقُم دليلٌ جازمٌ قاطعٌ مِن نَقلٍ ولا عقلٍ على خِلافِهِ .
ومَنْ جمعَ بينَ القولينِ ؛ فقولُهُ : جائزٌ عَقلاً ، ولا تكذيبَ فيهِ للكتابِ ولا للسّنّةِ ، ولكنَّهُ يحتاجُ إلى دليلٍ يجبُ الرُّجوعُ إليهِ ؛ ولا دليلَ عليهِ منَ النَّقلِ ؛ فإنْ قامَ عليهِ دليلٌ مِن عقلٍ أو استقراءٍ محتجٌّ بهِ فلا مانِعَ مِنْ قَبولِه . والعلمُ عندَ الله .
As Nawawee rahimahullah has stated that this is an old dispute but to negate aql from the heart and restricting it to the brain only is tantamount to speaking without ilm, in direct opposition to that which Allah has said in His Book, that which the Messenger of Allah Sallallahu Alaihi Wa Sallam has informed us and that which has been reported from Salaf-us-Saalih radhiAllahu Anhum WITHOUT ANY EVIDENCE. And as Shanqeeti rahimahullah said in his fatwa, this is takdheeb of the aayath and the ahadeeth and such a person is not a Muslim, hence a Muslim should be careful and look as to whom he takes his ilm from!
Wallahu A'lam!
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| sajid_chauhan_81
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unspecified ساجد
(Mumbai (India))
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Posts: 2031
Joined: Jul 2005
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Here is a thread on the issue of giving precedence to the naql over aql. I hope Dr. Naik and his followers take heed.
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| Moosaa
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Abul-'Abbaas Moosaa ibn John Richardson
(Jeddah, Saudi Arabia)
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Posts: 1280
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| quote: |
| can u mention in which books that the statement of ALee, may allah be pleased with him, is mentioned in |
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That statement that is attributed to 'Alee is mentioned by al-Ameer as-San'aanee (12th century scholar) in some of his books (like Subul as-Salaam). It had been mentioned by earlier as a point of wisdom, not ascribed to anyone specifically. That's all I know about it, aside from hearing it from Shaykh Saalih Aal ash-Shaykh (may Allaah preserve him) as something attributed to 'Alee.
Abdul Azeem: My apologies for interrupting the subject here!
Moosaa ibn John Richardson
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| abdul.azeem
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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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Joined: Nov 2002
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My apologies for interrupting the subject here!
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Moosa, honestly, that point of benefit lead me to read the whole risalah that I have been procrastinating for few years now; of Ibn Rajab rahimahullah who has comprehensively dealt with, and his article co-incidentally revolves around the very point of wisdom that you have mentioned from Alee radhiAllahu Anhu. [Fadhl Ilm-us-Salaf alaa al-Khalaf]
So I cannot say except that Allaah make us all from the believers ~
عجب للمؤمن فإنه يؤجر في كل شيء، فإن أصابه خير حمد الله، وإن أصابه مصيبة حمد الله، إن يؤجر في كل شيء حتى في اللقمة يرفعها إلى فيه
Sajid, Jazaka Allahu Khairan for updating us with Shaykh Albaanee's statement; I only knew about Shanqeeti rahimahullah but I never came across Shaykh Nasir's statement.
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01-10-2006 @ 4:36 PM
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