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Archive for June 21st, 2008

How can he be answered?

بسمالله الرحمان الرحيم

الحمد الله



Abu Hurairah, رضي الله عنه, reported that the Messenger of Allah, صلى الله عليه و سلم, said:
“Verily Allah the Exalted is pure. He does not accept but that which is pure. Allah commands the believers with what He commanded the Messengers. Allah the Almighty has said: “O you Messengers! Eat of the good things and act righteously” [23:51-53]. And Allah the Almighty also said: “O you who believe! Eat of the good things that We have provided you with” [2:167-172]. Then he (the Prophet) mentioned (the case of) the man who, having journeyed far, is dishevelled and dusty and who stretches out his hands to the sky (saying): “O Lord! O Lord!” (while) his food was unlawful, his drink was unlawful, his clothing was unlawful, and he is nourished with unlawful things, so how can he be answered?” [Sahihayn]

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بسمالله الرحمان الرحيم

الحمد الله

ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ

This is the Book about which there is no doubt, a guidance for the God-fearing  {Surah al Baqarah, ayah # 2}

Objection: How can dhalik (that) have the meaning of hadha (this)? There can be no question that hadha indicates something present which can be seem and that dhalik indicates something absent, not present and not visible.

Reply: This is possible because whatever has just been mentioned is referred to again is like something present to the person addressed, even though it may mean something which is not present. … It is thus with <<dhalika ‘l-kitab>>, because He, exalted is His remembrance, preceded <<dhalika ‘l-kitab>> with <<alif-lam-mim>> whose freedom in its various aspects to take on the kind of meanings we described has been mentioned – and then He said to His Prophet صلى الله عليه و سلم: “O’ Muhammad, this, which I have mentioned and made clear to you, is the Book.” Therefore, it was proper to put dhalik in place of hadha, because it indicates a reference to the meanings included in His saying <<alif-lam-mim>>. Since reference to it has just been made, it becomes like something present to the one it was pointed out to, so He referred to it by dhalik because of its having just been mentioned… It is also possible that His words <<This is the Book>> mean the Surahs which He sent down before the Surah of the Cow in both Makkah and Madinah. It is as if He were saying to His Prophet صلى الله عليه و سلم: “O’ Muhammad, whatever is contained in the Surahs which I have sent down to you is the Book in which there is no doubt.” Then the exegetes interpret it, giving dhalika the meaning, “This is the Book”, since these Surahs which were sent down before the Surah of Cow form the part of this whole Book of ours which Allah سبحانه و تعالى sent down to His Prophet صلى الله عليه و سلم.

[Tafsir at Tabari]

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The Excellence of the Scholars

The Excellence of the Scholars

By Ibn Qayyim al-Jawziyyah رحمه الله

بسم الله الرحمان الرحيم

الحمد الله

Allaah, the Mighty and Majestic, says in the Noble Qur’aan:

“Allaah bears witness that none has the right to be worshipped but He, and the angels, and those having knowledge (Oolul-‘llm) (also bear witness to this; (He is always) maintaining His creation in justice. None has the right to be worshipped but He. the All-Mighty. the All-Wise.” (Soorah Aal-‘Imraan (3):18)

This verse shows the superiority of knowledge (“ilm) and its people; the following points can be inferred from this verse:

1. Allaah chose the people of knowledge (Ulul ‘ilm) to bear witness to His Oneness (Tawheed) over and above the rest of His creation.

2. Allaah honoured the people of knowledge by mentioning their testimony along with His testimony.

3. He raised high the status of the scholars by associating their testimony with the testimony of the angels.

4. This verse bears witness to the superiority of those who possess knowledge. Allaah does not make any of His creation bear witness except the upright amongst them.

There is a well-known narration from the Prophet (sallAllahu `alaihi wa sallam), who said: “The upright in every generation will carry this knowledge, rejecting the distortions of the extremists, the false claims of the liars, and the (false) interpretations of the ignorant.” (hasan)

5. Allaah, the One free from all defects. Himself bears witness to His Oneness, and He is the greatest of witnesses. Then He chose from His creation the angels and the scholars – this is sufficient to show their excellence.

6. Allaah made the scholars bear witness with the greatest and the most excellent testimony and that is, “None has the right to be worshipped but Allaah.” Allaah, the One free of all defects and the Most High, does not bear witness except to matters of great importance and only the greatest from Allaah’s creation bear witness to this.

7. Allaah made the testimony of the people of knowledge a proof against the rejecters. Thus they are its proofs and its signs, indicating His Oneness (Tawheed).

8. Allaah, the Most High, used a single verb (shahida) to refer to His testimony and the testimony of the angels and the scholars. He did not use an additional verb for their testimony; thus he connected their testimony to His. This shows the strong link between their testimony and Allaah’s testimony, as if He himself bore witness to His Oneness upon their tongues and made them utter this testimony.

9. Allaah, the One free from all defects, made the scholars fulfil His right (that none has the right to be worshipped but Him) through this testimony and if they fulfill it then they have fulfilled and established this right of Allaah upon them. Then it is obligatory upon mankind to accept this testimony which is the means to reach happiness in this life and in their final return (to Allaah). Whosoever takes this guidance from the scholars and accepts this truth because of their testimony, then for the scholars there is a reward equal to them. And none knows the value of this reward but Allaah.

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