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جوري
10-14-2007, 06:55 PM
Would like any information or tafsir of this sura (an Anajm)... I am having difficulty with tafsir ibn Katheer online..perhaps it is more my computer?...
thank you and Jazakoum Allah khyran



بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ
وَالنَّجْمِ إِذَا هَوَى {1}
[Yusufali 53:1] By the Star when it goes down,-

مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَى {2}
[Yusufali 53:2] Your Companion is neither astray nor being misled.

وَمَا يَنطِقُ عَنِ الْهَوَى {3}
[Yusufali 53:3] Nor does he say (aught) of (his own) Desire.

إِنْ هُوَ إِلَّا وَحْيٌ يُوحَى {4}
[Yusufali 53:4] It is no less than inspiration sent down to him:

عَلَّمَهُ شَدِيدُ الْقُوَى {5}
[Yusufali 53:5] He was taught by one Mighty in Power,

ذُو مِرَّةٍ فَاسْتَوَى {6}
[Yusufali 53:6] Endued with Wisdom: for he appeared (in stately form);

وَهُوَ بِالْأُفُقِ الْأَعْلَى {7}
[Yusufali 53:7] While he was in the highest part of the horizon:

ثُمَّ دَنَا فَتَدَلَّى {8}
[Yusufali 53:8] Then he approached and came closer,

فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى {9}
[Yusufali 53:9] And was at a distance of but two bow-lengths or (even) nearer;

فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى {10}
[Yusufali 53:10] So did (Allah) convey the inspiration to His Servant- (conveyed) what He (meant) to convey.

مَا كَذَبَ الْفُؤَادُ مَا رَأَى {11}
[Yusufali 53:11] The (Prophet's) (mind and) heart in no way falsified that which he saw.

أَفَتُمَارُونَهُ عَلَى مَا يَرَى {12}
[Yusufali 53:12] Will ye then dispute with him concerning what he saw?

وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى {13}
[Yusufali 53:13] For indeed he saw him at a second descent,

عِندَ سِدْرَةِ الْمُنْتَهَى {14}
[Yusufali 53:14] Near the Lote-tree beyond which none may pass:

عِندَهَا جَنَّةُ الْمَأْوَى {15}
[Yusufali 53:15] Near it is the Garden of Abode.

إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى {16}
[Yusufali 53:16] Behold, the Lote-tree was shrouded (in mystery unspeakable!)

مَا زَاغَ الْبَصَرُ وَمَا طَغَى {17}
[Yusufali 53:17] (His) sight never swerved, nor did it go wrong!

لَقَدْ رَأَى مِنْ آيَاتِ رَبِّهِ الْكُبْرَى {18}
[Yusufali 53:18] For truly did he see, of the Signs of his Lord, the Greatest!

أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّى {19}
[Yusufali 53:19] Have ye seen Lat. and 'Uzza,

وَمَنَاةَ الثَّالِثَةَ الْأُخْرَى {20}
[Yusufali 53:20] And another, the third (goddess), Manat?

أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنثَى {21}
[Yusufali 53:21] What! for you the male sex, and for Him, the female?

تِلْكَ إِذًا قِسْمَةٌ ضِيزَى {22}
[Yusufali 53:22] Behold, such would be indeed a division most unfair!

إِنْ هِيَ إِلَّا أَسْمَاء سَمَّيْتُمُوهَا أَنتُمْ وَآبَاؤُكُم مَّا أَنزَلَ اللَّهُ بِهَا مِن سُلْطَانٍ إِن يَتَّبِعُونَ إِلَّا الظَّنَّ وَمَا تَهْوَى الْأَنفُسُ وَلَقَدْ جَاءهُم مِّن رَّبِّهِمُ الْهُدَى {23}
[Yusufali 53:23] These are nothing but names which ye have devised,- ye and your fathers,- for which Allah has sent down no authority (whatever). They follow nothing but conjecture and what their own souls desire!- Even though there has already come to them Guidance from their Lord!

أَمْ لِلْإِنسَانِ مَا تَمَنَّى {24}
[Yusufali 53:24] Nay, shall man have (just) anything he hankers after?

فَلِلَّهِ الْآخِرَةُ وَالْأُولَى {25}
[Yusufali 53:25] But it is to Allah that the End and the Beginning (of all things) belong.

وَكَم مِّن مَّلَكٍ فِي السَّمَاوَاتِ لَا تُغْنِي شَفَاعَتُهُمْ شَيْئًا إِلَّا مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَاء وَيَرْضَى {26}
[Yusufali 53:26] How many-so-ever be the angels in the heavens, their intercession will avail nothing except after Allah has given leave for whom He pleases and that he is acceptable to Him.

إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ لَيُسَمُّونَ الْمَلَائِكَةَ تَسْمِيَةَ الْأُنثَى {27}
[Yusufali 53:27] Those who believe not in the Hereafter, name the angels with female names.

وَمَا لَهُم بِهِ مِنْ عِلْمٍ إِن يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا {28}
[Yusufali 53:28] But they have no knowledge therein. They follow nothing but conjecture; and conjecture avails nothing against Truth.

فَأَعْرِضْ عَن مَّن تَوَلَّى عَن ذِكْرِنَا وَلَمْ يُرِدْ إِلَّا الْحَيَاةَ الدُّنْيَا {29}
[Yusufali 53:29] Therefore shun those who turn away from Our Message and desire nothing but the life of this world.

ذَلِكَ مَبْلَغُهُم مِّنَ الْعِلْمِ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِمَنِ اهْتَدَى {30}
[Yusufali 53:30] That is as far as knowledge will reach them. Verily thy Lord knoweth best those who stray from His Path, and He knoweth best those who receive guidance.

وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ لِيَجْزِيَ الَّذِينَ أَسَاؤُوا بِمَا عَمِلُوا وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى {31}
[Yusufali 53:31] Yea, to Allah belongs all that is in the heavens and on earth: so that He rewards those who do evil, according to their deeds, and He rewards those who do good, with what is best.

الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ إِلَّا اللَّمَمَ إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ الْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهَاتِكُمْ فَلَا تُزَكُّوا أَنفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ اتَّقَى {32}
[Yusufali 53:32] Those who avoid great sins and shameful deeds, only (falling into) small faults,- verily thy Lord is ample in forgiveness. He knows you well when He brings you out of the earth, And when ye are hidden in your mothers' wombs. Therefore justify not yourselves: He knows best who it is that guards against evil.

أَفَرَأَيْتَ الَّذِي تَوَلَّى {33}
[Yusufali 53:33] Seest thou one who turns back,

وَأَعْطَى قَلِيلًا وَأَكْدَى {34}
[Yusufali 53:34] Gives a little, then hardens (his heart)?

أَعِندَهُ عِلْمُ الْغَيْبِ فَهُوَ يَرَى {35}
[Yusufali 53:35] What! Has he knowledge of the Unseen so that he can see?

أَمْ لَمْ يُنَبَّأْ بِمَا فِي صُحُفِ مُوسَى {36}
[Yusufali 53:36] Nay, is he not acquainted with what is in the Books of Moses-

وَإِبْرَاهِيمَ الَّذِي وَفَّى {37}
[Yusufali 53:37] And of Abraham who fulfilled his engagements?-

أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى {38}
[Yusufali 53:38] Namely, that no bearer of burdens can bear the burden of another;

وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَى {39}
[Yusufali 53:39] That man can have nothing but what he strives for;

وَأَنَّ سَعْيَهُ سَوْفَ يُرَى {40}
[Yusufali 53:40] That (the fruit of) his striving will soon come in sight:

ثُمَّ يُجْزَاهُ الْجَزَاء الْأَوْفَى {41}
[Yusufali 53:41] Then will he be rewarded with a reward complete;

وَأَنَّ إِلَى رَبِّكَ الْمُنتَهَى {42}
[Yusufali 53:42] That to thy Lord is the final Goal;

وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَى {43}
[Yusufali 53:43] That it is He Who granteth Laughter and Tears;

وَأَنَّهُ هُوَ أَمَاتَ وَأَحْيَا {44}
[Yusufali 53:44] That it is He Who granteth Death and Life;

وَأَنَّهُ خَلَقَ الزَّوْجَيْنِ الذَّكَرَ وَالْأُنثَى {45}
[Yusufali 53:45] That He did create in pairs,- male and female,

مِن نُّطْفَةٍ إِذَا تُمْنَى {46}
[Yusufali 53:46] From a seed when lodged (in its place);

وَأَنَّ عَلَيْهِ النَّشْأَةَ الْأُخْرَى {47}
[Yusufali 53:47] That He hath promised a Second Creation (Raising of the Dead);

وَأَنَّهُ هُوَ أَغْنَى وَأَقْنَى {48}
[Yusufali 53:48] That it is He Who giveth wealth and satisfaction;

وَأَنَّهُ هُوَ رَبُّ الشِّعْرَى {49}
[Yusufali 53:49] That He is the Lord of Sirius (the Mighty Star);

وَأَنَّهُ أَهْلَكَ عَادًا الْأُولَى {50}
[Yusufali 53:50] And that it is He Who destroyed the (powerful) ancient 'Ad (people),

وَثَمُودَ فَمَا أَبْقَى {51}
[Yusufali 53:51] And the Thamud nor gave them a lease of perpetual life.

وَقَوْمَ نُوحٍ مِّن قَبْلُ إِنَّهُمْ كَانُوا هُمْ أَظْلَمَ وَأَطْغَى {52}
[Yusufali 53:52] And before them, the people of Noah, for that they were (all) most unjust and most insolent transgressors,

وَالْمُؤْتَفِكَةَ أَهْوَى {53}
[Yusufali 53:53] And He destroyed the Overthrown Cities (of Sodom and Gomorrah).

فَغَشَّاهَا مَا غَشَّى {54}
[Yusufali 53:54] So that (ruins unknown) have covered them up.

فَبِأَيِّ آلَاء رَبِّكَ تَتَمَارَى {55}
[Yusufali 53:55] Then which of the gifts of thy Lord, (O man,) wilt thou dispute about?

هَذَا نَذِيرٌ مِّنَ النُّذُرِ الْأُولَى {56}
[Yusufali 53:56] This is a Warner, of the (series of) Warners of old!

أَزِفَتْ الْآزِفَةُ {57}
[Yusufali 53:57] The (Judgment) ever approaching draws nigh:

لَيْسَ لَهَا مِن دُونِ اللَّهِ كَاشِفَةٌ {58}
[Yusufali 53:58] No (soul) but Allah can lay it bare.

أَفَمِنْ هَذَا الْحَدِيثِ تَعْجَبُونَ {59}
[Yusufali 53:59] Do ye then wonder at this recital?

وَتَضْحَكُونَ وَلَا تَبْكُونَ {60}
[Yusufali 53:60] And will ye laugh and not weep,-

وَأَنتُمْ سَامِدُونَ {61}
[Yusufali 53:61] Wasting your time in vanities?

فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا {62}
[Yusufali 53:62] But fall ye down in prostration to Allah, and adore (Him)!


*****

I found the tafsir today
if anyone is interested

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جوري
10-24-2007, 10:18 PM
can someone scholarly please read this from wiki and tell me if it is correct and in concert with Islamic teaching? or should be edited?
thanks in advance
:w:

edited as per request.. special thank you to br. UbydAllah for his wonderful effort in gathering and sharing this wonderful history of the lotte tree with us

Jazaka Allah khyran

:w:
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Ibn Abi Ahmed
10-24-2007, 10:30 PM
:sl:

You should remove that quote from Wiki ^ since that site does not provide the source of what it's saying from the hadith.

Here is what I was able to get about the Lote Tree:
Sidrat al-Muntaha, by which the Prophet (peace and blessings of Allaah be upon him) saw Jibreel when he was taken up into the heavens

Allaah says (interpretation of the meaning):

"And indeed he (Muhammad (peace and blessings of Allaah be upon him) saw him (Jibreel) at a second descent (i.e., another time), near Sidrat al-Muntaha (the lote tree of the utmost boundary, beyond which none can pass), near it is the Paradise of Abode, when that covered the lote-tree which did cover it! The sight (of Prophet Muhammad (peace and blessings of Allaah be upon him)) turned not aside (right or left), nor did it transgress beyond (the) limit (ordained for it). Indeed, he did see of the Greatest Signs of his Lord (Allaah)." [al-Najm 53:13-18]

The phrase translated here as "when that covered the lote-tree which did cover it" is explained by the hadeeth narrated by Imaam al-Bukhaari from Abu Dharr, in which the Prophet (peace and blessings of Allaah be upon him) said: "It was covered in colours, I do not know what they are…" According to a hadeeth narrated by Abu Sa’eed and Ibn ‘Abbaas, he said: "It was covered by the angels." According to a report narrated by Muslim, he said: "When it was covered with whatever covered it by the command of Allaah, it changed, and none of the creation of Allaah could describe its beauty."

In the famous hadeeth about his Mi’raaj (ascent into heaven), the Prophet (peace and blessings of Allaah be upon him) said that when Jibreel took him up into the heavens, he went through from one heaven to the next by the command of Allaah, until he reached the seventh heaven. He said: "Then I was taken to Sidrat al-Muntaha; its fruits were like the pitchers of Hajar and its leaves were like the ears of elephants. He said, ‘This is Sidrat al-Muntaha’…" (Reported by al-Bukhaari, 3598).

The reason why it is called Sidrat al-Muntaha is stated in the hadeeth narrated from Ibn Mas’ood by Imaam Muslim: "There everything that comes up from earth stops (yantahee), and it is taken from there, and there everything that comes down stops, and it is taken from there." Al-Nawawi said: It is called Sidrat al-Muntaha because the knowledge of the angels stops at that point, and no one has gone beyond it except the Messenger of Allaah (peace and blessings of Allaah be upon him).

It is the tree at which the knowledge of every Prophet who has been sent and every angel who is near to Allaah stops. What lies beyond it is unseen; no one knows it except Allaah or the one to whom He tells it. It was said that this is the ultimate destination of the souls of the martyrs.

The fruits described in the hadeeth are well known: they are the fruits of the lotus tree. Al-Khattaabi said that the phrase "like the pitchers of Hajar" meant that they were big like pitchers; this is something that was known to the first listeners, which is why this analogy was used. Hajar is a place-name. The phrase "its leaves were like the ears of elephants" is also indicative of huge size.

http://islamqa.com/index.php?ref=1920&ln=eng

From the Sunnah:

The Prophet (peace and blessings of Allaah be upon him) saw Sidrat al-Muntaha (a lote tree of the utmost boundary over the seventh heaven beyond which none can pass), by which he saw the Paradise of Abode, as it says in Saheeh al-Bukhaari (336) and Saheeh Muslim (237) who narrated the hadeeth of Anas (may Allaah be pleased with him) which tells the story of the Isra’ (Prophet’s Night Journey). At the end of this hadeeth it says: “Jibraa’eel took me until we reached Sidrat al-Muntaha, which was covered with colours, I do not know what they are. Then I entered Paradise and saw that its domes were pearls and its soil was musk.”

http://islamqa.com/index.php?ref=14526&ln=eng
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جوري
10-24-2007, 10:34 PM
Thank you so much akhi.. I am unable to remove it from wiki, can someone please kindly remove it and stick what you have written above instead?

Jazaka Allah for sharing this article..
there is so much about the 'lote-tree' on the web, most of it inaccurate, I am guessing.. I didn't know much about it.. short of the verses in the Quran..

:w:
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جوري
10-24-2007, 10:46 PM
I found this about it, but in Arabic the secret is to use سدرة المنتهى
I'll try to translate the article at a later time insha'Allah
Jazaka Allah
:w:

شجرة ذات حُرمـة


يُشرّف رب العزة سبحانه بعض الأماكن دون بعض .
ويُفضّل بعض الأشخاص على بعض ، كما فضل بعض الأنبياء على بعض .
ويُجعل لبعض المخلوقات حُرمة دون بعض
وقد جعل الله لبعض الشجر حُرمة وذلك بأن حرّم قطعه أو كسر شيء من أغصانه
فمنه ما حُـرّم لأجل حُرمة المكان كشجر مكة – حرسها الله –
ومنه ما حُـرّم لأجل ذات الشجر ، كالسّدر

فقد قال رسول الله صلى الله عليه وسلم : قاطع السدر يُصوّب الله رأسه في النار . رواه البيهقي في السنن الكبرى ، وصححه الألباني في صحيح الجامع .

والسّدر ورد في القرآن في أكثر من موضع ، فمن ذلك :
* ما جاء في قصة المعراج بالنبي صلى الله عليه وسلم ، ورؤيته لجبريل على صورته التي خلقه الله عليها وله ستمائة جناح .
قال سبحانه وتعالى : ( أَفَتُمَارُونَهُ عَلَى مَا يَرَى * وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى * عِندَ سِدْرَةِ الْمُنْتَهَى * عِندَهَا جَنَّةُ الْمَأْوَى * إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى * مَا زَاغَ الْبَصَرُ وَمَا طَغَى * لَقَدْ رَأَى مِنْ آيَاتِ رَبِّهِ الْكُبْرَى )

روى البخاري ومسلم من حديث أنس رضي الله عنه عن رسول الله صلى الله عليه وسلم في قصة الإسراء والمعراج ، وفيه :
قال : ثم انطلق بي جبريل حتى نأتي سدرة المنتهى فغشيها ألوان لا أدري ما هي . قال : ثم أدخلت الجنة ، فإذا فيها جنابذ اللؤلؤ ، وإذا ترابها المسك .
وفي رواية : ورُفعت لي سدرة المنتهى فإذا نبقها كأنه قلال هجر ، وورقها كأنه آذان الفيول ، في أصلها أربعة أنهار : نهران باطنان ، ونهران ظاهران ، فسألت جبريل ، فقال : أما الباطنان ففي الجنة ، وأما الظاهران النيل والفرات .

وفي حديث ابن مسعود رضي الله عنه قال: لما أسري برسول الله صلى الله عليه وسلم انتهى به إلى سدرة المنتهى ، وهي في السماء السادسة إليها ينتهي ما يعرج به من الأرض فيقبض منها ، وإليها ينتهي ما يهبط به من فوقها فيقبض منها . رواه مسلم .

ومِن المواضع التي ذُكر فيها السدر :
* أن أصحاب اليمين من أصحاب الجنة في سدر منـزوع الشوك .
قال تبارك وتعالى : ( وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ * فِي سِدْرٍ مَّخْضُودٍ * وَطَلْحٍ مَّنضُودٍ * وَظِلٍّ مَّمْدُودٍ * وَمَاء مَّسْكُوبٍ * وَفَاكِهَةٍ كَثِيرَةٍ ) الآيات .
جاء في تفسير السدر المخضود أنه الذي نُـزِع شوكه .
أو أنه الموقّر بالثمر . قال بهما ابن عباس رضي الله عنهما .
قال قتادة : كنا نحدث أنه الموقر الذي لا شوك فيه .
قال ابن كثير بعد أن نقل الأقوال فيه : والظاهر أن المراد هذا وهذا ، فإن سدر الدنيا كثير الشوك قليل الثمر ، وفي الآخرة على العكس من هذا لا شوك فيه وفيه الثمر الكثير الذي قد أثقل أصله .
ولولا فضل السدر لما جُعل في الجنة .

ومِن المواضع التي ذُكر فيها السدر :
* في خبر سبأ : ( فَأَعْرَضُوا فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ الْعَرِمِ وَبَدَّلْنَاهُم بِجَنَّتَيْهِمْ جَنَّتَيْنِ ذَوَاتَى أُكُلٍ خَمْطٍ وَأَثْلٍ وَشَيْءٍ مِّن سِدْرٍ قَلِيلٍ )

وللسدر خصائص ومزايا ، فمن ذلك :
أنه يطرد الهوام ، ولذلك قال عليه الصلاة والسلام لمن كُنّ يُغسلن ابنته : اغسلنها ثلاثا أو خمسا أو أكثر من ذلك بماء وسدر ، واجعلن في الآخرة كافورا . رواه البخاري ومسلم .
وقال في شأن المحرِم الذي وقصته ناقته : اغسلوه بماء وسدر . رواه البخاري ومسلم .

وهو نافع – بإذن الله – للتداوي به من السّحر والعين والرّبط
ولذا ينصح العلماء به ، فيُوصون بأخذ سبع ورقات سدر برّي ثم يُقرأ فيها وتُطحن ثم توضع في ماء ويُغتسل ويُشرب منه .

ومن فوائده ما ذكره ابن القيم رحمه الله حيث قال :
والنبق ثمر شجر السدر ، ويعقل الطبيعة ، وينفع من الإسهال ، ويدبغ المعدة ، ويُسكن الصفراء ، ويغذو البدن ، ويشهى الطعام ، ويولد بلغما ، وسويقه يقوي الحشا ، وهو يُصلح الأمزجة الصفراوية ، وتُدفع مضرته بالشهد ، واختلف فيه هل هو رطب أو يابس على قولين ، والصحيح أن رطبه بارد رطب ، ويابسه بارد يابس .

كتبه
عبد الرحمن بن عبد الله السحيم
assuhaim@al-islam.com
Reply

Ummu Sufyaan
10-25-2007, 01:04 AM
:sl:
do you still want some info about it?
:sl:
Reply

جوري
10-25-2007, 01:07 AM
yes all the info I can get pls
Jazaki Allah khyran

:w:
Reply

Ummu Sufyaan
10-25-2007, 01:22 AM
I am unable to remove it from wiki, can someone please kindly remove it and stick what you have written above instead?
i wouldn't mind doing it, but i dint kow how to. could you help.

Angels, Light and colors covered Sidrat Al-Muntaha

Allah said,

[إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى ]

(When that covered the lote tree which did cover it!) We mentioned before, in the Hadiths about Al-Isra' that the angels, Allah's Light, and spectacular colors covered the Sidrah. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "When the Messenger of Allah was taken on the Isra' journey, he ascended to Sidrat Al-Muntaha, which is in the seventh heaven. There everything terminates that ascends from the earth and is held there, and terminates everything that descends from above it is held there,

[إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى ]

(When that covered the lote tree which did cover it!) He said, "Golden butterflies. The Messenger of Allah was given three things: He was given the five prayers, he was given the concluding verses of Surat Al-Baqarah (2:284-286), and remission of serious sins for those among his Ummah who do not associate anything with Allah.'' Muslim collected this Hadith. Allah's statement,

[مَا زَاغَ الْبَصَرُ وَمَا طَغَى ]

(The sight turned not aside, nor it transgressed beyond the limit.) indicates that the Prophet's sight did not turn right or left, according to `Ibn `Abbas,

[وَمَا طَغَى]

(nor it transgressed beyond the limit.) not exceeding what has been ordained for it. This is a tremendous quality that demonstrates the Prophet's firm obedience to Allah, because he only did what was commanded and did ask beyond what he was given. Allah's statement,

[لَقَدْ رَأَى مِنْ ءَايَـتِ رَبِّهِ الْكُبْرَى ]

(Indeed he saw of the greatest signs of his Lord.) is similar to another Ayah,

[لِنُرِيَهُ مِنْ ءْايَـتِنَآ]

(In order that We might show him of Our Ayat.)(17:1), meaning, signs that testify to Allah's might and greatness. Relying on these two Ayat, some scholars of Ahl us-Sunnah said that the Prophet did not see Allah during the Isra' journey, because Allah said,

[لَقَدْ رَأَى مِنْ ءَايَـتِ رَبِّهِ الْكُبْرَى ]

(Indeed he saw of the greatest signs of his Lord.) They said that, had the Prophet seen his Lord, Allah would have conveyed this news and the Prophet would have narrated it to the people.

[أَفَرَءَيْتُمُ اللَّـتَ وَالْعُزَّى - وَمَنَوةَ الثَّالِثَةَ الاٍّخْرَى - أَلَكُمُ الذَّكَرُ وَلَهُ الاٍّنثَى - تِلْكَ إِذاً قِسْمَةٌ ضِيزَى - إِنْ هِىَ إِلاَّ أَسْمَآءٌ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّآ أَنزَلَ اللَّهُ بِهَا مِن سُلْطَـنٍ إِن يَتَّبِعُونَ إِلاَّ الظَّنَّ وَمَا تَهْوَى الاٌّنفُسُ وَلَقَدْ جَآءَهُم مِّن رَّبِّهِمُ الْهُدَى - أَمْ لِلإِنسَـنِ مَا تَمَنَّى - فَلِلَّهِ الاٌّخِرَةُ والاٍّولَى - وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ لاَ تُغْنِى شَفَـعَتُهُمْ شَيْئاً إِلاَّ مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَآءُ وَيَرْضَى ]
(19. Have you then considered Al-Lat, and Al-`Uzza.) (20. And Manat, the other third) (21. Is it for you the males and for Him the females) (22. That indeed is a division most unfair!) (23. They are but names which you have named - you and your fathers - for which Allah has sent down no authority. They follow but a guess and that which they themselves desire, whereas there has surely come to them the guidance from their Lord!) (24. Or shall man have what he wishes) (25. But to Allah belongs the last (Hereafter) and the first (the world).) (26. And there are many angels in the heavens, whose intercession will avail nothing, except after Allah has given leave for whom He wills and is pleased with.)

http://www.tafsir.com/default.asp?sid=53&tid=50944

can u please let me know what ayah this tree is mentioned in surat ul israa
Reply

جوري
10-25-2007, 01:47 AM
in the Arabic portion above it speaks of 4 rivers around the tree.. two that are obscured and are rivers of heaven and two which are known which are the Niles and Euphrates.. does that mean the niles and the Euphrates are part of heaven?

also in the last hadith, it speaks of the health benefits of the lote tree... which I thought was orphic? so how is the narrator giving advise on collecting its leaves, grinding them and mixing with water for a cure?

Jazaki Allah khyran
:w:
Reply

جوري
10-25-2007, 01:57 AM
format_quote Originally Posted by maryam11

http://www.tafsir.com/default.asp?sid=53&tid=50944

can u please let me know what ayah this tree is mentioned in surat ul israa
which tree are you speaking of sis? I only found a mention of one tree in suret Israa.. but it is an accursed tree.. do you ever get the feeling you are reading the Quran for the first time, even though you've just read it in Ramadan or is it just me? :lol:
:w:

وَإِذْ قُلْنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِالنَّاسِ وَمَا جَعَلْنَا الرُّؤيَا الَّتِي أَرَيْنَاكَ إِلاَّ فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِي القُرْآنِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلاَّ طُغْيَانًا كَبِيرًا {60}
[Pickthal 17:60] And (it was a warning) when we told thee: Lo! thy Lord encompasseth mankind, and We appointed the sight which We showed thee as an ordeal for mankind, and (likewise) the Accursed Tree in the Qur'an. We warn them, but it increaseth them in naught save gross impiety.
Reply

Ummu Sufyaan
10-26-2007, 05:04 AM
format_quote Originally Posted by PurestAmbrosia
which tree are you speaking of sis? I only found a mention of one tree in suret Israa.. but it is an accursed tree.. do you ever get the feeling you are reading the Quran for the first time, even though you've just read it in Ramadan or is it just me? :lol:
:w:

وَإِذْ قُلْنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِالنَّاسِ وَمَا جَعَلْنَا الرُّؤيَا الَّتِي أَرَيْنَاكَ إِلاَّ فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِي القُرْآنِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلاَّ طُغْيَانًا كَبِيرًا {60}
[Pickthal 17:60] And (it was a warning) when we told thee: Lo! thy Lord encompasseth mankind, and We appointed the sight which We showed thee as an ordeal for mankind, and (likewise) the Accursed Tree in the Qur'an. We warn them, but it increaseth them in naught save gross impiety.
:sl:
ahh, your're right sorry. i mislead the tafseer.
do you ever get the feeling you are reading the Quran for the first time, even though you've just read it in Ramadan or is it just me?
lol. not, but i really wish my arabic was superb, so that i could pick out the linguistic miracles of the quran. i was watching this show which gives the tafseer of the quran from a lingustic point of veiw (as opposed to a fiqh one), and the man saying that the difference between اذ& اذا is that اذ refers to things that have already passed. such as surat al-baqarah, wa ith qolnaa.... go through the quran and you will notice that it is dead right. its a really nice show. i dont watch it often though:hiding:(if you already knew that, ill be :embarrass:embarrass:hiding: lol...)
:sl:
Reply

جوري
10-26-2007, 05:15 AM
That is just the thing about all matters of our world.. to be perfect at them takes years and years of dedication.. It is impossible to know everything.. so you can dedicate your life to knowing tid bits about everything or being really crafty at just one thing.. I am almost always overwhelmed by how much I don't know and how much I need to learn, and what so little time I have to do it all..
Sob7an Allah..
Anyhow your du3a sis would be great

p.s I know what you mean about language.. I always fancied myself fluent in Arabic.. yet there are words in the article I posted that are beyond me for instance خَمْطٍ وَأَثْلٍ do you know what that means? or نبقها كأنه قلال هجر -- eh anyhow the way I see it, is every day is a chance to learn something new..

:w:
Reply

Ummu Sufyaan
10-26-2007, 05:18 AM
:sl:
sorry, i have noooo idea. did you look up the tanslation. but even that you feel dosn't justify it.
:sl:
Reply

جوري
10-26-2007, 05:33 AM
Was only able to find two of the words, which are أَثْل and هَجْر we have to know of the rest of the words to understand the correct context, since there is more than one synonym...
:w:

أَثَلَ فــــعــــــــل كانَ كَرِيمَ المَحْتِد ( الْأَصْل ) be high born

أَثْل اســــــــــــم أَثْل : شَجَر مِنْ الْفَصِيلَة الطَّرْفَاوِيَّة وَاحِدَتُهُ أَثْلَة tamarisk


هَجَّرَ فــــعــــــــل شَرَّدَ make homeless , displace , dislodge , force to emigrate

هَجَرَ فــــعــــــــل تَرَكَ part company with , forsake , disuse , desert , relinquish , immigrate , quit , leave , part company , break off from , stop using , break off with , break up with , break away with , immigrate to , abandon

هَجْر اســــــــــــم شِدَّةُ الحَرّ swelter , excessive heat , hottest time of the day , oppressive heat , scorching heat , midday heat
نِصْفُ النَّهار , زَوال noontide , noonday , noon

هَجْر مـــصــــــدر تَرْك desertion , abandonment , separation , leaving , breakup , disuse , forgoing , forsaking , breakaway
Reply

جوري
10-26-2007, 05:43 AM
found this too on the web, if anyone has objections to content, then please remove it
thank you
Jazakoum Allah khyran


By Muhammad Zuhri
(Translated By M. M. Medeiros)

Every religion has its own unique symbols for depicting compactly the spiritual experiences of its followers in their encounter with the reality of God. In the same way, the Messenger of Allah (pbuh) handed down to us as a legacy certain distinctive symbols of the journey he underwent in response to the call of Allah. One of these is the Lote Tree of the Extreme Limit, which plays a major part in the momentous event we are commemorating at this moment.

A Symbol of Spiritual Attainment

In the original Arabic, the phrase "Lote Tree of the Extreme Limit" has the literal meaning of "the crown of a jujube tree." This tree symbolizes a kind of life which exists within the human self. Neither physical nor psychic, but spiritual, it is nevertheless referred to as a place—as the level or station of spirituality (maqam ruhaniyyah).

The treetop is very high; therefore, not everyone will be able to reach it safely. Besides that, it represents the extreme limit of human development. Syaikhul ‘Arif-Billah Muhammad bin ‘Abdul Jabbar An-Nifari called it the station of waqfah, or the terminal station, the place beyond which Allah’s servant can go no further, or, in other words the moment when a person finds himself between the Hands of God. The Holy Qur’an describes the closeness of the Prophet (pbuh) to his Creator in Surah 53, verse 9. The two bows can be understood as the two arcs of a circle caused by the descent of God and the ascent of His servant to meet Him.

Because the Lote Tree of the Extreme Limit is spiritual, there is no way the intellect can grasp its significance without first having itself undergone the same vine-like process of growth that brought the Prophet (pbuh) there—his Night Journey (Isra’) and Ascension (Mi’raj).

The Spiritual Journeys of the Prophet (pbuh)

The Night Journey and the Ascension are the Messenger’s (pbuh) spiritual journeys, the first horizontal and then continued by the second, the vertical one. This spatial aspect shows that he was really made by Allah to undertake these journeys in his physical body. In this context, "spiritual" means something unlike intellect and imagination, two faculties which can wander freely without the hindrance of the physical body. Iit means the essential aspect of the human being which can grow into maturity by means of its existential behavior.

The Horizontal Journey (Night Journey/Isra’)

At the moment when human nature had fallen into the Vale of Ignorance (jahiliah)—the dark night of the 27th of the lunar month—the Holy Prophet (pbuh), at a time when he was not oriented toward his physical needs—night, spiritual—was made by Allah to move from the House of Inviolability/Baitul Haram (The Intellect/Aql, Law/Hukm, Knowledge/Ilm) to the House of Holiness/Baitul Muqaddas (The Heart/Qalb, Holiness, Gnosis/Ma’rifa) which holds the secret of humankind’s eternal life (which is to be blessed by all the creatures around one). As a result, the values which appeared in his consciousness at that time were not pragmatic values connected with the objects he was encountering, but spiritual values Allah was teaching him (the Divine Verses).

In the horizontal journey of the servant desiring to answer Allah’s call and to meet Him, he will inevitably encounter obstacles from his present House, the House of Inviolability, as he journeys to his House of Old, the House of Holiness, the true place of departure. This is because the intellect can orient itself only toward natural phenomena and natural causality, and tends to measure all things by such things, whereas on the journey the traveller will encounter all the matters in which he has been careless—or, in other words, the divine causality directly connected with God, such as all the many sins of which he has not yet repented and the many divinely bestowed joys for which he has not yet given thanks.

Compare this with the experience of the Prophet Moses (pbuh) when he retraced his steps (Q18:64) back to the junction of the two waters to be taught by Allah by being allowed to experience a deepening of his awareness of how meaningless, when one finds oneself face to face with Allah’s Command, is all intellectual understanding.

The Vertical Journey (Ascension/Mi’raj)

On his Ascension, according to Muslim’s Collection of Ahadith/Traditions of the Holy Prophet (pbuh), the Messenger of Allah (pbuh) rose through seven heavens or levels of spiritual attainment, each one of which is symbolized by a meeting with one of the Messengers of Allah who had preceded him, as follows:

Heaven
Messenger
Symbolizes
Level
Fluid

First Prophet Adam (pbuh) Unity Material Water
Second Prophets John and Jesus (pbut) Consciousness for Growth Life Water
Third Prophet Joseph (pbuh) Freedom Soul Water
Fourth Prophet Idris (pbuh) Creativity Intellect Water
Fifth Prophet Aaron (pbuh) Faithfulness Faith Milk
Sixth Prophet Moses (pbuh) Firmness (Prophethood) Islam Wine
Seventh Prophet Abraham (pbuh) Sacrifice (Risalah) Virtue Honey

The vertical hierarchy from the Material through Life and Soul (nafs) to Intellect (‘aql) is what we name physical evolution, while that from Faith (Iman) through Islam (Prophethood) to Voluntary Generosity (Ihsan) we call spiritual evolution.

These seven evolutionary phases, passed through successfully by the Holy Prophet (pbuh) in his Ascension, reveal how his personality was formed so as to enable him physically and spiritually to represent his universe. As the subjectivity (spiritual power) of that universe, he was cast into individuality upon the Lote Tree of the Extreme Limit, where he had no one to address but Allah. There he found that the second-person pronoun for God is "Thou," and Allah was pleased to address him in return as "thou." (See Q1:5, Q68:4, and Q5:67.)

From this passage from the Holy Qur’an, it is possible to judge how great is the presence of a speaking companion of Allah:

"And Allah would not chastise them while thou wast among them, nor would Allah chastise them while they seek forgiveness." (Q8:33)

In the seventh heaven, when the Prophet (pbuh) was about to return to the existential universe, Gabriel offered the him four glasses, one containing water, one milk, one wine, and one honey. They symbolize what he received during his Ascension. He chose the milk, symbolizing his future role as a Witness in the midst of the flock he would lead in revolution. His descent was not essential in nature. Instead he chose the existential policy of employing the most effective means of teaching his flock—offering himself as a good example for all human beings to follow. He remained a Conceptor (one of the Prophets/Nabiyyin: honey) and at the same time a Dynamizator (one of the Truthful/Siddiqin: wine), even as he appeared as a Motivator (one of the Faithful/Shuhada: milk) before his flock (the Righteous/Salihin: water) taking the role of their Facilitator.

The Symbols and their Environment (A Map of Heaven)

1. Water Means Salihin/The Righteous Facilitators Af’al / Divine Acts
2. Milk Situation Shuhada/The Faithful Motivators Asma / Divine Names
3. Wine Process Siddiqin/The Truthful Dynamizators Sifat / Divine Attributes
4. Honey Structure Nabiyyin/The Prophets Conceptors Dhat / Divine Essence

Concerning the Rivers of Heaven:

Q2:25 "And give good news to those who believe and do good deeds that for them are Gardens in which rivers flow. Whenever they are given a portion of the fruit thereof, they will say: This is what was given to us before, and they are given the like of it. And for them therein are pure companions, and therein they will abide."

Q5:119 "Allah will say: This is a day when their truth will profit the truthful ones. For them are Gardens wherein flow rivers abiding therein for ever. Allah is well pleased with them, and they are well pleased with Allah. That is the mighty achievement."

Q57:12 "On that day thou wilt see the faithful men and the faithful women, their light gleaming before them and on their right hand. Good news for you this day! Gardens wherein rivers flow, to abide therein.! That is the grand achievement."

Q85:11 "Those who believe and do good, theirs are Gardens wherein flow rivers. That is the great achievement."

Concerning water, milk, wine, and honey as symbols of God’s provision (rizq) for humankind

Water is necessary to life. Milk (a substance somewhere between blood and bodily waste) is a symbol of a situation favorable to growth. Wine, as a beverage made from the fruit of the vine, symbolizes the creative process come to fruition, while honey, produced by bees for the sake of the coming generation, symbolizes a social structure conducive to the survival of the species: "And thy Lord revealed to the bee: Make hives in the mountains and in the trees and in what they build. Then eat of all the fruits and walk in the ways of thy Lord submissively. There comes forth of their bellies a beverage of many hues in which there is healing for men. Therein is surely a sign for a people who reflect." (Q16:68-69)

Concerning the Four Environments Within a Believing Society

"And whoever obeys Allah and the Messenger, they are with those upon whom Allah has bestowed favors from among the prophets and the truthful and the faithful and the righteous, and a goodly company are they!" (Q4:69)



The Wisdom of the Chosen One

We can begin to appreciate how momentous an event in the history of God’s vice-regency on Earth was the discovery of Allah’s Thou-ness by the way this teaching further clarifies our service by revealing whom we address as thou or take as dialogue-partners in our world. In other words, we have already met God in those whom we address as thou. This becomes possible whenever we succeed in discerning the family relationship between the True Thou, Allah, and those whom we address as thou—for the dialogue partner of the creature should be the Creator Himself. However, we shall never succeed in this until we become conscious that behind every creature is Allah’s Command, and this divine Command is what we ought to be able to see whenever we enter into dialogue with any citizen of the universe.

"Surely His is the creation and the command. Blessed is Allah, the Lord of the worlds." (Q7:54)

"Whithersoever ye turn, there is Allah’s countenance." (Q2:115)

"So whoever hopeth for the meeting with his Lord, he should do good deeds, and make none sharer of the worship due unto his Lord." (Q18:110)

"‘O son of Adam, I asked you for food and you fed me not.’

"He will say: ‘O Lord, and how should I feed You when You are the Lord of the worlds?’

"He will say: ‘Did you not know that My servant So-and-so asked you for food and you fed him not? Did you not know that had you fed him you surely would have found your reward with me?’" (Sacred Tradition)

This is the wisdom He taught His Prophet at the Lote Tree of the Extreme Limit and which in turn the Holy Prophet taught his flock in the form of the ritual prayer (salat) that would become for every Muslim the experience of ascension.



The Perspective of Ritual Prayer (Salat)

Ritual prayer involves three aspects of qibla (the direction in which a Muslim turns when worshipping): Vertical, Horizontal, and Structural.

The Vertical Qibla
(Hadrat al-A’la/Divine Presence, Ilaahin-naas/The God of Mankind)

Ritual prayer means facing God, the One, the Almighty, the Indescribably Perfect, humbly, attentively and in a state of ritual purity. In this prayer we raise up God’s Greatness, Glory, and Praiseworthiness, and at the same time we not only implant within ourselves the motivation for our servanthood but also beg Him for abundant Mercy and Guidance. We do this as if we could see and be seen by Him. It is at this time that a new life grows within us, the life called spiritual.

The Horizontal Qibla
(Hadrat al-Jam/Presence of All-Comprehensiveness; Malikin-naas/The King of Mankind)

Ritual prayer is a kind of temporal divine service which opens with the raising of the hands and the recitation of "God is most great," an expression that brings the worshipper into a state of consecration. Ritual prayer finishes with the salutation of peace, which is the horizontal directing of this temporal process. As the worshipper says the word "peace," his gaze is turned first to the right and then to the left to signify that the temporal process is over and to express the effectiveness of the action in the spatial realm. The word "peace" is the end of the temporal process and the start of the spatial one in which we are chosen by the Prophet (pbuh) to engage in interpersonal communication and do good deeds in our social setting. This is because, with its intent to spread well-being and the mercy and blessings of Allah to the left and the right of us from the place on earth where we are facing Him, the salutation of peace, is clearly the horizontal direction we face in our ritual prayer or, in other words, in carrying out the mission of the Messenger of Allah (pbuh) to be "a mercy to the nations." (Q21:107)

The Structural Qibla
(Hadrat ur-Rabbani/Lordly Presence; Rabbin-naas/The Lord of Mankind)

In our ritual prayer, we are required to face the Ka’abah, the structure said to have been the home of the Prophet Adam (pbuh) and later to have been restored and used as a home by the Prophet Abraham and family (pbut). The Ka’bah is located within an area for prayerful prostration called the Masjid-il Haram, where, since before recorded history, it has always been forbidden to hunt God’s creatures, and where people of all nations, races, skin colors, cultures, language groups, and social as well as economic levels gather to perform the religious obligation of Pilgrimage with no distinction as to duties and responsibilities. What message God has been sending us all this time should be clear from the fact that each time we perform the ritual prayer we are required to face the Ka’bah.

It would not be too hasty for us to conclude that the structural direction we must face in prayer is intended to create a universal cultural structure enabling this tiny globe we inhabit to become a mosque, a sacred house in which the entire human family can, first, freely bow in prayer with backs horizontal, parallel to the earth, thus becoming integrated into"a mercy to all nations," and, second, with all killing forbidden, freely kneel upright, evolving spiritually.



A Symbol of the Highest Wisdom of the Chosen One

As a result of his obedience to God’s invitation to ascend to Prophethood, the highest level possible, and then to descend and carry out his noble mission, the Holy Prophet (pbuh) gained and expressed great wisdom, but undoubtedly of all that wisdom of his the highest and noblest was the policy "to live always before Allah as the representative of the human race and to live always before the human race as the representative of Allah."

That policy is the reason he is called the prayer leader (imam) facing in two directions: one towards the House of Holiness/Baitul Muqaddas (The Heart/Qalb, Holiness, Gnosis/Ma’rifa) when standing as an individual before Allah and the other towards the House of Inviolability/Baitul Haram (The Intellect/Aql, Law/Hukm, Knowledge/Ilm) when standing in his dual role before Allah as an individual representing his flock and before his flock as Allah’s earthly viceregent.

In addition to that, he was able to pass down this wise policy to his flock, and to this day it remains the Crown of the Jujube Tree, the Lote Tree of the Extreme Limit, for it is the very inner content of our Ritual Prayer.

Al-hamdu li-llahi Rabbi-l‘alamin! (Praise be to Allah, the Lord of the Worlds.)

Wallahu a’lam bis-sawab. (Only Allah knows the real truth of it.)
Reply

Ummu Sufyaan
10-26-2007, 07:38 AM
format_quote Originally Posted by PurestAmbrosia
Was only able to find two of the words, which are أَثْل and هَجْر we have to know of the rest of the words to understand the correct context, since there is more than one synonym...
:w:

هَجَرَ فــــعــــــــل تَرَكَ part company with , forsake , disuse , desert , relinquish , immigrate , quit , leave , part company , break off from , stop using , break off with , break up with , break away with , immigrate to , abandon

هَجْر اســــــــــــم شِدَّةُ الحَرّ swelter , excessive heat , hottest time of the day , oppressive heat , scorching heat , midday heat
نِصْفُ النَّهار , زَوال noontide , noonday , noon
:sl:
i wonder how the former meaning is connected to the latter. as far as i can see, the meanings seem poles apart. the only way i see them connected the former meaning states break away from, compared to midday heat, is that because of the heat, which burns, something breaks off. but that seems so far fetched. or wait. maybe the midday heat is that the sun breaks away form the morning, preceeding on to the next part of the day. if both ideas are even digestable.:-\ i dunno sis. im baffeled.
Reply

جوري
10-27-2007, 06:26 AM
Trees mentioned in the Qur’aan and Sunnah

Question:
As salaamo alaikum wa rahmatullah wa barakatahu

Could you please give me some Hadith references and Quranic references to the Following:

Tuba tree
Tree of Life
Tree of Knowledge
The Cosmic Tree
The Fartherest Tree of the Heavens
These trees are mentioned in muslim literature and I am looking for their credibility
Jazak Allah Khairun

Answer:

Praise be to Allaah.

A number of trees are mentioned in the Qur’aan and Sunnah, some of which will be discussed below:

The date palm tree

This is a good tree to which Allaah likened the word of Tawheed when it is established in the sincere heart, where it bears fruits of good deeds that strengthen eemaan (faith).

Allaah says (interpretation of the meaning): "See you not how Allaah sets forth a parable? – A goodly word is as a goodly tree, whose root is firmly fixed, and its branches (reach) to the sky (i.e., very high)." [Ibraaheem 14:24]

This is the tree to which Allaah likens the believer because it is good in all aspects, it is lasting and it offers different kinds of benefit. Ibn ‘Umar reported: "The Prophet (peace and blessings of Allaah be upon him) said: ‘There is a kind of tree whose leaves do not fall and it is like the Muslim. Tell me what it is.’ The people mentioned different kinds of desert trees … and I said to myself, ‘It is the date palm tree,’ but I felt too shy to speak up. Then the people said, ‘Tell us what it is, O Messenger of Allaah.’ He said: ‘It is the date palm tree.’" (al-Bukhaari, 60)

The blessed olive tree the purity of which Allaah set forth as a parable

Allaah says (interpretation of the meaning):
"Allaah is the Light of the heavens and the earth. The parable of His Light is as (if there were) a niche and within it a lamp, the lamp is in glass, the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of the east (i.e., it neither gets sun-rays only in the morning) nor of the west (i.e., nor does it get sun-rays only in the afternoon – but it is exposed to the sun all day long), whose oil would almost glow forth (of itself), though no fire touched it. Light upon Light! Allaah guides to His Light whom He wills. And Allaah sets forth parables for mankind, and Allaah is All-Knower of everything." [al-Noor 24:35]

In Soorat al-Mu’minoon, Allaah says (interpretation of the meaning): "And a tree (olive) that springs forth from Mount Sinai, that grows oil, and (it is a) relish for the eaters." [al-Mu’minoon 23:20]

Abu Aseed said: "The Prophet (peace and blessings of Allaah be upon him) said: "Eat the oil and use it on your hair and skin, for it comes from a blessed tree." (Reported by al-Tirmidhi, 1775; see also Saheeh al-Jaami’)

The tree which Allaah caused to grow for Yoonus (upon whom be peace) for food and healing.

Allaah says (interpretation of the meaning):
"And, verily, Yoonus was one of the Messengers … Then a (big) fish swallowed him and he had done an act worthy of blame. Had he not been of those who glorify Allaah, he would have indeed remained inside its belly until the Day of Resurrection. But We cast him forth on the naked shore while he was sick, and We caused a plant of gourd to grow over him." [al-Saaffaat 37:139, 142-146]

The mufassireen (commentators) said: The gourd (al-yaqteen) is a kind of pumpkin. Some of them described the benefits of the pumpkin, such as: it grows quickly, it provides shade, it has large, smooth leaves, it keeps flies away and its fruit provides good nourishment: it can be eaten raw or cooked, and its skin may be eaten too. It is known that the Messenger of Allaah (peace and blessings of Allaah be upon him) liked this kind of pumpkin and used to look for it on the plate of food. (Tafseer Ibn Katheer).

The great tree in heaven where our Prophet Muhammad (peace and blessings of Allaah be upon him) saw his father Ibraaheem (upon whom be peace)

Samurah ibn Jundub reported that the Prophet (peace and blessings of Allaah be upon him) said, describing his vision: "Then we went up until we reached a green garden, in which there was a great tree, with an old man and children at its base, and another man near the tree, trying to light a fire in front of him. They took me up to that tree and into a house; I have never seen any more beautiful than that house. In it there were men, old men, youths, women and children. Then they brought me out and took me up to the tree and into another house, even better than the first one. In this house there were old and young men. I said: ‘You have shown me around tonight; tell me about what I have seen.’ They said, ‘Yes… the old man at the foot of the tree was Ibraaheem (upon whom be peace), and the children around him were the children of mankind…" (al-Bukhaari, 1270).

Sidrat al-Muntaha, by which the Prophet (peace and blessings of Allaah be upon him) saw Jibreel when he was taken up into the heavens

Allaah says (interpretation of the meaning):
"And indeed he (Muhammad (peace and blessings of Allaah be upon him) saw him (Jibreel) at a second descent (i.e., another time), near Sidrat al-Muntaha (the lote tree of the utmost boundary, beyond which none can pass), near it is the Paradise of Abode, when that covered the lote-tree which did cover it! The sight (of Prophet Muhammad (peace and blessings of Allaah be upon him)) turned not aside (right or left), nor did it transgress beyond (the) limit (ordained for it). Indeed, he did see of the Greatest Signs of his Lord (Allaah)." [al-Najm 53:13-18]

The phrase translated here as "when that covered the lote-tree which did cover it" is explained by the hadeeth narrated by Imaam al-Bukhaari from Abu Dharr, in which the Prophet (peace and blessings of Allaah be upon him) said: "It was covered in colours, I do not know what they are…" According to a hadeeth narrated by Abu Sa’eed and Ibn ‘Abbaas, he said: "It was covered by the angels." According to a report narrated by Muslim, he said: "When it was covered with whatever covered it by the command of Allaah, it changed, and none of the creation of Allaah could describe its beauty."

In the famous hadeeth about his Mi’raaj (ascent into heaven), the Prophet (peace and blessings of Allaah be upon him) said that when Jibreel took him up into the heavens, he went through from one heaven to the next by the command of Allaah, until he reached the seventh heaven. He said: "Then I was taken to Sidrat al-Muntaha; its fruits were like the pitchers of Hajar and its leaves were like the ears of elephants. He said, ‘This is Sidrat al-Muntaha’…" (Reported by al-Bukhaari, 3598).

The reason why it is called Sidrat al-Muntaha is stated in the hadeeth narrated from Ibn Mas’ood by Imaam Muslim: "There everything that comes up from earth stops (yantahee), and it is taken from there, and there everything that comes down stops, and it is taken from there." Al-Nawawi said: It is called Sidrat al-Muntaha because the knowledge of the angels stops at that point, and no one has gone beyond it except the Messenger of Allaah (peace and blessings of Allaah be upon him).

It is the tree at which the knowledge of every Prophet who has been sent and every angel who is near to Allaah stops. What lies beyond it is unseen; no one knows it except Allaah or the one to whom He tells it. It was said that this is the ultimate destination of the souls of the martyrs.

The fruits described in the hadeeth are well known: they are the fruits of the lotus tree. Al-Khattaabi said that the phrase "like the pitchers of Hajar" meant that they were big like pitchers; this is something that was known to the first listeners, which is why this analogy was used. Hajar is a place-name. The phrase "its leaves were like the ears of elephants" is also indicative of huge size.

The Tree of Tooba in Paradise

Abu Hurayrah (may Allaah be pleased with him) narrated that the Prophet (peace and blessings of Allaah be upon him) said: "In Paradise there is a tree in whose shade a rider could travel for a hundred years without crossing it. Recite, if you wish: ‘In shade long-extended’ [al-Waaqi’ah 56:30]" (Reported by al-Bukhaari, 4502)

The Prophet (peace and blessings of Allaah be upon him) said: "Tooba is a tree in Paradise, one hundred years big. The clothes of the people of Paradise are made from its calyces (outer casing of its flowers)." (Reported by Ibn Hibbaan; see also Saheeh al-Jaami’, 3918)

‘Utbah ibn ‘Abdin al-Salami said: "A Bedouin came to the Prophet (peace and blessings of Allaah be upon him) and asked him about al-Hawd (the cistern). He mentioned Paradise, then the Bedouin asked him, ‘Is there fruit there?’ He said, ‘Yes, and there is a tree called Tooba.’ The Bedouin asked, ‘What tree of this world does it resemble?’ He said, ‘It does not resemble any tree of your land. Have you been to Syria?’ He said, ‘No.’ He said, ‘It resembles a tree in Syria called al-Jawzah (walnut) which grows on one trunk then spreads its branches higher up.’ The Bedouin asked, ‘How big is its trunk?’ He said, ‘If one of the camels of your people was to go around it, it would not complete one circuit before its neck broke of old age and exhaustion. The Bedouin asked, ‘Are there grapes there?’ He said, ‘Yes.’ He asked, ‘How big is a bunch?’ He said, ‘The distance a crow could fly without stopping in a month.’ He asked, ‘How big is one grape?’ He said, ‘Does your father ever slaughter a he-goat from his flocks?’ He said, ‘Yes.’ He said, ‘And does he skin it and give the hide to your mother, and say, "Make me a bucket"?’ He said, ‘Yes.’ The Bedouin asked, ‘Is one grape big enough to satisfy me and my family?’ He said, ‘Yes, and your whole tribe.’" (Reported by Imaam Ahmad).

The tree of Zaqqoom, which is the food of the people of Hell

This tree is described in the Qur’aan as (interpretation of the meaning): "… the accursed tree (mentioned) in the Qur’aan" [al-Israa’ 17:60].

Allaah also says about it (interpretation of the meaning):

"Then, moreover, verily, - you the erring-ones, the deniers (of Resurrection)! You verily will eat of the trees of Zaqqoom. Then you will fill your bellies therewith, and drink boiling water on top of it, so you will drink (that) like thirsty camels! That will be their entertainment on the Day of Recompense!" [al-Waaqi’ah 56:51-56]

"Verily, the tree of Zaqqoom, will be the food of the sinners, like boiling oil, it will boil in the bellies, like the boiling of scalding water. (It will be said): ‘Seize him and drag him into the midst of blazing Fire, then pour over his head the torment of boiling water, taste you (this)! Verily, you were (pretending to be the mighty, the generous! Verily! This is that whereof you used to doubt!’" [al-Dukhaan 44:43-50]

"Is that (Paradise) better entertainment or the tree of Zaqqoom (a horrible tree in Hell)? Truly We have made it (as) a trial for the Zaalimoon (polytheists, disbelievers, wrongdoers, etc.). Verily, it is a tree that springs out of the bottom of Hell-fire, the shoots of its fruit-stalks are like the heads of shayaateen (devils); truly they will eat thereof and fill their bellies therewith. Then on the top of that they will be given boiling water to drink so that it becomes a mixture (of boiling water and Zaqqoom in their bellies). Then, thereafter, their return is to the flaming fire of Hell." [al-Saafaat 37:62-68]

The tree under which the Prophet (peace and blessings of Allaah be upon him) accepted his Companions’ pledge of allegiance unto death and not to desert him.

This happened during the campaign of al-Hudaybiyah, when he heard of the betrayal of the mushrikeen. This tree is also mentioned in the Qur’aan (interpretation of the meaning):
"Indeed, Allaah was pleased with the believers when they gave the Bay’ah (pledge) to you (O Muhammad) under the tree…" [al-Fath 48:18]

The tree next to which the Prophet (peace and blessings of Allaah be upon him) used to preach

Jaabir ibn ‘Abdullaah (may Allaah be pleased with him and his father) reported that the Prophet (peace and blessings of Allaah be upon him) used to go and stand next to a tree or palm-tree on Fridays. A woman or a man of the Ansaar said: "O Messenger of Allaah, should we not make for you a minbar ("pulpit")?" He said, "If you wish." So they made a minbar for him, and when the next Friday came, he was shown to the minbar. The tree cried like a small child, then the Prophet (peace and blessings of Allaah be upon him) came down and hugged the crying tree until it calmed down." Jaabir said: "It was crying because of the dhikr (remembrance of Allaah) that it used to hear." (al-Bukhaari, 3319).

The tree from which Allaah spoke to Moosa (upon whom be peace) and sent him as a Prophet

Allaah says in the Qur’aan (interpretation of the meaning):
"So when he reached it (the fire), he was called from the right side of the valley, in the blessed place from the tree: ‘O Moosa! Verily! I am Allaah, the Lord of the ‘Aalameen (mankind, jinns and all that exists)!" [al-Qasas 28:30]

The tree from which Allaah forbade our father and mother (Aadam and Hawwa) to eat

Allaah says (interpretation of the meaning):
"And O Adam! Dwell you and your wife in Paradise, and eat thereof as you both wish, but approach not this tree, otherwise you both will be of the Zaalimoon (unjust and wrong-doers)." [al-A’raaf 7:19]

"Then Shaytaan whispered to him, saying: ‘O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away?" [Ta-Ha 20:120]

"So He misled them with deception. Then when they tasted of the tree, that which was hidden from them of their shame (private parts) became manifest to them and they began to stick together the leaves of Paradise over themselves (in order to cover their shame). And their Lord called out to them (saying): ‘Did I not forbid you that tree and tell you: Verily Shaytaan is an open enemy to you?’" [al-A’raaf 7:22]

The cedar tree to which Allaah likened the kaafir (disbeliever)

Abu Hurayrah said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The example of the believer is like that of a plant which is continually bent over by the wind; the believer is continually beset with afflictions. The example of a hypocrite is like that of the cedar tree, which does not yield until it is uprooted in one go." (Muslim, 5024)

The scholars of Arabic language said: the cedar (al-arz) is a tree similar to the stone pine tree, which grows in Syria and Armenia. According to another report, the Prophet (peace and blessings of Allaah be upon him) said: "The example of the kaafir is that of the firmly-rooted cedar which does not yield to anything until it is uprooted in one go."

The scholars said: The meaning of this hadeeth is that the believer suffers a great deal, in his physical health, with his family and with his wealth, but this is an expiation for his sins and will raise his status. The kaafir, however, suffers little, but even if something happens to him it will not expiate for his sins at all; he will come with a full burden of sin on the Day of Resurrection.

The tree in the righteous vision that was narrated concerning the sajdah (prostration) to be performed when reciting certain aayaat of the Qur’aan

Ibn ‘Abbaas said: A man came to the Prophet (peace and blessings of Allaah be upon him) and said: "O Messenger of Allaah, last night I had a dream in which it was as if I was praying behind a tree. I prostrated and the tree prostrated after me. I heard it saying: ‘Allaahumma uktub li bihaa ‘indaka ajran wada’ ‘anni bihaa wizran waj’alhaa li ‘indaka dhukhran wa taqabbalha minni kamaa taqabbaltahaa min ‘abdika Daawood (O Allaah, record for me because of it (the sajdah) a reward, alleviate some of my burden, and make it an investment on my behalf with You. Accept it from me as You accepted it from Your slave Daawood).’" Ibn ‘Abbaas said: The Prophet (peace and blessings of Allaah be upon him) recited an aayah where a sajdah is required, then he prostrated, and I heard him saying the same words that the man had reported that the tree had said. (Reported by al-Tirmidhi, 528)

The two trees which came together to conceal the Prophet (peace and blessings of Allaah be upon him) when he was answering the call of nature

This was recorded in the saheeh report narrated by Imaam Muslim, may Allaah have mercy on him, from Jaabir (may Allaah be pleased with him): "… We stopped in a fragrant valley, and the Messenger of Allaah (peace and blessings of Allaah be upon him) wanted to answer the call of nature. I followed him, bringing a bottle of water, but he could not find anywhere where he could conceal himself. There were two trees at the edge of the valley, so the Messenger of Allaah (peace and blessings of Allaah be upon him) went to one of them, took hold of one of its branches, and said: ‘Follow me, by the permission of Allaah.’ So it followed him like a camel being led by a rope, until he came to the other tree. He took one of the other tree’s branches and said: ‘Follow me, by the permission of Allaah.’ So it followed him until he reached the halfway point between them, then he put them together and said: ‘Stay together and cover me, by the permission of Allaah.’ So they stayed together." Jaabir said: "I kept away, for fear that the Messenger of Allaah (peace and blessings of Allaah be upon him) might feel my presence and move even further away. So I sat down, thinking to myself, and when I turned around, I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) coming towards me, and the two trees had separated and taken up their former positions." (Saheeh Muslim, 5328)

Trees (plants) with foul-smelling "fruits" after eating which the Muslims are forbidden to come to the mosque

Jaabir said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever eats of these vegetables (the first time he said ‘garlic,’ then ‘garlic, onions and leeks’), let him not come near us in our mosques, for the agels will be offended by whatever offends the people.’" (al-Nisaa’i, 700)

The trees (all except the gharqad) which will show the Jews to the Muslims so that they may kill them during the great battle at the end of time

The Prophet (peace and blessings of Allaah be upon him) said: "The Hour will not come until the Muslims fight the Jews and kill them. The Jews will hide behind rocks and trees, and the rocks and trees will say: ‘O Muslim, O slave of Allaah! There is a Jews behind me, come and kill him!’ (All the trees will say this except for the gharqad (box-thorn), for it is one of the trees of the Jews.’" (Reported by Imaam Ahmad; it is a saheeh hadeeth).

These are a number of the trees mentioned in the Qur’aan and Sunnah, from which we may learn many lessons. We ask Allaah to help us benefit from these lessons. May Allaah bless our Prophet Muhammad.




Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Reply

Ummu Sufyaan
10-27-2007, 10:05 AM
:sl:
sis, do u have tafseer al-baghawi?? it has abit about The Lote tree? if not, let me know, and inshallah i'll upload it...
:sl:
Reply

جوري
10-27-2007, 04:51 PM
waslaam 3lykoum wra7mat Allah wabarakto

I have several compendiums of Arabic texts here which include Bukhari, Muslim and ibn katheer.. I can't say I frequent those books often on the account I have so much else going on, but I am not sure I have the series you speak? I'd be grateful if you'd share it, but don't wish to trouble..
I have become rather obsessed with the lote tree as of late lol.. become the subject of some of my dreams too, on how much I have been searching for info about it.. plus I have read some opposing opinion on what happened on the 'journey'-- thus I am a bit confused as to the difference of opinion among scholars.. sob7an Allah..

:w:
Reply

Ummu Sufyaan
10-28-2007, 04:01 AM
:sl:
will do, inshallah sis.
but as far as i can tell, its more or less simialr to tafseer ibn katheer. inshallah i'll post it up anyways...
:sl:
Reply

جوري
10-28-2007, 04:53 AM
format_quote Originally Posted by maryam11
:sl:
will do, inshallah sis.
but as far as i can tell, its more or less simialr to tafseer ibn katheer. inshallah i'll post it up anyways...
:sl:
thank you my dear sister.. if it is the same as what I have then don't bother.. I'll look it at my own leisure.. I am fast becoming obsessed with thornbox (shajarat alghardaq) since that last article...

:w:
Reply

Ummu Sufyaan
10-28-2007, 05:55 AM
:sl:
lol. oh. i just finished typing it out.
:sl:
Reply

جوري
10-28-2007, 06:02 AM
Jazaki Allah ukhty I didn't want to inconvenience you, but if you have typed it, I am sure we'd all enjoy it insha'Allah

:w:
Reply

Ummu Sufyaan
10-28-2007, 06:22 AM
ولقد رءاه نزلة أخرى يعي رأى جرريل في صورته التي خلق عليه نازلا من السماء نزلة أخرىز وذلك أنه رآه في صورته مرتين مرة في الأرض ومر في السماء.
عند سدرة المنتهى: وعلى قول ابن عباس معنى: (نزلة أخرى) هو أنه كانت للنبي :arabic5:عرجات في تلك اليلة لمسألته التخفيف من أعداد الصاوات فيكون لكم عرجة نزلة فرأى ربه في بعضها والسدة شجرة النبق وقيل لها: سدرة المنتهى لأنه اليها ينتهي علم الخلق.
عند سدها جنة المأوى :قال عطأعن ابن عباس: جنة المأوى جنة يأوي اليها جبريل والملائكة. وقال مقاتل والكلبي تأوي اليها أرواح الشهداء.
اذ يغشى السدرةما يغشى: قال ابن مسعود: فراش من ذهب وقال مقاتل: تغشاها الملاءكة وقال السدي: من الطيور ومن الحسن قال: غشيها نور رب العزة فاستنارتز

that was taken from tafseer al-baghawi. surat an-Najm 13-16
:sl:
Reply

جوري
10-28-2007, 06:10 PM
very nice Jazaki Allah khyran..

I don't think we'd ever be able to penetrate those seven layers of heaven even to go as far as the tree at least not with anything man made.. even though we've traversed the moon which is closest to us, but, beyond that we wouldn't even be speaking of the speed of light, but something much faster than that, at that stage, I mean even if there is proper technology, people's physical structure and components would lose cohesion under such speed.. I don't think we will ever come up with the technology to travel that far a distance without disintegrating....

There is more on this topic that we can go into.. as in '3awameed in the sama' unseen columns.. have you ever heard of that? that is why space crafts like 'challenger' exploded in a hurry with high speed impact with one of those.. what do you think about that?
They'd have to pass it off as something else though, since they simply have no way of registering on Radar or whatever these invisible columns..

Sob7an Allah.. we are a long way off even with all our science and technology..

let me know your feedback.. I am no scholar but when I read, I just really want to share it with other people and get their feedback... see what they too think of it

:w:
Reply

Ummu Sufyaan
10-30-2007, 06:48 AM
:sl:
'3awameed in the sama' unseen columns.. have you ever heard of that?
nah sis, i havn't. did i miss something in the previous tafseers. can you elobrate on this. :)
:sl:
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جوري
10-30-2007, 05:41 PM
format_quote Originally Posted by maryam11
:sl:

nah sis, i havn't. did i miss something in the previous tafseers. can you elobrate on this. :)
:sl:
:sl:
you haven't missed anything dear sis. I branched off to a different topic all together on the difficulties of reaching other than the lowest heavens using the science in the Quran..
for instance the verse وَالسَّمَاء بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ
where Allah clearely describes how our universe is expanding using the word لَمُوسِعُونَ to which there is no disputaton amongst Arabic speakers, but all the kaffirs look for alternate meaning to deny that God forbid the Quran came to them with something that was only discovered in physics as of late..
like wise though I can't find the verse at the moment which speaks of the sky being held together by 'columns/pillars' we have no radar or scientific means to measure or look for that now, so they will deem it orphic quakery, until some physicist measures it by some means, then when Muslims state this was in the Quran all along, they'll scream no, you are looking to make your book fit science.. when in fact it has always been one step ahead.. hence its wonders never cease...
My main point is, though, the tree of lote is the fartherest anyone will be allowed to see, I don't believe we've means of getting there.. because of several reasons.. one I don't think 'matter' can withstand traveling at that speed without disintegrating, and that speed is faster than that of light. Two, even if someone does, they won't come back in time to tell anyone about it considering the time span by our earthly measures, and finally there are things in the heaven itself, that if we are able through science to measure like the pillars holding the heavens, one might simply crash his spacecraft into one of them lol.. the bottom line is though man kind is arrogant.. he is given so little knowledge.. and instead of being rendered humble by how much he doesn't know, he becomes more arrogant.. more kaffir, more taghi, in spite of so much evidence that none of this (seen or unseen) could be the result of anything, than badee3 as'samawat wal'ard!

waslaam 3lykoum wr wb
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Ummu Sufyaan
10-31-2007, 06:02 AM
:sl:
وَالسَّمَاء بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ
where Allah clearely describes how our universe is expanding using the wordلَمُوسِعُونَ
wow!! how wrong i am! the way i understood وَإِنَّا لَمُوسِعُونَ was that allah created the sky as something wide, and it had remained like that. not that it was still expanding.
ٍٍٍSpeaking of the sky, refering to the ayah و الى السماء كيف رفعت (al-Gaashiyah, 18). does this mean that the sky was 'fallen' (sorry, couldn't think of the right word). in other words, why would it have been raised, if it wasn't already 'fallen' get my drift. is there any textual evidence to support this.

back on topic:
My main point is, though, the tree of lote is the fartherest anyone will be allowed to see, I don't believe we've means of getting there.. because of several reasons.. one I don't think 'matter' can withstand traveling at that speed without disintegrating, and that speed is faster than that of light. Two, even if someone does, they won't come back in time to tell anyone about it considering the time span by our earthly measures, and finally there are things in the heaven itself, that if we are able through science to measure like the pillars holding the heavens, one might simply crash his spacecraft into one of them lol..
im with you now...lol...:hiding:

the bottom line is though man kind is arrogant.. he is given so little knowledge.. and instead of being rendered humble by how much he doesn't know, he becomes more arrogant.. more kaffir, more taghi, in spite of so much evidence that none of this (seen or unseen) could be the result of anything, than badee3 as'samawat wal'ard!
very true, and well said. :thumbs_up
:sl:
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جوري
10-31-2007, 03:51 PM
format_quote Originally Posted by maryam11
:sl:

wow!! how wrong i am! the way i understood وَإِنَّا لَمُوسِعُونَ was that allah created the sky as something wide, and it had remained like that. not that it was still expanding.
when you say to someone wassa'a3 with a shdda on those that S (Arabic wide), it is a command to expand out or spread out, as opposed to just wasa3a which is wide or free space, but when Allah adds 'la' to 'mawso3oon' it denotes a constant process, and that is what modern theories of physics state of our universe that it is expanding.


ٍٍٍSpeaking of the sky, refering to the ayah و الى السماء كيف رفعت (al-Gaashiyah, 18). does this mean that the sky was 'fallen' (sorry, couldn't think of the right word). in other words, why would it have been raised, if it wasn't already 'fallen' get my drift. is there any textual evidence to support this.

back on topic:

im with you now...lol...:hiding:
I believe it simply means, that the creation of the heavens is more difficult that that of say human beings, and that a great process went into making the sky be raised from this earth, as denoted in these ayas

أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاء بَنَاهَا {27}
[Pickthal 79:27] Are ye the harder to create, or is the heaven that He built?

رَفَعَ سَمْكَهَا فَسَوَّاهَا {28}
[Pickthal 79:28] He raised the height thereof and ordered it;

وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا {29}
[Pickthal 79:29] And He made dark the night thereof, and He brought forth the morn thereof.
We don't really know what went into the creation of heaven, but that it was raised and there is a verse I will look for later on today if I get the time, about the columns or pillars holding it up. Just like in the earth its mountains are pegs, there surely is something holding the sky from collapsing on us. Or even the planets.. as Allah taken an oath by them in suret al waqi3a, which is a topic I had started here a while ago. if anyone of the planets strays from its assigned course we'd be all doomed. I have to believe it is a constant process of maintenance just like urea cycle is a constant process in the human body, and if it strays off course there would be some calamitous consequence.
very true, and well said. :thumbs_up
:sl:
Jazaki Allah khyran ukhty, wish we had some scholars on board so we wouldn't be left to our own devices or understanding of verses.. but then I feel if someone was really worthy of explaining the Quran in full it would have been prophet Mohammed PBUH.. I think there is wisdom in that, which is, the Quran (lan tanqati3 3aja'ebeh' which is to denote its transcendence beyond the limits of material experience and beyond just one generation?

:w:
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Ummu Sufyaan
11-01-2007, 01:36 AM
:sl:
when you say to someone wassa'a3 with a shdda on those that S (Arabic wide), it is a command to expand out or spread out, as opposed to just wasa3a which is wide or free space, but when Allah adds 'la' to 'mawso3oon' it denotes a constant process, and that is what modern theories of physics state of our universe that it is expanding.
ahh...the miracle of arabic will never cease to amaze me. jazakallahu khair for the explanation.

Jazaki Allah khyran ukhty, wish we had some scholars on board so we wouldn't be left to our own devices or understanding of verses.
definatley with you on that one. have you heard of the show lamasaat bayaaniyah, that comes on sharjah tv?
:sl:
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جوري
11-01-2007, 02:57 AM
format_quote Originally Posted by maryam11
:sl:

ahh...the miracle of arabic will never cease to amaze me. jazakallahu khair for the explanation.


definatley with you on that one. have you heard of the show lamasaat bayaaniyah, that comes on sharjah tv?
:sl:
you humble me dear sis.. I have never heard of that program no, do you have an excerpt..I reallyenjoy learning, but don't have the time to squeeze in everything..:hmm:

Jazaki Allah khyran

:w:
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Ummu Sufyaan
11-01-2007, 03:30 AM
:sl:
no i dont. i would post, but the best thing i can do is tape on VCR. i cant figure out a way to get it on comp. imsad
:sl:
Reply

جوري
11-01-2007, 03:41 AM
lol don't worry about it.. I am sure it is bound to show up on youtube sooner or later.. then we can swipe it...

:w:
Reply

Ummu Sufyaan
11-01-2007, 03:44 AM
:sl:
lol. yeah, i just tried that.:D im wondering though if there is anyway to connect the comp to the tv. sounds a little far fecthed, huh?:D
:D
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جوري
11-01-2007, 04:28 AM
Nah, I am sure the Japanese have it out two yrs ago lol..
you should check their latest cars.. you can have a robot buddy in the navigator seat to read your facial expressions and cheer you up.. Man I love Japan..

:w:
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Ummu Sufyaan
11-01-2007, 04:39 AM
format_quote Originally Posted by PurestAmbrosia
Nah, I am sure the Japanese have it out two yrs ago lol..
you should check their latest cars.. you can have a robot buddy in the navigator seat to read your facial expressions and cheer you up.. Man I love Japan..

:w:
:sl:
lol...yeah, probs. may allah grant you jannah dear....
wa laa yahemmik (about the dua):okay:
:sl:
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