Allah, Islam, the Quran and Us

[OmAbdullah]

بسم الله الرحمن الرحيم

Before saying something about the other articles of faith, I will write something about destiny/qadha wa qadar.

We have to believe that our fortune whether good or bad is from Allah سبحانه و تعالى . Once I read that the Prophet salla Allaho alaihi wasallam used to advise the companions to avoid going into details of this topic. Once He salla Allaho alaihi wasallam came out while the companions were discussing the topic of "qadar". He minded it or He became angry. (Allah knows best the exact situation, may Allah forgive me for my mistakes, aameen).

So I have no right to discuss it except that I want to clear some of the present- era misconceptions, and also want to mention something that will be insha Allah sufficient for the satisfaction of true believers.

The misconception is that some people argue that if qadar , good and evil thereof, is from Allah then why should a criminal like a thief or a killer be punished? What he did was ordained from Allah!!!

I understood from the texts of Quraan and Sunnah that this argument is completely wrong and the criminal is punishable according to the Islamic Law.

The Prophet salla Allaho alaihi wa sallam. used to pray to Allah in a du'aa which is:

اللهم إني اعوذبك من جهد بلآء و درك شقآء و سوء قضآء و شماتة أعدآء

(Please correct me if I have written it wrong.)
This du'aa of the Prophet salla Allaho alaihi wasallam gives us great satisfaction. This du'aa gives us ( the Ummah) an understanding that in spite of the fact that misfortune is from Allah but Allah will change it by one's du'aa. So we must always be hopeful that Allah will protect us from misfortune insha Allah if we pray to Allah as the Prophet Muhammad salla Allaho alaihi wasallam did. In this du'aa He salla allaho alaihi wa sallam used to seek the refuge of Allah from misfortune (given in red color).

Also I heard an imam saying in his Friday sermon, " laa yuraddu qadhaa illa bi du'aa". It means that qadhaa (misfortune) doesn't stop except by du'aa.
So a Muslim must always pray to Allah for good deeds and protection from bad things and sins. Then we must hope that Allah accepts and answers our supplications so Allah will protect us from sins and misfortune. If a person willfully decides to commit a sin and then blames it on fortune, he/ she cannot escape the punishment.

Moreover a scholar had written the following statement, I am writing it in my own words:

Allah knows everything that will happen in future. Allah سبحا نه وتعالى has ordained the things in such a way that every happening/result is linked with a cause. If the cause falls in the hands of a person then he is responsible for it, otherwise not.
This can be made clear by an example: A very good, poise girl got married to a very bad and immoral man and thus she got engaged in lots of troubles. As a rule this marriage was in her fortune. Then can we blame her father for this marriage? Allah knows every action of mankind and also knows the intention behind the action. Also the angels make record of each and every action to be shown to the doer on the Day of Judgment. So if her father did this marriage for some worldly benefit and even didn't take her consent then he is definately responsible for it in the Court of Allah. On the other hand, if he tried his best to check everything but the misfortune happened without any fault on his part, then he will not be responsible.

 

[greenhill]

Yes, we have to believe that our fortune, good or bad is from Allah.

Everything is after all from Him. Nothing happens without His permission.

If I remember correctly on this subject, there is a clear distinction on its different situations.


That the good things happens with the blessings from Allah

That the bad things are as a result of our own actions

Finally, good and bad things that happen are a test for us...whether it increases or decreases our imaan.

All these things ought to be taught to a new muslim when they enter the deen. The pillars and the articles.

The point I'm trying to make in this thread is, once we have passed these tauhid issues, we need also to compile, not from our imagination, but from the Quran itself, matters about man himself that Allah Himself has listed in the Quran for us to take notice. We can broadly categorise those examples as I have attempted in the top post.

If you could add to the broad categories or propose a different approach, I'm all ears. .. hmm .... maybe I'm all eyes. ;D

With the understanding of the tauhid and about man, a new muslim might be able to better understand the deen and make those necessary adjustments and "be"..

eace:

 

[OmAbdullah]

Thank you nbegam. :statisfie

I am fully aware of them (believe or not)

So, we have gotten passed the 'pillars' and the 'articles'. What is next?

I would draw the conversation to what Allah has repeatedly said about us, humans- we are proud, materialistic, ungrateful and forgetful (maybe more). So, as a muslim we must be humble, 'practical', appreciative, thankful and remind ourselves.

And Allah also says scatteredly throughout the Quran about the oppressors, the hypocrites, the miserly, mischief, extravagance etc, meaning that Allah wants human to to be kind, truthful, charitable, be constructive and moderation.

Those above points can be elaborated further, but generally the description of humans failings could be put into any one of the categorisies.

That way a person gets a clearer picture with regards to patience in facing life's challenges.


eace:

There is a book for students to know the necessary things for practicing Islam. Its name is "The Essentials of Islam". The order of the chapters in this book is:

Al- Eiman in which all of the articles of Faith are explained.

Al-Islam in which the 5 pillars of Islam are explained.

Lawful and Forbidden things. This is a large section in which halaal and haram are fully explained to teach a Muslim what to do and eat, and from what to abstain. All statements are confirmed by evidence from the Holy Quraan and/or the Sunnah. It ends with the names of Allah and their English meaning.

But now you say that you know them all. You are especially insisting about some qualities of mankind given in the Holy Quraan. I advised you to bring forth their context which means that you should write the surah name and ayat number so that those qualities can be discussed. But alas! You are not answering my question.

In general I can say that Allah has mentioned many qualities of man in the Holy Quraan, some are good and some are bad. For good Allah has promised reward and Paradise while for bad Allah has promised punishment, or wrath, or even Allah advised the good Muslims to be patient and forgive them. In one surah ( I don't remember the name of that surah) Allah mentioned some bad quality of mankind and then Allah said, illa al- musalleen, which means that the prayer makers are clean from that bad quality. This clearly means that Allah didn't create mankind with bad qualities, but they become bad when they disbelieve or as believers they disobey Allah The Beneficent Lord. Then surely Satan gets appointed on them and thus they become men of very bad character. So they are themselves responsible.

I am surprised to see that no matter how many good explanations are given to you by many sincere Muslims, you are not showing any satisfaction and are again and again insisting to elaborate these qualities!!!

Did you never see the words muttaqeen, muhsineen, mo'mineen, mutawakkileen, ssaadiqeen, muqarrabeen, saabiqeen, raashideen, saaliheen, musliheen and so many other words of beautiful qualities for mankind and then the honor and reward for them in dunyaa and in the Hereafter.

I also must remind you that Allah's beautiful names also include Shakir-un- Aleem and Ghafoor-un-Shakoor!!! Can you think that to whom Allah has to be Shakir or Shakoor??? Allah is The Owner of every thing and all power belongs to HIM. Allah is AS-SAMAD, The Self-Sufficient. Then what is the meaning of HIS being Shakir and Shakoor???

This is due to the great honor and respect that Allah gives to HIS obedient-believer servants. Allah gives them great value. This is the Great Quality of Allah which has the names Shakir and Shakoor. So Allah never wastes the good deeds of the Muslim servants. By Allah's order the angels pray for good Miuslims here and in the Hereafter. So the bad qualities are chosen by bad people themselves and Wrath of Allah on them is Allah,s Justice. _

 

[greenhill]

Salams nbegam,

I am surprised to see that no matter how many good explanations are given to you by many sincere Muslims, you are not showing any satisfaction and are again and again insisting to elaborate these qualities!!!

Just pointing to a concern with regards to what is generally told to a new convert. It seems you know what you are doing in this regard with regards to the necessary basic information dissemination. I am not so certain.

Did you never see the words muttaqeen, muhsineen, mo'mineen, mutawakkileen, ssaadiqeen, muqarrabeen, saabiqeen, raashideen, saaliheen, musliheen and so many other words of beautiful qualities for mankind and then the honor and reward for them in dunyaa and in the Hereafter.

Yes I come across them before.. Seeing as Arabic is not my language, I looked some of them up again... Funny that the first word I looked up to refresh the memory, I find the author having a very similar conclusion to mine.... (Underlined at the bottom. This is what I was trying to highlight).



The Muttaqeen
The word Muttaqeen (2:2) is without doubt the most important word used by Allah to label the people who are the true believers. The most common translation of Muttaqeen as “God fearing” does not give the proper understanding of the term. Similarly other interpretation by other translators i.e. “one who guards himself against evil” or “ one who is careful of his duty” or “one who is God-conscious” does not give more than one particular aspect of the comprehensive meaning of the word. The reason why this word is so important stems from the fact that Allah classifies three kinds of people right from the beginning of Sura Al-Baqara i.e. 1. the Muttaqeen (2:2-5) 2. the Kafireen, the non-believer (2: 6,7) and 3. the Munafiqeen, the hypocrite (2:8-19). Although a short definition of Muttaqeen is given in 2:2-5, the detail definition is given in verse 2:177, the usual translation of which is as follows:
(2:177) It is not righteousness that you turn your faces to the East and the West; but righteous is he who believes in Allah and the Last Day and the Angels and the Revelation (Al-Kitab) and the Prophets; and gives his wealth – however much he may cherish it -- for the love of Allah, to kinsfolk and to orphans and the poor and the wayfarer and the beggars and for the freeing of human beings from bondage; and is constant in prayer, and pays the poor due (aqamas salata wa’ataz zakata). And those who keep their promises when they make one, and are patient in times of misfortune and hardship and in time of stress. It is they who have proved themselves to be true, and it is they who are the Muttaqeen.
The above verse gives the most comprehensive meaning of the word Muttaqeen. However, for the Arabic phrase “aqamas salata wa’ataz zakata” please see the following explanation:
In the Qur’an the word Salat has a much wider meaning than just congregational prayers. In fact the Qur’an uses the words “aqamas salata wa’ataz zakata” extensively and repeatedly. This use is far more comprehensive as it means the establishment of a social order in which every person has the chance and opportunity to develop his/her ‘self’, according to the Divine Laws. It is important to note that the Qur’an uses the plural tense in “aqamas salata wa’ataz zakata” and talks about the responsibility of those in power to establish this order (22:41). It also says that they will do so by mutual consultation (42:38). The Qur’anic system covers all aspects of life, particularly the economic system. Verse 11:87 is very significant, where the people are asking: “O-Shu’aib, -- does your Salat not permit us to even to spend our wealth as we desire?”. They did not understand as to what Salat it is, that gives direction even in economic matters; they thought Salat is just a prayer or some sort of ritual.
Regarding Zakat the Qur’an has neither fixed any percentage, nor specified the items on which Zakat is levied. In order to establish a social order based on Qur’anic guidance it is necessary that the sources of wealth should be at the direction of the State, and all the citizens should keep the surplus of their earnings available to the State, so that the State may use it, as much as it requires, to provide sustenance and nourishment to the needy (2:219). The people in authority will decide the requirements by mutual consultation, as mentioned before (42:38).
Conclusion: In our daily prayers we recite Sura Al-Fatiha repeatedly and at the end we say (1:6) Guide us on the straight path (1:7) The path of those Thou has favoured; not (the path) of those who earn Thy anger, nor of those who go astray.
The straight path is given in the Qur’an and Allah says quite clearly that this Book is our ‘Guidance’ (Hidayat), ‘Mercy’ (Rahmat), ‘Light’ (Noor) and a ‘Criteria’ (Furqaan) to distinguish between right and wrong. Whether we follow it or not is our choice but Allah is indicating at the beginning of Sura 2, by clear definition of the words “The Muttaqeen”, “The Kafireen” and “The Munafiqeen”,-- as to which direction we are leading to. Yet we ignore all these guidance and believe, too frequently, that ‘the five pillars’ are enough to follow Islam.
M. A. Malek and Mrs. J.A. S. Malek.


eace:

 

[OmAbdullah]

Salams nbegam,



Just pointing to a concern with regards to what is generally told to a new convert. It seems you know what you are doing in this regard with regards to the necessary basic information dissemination. I am not so certain.



Yes I come across them before.. Seeing as Arabic is not my language, I looked some of them up again... Funny that the first word I looked up to refresh the memory, I find the author having a very similar conclusion to mine.... (Underlined at the bottom. This is what I was trying to highlight).



The Muttaqeen
The word Muttaqeen (2:2) is without doubt the most important word used by Allah to label the people who are the true believers. The most common translation of Muttaqeen as “God fearing” does not give the proper understanding of the term. Similarly other interpretation by other translators i.e. “one who guards himself against evil” or “ one who is careful of his duty” or “one who is God-conscious” does not give more than one particular aspect of the comprehensive meaning of the word. The reason why this word is so important stems from the fact that Allah classifies three kinds of people right from the beginning of Sura Al-Baqara i.e. 1. the Muttaqeen (2:2-5) 2. the Kafireen, the non-believer (2: 6,7) and 3. the Munafiqeen, the hypocrite (2:8-19). Although a short definition of Muttaqeen is given in 2:2-5, the detail definition is given in verse 2:177, the usual translation of which is as follows:
(2:177) It is not righteousness that you turn your faces to the East and the West; but righteous is he who believes in Allah and the Last Day and the Angels and the Revelation (Al-Kitab) and the Prophets; and gives his wealth – however much he may cherish it -- for the love of Allah, to kinsfolk and to orphans and the poor and the wayfarer and the beggars and for the freeing of human beings from bondage; and is constant in prayer, and pays the poor due (aqamas salata wa’ataz zakata). And those who keep their promises when they make one, and are patient in times of misfortune and hardship and in time of stress. It is they who have proved themselves to be true, and it is they who are the Muttaqeen.
The above verse gives the most comprehensive meaning of the word Muttaqeen. However, for the Arabic phrase “aqamas salata wa’ataz zakata” please see the following explanation:
In the Qur’an the word Salat has a much wider meaning than just congregational prayers. In fact the Qur’an uses the words “aqamas salata wa’ataz zakata” extensively and repeatedly. This use is far more comprehensive as it means the establishment of a social order in which every person has the chance and opportunity to develop his/her ‘self’, according to the Divine Laws. It is important to note that the Qur’an uses the plural tense in “aqamas salata wa’ataz zakata” and talks about the responsibility of those in power to establish this order (22:41). It also says that they will do so by mutual consultation (42:38). The Qur’anic system covers all aspects of life, particularly the economic system. Verse 11:87 is very significant, where the people are asking: “O-Shu’aib, -- does your Salat not permit us to even to spend our wealth as we desire?”. They did not understand as to what Salat it is, that gives direction even in economic matters; they thought Salat is just a prayer or some sort of ritual.
Regarding Zakat the Qur’an has neither fixed any percentage, nor specified the items on which Zakat is levied. In order to establish a social order based on Qur’anic guidance it is necessary that the sources of wealth should be at the direction of the State, and all the citizens should keep the surplus of their earnings available to the State, so that the State may use it, as much as it requires, to provide sustenance and nourishment to the needy (2:219). The people in authority will decide the requirements by mutual consultation, as mentioned before (42:38).
Conclusion: In our daily prayers we recite Sura Al-Fatiha repeatedly and at the end we say (1:6) Guide us on the straight path (1:7) The path of those Thou has favoured; not (the path) of those who earn Thy anger, nor of those who go astray.
The straight path is given in the Qur’an and Allah says quite clearly that this Book is our ‘Guidance’ (Hidayat), ‘Mercy’ (Rahmat), ‘Light’ (Noor) and a ‘Criteria’ (Furqaan) to distinguish between right and wrong. Whether we follow it or not is our choice but Allah is indicating at the beginning of Sura 2, by clear definition of the words “The Muttaqeen”, “The Kafireen” and “The Munafiqeen”,-- as to which direction we are leading to. Yet we ignore all these guidance and believe, too frequently, that ‘the five pillars’ are enough to follow Islam.
M. A. Malek and Mrs. J.A. S. Malek.


eace:

salaam.

The tafseer of the iqaamati salaat wa zakat that you have presented is extremely misleading because it has removed the Sunnah completely and is explaining these terms from the Quraan alone.

Salaat and its establishment as congregational prayers in the masajid is Hadeeth Mutawaatar which means that it has reached us from the Prophet Muhammad salla Allaho alaihi wasallam through continuous practicing by countless Muslims at all times and thus there are numerous witnesses to it. Therefore no one can change it.

The tafseer of M.A. Malek is taking a ta'weel of iqaamati salaat from the saying of the nation of Shu'aib alaihi salaam in surah Hood verse 87 which is not proper. The importance of the congregational prayers and 5 pillars of Islam cannot be undermined. The 5 pillars are the basic obligation which must be practiced by every Muslim. Along with that there are moral obligations and those in dealings with the fellow Muslims as well as with the non-Muslim neighbours.

About Zakaat your tafseer says very strange things. It has completely separated the Quraan from the Prophet Muhammad salla Allaho alaihi wa sallam, and it says that the Quraan has not fixed any percentage of zakat nor has it specified the items on which zakat is levied. It also deprives the Muslim Public from their rights of keeping the surplus of their wealth.

We know that the Quraan has certain codes which are explained by Muhammad salla Allaho alaihi wa sallam. The examples are Salaath, Zakaat and the manaasik of Hajj. We don't see full details about them in the Holy Quraan but in the hadeeth books there are many chapters on these codes. Allah didn't send the Holy Quraan directly to mankind, Rather Allah chose a Prophet alaihi salaam and revealed the Quraan to Him little by little according to circumstances and guided Him to follow it. Muhammad (salla Allaho alaihi wa sallam)'s method of following the Quraan is His Sunnah. We are obligated to Follow the Quraan in accordance with His Sunnah.

No one has the right to give different meaning to the Quraan and change the Islamic System of Zakaat. The Prophet (salla Allaho alaihi wa sallam) has said that anyone who did the ta'weel (interpretation ) of an aayah of the holy Quraan from himself, he/she made place for himself in Hell.

The Islamic System gives full rights to the Muslims to keep their lawful wealth and use it in lawful way as they like, may be to start a business with it or buy some property etc. After one full year passes on the savings, they must pay zakat= 2.5% on their wealth and gold and silver etc. There are details about other items in the Hadeeth Shareef. If there is an Islamic government which manages to collect the zakat and to distribute it among the poor and needy,well and good. If there is no such arrangement then the Muslims must, themselves, distribute it among the needy.

But in Islamic system none of the authorities have any right to take the wealth of the public. Sorrowfully your tafseer wants the wealth of the people to be controlled/snatched by the authorities and is wrongfully justifying it from the verses of Quraan, ignoring the Sunnah.

Now I understand the cause of your confusion, it is the reading of this tafseer. My sincere advice is that you must keep away from such tafseer. If you don't then such tafseer which discards the Sunnah, will surely expel you from this Ummah Here and in the Hereafter. So please be sincere to yourself and to the new converts.
,

 

[greenhill]

WaSalaam.

The tafsir does not deny congregational prayers. It merely states that there is also a wider application aside from the common belief and then goes on to explain.

On the zakat, it tests us. Whether we can surrender the excess to the 'state' for its disbursements. There were sahabahs that gave away their wealth for Islam.

May I ask if you believe the 5pillars are enough to follow islam?


eace:

 

[OmAbdullah]

Salaam.

I have already mentioned about the 5 pillars and other essentials, the 5 pillars being the basic obligations, leaving or denying them will make the rejecter kaafir.

Your tafseer has clearly changed the zakat system of the Sunnah and instead has given self interpretation which is wrong. It cannot be compared with the sacrifices of the companions for the cause of Allah, That is a different thing. If you insist to justify such a wrong thing then I will leave it to some sincere Muslims to speak for the Truth. و أفوض أمري إلى ألله إن الله بصير بالعباد

 

[Insaanah]

Regarding Zakat the Qur’an has neither fixed any percentage, nor specified the items on which Zakat is levied. In order to establish a social order based on Qur’anic guidance

Greenhill, that source you quoted from appears to be hadeeth rejectors, hence their erroneous conclusions on matters as important as the five pillars i.e. zakat as one example, when we have saheeh ahadeeth of the Prophet :saws: clearly detailing how much zakaat is to be paid on what, eg this one: http://www.sunnah.com/bukhari/24/58.

Doesn't matter if their end conclusion is similar to yours - sources such as that shouldn't be used. Please be careful.