Looking forward to #Manila #Philippines tomorrow Sunday 22 Oct 2017 #BookNow
#muftimenk
Misgoded reading continued
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Arius argued that the divine Triad was composed of three separate and distinct
realities, and that Jesus Christ was of created, finite nature. In other words, a man. Arius’
major work, Thalia (meaning “banquet”), was first publicized in 323 CE and created such
a stir that the Council of Nicaea was convened in 325 to address the Arian challenges.
For example, the Arian syllogism proposed that if Jesus was a man, then we shouldn’t
say he was God, and if Jesus was God, we shouldn’t say he died. Arius proposed that the
Godman concept doesn’t stand up to critical analysis, and defies explanation.
Arian challenges to Trinitarian theology would swamp and sink below the
surface of history if anyone could explain the Godman concept. But 1,700 years of
sifting the sand of apologetics have failed to yield a jewel of Trinitarian reason
sufficiently brilliant to satisfy the skeptics. Challenging questions periodically resurface
and echo Arian arguments. For example, we can well ask, “When God reportedly became
man, did He give up His divine powers?” For if He did, then He wasn’t God anymore,
and if He didn’t, He wasn’t man. “If the Godman died on the cross, does this mean God
died?” No, of course not. So who died? Just the “man” part? But in that case, the sacrifice
wasn’t good enough, for the claim is that only a divine sacrifice could atone for the sins
of mankind. The problem is, the manportion of the proposed triunity dying would
contribute no more to the atonement of sins than would the death of a sinless man. Which
leaves little option for explanation other than to revert to the claim that some element of divinity died. Strictly monotheistic Jews, Unitarian Christias and Muslims would no
doubt contend that, as for those who say it was God who died, well, they can just go to
hell. (The expectation is that God, who is living and eternal, will agree.)
But to continue the thought, Trinitarian doctrine claims that God not only became
man, but remained God—a concept Unitarians consider the literary equivalent of an
Escher “impossible construction” sketch. The statement satisfies the grammatical
requirements of the English language for a sentence, but the impossible contortions can
never a reality make. A tree can no more be converted to furniture and still be a tree than
a cooked pot roast can be a cow. Once transformed, the qualities of the original are lost.
And yet Catholicism made a religion out of transubstantiation, which claims the exact
opposite—that two different substances are one.
The Unitarian declaration is that God is God and man is man. Those who confuse
the two fail to recognize that God cannot give up His Godliness, because His entity is
defined by His divine attributes. Neither does God need to experience human existence in
order to understand the suffering of mankind. Nobody knows the plight of mankind better
than the Creator, since He created mankind with knowledge of everything from
thermoreceptors to thoughts, from cilia to subconscious. God knows the problems, plight,
and suffering of mankind—He created a universe whose complexities transcend such
superficial dimensions of human existence.
The “But God can do anything” defense prompts the question, “Well, if God can
do anything, then why didn’t He make sense of Trinitarian doctrine—assuming it’s valid,
that is?” If God can do anything, He could have provided a sensible explanation which
would not require resorting to “nonbiblical categories.” But He didn’t. Why? Did God leave mankind to figure it out for themselves, or can a person safely assume there’s no
basis in religious reality for something God didn’t reveal?
At-Tauhid reading continued
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What is said regarding Astrology (At- Tanjeem)
Imam Al-Bukhari recorded in his Sahih that Qamdah (May Allah be pleased with him) said: “Allah created the stars for three purposes:
(1) As ornaments of the heavens;
(2) As missiles against the devils;
(3) As signposts for the guidance of travelers.
Whoever interprets otherwise is mistaken. Such a person is to lose his Teward (on the Day of Resurrection), and takes upon himself that which is outside his knowledge.”
Harb has reported that the learning of the lunar phases was permitted by Ahmad and Ishaque, discouraged by Qatadah and prohibited by ‘Uyainah.
Abu Musa (May Allah be pleased with him) is reported to have said that Allah’s Messenger (May the peace and blessing of Allah be upon him) said:
“Three (types of people) will not enter Paradise:
(1) The habitual wine (alcohol) drinker;
(2) The believer in sorcery (and astrology is among it);
(3) The one who severs blood relations.”
[Ahmad, and Ibn Hibban has mentioned this Hadith in his Sahih].
Important issues of the Chapter
1) The wisdom of creating the stars.
2) The refutation of those who claim otherwise.
3) Mention of the difference of opinions regarding study of the lunar phases.
4) The punishment promised for those who believed in any aspect of sorcery though knowing fully well that sorcery is falsehood.
What Was Rebecca’s Age When Given Away In Marriage? “Na’ar”
In this article we seek to look at a Hebrew word closer to give further evidence that Rebecca was very young, coinciding with the two article’s evidence that she could not have been older than 10-years-old at the time of her marriage.
A particular verse from Genesis describes how young Rebeccah was, just before she was given away in marriage:
“The girl (na’ar) was a very attractive virgin. No man had ever had sexual intercourse with her. She went down to the spring, filled her jar, and came back.” – Genesis 24:16 (GOD’S WORD Translation)
Although some later manuscripts do not have na’ar but na’arah, the original reading to describe Rebecca was ‘na’ar.
The following manuscripts describe Rebecca as a “Na’ar”:
Gen 24:16 [Masoretic] וְהַֽנַּעֲרָ טֹבַת מַרְאֶה מְאֹד בְּתוּלָה וְאִישׁ לֹא יְדָעָהּ וַתֵּרֶד הָעַיְנָה וַתְּמַלֵּא כַדָּהּ וַתָּֽעַל׃
Gen 24:16 [Aleppo Codex] והנער טבת מראה מאד בתולה ואיש לא ידעה ותרד העינה ותמלא כדה ותעל
Gen 24:16 [Biblia Hebraica Stuttgartensia] וְהַֽנַּעֲרָ֗ טֹבַ֤ת מַרְאֶה֙ מְאֹ֔ד בְּתוּלָ֕ה וְאִ֖ישׁ לֹ֣א יְדָעָ֑הּ וַתֵּ֣רֶד הָעַ֔יְנָהוַתְּמַלֵּ֥א כַדָּ֖הּ וַתָּֽעַל׃
Gen 24:16 [Westminster Leningrad Codex] וְהַֽנַּעֲרָ טֹבַת מַרְאֶה מְאֹד בְּתוּלָה וְאִישׁ לֹא יְדָעָהּ וַתֵּרֶד הָעַיְנָה וַתְּמַלֵּא כַדָּהּ וַתָּֽעַל׃
Some of the above texts have dots, vowels, these are not part of the original text. They were added in the medieval period or later. When the Hebrew text for Gen. 24:16 was read, it was read without vowels.
The letter hay, fifth Hebrew alphabet is frequently used at the beginning of words, in Biblical and modern usage. The letter Hay is also placed at the end of words, as it is the case with latter manuscripts for Genesis 24:16. The noun na’ar, means a young boy or infant (below the age of puberty), at the same time when the hay is added at the end in modern terms it denotes a young girl. However, the word na’ar was always used for both sexes. It was later, medieval periods (or later) that scribes added Hay at the end to make a distinction of whether it was speaking about a male or a female.
As we have read the above Hebrew Manuscripts for Genesis 24:16, one who is acquainted with Hebrew will see that the text describes Rebecca as a Na’ar (נַעֲרָ).
A na’ar refers to girl or boy. Hebrew-English Lexicons/dictionaries and Biblical scholars define the aforementioned word as someone who is a child, not reached adult age.
Encyclopedia of Jewish Medical Ethics defines the word as someone who is a “minor”, “very young person, including a baby”:
“MINOR*
A. DEFINITION OF THE TERM
Katan (minor) and yeled (child are Hebrew terms used interchangeable. The term yeled in the Bible is used for a human being from birth through adulthood, including an infant (tinok), a lad (NAAR), a youth (elem), and even a fetus (ubar). The term Katan refers to a very young person, particularly when compared to an older person. In Jewish law, the term Katan distinguishes a minor from an adult with regard to legal rights and responsibilities. The Halakhic age of a katan is defined differently in accordance with specific laws.
The word naar refers to a VERY YOUNG PERSON, INCLUDING A BABY. The word is also used to denote a maid or servant.” (Encyclopedia of Jewish Medical Ethics: A compilation of Jewish medical law on all topics of medical interest, from the most ancient sources to the most current deliberations and decisions, with a concise medical and historical background, and a comprehensive analysis of relevant general ethical approaches [Translated by Fred Rosner, M. D., An updated and edited English version of the Hebrew 1998/ 1988, edition 2003] compiled and written by Avraham Steinberg, M.D., volume 1, page 679)
scholars Johann Buxtorf and Franz Delitzsch write on the word Na’ar:
“2. N’r II. Johann Buxtorf connects na’ar with n’r II, ‘shake off.’ A na’ar is a ‘LITTLE BOY, AN INFANT,’ IN THAT HE HAS BEEN ‘FORCED OUT OF HIS MOTHER’S WOMB.’ Franz Delitzsch takes as his starting point the striking use of n’r in the Pentateuch to refer to a FEMALE, concluding that ‘originally it denoted a NEW-BORN INFANT OF EITHER SEX,’ since it ‘is an ancient derived noun with the meaning ‘shaking off, bringing forth’ (cf. Job 39:3), concretely: that which has been brought forth, offspring.’” (9. F. Delitzsch, ‘Pentateuch-Kritisce Studien. VIII, ‘Seitschrift fur Wissenschaft und Kirkliches Leben, 1 (1880), 393-99.) (Theological Dictionary of the Old Testament, by (edited) G. Johannes Botterweck, Helmer Ringgren and Heinz-Jozef Fabry, [William B. Eerdmans Publishing Company, Grand Rapids, Michigan, U.K., translated by David E. Green, 1998], Volume 9, page 475)
A complete Hebrew and English critical and pronouncing dictionary:
“נַעֲרָ na’ar. … A lad, youth, son, a young servant, an INFANT, or NEW-BORN BABE, because just liberated from the womb. Jud. 13:17. Exod. 2:6. Gen. 24:19. 2 Sam. 13:33. …” (A complete Hebrew and English critical and pronouncing dictionary: on a new and improved plan, containing all the words in the Holy Bible, Both Hebrew and Chaldee, with the vowel points, prefixes and Affixes, as they stand in the original text: Together with their derivation, literal and etymlogical meaning, as it occurs in every part of the Bible and illustrated by numerous citations from the Targums, Talmud and cognate Dialects. [New York: Published by Collins, Keese & Co., 230 Pearl Street, University Press – J. F. Trow, Printer, 1837] by William L. Roy (profesor of oriental Languages in New York), page 516 – 517)
Hebrew-English Lexicon:
“נַעֲרָ m. (with suff. …; pl. …). – INFANT. – II. BOY. – III. Youth. – IV. Servant. …” (Hebrew-English Lexicon – Containing all the Hebrew And Chaldee words in the Old Testament Scriptures, with their meanings in English [BJT – Maltae terricolis linguae, coelestibus una – London: Samuel Bagster And Sons, Limited, New York – james Pott & Co., 1898], page 169)
A Complete Hebrew-English Pocket-Dictionary to the Old Testament:
“נַעֲרָ (na’ar) pt. נַעֲרָ, pt. p. …, to shake, to stir; to shake out. – Ni. … fut. …, to share oneself free from, to get rid of; to be shaken off. – Pi. …, fut., to shake, push, drive away. – Hith. … to shake oneself from. נַעֲרָ (na’ar) m, w.s. … pl. …, c. …, CHILD, boy, youth; servant; male; maid, GIRL.” (A Complete Hebrew-English Pocket-Dictionary to the Old Testament, [Third edition, Berlin – Schoneberg (Prof. G. Langenscheidt), Langenscheidtsche Verlagsbuchhandlung, London, W. C. H. Grevel & Co. New York, The International News company – Johannesburg: Hermann Michaelis, third edition] by Professor Karl Feyerabend, Ph, D. page 218 – 219)
With the above scholarly quotes in perspective, we see that the Bible describes Rebecca as someone who was below the age of 10 when she was married off. In fact, the following verse further strengthens this article’s evidence that Rebecca was a child (by today’s standards) when given away in marriage:
“Then they said, “Let’s call the young woman and ask her about it.” 58 So they called Rebekah and asked her, “Will you go with this man?” “I will go,” she said. 59 So they sent their sister REBEKAH ON HER WAY, ALONG WITH HER NURSE and Abraham’s servant and his men. 60 And they blessed Rebekah and said to her.” – Genesis 24:57-60
The above verse corroborates with the previous article and the evidence in this article shown that Rebekah was a very young girl when she was given away marriage. She was so young that she needed a nursing woman with her when she was married off.
The fact that she needed a “nursing woman” to accompany her, shows that she was very young (below 10) and not at an age where she can take care of herself. [1]
In the two piece articles previously, we showed evidence from the Bible that she could only be 3-10 years old when married off. This piece, we have seen that the word “na’ar” further compliments the previous articles by describing Rebecca as being a “child”, just before she married off to Isaac.
With the above aforementioned information, we get a clear picture from the Bible, specifically Genesis 24:16 describing Rebecca as being a “child” when married off.
Reference:
[1] A person may raise the question that the Hebrew word “na’ar” in few verses from the Bible refers to a 17-year-old or older. The questioner is right in some way, however, when it comes to Rebecca she could not be older than 10. This is for a number of reasons: (1) we have evidence from the Bible that she could not have been older than 10. (2) We have ancient and medieval scholars that all agree that she was between the ages of 3-10. (3) And lastly na’ar in 90% or cases refers to a child that has not attained adulthood. When all three are combined, we are very sure from the actual evidence that she was a child (by today’s standards) when she was given away in marriage.
Are There Any Hadith Collections From Early Islam?
Yes there are early Hadith collections. One of the claims hurled at Muslims by Christian missionaries and Hadith-rejecters are that they say, “there are no hadiths collections from early Islam”. According to them, Hadith came into existence 250 to 300 years after the Prophet Muhammed’s (p) demise. In this article I will show evidences from non-Muslim Scholars that Hadith existed way before the dates they have brought forth.
First Century Hadith Collections
Sahifa Hamman B. Munabbih
It is well-known fact among Muslim scholars that Hammam B. Munabbih was a student of Abu Huraira. The earliest hadith collection we have extant is Sahifa b. Munabbih which was written by the student of Abu Huraira. The Books name is ‘Sahifah Hammam b.Munabbih’.
1. American Scholar William Albert Graham who is a Professor of middle eastern studies states:
“…..Of the four remaining collections, the earliest is the Sahifah of Hammam b. Munabbih (d. Ca. 101-02/719-20). It is a collection of 138 hadiths that dates from around the end of the first Century A.H. and contains some eighteen Divine sayings.” [1]
2. Professor Alfred Felix Landon Beeston also comments on Sahifa Hammam B. Munabbih,
“An example is the Sahifah of Hammam b. Munabbih, (d. 110/719), a Yemenite follower and a disciple of Companion Abu Hurayrah, (d. 58/677), from whom Hammam learned and wrote this sahifah, which comprises 138 hadith and is believed to have been written around the mid-first/seventh Century.
It is significant that Hammam introduces his text with the words: ‘Abu Hurayra told us in the course of what he related from the Prophet’, thus giving the source of his information in the manner which became known as sanad or isnad i.e. the teacher or chain of teachers through whom an author reaches the Prophet, a practice invariably and systematically followed hadith in compilations. [2]
3. In the Book ‘Encyclopaedic Historiography of the Muslim World’, written by Professor Nagendra Kr. Singh, he goes in detail on Hadith and also comments on Sahifa B. Munabbih. Take also notice of him saying that ‘ORAL TRANSMISSION’ OF HADITH was the most favoured. He writes:
Compilation of hadith in a book form had become a known practice even during the prophet’s lifetime. We are told that Ali b. Abu Talib had compiled a small book containing Traditions of the Prophet, ‘Abdullah b. ‘Amr b. Al-As has also collected by permission of the Prophet, some Traditions in a book, which he named as al-Sahifa al-sadiqa. Similarly, Jabir b. Abdillah (d. 78 A.H.) was the compiler of a small collection of hadith. Abu Huraira and Amr b. Hazm are also reported to have gathered some Traditions while the latter had also committed to writing a number of such letters of the Prophet as he had despatched to the neighbouring rulers inviting them to embrace the new faith. Abu Huraira, a close companion of the Prophet, had preserved and transmitted a large number of traditions.
Apart from oral transmission, he is reported to have dictated some traditions to his pupils who committed them to writing.Hammam b. Munabbih compiled a book entitled al-sahifa, of which the manuscripts are found in the libraries of Berlin and Damascus. Its Arabic text along with the Urdu Translation and necessary notes has recently been published by Dr. Hamidullah. Ma’mar b. Rashid, a disciple of Hammam, also compiled a book entitled Jami, Manuscripts of which are in the Ankara University Library and in Istanbul.
Abu Bakr Abd al-Razzaq b. Hammam al-san’ani (126-211 A.H.) was a student of ma’mar and one of the teachers of Ahamd b. Hanbal. He is also the compiler of a book entitled ‘musannaf’. In view of these facts, it would be erroneous to assume, as some of the orientalists do, that the work of hadith-compilation was unknown during the prophet’s lifetime, and hence the entire collection of hadith becomes of questionable authenticity.
We have seen that Abu Huraira, his pupil Hammam b. Munabbih, his disciple Ma’mar and his pupil Rashid, his student Abd al-Razzq and his pupil Ahmad b. Hanbal have made continued efforts in preserving and compiling the hadith literature. After the discovery of these works we may rightly suppose that there must have been some other compiled works which did not come down to us. It should be also kept in mind that because of scarcity and dearth of writing material, oral transmission was a popular practice during the early days of Islam. Furthermore, this had become a common practice since the pre-Islamic days because ‘Days of the Arab’, legends of the Prophets, and the Jahiliyya poetry were transmitted orally. Nay, dictation or writing of such material was rather looked down upon as compared to oral transmission. [3]
‘Musanaf of Abdul Razzaq’ to be a source of Authentic Hadith from the 1st Century’*
Professor Harold Motzki believes ‘Musanaf of Abdul Razzaq’ to be a source of Authentic Hadith from the 1st Century*. His article is massive, I am just going to present his Conclusion.
“While studying the Musannaf of `Abd al-Razzaq, I came to the conclusion that the theory championed by Goldziher, Schacht, and in their footsteps, many others – myself included – which in general, reject hadith literature as a historically reliable sources for the first century AH, deprives the historical study of early Islam of an important and a useful type of source.” [4]
Muwatta Imam Malik’ compiled Mid-second century AH
Mālik ibn Anas who was born in the year 711 and died 795 (93 AH – 179 AH ) is another Early Scholar of Islam who collected hadiths. He was one of the most highly respected scholars of fiqh (Islamic Jurisprudence) in Sunni Islam. Imam Malik while he was alive compiled a Hadith book. The Hadith Book’s name is ‘Muwatta Imam Malik’ and we still have this Hadith book extant to this day.
Ilya Pavlovich Petrushevsky (1898–1977) who was a Professor of History of the Near East at the University of Leningrad for twenty years, comments on Imam Malik’s Muwatta.
“The oldest collections of Hadith were compiled according to tariqs that is, the companions of the Prophet were listed in alphabetical order and under each name the hadith issuing from the particular fountain head would be supplied. This principle of compilation was known as ‘ala r-rijal, ‘ on (the names of) the earliest reporters’. Of the EXTANT COLLEXTIONS of this type two are celebrated. One if the Muwatta or Beaten Track of malik b. Anas (d. 795), eponymous founder of the Malikite system…..” [5]
Professor Clinton Bennett
“Topically arranged (musannaf) works also appear in the mid-second/eighth century. The earliest extant musannaf work is the Muwatta of Medinan Scholar malik b. Anas (d. 179 AH/795 CE), the eponymous founder of the Maliki school of Sunni jurisprudence and teacher of Muhammad ibn Idris al-Shafii (d. 204 AH/820 CE).” [6]
I will finish my article of with a last reference by Professor Michael Bonner who refutes Joseph Schacht’s theory that somehow Hadith could not be traced before the year 718 -719. He says:
“Schacht thought that no hadith could be proved to date from before year 100 of the Hijra (718-719 CE). There is much more to Schacht’s theory than this, but here it will suffice to point out that for several decades in the West, much of the argument over the hadith has been an argument over the theories of Joseph Schacht. Nowadays Schacht’s work, together with Goldizher, is less favoured than it was not very long ago. As more texts of hadith and early Islamic law have become available, several scholars have analyzed these materials, correlating the Isnad (the supporting chain of authority for such hadith itself) in more painstaking and systematic ways than Schacht had done in his day. As a result of this work, we can perceive in RICH DETAIL, the activities of transmission of learning and production of written texts, going on in early periods, sometimes before the cutoff date of AH 100 that Schacht declared to be the outer limit.” [7]
Conclusion: From all the evidence presented it just goes to show how reliable early Hadith transmitters and collectors were. Whatever Muslim Scholars of the past have said on Hadith reliability, now non-Muslim Scholars affirm this truth. I believe everything I have brought forth in this article from Academic sources thoroughly debunk missionary and Hadith-rejecter lies.
References:
[1] Divine Word and Prophetic Word in Early Islam (1977) By William Albert Graham page 82
[2] Arabic Literature to the End of the Umayyad Period (2003) By A. F. L. Beeston page 272
[3] Encyclopaedic Historiography of the Muslim World By Nagendra Kr. Singh volume 1 Page 317 [Author Kr. Singh http://www.easternbookcorporation.com/moreinfo.php?txt_searchstring=3769]
[4] The Muṣannaf of ʿAbd al-Razzāq al-Sanʿānī as a Source of Authentic Aḥādīth of the First Century A. H. Harald Motzki Journal of Near Eastern Studies Volume 50, No. 1 (Jan., 1991), pp. 21
[5] Islam in Iran By Professor Ilya Pavlovich Petrushevsky page 105
[6] The Bloomsbury Companion to Islamic Studies by Clinton Bennett page 80
[7] Jihad in Islamic History: Doctrines and Practice By Professor Michael Bonner page 48
Article Originally drafted by Kaleef K. Karim
MUHAMMAD (PBUH), A MERCY TO MANKIND – ACADIP LECTURE (19TH OCTOBER 2017)
In the name of Allah, the most beneficent, the merciful.
Welcome to the update of Question and answer session of the Academy of Islamic propagation (ACADIP) lecture held at Bodija Market, Opposite JMR Motors, Bodija Ibadan, Oyo State on October 19th 2017.
Conversation between Questionnaires and Mallam Yusuf Adepoju.
First Questionnaire.
My name is Victor…. My question goes thus;
1. If Muhammad (PBUH) is a mercy to whole Mankind, then why will fighting be ordained to him, I support my claim with Quran 9:29 and Quran 2:216.
Microphone finds Mallam Yusuf Adepoju and he start his analysis;
Jizya is a special payment for protecting the Non-Muslims, So fighting with the Unbelievers who doesn’t pay Jizya as agreed upon between the Non-Muslims and the Muslim is what the verse is talking about not a violence fight.
Muhammad is a mercy to the whole mankind but To turn the table around, Jesus was sent to the world with sword;
Mat 10:34 Think not that I am come to send peace on earth: I came not to send peace, but a sword.
2. It is about the Marriage of Aisha?
Microphone finds Mallam Yusuf Adepoju and he start his response;
Marrying off at such age is a culture and practice that has been existing for long.
According to Catholic Encyclopaedia, Mary was just 12years when she got married to Joseph who was 90 years so that is not a point to disprove Prophet Muhammad because he marries Aisha (R.A) at the age of 9years.
In 1929, Church of England clearly states and agreed that a 12years old lady can get married.
Now, Let’s see what the Bible has to say about this!
Luk 2:36 And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity;
You can now see, Anna (a prophetess was married off at the age of Seven years).
3rd questions goes thus, Mr Victor said Why Michael Hart put Muhammad (PBUH) in number one of the greatest 100 because he is the author of the Quran, do you agree with Michael Hart?
Mallam response;
We Muslim knows Quran is clearly revealed from Allah to Muhammad (PBUH) and it was never written by the Noble prophet.
Allah says; : (This is) a Revelation sent down by the AllMighty, the Most Merciful” – Quran 36:5
Second questionnaire.
Mr Nathaniel by name.
My questions are just three;
Firstly, Muhammad (PBUH) shows no mercy to those that left Islam because he said you should kill them.
Secondly, Where is it in Islam to Pray five times?
And my final question is that you claim to believe in Jesus when you’re not an Israelite.
Over to you Mallam!
Microphones finds Mallam Yusuf Adepoju;
Now, Let me start from your third question…..
Islam clearly support that we Muslim should believe in the previous prophets sent before Prophet Muhammad (PBUH), We Muslims believe Jesus is a Prophet of Allah sent to the Israelites unlike you Christians that claim you are Jesus’ people, Are you an Israelite?
……And the man became incapacitated.
About praying five times which you ask, let me give you some analysis, it is either you take it or leave it.
Allah says;
Surah Al-Ahzab, Verse 21:
لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا
Certainly you have in the Apostle of Allah an excellent exemplar for him who hopes in Allah and the latter day and remembers Allah much.
Based on the above verse, Muhammad (PBUH) has clearly states how many Solat we must offered for us as revealed to him from Allah our Lord.
And finally, your last question about killing those that left Islam. Let me ask you, how many people have you seen that was killed because they left Islam, have you seen any? No one will kill any body because he/she left Islam.
Now, see what the bible says;
2Ch 15:13 That whosoever would not seek the LORD God of Israel should be put to death, whether small or great, whether man or woman.
The Bible gave you the formula to kill those that didn’t worship your God.
And that marks the end of Questions and answers session.
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Questions and Answers session (Part 2)
Questions and Answers session (Part 3)
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_…uncovering their cover-ups !!!_
OUR ISLAM IS WHAT THEY HATE NOT OUR APPEARANCE
Why are they always mad each time they see you with beard?
Why are they always disturb when they see you putting on the correct Hijaab/Niqab?
Why is your sunnatic trouser their problem?
Why are they always sad each time you create a barrier between your deen and their own?
Let reason together brethren,
Is that not the same beard Wole Soyinka has that has given him more popularity?
People still meet him with smiling face without raising issue against his beard.
Our sisters are feeling shy of putting on the correct Hijaab/ because the society is not encouraging it,
“Subhanallaah”,
Many endup using a small scarf to acquire a certain benefit in the society. Those who forced them to put on this type of scarf knew that the Hijaab has nothing to do with their job negatively, but because of the hatred they have for Islaam, they will try all they could to stop you from using the correct Hijaab/Niqab. However, a nun is free to use her Head cover.
Why is your Nifsu sak their problem?
Is that not the same style of trouser Michael Jackson used for years?
Why is he not a terrorist?
You don’t need to suffer a brain damage because of my trouser, this is how the Prophet (pbuh) has told me to be.
Brethren!
The Prophet (pbuh) said: “The disbelievers will never be satisfy with you till you give up your religion to them” (Saheeh)
Certainly, Our Islam is what they hate and not our appearance!!!
Hold firmly to your deen for “this world is a prison for the believers and a paradise for the disbelievers”
Am Proud To be A Muslim…
May Allah make us die as a Muslim. #Aameen
SALAFEES OR KHALAFEES? (Part 1)
SALAFEES OR KHALAFEES? (Part 1)
By
Sanni Kay. Yusuf
The word, salafee and/or salafiyyah seems the most despised appellative to some muslims, while some do passionately and enthusiastically wish to be called and addressed as such. What a paradox of life – one man’s pleasure, another’s pressure; one person’s treasure, the other’s tremor!
There is no doubt even among those who notionally take exception to the nomenclature that the word, salaf means: predecessor, forbear, forefather, primogenitor, progenitor etc. Apparently, there is no one on earth without a predecessor(s). If you have any, you may help out with where he abides. I will find him, even if it requires journeying miles on foot. It therefore lexically means that anyone who predated or who had existed before the other person is known as a salaf. This implies that we will all become salaf as some are salaf to us; or that as some are salaf to us, so we are to others.
If this reader could just read this piece with a plain, sincere focus devoid of stereotype, sentiment and hate, he is likely to have his perturbed, perforated mind penetrated by truth.
Technically or religiously, a salaf is the one who has preceded one in Islamic faith. This automatically qualifies the holy Prophet as the first salaf. He was a salaf to the companions, who, geometrically, were salaf to the ones after them down to this present generation of muslims.
By the word, salafee – generated from the root, salaf, it simply signifies that one is an adherent of the salaf. It means that the bearer has based his life on the practice of the holy Prophet, the sahabah and other muslim forebears. And the derivative, salafiyyah, is just the act of being a salafee. The synopsis of this is that while a salafee is the muslim imitating the salaf (the predecessors), salafiyyah is the act of being a salafee (imitator of the predecessors). If this is not clear enough, you may take a cue from the word, ansaar, which lexically means helpers, but technically refers to the muslims who lovingly welcomed and accepted the muslims who had a divine sojourn from Makkah to Madeenah. Each of the ansaar is known as an ‘ansaaree’.
Identifying oneself as a salafee doesn’t erase, abrogate or proscribe the word muslim – never! We are all muslims. It is just that while the one who flouts, disregards the sunnah of holy Prophet may still be a muslim, he is apparently not a salafee – a true submissivist, adherent of the holy Prophet. In fact, even if the one who claims to be a salafee acts contrary to the dictates of the salaf, his self-ascription to salafiyyah is just by mouth, albeit he remains a muslim.
What I see is that those who hate to hear or to be called salafees are mere rationalisers of truth. They are people who wish to practise the religion based on whims and caprices. They are those who are selective of which ones to do and which not to do. They are those who have been carried away by the takes of the present rather than the spiritual practice of the past. They are those who are ready to jettison a tradition(s) of the Prophet for ephemeral phenomena. You know within you that you are guilty of one or all of the aforementioned.
It is worrying, however, that some persons who lay claim to salafiyyah are obviously not salafees. They are khalafees, for they contravene the salaf. Some of them are attitudinally bankrupt because they lack the knowledge with which the Prophet related with people. They know little or nothing about the sunnah. All they shallowly know of the sunnah are keeping beard and trousers above the ankles. This is where their salafiyyah starts and ends. Very unfortunate, lamentable and worrisome!
Watch out for Part 2 as I take you through the rough life of khalafees who claim to be salafees.
Governor Fayose’s Unholy Romance With Ekiti Muslims- By Rasheed Abubakar
Governor Ayodele Fayose of Ekiti State stormed the Ado Ekiti Eid praying ground on Friday, September 1 in full Islamic regalia – with a turban and a tesbih (rosary) to match – and joined thousands of Muslims to observe the Eid-el-Adha prayer. However, many prominent Muslim scholars, including Sheikh AbdurRahman Ahmad, Sheikh Dhikrullah Shafii, Professor Lakin Akintola and notable Islamic organisations faulted his action.
They described the move as not only highly sacrilegious but unduly provocative – constituting a mockery of and a grave insult to Islam.
However, the Governor, who is a Christian, justified his move, saying: “I got elected by everyone’s vote. Choice of religion is free. As a leader, appearing in Muslim regalia with a turban is to say that I must be part of everything the Muslims do and make them realise we are all one family.”
As if that was not enough, the Governor, who recently declared his intention to run for President in 2019, dared the Muslims again. He appeared in another Muslim attire to observe the last Solatu-Jumah (Friday prayer) in congregation with the Muslim faithful, as part of the activities lined up to celebrate his third anniversary in office. As usual, he “prayed” on the first row, directly behind the Imam, like he did at the Eid-el-Adha prayer.
What are the implications of these actions? In case the Governor did not know, the front row he occupied, both in the mosque and at the praying ground, is not meant for ordinary Muslims, much less non-Muslims. According to the Shari’iah, it is meant for the scholars and knowledgeable ones – preferably the Huffadh (memorisers of the Noble Qur’an) – who are learned enough to correct the Imam should he make mistakes during Salah (prayer).
The continuous flagrant violation of Islamic rulings and etiquettes of the mosque as well as the Eid ground by the Governor is worrisome. It is an indication that the Ekiti Muslim community has gone to sleep or pretended as if all is well. They might also be afraid to tell him the truth to avoid embarrassment. Without doubt, anyone who knows the peculiar mannerisms of the Governor, his usual disposition to wise counsel and his antecedents will think twice before attempting to admonish the self-styled “Oshokomole”. Ekiti Muslims will not forget so soon how the Governor unabashedly treated the revered but fearless Muslim cleric, Alhaji Muyideen Ajani Bello earlier this year (March 25) at a prayer session organised by Ansar-ud-Deen Islamic Society in Ado-Ekiti.
Multiple media reported how Mr Fayose verbally attacked the cleric, who advised him to be more cautious in his public utterances as the Governor of the State. Though the Governor was subsequently appeased to leave the venue, having already performed his role, he bluntly refused all entreaties, an action that led to a three-hour disruption of the programme.
What exactly does Governor Fayose want from Ekiti Muslims? From all indications, he has no relationship with Islam. His wife is a devout, born-again Christian and he has consistently shown his disdain for Islam and Muslims with his appointments and policies, and displayed unapologetic disrespect for the sanctity of the mosque. One would wonder what the mystery behind his unholy romance with the Ekiti Muslim community is, when they have suffered and are still suffering under his administration.
This is the man who has been accused of humiliating and marginalising Muslims since he assumed office as the Executive Governor of the State in 2014. For instance, close to the 2015 Eid-el-Adha festival, the Ekiti State League of Imams and Alfas issued a communiqué, where they alleged that Muslims were grossly marginalised in his administration, and called on the Muslims in the state not to accept the ridiculous Eid rams or food items from him. Sadly, the poverty-stricken Muslims defied the order, and rushed for the Governor’s Sallah rams and other gift items as part of his “stomach infrastructure” agenda.
The Governor also threatened to demolish mosques built within the premises of petrol stations in Ekiti. In fact, his boys were about to carry out the threat before the matter was laid to rest following interventions from Muslim leaders and organisations in the Southwest. It will also be recalled that the same Governor, as the Chief Security Officer of the state, kept criminal silence when some touts who disguised as masquerades attacked fasting Muslims in an Ekiti mosque with dangerous weapons. They vandalised the mosque, cars and properties worth millions. Till date, the blood of the innocent victims spilled in the holy month is still begging for justice!
Many are however insinuating that Fayose’s sudden show of love and affection for the Muslims might not be unconnected with his Presidential ambition. Like every other Nigerian politician, the Governor is trying to redeem his battered image by impressing the Muslims with his pseudo-religious costumes, which have earned him condemnation rather than praise. His Muslim/Hausa-inspired campaign poster with the caption “Shugaban Najeriya Insha Allah” shows that he means business, though many see him as a joker and pretender who might end up contesting for the Senate.
Whichever way, I can only wish him well in his quest. However, it is pertinent for the Governor to realise the need for him to respect our religious beliefs and obey its rules. Even if he must visit our places of worship, he should desist from playing politics with our religion.
Suratul-Kafirun (Q104) was explicit about this issue. Allah instructed the Prophet (peace be upon him) to tell the unbelievers: “I do not worship what you worship nor will you be worshippers of what I worship. For you is your religion, and for me is my religion.”
According to Surah Tawbah (Q. 9: 17), Allah said, “it is not allowed for the Mushrikin (polytheists, idolaters, pagans, and disbelievers in the Oneness of Allah) to pray and worship Allah in the mosques, or to look after their cleanliness and their building, while they witness against themselves of disbelief.
Allah continues in verse 18 that, “the mosques shall be maintained only by those who believe in Allah and the Last Day, perform the Salah, give Zakah and fear none but Allah. It is they who are on true guidance.”
In a multi-religious country like Nigeria, it might not be easy to stop the Executive Governor of the State from attending religious or ceremonial services in the mosques. Or how do you tell a desperate Mr Fayose; “Your Excellency, you are not allowed to pray in a mosque” without consequences? This is a man who allegedly sacked his media aide because he failed to organise adequate media coverage for the controversial Eid-el-Adha prayer he (Fayose) attended.
In all situations, the truth of the religion must be established and its rules obeyed even if non-members of such religion detest it. The Prophet (peace be upon him) was asked about the best Jihad (striving on the Path of Allah). He replied, “Speak the truth even in the face of a tyrant.” The Muslim community in Ekiti State has a big role to play in educating the Governor. There is nothing wrong if the Governor decides to celebrate with them during their festivals or other days, but he must abide by the etiquettes of the mosque and other rulings guiding the Islamic religion. He could as well join the congregation after the Salah might have been completed.
In my in-law’s town, Aran-Orin, Irepodun area of Kwara State, their King, (a Christian) does celebrate the Islamic festivals with the indigenes yearly. As a sign of love, he attends the Eid prayers with his Chiefs, but they do not observe Salah (prayers). They sit on their separate mats and watch the Imam as he leads thousands of Muslims in prayers and delivers the Khutbah (sermon).
Let Aran-Orin serve as a model for Ekiti and other states.
– Rasheed Abubakar is a journalist and the author of “Hijab and the Nigerian Press”. Email: [email protected]
Credit : Aledeh.com
STOP Bashing!!!
STOP BASHING!!!
It is disheartening when people who lay claim to knowledge of the Deen take to bashing, tantrums and name calling in the name of Da’wah. Till date, we haven’t seen an ayah of the Qur’an that says let there be Da’wah without Adaab but “call to the way of your Lord with good wordsand wisdom”
I was on my way to the hospital when I saw an article shared by Professor Ishaq. Akintola (MURIC) as regards FUNAAB banning the Niqob. As someone who is conversant with the attitudes of people, I told my brother Ibrahim Adepoju that “Yeee, they will fire prof. o” (Thanks to what the Saudi-Qatar earned me 😂).
Not more than 48 hours, I started to see different articles on the FUNAAB issue, all these articles were written against the prof. When brothers and sisters at Knowislam.com.ng sent some of these articles to be published, I raised the question,
* Who called Prof. Ishaq as regards what he wrote?
* Must we wash our dirty linen in public?
I called Professor. Ishaq this morning and we talked at length. I told Prof. that his statement, ” The wearing of niqab by some female Muslim students in higher institutions often complicates issues for us in the dawah field. While we are still pursuing the issue of hijab and grey areas still remain, niqab complicates the matter in a way.” cannot be understood by an average Muslim except there is a clarification because I do not also understand why Niqob (an aspect of the Deen) complicates issues for another aspect of the Deen (Da’wah).
The prof. started to explain that he received many messages that were abusive and insulting. He said someone called him perforated head, ignorant, empty barrel etc… SubhanAllah!!!
The prof. went ahead to explain that his statement is not for the press and it is his own personal opinion hence MURIC should not be under fire for this. Of his explanation is that he is not and can never be against the Niqob neither does he support the decision of FUNAAB.
Taking from what I learnt during the Saudi Qatar issue, I told professor Ishaq Akintola that it is sometimes safe to keep personal opinion to oneself and he stressed that there is no way he could have been silent as he is going to be disturbed on the issue. According to him, he is even being silent as he did not make any press release on the issue. He is also surprised as people can take to insulting him not minding what they share in common and also called for people to be rational in their criticisms.
This may not necessarily be in defense of the prof. but he is indeed someone who is very humble. There are ways we can write on issues without attacking one other – name calling, tantrums, insults, curses, labelling etc.
Niqob does not complicate issue in Da’wah field, what he intended is that we are still fighting for Hijab, raising issues with Niqob is complicating.
We should try to understand our differences, making criticisms constructive and objective. There are lots we share in common.
On another note, what we need now is SOLIDARITY not insults or pointing out what is mandatory or not. If all Muslims question the fundamental rights of the Muslims which includes freedom of religion, the problem will be minimal compared to highlighting what is mandatory or not, that only gives more strength to the haters of Islam. Instead of asking sisters to throw the Niqob in a place, we can stress the fact that they have the right ( constitutionally) to use it.
Allah says;
Surah Al-Burooj, Verse 10:
إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ
Surely (as for) those who persecute the believing men and the believing women, then do not repent, they shall have the chastisement of hell, and they shall have the chastisement of burning.
If only we take to saying what is good or remain silent. May Allah ease our affairs and guide us. Ameen. Allah’s aid is sought.
Bashir Lucas Samson Lukman
English