Gaza crisis






اللهمّ انصر إخواننا في فلسطين

اللهمّ انصر إخواننا في فلسطين

اللهمّ انصر إخواننا في فلسطين

الـلـهـمّ أذل و دمّر أعداء الدين و أعداء المسلمين

الـلـهـمّ أذل و دمّر أعداء الدين و أعداء المسلمين

الـلـهـمّ أذل و دمّر أعداء الدين و أعداء المسلمين


الـلـهـمّ أعـز الإسـلام و الـمـسـلـمـيـن و أذل الـكـفـر و الـكـافـريـن

الـلـهـمّ أعـز الإسـلام و الـمـسـلـمـيـن و أذل الـكـفـر و الـكـافـريـن

الـلـهـمّ أعـز الإسـلام و الـمـسـلـمـيـن و أذل الـكـفـر و الـكـافـريـن


اللهم امييييييين


HELP NOW:

http://www.muslimhands.org/en/gb/appeals/gaza_crisis/

http://www.muslimhands.org/en/gb/our_work/sponsorship_schemes/orphan_sponsorship/
http://www.gopetition.com/online/24206.html

The Quran was revealed by Allah, not created

Praise be to Allah.

What we Muslims are obliged to believe is that which has come to us from Allah, and that which the Messenger of Allah (salla Allaho 3alaihi wasallam) has told us. Allah has told us that He speaks, as He says (interpretation of the meaning):

“And who is truer in statement than Allah?"[an Nisaa’ 4:87]
“and whose words can be truer than those of Allah? [an Nisaa’ 4:122]

These two aayaat offer proof that Allah speaks, and that His words are true, and there is no kind of lie in them at all.

Allah says (interpretation of the meaning):

“And (remember) when Allah will say (on the Day of Resurrection): ‘O ‘Eesa (Jesus), son of Maryam (Mary)!…’”

[al Maa’idah 5:116]

This aayah shows that Allah speaks, and that His speech can be heard, so His speech has sound. And His speech includes words and phrases. The evidence that the speech of Allah is composed of letters is the aayah (interpretation of the meaning):

“O Moosa (Moses)!

Verily, I am your Lord!”[Taa Haa 20:11]

because these words are composed of letters, and they are part of the speech of Allah. And the evidence that the speech of Allah has sound is the aayah (interpretation of the meaning]:

“And We called him from the right side of the Mount, and made him draw near to Us for a talk with him" [Moosa (Moses)].

[Maryam 19:52]

Calling and talking can only happen with sound.

See Sharh Lam’ah al I’tiqaad by Ibn ‘Uthaymeen, p. 73

Hence the belief of Ahl al Sunnah wa’l Jamaa’ah is that Allah speaks in a real sense, when and as and with whatever He wills, with letters and sound, but this does not resemble the voices of created beings. The evidence that it does not resemble the voices of created beings is the aayah (interpretation of the meaning):

“There is nothing like Him, and He is the All‑Hearer, the All‑Seer”[al Shoora 42:11]

So it is known from the outset that this is the belief of Ahl al Sunnah wa’l Jamaa’ah. Ahl al Sunnah wa’l Jamaa’ah believe that the Qur’aan is the word of Allah, and among the evidence for this belief is the aayah (interpretation of the meaning):

“And if anyone of the Mushrikoon (polytheists, idolaters, pagans, disbelievers in the Oneness of Allah) seeks your protection then grant him protection so that he may hear the Word of Allah” [at Tawbah 9:6]

what is meant here is the Qur’aan, by scholarly consensus. The fact that Allah mentions kalaam (speech, word) in idaafah (genitive or possessive construction) with Himself indicates that the Qur’aan is His Word.

The belief of Ahl al Sunnah wa’l Jamaa’ah is that the Qur’aan is the word of Allah which was revealed, not created; it began from Him and will return to Him.

The evidence that it is revealed is as follows (interpretation of the meanings):

“The month of Ramadan in which was revealed the Qur’aan” [al Baqarah 2:185]

“Verily, We have sent it (this Qur’aan) down in the Night of Al Qadr (Decree)”[al Qadr 97:1]

“And (it is) a Qur’aan which We have divided (into parts), in order that you might recite it to men at intervals. And We have revealed it by stages”[al Israa’ 17:106]

“And when We change a Verse (of the Qur’aan) in place of another — and Allah knows best what He sends down — they (the disbelievers) say: ‘You (O Muhammad) are but a Muftari! (forger, liar).’ Nay, but most of them know not.

Say (O Muhammad) Ruhul Qudus [Jibreel (Gabriel)] has brought it (the Qur’aan) down from your Lord with truth, that it may make firm and strengthen (the Faith of) those who believe, and as a guidance and glad tidings to those who have submitted (to Allah as Muslims).

And indeed We know that they (polytheists and pagans) say: ‘It is only a human being who teaches him (Muhammad).’ The tongue of the man they refer to is foreign, while this (the Qur’aan) is a clear Arabic tongue[al Nahl 16:101-103]

- the One Who changes a verse in place of another is Allah, may He be glorified and exalted.

The evidence that the Qur’aan is not created is the aayah (interpretation of the meaning):

“Surely, His is the creation and commandment”[al A’raaf 7:54]

So Allah describes creation as one thing and commandment as another. The conjunction implies that the second thing mentioned is different, and the Qur’aan is part of the commandment because of the evidence of the aayah (interpretation of the meaning):

“And thus We have sent to you (O Muhammad) Rooh (a revelation, and a mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’aan) a light wherewith We guide whosoever of Our slaves We will” [al Shoora 42:52]

If the Qur’aan is part of the command or commandment, which is different from creation, therefore it is not created, because if it were created, this division of categories would not be correct. This is the evidence from the Qur’aan.

The rational evidence is that the Qur’aan is the word of Allah, and words cannot exist in and of themselves so that they would have a distinct and separate identity. If they did exist separately and distinct from Allah, then we would say that they are created, but words are an attribute of the speaker. If they are an attribute of the speaker and they are spoken by Allah, then they are not created, because the attributes of Allah are not created.

Sharh al ‘Aqeedah al-Waasitah by Ibn ‘Uthaymeen, 1/418-426-441

We must believe this and be certain of it. We should not change the meanings of the verses of Allah, for they clearly indicate that the Qur’aan is a revelation from Allah. Hence Imaam al Tahhaawi (may Allah have mercy on him) said: “The Qur’aan is the word of Allah which came from Him in the form of speech, without any need for us to know how. He sent it down to His Messenger by Revelation, the believers believe that it is true and they are certain that it is indeed the word of Allah and that it is not created like the words of human beings. Whoever hears it and claims that it is the words of human beings is a kaafir, who is condemned and warned of Hell, as Allah says (interpretation of the meaning):

‘I will cast him into Hell fire’ [al Muddaththir 74:26].

Since Allah threatened with Hell the one who said, ‘This is nothing but the word of a human being’ [al Muddaththir 74:26 – interpretation of the meaning], we know and are certain that it is the word of the Creator of mankind, and it does not resemble the speech of human beings.” Sharh al‘Aqeedah al Tahhaawiyyah, 179

IslamQA

"I saw a man from among my Ummah.."

'Abdur Rahmaan ibn Sumurah said:

"The Messenger of Allah (salla Allaho 3alaihi wasallam) came out to us one day. He stood before us and said,

'Last night I saw something amazing. I saw a man from among my ummah to whom the Angel of Death came to seize his soul, but his honoring of his parents came and kept the Angel of Death away from him. I saw a man whose torment in the grave was about to come upon him, and his wudoo came and saved him from that. I saw a man from among my ummah whom the devils had seized, but his remembrance of Allah came and banished the devils from him. I saw a man from among my ummah whom the angels of torment had seized, but his prayer came and saved him from them. I saw a man from among my ummah tormented by thirst. Every time he approached the Cistern he was pushed back, then his Ramadan fasting came and gave him to drink and quenched his thirst. I saw a man from among my ummah, and I saw the prophets sitting in circles. Every time he approached a circle he was repulsed, then his doing ghusl to clean himself from janaabah came, took him by the hand and brought him to beside me. I saw a man from among my ummah in front of whom was darkness, behind him was darkness, to his right was darkness, to his left was darkness, above him was darkness and beneath him was darkness. He was stumbling in the darkness, then his Hajj and Umrah came and brought him out of the darkness into the light. I saw a man from among my ummah trying to protect himself with his hands from the flames and sparks of the Fire, then his sadaqah (charity) came and formed a barrier between him and the Fire, and shielded his head. I saw a man from among my ummah speaking to the believers but they did not speak to him. Then his uploading of family ties came and said, 'O' Muslims he used to upload ties of kinship, so speak to him.' Then the believers spoke to him and shook hands with him and he with them. I saw a man from among my ummah whom the guards of Hell had seized, then his enjoining of what was good and forbidding of what was evil came and saved him from them, and brought him to be with the angels of mercy. I saw a man from among my ummah kneeling down, with a screen between him and Allah. Then his good manners and attitude came and took him by the hand, brought him before Allah. I saw a man from among my ummah whose record of deeds had come to him from his left. But his fear of Allah came, took his record and placed it in his right hand. I saw a man from among my ummah whose balance was light, but his children who died in infancy came and made his balance heavy. I saw a man from among my ummah teetering at the edge of Hell, but his hope in Allah came and saved him from that, and he moved on. I saw a man from among my ummah who had been thrown into the Fire, then his tears that he had wept for fear of Allah came and saved him from that. I saw a man from among my ummah standing on the siraat (bridge over Hell), trembling like a leaf in a violent wind. Then his positive thinking of Allah came and made him steady and enabled him to cross. I saw a man from among my ummah crawling across the siraat, sometimes on his stomach and sometimes on all fours, clinging on. Then his sending blessings upon me came and made him stand on his feet, and saved him. I saw a man from among my ummah who had reached the gates of paradise, but the gates were locked and he was shut out. Then his testimony that there is no god except Allah came and opened the gates for him, and admitted him to Paradise."

This is narrated by Al Haafiz Abu Moosa al Madeeni in Al Targeeb fi'l khisaal al munjiyah wa'l Tarheeb min al Khilaal al Murdiyah. His book is based on this hadith, on which it is a commentary. He said, this hadith is hasan jiddan, and it is narrated from Sa'eed ibn al Musayyid by 'Amr ibn Aazar and 'Ali ibn Zayd ibn Jad'aan and Hilaal Abu Jablah.