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Allowing The Qur'aan To State What Is True And What Is False

posted by Seifeddine-M on 11th November 2015 - 0 comments

There is no question that the Qur'aan guides to the straight path and to the truth. This is one of its major goals. Yet, at the same time, although this guidance is perfect and preserved, it must be allowed to guide the reader. The Qur'aan must be given the opportunity to tell its reader what the straight path is. That is, the reader must approach the Qur'aan with, if one may use the expression, an "open mind." If the reader has already decided what is right and what is wrong, and is only looking to the Qur'aan to substantiate his views, then the Qur'aan will never give him the guidance it contains. Indeed, in that case, the Qur'aan would never be given that opportunity. 

Unfortunately, it is the case with some readers of the Qur'aan who, instead of letting the Qur'aan speak for itself, have taken it upon themselves to speak for the Qur'aan. If it contains any passage that contradicts their preconceived notions of what is the truth, instead of accepting what the Qur'aan says, they simply try to reinterpret the Qur'aan in such a way that it is consistent with their beliefs and ideas. They do not realise that it is their thinking and beliefs that need to be changed or corrected according to the Qu'raan and not vice-versa. Allaah سبحانه و تعالى, Who revealed the Qur'aan, is not in need of their far-fetched interpretations. It (along with the Sunnah of the Prophet Muhammad صلى الله عليه وسلم of course) presents the truth in clear and plain language and it is simply up to the reader to accept what Allaah سبحانه و تعالى has said in the Qur'aan. 

In the history of Islaam, one can see that the lack of allowing the Qur'aan to state what is true and what is false has been a major characteristic of the heretical and stray groups (ahlul-bida'). [1] 

They approached the Qur'aan with preconceived notions and tried to force their opinions on the Qur'aan. [2] 

Without a doubt, it can be stated that they did not turn to the Qur'aan for its guidance - since they had already decided what the truth is. They turned to it only trying to substantiate their views. A glaring example of this nature is the Mu'tazilah [3] who even attempted to change the wording of the Qur'aan because it was inconsistent with their preconceived beliefs. The Mu'tazilah, due to the supposedly "ingenious" theories they developed, did not believe in Allaah's سبحانه و تعالى attribute of speech. They have a length theory and proof that such an attribute is impossible for Allaah سبحانه و تعالى according according to their notion of Allaah. [4] 


Three Abrahamic Faiths?

posted by Seifeddine-M on 4th November 2015 - 0 comments

Although it is a popular contemporary belief to state that there are three Abrahamic faiths, in actuality, the Bible does not contain any instruction to enter into a religion called Judaism or Christianity. Noah عليه السلام, Abraham عليه السلام, Ishmael عليه السلام, Isaac عليه السلام and Jacob عليه السلام came before the words Judaism and Christianity even existed. 


"Abraham was neither a Jew nor a Christian, but he was Haneefan Muslimaa [an upright monotheist who submitted himself to Allaah], and he was not of those who associated partners with Allaah in worship." (3:67) 

For this reason, the One who sent Abraham عليه السلام as a prophet addressed those who would dispute this matter, saying: 


Pluralism: Are There Many Ways to God?

posted by Seifeddine-M on 3rd November 2015 - 0 comments

Many materialists and pluralists today still believe in the existence of a Creator. After affirming the creational aspect of God's oneness, many of these same people claim that no one particular truth exists, or that nobody should claim that hey follow absolute truth from the Creator. This belief directly implies that God who created them did so for no particular reason, and that nobody should claim that there is any one specific purpose to life. 


"Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?" (23:115) 

Belief in the existence of an All-Knowing and All-Wise Creator necessitates that He created us for a very important reason:


Did The Prophet (SAW) Appoint 'Ali (RA) As His Successor?

posted by Seifeddine-M on 23rd October 2015 - 0 comments

A Commentary of the Hadeeth: "You are unto me as Haaroon was unto Moosaa."


On the authrority of Sa'd Ibn Abi Waqqaas رضي الله عنه, that the Messenger of Allaah صلى الله عليه وسلم said to 'Ali Ibn Abi Taalib رضي الله عنه: "You are unto me as Haaroon was unto Moosaa, except that there will be no Prophet after me." [1] 

The narration of Ahmad on the authority of Sa'eed Ibn al-Musayyib has it that 'Ali رضي الله عنه replied: "I am content, I am content!" 

Ibn Sa'd narrates essentially the same story on the authority of al-Baraa' رضي الله عنه and Zayd Ibn Arqam رضي الله عنه, who reported that 'Ali's رضي الله عنه reply was, "Indeed, O Messenger of Allaah,' to which the Prophet صلى الله عليه وسلم said, "It is indeed so." 


Evidence of the Shi'ah from Sunni Books for Limiting the Number of Imams

posted by Seifeddine-M on 21st October 2015 - 0 comments

Shaykh Dr. 'Ali Muhammad as-Sallaabee writes, 

It was narrated that Jaabir رضي الله عنه said, "I heard the Messenger of Allaah صلى الله عليه وسلم say: 'Islaam will continue to prevail during the time of twelve caliphs.' Then he said something that I did not understand, and I aksed my father: 'What did he say?' He said: 'All of them from Quraysh.'" [1] 

According to other versions, he صلى الله عليه وسلم said: "This religion will continue to prevail and be strong during the times of twelve caliphs." [2] 

"The peoples' affairs will continue to be prosperous during the reigns of twelve men." [3] 

"This religion will continue to prevail until you have had twelve caliphs, under all of whom the Ummah will be inited." [4] 


"ash-Shifa" of Qadi 'Iyad (ra) Refuting The Barelwi Creed

posted by Seifeddine-M on 8th August 2011 - 0 comments
“Ash-Shifa” of Qadi ‘Iyad, translated by Aisha Bewley, p 348-351 [b]SECTION 3: The Prophet (sallallaahu 'alaihi wa sallam)'s States With Respect To Worldly Matters[/b] We will examine the Prophet (sallallaahu 'alaihi wa sallam)'s worldly states with respect to his beliefs, reports and actions. As for worldly beliefs, one aspect of his state in this regard is that it was possible for him to believe something concerning the matters of this world based on one interpretation when the opposite was true, or to be subject to doubt or supposition regarding them. These matters are not the same as mat­ters of the Shari'a. Rafi' ibn Khadij (radiallaahu 'anh) said that the Messenger of Allah (sallallaahu 'alaihi wa sallam) came to Madina while they were pollinating the dates and asked, "What are you doing?" They told him and he said, "Perhaps it would be better not to do it." So they left it and there were less dates. They mentioned that to him and he said, "I am a man. If I command you to do something in your deen, then do it. If I tell you something from opinion, I am but a man."' Anas (radiallaahu 'anh) added, "You know better the affairs of your world." Another variant has, "I had an opinion, so do not blame me for having an opinion."
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