Category Archives: Quran

“…the things that endure, good deeds…”

Sheikh Salman al-Oadah
Allah says: “The things that endure, good deeds, are the best in the sight of your Lord for blessings…”
This phrase is repeated verbatim in two places in the Qur’ân, in slightly different contexts.We first find it where Allah says: “Wealth and children are allurements of the life of this world: But the things that endure, good deeds, are best in the sight of your Lord for blessings, and the best things upon which to pin one’s hopes.” [Sûrah al-Kahf: 46]

We again find these words in the following verse: “And Allah increases in guidance those who seek guidance: and the things that endure, good deeds, are best in the sight of your Lord for blessings, and best in the returns that they ultimately yield.” [Sûrah Maryam: 76]

Both verses come in the context of engaging those unbelievers who are deluded by the provisions of their worldly lives. In the first verse, the permanent blessings of our good deeds are compared with the transient blessings of worldly prosperity, represented by “wealth and children.”

In the second verse, the context is similar, since it is immediately followed by the verse: “Have you then seen the sort of man who rejects Our signs, yet says: ‘I shall certainly be given wealth and children’?”

In both cases, the “permanent blessings” of righteous deeds are presented in the context of wealth, children and the life of the world in general. This tells us something important. It tells us that there is no opposition between worldly prosperity and spiritual prosperity. The two forms of blessing are being compared in their degree of worth, not contrasted as opposites.

The Qur’ân and Sunnah do not teach us to forsake or disparage our worldly lives in order to attain success in the Hereafter. The tow worlds are not mutually exclusive. This is why the Qur’ân teaches us the supplication: “Our Lord! Give us the good in this world and the good of the Hereafter, and save us from the punishment of Hell.”

People are not divided into those who aspire for this world and those who renounce the world to focus on the Hereafter. Not at all. Rather, the distinction is between those people who pin their hopes exclusively on their worldly existence and care nothing for the Hereafter, and those who seek the good in both.

Logic and common sense tell us that achieving the good in both this world and the Hereafter is the best possible scenario. A believer, therefore, does not renounce the world, but aspires to what is wholesome and good within it. We see that the prophets and Messengers – though they made great sacrifices, suffered rejection, and endured hardship and poverty for the sake of their faith – they were not people who lived in distress of the world. They were happy people, who were at peace with their worldly lives.

What Allah reminds us in these verses and others is that we should not get caught up in he pursuit of worldly rewards at the expense of the Hereafter. We should work for success in both, keeping in mind that the rewards of this world are transient and those of the Hereafter are eternal.

This is emphasized by the order of words in these verses. Allah says: “the things that endure, good deeds.”

Allah could have said “enduring good deeds” or “good deeds that endure”. Instead, Allah emphasizes the quality of permanence, drawing our attention to how it contrasts with worldly blessings like “wealth and children”. Once this contrast is established strongly in our minds, we are then informed of the way we can attain these permanent blessings – by engaging in acts of righteousness.

This is powerful. Nothing causes worry for human beings more than the loss of what we have, the loss of wealth, of health, and the inevitable loss of youth. There is no stronger context, then, for us to be reminded of the enduring value of our good deeds.


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Islam: Europe’s Past, Europe’s Future

Many cities and towns in the south of Spain bear the unmistakable imprint of their Islamic past. The magnificent great mosque of Cordoba, the breath-takingly beautiful Alhambra Palace in Granada and the splendidly proportioned Giralda minaret in Seville, are supreme examples but almost every town and village you pass will contain some historical remains dating from their Muslim days. The same in fact applies to almost anywhere you travel in the Iberian Peninsula. You will continually come upon reminders of the fact that for many centuries the population of Spain was overwhelmingly Muslim. So it is undoubtedly true that Islam was the past of that particular part of Europe. The same can be said of large areas of Middle Europe where the Ottoman Muslim presence is clearly visible in many towns and cities in the Balkans and where a lot of the population has remained Muslim up to the present time.

This historical Islamic presence can, however, only be seen in a small part of Europe so how can any claim that Islam constitutes the past of Europe as a whole be justified? To understand this it is necessary to view Europe, not so much as a geographical area, but rather as a common cultural inheritance.

After the collapse of the Western Roman Empire, Europe disintegrated for several centuries into a large number of warring factions. It was the reconstitution of the European part of the Roman Empire, in the name of the Roman Catholic Church, which once more started to give Europe a unified identity. This was in a large part brought about by the pope giving the rulers of different areas of the continent a common, military project, which gathered them all together under the banner of the Church. This project was the crusades.

By means of the age-old trick of positing a common enemy, the pope managed to persuade the European kings to set aside their own quarrels and concentrate as one body against the Muslims. The crusades were used by the Church for more than two centuries as a means of consolidating its power throughout Europe. In this way Islam can be seen to have been an important factor in the creation of a common European identity and to have indirectly played a vital role in Europe’s past. There is, however, a way in which Islam had a far more direct effect on Europe; one which fully justifies the claim that Islam is Europe’s past.

It is with the Renaissance that the phenomenon of modern Europe really got started. The mythology now surrounding this movement has it that the knowledge of classical Greece, which had been hidden for a thousand years, suddenly re-emerged and brought about a rebirth in the intellectual and artistic life of Europe. The truth is, however, that the torch of classical scholarship had been taken up by the Muslims seven centuries earlier. They worked on it, developed it and added to it during the whole of that period. What the Europeans received – what was to form the basis of the astonishing technological advances witnessed by the past four centuries – was passed on to them by the Muslims.

The classical texts themselves, the writings of Plato and Aristotle and other ancient Greeks, which were considered the basis of European culture, had been preserved by the Muslims. Indeed some of them only existed in Arabic translations and had to be re-translated from Arabic into Latin. It is widely recognised that the famous Muslim translation school of Toledo was the source of many of the texts that formed the basis of the European Renaissance. But it was not as transmitters of ancient learning that the Muslims played their most important part in the rebirth of Europe. There is almost no area of learning in which the original scholarship and research of the Muslims did not have a fundamental influence. But it is worth looking at five areas in particular which were all to play a pivotal role in the new European project, namely: philosophy, mathematics, cartography and navigation, optics and medicine.

Every intellectual movement must necessarily be defined and underpinned by a philosophical understanding, which lies behind it and enables it to flourish in the world it inhabits. There is no doubt that the ancient Greeks, in particular Socrates, Plato and Aristotle, provided the philosophical bedrock on which Western civilisation is based. But it is also clear that there has had to be continual development of thought over time to develop their thinking in every age since, which has enabled things to develop in the way that they have. This thinking process, which was all but completely abandoned by Europe in the Dark Ages, was taken forward during that time by many distinguished Muslim thinkers culminating in the work of the great Cordovan philosopher, Ibn Rushd, known in Europe as Averroes. He proved to be the stepping-stone to much of the European philosophy that has followed since.

It is clear that the Renaissance triggered off what has become known as the “scientific age” and that Europe and its North American offshoot owe their present dominance to the scientific advances which took place and the accompanying technological innovations to which they have given birth. Without the mathematical tools inherited from the Muslims none of these things would have been possible. Mathematics is the sine qua non for every scientific endeavour. We owe the very numbers we use to the Muslims. The Muslims developed every area of mathematics and, moreover, invented new disciplines such as algebra (named after its progenitor al-Jabir). This enabled later scientists such as Galileo and Newton to make the kind of calculations they needed in order to formulate their theories, and enabled those who have followed them to find practical applications for those theories.

Another factor leading to European dominance were the journeys of exploration made by European adventurers. These opened the way to the colonial empires of the European powers and the enormous wealth which that enabled them to amass. These voyages were greatly facilitated by the accurate and sophisticated work of Muslim mapmakers. But the greatest assistance to these power-hungry mariners was afforded by navigational aids, such as the astrolabe, which had been developed by the Muslims and which, in European hands, led within a very short time to the engridding of the globe and the world domination which followed in its wake.

The enormous scientific advances made through the use of the telescope and microscope in the fields of astronomy, physics and biology need no further elaboration. Without them these sciences would still be in their infancy. Their development was made possible by Muslim optical research. The same applies to medicine, whose development relied greatly on the vast amount of theoretical and practical work carried out and recorded by hundreds of Muslim physicians, in particular the great Ibn Sina, known to the West as Avicenna.

Much much more could be added to this sketchy account of the way in which Muslim learning influenced the development of modern Europe but, hopefully, this has been sufficient to demonstrate that Islam can truly be said to have played a foundational role in Europe’s past. What, however, needs to be categorically stated at this point is that what the Europeans received from the Muslims and what they then proceeded to do with it are two entirely different things.

The science of the Muslims, both in terms of research and practical application, had always been carried out within the parameters defined for them by Divine Revelation as set out in the Qur’an and then implemented under Prophetic guidance. So the technology of the Muslims was always on a human scale and firmly under human control. But once the business passed into European hands something very different began to happen. The knowledge of the Muslims had a direct connection to Divine Revelation. The Europeans removed it from its proper context and used it indiscriminately and without the checks previously imposed on it by Divine legislation. The result has been the false god of monstrous proportions worshipped by so many millions today: scientific materialism.

With the Renaissance a crucial shift in perspective took place which led gradually towards people viewing the world and themselves in a completely different way. Human beings started to measure the universe not, as they had before, by Divinely revealed truth, but by their own perception of it. In other words, man made himself the measure of the universe. The relationship between man and the universe changed from being one of caretaker to being one where man considered himself the lord of creation. By the end of the Renaissance European man viewed himself as the master of existence and the arbiter of his own destiny. The Renaissance, closely followed by its sister phenomenon, the Reformation, truly proved to be a Pandora’s Box. The economic, political, philosophical and technical repercussions resulting from them form the background to the world we live in and, indeed, make up the very atmosphere we breathe.

The decisive step in the economic domain was taken by John Calvin, in Geneva. He took it upon himself to legalise, in the face of all precedents, the lending of money at interest, which had always previously been universally known as the crime of usury. This one thing, probably more than any other, is responsible for the ravaged social and physical landscape of the world we have inherited. It led to the rapid growth of banking first in Italy and Holland, and then England, culminating in the foundation of the Bank of England in 1692 and the first national debt. After this came the proliferation of international banking. That brought with it, in ever increasing quantities, international debt. Now we have reached a point when economic activity has changed from being merely one aspect of human existence into its central focus. Every single person in the world is now born hopelessly in debt and interest rates and market prices have become almost the most significant factors in our lives.

These developments have been inextricably bound up with the changing political landscape. Any remaining influence of the Church, with its traditional prohibition of usury, was first marginalised under the absolutism of Henry VIII and Louis XIV and then totally discarded as these regimes, in their turn, were replaced by the myth of democracy. First came the so-called “glorious” revolution in England, then much less glorious one in America, then a frankly appalling one in France and finally the absolute disaster of the Russian revolution. The only tangible result of each of these was the accelerating economicisation and technicisation of the world and the gradual accession to world power of a new extra-national elite exercising increasingly dictatorial control through financial structures beyond the reach of any national government. The First and Second world wars enabled this elite to consolidate their power under the name of globalisation. The World State is no longer the projection of visionary writers. We are living in it.

Every one of these political developments, which have enabled the present situation to come about, has had its theorists and philosophers. However, rather than being the source and inspiration for what happened, they in most cases merely acted as apologists for it, justifying at each stage the new status quo. We might name among them Bacon, Descartes, Hobbes, Locke, Rousseau, Bentham, Marx, and Sartre. All of these in their time and in their way justified and supported the political, economic and technical developments going on around them together with the ever greater restriction of true human freedom that these things brought with them.

Finally and equally importantly we come to the practical exponents of the new thinking who turned the idea of man‘s control of the world around him into an ever more destructive reality. Building on the speculations of Copernicus and the experimentation of Galileo, Newton, with his magnum opus, Principia Mathematica, in which he formulated the laws of mechanics and gravity, constructed a model of the universe which formed the foundation for the technicisation and structuralisation of the world that has been taking place ever since. Using the laws he discovered, scientists have come up with technical applications of them which have been wielded with increasing effectiveness by those in power to ensure a measure of control and domination never before experienced in the whole of human history. However, as we know, this very technical expertise has created a Frankenstein, which is now out of control and from which there is apparently no escape.

While this has necessarily been a sketchy and generalised overview, the basic perspective it puts forward is in no way revolutionary and can be found demonstrated and clarified in the writings of many well-known and respected historians.

Here we are, then, in 2008 living at the receiving end of all this, in the world that has resulted from it. A world ensnared in a web of unpayable debts of unimaginable magnitude whose reality is no more substantial than impossibly high numbers flickering as electronic signals between one computer screen and another and yet by which whole populations are controlled. A world polluted almost beyond the possibility of clean-up and subject to the vagaries of the untried science of genetic modification whose consequences may well prove catastrophic to the natural world. A world whose natural resources have been plundered to the point of exhaustion by the demands of a rapacious system of consumption which the present power structure, for all its protestations to the contrary, does everything to encourage. A world hypnotised by the myth of democracy where people vote in ever decreasing numbers to elect puppet governments for states that are, in fact, no more than colonies of a financial oligarchy who have no national loyalties and are elected by no-one. A world whose inhabitants are free to do little other than consume as much as possible in whatever way is open to them as drugged and pacified dependants of a World State.

This may appear to be an excessively bleak portrayal of the world we live in but if you remove the gift-wrapping and look behind the surface glitter of our consumer paradise you will find it to be the stark truth. There are certainly some aspects of the European project which have run counter to this general nihilistic trend but time constraints do not permit me to elaborate on them on this occasion. What is certain, however, is that both the negative process I have outlined, and the few positive elements contained within it, all lead to one conclusion: that it is time for the re-emergence of Islam after its five hundred year absence to lead the way into a much brighter future.

To understand why this is the case it is first necessary to understand what Islam is and, indeed, what it is not. Most Europeans see Islam as a foreign religion. It is not. Islam is not Arab or Turkish or Pakistani. Islam has nothing to do with ethnic origin or eastern culture. No, Islam is, and always has been, categorically universal, equally valid for any people in any part of the world.

There is, and always has been, only one authentic spiritual tradition which is at once the birthright and raison d’etre of every human being. All the various great world religions constitute manifestations at various times throughout human history of this primordial natural religion. Christianity, for instance, is simply the penultimate version of this great tradition. Islam is it in its final form. We must put out of our minds all geographical and cultural preconceptions. All that is involved is recognition and worship of the One God, whom all of us in our heart of hearts and times of greatest need knows to be there; the Source and Creator of the Universe; Reality itself; that Unique Power on which everything else is totally and continually dependent but which is Itself beyond need of anything.

Early in human history it is clear that awareness of God and living in harmony with the laws which govern existence were almost instinctive to people. However as time went on, human beings became more and more opaque and people began to more and more overstep their natural limits, causing increasing corruption and discord within the human situation. But because the Divine nature is fundamentally merciful and compassionate, Divinely inspired men appeared periodically to remind people of their true nature and to guide them back to the path of belief, balance and justice which they had abandoned.

The final Divine reminder to the human race came in the form of the Qur’an revealed to the Prophet Muhammad, peace and blessings be on him. It was specifically and explicitly intended to be a universal message to answer the spiritual and social needs of every human being from that time on. By the time he died, he had fulfilled his task by establishing, under Divine guidance, a flourishing human community with a just political, economic and legal structure. It produced a radiant, compassionate social reality and permitted the flowering of as deep a spirituality as has ever been witnessed on the earth’s surface.

It is this total picture, containing within its compass the correct functioning of every aspect of human existence, which is Islam. It is this complete model of Divine guidance in action in every sphere of life that we need now, that we must have, if we are to survive as a human community. At its core is the relationship between each individual and his Creator but this cannot survive and flourish in isolation. It can only grow if people stay within the moral limits that in fact constitute their natural form. These parameters in their turn need the laws and economic restraints prescribed by Divine Revelation if they are to remain in place. Only Islam still contains all these elements.

It is astonishing how, in each area where this society is sick and troubled, the specific cure is to be found in the teaching of Islam, although in fact it is not so surprising when one remembers that it was revealed as a universal guidance for this last period of human history by the One who knows exactly what His creatures need. Let us take a few examples.

Usury, particularly in its most prevalent form of lending money at interest has already been mentioned. One immediate effect of it is ever-increasing consumer debt which has now reached unprecedented levels. The human cost of this is increasing distress and discord in a great number of families and for many absolute despair at not being able to make ends meet, leading to a growing number of suicides. On the international scene, the situation is even worse. In some countries the gross national product is not enough to pay even the interest on the money that has been borrowed. This means that everyone in those countries is in effect working for foreign banks.

The underlying effects of usury have corroded every aspect of human life. There is no time now to go into this subject in detail but much work has been done on it and is available for anyone who wishes to find out more. Suffice it to say that usury is a poison which pollutes all it touches. Its prohibition in the Qur’an, the use of forms of business contracts which preclude it and the re-introduction of gold and silver coinage which they require mean that Islam truly provides the means to escape this curse which has all but enslaved the whole world.

It is generally recognised that a large proportion of the crime, which has reached such epidemic proportions in our time, is closely related to the consumption of alcohol and drugs. If you add to this the vast percentage of alcohol induced accidents, the growing incidence of alcoholism with its attendant social problems and the unprecedented number of people dependant on drugs of all kinds, the Qur’anic injunction forbidding intoxicating substances clearly provides an urgently needed radical solution to a pressing social problem.

It cannot be denied that the spread of the scourge of AIDS which still threatens so many millions of lives has been almost exclusively due to sexual promiscuity on a scale never before witnessed by the human race and, more particularly, to homosexual practices which were until very recently recognised as unnatural and illegal by every society in the world. Alongside this there are the terrible crimes of rape and incest whose regular and increasing occurrence has made them seen almost commonplace. Again, in this vital area of life Islam holds the key.

Far from being suppressed, sexuality is explicitly encouraged within Islam and ample space is given for its expression. However its limits have been made clear and the penalties for overstepping them extremely severe. At the same time opportunities for sex outside the prescribed limits are kept at a minimum. Because extended families and the giving of hospitality are part and parcel of Islam, Muslim family life is full and open and the dangerous emotional currents, which frequently lead to crime in the nuclear family situation, are far less prevalent in Muslim society.

The last and perhaps most important way in which Islam can heal the sickness of our society is by means of the incalculable effect of the physical act of prayer which punctuates the day of every Muslim. This act puts the worship of God back where it belongs at the centre of the life of every human being and ensures the health of society as a whole. It gives people a correct perspective on existence so that they do not become totally engrossed in the life of this world. It is a continual reminder of the insubstantial nature of this life, that death is inevitable and that what follows it depends on the way we live and goes on forever. The acceptance of accountability implicit in this attitude makes people prone to live within the limits rather than wantonly transgress them. It creates a situation where people see that immediate self-gratification is not necessarily in their best interests and that generosity and patience and good character have real and tangible benefits in them.

For all these reasons and many more which have not been mentioned here Islam has been growing in strength in Europe as a whole and in Britain in particular over many years now. Goethe, Carlyle and Bernard Shaw were among many clear-sighted Europeans in the past who saw that it is precisely this guidance that is needed if Western civilisation is to be turned back from its present self-destructive course. Over the past half-century literally thousands of British people have become Muslims and swelled the ranks of the great number of other Muslims who have come here mostly from ex-British colonies.

This phenomenon was acknowledged recently by what might be considered as a slightly unlikely voice: Norman Tebbit. Lord Tebbit said in an article he wrote considering the demise of the Church of England: “So who is left? Watch out for the challenge from the mosques. An Islam with a modern face will soon begin to present itself as the natural home for those who long for moral certainty and a new sense of discipline within society… And with no other options on the table, they may soon find that they have an awful lot of fellow travellers with whom to bolster their ranks. The task for the imams will be to… replace a Christian church that has lost its sense of history and direction with a mosque that has a strong ingrained sense of both.”

He is right. If what is desired is for each individual to have the maximum possibility of fulfilling their true human potential within the context of a compassionate and just human society then Islam can truly be said to hold the key to the future of Britain in particular and indeed to Europe as a whole.

Shaykh `AbdalHaqq Bewley

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The Expansion of the Universe and the Qur’an – Abdassamad Clarke

The following examination of the ayah of Qur’an which is taken to refer to the expansion of the universe is a single example of what is becoming a burgeoning literature among Muslims claiming that science proves the Qur’an to be true. This literature can be said to date from the book of Maurice Bucaille: The Bible, the Qur’an and Science. As Hajj Idris Mears pointed out, it is implicit in the title of his book that there are three successive stages of revelation: first, the Bible; second, the Qur’an which the author regards as a great deal more scientific (although in the process he manages to undermine and indeed repudiate the hadith literature); and then thirdly and lastly, science, which is clearly in his view the judge and arbiter as to the truth or falsity of the previous two.

This perspective is of course utterly unacceptable to us, since, as Thomas Kuhn showed, the modern scientific outlook is in his terminology ‘a paradigm’ which was preceded by the Aristotelian ‘paradigm’ and may thus clearly be succeeded by yet another. Thus it is impossible that we should tie the meanings of the Qur’an to what is simply a paradigm.

It might help if we look at one example which is widely touted as definitive proof of the scientific authenticity of the Qur’an: the ayah 47 in Surat adh-Dhariyat which many people take as predicting the twentieth-century discovery that the universe is expanding.

In the Bewley translation this meaning is expressed as:

As for heaven – We built it with great power
and gave it its vast expanse.

This is clearly not the meaning that those give the ayah who consider that it might have to do with the expanding universe. Note also that the Bewley translation is the most careful of the translations in following the orthodox tafs?r literature and the meanings of the Arabic language.

It is absolutely impermissible for anyone to interpret the Qur’an simply according to their own opinion or even according to the opinions of others even if those others are legion, native Arab speakers, and doctors in universities. Rather, there is a process for tafsir and there are conditions for doing it, which are best outlined in the introduction which Ibn Juzayy al-Kalbi makes to his tafsir at-Tashil li ‘ulum at-tanzil. (Available as a PDF here.)

Without going into the science of tafsir exhaustively, let us note that the least requirement of it is that any explanation be consistent with what is possible in the Arabic language, but here we mean the classical Arabic language, and not as spoken today by Arabs, since it is clear that Arabic has altered considerably in its usages. This is not a new condition to place on the person making tafsir. It has always been one of the requirements of tafsir that it should be consistent with the classical language and thus we have the scholarship of the Arabic-Arabic dictionaries and of the tafsir scholars.

In Surat adh-Dhariyat, the key term musi’un is the masculine plural of the active participle of the fourth form of the verb wasi’a. The modern person thinks of wasi’a as simply ‘to be vast’, and that thus the fourth form of the verb awsa’a would necessarily have the sense of ‘to make [something] vast’. Note here that even in modern Arabic, it does not give the sense ‘to make vaster’ or ‘to expand’, which may be a subconscious confusion with the comparative form awsa’u ‘vaster’.

However, in classical Arabic, the senses of the verb are utterly different from what we would be led to expect by a modern dictionary such as Hans Wehr’s A Dictionary of Modern Written Arabic, which although an Arabic-German dictionary is well known in English because of its translation by Cowan and there is no doubt about its excellence within its domain. However, it is in no sense reliable for translation of any classical work and does not make any such claim, and it is certainly no proof, or indeed of very much use, in translation of Qur’an.

So our point of departure as English speaking Arabic students for the classical language must be E. W. Lane’s Arabic-English Lexicon. But we must understand what this book is before we proceed. Lane’s Lexicon is simply Lane’s extremely careful translation of the entries from the classical dictionaries of Arabic which the Muslims drew up in order to have access to the classical language, in particular to understand the Qur’an, the hadith literature and the classical works of poetry. Lane put little of his own understanding in his book. So it is our point of departure but if we are serious we must have recourse to the Arabic-Arabic dictionaries and the lexicographical understandings of the Qur’anic commentators.

The Bewleys translate the ayat thus: ‘As for heaven – We built it with great power and gave it its vast expanse.’ It is clear from this translation that the meaning they have taken is to give heaven its vastness or great expanse, something that is evident to the human senses and has been from the beginning of time to all people whether educated or not. Thus they have translated it in a sense that is immediately obvious to any people at any time in history and not just to people who have a degree in cosmology.

A part of our problem with giving the meaning to the ayah of expanding the universe is that this is something utterly concealed from our senses and only available to our intellects through a most abstract process, whereas the ‘vast expanse’ of the universe is something evident to anyone who has ever been out of the city and under an open sky at night.

The idea of the expanding universe is a theoretical mathematical idea which can never be seen and theoretically is deduced from Einstein’s General Theory of Relativity and practically from Hubble’s observations of the red-shift.

However, what is most striking in our dictionary sources is that most of the meanings of wasi’a and awsa’a have no sense of physical vastness but indeed of encompassing in knowledge, or being endowed with sufficient and ample wealth, etc., as you can see from the numerous examples below.

Please note that almost all of the commentators see the only other usage of this word (in its singular form) in the Qur’an in Surat al-Baqarah 236 ‘from the musi’ [wealthy person] according to his capacity’ as a decisive proof of its meaning in this ayah in adh-Dhariyat.


Sees the ayah as meaning, ‘We encompassed [wasi’na] its extremities or made them vast [wassa’na], and We raised it without any pillars until it became independent [or possibly ‘raised itself’] as it is.’


Jalal ad-Din al-Mahalli said, ‘the man awsa’a’ means ‘he became possessor of ample wealth and strength.’


‘We are musi’un’ Adh-Dhariyat: 47 indicates something similar to His saying, ‘The One who gave everything its creation and then guided.’ (Ta-Ha: 50) ‘So-and-so awsa’a‘ if he has wealth and becomes possessor of ample provision…


Ibn ‘Abbas said it – Musi’un – means ‘able/powerful’.

Some say [that ‘We are Musi’un‘ means], ‘We are possessors of ample wealth, and in its creation [the heaven’s] and the creation of other than it, nothing of that which We wish is hard for Us.’

Some say, ‘We give provision abundantly to Our creation.’ Also [narrated] from Ibn ‘Abbas.

Al-Hasan said [that ‘We are Musi’un‘ means], ‘We are capable.’

He also said [it means], ‘We give provision abundantly by the rain.’

Ad-Dahhak said [it means], ‘We enrich you’ his proof being [the ayah] 236 in Surat al-Baqarah ‘from the musi’ [wealthy person] according to his capacity’.

Al-Qutbi said [it means], ‘Abundantly generous to Our creation.’

And the [above previous two] meanings are close.

Some said [it means], ‘We made between the two of them [possibly a mistake, and should read ‘between it…’] and the earth ample space/ample provision.’

Al-Jawhari said, ‘The man awsa’a i.e. he became the possessor of ample provision and wealth, an example of which is “As for heaven – We built it with great power and We are Musi’un” (Surat adh-Dhariyat: 47) i.e. [We are] Wealthy and Powerfully capable’ so that his statement comprises all of the statements.


In His saying, ‘We are Musi’un‘, He is saying, ‘Possessor of vast capacity/power/wealth for its creation and the creation of what We wish to create, and powerfully capable to do it,’ and an example of it is His saying in Surat al-Baqarah 236 ‘from the musi’i [wealthy person] according to his capacity’.

Ibn Zayd said about that: Yunus narrated to me saying, ‘Ibn Wahb informed us saying, “Ibn Zayd said concerning His words ‘We are Musi’un‘ [that it means] ‘I make it vast and expansive,’ or ‘I make its means of subsistence ample and abundant’ [see the meaning in Lane’s Lexiconwherein awsa’ahu and wassa’ahu mean He (Allah) made his means of subsistence ample and abundant], majestic is His majesty.


Concerning ‘We are Musi’un‘ there are three statements:

first that it means Capable/Powerful, which is from wus’ or capacity, and an example of which is ‘from the musi’ [wealthy person] according to his capacity’ (Surat al-Baqarah 236) meaning the person who has the strength to spend;

and the other is ‘We made the heaven vast’ or ‘We made between it and the earth vastness [possibly wealth or abundant provision];

and the third is ‘We expanded provisions by means of the rain from the sky.’

That concludes what the classical commentators and Arabic linguists have said. As you can see, the sense given the ayat in the majority of the above cases has nothing even remotely to do with space, and where it does have it is in the sense of making heaven spacious and vast, but not with the sense of expanding it and making it more vast and more expansive. That is absolutely clear from all of the tafsirs and dictionaries which I have consulted and quoted. Therefore, there is certainly no evidence to warrant introducing this commentary for this ayah.

The sense of wasi’a and wasa’a being ‘wide and spacious’ is only a part of the story, since many of the meanings of the Arabic are much more subtle than this and do not have a spatial sense at all, but relate to ample provision or knowledge or capability. The fourth form of the verb –awsa’a – may well be the causative form of the verb, but then in this very restricted case of the physical meaning of first form of the verb – wasi’a – meaning being wide and spacious, the fourth form has the sense of causing the thing [in this case heaven] to be wide and spacious, and not the sense of making it expand. Therefore, I differ with those who automatically extend the meaning to ‘to extend or expand’. This is not correct, in my view.

The ayah does not rule out the expansion of the universe, but it certainly does not say unequivocally that the universe is expanding and nothing that I have seen in the works I have confirm that meaning, and after a very thorough and exhaustive research I cannot see that any of the above tafsirs say this and I have not found a single classical scholar of Islam who even hints at this meaning being a possible meaning of awsa’aor a possible meaning of the tafsir of this ayat.

Yet this very widespread view of this ayah is only the tip of an iceberg: that literature that thinks that somehow ‘science’ proves the Qur’an to be true, ignoring the very serious philosophical dilemmas and contradictions within science. What can one say about people, i.e. scientists, who have still not confronted the near century-old discovery that matter is both particle and wave, that the results of experiment are affected by the observation of the observer and depend on what the experiment is set up to explore?

Please note that in the aforegoing I take no objection intrinsically to the thought that the Qur’an might indicate some scientific truths. My own background is in maths and physics, and I grew up with a particular love for both cosmology and the world of sub-atomic particles. Indeed, there are a number of ayat in the Qur’an which are of some interest to me in this respect, such as:

Do those who are kafir not see
that the heavens and the earth were sewn together
and then We unstitched them
and that We made from water every living thing? (Surat al-Anbiya: 30)


Glory be to Him who created all the pairs:
from what the earth produces
and from themselves
and from things unknown to them. (Surah Yasin: 35)

But that is a topic for another day, insha’Allah.

From: Abdassamad Clarke

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Yaqin – Certainty

Allah Does Not Disappoint

In one of Shaykh Muhammad Mukhtar al-Shanqiti’s tapes on ‘Yaqin’ (certainty), he mentions the story of a scholar who was once afflicted with poverty…

The scholar had just completed writing the tafseer of the Qur’an but due to his poor income, he was unable to publish his work. So he went and sought counsel from his brethren, students and teachers. They directed him to man who possessed much wealth and riches saying ‘Go to so-and-so, he’ll provide you with some money so you can publish your work.’

The scholar went and rented a ship, embarking on his journey and going by sea. However, it was by the Mercy and Divine Plan of Allah `azza wa jall that as he set off, he saw a man walking along the seashore. He ordered the captain of the ship to let this man get on and ride along with them. When the man got on, the scholar asked, ‘Who are you?’ He said, ‘I am so-and-so (mentioning his name).’ The man then asked, ‘Where are you going (i.e. where is the ship destined?).’ The scholar said, ‘I am going to so-and-so in search of his assistance in publishing my book.’ The man said, ‘I hear you have interpreted the Qur’an?’ He said, ‘Yes.’ The man said, ‘Subhan Allah, how did you interpret the statement of Allah `azza wa jall,

إيَّاكَ نَعْبُدُ وإيَّاكَ نَسْتعِينُ
‘You do we worship and only in You do we seek Help.’
[Surah al-Fatiha]

The scholar provided the man with the tafseer of the verse, but he understood the intent that lay behind the question. So he said to the captain of the ship, ‘Take me back to my house.’

May Allah have mercy upon him; despite his needy state, he returned to his house, but with his heart filled with certainty that Allah `azza wa jall would surely suffice him, take him out of this poverty and ease his affairs.

No more than 3 days had passed by when a man knocked on his door. He opened it and the man said, ‘I’ve come with a message from so-and-so. News has reached him that you have authored a tafseer of the Qur’an which he would like to see.’ Incredibly, this turned out to be the same man whom the scholar had set off to meet and get help from! So he gave the tafseer to the messenger who took it back with him. When the wealthy man read it, he was filled with amazement and admiration, causing him to return a pouch filled with gold and riches to the poor scholar.

We should never forget…

ما أيقن الإنسان بالله عز وجل فخيّبه الله سبحانه وتعالى
‘A person has never held certainty in Allah `azza wa jall only for Allah to disappoint him.’
Never will Allah disappoint those with yaqeen (certainty), tawakkul (reliance) and husn al-dhann (good opinion) of Him.

[Source: Fajr Blog]

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Combining Prayers Habitually

Sheikh Sulaymân al-`Isâ

Wed, 01/01/2003

All praise is due to Allah and may peace and blessing be upon our Prophet Muhammad,

There are those who advocate combining together the Zuhr and `Asr prayers and likewise the Maghrib and `Ishâ’ prayers on a regular basis without any valid excuse. They argue that in the Qur’ân prayer is only mentioned three times in the day and night. They also cite the hadîth related by Ibn `Abbâs that the Prophet (peace be upon him) combined between Zuhr and `Asr and also between Maghrib and `Ishâ’ while in Madinah without there being a reason like fear, rain, or traveling.

Let us first look at the verse in question. Allah says: “Establish regular prayers at the Sun’s decline until the darkness of the night and the recital of the Qur’ân in the morning, for the recital of dawn is witnessed.” [Sûrah al-Isrâ’: 78].

Allah’s saying: “…at the Sun’s decline…” means its descent to the West from the meridian right after midday. Allah’s saying: “…until the darkness of the nigh…” together with the previous part of the verse: “at the sun’s decline” would cover the times of the four obligatory prayers: Zuhr, `Asr, Maghrib, and `Ishâ’.

Allah’s saying: “…the recital of the Qur’ân in the morning…” is a reference to the Morning (Fajr) Prayer. The Fajr Prayer is called the recital because it is preferable to read in it many verses of the Qur’ân. Therefore, this verse covers the five daily prayers. In the Sunnah, the exact times for these five prayers are given in detail.

Ibn Kathîr, after mentioning this verse in his commentary on the Qur’ân, says: “The Sunnah of the Prophet (peace be upon him), through his sayings and his actions, provides us with the exact times of these prayers as known and applied by Muslims today. This has been passed down from one generation to the next, century after century.”

The Prophet (peace be upon him) used to pray each of the five prayers on time. In certain extenuating circumstances in which Allah grants a concession, he would combine prayers. It is a well-known principle in Islam that the Sunnah explains the Qur’ân. Allah says to His Prophet: “We have revealed to you the Reminder that you may make clear to men what has been revealed to them, and that haply they may reflect” [Sûrah al-Nahl: 44]

The advocates of combining prayers habitually also furnish as proof the hadîth of Ibn `Abbas related in Sahîh Muslim that the Messenger of Allah prayed Zuhr and Asr together, and also Maghrib and `Ishâ’, although he was neither in a state of fear nor on a journey. In another narration, the absence of rain is mentioned instead of a journey. A similar hadîth is narrated in Sunan al-Tirmidhî.

Before discussing this hadîth, we should bear in mind that the majority of scholars believe that combining between these prayers is unlawful except for one of the valid reasons that are explicitly stated in the sacred texts. They argue that there is clear textual evidence that the times for prayers are fixed. Therefore, no exceptions should be made without specific evidence detailing those exceptions. To support this, they cite the overwhelming evidence that the Prophet (peace be upon him) prayed his prayers at their proper times. However, there were a few scholars such as Ibn Sîrîn, Ibn Shubrumah, the Mâlikî jurist Ashhab, and the Shâfi`î jurist Ibn al-Mundhir, who said that combining these prayers together is permissible as long as there is some need to do so, but a person should not make a habit out of it.

Moreover, the scholars have disagreed on the meaning of this hadîth. Al-Nawawî said the following in his commentary on this hadîth:

These are the authentic narrations in Sahîh Muslim, as you can see. The scholars have different ways of interpreting them and understanding them. Al-Tirmidhî said at the end of his book: “There is no hadîth that the whole Islamic nation agreed to reject like the one related by Ibn `Abbâs in connection with combining prayers in Madînah without the excuse of fear or rain and the hadîth of killing the one who drinks liquor the fourth time he is charged with it.” What al-Tirmidhî says about drinking liquor is right. There is consensus that the hadîth that mentions killing the imbiber has been abrogated. However, in the case of the hadîth of Ibn `Abbâs, there is no consensus to abandon it. Instead, there are different opinions about what it means.

Some scholars understood the hadîth to refer to cases when it was raining, but their opinion is weak due to the narration of the hadîth that mentions it was not raining.

Other scholars thought it took place on a cloudy day. According to them, the Prophet (peace be upon him) prayed Zuhr and when clouds vanished, it turned out that it was the time of `Asr, so he prayed `Asr. This is nonsense, because even if it was a remote possibility in this for combining Zuhr and `Asr, it could not explain combining between Maghrib and `Ishâ’.

Others opined that the hadîth referred to postponing the first prayer until near the end of its prescribed period. When he finished praying it, the time for the next prayer had come in, and he prayed it as well, so it appeared as if he was combining the prayers. This does not match with the explicit understanding of the hadîth and the fact that Ibn `Abbâs used it as justification for combining his prayers.

Others gave sickness or some other excuse as the reason. This was mentioned by Ahmad and al-Qâdî Husayn and was preferred by al-Khattâbî and al-Rûiyânî. This is the preferred saying in explaining this hadîth as well as for what Ibn `Abbâs did and the approval that Abû Hurayrah gave Ibn `Abbâs when he did so. This makes sense, because the hardship in sickness is more than the hardship that comes from rain.

A group of scholars believed that combining prayers is permissible in residence as long as it is not taken as a habit. As we said before this is the opinion of Ashhab and Ibn Sirîn. This is the preferred saying of Ibn al-Mundhir. It is in line with the explicit meaning of Ibn `Abbâs’ statement: “He did not want to put hardship on his people.” Ibn `Abbâs did not mention any specific reason like sickness or something else.

– Quoted from al-Nawawî’s commentary of Sahîh Muslim ( 3/2149)

I hold the opinion that this last saying is the best. It is permissible to combine prayers in case of need, but this should not be taken as a habit. This is also the opinion of Ibn Taymiyah, who said:

Ibn `Abbâs was not traveling nor was there any rain, but he mentioned this narration as justification for combining his prayers. He knew that there was no rain, but Ibn `Abbâs was involved in something important for the Muslims as he was teaching the people what they needed to know about their religion and he believed that if he stopped at that time and came down from the pulpit, the opportunity would be lost. He deemed that the activity he was engaged in permitted him to combine prayers as the Prophet (peace be upon him) combined prayers in Madinah without there being fear or rain but for some other necessity… All the hadîth indicate that he combined prayers to make things easy for his people. Therefore, combining prayers is permissible if otherwise there would be some hardship that Allah had lifted from His nation. Combining prayers due to debilitating illness is all the more permissible. The same applies to the one who cannot maintain his purity for two prayers, like the woman whose bleeding continues past her menstrual cycle and the like. At the same time, we have a saying from `Umar b. al-Khattâb that combining of two prayers without an excuse is one the grievous sins.” [Ibn Taymiyah, Majmû` al-Fatâwâ]

The saying of Ibn Taymiyyah on this issue is correct in my opinion. It is permissible to combine between prayers for a valid reason, but this should not be taken as a habit. Whoever combines prayers without a valid reason and continues to do on the basis of Ibn `Abbâs’ hadîth has violated the Sunnah of our Prophet (peace be upon him) and gone against his guidance.

Sheikh Ibn Bâz, in his marginal notes on Fath al-Bârî, writes: “The best way to view the hadîth is to understand that the Prophet (peace be upon him) combined between the said prayers particularly that day for some hardship, whether it was sickness, extreme cold, mud or something else. Ibn `Abbas, when he was asked about the reason for combining prayers, said it was to remove hardship from the people, which is a proper and correct answer.” [Fath al-Barî, (2/24)].

This should be enough evidence to demonstrate the mistake of those who combine their prayers habitually or without any valid reason.


Ibn Hajar al-`Asqalânî, Fath al-Barî, 2/23
Al-Nawawî, Commentary on Sahih Muslim, volume 3, pp. 2148-2150.
Al-Shawkânî, Nail al-Awtâr, 3, 227-230.
Ibn Taymiyah, Majmû` Fatâwa Ibn Taymiyyah, 24, 72-84.


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The Excellence of the ‘Ulama

Imam Ibn Qayyim al-Jawziyyah (ra)

In the Name of Allâh, the Most Beneficent, the Most Merciful

Allah, the Mighty and Majestic, says in the Noble Qur’an:

“Allah bears witness that none has the right to be worshipped but He, and the angels, and those having knowledge (Ulul-‘llm) (also bear witness to this; (He is always) maintaining His creation in justice. None has the right to be worshipped but He. the All-Mighty. the All-Wise.” (Surah Aal-‘Imraan:18)

This verse shows the superiority of knowledge (‘ilm) and its people; the following points can be inferred from this verse:

1. Allah chose the people of knowledge (Ulul ‘ilm) to bear witness to His Oneness (Tawheed) over and above the rest of His creation.

2. Allah honored the people of knowledge by mentioning their testimony along with His testimony.

3. He raised high the status of the scholars by associating their testimony with the testimony of the angels.

4. This verse bears witness to the superiority of those who possess knowledge. Allah does not make any of His creation bear witness except the upright amongst them.

There is a well-known narration from the Prophet (sallallahu `alaihi wa sallam), who said:

“The upright in every generation will carry this knowledge, rejecting the distortions of the extremists, the false claims of the liars, and the (false) interpretations of the ignorant.” (the Hadith is Hasan)

5. Allah, the One free from all defects, Himself bears witness to His Oneness, and He is the greatest of witnesses. Then He chose from His creation the angels and the scholars – this is sufficient to show their excellence.

6. Allah made the scholars bear witness with the greatest and the most excellent testimony and that is, “None has the right to be worshipped but Allah.” Allah, the One free of all defects and the Most High, does not bear witness except to matters of great importance and only the greatest from Allah’s creation bear witness to this.

7. Allah made the testimony of the people of knowledge a proof against the rejecters. Thus they are its proofs and its signs, indicating His Oneness (Tawheed).

8. Allah, the Most High, used a single verb (shahida) to refer to His testimony and the testimony of the angels and the scholars. He did not use an additional verb for their testimony; thus he connected their testimony to His. This shows the strong link between their testimony and Allah’s testimony, as if He himself bore witness to His Oneness upon their tongues and made them utter this testimony.

9. Allah, the One free from all defects, made the scholars fulfill His right (that none has the right to be worshipped but Him) through this testimony and if they fulfill it then they have fulfilled and established this right of Allah upon them. Then it is obligatory upon mankind to accept this testimony which is the means to reach happiness in this life and in their final return (to Allah). Whosoever takes this guidance from the scholars and accepts this truth because of their testimony, then for the scholars there is a reward equal to them. And none knows the value of this reward but Allah.

From: at-Talib

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“Remember Me, I will remember you…” Surat al-Baqarah:152

فَٱذۡكُرُونِىٓ أَذۡكُرۡكُمۡ وَٱشۡڪُرُواْ لِى وَلَا تَكۡفُرُونِ .١٥٢

Therefore remember Me, I will remember you. Give thanks to Me, and reject not Me. (Surat al-Baqarah: 152)

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