Friday 22 March 2013

18-Surah Al-Kahf (The Cave) with English Translation (Complete Quran) Al...

SURAH AL KAHF (full) recited by Abdulrahman Al Sudais

“Shiites of falsehood”




          Pursuant to an authentically reported hadith of Prophet Muhammad, blessing and peace of Allah be upon him, said, “This Ummah[1] shall be divided into seventy three factions; all but only one of them shall be in Hell.” The ‘but only one’ referred to by the Prophet are those who adhere to the teachings and practices of the Messenger of Allah, blessings and peace of Allah be upon him and that of his righteous companions, who are the best of the mankind after the Prophets and the best community ever evolved for the mankind. In the infallible words of Allah, He says:
“And whoever contradicts and opposes the Messenger (Muhammad (peace be upon him)) after the right path has been shown clearly to him, and follows other than the believers’ way. We shall keep him in the path he has chosen and burn him in Hell – what an evil destination!”[2]
          Islamic scholars that upholds strongly the tenets of Prophet Muhammad, blessings and peace of Allah be upon him, which comprises of his teachings and practices agreed that the most erroneous of the strayed groups is the Shiite sect. Thus, the Shiite sect is sometimes called, ‘Shiites of falsehood’ or ‘Shiites of desire’.
          Internally, the injudicious Shiite sect is believed to be divided into three hundred sub-sects. The most erroneous and spurious of these sub-sects is a group known as ‘Al-Ithna ‘Ashriyyah. This is due to the fact that this sub-sect embraces tenaciously unto all errors and falsehood with no exception and rejected all truths and guidance.
          The belief of this misguided sect is predicated upon extremely spurious fundamentals such as questioning the authenticity of the Qur’an, rejecting the Sunnah, declaring companions of the Prophet, blessings and peace of Allah be upon them as disbelievers and toeing other than the believers’ path. Distortion of the truth, lying, hypocrisy, unlawful desecrating of lives, properties and honours of the people under the guise of punishing those who are hostile to members of the Prophet’s household. They also engage in excessive veneration of their so called imams.
          They disbelief in the authenticity of the Qur’an? Yes indeed! Their books of Tafseer such as those written by al-Qummi, al-‘Ayashi, as-Saafi and al-Burhaan indicates how they are sure that the Qur’an had been altered, and how they changed and omitted words of the Qur’an and added their own words.
          Rejection of the Sunnah is no less. The Shiite disbelieve in the authentic Sunnah conveyed  by the noble companions –may Allah be pleased with them. This is because they claim that after the death of the Prophet, blessings and peace of Allah be upon him, all his companions apostatized except five[3] who are: al-Miqdad, Hudhayfah, Abu Darr and ‘Ammar who remained with ‘Ali – may Allah be pleased with all of them. Does then make any sense to say about hundred thousand companions who are with the Messenger of Allah, blessing and peace of Allah be upon him apostatized?
          These are the companions Allah described as the best nation ever raised up for mankind. These are the companions Allah says are fervent in prayer, severe against disbelievers and merciful among themselves[4].
          On veneration of their leaders, the Shiites read the verse “You are the best imams ever raised up for mankind...” interpreting the ‘Imams’ as ‘Shiite Imams’ since they do not concur with the message of the verse.
          The Shiite sect indulge themselves in misguiding people to their spurious path by being overly nice to people and spending their wealth to promote their falsehood. It is incumbent upon all Muslims who follow the path of Prophet Muhammad, blessings and peace of Allah be upon him to equip themselves with adequate knowledge of Islam to guard against all beliefs that are misleading. Allah says:
“Verily, those who disbelieve spend their wealth to hinder (men) from the path of Allah, and so will they continue to spend it; but in the end it will become an anguish for them. Then they will be overcome. And those who disbelieve will be gathered unto Hell.”[5]
For further elaboration, see the following books
·        As-shee‘ah was-Sunnah and Ash-Shee‘ah wa Ahlul-Bayt by Ihsaan Ilahi Zaheer
·        Triumph of the Truth by Majdi Muhammad ibn ‘Ali ibn Muhammad adapted to English by Abdur-Raafi al-Imaam
·        Wajaa’a Dawr al-Majoos
·        Al-‘Aqeedah al-Wasitiyyah by Ibn Taymiyyah



[1] Islam
[2] Surah An-Nisa v. 115
[3] Some of the Shiites claim that all the companions apostatized except twelve who are: ‘Ali and some members of his family, Salman, Abu Dharr, ‘Ammar, al-Miqdad, Hudhayfah, Abu Haytham ibn Tayhaan, Sahl ibn Haneef, ‘Ubadah ibn Saamit, Abu Ayyub al-Ansari, Khuzaymah ibn Thabit and Abu Sa’eed al-Khudri.
[4] Surah Al-Fat-h v. 29
[5] Surah Al-Anfal v. 36

MEDICINE FOR VARIOUS DISEASES





The use of ‘Ajwa dates as medicine for magic and poison
Narrated Sa‘d (Rodiyallah ‘Anhu): The Prophet said, “I heard Allah’s Messenger (S.A.W.) saying, “If somebody takes seven ‘Ajwa dates in the morning, neither magic nor poison will hurt him that day.”[1]

Treatment for a person suffering from diarrhea
Narrated Abu Sa‘id Al-Khudiri (Rodiyallah ‘Anhu): A man came to the Prophet (S.A.W.) and said, “My brother has some abdominal trouble.” The Prophet (S.A.W.) said to him “Let him drink honey.” The man came for the second time and the Prophet (S.A.W.) said to him, “Let him drink honey.” He came for the third time and the Prophet (S.A.W.) said, “Let him drink honey.” He returned again and said, “I have done that.” The Prophet (S.A.W.) then said, “Allah has said the truth, but your brother’s abdomen has told a lie. Let him drink honey.” So he made him drink honey and he was cured.[2]

The use of black cumin (Nigella seeds)
Narrated Khalid bin Sa‘d: We went out and Ghalib bin Abjar was accompanying us. He fell ill on the way and when we arrived at Al-Madina, he was still sick. Ibn Abu ‘Atiq came to visit him and said to us, “Treat him with black cumin. Take five or seven seeds and crush them (mix the powder with oil) and drop the resulting mixture into both nostrils, for ‘Aishah (Rodiyallah Anha) has narrated to me that she heard the Prophet (S.A.W.) saying, “This black cumin is healing for all diseases except As-Sam.’ ‘Aishah asked, ‘What is As-Sam?’ He (S.A.W.) said, ‘Death’.”[3]

Al Udhra (throat or tonsil diseases)
Narrated Umm Qais: I went to Allah’s Messenger (S.A.W.) along with a son of mine whose palate and tonsils I had pressed with my fingers as a treatment for a (throat and tonsil) disease. The Prophet (S.A.W.) said, “Why do you pain your children by pressing their throats! Use Al-Ud Al-Hindi (certain Indian incense) for it cures seven diseases, one of which is pleurisy. It is used as a snuff for treating throat and tonsil disease and it is inserted into one side of the mouth of one suffering from pleurisy.”[4]

Al-Mann heals eye diseases
Narrated Sa‘id bin Zaid: I heard the Prophet (S.A.W.) saying, Al-Kama (truffles) are like Mann (i.e they grow naturally without man’s care) and their water heals eye diseases.”[5]

Medicine for stopping bleeding
Burn a mat made of palm-tree leaves (and put its ashes into a wound) to stop bleeding.[6]
Islam is a total way of life that contributes to every sphere of life without leaving any particular aspect of life untouched.[7]


[1] Bukhari vol. 7 5769
[2] Bukhari vol. 7 5684, Quran Chapter 69 v. 16
[3] Bukhari vol. 7 5687
[4] Bukhari vol. 7 5713
[5] Bukhari vol. 7 5708
[6] Bukhari vol. 7 5722
[7] Quran Chapter 6 v. 38

Saturday 9 March 2013

THE SIGNIFICANCE OF SAYING “AMIN” IN ISLAM



Muslims are known to say the word ‘amin’ after the recitation of surah al-Fatihah while observing prayers likewise when supplication is being made. In those instances, what does the word ‘amin’ connote? Is the term ‘amin’ of such nature mentioned in the Qur’an and/or is its saying in prayers cum supplication a tradition of Prophet Muhammad (PBUH)? Then, of what significance is it? Moreover, dogmatism is believed to have no place in Islam. 
According to an opinion, the term ‘amin’ is a name of an Egyptian god called amun. Egyptians then are used to sing and pronounce the name in a manner where they break the pronunciation of the vowel ‘u’ and pronounce it closer to the vowels ‘ee’ and hence the word ‘amin’. From the god’s name, ‘amin’ is then derived. To some, they say the term is of Hebrew origin. These are some views given as regards the origin of the word ‘amin’. Comparatively, the pronunciation of the word in the origins mentioned above are not utterly related to the way Muslims pronounce theirs. Muslims pronounce it as ‘amin’. In Hebrew, it is pronounced as ‘amen’ and that attributed to Egyptian god is ‘amun’.
Philologically, ‘amin’ was derived from an Arabic word ‘amana’ which means ‘he believed’. Linguistically, the word denotes ‘trustworthy’. Going through the annals, Muslim scholars traced the saying of ‘amin’ back to the time of Prophet Musa and his faithful brother Harun up to the era of Prophet Muhammad (PBUH). By their findings, it was discovered that saying of the word ‘amin’ after a supplication was implicitly referred to in the infallible words of Allah. Particularly, where Allah says:
“And Musa (Moses) said: “Our Lord! You have indeed bestowed on Fir‘aun (Pharaoh) and his chiefs splendor and wealth in the life of this world, our Lord! That they may lead men astray from Your path. Our Lord! Destroy their wealth, and harden their hearts, so that they will not believe until they see the painful torment[1].”
Prophet Musa made this prayer during the last period of his stay in Egypt. When he had shown many signs, one after the other, to Fir‘aun and his chiefs and pointed out the way clearly to them, but they had persisted obdurately in their antagonism to the truth. The Prophet prayed his Lord to destroy their possessions and harden their hearts. To this prayer of Prophet Musa, Harun, his brother, was reported to have said ‘amin’[2]. Consequent upon that, Allah says:
“Allah said: “Verily, the invocation of you both is accepted.[3]
In the interpretation of surah al-Fatihah, Qadhi Shawkani and Imam Qurtubi write that ‘Amin’ is also a du‘a (invocation)[4].
Furthermore, in one of the traditions of Prophet Muhammad, it was reiterated succinctly that Prophet Musa and Harun were the first to be granted ‘amin’ to say. In the same narration, Prophet Muhammad (PBUH) also mentioned two instances where ‘amin’ can be said. These instances are during salah (prayer) and at the time of du‘a (supplication). In the words of the Prophet, it says:
“I have been granted amin (to say) in salah and at the time of Du‘a. None was granted such before me except Musa (Moses) (Alayhis-salam). He would make Du‘a (supplication) and Harun (Aaron) (Alayhis-salam) would say Amin…[5]
Specifically, Prophet Muhammad was reported that he used to say ‘amin’.
Narrated Abu Huraira – Ibn Shilab said, “Allah’s Apostle used to say “Amin”[6].
Saying ‘amin’ is recommended for those who are not praying (when reciting      Al-Fatihah) and is strongly recommended for those who are praying whether alone or behind the Imam[7].
Thus, the importance of uttering the word was likened to a seal on a book and also serving as an eraser of previous wrong doings for the one whose ‘amin’ coincides or is contemporaneous with the ‘amin’ of the angels. Prophet Muhammad (PBUH) declares:
Narrated Abu Zuhayr-an-Numayri: Abu Misbah al-Mugra’i said: We used to sit in the company of Abu Zuhayr an-Numayri. He was a companion of the Prophet (PBUH), and he used to narrate good traditions. Once a man from among us made a supplication. He said: End it with the utterance of Amin, for Amin is like a seal on the book. Abu Zuhayr said: I shall tell you about that. We went out with the Apostle of Allah (PBUH) one night and came upon a man who made supplication with persistence. The Prophet (PBUH) waited to hear him. The Prophet (PBUH) said: He will have done something which guarantees (paradise for him) if he puts a seal to it. One of the people asked: What should he use as a seal? He replied: Amin, for if he ends it with Amin, he will do something which guarantees (paradise for him)[8].
Muslim recorded that the Messenger of Allah said:
“When any of you says in the prayer ‘Amin’ and the angels in heaven say Amin in unison, his previous sins will be forgiven[9].”
Prophet Muhammad categorically stated in his saying that in prayer, ‘amin’ should be uttered after the recitation of surah al-Fatihah. The Prophet provides:
Narrated by Abu Huraira: Allah’s Apostle said, “When the Imam says: ‘Ghair-il-maghdubi ‘alaihim walad-dalin (i.e. not the path of those who earn Your Anger nor the path of those who went astray (1:7)), then you must say, ‘Amin’, for if ones utterance of ‘Amin’ coincides with that of the angels, then his past sins will be forgiven[10].”
In some narrations of the Prophet, it was made open; to what extent the word ‘amin’ can be stressed and how loud the word may be pronounced.
Ibn Shilab said, “The Messenger of Allah, may Allah bless him and grant him peace, used to say ‘Aameen’ (extending it)[11].”
…When the Apostle of Allah (PBUH) recited the verse “Nor of those who go astray” (1:7), he would say Amin; and raised his voice (while uttering this word).[12]
The following line was added in another narration:
“he would say Amin so loudly that those near him in the first row would hear it.”[13]
Abu Dawud and Ibn Majah recorded this hadith with the addition:
“Then the Masjid would shake because of (those behind the Prophet) reciting Amin[14].”
Conversely, uttering the word silently has also received an authority to that effect. Abu Wail reports that Sayyidina ‘Ali and Sayyidina ‘Abdullah Ibn Mas‘ood would not say the basmalah, ta‘awudh or Amin loudly.[15] Based on the authorities proffered, either saying ‘amin’ loudly or silently is therefore acceptable.
Allah decrees:          
“But seek, with that (wealth) which Allah has bestowed on you, the home of the Hereafter, and forget not your portion of lawful enjoyment in this world; and do good as Allah has been good to you, and seek not mischief in the land. Verily, Allah likes not the Mufsidun (those who commit great crimes and sins, oppressors, tyrants, mischief-makers, corrupters).”[16]








[1] Q. 10 v. 88
[2]  Tafsir Ibn Kathir under surah al-Fatihah
[3]  Q. 10 v. 89
[4]  Qurtubi and Fathul Qadeer
[5]  Tafsir Ibn Kathir Vol. 1 page 56
[6]  Bukhari: Book 1: volume 12: hadith 747
[7]  Tafsir Ibn Kahir under surah al-Fatihah
[8]  Dawud: Book 3: hadith 938
[9]  Muslim 1:307
[10] Bukhari
[11] Malik Book 3
[12]    Dawud: Book 3: hadith 932
[13]  Dawud: Book 3: hadith 934
[14]  Dawud: Book 3: hadith 934
[15]  Tabarani in al-Mujam al Kabeer
[16]  Q. 28 v. 77