| Author | Topic |
marwan
UNITED KINGDOM
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 Posted - Tuesday, November 28, 2006 - 9:24 PM 
Obey Allah and obey the Messenger, with elaboration: -
“And obey Allah and obey the messenger and be cautious; but if you turn back, then know that only a clear deliverance of the message is (incumbent) on Our messenger” (5:92)
Here we are told that if we disobey Allah and the messenger, then upon the MESSENGER is only the task of delivering the message (that is, of reciting the Qur’an to the people).
“Say: Obey Allah and obey the messenger; but if you turn back (if you disobey him), then on him rests that which is imposed on him (clear deliverance of the message) and on you rests that which is imposed on you; and if you obey him, you will be guided; and nothing rests on the messenger but clear delivering (of the message)”.
(24:54)
‘and if you obey him, you will be guided’ but from (72:19-25, below), we see that Muhammad has no power to guide aright, hence we see here that in the context of obeying Allah and his messenger, the obeying of Muhammad is in actual fact the obedience of Allah, which ties in with what immediately follows it, namely that his mission was simply to clearly deliver the revelation (The Qur’an) and (4:80).
And if we once again look at the following verses: -
“When the servant of Allah stands calling on Him, they almost swarm all over him. Say: 'I call only upon my Lord and do not associate anyone else with Him.' Say: 'I possess no power to do you harm or to guide you right.' Say: 'No one can protect me from Allah and I will never find any refuge apart from Him –only in transmitting from Allah and His Messages. As for him who disobeys Allah and His Messenger, he will have the Fire of Hell, remaining in it timelessly, for ever and ever.' So that when they see what they were promised, they will know who has less support and smaller numbers. Say: 'I do not know whether what you are promised is close or whether my Lord will appoint a longer time before it.'”
(72:19-25)
If we study the two underlined statements in this ayah we very clearly get an understanding of what it means to say ‘Obey Allah and his messenger’. The first statement: -
' Say: 'I (The messenger Muhammad) possess no power to do you harm or to guide you right.'
This very clearly indicates that Muhammad CANNOT guide us correctly (To Jannah or away from Jahhannam).
Yet the next statement says: -
As for him who disobeys Allah and His Messenger, he will have the Fire of Hell, remaining in it timelessly, for ever and ever.'
And it implies that Obeying Allah and the messenger guides to Jannah and away from Jahannam! And as Muhammad cannot guide us, but Allah and his messenger can guide us, it therefore follows that Allah and his messenger does not refer to the separate obedience of Muhammad and Allah for our guidance, but instead t the obedience of Allah through the obedience of the Messenger when he recites the Qur’an .
“And if you (o people) reject (the truth), nations before you did indeed reject (the truth); and nothing is incumbent on the messenger but a plain delivering (of the message)”.
(29:18)
end quote...
Simply stated, the above proves that Obey Allah and obey the messenger is obedience to Allah and his revelation through the prophet and NOT the obedience of the prophet Along with or apart from the guidance of Allah. And also we learn that the prophet cannot guide us, so hadith for guidance is immediately refuted.
Edited by: marwan on Saturday, July 10, 2010 1:55 PM |
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oosman
USA
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Posted - Wednesday, November 29, 2006 - 12:07 AM
marwan,
Please answer askhalifa's questions. I would like to know what you have to say about it. |
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aboosait
INDIA
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Posted - Wednesday, November 29, 2006 - 12:15 AM
quote:
Please read the lessons 4 and 5 at least ans 1 to 5 preferably.
As the saying in Urdu goes,'PHIR MURGEE KI EK TAANG'. We shall read the lessons in the Qur'an and authentic Hdeeth rather than studying your misguided philosophy. As the great scholar Ahmed Deedaat puts it "reading is but brainwashing" |
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marwan
UNITED KINGDOM
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Posted - Wednesday, November 29, 2006 - 2:21 AM
quote:
quote:
3. The only revelation/inspiration given to Muhammad was the Qur’an. That is, it is the only guidance from Allah that reaches him.
Again prove this from Quran.
Read the translation of the verse
066.003 When the Prophet disclosed a matter in confidence to one of his consorts, and she then divulged it (to another), and Allah made it known to him, he confirmed part thereof and repudiated a part. Then when he told her thereof, she said, "Who told thee this? "He said, "He told me Who knows and is well-acquainted (with all things)."
Al-Qur'an, 066.003 (At-Tahrim [Banning, Prohibition])
According to this ayah Allah informed Prophet Mohammed that one of his wife have disclosed his secret. Could you tell me in which ayah Allah SW told this to the prophet. Clearly, Allah SW have told something to the prophet which is not their in Quran.
From the context, its clear that this ayah was revealed after the incident.
Kindly, don't change the topic. We are discussing Hadith authenticity
Edited by: askhalifa on Tuesday, November 28, 2006 5:42 PM
This one is easy, so ill answer it now. The other one you mentioned Ill answer later inshallah.
In the case of the ayah above, Allah does not say he revealed to him the fact that one wife told another a secret, he says adzharahu llahu, that is, Allah made it appear/known to him, we see from the verse that when his wife informed another (of the secret) Allah made it appear/known to him. This was probably either that he saw it, or that another of the wives let it slip in conversation etc... by the will of Allah so as to make the ill action of the wife who told, manifest.
And as regards the prophets response to his wife when she asked him who told him, the answer can be taken as "The All knowing and fully acquainted made me know (made it known to me) (nabba'ny)"... To understand it any other way is to contradict: -
“And when Our clear communications are recited to them, those who hope not for Our meeting say: Bring a Qur’an other than this or change it. Say: It is not for me to change it of myself; I only follow what has been revealed to me; surely I fear, if I disobey my Lord, the punishment of a mighty day.”
(10:15)
So even if for argument's sake we were to posit that Allah TOLD him (which Allah makes no claim of), then it STILL would not be a part of our guidance as it is not a part of the Qur'an.
“Surely We have revealed the Book to you with the truth that you may judge between people by means of that which Allah has taught you; and be not an advocate on behalf of the treacherous.”
(4:105)
Here what Allah has taught him is directly linked to the book that is the Qur'an.
Edited by: marwan on Saturday, July 10, 2010 1:57 PM |
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aboosait
INDIA
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Posted - Wednesday, November 29, 2006 - 5:27 AM
quote:
marwan,Please answer askhalifa's questions. I would like to know what you have to say about it.
I do not understand the need to know what someone has to say about Qur'an and Sunnah.
We affirm that revelation in Allah's own words as conveyed to Muhammed (sallallahu Alaihi Wasallam)through the messenger Gabriel is Qur'an; and the 'hikmah' taught by Allah to the prophet (s.a.w) and which he in turn passed on to us in his (the prophets) words is Sunnah.
This has been the eeman of the salaf. |
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askhalifa
UNITED ARAB EMIRATES
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Posted - Wednesday, November 29, 2006 - 8:57 AM
quote:
And as regards the prophets response to his wife when she asked him who told him, the answer can be taken as "The All knowing and fully acquainted made me know (made it known to me) (nabba'ny)"... To understand it any other way is to contradict: -
Naba means to inform something which is not observed. Quran use the word Naba only for the stories of Prophet and news of the Hour, check these ayat. Naba cannot be observed event.
6:34 7:175 9:70 10:71 14:9 25:69 27:22 28:3 38:21&67 49:7 53:36 78:2 etc
So, this Allah SW informed something to Prophet PBUH, not made to observe.
quote:
So even if for argument's sake we were to posit that Allah TOLD him (which Allah makes no claim of), then it STILL would not be a part of our guidance as it is not a part of the Qur'an.
You have to provide proof for this, just making persistent claim is useless.
It is fact that Allah SW have informed Prophet something which is not their in Quran. Your claim is proven wrong from the word naba.
Further, regaeding wife beating. On what basis you claim that your explanation have to be accepted and hadith has to be rejected.
Let me summarise.
1. Ayah of Surah tehreem, and specifically use of word Naba proved that, Allah SW have revealed something to Prophet which is not there in Quran.
2. On what basis you say that, with regard to wife beating issue, we have to accept your explanation and reject hadith. Whoever accept you will pass the trial and whoever accept hadith fails the test of Allah SW.
3. You have given so many possible meaning of daraba, does not it mean that we need some authentic explanation of Quran from Prophet? Otherwise why Allah SW decided to confuse his servents. |
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Nida_e_Khair
PAKISTAN
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 Posted - Wednesday, November 29, 2006 - 11:23 AM
Quote:
3. You have given so many possible meaning of daraba, does not it mean that we need some authentic explanation of Quran from Prophet? Otherwise why Allah SW decided to confuse his servents?
I totally agree with this. Brother marwan, you have to answer this one. |
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aboosait
INDIA
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Posted - Wednesday, November 29, 2006 - 11:44 AM
quote:
Can you clear some confusion.....
"Is it possible to have a homosexual who does not have 'perverted sex' and/or sodomy?........Is it a sin to be a homosexual who does not have sodomy and does not have perverted sex?.....
English Translation of Some verses from the Holy Quran:
Al-'Ankabut - 29:28
And (remember) Lout (Lot), when he said to his people: "You commit Al-Fâhishah (sodomy the worst sin) which none has preceded you in (committing) it in the 'Alamîn (mankind and jinns)."
Al-'Ankabut - 29:29
"Verily, you do sodomy with men, and rob the wayfarer (travellers, etc.)! And practise Al-Munkar (disbelief and polytheism and every kind of evil wicked deed) in your meetings." But his people gave no answer except, that they said: "Bring Allâh's Torment upon us if you are one of the truthful."
Al-'Ankabut - 29:31
And when Our Messengers came to Ibrâhim (Abraham) with the glad tidings they said: "Verily, we are going to destroy the people of this [Lout's (Lot's)] town (i.e. the town of sodom in Palestine) truly, its people have been Zâlimûn [wrong-doers, polytheists and disobedient to Allâh, and have also belied their Messenger Lout (Lot]
As-Saffat - 37:136
Then We destroyed the rest [i.e. the towns of sodom at the place of the Dead Sea (now) in Palestine]. [See the "Book of History" by Ibn Kathîr].
An-Najm - 53:53
And He destroyed the overthrown cities [of sodom to which Prophet Lout (Lot) was sent].
Al-Qamar - 54:37
And they indeed sought to shame his guest (by asking to commit sodomy with them). So We blinded their eyes, "Then taste you My Torment and My Warnings." |
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marwan
UNITED KINGDOM
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Posted - Wednesday, November 29, 2006 - 9:41 PM
quote:
quote:
quote:
so are you questioning Allah's motives?
Definitely not. But, if you insist that daraba means to seperate here, than my question is to you why did Allah used the word which has direct and well know meaning of "to beat"
Just recall what you have writter earlien "1. The Qur’an is complete and detailed for our guidance." If what you have said is correct, if Quran is complete and detailed than we have to agree that, Allah has give permission to beat their wives in certain circumstances, and limit of beating is not set. He can beat the wife as much as he wish, but not to her death. If you say daraba means to seperate, than Quran is incomplete and not in detail. That's my point
How does the fact that dzaraba in this context means separate make the qur’an incomplete? You obviously have no clue that the meaning of a word which has a number of meanings is DEFINED BY THE CONTEXT!!! What I said was that specifically because of the fact that Allah does not say how much a woman could be beaten in the Quran, then by definition the word must have another meaning which does not require further elaboration.
This easily follows from the understanding that the Qur’an is complete.
So no we don’t have to agree that Allah has allowed wife beating.
quote:
quote:
quote:
How about this, Allah knew that some men would ascribe to the prophet that this word should be understood as beating as they followed other than the Qur'an.
Even if we don't follow hadith, it was direct meaning of the word. Actually, hadith came to rescue the women and set a limit for beating
So misguided muslims will take the route that Muhammad worshipping people like you take, namely, Muhammad was more merciful than Allah so he looked down upon wife beating and clarified it because Allah was not able to… Disgusting, but this is essentially the hadithi position.
quote:
And so he made it as a test for people like you to see what they follow.
Ok, if a person follows the direct meaning of the word daraba he fails the test and if a person follow indirect meaning discovered by marwan in 20th century he passes the test.
The very fact that daraba carries different meaning that you have mentioned, only proves that we require another authentic source to explain Quran. Otherwise, everyone would take whatever meaning they want and will have all different religions in the name of Islam
It is not a 20th century meaning, its a meaning that was always there, because the words were always there.
So now for your education on how to analyse a text without lies written by stupid arabs guiding your thinking.
4:34 Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husband's) absence what Allah would have them guard. As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) send away/separate from them; but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all).
الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاء بِمَا فَضَّلَ اللّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَا أَنفَقُواْ مِنْ أَمْوَالِهِمْ فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِّلْغَيْبِ بِمَا حَفِظَ اللّهُ وَاللاَّتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ فَإِنْ أَطَعْنَكُمْ فَلاَ تَبْغُواْ عَلَيْهِنَّ سَبِيلاً إِنَّ اللّهَ كَانَ عَلِيًّا كَبِيرًا (4:34)
4:35 If ye fear a breach between them twain (divorce), appoint (two) arbiters, one from his family, and the other from hers; if they wish for peace, Allah will cause their reconciliation: For Allah hath full knowledge, and is acquainted with all things.
وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُواْ حَكَمًا مِّنْ أَهْلِهِ وَحَكَمًا مِّنْ أَهْلِهَا إِن يُرِيدَا إِصْلاَحًا يُوَفِّقِ اللّهُ بَيْنَهُمَا إِنَّ اللّهَ كَانَ عَلِيمًا خَبِيرًا (4:35)
Lets first outline the context: -
1. The husband fears nushuz, disloyalty, ill-conduct etc… from his wife.
2. Allah is advising him what he should to bring his wife back in line.
a. Talk to her
b. Don’t share her bed (no sexual intercourse etc…)
c. Separate from her/send her away
3. Then in the next ayah Allah tells the family of such a couple that if they fear that the two will (divorce) split (at or after step 3) then they should intervene as Allah commands.
So the context is reconciliation and the avoidance of divorce if possible. The Qur’anic context is: -
“And among His signs is that He created mates for you from yourselves that you may find comfort and repose in them, and He put between you love and compassion; most surely there are signs in this for a people who reflect.” (30:21)
A Qur’anic guideline for interpretation: -
"A. L. R. These are the verses of a Book,- and a Qur'an that makes things clear. " (15:1)
"We have not instructed the (Prophet) in Poetry, nor is it meet for him: this is no less than a Message and a Qur'an making things clear: "
(36:69)
The Qur’an makes things clear.
“And He it is Who has made the stars for you that you might follow the right way thereby in the darkness of the land and the sea; truly We have detailed Our revelations for a people who have knowledge.”
(6:97)
“And He it is Who hath produced you from a single being, and (hath given you) a habitation and a repository. We have detailed Our revelations for a people who have understanding.”
(6:98)
“This is the way of thy Lord, leading straight: We have detailed the signs for those who receive admonition.”
(6:126)
“Thus do We make the revelations detailed for a people who reflect”
(10:24)
“Thus do We make the revelations detailed for a people who use their reason” (30:28)
The Qur’an is detailed, for those who think and reflect.
“Is it not enough for them that We have revealed to you the Book, which is recited to them? Most surely there is a mercy in this and a reminder for a people who believe” (29:51)
The Qur’an is sufficient for us Muslims.
Now given that the Qur’an is complete, sufficient and detailed for our guidance, it is not logical to translate a word in a manner which needs further clarification (beat how much? Break bones and tear skin? Lightly?) which implies that the Qur’an is not detailed or sufficient, when it can be logically translated in a manner (separate from her/ send her away) which requires no further detail and which is inline with Allah’s claim that his revelation is detailed and complete.
This of course is hard for people like you to grasp as you so freely practice kufr with regard to Allah’s statements above relating to the completeness of the Qur’an. You have no problem accepting the implication that the Qur’an is an obscure and incomplete text that needs hadith to explain it.
Now just for more information, lets look at some of the other meanings that I quoted from the dictionary: -
To heal,
This makes no sense in the context
strike,
propound as an example,
put forth a parable,
propound,
set forth,
compare,
liken,
These makes no sense in the context.
go,
make a journey,
travel,
seek a way,
march on,
leave for sake,
From these we get the meaning of separation/sending away. This makes sense
mix,
This makes no sense in the context.
avoid,
This tactic was used in step two and so makes no sense to again come in step three.
take away,
prevent,
take away thing (with 'an).
This makes no sense in the context, take away what? Prevent what?
put a cover,
shut,
This makes no sense in the context
mention,
state,
This makes no sense in the context
set,
impose,
This makes no sense in the context and it raises the question: Set or impose what?
fight,
strike,
This is the meaning I argue against for the reason mentioned earlier.
traffic with anyone's property for a share in the profit,
This makes no sense in the context
….
So we see, that when we take a logical approach, accepting the Qur’an as complete and detailed, you CANNOT just pick and choose whatever meaning you like.
You can keep your hadith, The Qur’an is sufficient for me.
“Is it not enough for them that We have revealed to you the Book, which is recited to them? Most surely there is a mercy in this and a reminder for a people who believe” (29:51)
Salaam
I'll respond to the other stuff in a number of days inshallah.
Edited by: marwan on Wednesday, November 29, 2006 9:50 PM
Edited by: marwan on Wednesday, November 29, 2006 9:57 PM |
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aboosait
INDIA
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Posted - Thursday, November 30, 2006 - 12:18 AM
quote:
. . . . . Next, I quote from lughatul quran by Abdul mannan omar (based on lisan, taj and others):-. . .
To heal, strike, propound as an example, put forth a parable, go, make a journey, travel, mix, avoid, take away, put a cover, shut, mention, state, propound, set forth, compare, liken, seek away, march on, set, impose, prevent, fight, traffic with anyone's property for a share in the profit, leave for sake, take away thing (with 'an). Dzaraba bi arjulihi: He travelled, Dzaraba al-ardza Without fi or with fi: To travel. Dzaraba fulanun al-gha'ita: to go to relieve the bowels , go to privy, go for earning livelihood. La tudzrabu akbad al ibili illa ala thalathati masajida: la turkal fala yusaru ilaiha: One must not ride to go but for three mosques. etc...For Dzaraba:-He set forth, coined, propounded, compared, gave, mentioned, traveled, took away, avoided (with 'an).. . .For Idzrib: -Strike, go, seek a way, march on.etc...
[font=Arial]"Daraba" in Arabic means only to hit and strike.
When used alone as in the Quranic verse in question(like "Darabtuhu"/ "Udrubuhunna"], it has only this meaning.
However, if used with "ard" [land] it means "to travel" as in the Quran in various places (e.g.,2:273, 4:101, 5:106].
As a stand-alone verb it never means to travel or to abandon. . . . . . . .
To be double sure, I have just checked the most authoritative Arabic
dictionary, Lisan Al-'Arab, and it does not offer any such meaning for "daraba" used in the verse which, in any case, is qualified to "mild beating". There are many powers one enjoys but he never uses them and there is no question that now when women are educated and self-dependent, this would be required or even tolerated by women. They may even write down in their marriage contracts that their husbands will not use such powers against them like the talaq or polygamy provisions which a woman
can restrict. In case of talaq, she can even take this right in her own hands or make it conditional in whatever way she likes.
Zafarul-Islam Khan
Alumnus Al-Azhar Uni., Cairo, & PhD, Islamic Studies, Manchester Uni. |
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marwan
UNITED KINGDOM
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Posted - Thursday, November 30, 2006 - 1:28 AM
13:17
[Whenever] He sends down water from the sky, and [once-dry] river-beds are running high according to their measure, the stream carries scum on its surface; and, likewise, from that [metal] which they smelt in the fire in order to make ornaments or utensils, [there rises] scum. In this way does God set forth/present the parable of truth and falsehood: for, as far as the scum is concerned, it passes away as [does all] dross; but that which is of benefit to man abides on earth. In this way does God set forth the parables
أَنزَلَ مِنَ السَّمَاء مَاء فَسَالَتْ أَوْدِيَةٌ بِقَدَرِهَا فَاحْتَمَلَ السَّيْلُ زَبَدًا رَّابِيًا وَمِمَّا يُوقِدُونَ عَلَيْهِ فِي النَّارِ ابْتِغَاء حِلْيَةٍ أَوْ مَتَاعٍ زَبَدٌ مِّثْلُهُ كَذَلِكَ يَضْرِبُ اللّهُ الْحَقَّ وَالْبَاطِلَ فَأَمَّا الزَّبَدُ فَيَذْهَبُ جُفَاء وَأَمَّا مَا يَنفَعُ النَّاسَ فَيَمْكُثُ فِي الأَرْضِ كَذَلِكَ يَضْرِبُ اللّهُ الأَمْثَالَ (13:17)
This one example is enough to prove that guy you quoted is wrong. In this, if you read the arabic up there, the word dzaraba (yadzribu) is stand alone and it means to set forth or present (the parable in question).
So there you go, stop quoting that man who in his "scholarship" can't even check the Qur'an. |
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aboosait
INDIA
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Posted - Thursday, November 30, 2006 - 7:32 AM
Text
Dont make afool of yourself by quoting
كَذَلِكَ يَضْرِبُ اللّهُ الأَمْثَالَ("yadhribu")
when our scholar is speaking of
"Darabtuhu"/ "Udrubuhunna" |
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marwan
UNITED KINGDOM
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Posted - Thursday, November 30, 2006 - 12:21 PM
actually it is you who is the fool, if you read what you quoted from the "scholar": -
quote:
"Daraba" in Arabic means only to hit and strike.
When used alone as in the Quranic verse in question(like "Darabtuhu"/ "Udrubuhunna"], it has only this meaning.
However, if used with "ard" [land] it means "to travel" as in the Quran in various places (e.g.,2:273, 4:101, 5:106].
As a stand-alone verb it never means to travel or to abandon. . . . . . . .
He first states that dzaraba ONLY means to hit or to strike, which the verse presented disproves.
Then he states that when used alone (he gives the example of 4:34) it only means to beat and nothing else.
I clearly refuted that by the example I gave. His credibility is now 0, as is yours.
Edited by: marwan on Thursday, November 30, 2006 12:26 PM |
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aboosait
INDIA
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Posted - Thursday, November 30, 2006 - 2:57 PM
quote:
actually it is you who is the fool,.......... Edited by: marwan on Thursday, November 30, 2006 12:26 PM
Allaah the Most High says:(translation of the meanings)
"But no, by Your Lord, they can have no (real) faith, until they make you judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest conviction."
[an-Nisaa', 4:65]
He also says:
"Then let those beware who withstand the Messenger's order, lest some trial befall them or a grievous penalty be inflicted on them."[an-Noor, 24:63] |
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aboosait
INDIA
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Posted - Thursday, November 30, 2006 - 3:16 PM
[quote]quote:
actually it is you who is the fool,.......... Edited by: marwan on Thursday, November 30, 2006 12:26 PM
quote:
Allaah the Most High says:(translation of the meanings)
"But no, by Your Lord, they can have no (real) faith, until they make you judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest conviction."
[an-Nisaa', 4:65]
He also says:
"Then let those beware who withstand the Messenger's order, lest some trial befall them or a grievous penalty be inflicted on them."[an-Noor, 24:63]
Please note that the translation was incomplete. Here I copy the Verses and translation of its meanings in English.
An-Nisa (4):65
فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّىَ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لاَ يَجِدُواْ فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيمًا
But no, by your Lord, they can have no Faith, until they make you (O Muhammad SAW) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission. (An-Nisa 4:65)
An-Nur (24):63
لَا تَجْعَلُوا دُعَاء الرَّسُولِ بَيْنَكُمْ كَدُعَاء بَعْضِكُم بَعْضًا قَدْ يَعْلَمُ اللَّهُ الَّذِينَ يَتَسَلَّلُونَ مِنكُمْ لِوَاذًا فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ
Make not the calling of the Messenger (Muhammad SAW) among you as your calling of one another. Allâh knows those of you who slip away under shelter (of some excuse without taking the permission to leave, from the Messenger SAW). And let those who oppose the Messenger's (Muhammad SAW) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them. (An-Nur 24:63) |
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marwan
UNITED KINGDOM
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Posted - Thursday, November 30, 2006 - 4:09 PM
from http://www.quranicteachings.co.uk/hukm.htm
The Command or Judgement [HUKM] belongs to none but Allah
…The command [Hukm] rests with none but Allah… [6:57, 12:40, 12:67]
…To Him belongs the Command [Hukm]…[6:62, 28:70, 28:88]
…the Command [Hukm] is with Allah, the most High, the Most Great [40:12]
Allah does not share His Command [HUKM] with anyone, (not even with the Prophet [p.b.u.h])
…He does not share his Command [Hukm] with anyone [18:26]
Allah commands the Prophet [p.b.u.h] to proclaim that Allah is the only One who can command
Proclaim (O Muhammad): "Our god, Initiator of the heavens and the earth, Knower of all secrets and declarations, You are the only One who judges [tahkumu] among Your servants regarding their disputes." [39:46]
Say (O Muhammad): "Shall I seek for judge [HAKAMan] other than Allah? - when He it is Who hath sent unto you the Book, explained in detail." They know full well, to whom We have given the Book, that it hath been sent down from thy Lord in truth. Never be then of those who doubt. [6:114]
Allah commands the Prophet [p.b.u.h] to judge or command [HUKM] according to Allah’s revelation
To thee (O Muhammad) We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge [HUKM] between them by what Allah hath revealed, and follow not their vain desires, diverging from the Truth that hath come to thee. To each among you have we prescribed a law and an open way. If Allah had so willed, He would have made you a single people, but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah; it is He that will show you the truth of the matters in which ye dispute;[5:48]
And so (O Muhammad) judge or rule or command [Hukm] among them in accordance with GOD's revelations to you. Do not follow their wishes, and beware lest they divert you from some of GOD's revelations to you. If they turn away, then know that GOD wills to punish them for some of their sins. Indeed, many people are wicked. [5:49]
Is it the law of the days of ignorance that they seek to uphold? Whose HUKM is better than GOD's for those who have attained certainty? [5:50]
Allah re-iterates to the Prophet [p.b.u.h] that He has sent down to him the Book so that he judges or commands [Hukm] according to it
We have sent down to you the scripture, truthfully, in order to judge[HUKM] among the people in accordance with what GOD has shown you. You shall not side with the betrayers. [4:105]
The Judgement or the Command [HUKM] is in the Quran
Thus have We revealed it to be a judgment of authority [Hukman] in Arabic. Wert thou to follow their (vain) desires after the knowledge which hath reached thee, then wouldst thou find neither protector nor defender against Allah. [13:37]
Judgement or command [HUKM] with equity or truth [BIL-HAQ]
O David, we have made you a ruler on earth. Therefore, you shall judge among the people equitably [BIL-HAQ], and do not follow your personal opinion, lest it diverts you from the way of GOD. Surely, those who stray off the way of GOD incur severe retribution for forgetting the Day of Reckoning.[38:26]
Say: "O my Lord! judge Thou in truth [BIL-HAQ]!" "Our Lord Most Gracious is the One Whose assistance should be sought against the blasphemies ye utter!" [21:112]
Quran is Al-Haq [The Truth]
10:108 Say, "O Mankind! Now has come to you [Al-Haq] the Truth from your Lord. So whoever chooses to follow the right path, follows it for his own “Self”. And whoever chooses to go astray, goes astray to his own hurt. And I am not a guardian over you."
Quran guides towards Al-Haq [The Truth]
46:30 They said, “O Our people! Behold, We have heard a Scripture that has been revealed after Moses, confirming the Divine Origin of what came before it. It guides to the Truth [Al-Haq] and to a Straight Road."
Judgement or command [HUKM] with equity [BIL-QIST]
(They are fond of) listening to falsehood, of devouring anything forbidden. If they do come to thee, either judge between them, or decline to interfere. If thou decline, they cannot hurt thee in the least. If thou judge, judge in equity between them. For Allah loveth those who judge in equity [BIL-QIST]. [5:42]
Judgement with equity [BIL-QIST] is also based on the BOOK
We sent aforetime our messengers with Clear Signs and sent down with them the Book and the Balance (of Right and Wrong), that men may stand forth in justice [BIL-QIST]; and We sent down Iron, in which is (material for) mighty war, as well as many benefits for mankind, that Allah may test who it is that will help, Unseen, Him and His messengers: For Allah is Full of Strength, Exalted in Might (and able to enforce His Will). [57:25]
The word of your Lord is complete, in truth and justice [ADL]. Nothing shall abrogate His words. He is the Hearer, the Omniscient.[6:115]
No Prophet [p.b.u.h] can say to people “Be my servants”
It is not (right) that a man, to whom is given the Book, and Wisdom, and the prophetic office, should say to people: "Be ye my servants rather than Allah's": on the contrary (He would say) "Be ye worshippers of Him Who is truly the Cherisher of all: For ye have taught the Book and ye have studied it earnestly."[3:79]
But there will still be those who will turn away from the Book of Allah
Hast thou not turned Thy vision to those who have been given a portion of the Book? They are invited to the Book of Allah, to settle their dispute, but a party of them Turn back and decline (The arbitration). [3:23]
The judgements of muhammad were none other than the judgements of Allah in the Qur'an. The hadith are the judgements of men.
Edited by: marwan on Saturday, July 10, 2010 2:00 PM |
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