Month: May 2019

Bismillahi Rahmani Raheem

So many fools denying the intercession that Allah granted to Prophets Saints Ahlul Bayth and Martyrs!
So when someone deny Intercession, he is denying a part of deen (religion)
Which means: he is still walking in the footstep of Satan.
in Quran Allah says: Al Bakara 2:208 O you who have believed, enter into Islam completely [and perfectly] and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.

So it is up to you whether you want to follow someone who walk in the footstep of Satan, to listen to those who walk with Satan or to waste your precious time with such jahils!

INTERCESSION OF PROPHET IN HADITH:
Sahih Bukhari:
Narrated Ibn Umar: On the Day of Resurrection the people will fall on their knees and every nation will follow their prophet and they will say, “O so-and-so! Intercede (for us with Allah), “till (the right) intercession is given to the Prophet (Muhammad) and that will be the day when Allah will raise him into a station of praise and glory (i.e. Al-Maqam -al-Mahmud). (Book #60, Hadith #242)

Narrated Ma’bad bin Hilal Al’Anzi: We, i.e., some people from Basra gathered and went to Anas bin Malik, and we went in company with Thabit Al-Bunnani so that he might ask him about the Hadith of intercession on our behalf. Behold, Anas was in his palace, and our arrival coincided with his Duha prayer. We asked permission to enter and he admitted us while he was sitting on his bed. We said to Thabit, “Do not ask him about anything else first but the Hadith of intercession.” He said, “O Abu Hamza! There are your brethren from Basra coming to ask you about the Hadith of intercession.” Anas then said, “Muhammad talked to us saying, ‘On the Day of Resurrection the people will surge with each other like waves, and then they will come to Adam and say, ‘Please intercede for us with your Lord.’ He will say, ‘I am not fit for that but you’d better go to Abraham as he is the Khalil of the Beneficent.’ They will go to Abraham and he will say, ‘I am not fit for that, but you’d better go to Moses as he is the one to whom Allah spoke directly.’ So they will go to Moses and he will say, ‘I am not fit for that, but you’d better go to Jesus as he is a soul created by Allah and His Word.’ (Be: And it was) they will go to Jesus and he will say, ‘I am not fit for that, but you’d better go to Muhammad.’ They would come to me and I would say, ‘I am for that.’ Then I will ask for my Lord’s permission, and it will be given, and then He will inspire me to praise Him with such praises as I do not know now. So I will praise Him with those praises and will fall down, prostrate before Him. Then it will be said, ‘O Muhammad, raise your head and speak, for you will be listened to; and ask, for your will be granted (your request); and intercede, for your intercession will be accepted.’ I will say, ‘O Lord, my followers! My followers!’ And then it will be said, ‘Go and take out of Hell (Fire) all those who have faith in their hearts, equal to the weight of a barley grain.’ I will go and do so and return to praise Him with the same praises, and fall down (prostrate) before Him. Then it will be said, ‘O Muhammad, raise your head and speak, for you will be listened to, and ask, for you will be granted (your request); and intercede, for your intercession will be accepted.’ I will say, ‘O Lord, my followers! My followers!’ It will be said, ‘Go and take out of it all those who have faith in their hearts equal to the weight of a small ant or a mustard seed.’ I will go and do so and return to praise Him with the same praises, and fall down in prostration before Him. It will be said, ‘O, Muhammad, raise your head and speak, for you will be listened to, and ask, for you will be granted (your request); and intercede, for your intercession will be accepted.’ I will say, ‘O Lord, my followers!’ Then He will say, ‘Go and take out (all those) in whose hearts there is faith even to the lightest, lightest mustard seed. (Take them) out of the Fire.’ I will go and do so.”‘ When we left Anas, I said to some of my companions, “Let’s pass by Al-Hasan who is hiding himself in the house of Abi Khalifa and request him to tell us what Anas bin Malik has told us.” So we went to him and we greeted him and he admitted us. We said to him, “O Abu Said! We came to you from your brother Anas Bin Malik and he related to us a Hadith about the intercession the like of which I have never heard.” He said, “What is that?” Then we told him of the Hadith and said, “He stopped at this point (of the Hadith).” He said, “What then?” We said, “He did not add anything to that.” He said, Anas related the Hadith to me twenty years ago when he was a young fellow. I don’t know whether he forgot or if he did not like to let you depend on what he might have said.” We said, “O Abu Said ! Let us know that.” He smiled and said, “Man was created hasty. I did not mention that, but that I wanted to inform you of it. Anas told me the same as he told you and said that the Prophet added, ‘I then return for a fourth time and praise Him similarly and prostrate before Him me the same as he ‘O Muhammad, raise your head and speak, for you will be listened to; and ask, for you will be granted (your request): and intercede, for your intercession will be accepted .’ I will say, ‘O Lord, allow me to intercede for whoever said, ‘None has the right to be worshiped except Allah.’ Then Allah will say, ‘By my Power, and my Majesty, and by My Supremacy, and by My Greatness, I will take out of Hell (Fire) whoever said: ‘None has the right to be worshipped except Allah.’ ” (Book #93, Hadith #601)

Sahih Muslim:
Amr b. Abu Sufyan reported: Abu Huraira said to Ka’b al-Ahbar that the Apostle of Allah (may peace be upon him) had said: For every apostle there Is a (special) prayer by which he would pray (to his Lord). I, however, intend (if Allah so willed) that I would reserve my prayer for the intercession of my Ummah on the Day of Resurrection. Ka’b said to Abu Huraira: Did you hear this from the Messenger of Allah (may peace be upon him)? Abu Huraira said: Yes. (Book #001, Hadith #0388)

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: I shall be pre-eminent arriongst the descendants of Adam on the Day of Resurrection and I will be the first intercessor and the first whose intercession will be accepted (by Allah). (Book #030, Hadith #5655)

Sunan Abu Dawud:
Narrated Anas ibn Malik: The Prophet (peace_be_upon_him) said: My intercession will be for those of my people who have committed major sins. (Book #40, Hadith #4721)

INTERCESSION OF AHLUL BAYTH
Tabarani in Awsat narrates from Hassan bin Ali that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

الزموا مودتنا أهل البيت فانه من لقي الله وهو يودنا دخل الجنة بشفاعتنا والذي نفسى بيده لا ينفع عبداً عمل عمله الا بمعرفة حقنا
‘Make the love of our Ahl al-Bait compulsory for whoever meets Allah having love for us shall enter paradise with our intercession and By He in whose Hand is my life no deed will benefit a servant except by recognizing our right.’ [Tabarani in Al-Awsat, Vol. 3, Page 122, Hadith 2251 | Al-Shifa, Vol. 2, Page 48]

MADAD OF AHLUL BAYTH:
Ibn Shayba and Musadad in their respective Musnads; Hakeem Tirmidhi in ‘Nawaadir Al Usool’, Abu Ya’laa and Tabarani narrated from Salama bin Aku’ that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

الندم أمان لأهل السماء وأهل بيتي أمان لأمتي
‘The stars are the refuge for the people of the Heavans and my Ahl al-Bait is the refuge for my Ummah.’ [Ibn Hajar in Matalib al-Aaliya, Vol. 4, Page 262, Hadith 3972 | Tabarani in Al-Kabir, Vol. 7, Page 22, Hadith 6260 | Kanz al-Ummal, Vol. 12, Page 101]

Black heart (cards) Tabarani narrates from Abu Dhar, who said: I heard the Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam say:

مثل أهل بيتي فيكم كمثل سفينة نوح في قوم نوح من ركبها نجا ومن تخلف عنها هلك ومثل باب حطة في بني اسرائيل
‘The example of my Ahl al-Bait within you is the example of the Ark of Nuh within the nation of Nuh; whoever boarded it was saved and whoever stayed behind was destroyed. It is also the example of the ‘Hitha’ of the Bani Isra’eel.’ [Tabarani in Al-Awsat, Vol. 4, Page 283, Hadith 3506 | Mustadrak al-Hakim, Vol. 2, Page 427, Hadith 3312]

=Tabarani in Al-Awsat narrates from Sayyiduna Jaabir who heard Sayyiduna Umar saying at the time of his marriage to Sayyiduna Ali’s daughter (Sayyida Umm Kulthoom):

إلا تهنئوني سمعت رسول الله صلى الله علي وسلم يقول: ينقطع يوم القيامة كل سبب ونسب إلا سببي ونسبي
‘Do you not congratulate me! I heard the Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam say ‘On the Day of Qiyaamah all Sabab (relations through marriage) and Nasab (relations by blood) will break except my Sabab and Nasab.’ [Tabarani in Al-Awsat, Vol. 6, Page 282, Hadith 5602 | Bayhaqi in Sunan al-Kubra, Vol. 7, Page 107, Hadith 13393]

Malice against Ahlul Bayth: Ibn Hibban, in his sahih, and Haakim narrated from Sayyiduna Abu Sa’eed Khudri that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

والذي نفسي بيده لا يبغضنا اهل البيت رجل الا ادخله الله النار
‘By He in whose Hand is my Life no man will have malice for my Ahl ul Bait except that Allah will put him in Hell.’ [Mustadrak al-Hakim, Vol. 3, Page 126, Hadith 4717 | Sahih Ibn Hibban, Vol. 15, Page 435, Hadith 6978]

INTERCESSION OF SAHABA:
Sunan Abu Dawud: Narrated Mu’awiyah: Make intercession, you will be rewarded, for I purposely delay a matter so that you intercede and then you are rewarded. The Apostle of Allah (peace_be_upon_him) said: If you make intercession, you will be rewarded. (Book #41, Hadith #5113)

INTERCESSION OF MARTYRS:
Sunan Abu Dawud: Narrated AbudDarda’: The Prophet (peace_be_upon_him) said: The intercession of a martyr will be accepted for seventy members of his family. (Book #14, Hadith #2516)

INTERCESSION OF THE JAMATH OF MUSLIMS:
Sunan Abu Dawud: A’isha reported Allah’s Apostle (may peace be upon him) saying: If a company of Muslims numbering one hundred pray over a dead person, all of them interceding for him, their intercession for him will be accepted. (Book #004, Hadith #2071)

INTERCEDING FOR A THIEF BEFORE TAKING HIM TO SULTHAN:
Muwatta Imam Malik:
Yahya related to me from Malik from Rabia ibn Abi Abd ar-Rahman that az-Zubayr ibn al-Awwam came across a man who had taken hold of a thief and was intending to take him to the Sultan. Az-Zubayr ibn al-Awwam interceded for him to let him go. He said, “No. Not until I take him to the Sultan.” Az-Zubayr said, “When you reach the Sultan with him, Allah curses the one who intercedes and the one who accepts the intercession.” (Book #41, Hadith #41.9.29)

THOSE WHO REJECT SOME FROM THE RELIGION:

Quran 2:86……. Then do you believe in a part of the Scripture and reject the rest? Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. And Allah is not unaware of what you do.
We can see that Wahhabis  who reject some from religion and accept some other, like jews, are disgraced by ALLAH in this world and hereafter, like Jews!

Tibrani in book Al-Awsat quotes from Jabir Ibn Abdullah that the Holy Prophet (peace and blessings be upon him) addressed thus: “O People! One who hates us; the Ahlul Bayt, will be gathered along with the Jews by Allah on the Day of Qiyamat.”

Tabarani and Haakim narrated from Ibn Abbaas that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

يا ابن عبد المطلب: اني سالت الله لكم تلاثاً ان يثبت قلوبكم وان يعلم جاهلكم ويهدي ضالكم وسالته ان يجعلكم جودآء نجدآء رحمآء فلو ان رجلاً صفن بين الركن والمقام فصلى وصام ثم مات وهو مبغض لاهل بيت محمد دخل النار
‘O Children of Abdul Muttalib, I asked Allah three things for you; that He keeps your hearts steadfast (upon Islam); that He teaches the Deen to your ignorant and illiterate and guides your astray, and that He make you kind, generous and affectionate to one another. So if a man prays, standing between the Rukn and Maqaam, and fasts but dies with malice for the Household of Muhammad he has entered Hell.’ [Tabarani in Al-Kabir, Vol. 11, Page 142, Hadith 11412 | Mustadrak al-Hakim, Vol. 3, Page 162, Hadith 4712]

Speed of angels turned out to be the known speed of light.

In the Quran there is something strange about number 16 and the bees. Chapter 16 is called “The Bees”. The only verse that mentions the bees is made up of 16 words. And those words are made up of 16 different letters.

It turned out that bees have something odd in their chromosomes. Female bees have 16 pairs of chromosomes while males have 16 chromosomes (Males have no father. Males are unfertilized eggs of the mother, just like Jesus).

Worker bees, those who gather pollen and make the honey, are actually all females. Male bees do not make honey. This was only known recently. However 1400 years ago the Quran refers to bees that generate the honey as females (the Arabic grammar is in the female mode):

[Quran 16.68-69] And your Lord (Allah) revealed to the bees: Build your hives in mountains, trees and in what they build. Then eat (for females) from every fruit and follow (for females) your Lord’s enslaved paths, from its bellies (بُطُونِهَا) exits drink of different colors, in it healing for man. These are signs for those who contemplate.

• For the word “eat”: “Kuli” is for females; “Kul” is for males. The Quran used “Kuli” (females).
• For the word “follow a path”: “Usluki” is for females; “Usluk” is for males. The Quran used “Usluki” (females).
• For the word “its bellies”: “butuniha” is for females; “butunihim” is for males. The Quran used “butuniha” (females).

How could an illiterate man who lived 1400 years ago have known that those honey making bees are females?

Butuniha بُطُونِهَا in Arabic means multiple stomachs of a single female. Today we know that a honey bee has an extra stomach dedicated for honey.

• For the word “its bellies”: “butuniha” is for a single female. “butunihin” is for multiple females. The Quran used “butuniha” single female.

How could an illiterate man who lived 1400 years ago have known that a honey bee has an extra stomach for honey?

Bees build their hives from their own wax however scientists just discovered bees that build hives in wood and even in solid rock.

Carpenter bees drill their hives in wood.

Some bees can even drill in solid rock.

See: ‘Unusual’ Bee Species Drills Apartment-Style Nests Out of Rock

“And your Lord (Allah) revealed to the bees: Build your hives in mountains, trees and in what they build…” God ordered the bees to drill in mountains (solid rock), trees (wood) in addition to the known wax hives.

How could an illiterate man who lived 1400 years ago have known that bees can drill in solid rock?

(The Christian Bible erroneously claims that there are four legged insects Leviticus 11:20. It also claims that there is an animal that has “flames stream from its mouth; sparks of fire shoot out. Smoke pours from its nostrils as from a boiling pot over burning reeds. Its breath sets coals ablaze, and flames dart from its mouth”. Job 41:19-21)

In the Muslim tradition, the questions around occasionalism and causality arose in the early days of the Muslim Golden Age of Science when scholars like Ibn Sina and Ibn Rushd began using the philosophical work of Aristotle and other Greek philosophers and making them accessible to Muslims. A showdown with the theologians followed. Imam Al-Ghazali is a central figure in this and his detailed writings on philosophy and attacks on Muslim philosophers remain very influential, despite the more rationalist Ibn Rushd (Averroes)’s point-by-point rebuttal in what was one of the great debates of Islamic intellectual history. Ash’arism – Al-Ghazali’s theological school was explicit in its rejection of causality and adoption of occasionalism, and this is seen by many as having contributed to the decline of Islamic science by eroding its intellectual foundations.

Al-Ghazali, at least in his writings aimed at the masses, seemed to deny causality, in conformity with the normative Ash’ari school. However, there were many leading Ash’aris after Al-Ghazali, such as Al-Razi, Al-Amidi and others, some of whom endorsed belief in secondary causality, i.e. that God did create causal effects in created things. And there were vigorous discussions on these matters amongst the Ash’aris, Maturidis and Mu’tazilis.

The Task Force’s discussion [1] on causality was based additionally on the Shaykh Afifi A-Akiti’s new research whose central thesis is that Al-Ghazali was secretly more rationalist than he appeared in his texts aimed at the masses, and that his method enabled the rational and natural sciences, seen as heretical in his time, to be accepted into the mainstream of Islamic scholarship and discourse in later centuries.

Reinterpreting Al-Ghazali’s alleged opposition to science

Akiti’s paper was based on his study of Ghazali’s recently-discovered work, al-Madnun bihi ‘ala ghayri ahlihi (“That which is restricted from those unfit for it”). Akiti refers to “The good, the bad and the ugly” of Ghazali’s conception of rational or philosophical knowledge, denoting respectively the knowledge he set out in his Madnun, Tahafut al-Falasifah (Incoherence of the Philosophers) and Maqasid al-Falasifah (Objectives of the Philosophers). In the latter, he had reproduced Ibn Sina’s Hikayah.

Afifi Al-Akiti refers to Al-Ghazali as Sunni, orthodox, Ash’ari, Sufi, Aristotelian and rationalist and claims that although he single-handedly managed to get rational and natural sciences admitted by the backdoor into theological scholarship, some of his contemporaries and successors saw through this. For instance, his “appropriation” (talwih) of Greek rational sciences was condemned by Ibn Taymiyyah as “deception” (talbis), but described by Sabra as “naturalisation” (tatbi’).

Nevertheless, claims Al-Akiti, Al-Ghazali was so effective that within a century of his passing Muslim theological schools and madrassas were churning out major influential works in rational and natural sciences.

Little agreement on Al-Ghazali’s legacy towards Science

There was much discussion amongst the Task Force members about Ghazali’s views on causality, among other things, and his alleged role in degrading the support for science at the height of the Muslim Golden Age of Science. The members expressed concerns about Al-Ghazali’s dissemination of knowledge and his views according to three levels of his audience: the elite, the scholars and the masses as to whether he was right to restrict promotion of the rational sciences, which he had sometimes seemingly attacked in other works written for the masses, to the elite, or whether he had a duty to be more transparent and consistent.

For example, he wrote that “natural sciences are a mixture of truth and falsehood, correctness and errors.” Furthermore, mathematics had to be avoided because it was often the preliminary and foundational science to “erroneous sciences”: “We forbid the study of the science of Euclid and Ptolemy (the details of calculation and geometry) – although it makes the mind and the spirit stronger – because of what it leads to; indeed, it is the preliminary to the sciences of the ancients, which contain wrong and harmful creeds…”

It was noted that Ghazali clearly said different things in different books and at different times, and his authorship of various works is sometimes disputed. For example, his Jawahir al-Qur’an (Substances of the Qur’an), in which he again addresses some of these controversial topics, is one of his last works, and there is also his Qawa’id al-‘Aqa’id (Principles of Creeds). Montgomery Watt severely doubted whether the Mishkat al-Anwar was by Ghazali, especially the last chapter.

Other topics relevant to the Task Force that had been addressed by Al-Ghazali were his assessment of the validity of philosophical proofs of God, and his view on causality: Ibn Rushd said in his reply to Ghazali, Tahafut al-Tahafut (The Incoherence of the Incoherence), that Al-Ghazali had used a causal argument to refute causal effects: in short, he had “used causality to deny causality!” The hadith scholar Ibn al-Salah also attacked Al-Ghazali in this regard. Frank argues that Al-Ghazali used atomistic language but ultimately argued against atomism.[2] Griffel [3], in his discussion of the 17th chapter of the Tahafut, argued that Al-Ghazali denied deterministic causality, i.e. that things had intrinsic causal powers.

With regard to the emphatic denial of causality and takfir (judgment of heresy or blasphemy) of naturalism found there, Task Force Members suggested that this is disputed within the Ash’ari school, with many Ash’ari theologians endorsing God acting through secondary causality. And Al-Ghazali seems to have endorsed secondary causality in the Madnun.

Skepticism and the challenges of re-writing and re-interpreting centuries of scholarship and its harm aside, Al-Ghazali’s influence and legacy in the Islamic world, both Sunni and Shia, is so immense and that the Task Force members agreed that discussion of some of these issues is crucial to the “Islam and Science” conversation, although some members questioned how relevant pre-modern theology was to the advancement of modern science in contemporary Muslim-majority societies. The next steps should be “integration” of the rational and natural sciences into Islamic worldviews.