POS4- Deaths

POS-4

4. Death due to Diseases or Accidents (Al-Bukhari and Ahmad)

It is reported in a hadith narrated by ‘Abdullah ibn Yasaar: “I was sitting with Sulayman ibn Sard and Khaalid ibn ‘Arfatah, and they said that a man had passed away. He had died of stomach disease, and they wished that they had attended his funeral. One of them said to the other, ‘Didn’t the Messenger of Allah (saw) say,

“Whoever dies of a stomach disease will not be tormented in his grave?” And the other said, ‘Yes he did.’” According to another report, “You have spoken the truth.”

e.g. A medical condition which is characterized by inflammation of the pleura (a delicate serous membrane lining each half of the breast plate and folded over the surface of the lung of the same side) and is accompanied by fever, difficult and painful respiration and coughing.
E.g. Poisoning and dysentery

E.g. A wall or a house collapsing on a person or a landslide, etc

5. Death in Defense of One’s Rights (Abu Dawud and An-Nasa’i)

6. Death on Jumu’ah (Friday) (Ahmad and Tirmidhi)

According to the hadith of ‘Abdullah ibn ‘Amr, the Prophet (saw) said:

“There is no Muslim who dies on Friday, but Allah will save him from the trials of the grave.” This is narrated by Ahmad and Tirmidhi.

7. Perspiring brow upon Death (Ahmad and An-Nasa’i)

8. Death during or after Good Deeds

References
Interpretation of the Meaning of the Noble Qur’an in the English Language A Summarized Version of At-Tabari, Al-Qurtubi and Ibn Kathir with Comments from Sahih Al-Bukhari Summarized in One Volume by Dr. Muhammad Taqi-ud-Din Al-Hilali, Ph.D. (Berlin) and Dr. Muhammad Muhsin Khan. 23rd Revised Edition: August 1998. Darussalam Publishers and Distributors. http://www.darussalam.com/
Islamic Creed Series Volume 5. The Final Day Part 1. The Minor Resurrection (What Happens After Death) In the Light of the Qur’an and Sunnah by ‘Umar s. al-Ashqar translated by Nasiruddin al-Khattab. English Edition (2003). International Islamic Publishing House (IIPH).http://quran.islamicnetwork.com/

POS3-THE DEATH EXPERIENCE

pOS-3

THE DEATH EXPERIENCE

Surah 3 Al-Imran (The Family of Imran)

185. Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing).


HARDSHIPS AND AGONIES

Surah 50 Al-Qaf

19. And the stupor of death will come in truth: "This is what you have been avoiding!"

In a Hadith:

Aishah (ra) related: (On the occasion of his approaching death), Allah’s Messenger (saw) had a small vessel of water placed before him. He began to dip his hands in the water, and wiping his face with them. He said: ‘There is none worthy of worship except Allah. Indeed death brings with it agonies!’ Then he raised his hand up and kept repeating, ‘In the most exalted company’ until his soul was taken away and his hand fell limp. (Bukhari)

From what has preceded, it is clear that death causes agony and hardship.

Even the Prophet (saw) prayed to Allah (swt) to help him overcome the great test placed upon him.

“If such great agonies were experienced upon death by the prophets, the messenger and the pious believers…

How can the likes of ourselves be heedless about it – too busy and neglectful in preparing for it?


Two benefits can be derived from the occurrence of such agonies and hardships to the chosen prophets.

The First:

Information given to man of the extent of death’s pain and calamity

Although one may assume that the person died with ease because it appeared that he expired effortlessly. Man can be sure of the agonies faced by the dying person (other than martyrs). Even the Prophets were especially honored by Allah (swt), because they still (experienced and) informed us about the fierce pangs of death.

The Second

In one of Al-Bukhari’s narrations, the Prophet (saw) informed us that the most severely tested are the prophets and then the most righteous

of other men and then those lesser in degree of righteousness. Thus, even though He could have eased their agonies and lightened the pangs of death, Allah (swt) wished to test them in order to complete their virtues and to raise their degrees (in heaven).

However, it is important to understand that Allah (swt) did not intensify their agony to a point greater than that inflicted upon sinful, disobedient people. Therefore, there is no comparison between the two.

APPEARANCE OF SATAN

There is no doubt that Satan comes even to a dying believer. He is ever present, tempting and troubling one during life, even up to the point when one’s soul exits the body. This continuous harassment is indicated in an authentic hadith:

The Prophet (saw) said:” Verily, Satan comes to all circumstances and affairs of life, even at the time of eating.” (Muslim)

Other scholars mentioned that during those critical moments (of death), the Shaytaan (Satan) comes to a person in the form of certain loved ones such as parents, brothers, sisters and friends, etc and encourages him to die a Jew or Christian or some other principles that go against Islam.

‘Abdullah, the son of Imam Ahmad ibn Hanbal, said: “My father was dying, and I had my hand in a piece of cloth with

which to bind his beard. He was drifting in and out of consciousness, and gesturing with his hand to say ‘No, no.’ He did this several times, and I said to him, ‘O my father, what was that?’ He said, ‘The Shaytaan was standing near me, biting his fingertips (i.e. trying hard) and saying, ‘Come on Ahmad!’ and I was saying ‘No, no,’ – until he died.” (Tadhkirat al-Qurtubi, 34)

Qurtubi said: “I heard our shaykh, Imam Abul-‘Abbaas Ahmad ibn ‘Umar al-Qurtubi, saying, ‘I visited a brother of our shaykh, Abu Ja’afar Ahmad ibn Muhammad al-Qurtubi in Qurtubah (Cordova), when he was dying. It was said to him, “Say Laa ilaha illallah,” and he was saying, “No, no.” When he came to consciousness, we mentioned to him that. He said, “Two devils came to me on my right and on my left. One of them was saying, ‘Die as a Jew, for it is the best of religions,’ and the other was saying, ‘Die as a Christian, for it is the best of religions,’ and I was saying to them. ‘No, no’”… (Tadhkirat al-Qurtubi)

It is clarified that these “narrations” are not based on authentic related prophetic traditions, but rather they are stories of people’s experiences.

Shaykh Ibn Taymiyah mentioned that the Shaytaan is at his most keen to mislead a person at the time of death, because it is such a critical time. In support of this view he quoted the hadith which is narrated in As-Saheeh: “It is man’s final deed (before death) that counts.” And he (saw) said:

“A person may do the deeds of the people of Paradise until there is no more than a cubit between him and it, then the decree overtakes him and he does an action of the people of Hell and thus enters it (Hell). Or a person may do the deeds of the people of Hell until there is no more than a cubit between him and it, then the decree overtakes him and he does an action of the people of Paradise and thus he enters it (Paradise).” Hence it is narrated that “the Shaytaan tries his hardest to tempt the son of Adam at the time of death, and he says to his helpers, ’Try to catch this one, for if he gets away you will never catch him,’” (Majmoo’ al-Tataawa, 4/256)

REPENTANCE BEFORE DEATH

Surely death is one of the most traumatic experiences which man must undergo. The Prophet (saw) ordered his followers to seek refuge in Allah from the fitnah (trial and tribulation) of death in the final supplication of every formal prayer:

When any of you completes the last tashahhud of his prayer, let him seek refuge in Allah from four things, saying, ‘O Allah, verily I seek refuge in you from the punishment of the Hellfire and the torment of the grave; from the fitnah of life and death; and from the evil fitnah of the false messiah. (Muslim, Nasai and others)

Every believer should hasten to repent for what sins and shortcomings have preceded s death may come at any time. Prophets (saw) indicating the last moment up to which repentance is accepted:

“Allah accepts the repentance of the servant so long as his spirit has not arrived at his throat.” (Tirmidhi, al-Haakim, Ibn Hibabaan)

Upon the spirit’s reaching the throat, the dying person glimpses at what is in store for him
(Mercy or disgrace). At this point, neither repentance nor the declaration of his faith is of any benefit.

SIGNS INDICATING A GOOD END

Signs which foretell a good end for the deceased believer and consequently, a blissful existence in the life of the Hereafter are:

1. The Pronouncement of the Shahadah (Muslim and Ibn Hibban)

2. Martyrdom on the Battlefield

Surah 3 Al-Imran (The Family of Imran)

169. Think not of those who are killed in the Way of Allah as dead. Nay, they are alive, with their Lord, and they have provision.170. They rejoice in what Allah has bestowed upon them of His Bounty, rejoicing for the sake of those who have not yet joined them, but are left behind (not yet

martyred) that on them no fear shall come, nor shall they grieve.
171. They rejoice in a Grace and a Bounty from Allah, and that Allah will not waste the reward of the believers.

Al-Miqdaam ibn Ma’di Karb narrated that the Messenger of Allah (saw) said:

“The shaheed (martyr) will have six blessings from Allah: he will be forgiven from the first drop of blood shed; he will be shown his place in Paradise; he will be spared the torment of the grave; he will be protected from the great terror (of the Day of Judgment); A crown of dignity, will be placed on his head, one ruby of which is better than this world and all that is in it; he will be married to seventy two of al-hoor al-‘iyn; and he will be permitted to intercede for seventy of his relatives.” This is narrated by Tirmidhi and Ibn Maajah.

3. Death in the Path of Allah

The Prophet (saw) said:
“Every deceased person’s works are sealed (by his death) except by a warrior at his station who died in the path of Allah; for indeed his deeds are increased until the Day of Judgment, and he is protected from the trial of the grave.” (At-Tirmidhi and Ahmad)

E.g. Hijrah (Migration)
E.g. Jihad
E.g. Hajj (Pilgrimage)
E.g. Fasting
E.g. Salah (Prayers)
e.g. Du’aa (Supplications)E.g. reading the Qur’an

POS2-THE NAFS AND THE RUH

POS-2

THE NAFS AND THE RUH

Do these terms signify one and the same thing or are they two distinctly different entities? The nafs (soul) and the ruh (spirit) are two names for one and the same thing. However, others maintain that they are two different entities. The latter is not a tenable position because it lacks clear, unequivocal delineations of these two terms from the Qur’an and the Sunnah. Rather, it is a result of misunderstanding of the terminology in these texts and personal conjecture. One group, consisting of some hadith scholars, jurists and Sufis, states that “the ruh is other than the nafs.”

THE CORRECT VIEW

As maintained by the vast majority of Muslim theologians and endorsed by the scholars of the Ahl As-Sunnah, the terms “nafs” and “ruh” are interchangeable. However, the term “nafs” usually applies when the soul is inside the body, and the word “ruh” is used when the soul is apart from the body. Although these terms may be used interchangeably in relation to their essence, the difference between them is merely a difference in attributes and usage. Each one has clearly distinct and restricted applications in certain contexts.

THE NAFS

For example, the term “nafs” may be used to mean blood as indicated saying, “Salat nafsuhu (His blood flowed).” Since death resulting from the flowing of one’s blood necessitates the exit of one’s soul, blood came to be referred to as “nafs”

“Nafs” may be used to mean “the eye” (“ayn”) – commonly referred to as “the evil eye.” For instance, it is said, “Asabat fulanan nafsun (‘So and so has been struck by an [evil] eye.’)”

Upon occasion, the word “nafs” may represent the self (dhat) is evident in a number of Qur’anic verses.

Surah 24 An-Nur (The Light)

61.There is no restriction on the blind, nor any restriction on the lame, nor any restriction on the sick, nor on yourselves, if you eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your father's brothers, or the houses of your father's sisters, or the houses of your mother's brothers, or the houses of your mother's sisters, or (from that) whereof you hold keys, or (from the house) of a friend. No sin on you whether you eat together or apart. But when you enter the houses, greet one another with a greeting from Allah (i.e. say: عليكم As-Salamu 'Alaikum - peace be on you) blessed and good. Thus Allah makes clear the Ayat (these Verses or your religious symbols and signs, etc.) to you that you may understand.

Different kinds of nafs

The nafs which is inclined to evil (the tempting self)

Surah 12 Yusuf (The Prophet Joseph)

53. "And I free not myself (from the blame). Verily, the (human) self (nafs) is inclined to evil, except when my Lord bestows His Mercy (upon whom He wills). Verily, my Lord is Oft-Forgiving, Most Merciful."

The nafs which is self-reproaching (conscience)

Surah 75 Al-Qiyamah (The Resurrection)

2. And I swear by the self-reproaching person (nafs) (a believer).

The nafs which is in (complete) rest and satisfaction (the soul of a believer)

Surah 89 Al-Fajr (The Break of Day or The Dawn)

27. (It will be said to the pious): "O (you) the one (nafs) in (complete) rest and satisfaction!
28. "Come back to your Lord, Well-pleased (yourself) and well-pleasing unto Him!
29. "Enter you, then, among My honoured slaves,
30. "And enter you My Paradise!"


This does not mean that each person has three souls; what it means is that these are attributes and conditions that may apply to one soul. The commentator on at-Tahaawiyyah said, after mentioning the different kinds of nafs: “In fact they are one nafs which has different attributes. It is inclined to evil, but if is influenced by faith, it becomes self-reproaching, so it may commit sin but then it blames itself and alternates between doing and not doing. If faith becomes strong, it becomes the soul in (complete) rest and satisfaction.” (Sharh at Tahaawiyyah, p 445)

THE RUH

Just as the term “nafs” has several different connotations, so does the term “ruh”. It is never used to refer to the physical body (badan) alone or to the soul when it is inside the body. Rather it has various usages in Arabic language and in religious literature.

In the following words of Allah to His Messenger (saw), it is used to mean revelation, specifically, the Qur’an:

Surah 42 Al-Shura (The Consultation)

52. And thus We have sent to you (O Muhammad SAW) Ruhan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Quran) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad SAW) are indeed guiding (mankind) to the Straight Path (i.e. Allah's religion of Islamic Monotheism).

In other places in the Qur’an the word “ruh” is used to designate Angel Jibreel, whom Allah entrusted with the conveyance of divine revelation.

Surah 26 Al-Shu’ara (The Poets)

192. And truly, this (the Quran) is a revelation from the Lord of the 'Alamin (mankind, jinns and all that exists),

193.Which the trustworthy Ruh [Jibrael (Gabriel)] has brought down;

The various forces and senses contained in the human body are also spoken of as “spirits.”

“ar-ruh al-basir” (“the seeing spirit”) and “ar-ruh as-sami” (“the hearing spirit”)

The senses are extinguished upon the death of the physical body, and they are different than the ruh, which does not die or disintegrate.

Finally, the term “ruh” is sometimes used in an extreme restricted sense to designate the spirit of faith which results from one’s knowledge of Allah, from turning to Him in repentance and from seeking Him with love and aspiration

Allah (swt) says:

Surah 58 Al-Mujadilah (The Woman who disputes)

22. You (O Muhammad SAW) will not find any people who believe in Allah and the Last Day, making friendship with those who oppose Allah and His Messenger (Muhammad SAW), even though they were their fathers, or their sons, or their brothers, or their

22. kindred (people). For such He has written Faith in their hearts, and strengthened them with Ruh (proofs, light and true guidance) from Himself. And We will admit them to Gardens (Paradise) under which rivers flow, to dwell therein (forever). Allah is pleased with them, and they with Him. They are the Party of Allah. Verily, it is the Party of Allah that will be the successful.

In this manner, knowledge is a “ruh” (“spiritual force”), as in sincerity, truthfulness, repentance, love of Allah and complete dependence on Him

Authentic traditions from the Prophet (saw) clearly establish that the ruh and the nafs are essentially one and the same thing.

Umm Salamah reported Allah’s Messenger (saw) as saying: When the ruh is taken out, the eyesight follows it.” (Muslim)

Abu Hurayrah reported that the Prophet (saw) said: “Do you not see when a person dies his gaze is fixed intently; that occurs when his eyesight follows his nafs (as it comes out).” (Muslim)

Clearly, the word “ruh” was used in the first narration and the word “nafs was used in the second, the two terms are, in essence, interchangeable.

POS1-The Soul

POS-1

PURIFICATION OF THE SOUL


THE SOUL

Fifth Principle of Dream Interpretation (from Dream Interpretation: According to the Qur’an and Sunnah by Dr. Abu Ameenah Bilal Phillips)

One may implement what is seen in a good dream. That is, if a person sees himself or herself doing something that is commendable in a dream, it is permissible for a person to carry out the act in the waking state.

Souls do not meet

‘Umaarah quoted his father, Khuzaymah ibn Thaabit, as saying he had a dream in which he prostrated himself on the Prophet’s head. When he told it to Allah’s Messenger (saw), he said, “Indeed, souls do not meet.” Then the Prophet (saw) bent his head and placed his forehead on the Prophet’s forehead (Musnad Ahmad, vol.5 p 215)

THE NATURE AND ESSENCE OF THE HUMAN SOUL
(By Abu Bilal Mustafa al-Kanadi)

Scholars of various schools of thought differ greatly regarding the nature and essence of the soul (nafs)

Some points of contention:

* Is it part of the physical body or a non-essential characteristic of it?
* Is it an entity consigned to dwell within the physical body? Or is it an independent essence in itself?
*Is the nafs (soul) the same as the ruh (spirit)?
* Finally, what happens to the soul upon death?
* Is it confined to its body and its grave? If not, is it free to move in the unseen spiritual world and on the earth?

Various Incorrect Theories

*Abul-Hasan al-Ash’ari’ : Differed regarding the ruh(spirit), nafs (soul) and hayah (life force)

*An-Nadhdham, one of the leaders of the Mu’tazilah is attributed with having said that the nafs is the form of the ruh and that the ruh is alive (i.e. animate) and exists independently.

*Other scholars alleged that the ruh is a non-essential characteristic of the human being unable to exist independently of itself.

*The proponents of another theory claimed that man consists of a particular form contained within a physical body; however, they differed as to precisely what this form is.

The Correct View
What is considered as the most accurate view regarding the nafs and the ruh is that of Ibn al-Qayyim which is affirmed by Ibn Abul-‘Izz al-Hanafi in his commentary on Al-Aqeedat at-Tahawiyyah. They base their position on various verses of the Qur’an and the traditions of the

Prophet (saw) as well as on sound logic and rational thought. According to them:

· Man consists of a spirit and a body together.

· The spirit is an entity which differs from the physical, tangible body. It is a higher type of luminous (or light-like) being, alive and moving, and it penetrates the limbs, circulating through them as water circulates throughout the petals of a rose, as oil circulates throughout the olive and as fire circulates throughout the burning embers of coal

· One may reasonably perceive the soul filling and occupying the body; its form, though non-physical, is molded into the body’s shape. The soul will maintain its penetration of the limbs of the physical body and continue to affect their sense, movement and will as long as these limbs remain sound

· However, if they are overcome and no longer accept the forces enacted upon them by the soul, the soul leaves the body and enters the spiritual world.


Ruh = Nafs : Ruh and the nafs is the same thing (spirit/soul)

QUR’ANIC EVIDENCE FOR SOUL

Surah 39 Az-Zumar (The Groups)

It is Allah who takes away the souls at the time of their death, and those that die not during sleep He keeps those (souls) for which He has ordained death and sends the rest for a term

42. appointed. Verily, in this are signs for a people who think deeply.

Two points where Allah (swt) “holds unto’ the soul

1. Sleep
2. Death

Surah 6 Al-An’am (The Cattle)

93. And who can be more unjust than he who invents a lie against Allah, or says: “A revelation has come to me” whereas no Revelation has come to him in anything; and who says, “I will reveal the like of which Allah has revealed.” And if you could but see when the zalimun (polytheist and wrongdoers) are in the agonies of death, while the angels are stretching forth their hands (saying): “Deliver your souls! This day you shall be recompensed with the torment of degradation because of what you used to utter against Allah other than the truth. And you used to reject His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc) with disrespect.

EVIDENCE FROM THE SUNNAH

The following portion is of a long, authentically related hadith;
“The Angel of Death (says), ‘O you foul soul, come out to the anger and wrath of your Lord.’ The soul inside the disbeliever’s body is overcome by terrible fear [and does not want to deliver itself up], whereupon the Angel of Death violently pulls it out like multi-pronged

skewers being yanked out of wet wool – tearing with them the arteries and the nerves.”

This hadith gives an example of the physical and physiological punishment awaiting the disbelievers.

Umm Salamah reported “Allah’s Messenger (saw) entered upon Abu Salamah (i.e. his corpse), whose eyes were wide open. The Prophet closed the lids and then said, ‘When the ruh (spirit) is taken out, the eyesight follows it (i.e. watches it ascend).’”

This hadith indicates that the soul is a form and can be grasped and extracted hence the eyes can visualize it.

The Prophet (saw) described how the believer’s soul comes out of the body:

“The Angel of Death comes to the (dying) believer, sits at his head and says, ‘O, you good soul, come out and receive your Lord’s forgiveness and pleasure.’ Then the soul flows out effortlessly just as water flows from the mouth of a waterskin.”

This hadith indicates how the believer’s soul comes out of the body and reaffirms the soul’s separate existence from the body.

The soul is being carried up through the skies, the angels ask, “Who is this?”

This question reaffirms the soul’s separate existence from the body. The angels would not pose such a question unless they have seen a distinct form. This hadith indicates the soul is being carried and reaffirms its separate existence

Abu Hurayhah narrated that Allah’s Messenger said: “When the soul of the believer comes out (of its body), two angels receive it and rise with it towards the heavens, whereupon the inhabitants of heaven say, ‘A good soul has come from the earth. Allah has blessed you and the body which you used to occupy.’”

This hadith indicates that the soul inhabits the body, filling and possessing the whole of it and after leaving the body becomes independent. This hadith also reaffirms the soul separates from the body

FT23-THE UNION OF GOD WITH MAN

Ft-23

THE UNION OF GOD WITH MAN

Nothing escapes Allah’s knowledge therefore; the wise are those who act accordingly. They feel His presence at all times.

The more someone strengthens his obligatory practices by performing voluntary acts, the more his life conforms to the Sharee’ah, the will of Almighty Allah.

Allah conveyed this principle through Prophet Muhammad (saw) in a Hadeeth saying:

“The most beloved thing with which My slave may come close to me is that which I have made obligatory (Fard) on him. My servant will continue to come closer to me by voluntary acts (of worship) until I love him. If I love him, I will be his hearing by which he hears, his sight by which he sees, his hand by which he grasps, and his foot by which he walks. If he asks Me anything I would give it to him and if he seeks refuge in Me I would protect him.” (Al-Bukhari, vol.8 p336-7, no.509)

This Walee of Allah would only hear, see, grasp and walk to what is Halal (lawful) while conspicuously avoiding all Haram (prohibited) as well as that which leads towards it.

Allah’s love can only be attained by strictly following the directives (Sunnah) of His Apostle (saw) and by carefully avoiding all innovations in religious matters.

Surah 4 Al-Imran (The Family of Imran)

31. If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise).

Roohullaah: The “Spirit” of Allah

Support for the mystic belief in the re-unification of the human soul with Allah has also been falsely deduced from some verses of the Qur’an itself. The following verses in which Allah said

Surah 32 As-Sajdah (Adoration)

9. Then He fashioned him in due proportion, and breathed into him the soul (created by Allah for that person), and He gave you hearing (ears), sight (eyes) and hearts. Little is the thanks you give!

Surah 38 Sad (The Letter Sad)

72. So when I have fashioned him and breathed into him (his) soul created by Me, then you fall down prostrate to him."

Reference has also been made to Prophet ‘Eesa (Jesus) about whose mother Allah said

Suarh 21 Al-Anbiyaa (The Prophets)

91. And (remember) she who guarded her chastity [Virgin Maryam (Mary)], We breathed into (the sleeves of) her (shirt or garment) [through Our Ruh ­ Jibrael (Gabriel)], and We made her and her son ['Iesa (Jesus)] a sign for Al-'Alamin (the mankind and jinns).

Surah 66 At-Tahreem (The Prohibition)

12. And Maryam (Mary), the daughter of 'Imran who guarded her chastity; and We breathed into (the sleeve of her shirt or her garment) through Our Ruh [i.e. Jibrael (Gabriel)], and she testified to the truth of the Words of her Lord [i.e. believed in the Words of Allah: "Be!" and he was; that is 'Iesa (Jesus) ­ son of Maryam (Mary); as a Messenger of Allah], and (also believed in) His Scriptures, and she was of the Qanitin (i.e. obedient to Allah).

Thus it is believed among mystics that this divine eternal spirit within man yearns to reunite with its origin from whence it came

As for the spirit (Rooh), it is one of Allah’s creations. Allah states in the Qur’an

Surah 17 Al-Isra (The Night Journey)

85. And they ask you (O Muhammad (saw)) concerning the Ruh (the Spirit); Say: "The Ruh (the Spirit): it is one of the things, the knowledge of which is only with my Lord. And of knowledge, you (mankind) have been given only a little."

Islam does not consider God to be an incorporeal Spirit, as do some religions like Christianity

He has neither corporeal body nor is He a formless spirit.
He has a form befitting His Majesty, the like of which no man has ever seen or conceived
And which will only be seen (to the degree of man’s finite limitations) by the people of paradise

When Allah refers to the blowing of a spirit from Himself into prophets Adam and ‘Eesa (Jesus), special honor is given to their created spirits due to the prominence of Prophet Adam’s position in relation to the rest of mankind and to clarify the confusion regarding Maryam’s (Mary) virgin birth of Prophet ‘Eesa (Jesus)

Even Allah’s attribution of the act of blowing to Himself, is in fact, a clarification of His Will and Supreme Power, for it is the angels who actually insert and extract souls in to man.

This fact is evident from the following Hadeeth of Ibn Mas’oud who reported that Allah’s Messenger (saw) said, “Verily your creation is combined in your mother’s womb for forty days in the form of an oily fluid, then as a leech-like clot for a similar period and as a clump of flesh for another similar period. Then an angel is sent to him to blow the spirit into him…” (Al-Bukhari vol.4 p290-1 no. 430and Muslim vol.4 p1391 no.6390)

Allah has the spirit blown into every human by one of His angels. By saying that ‘He blew’, Allah in fact reminds us that He is the primary cause of all that takes place in creation, as He said:

Surah 37 As-Saffat (Those Ranged in Ranks)

96. "While Allah has created you and what you make!"

Just prior to the Battle of Badr the Prophet (saw) threw a handful of dust at the enemy ranks assembled hundreds of yards away, but Allah caused some of the dust particles o miraculously reach all eyes of the enemy.

Allah referred to the Prophet’s action as follows:

Surah 8 Al-Anfaal (The Spoils of War)

17. You killed them not, but Allah killed them. And you (Muhammad SAW) threw not when you did throw but Allah threw, that He might test the believers by a fair trial from Him. Verily, Allah is All-Hearer, All-Knower.

Allah also refers to the Angels sent to inform Maryam as “His spirit”

Surah 19 Maryam (Mary)

17. She placed a screen (to screen herself) from them; then We sent to her Our Ruh [angel Jibrael (Gabriel)], and he appeared before her in the form of a man in all respects.

The Qur’an is a totality. Its verses explain themselves and the sayings and practices of the Prophet (saw) further clarify its meanings. When verses are taken out of context, the meanings of the Qur’an can easily be distorted.

For example:

Surah 107 Al-Maa’oon (Small Kindnesses)

4. So woe unto those performers of Salat (prayers)

This verse by itself is in total contradiction to the rest of the Qur’an and Islam. Salah has been made obligatory throughout the Qur’an. However, the verses which follow it clarify the intended meaning as:

Surah 107 Al-Maa’oon (Small Kindnesses)

5. Who delay their Salat (prayer) from their stated fixed times,
6. Those who do good deeds only to be seen (of men),
7. And refuse Al-Ma'un (small kindnesses e.g. salt, sugar, water, etc.).

In Islam, there is no distinction between the Arabic term Rooh (spirit – pl. Arwaah) and Nafs (soul – pl. Anfus) with respect to man except that when it is connected to the body it is usually referred to as Nafs.

In the Qur’an Allah (swt) states:

Surah 39 Az-Zumar (The Troops)

42. It is Allah Who takes away the souls at the time of their death, and those that die not during their sleep. He keeps those (souls) for which He has ordained death and sends the rest for a term appointed. Verily, in this are signs for a people who think deeply.

The successful souls will be made to enter paradise as Allah said to the righteous souls

Surah 89 Al-Fajr (The Daybreak)

27. (It will be said to the pious): "O (you) the one in (complete) rest and satisfaction!
28. "Come back to your Lord, Well-pleased (yourself) and well-pleasing unto Him!
29. "Enter you, then, among My honoured slaves,
30. "And enter you My Paradise!"

Thus, in the end, the righteous human soul will not become extinguished in God nor unite with His Supreme Being, but will remain a finite spirit reunited with a finite body enjoying the pleasures of paradise for as long as Allah wishes.


DUA TO ALLAH AZAWAJAL

O Allah! Protector of our Hearts, keep our hearts firm in your true and pure deen, and send your blessings upon our beloved Prophet Muhammad (sallahu alayhi wa sallam).

ALLAHUMMA AAMEEN

FT22- OTHER DEVIATED BELIEFS

Ft-22

OTHER DEVIATED BELIEFS

FANAA: THE UNION OF MAN AND GOD

This principle is very similar to the ultimate state of being in Buddhism known as Nirvana
This concept also forms the core of a philosophy known as mysticism.

Mysticism is defined as an experience of union with God and the belief that man’s main goal lies in seeking that union.

A parallel concept can also be found in Hinduism’s identification of Atman (human soul) with Brahman (the impersonal Absolute), the realization of which is the ultimate goal or release from existence and rebirth.

Greek mystic thought blossomed in the Gnostic Christian movements which reached their peak in the second century CE.

These trends were combined in the third century with the Platonism by the Egypto-Roman philosopher, Plotinus (205-270 CE), to form a religious philosophy known as Neo-Platonism.

The mystic tradition kept alive in monastic Christianity began to find expression among Muslims from about 8th century CE, a century after the borders of the Islamic state had expanded to include Egypt and Syria and its major centers of monasticism.

A group of Muslims who were not satisfied with what the Sharee’ah (Islamic Law) had to offer, a developed parallel system which they named the Tareeqah (the way)

The ultimate goal of this movement became Fanaa (the dissolution of the ego) and Wusool (the meeting and unification of the human soul with Allah in this life).

All these practices were attributed to the Prophet (saw) through chains of narration in order to validate them, but there does not exist any authentic support for them in any of the classical books of Hadeeth

A multiplicity of systems evolved, and orders, similar to those among Christian monks, appeared named after their founders, like the Qaadiri, Chishti, Nakhshabandi and Teejani orders.

And just as Christian and Hindu monks chose special isolated structures (i.e. monasteries) in which to house their communities, the Sufi orders developed similar housing schemes called Zaawiyahs (lit corners).


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Most Sufi orders claim that Allah could be seen when the state of Wusool (arrival) was achieved.

Yet when ‘Aishah asked the Prophet (saw) if he saw Allah during Mi’raaj (ascension) he replied that he had not.

Prophet Musa was also shown that neither he nor any man could withstand seeing Allah (swt) in this life by Allah revealing some of His Being to a mountain which crumbled to dust during the revelation.

The mundane obligations of Sharee’ah like five daily prayers were no longer obligatory

Most of them prescribed that prayers to Allah (swt) could be sent through the Prophet (saw) or through the so-called saints; many also began the practice of making Tawaaf, animal sacrifices and other acts of worship around the shrines and tombs of the saints, around the Darghas of countless saints and holy men in India and Pakistan.

The Sharee’ah came to be looked at as the outer path designed for the ignorant masses while the Tareeqah was the inner path of an elite enlightened few

Music was introduced in most circles and drugs like marijuana could be found in others as a means of heightening the pseudo-spiritual experience which they all sought.

The Ritual Dance or Sema

The Mevlevi (also spelled as mawlawi) Ritual dance or sema consists of several stages with different meanings.

During the Sema itself there are four selams or musical movements, each with a distinct rhythm.

At the beginning, during and close of each selam, the semazen testify to God’s existence, unity, majesty and power

The Four Kinds of Selam

The First Selam represents the human being’s birth to truth through feeling and mind. It represents his complete acceptance of his condition as a creature created by God.

The Second Selam expresses the rapture of the human being witnessing the splendor of creation in the face of God’s greatness and omnipotence.

The Third Selem is the rapture of dissolving into love and the sacrifice of the mind to love. It is complete submission, unity and the annihilation of self in the Beloved. This is the state that is known as Nirvana in Buddhism and fana fillah in Islam. The next stage in Islamic belief is the state of servant hood represented by the Prophet, who is called God’s servant foremost and subsequently His ‘Messenger’. The aim of Sema is not uncontrolled ecstasy and loss of consciousness, but the realization of submission to God.

In the Fourth Selam, just as the Prophet ascends to the Spiritual Throne of Allah and then returns to his task on earth, the whirling dervish, after the ascent of his spiritual journey, returns to his task, to his servant hood. He is a servant of God, of His Books, of His Prophets, of His whole Creation

FT21-SAINT WORSHIP IN PRE-CHRISTIAN HINDU AND BUDDHIST TRADITON

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Saint Worship-3

SAINT WORSHIP IN PRE-CHRISTIAN HINDU AND BUDDHIST TRADITON

Teachers who were supposed to have climbed the ladder of spiritual excellence and who had performed supernatural feats were also given the titles like Guru, Avatar, etc., indicating spiritual superiority
These designations have led the masses to either seek intercession through them or to worship them as gods.

Examples:

KENDAI WATER FALL
It is a natural water fall situated on the Bilasipur road about 85 km from District

DEEPADIH
This is the place of mythology. Depadih is situated in Kusmi block about 70 km from Ambikapur district place and 15 km from Kusmi. According to Mr.K.K. Shukla from the Archeologist department, specimens found in Deepati tells the story of 6th Century to 12th Century.

This is the main temple in Samant Sarna at Deepadhi, which is Lord Shankar.
This temple is surrounded by 4 Devs, which are there to guard the Lord Shiva.
They are also serving the Lord Shiva with their various activities.

These 4 Devs were Lord ganesh, Lord Kartikay, Lord Vishnu with all his “Avatars”and Goddess MahaDurga.


SAINT WORSHIP IN ISLAM- deviates from the Qur’an and Sunnah

Even the excessive praise of the Prophet Muhammad (saw) who said, “Do not praise me excessively as the Christians did to ‘Eesaa ibn Maryam, verily I am only a slave, so call me instead the slave of Allah and His messenger.” (Al-Bukhari and Muslim vol.4 p.435 no.654)

THE WALEE (pl. Awliyaa): The “SAINT”

The term saint has been used to translate the Arabic word Walee (pl. Awliyaa) which Allah used, to designate those who were close to Him. But, a more appropriate translation is “close friend” because Walee literally means an “ally.”

Allah (swt) even uses it to refer to Himself in the verse

Surah 2 Al- Baqarah (The Cow)

257. Allah is the Wali (Protector or Guardian) of those who believe. He brings them out from darkness into light. But as for those who disbelieve, their Auliya (supporters and helpers) are Taghut [false deities and false leaders, etc.], they bring them out from light into darkness. Those are the dwellers of the Fire, and they will abide therein forever.

Surah 3 Al-Imran (The Family of Imran)

68. Verily, among mankind who have the best claim to Ibrahim (Abraham) are those who followed him, and this Prophet (Muhammad (saw)) and those who have believed (Muslims). And Allah is the Wali (Protector and Helper) of the believers.

Surah 42 Ash-Shura (The Consultation)

9. Or have they taken (for worship) Auliya' (guardians, supporters, helpers, protectors, etc.) besides Him? But Allah, He Alone is the Wali (Protector, etc.). And it is He Who gives life to the dead, and He is Able to do all things.

Surah 45 Al-Jathiya (Bowing the Knee)

19. Verily, they can avail you nothing against Allah (if He wants to punish you). Verily, the Zalimun (polytheists, wrong-doers, etc.) are Auliya' (protectors, helpers, etc.) to one another, but Allah is the Wali (Helper, Protector, etc.) of the Muttaqun (pious - see V.2:2).


It is also used in the Qur’an to indicate closeness between men, for example,

Surah 3 Al-Imran (The Family of Imran)

28. Let not the believers take the disbelievers as Auliya (supporters, helpers, etc.) instead of the believers, and whoever does that will never be helped by Allah in any way, except if you indeed fear a danger from them. And Allah warns you against Himself (His Punishment) and to Allah is the final return.

Surah 4 An-Nisa (The Women)

139. Those who take disbelievers for Auliya' (protectors or helpers or friends) instead of believers, do they seek honour, power and glory with them? Verily, then to Allah belongs all honour, power and glory.

Surah 4 An-Nisa (The Women)

144. O you who believe! Take not for Auliya' (protectors or helpers or friends) disbelievers instead of believers. Do you wish to offer Allah a manifest proof against yourselves?

Surah 5 Al-Maidah (The Table Spread with Food)

51. O you who believe! Take not the Jews and the Christians as Auliya' (friends, protectors, helpers, etc.), they are but Auliya' to one another. And if any amongst you takes them as Auliya', then surely he is one of them. Verily, Allah guides not

By Allah! This is a Shaykh who has no lie! He is unique in the age, unique in the whole.

2. Shaykh Fayturi:
Oh the seeker of gnosis and the stations of serenity. Keep the company of a close friend who has fully met the obligation of slaveness to Allah. Do not be content with words. Arise and embark on deeds without delay! You will reach the Station of perfection – there is no god except Allah. If you desire the meaning of the name of His essence, then seek annihilation. Often and openly – you will obtain encounter with Allah. You will obtain the goal by it – you will be given the cup of witnessing to drink. Then you will see all of existence outwardly manifest by the light of Allah. Remember Him in meaning and the senses – you are taking it from light. You will enter the Station of intimacy – your joy is constantly with Allah

Allah (swt) says:
Surah 10 Yunus (The Prophet Jonah)

62. No doubt! Verily, the Auliya' of Allah [i.e. those who believe in the Oneness of Allah and fear Allah much (abstain from all kinds of sins and evil deeds which he has forbidden), and love Allah much (perform all kinds of good deeds which He has ordained)], no fear shall come upon them nor shall they grieve,

63. Those who believed (in the Oneness of Allah - Islamic Monotheism), and used to fear Allah much (by abstaining from evil deeds and sins and by doing righteous deeds).out from light into darkness. Those are the dwellers of the Fire, and they will abide therein forever.

Consequently, Muslims are not allowed to designate certain believers as being Awliyaa of Allah and not others.

In spite of this clear Islamic position, a hierarchy of so-called Muslim saints has become a prominent feature in Sufi circles and among the masses who blindly follow them. In ascending order of merit they are:

The Akhyaar (chosen) who number 300
The Abdaal (substitutes) numbering 40
The 7 Abrar (pious)
The 4 Awtaad (pegs)
The 3 Nuqabaa (watchmen)
The Qutb (pole) who is considered the greatest saint of his time
And at the top of the list is the Ghawth (Succor), the Greatest Saints, who is believed in some circles, to be capable of taking on his shoulders a portion of the sins of the believers.

According to the beliefs of the “mystics”, the saints of the top three classes are present invisibly in Makkah at the hours of prayer.
When the Ghawth dies, the Qutb replaces him and there is a moving up all through the series. The purest soul of each class rising to the next degree. This body of methodology has been borrowed from Christianity just as Dhikr beads were adopted from the Christian rosary and the Mawlid from the Christian celebration of Christmas

FT20-Taqwa

ft-20

Saint Worship-2

TAQWAA

A living faith drives the one who possesses it to shield himself from whatever displeases Allah. This shield in Arabic is called “Taqwaa.” It has been variously translated as “fear of God”, “piety”, as well as “God-consciousness”; and it carries all these meanings and more.

Allah clearly expressed the superiority of Taqwaa as follows:

Surah 49 Al-Hujaraat (The Inner Apartments)

13. O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa [i.e. one of the Muttaqun (pious - see V.2:2). Verily, Allah is All-Knowing, All-Aware.

The Messenger of Allah (saw) said, “A woman is married for four (reasons): her wealth, her nobility, her beauty and her piety. Choose the pious one and be successful.” (Al-Bukharee vol.7 p.18-19 no.27 and Muslim vol.2 p.249 no.3457)

No matter how beautiful, rich or well-bred a woman might be, if she is not pious, she is inferior to a pious, ugly, poor woman from a dishonorable family.

The converse is also true, as the Prophet (saw) said, “If a man who practices the religion satisfies you, asks for your daughter

in marriage, you should marry them; otherwise there will be corruption in the land.” (Abu Hurayrah and collected by Tirmidhi)

The Prophet (saw) once reprimanded Abu Dharr for derisively calling Bilal, ‘son of a black woman’, then he went on to say, “Look! Surely you are not better than a brown man nor a black man except by fearing Allah more than them.” (Abdullah ibn Amr and collected by Ahmed)

The most pious individuals are only known to Allah (swt). Allah made that abundantly clear in the following verse:

Surah 2Al-Baqarah (The Cow)

204. And of mankind there is he whose speech may please you (O Muhammad (saw)), in this worldly life, and he calls Allah to witness as to that which is in his heart, yet he is the most quarrelsome of the opponents.

Therefore, it is not permissible for humans to designate certain people as being particularly saintly and pious to a degree beyond the reach of ordinary humans.

When the Prophet (saw) said concerning those who make a pledge of allegiance known as Bay’ah ar-Ridwaan, “No one who made a pledge beneath the tree will enter the hellfire,” (Muslim vol.3 p.1034 no.4576) he was confirming the Qur’anic verse revealed to that effect

Surah 48 Al-Fath (Victory)

18. Indeed, Allah was pleased with the believers when they gave their Bai'a (pledge) to you (O Muhammad (saw)) under the tree, He knew what was in their hearts, and He sent down As-Sakinah (calmness and tranquillity) upon them, and He rewarded them with a near victory,

Similarly, he (saw) judged some whom everyone thought were destined to Paradise to be among those destined for Hellfire. All such judgments are based on revelation.

Ibn ‘Abbaas said that he was told by ‘Umar ibn al-Khattaab that on the day (of the battle) of Khaybar, some of the Prophet’s companions came and said, “So and so is a martyr and so and so is a martyr,” but when they came to a man about whom they said, “So and so is a martyr,” Allah’s Messenger declared, “By no means! I have seen him in hell in a cloak which he took (from the spoils) dishonestly.” Allah’s Messenger then said, “Go, Ibn al-Khattaab, and announce among the people three times that only the believers will enter paradise.” (Muslim vol.1 p.65 no.209)

Hadith on the Prophet (saw) hearing Bilal’s footsteps in Paradise


SAINT WORSHIP IN THE CHRISTIAN TRADITION
SAINT WORSHIP IN THE JEWISH TRADITION

FT19- Saint Worship

Ft-19

Saint Worship-1/1

SAINT WORSHIP

It is part of man’s nature to elevate some human beings over others. He likes to hold them in high esteem and prefers to follow them rather than make decisions on his own.

This is a direct result of the fact that Allah (swt) has favored some people over others, in various ways:

Man has been placed over woman socially

Evidence

Surah 4 An-Nisaa (The Women)

34. Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means. Therefore the righteous women are devoutly obedient (to Allah and to their husbands), and guard in the husband's absence what Allah orders them to guard (e.g. their chastity, their husband's property, etc.). As to those women on whose part you see ill­-conduct, admonish them (first), (next), refuse to share their beds, (and last) beat them (lightly, if it is useful), but if they return to obedience, seek not against them means (of annoyance). Surely, Allah is Ever Most High, Most Great.

Surah 2 Al-Baqarah (The Cow)

228. And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to conceal what Allah has created in their wombs, if they believe in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And they (women) have rights (over their husbands as regards living expenses, etc.) similar (to those of their husbands) over them (as regards obedience and respect, etc.) to what is reasonable, but men have a degree (of responsibility) over them. And Allah is All-Mighty, All-Wise.

And some men have been placed over other men economically

Evidence

Surah 16 An-Nahl (The Bee)

71. And Allah has preferred some of you above others in wealth and properties. Then, those who are preferred will by no means hand over their wealth and properties to those (slaves) whom their right hands possess, so that they may be equal with them in respect thereof. Do they then deny the Favour of Allah?

The Tribe of Israel was favored over the rest of mankind by divine guidance

Evidence:

Surah 2 Al-Baqarah (The Cow)

47. O Children of Israel! Remember My Favour which I bestowed upon you and that I preferred you to the 'Alamin (mankind and jinns) (of your time period, in the past).

The Prophets were favored over all mankind by revelation and Allah favored some of the Prophets over the others

Evidence

Surah 2 Al-Baqarah (The Cow)

253. Those Messengers! We preferred some to others; to some of them Allah spoke (directly); others He raised to degrees (of honour); and to 'Iesa (Jesus), the son of Maryam (Mary), We gave clear proofs and evidences, and supported him with Ruh-ul-Qudus [Jibrael (Gabriel)]. If Allah had willed, succeeding generations would not have fought against each other, after clear Verses of Allah had come to them, but they differed - some of them believed and others disbelieved. If Allah had willed, they would not have fought against one another, but Allah does what He likes.

Hadith on the 5 prophets favored by Allah (swt)
Nuh (Noah
Musa (Moses)

Ibrahim (Abraham)
Eesa (Jesus)
Muhammad

Yet Allah has told us not to desire the things by which He has favored some of mankind over others

Evidence

Surah 4 An-Nisaa (The Women)

32. And wish not for the things in which Allah has made some of you to excel others. For men there is reward for what they have earned, (and likewise) for women there is reward for what they have earned, and ask Allah of His Bounty. Surely, Allah is Ever All­ Knower of everything

Allah will not give us a reward for having them, although we will be held accountable for how we used them. Thus Allah’s Messenger (saw) advised us: “Look at those below you and not those above you. It is better for you, so that you do not deny Allah’s blessings on you.” (Al-Bukhari vol.8 p.328 no.497 and Muslim vol. 4 p.1530 no.7070)

Everyone has been placed above others in some way or another, and everyone has certain responsibilities for which he will be held accountable. The Prophet (saw) said, “Everyone of you is a shepherd, and everyone is responsible for his flock.” (Al-Bukhari vol.3 p.438 no.730 and Muslim vol.3 p.1017 no.4496)

The greatest test of responsibility is that of Allah’s favoring man over all creation. This favor was confirmed by Allah’s command to the angels to prostrate to Adam and the responsibility is twofold:

It carries a personal responsibility of accepting Islam: total submission to Allah (swt) (i.e. knowledge and understanding of the Deen)
It also carries a group commitment of establishing Allah’s laws throughout the earth. (i.e. teaching it to everybody, making da’wa, delivering and propagating the Deen)

Note: Allah (swt) elevated man above creation because of his knowledge and his ability of choice. The prostration of the angels to Adam (as) was a prostration of respect / reverence because of the knowledge and ability of choice given by Allah (swt) to Adam (as)

Please see Stories of the Prophets by Ibn Kathir or try this link:
http://www.islamchannel.tv/kidsSection/ProphetStories/Adam.html

Thus believers are far superior to disbelievers in Allah’s sight because of their acceptance of their responsibilities.

Evidence

Surah 3 Al-Imran (The Family of Imran)
110. You [true believers in Islamic Monotheism, and real followers of Prophet Muhammad (saw) and his Sunnah (legal ways, etc.)] are the best of peoples ever raised up for mankind; you enjoin Al-Ma'ruf (i.e. Islamic Monotheism and all that Islam has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islam has forbidden), and you believe in Allah. And had the people of the Scripture (Jews and Christians) believed, it would have been better for them; among them are some who have faith, but most of them are Al-Fasiqun (disobedient to Allah - and rebellious against Allah's Command).