"O Allah! We seek goodness from Your Knowledge and with Your Power (and Might) We seek strength, and We ask from You Your Great Blessings, because You have the Power and We do not have the power. You Know everything and I do not know, and You have knowledge of the unseen. Oh Allah! If in Your Knowledge this action (We are about to take) is better for my religion and faith, for our life and end [death], for here [in this world] and the hereafter then make it destined for us and make it easy for us and then add blessings [baraka'] in it, for us. O Allah! In Your Knowledge if this action is bad for us, bad for our religion and faith, for our life and end [death], for here [in this world] and the hereafter then turn it away from us and turn us away from it and whatever is better for us, ordain [destine] that for us and then make us satisfied with it."
The Webmaster (Pok Nik) would like to express his highest gratitude and thanks to (Almarhum) Ustaz Haji Ahmad Junaidin bin Che Din for his permission and greatest support in order to make this Global Abjad Blog as a reality.
Contact Pok Nik at : firstname.lastname@example.org
Importance of a good shaykh by Shaykh Abd'al-Qadir al-Jilani Radi Allahu anhu
Al Ghawth al-Adham Shaykh Sayyad Abd'al-Qadir al-Jilani Radi 'Allahu anhu said: You must work hard to ensure that your hearts are not locked out of the door of His nearness. Be sensible! You are getting nowhere. You must seek the company of a Shaykh who is learned in the law [hukm] and knowledge ['ilm] of Allah (Almighty and Glorious is He), and who will show you the way toward Him. Without seeing the successful [muflih], one cannot succeed. If a person does not seek the company of scholars who put their knowledge into practice ['ulama 'ummal], he is a chicken from an egg abandoned by the rooster and the mother hen.
Seek the fellowship of those who enjoy fellowship with the Lord of Truth (Almighty and Glorious is He). What each of you should do, when the night has grown dark and people have gone to bed and their voices are silent, is get up, take an ablution [yatawadda'], perform two cycles of ritual prayer [yusalli rak'atain] and say: "O my Lord, guide me to one of Your righteous servants near to You, so that he may guide me toward You and make me familiar with Your path." The instrument [sabab] is necessary. Allah (Almighty and Glorious is He) was quite capable of guiding [His servants] to Him without the Prophets [anbiya']. Be sensible! You are getting nowhere. You must awaken from your heedless folly. As the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has said: If someone relies entirely on his own subjective judgement, he will go astray. Try to find someone who will be a mirror for the face of your religion [din], just as you look in the mirror to check the appearance of your outer face, your turban and your hair. Be sensible! What is this crazy foolishness? You say, "I don't need anyone to teach me," and yet the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has said: The believer is the believer's mirror [al-mu'minu mir'atu 'l-mu'min].
When the believer's faith is sound, he comes to be a mirror for all creatures. They behold their religious faces [wujuh adyanihim] reflected in the mirror of his speech, every time they see him and get close to him. What is this craziness? Not a moment goes by without your begging Allah (Almighty and Glorious is He) to provide you with more than you already have to eat, to drink, and to wear, with more sexual opportunities and more income. These are not things that could increase or decrease, even if you were to be joined in your plea by every supplicant whose prayers are answered [da 'in mujab].
Supplication [da 'wa] will neither increase one's sustenance by so much as an atom, nor reduce it by an atom. This is a foregone conclusion [mafrugh minhu]. You must devote your attention to doing what you have been commanded to do, and to avoiding what you have been forbidden to do. You should not worry about that which is bound to come your way, because He guarantees that it will come to you. Allotted shares [aqsam] arrive at their appointed times, whether they be sweet or bitter, whether you like them or dislike them.
The people [of the Way] attain to a condition in which they no longer have any prayer of supplication [du'a] or request [su'al] to make. They do not beg [in their prayers] to gain advantages, nor to get rid of disadvantages. Their supplication comes to be a matter concerning their hearts, sometimes for their own sake and sometimes for the sake of all creatures, so they utter the prayer of supplication without conscious premeditation [fi ghaiba].
"O '' Allah, endow us with good behaviour in Your company under all circumstances!
[When the believer's faith is sound], fasting [sawm], prayer [salat], remembrance [dhikr] and all acts of obedience [ta 'at] become second nature to him, mingled with his flesh and blood. Then he receives protection from Allah (Almighty and Glorious is He) under all circumstances. The restraint of the law [hukm] does not desert him, not for an instant, while he is on this course. The law comes to be like the vessel in which he sits, as he travels over the ocean of the power [qudra] of his Lord (Almighty and Glorious is He). He goes on traveling over it until he arrives at the shore of the hereafter, at the shore of the ocean of grace and the hand of nearness. Thus he is sometimes in the company of creatures and at certain times in the company of the Creator. His work and toil are with creatures, while his relaxation is with the Creator.
From Shaykh 'Abd al-Qadir al-Jilani, "The Sublime Revelation (Al-Fath ar-Rabbani)," translated by Muhtar Holland (Al-Baz Publishing, Houston, 1992), p. 426-8.
Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him. (It was related by al-Bukhari)
“Allah! There is no God save Him, the Alive, the Eternal. Neither slumber nor sleep overtaketh Him. Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedeth with Him save by His leave? He knoweth that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His throne includeth the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous.”
Wednesday, September 17, 2008
Spiritual Authenticity: An introduction - by Mohd Nadzrin - posted on http://silat-melayu.blogspot.com
Malaysia sits at the nexus of some very interesting commercial lines. I say interesting, because not only does the society acknowledge and condone their existence, but in a way, so does the government.
If you go to Kuala Lumpur, the tourist spot that everyone tells you you should visit is Petaling Street, or fondly known as Chinatown where knock offs abound: pirated handbags, wallets, watches, DVDs and what have you.
In all the government and non-government travel brochures, Petaling Street is touted as "the" place to get cheap goods, but stops short of revealing its ethical dilemma. The problem is, most of the goods aren't out and out pirated. They are overruns, meaning, they were produced at the same factory contracted to produce the originals. They are just as good as the real thing. And if there ever was an analogy that worked for plagiarism in silat, Petaling Street would be it.
Silat could properly be classified as Traditional Knowledge if we go by the definition here. Traditional Knowledge is deemed to belong to a community, but an issue arises when segments within that community cross-claim it to belong to a smaller group, a family or even an individual.
This was not always a problem. Long before there were 'schools' and 'styles', there was a master and a student. This minimum of a pair was the 'school' and what passed between them was the relationship.
From my surveys among silat masters, most of them agree that knowledge does not pass from them to their students, because they ultimately do not know what their student receives or understands. This is rooted in the sufi conception of knowledge, that when someone teaches something, it is not the facilitation skills of the teacher, nor the sheer intellect of the student that creates understanding. It is that Allah reveals this knowledge to both the teacher and his student at the same time with differing insights.
The master could, in his process of explaining a concept he studied, gain an updated enlightenment. Or, it is the student who gets it immediately, without the master having to say too much. This, especially in silat circles who are deeply influenced by Tariqat, is called "Haq Diri" or granted knowledge for one individual.
Because the master and student now have 'different' knowledge, and the master acknowledges the student as a master himself, they are now masters of different styles. Their own "Haq Diri".
When one studied with one's master, the master's duty was always to lead one on the right path of understanding, of seeing the universe in a holistic manner, which made Silat applicable in both wartime and peacetime. You'd use the same methodology to fight or debate, in diplomacy or marital facilitation, in economy or government and it was always your interpretation of the same basics.
Which means, whatever knowledge you learned was indisputably your right. This knowledge had good tendencies and would always guide its user towards good. However, in Islam, a right to something carries certain responsibilities, and it is understood that when abused or misused, can lead to the understanding being "repossessed" by Allah and in its place, false knowledge that resembles the original which guides its user, by virtue of the evil in his heart, towards evil.
A simple way of stating it is that the status of the knowledge changes from being "authorised" to "unauthorised".
Now, although this "authorisation" process happens spiritually, there are masters who claim to be intermediaries or are able to assess that his student has met the conditions for authorisation, in effect, becoming Allah's earthly authorised representative. For example, when a master grants masterhood to his student, he also places conditions, most of which are sourced from Islamic Law.
He is deemed to have lost his right to the knowledge his master facilitated if he kills without due reason, fornicates, commits adultery, steals, lies and so on. In one way, the conditions are also parameters to safeguard the sanctity of the knowledge.
We have to remember that this was a time when there was no style names, no uniforms and certainly no school colours. There was no plagiarism because there was no way to identify one from another. Everyone was graded on their skills in battle, or their wisdom in the village, not by how many students they have or what fancy techniques they employed.
They were valued more for their piety than their haughtiness. It was this humility that signalled the height of their skill and gave credence to their spiritual authenticity.
This method of authentication is practised by and an accepted part of many silat styles in Malaysia, and the modernisation of silat is threatening this age old tradition. Styles that are legally registered, are recognised by the government as organisations, and not as traditionally passed down schools.
This opens up opportunities for opportunists who see financial or material gain in leading his own version of a particular school. There have been cases where silat syllabi have been lifted wholesale and imported into another school under a different name.
Thus, in one way, law helps control the copyright of the master's knowledge, but it also robs him of many other rights, which he was granted under the spiritual authenticity system. Since there are very few things in culture that can be copyrighted, we are forced to accept it when dissenting factions split off from the main, and continue teaching the main art.
In extreme cases, offshoots actually manage to legally copyright their master's arts and claim them as their own.
Until the day that the law catches up with spiritual authentication, we will see more plagiarism of the efforts of masters who know nothing of the law and what it can and cannot protect.
Pok Nik's reply :
Salam Nadzrin...it's been quite a while...Here it comes
I was reading this interesting article of yours and thought of dropping a few lines.
I found your first 3 paras very intriguing but I think I can quickly recognize their significance.
Eventually, my 2 cents conclusion would be...
'be aware of 'inauthenticity' that may camouflaging itself using the label 'authentic' - I presume that you're referring to Silat.
Yes...different people have different views on this matter.
I do think that today (as we speak) there are so many 'inauthentic' Silats (please excuse my using the 's' - plural)
Let me tell you what I think...
The definitions and levels of inauthenticity may vary but to me (personally), whenever there are presence of 'hybrid elements' (some may not agree with me) I would say that this is an attempt to create another faction whether the practitioner realizes it or otherwise.
After looking into many angles - I humbly conclude that this 'hybrid' happens possibly due to :
a) For 'pesilat' that learns more than one silat - it is either simply reflex actions or an act tailoring oneself movements to the opponent's style (following the flow) Thus, the hybrid movements are unintentional. (perhaps self-discovery is also the reason)
b) For 'Pesilat' that learns more than one silat but has something else in his mind - to form up a new faction by combining 'Silat A' and 'Silat B'.
In this case, I wouldn't know what to say except wondering - Is the practitioner thinking of commercial purposes?
or just another 'publicity stunt' to say that 'I have improvised the method to make it better' (or worse?)
c) The best one - but I rarely heard of this one nowadays - By Act and Willing of Allah SWT, the practitioner 'discover some new movements' and established a total new 'Silat' - usually for the purpose of 'dakwah'(but I think this is more related to the spirituality domain - so 'no comments')
Whilst expressing the aforesaid personal opinion, I do not in any way against the 'hybrid' or 'spiritual discovery' (again, I'm merely saying out my personal views)
Traditional Knowledge? Hmmmm...it's difficult to say despite the definition that you quoted may sound convincing. Perhaps I'm not looking into Silat alone but into Martial Arts of Self Defence in general.
On the other hand, I find it hard to acknowledge the 'so-called' narrow claims (be it individual or groups) that Silat belongs to a certain community.
But if claims DO happen, the main reason is still somehow related to the 'self-discovery' (accidental) or as a result of 'hybrid'.
I would also second the motion of the silat masters that 'knowledge does not pass from them to their students, because they ultimately do not know what their student receives or understands' for the same reason - Sufi and 'how it should be' (once again, this phenomenon may involve the possibility of the future existence of the new versions coming out from the students eventually - is it 'inauthentic' or 'hybrid' or simply 'evolution')
On the 'authorized' or 'unauthorized' issue, my say :
"Is the practitioner using his skills for good or evil?"
"Is the movements (new movements that the-then student found out later) associated with some evil practice (black magic for example) or with something against the religious teachings?"
On the possibility of losing one's skills for 'committing sins' (unless I do not understand what you were referring to - as you use the word 'deem')
I do think that this action is still linked to 'taubat' (repent) and a practitioner can still; by God's Willing; self-discipline/restraint him/herself through 'taubat' and 'istiqamah' ('sustain' - rite?)
I somehow believe that every human being will be given 'second chances' to repair his/her mistakes.
Ok...that's all for now...
Mohd Nadzrin's reply :
Salam hormat Pok Nik,
The whole point of this is not the effectiveness of techniques, but verification by an authority, whether the student has permission by his master (or whatever spiritual lineage the master represents) to carry on his work, even if it is totally different from the original.
As for Traditional Knowledge, yes, defining it is difficult, even for the United Nations because both silat and taekwondo are Asian heritages, but certain taekwondo federations are based outside Korea and ultimately led by non-Koreans. Where do draw the line? When does it stop becoming Traditional Knowledge and becoming public domain? For now, silat is still easier to corral than other global martial arts.
You said, "On the possibility of losing one's skills for 'committing sins' (unless I do not understand what you were referring to - as you use the word 'deem')". Yes, I was referring to sinning against Allah and mankind and that his knowledge can be restored by repentance, through proper decorum and methods (and of course biiznillah).
It's an honour having you back here again. Please visit us more often. We miss you.
Pok Nik's Reply :
Salam again my bro. (The honour and the 'missing this blog feeling' is totally mine)
Even my close silat friends found me difficult and tightlipped - to talk about 'verification' (tashih) or 'permission' for a practitioner
to (become the new Guru/Master to) carry on his work especially when the issue is interlinked to lineage and spiritual
To talk about lineage alone will definitely conquer so much space in here. Spiritual? Even 'longer'
So, may I avoid the spiritual and validated lineage subjects for now? Please...
But I think I'm quite clear about the possibility of introducing a different version after becoming the new master. It's his prerogative to introduce or improvise the technique during his
time and tenure as a Guru.
(I think this is about becoming the new 'Guru' or one of the authorized representatives of the 'Guru' - in Abjad's case we called them 'Badal'?)
In GENERAL, to ascertain the authenticity of the lineage (sanad) besides than looking or have the guts of asking the Guru to seek proof, practitioners must first know what sort of Master and the kind of Martial Arts he/she is looking for. (not limited to the following)
(Not all Master is 'really qualified' to be called Master - some are self-proclaimed and not verified or authorised or permitted but 'claims that they have been given permission' (so far I've never fallen for this 'trick')
1. Observe certain good qualities, traits and specificiations of the Master being sought, (KPI : 30%)
2. What are the core objectives of learning such Martial Art/Silat? Self-Defence? Sports? Healthy Lifestyle? Dakwah? etc, (KPI : 30%)
3. How does learning the martial arts/silat affects the practitioner personally - is he/she changing for the better or worse? In life, in religious practice etc.(KPI : 40%)
Permission/Authorization; on the other hand; is usually 'AWARDED' by the Master - in many cases NOT INHERITED - meaning - being the heirs to the father who happens to be the Master at the same time shall not automatically qualifies the son/daughter to carry out the legacy - UNLESS THE MASTER SAYS OTHERWISE (in his capacity as a 'Master' NOT as a 'Father' - otherwise - it is not an accurate practice - I'm not saying that it's wrong but depending on situation being encountered)
Why? It defies the principle of 'spreading the word/knowledge freely' when the legacy is restricted only to the family line. (Spock says : It's not logic)
(Haha- We're also not talking about Harry Porter's - heir to the Slytherine that can practice magic because they are from the 'pure blood family line' and the 'muggles' can not - it's discrimination, nepotisme and cronisme..you name it, we got it. But we're talking something similar to the 'Dragon Warrior' Po - where the 'award' is not given to the 'senior member' but is given by prerogative of the Master)
This is one of many reasons that eventually led to many conflicts when the heir started claiming the legacy after their father's death especially in the event of there is no written or oral will. So how to solve this issue? (some spiritual signs? or an EGM among the committee members)
On the other hand, conflicts may also arise when a practitioner felt that he is 'much senior' or 'much more experienced' or much more 'skillful' (or 'I was born first') than the 'junior' being selected by the Master.
So once the 'dissatisfied senior' questioned the Guru's selection (an act of insubordination - derhaka), he will usually create a new faction (despite from the validated lineage) (Darth Vader : Welcome to the Dark Side of the Force --- 'Ngeri!')
Formally speaking, Permission is granted via special ceremonies in the presence of the students. Usually via means of awarding 'selimpang' (belt) of the highest order, seal, certain weapon, cert or some other symbolic gifts etc.
The Master will then proclaim the practitioner as his or one of his authorized representatives or even one of the new Guru. Those who are not present are asked to disseminate the info.
The significance of such ceremonies are very clear - so that there will not be any future conflicts.
Mind you, I'm not touching on 'taking into account spiritual elements for selection criterion and the validity of lineage' - due to 'certain constraint'...
Back to the traditional knowledge - I must agree with you that it should basically related to the place of origin.
But nowadays, it's like branding (not 'deemed as'). - ie. Branding 'Silat' as 'Malay Legacy', Branding 'Kung Fu' as 'Chinese Legacy' etc. Thus, if branding is equivalent to traditional knowledge, then probably it makes things easier to be resolved.
When the line is not drawn, then a new set of ruling will usually follow. Take the case of 'silat olahraga' - even in boxing and wrestling - a set of fixed rules required to be complied with)
But I feel that if this is the case, the real secrets are still safe with the traditional knowledge domain - not all are being revealed.
(Anyway, where are you directing me too? Tell me what's bothering you really bro Nadzrin - perhaps I could help as now I don't know of whether I'm talking gibberish or related to what you wish me to?)
17 September, 2008 22:49
Thursday, September 11, 2008
Creation of Human Life
By Huda, About.com
The descriptions of creation in the Qur'an are not intended as dry historical accounts, but rather to engage the reader in contemplating the lessons to be learned from it. The act of creation, therefore, is frequently spoken of as a way of drawing the reader into thinking about the order in all things, and the All-Knowing Creator Who is behind it all. For example:
"Verily in the heavens and the earth are signs for those who believe. And in the creation of yourselves, and the fact that animals are scattered (through the earth), are signs for those of assured faith. And in the alternation of night and day, and that fact that Allah sends down sustenance from the sky, and revives therewith the earth after its death, and in the change of the winds, are signs for those who are wise" (45:3-5).
When describing the creation of the "heavens and the earth," the Qur'an does not discount the theory of a "Big Bang" explosion at the start of it all. In fact, the Qur'an says that "the heavens and the earth were joined together as one unit, before We clove them asunder" (21:30). Following this big explosion, Allah "turned to the sky, and it had been (as) smoke. He said to it and to the earth: 'Come together, willingly or unwillingly.' They said: 'We come (together) in willing obedience'" (41:11). Thus the elements and what was to become the planets and stars began to cool, come together, and form into shape, following the natural laws that Allah established in the universe.
The Qur'an further states that Allah created the sun, the moon, and the planets, each with their own individual courses or orbits. "It is He Who created the night and the day, and the sun and the moon; all (the celestial bodies) swim along, each in its rounded course" (21:33).
Expansion of Universe
The Qur'an also does not rule out the idea that the universe is continuing to expand. "The heavens, We have built them with power. And verily, We are expanding it" (51:47). There has been some historical debate among Muslim scholars about the precise meaning of this verse, since knowledge of the universe's expansion was only recently discovered.
The Qur'an states that "Allah created the heavens and the earth, and all that is between them, in six days" (7:54). While on the surface this might seem similar to the account related in the Bible, there are some important distinctions.
The verses that mention "six days" use the Arabic word "youm" (day). This word appears several other times in the Qur'an, each denoting a different measurement of time. In one case, the measure of a day is equated with 50,000 years (70:4), whereas another verse states that "a day in the sight of your Lord is like 1,000 years of your reckoning" (22:47). The word "youm" is thus understood, within the Qur'an, to be a long period of time -- an era or eon. Therefore, Muslims interpret the description of a "six day" creation as six distinct periods or eons. The length of these periods is not precisely defined, nor are the specific developments that took place during each period.
After completing the Creation, the Qur'an describes that Allah "settled Himself upon the Throne" (57:4) to oversee His work. A distinct point is made to counter the Biblical idea of a day of rest: "We created the heavens and the earth and all that is between them in six days, nor did any sense of weariness touch Us" (50:38).
Allah is never "done" with His work, because the process of creation is ongoing. Each new child who is born, every seed that sprouts into a sapling, every new species that appears on earth, is part of the ongoing process of Allah's creation. "He it is Who created the heavens and the earth in six days, then established Himself on the Throne. He knows what enters within the heart of the earth, and what comes forth out of it, what comes down from heaven, and what mounts up to it. And He is with you wherever you may be. And Allah sees well all that you do" (57:4).
The Qur'anic account of creation is in line with modern scientific thought about the development of the universe and life on earth. Muslims acknowledge that life developed over a long period of time, but see Allah's power behind it all. Descriptions of creation in the Qur'an are set in context to remind the readers of Allah's majesty and wisdom.
"What is the matter with you, that you are not conscious of Allah's majesty, seeing that it is He Who has created you in diverse stages? See you not how Allah has created the seven heavens one above another, and made the moon a light in their midst, and made the sun as a (glorious) lamp? And Allah has produced you from the earth, growing (gradually)" (71:13-17).
Life Came From Water
The Qur'an describes that Allah "made from water every living thing" (21:30). Another verse describes how "Allah has created every animal from water. Of them are some that creep on their bellies, some that walk on two legs, and some that walk on four. Allah creates what He wills, for truly Allah has power over all things" (24:45). These verses support the scientific theory that life began in the Earth's oceans.
Creation of Adam & Eve
While Islam recognizes the general idea of the development of life in stages, over a period of time, human beings are considered as a special act of creation. Islam teaches that human beings are a unique life form that was created by Allah in a special way, with unique gifts and abilities unlike any other: a soul and conscience, knowledge, and free will. In short, Muslims do not believe that human beings randomly evolved from apes. The life of human beings began with the creation of two people, a male and a female named Adam and Hawwa (Eve).
The Qur'an describes how Allah created Adam: "We created man from sounding clay, from mud moulded into shape..." (15:26). And, "He began the creation of man from clay, and made his progeny from a quintessence of fluid" (32:7-8). Thus, human beings have a fundamental attachment to the earth.
While the creation of Eve is not described in detail, the Qur'an does make it clear that a "mate" was created with Adam, from the same nature and soul. "It is He Who created you from a single person, and made his mate of like nature, in order that he might dwell with her in love" (7:189). She is not mentioned by name in the Qur'an, but in Islamic tradition she is known as "Hawwa" (Eve).
From these two individuals, generations of human beings have inhabited the earth. "Oh humankind! We created you from a single pair of a male and a female, and made you into nations and tribes, so that you may know each other (not that ye may despise each other). Verily the most honoured among you in the sight of Allah is the who is the most righteous of you. And Allah has full knowledge and is well acquainted (with all things)" (49:13).
Dari : Forum myMasjid
Allah menjadikan masa dalam seminggu tu ada 7 hari iaitu Isnin, Selasa, Rabu, Khamis, Jumaat, Sabtu dan Ahad. Dalam setiap hari tu, ada peristiwa-peristiwa penting yang tercatat dalam diari Islam itu sendiri yang menjadi memori sepanjang zaman.
1. Naiknya Nabi Idris ke langit.
2. Nabi Musa a.s berangkat ke bukit Thursina.
3. Rasulullah s.a.w dilahirkan.
4. Malaikat Jibril turun kepada Rasulullah s.a.w buat kali pertama.
5. Amal perbuatan umat Nabi Muhamad dilapurkan pada hari Isnin.
6. Hari wafatnya Junjungan mulia, Nabi Muhamad s.a.w.
7. Bukti keesaan Allah, diturunkan "Qul huwallahu ahad"
1. Wafatnya Jurjis.
2. Nabi Yahya a.s wafat pada hari ini.
3. Nabi Zakaria wafat pada hari ini juga.
4. Tukang sihir Firaun tewas dengan mukjizat Nabi Musa.
5. Asiah iaitu isteri kepada Firaun wafat pada hari ni.
6. Habil terbunuh hari selasa.
1. Allah menenggelamkan Qarun bersama keluarga dan harta kekayaanya ke dalam perut bumi.
2. Allah menghancurkan Firaun beserta semua pengikut2nya.
3. Allah menghancurkan Raja Namruz bin Kan'an dengan memasukkan serangga ke dalam telinganya.
4. Allah menghancurkan kaum Nabi Saleh a.s.
5. Allah menghancurkan kaum Nabi Hud a.s dengan hembusan angin yang kuat.
1. Nabi Ibrahim bertemu dengan Raja Mesir.
2. Saudara-saudara Nabi Yusof berjumpa dengan Nabi Yusof setelah mereka membuang dan mengasingkannya (masa ni, Yusof jadi raja mesir yang terkenal).
3. Bunyamin iaitu saudara kecil Nabi Yusof datang ke Mesir dan berjumpa dengan Nabi Yusof.
4. Nabi Yaakub datang ke negeri Mesir juga untuk bertemu anakandanya yang dirindui.
5. Nabi Musa a.s memasuki Mesir pada hari khamis untuk mengajak Firaun menyembah kepada Allah.
6. Rasululllah s.a.w memasuki Kota Mekah selepas perjanjian hudaibiyah.
1. Pernikahan antara Nabi Adam dan Hawa.
2. Pernikahan antara Nabi Yusof dengan Zulaikha.
3. Pernikahan antara Nabi Musa a.s dan Shafura binti Nabi Syuaib a.s.
4. Pernikahan antara Rasulullah s.a.w dengan Khadijah Khuwailid.
5. Pernikahan antara Nabi Sulaiman a.s dengan Ratu Balqis dari negeri Saba'.
6. Pernikahan antara Rasulullah s.a.w dengan Siti Aisyah binti Abu Bakar.
7. Pernikahan antara Ali bin Abi Talib r.a dengan Fatimah Az-Zahra.
Hari ni pernah disebut oleh Rasulullah sebagai hari tipu daya kerana:
1. Kaum Nabi Nuh membangkang kepada Nabinya.
2. Kaum Nabi Saleh mencabar Nabinya dengan menyembelih unta yang diamanahkan kepada mereka.
3. Saudara-saudara Nabi Yusof mengkhianati Nabi Yusof dengan mencampakkannya ke dalam perigi di padang pasir.
4. Raja Firaun mencabar Nabi Musa.
5. Orang2 Yahudi mengkhianati dan mengejar Nabi Isa a.s untuk membunuhnya. Lalu, Allah mengangkat Nabi Isa ke langit.
6. Orang2 Quraisy menipu dan mencabar Nabi Muhammad di Darun Nadwah.
7. Kaum Yahudi melanggar perintah Allah dengan menangkap ikan walaupun hari itu di larang mereka berbuat demikian.
1. Allah menjadikan neraka.
2. Allah mencipta bumi yang tujuh lapis.
3. Allah mencipta langit yang tujuh lapis.
4. Allah menjadikan 7 anggota adam.
5. Allah menjadikan bilangan hari yang tujuh.
6. Allah menjadikan bintang2 yang beredar.
7. Allah menjadikan lautan yang tujuh.
Di antara hari-hari yang tujuh itu, hari Jumaatlah yang paling mulia dan digelar penghulu bagi segala hari. Banyak fadhilat yang boleh kita perolehi pada hari Jumaat.
Begitulah peristiwa-peristiwa penting yang berlaku pada sekian-sekian hari. Hanya dengan mengimbas kembali lipatan sirah nabawiyah, barulah kita dapat gambaran sepenuhnya. Alangkah baiknya kalau kita berada di bumi anbiya. Bolehlah kita menuruti sejarah-sejarah silam, zaman pemerintahan nabi-nabi. Allah menjadikan masa dalam seminggu tu ada 7 hari
Extracted from CVT Forum
On September 5th, 2007 aura says:
Assalaamu'alaikum wbr. dan Salam sejahtera kepada semua terutamanya Dr. Norhissam
Surah AnNuur : 35
اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ الْمِصْبَاحُ فِي زُجَاجَةٍ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونِةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ نُّورٌ عَلَى نُورٍ يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاءُ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
Allah adalah cahaya langit dan bumi. Perbandingan cahaya-Nya laksana misykat (sebuah lubang dinding yang tumpat), yang berisi sebuah lampu yang amat terang di dalam sebuah kaca dan kaca itu bersinar laksana bintang mutiara, ia dinyalakan dengan minyak dari sejenis pokok yang amat berkat iaitu pokok zaitun yang tumbuh tidak di sebelah Timur dan tidak pula di sebelah Barat. Minyaknya sahaja hampir-hampir memancarkan cahaya yang terang walaupun belum disentuh api. Iaitu cahaya yang berlapis cahaya. Allah menunjukkan kepada cahaya-Nya siapa sahaja yang dikehendaki-Nya. Dan Allah membuat perbandingan-perbandingan kepada manusia dan Allah maha Mengetahui segala sesuatu.
Tidak dapatlah saya nak memberikan komen kerana jawapan yang dicari ada di sini. saya sekadar singgah sejenak.
Saya bersetuju dengan Dr. mengenai E=mc2 yang hanya menerangkan mengenai formula tenaga. Namun mungkin kita masih boleh lihat dari perspektif lain pula mengenai penerangan tenaga (yang juga membuktikan bahawa apa yang dikatakan oleh Dr. mengenai 'kejadian berpasang-pasangan' : (penerangan berikut adalah secara ringkas)
a. Manusia - tenaga dalam tubuh manusia yang peka/'berinteraksi' dengan persekitarannya contohnya suhu, cuaca, laut, angin, matahari, angkasa/ruang dsb. Rasanya boleh dikatakan kita sebenarnya hidup secara harmoni dan ada 'link' dengan kosmos.
Tenaga juga datangnya dari makanan berasal dari tumbuhan yang melalui proses fotosintesis dibantu oleh matahari dan sukros/glukos dibentuk (tenaga dalaman tumbuhan)
b. Objek - dalam termodinamik, tenaga dalam tubuh ditandakan dengan U atau E, adalah tenaga kinetik yang berasal dari molekul bergerak secara translational, rotational dan vibrational dan tenaga berpotensi yang berkaitan dengan tenaga elektrik dan vibrational atom dalam molekul/kristal.
Jadi tenaga ialah karektoristik 'matter' yang mengerakkan (trigger) sesuatu perkara berlaku atau tenaga potensi yang disimpan dan berpotensi untuk membuatkan sesuatu berlaku.
Apa yang saya terangkan di atas masih berada dalam sempadan sains dan saya tidak menyentuh :
a. Mengenai teori temporal (angkasa) - sebagai menyokong apa yang disebutkan oleh Dr. Norhissam mengenai 'pasangan' - contohnya kejadian 'lubang hitam' yang dikatakan ada kaitan dengan masa dan anti-masa (analogus matter vs anti-matter)
b. Pandangan kesufian/metafizik/gnostik Islam.
b. Mengenai tenaga dalaman secara mistik yang bersabit dengan Chi, Qi-Gong/Reiki - mungkin di suatu masa kelak.
Apa yang saya ingin tekankan ialah pentingnya kita melihat dari perspektif-perspektif lain mengenai tenaga - barulah kita akan dapat lihat 'the big universal picture' atau 'helicopter view'.
Tidaklah niat saya untuk menunjukajar mengenai perkara ini kerana saya yakin Dr. lebih arif dari saya dalam hal-hal yang saya sebutkan ini.
Terima kasih di atas minat Dr. untuk menjemput saya seterusnya menyumbang sedikit kajian-kajian yang tidaklah begitu diminati ramai.
Namun begitu, saya ingin ingatkan para pembaca bahawa semua topik yang saya pilih tidak akan overlapping topik CVT dan mana-mana konsep perubatan atau mana-mana haipotesis yang telah dijelaskan oleh Dr. Norhissam dan rakan-rakannya di banyak portal/laman web. Jika tidak topik ini tidak akan jadi 'interesting'.
Teori temporal berkaitan rapat dengan struktur pe'masa'an (masa). Secara amnya masa didominasi oleh 'tenaganya' yang tersendiri. Ini termasuklah gabungan daya graviti dan elektromagnetik di mana masa akan bergerak secara seragam bersekali dengan alam semesta ini.
Jirim dipengaruhi oleh tenaga atom (termasuk tenaga/daya yang disebutkan di atas) bagi memastikan ianya kohesif. Graviti akan memastikan keharmonian jirim di bumi. Tenaga kinetik menggerakkan jirim menerusi mana-mana dimensi.
Firman Allah SWT dalam Surah Fusilat:
"Kami akan memperlihatkan kepada mereka tanda-tanda (kekuasaan) kami di segenap ufuk (Al-Afaq) dan pada diri mereka sendiri sehingga jelaslah bagi mereka bahawa Al Qur'an benar”
Al-Afaq ditafsirkan mengikut konteks tetapi ianya bermaksud - arah tanpa sempadan, dimensi dan juga horizon. Bagi diri kita – dimensi ialah arah kanan, kiri, depan, belakang, atas, bawah dan di dalam.
Dalam fizik - penyatuan semua tenaga dalam 10 ruang dimensi dicampur dengan masa (hyperspace) terutamanya pada proposisi super simetri dan dalam teori-M superstring.
Apakah teori kembali ke masa silam/atau melihat masa hadapan/perjalanan menerusi masa adalah fiksyen? Jika ianya fiksyen, tentunya mentah-mentah kita boleh menolak peristiwa Israk Mikraj, kita juga perlu menolak pandangan yang berdasarkan ilmu mukasyafah, kita juga perlu menolak 'ramalan' Rasulullah SAW mengenai zaman-zaman yang belum berlaku ketika itu? Kita juga tidak boleh berwawasan atau merancang untuk masa hadapan kerana kesempitan akal kita yang tidak dapat menerima bahawa 'perjalanan masa' itu satu perkara yang tidak munasabah? Kita juga harus menolak kekeramatan dan manakib waliyullah yang boleh berjalan dari satu tempat ke satu tempat yang jauh dalam masa yang singkat?
Abu Hasan Ali Al Asyari pernah melakukan kajian mengenai satu partikel sab-atomik yang dinamakan oleh ahli fizik barat sebagai Tachyon**. Tachyon merupakan satu partikel sab-atomik yang cukup istimewa. Ianya mampu melintasi mana-mana tenaga atau daya yang menggerakkan masa. Sebuah roket yang dilancarkan mempunyai peruntukan secukupnya untuk melepaskan diri dari tarikan graviti. Begitu jugalah dengan Tachyon yang mempunyai peruntukan secukupnya untuk melepasi kelajuan masa.
Firman Allah SWT :
22:47. Dan mereka meminta kepada kamu supaya disegerakan azab! Allah tidak akan memungkiri janji-Nya; dan sesungguhnya sehari dengan Pemelihara kamu seperti seribu tahun daripada perhitungan kamu.
32:5. Dia mengarah urusan dari langit ke bumi, kemudian ia naik kepada-Nya dalam satu hari yang ukurannya seribu tahun daripada perhitungan kamu.
70:4 Kepada-Nya malaikat-malaikat dan Roh naik dalam sehari yang ukurannya lima puluh ribu tahun.
** Teori temporal ini pernah dibincangkan oleh Al-Allamah Ustaz Haji Ahmad Che Din (Junaidin) secara komprehensif dalam syarah beliau mengenai Nur dan Laser (Tachyon)
Monday, September 8, 2008
The Light of the Prophet
Sayyid Mostafa (M.) al-Badawi (PhD)
"Allah is the light of the heavens and the earth . . . " The Light is one of the ninety-nine Beautiful Names of Allah. Light is that by which things become known. Things may exist in the dark, but they cannot be seen. Light may be physical, such as the light of the sun or the moon, or intelligible, like the light of the intellect. The latter is that which illuminates the darkness of ignorance with the light of knowledge. Total darkness is non-existence, thus light is that which brings created beings out of non-existence into existence. It is the creative act of Allah and this is one of the meanings of "Allah is the light of the heavens and the earth . . . " The other meaning is that every light in the universe is but a reflection of His mercy, every knowledge a reflection of His knowledge and so on. "Allah created His creation in darkness," said the Prophet, may Allah’s blessings and peace be upon him, "then He sprayed them with His light. Those whom this light reached became rightly guided, while those it did not went astray." And he also said, as recorded by Muslim, "Allah, August and Majestic is He, wrote the destinies of creation fifty thousand years before He created the Heavens and the earth. His throne was on the water. Among what He wrote in the Remembrance, which is the Mother of the Book, was: Muhammad is the Seal of the Prophets."
The Mother of the Book is the source of all knowledge, including the Divine Scriptures. It is the essential knowledge of Allah before He created creation. This is why it is said to have been written fifty thousand years before the creation of the cosmos, a symbolic number, since without stars and planets there cannot be days and years as we understand them. Allah conceived His creation in the darkness of non-existence, then with the light of His creative act brought them out into existence. Thus the First Light was created, a being appearing against the dark background of non-existence. "The first thing that Allah created was the Intellect," said the Prophet, may Allah’s blessings and peace be upon him. He also said, "The first thing that Allah created was the Pen," which amounts to the same thing, since the first intellect is the primordial light in its passive aspect as recipient of the knowledge of what is to be, while the Pen is the primordial light in its active aspect of writing this knowledge on the Guarded Tablet at Allah’s command. "The first thing that Allah created was the Pen and He said to it: Write! So it wrote what is to be forever." From this First light all of creation, with all its varied forms and meanings till the end of time unfolds.
This primordial light is what is called the Light of the Prophet, may Allah’s blessings and peace be upon him, since he is the created being who received the major share of it.
This light was also the origin of the lights of all other Divine Messengers, of the angels, then of all other beings. This is how the Prophet, may Allah’s blessings and peace be upon him, could say, "I was a Prophet when Adam was still between spirit and body." The power of this light made the Prophet’s radiation so powerful, once he appeared on earth, that Allah calls him in the Qur’ān "an illuminating lamp." Allah describes the sun and the moon in the Qur’ān in like manner explaining what He means when He says that He made the Prophet "an illuminating lamp". He says, Exalted is He:
"Have you not seen how Allah created seven heavens, one upon another, and set the moon therein for a light and the sun for a lamp?" Here he calls the sun a lamp, since its light is self generating, but He calls the moon a light, since it but reflects the light of the sun. He also says: " . . . and We appointed a blazing lamp . . . " The sun’s light being extremely hot, and, "Blessed is He who has set in the sky constellations and has set among them a lamp and an illuminating moon," emphasizing that the moon’s light is light with little heat. When He says to His Prophet: " O Prophet! We have sent you as a witness, a bearer of good tidings and of warning, as a caller to Allah by His leave and as an illuminating lamp," we are to understand that He made the Prophet’s light powerful like the sun’s, yet cool and gentle like the moon’s.
Some of the Prophet’s Companions were given to see this light as even brighter than both the sun and moon, for when they walked with him they noticed that he cast no shadow on the ground. Those who saw him in the full moon noticed that his blessed face was brighter than the moon, and one of his Companions, the Lady Rubayyi‘, when asked to describe him, said, "My son, had you seen him, you would have seen the sun shining."
The light of the Prophet shone at all levels, it filled the material, intermediary, and spiritual worlds, dispelled the darkness of ignorance and disbelief, and is destined to shine across the ages till the end of time.
That this light was physical as well as spiritual was borne witness to most amply by those who saw him. The Lady ‘A‘isha related how she saw the whole room fill with light one night, then it disappeared, while the Prophet continued to call upon his Lord. Then the room was filled with a more powerful light which disappeared after a while. She asked, "What is this light I saw?" he said, "Did you see it. O ‘A‘isha?" "Yes!" she replied. He said, "I asked my Lord to grant me my nation, so He gave me one third of them, so I praised and thanked Him. Then I asked him for the rest, so He gave me the second third, so I praised and thanked Him. Then I asked Him for the third third, so He gave it to me, so I praised and thanked Him." She said that had she wished to pick up mustard seeds from the floor by this light she could have. In the famous description of Hind ibn Abi Hala, the Prophet’s stepson from the Lady Khadija, "He was dignified and awe inspiring, radiant like the radiance of the moon on the night it is full…" Ibn ‘Abbas described how he saw light shining from between his front teeth. Abu Qursafa, as a boy, went to swear allegiance to the Prophet, together with his mother and her sister. When they returned home they told him, " My son, we have never seen the like of this man, nor anyone better looking, cleaner dressed, or gentler in his speech; and we saw as if light came out of his mouth." 
The Companion, Anas ibn Malik, may Allah be pleased with him, described how, when the Prophet, may Allah’s blessings and peace be upon him, first entered Madina, everything in Madina became illuminated, then how, when he died and was buried in ‘A’isha’s house, the light disappeared. The phenomenon was so sudden that the Companions were taken aback and began to doubt whether they had really seen it at all. This was only the light that radiated from his blessed body, for Madina itself remained the city of Light. Abū Hurayra related how they were once praying the night prayer of ‘isha’ with the Prophet, may Allah’s blessings and peace be upon him, and how the Prophet’s two grandsons, Hasan and Husayn climbed onto his back when he went into prostration. When he was done, he placed one of them on his right and the other on his left. Abu Hurayra asked him, "Shall I take them to their mother?" he replied, "No". Then a flashing light appeared from the sky, at which he said, "go to your mother." The light remained until they reached their house. On another occasion, Anas said that, he accompanied the Prophet, may Allah’s blessings and peace be upon him, into the mosque where they saw a group of people with their hands raised, calling upon Allah. "Do you see in their hands what I see?" the Prophet asked. "What is in their hands?" Anas replied. "There is light in their hands," replied the Prophet. "Ask Allah the Exalted to show it to me," said Anas. At the Prophet’s request, Allah showed it to him. Another Companion, ‘Amr al-Aslami, said that once they were with the Messenger of Allah, may Allah’s blessings and peace be upon him, on a very dark night and lost sight of each other. Suddenly ‘Amr’s fingers shone forth with light so that they were able to round up their mounts and gather again. The light did not subside until they had finished gathering. As for Abu ‘Abs, he used to pray all the ritual prayers with the Prophet, then walk back to his dwelling, at Bani Haritha, a few miles from the mosque. One dark rainy night, as he left the mosque, his staff was made to shine forth with light, so that he was able to walk safely back home. On another occasion, two of the Prophet’s well known Companions, Usayd ibn Hudayr and ‘Abbad ibn Bishr, left the Prophet’s house late on a dark night. The tip of the staff of one of them lit up like a lamp and they were able to walk. When they came to the place where they usually separated, the tip of the other staff lit up as well. Another Companion, al-Tufayl ibn ‘Amr al-Dawsi, related how, after his first visit to the Prophet, when he accepted Islam and was about to return to his tribe, he asked the Prophet for a sign to show to his tribesmen, at which a light shone forth from his forehead. He exclaimed, "Not here, O Messenger of Allah, they will think it a curse!" So the Prophet moved the light to the tip of al- Tufayl’s whip. He returned to his tribe with this sign and most of them accepted Islam.
Ka‘b ibn Zuhayr was a man from Muzayna, a highly talented poet who used his talent against the Prophet and his companions. Once Macca had been conquered, Ka`b became a fugitive, aware that the Prophet had ordered him executed. His brother, Bujayr, was a Muslim. He sent Ka`b a message that he could only save his life if he came to the Prophet repentant. Eventually Ka‘b agreed to this and came to Madina. The Prophet forgave him, accepted his allegiance, and gave him permission to recite the poem Ka`b had composed in his praise. When he came to the passage,
The Messenger is a light that illuminates
An Indian blade, a sword of Allah, drawn
the Prophet took his mantle, his burda, off his shoulders and put it on Ka‘b’s, signalling his approval. The best swords of the time were Indian and the connection between the sword and light is that the Arabs signalled the way by standing on a rise and brandishing their swords in the sun so that they flashed like mirrors.
The light of the Prophet, may Allah’s blessings and peace be upon him, manifested itself in his parents before and during his birth. His biographers have recorded that his father’s forehead shone with a light that a certain women from Quraysh noticed. She knew that the appearance of the Prophet of the End of Time was imminent and felt that ‘Abdallah’s forehead signalled his being the father. She offered herself to him, but he refused. Soon `Abdallah married Amina and, once she became pregnant with the Prophet, the light vanished from his forehead. He met the same woman again and, noticing she no longer wanted him, asked her why. She replied that he no longer carried that light on his forehead. As for the Lady Amina, when she became pregnant, she saw in a dream-vision that a light came out of her that lit the land as far north as Syria. She was also told in her dream that she was pregnant with the master of this nation and the sign of that would be that when she gave birth to him she would see a light coming out with him that would shine over Bosra in Syria. "When this happens", she was told, "call him Muhammad!" "I conceived him, " she said, "and suffered no pain until delivery. When he came out of me, a light came out with him that illuminated everything from East to West…" She also said, "I saw the night I gave birth to him a light that illuminated the palaces of Syria so that I saw them." The Prophet later confirmed this, saying, "My mother saw, when she gave birth to me, a light that illuminated the palaces of Bosra." This event is also a very clear indication of the spiritual rank of the Lady Amina, for to see the palaces of Bosra in Syria from Macca demands the spiritual vision of sanctity. Later, the Prophet’s uncle, ‘Abbas, praised him with a poem, on his return from the Tabuk expedition, saying:
You, when you were born, the earth was lit
And with your light so was the sky
When his wet-nurse, Halima al-Sa‘dia, first saw him, she laid her hand on him and he smiled. "When he smiled," she said, "a light appeared from his mouth that rose to the sky."
Some of the hadiths we have quoted here have strong chains of transmission, others have weaker ones. However, we must remember that even the chain considered weakest by Muslim traditionists, is quite acceptable as historical proof to any professional historian on this planet, being far stronger and better authenticated than other ancient sources he works with. It is also well known that weak traditions strengthen each other so as to become acceptable. This is why those we have quoted here have been accepted by leading scholars such as Ibn Kathir, Suyutiī, Qadi ‘Iyad, Bayhaqi, and others.
Commenting on the verse of Qur’an,"There has come to you a light from Allah and a clear Book," the well-known scholar al-Alusi says that the light in question is no other than the Prophet, may Allah’s blessings and peace be upon him. He quotes the Follower, Qatada, as an authoritative source for this opinion, as well as other well known scholars, pointing out that this is the most logical interpretation of the construction of the verse, Then he also quotes those whose opinion differs from his in that they believe that both the light and the Book refer to the Qur’an. This he does because real Muslim scholars, as opposed to pretenders and impostors, always quote, along with their own opinions, the contrary opinions of other reputable scholars, so weighing both in the most objective manner. Qadi ‘Iyad, the famous author of al-Shifa’, is of the same opinion as al-Alusi, an opinion, an opinion shared by other famous commentators such as Tabari and Qurtubi.
Although the Prophet’s light is the most powerful in the universe, since he is the nearest created being to Allah, it is not the only one. Angels are made of light, the Qur’an is light, the spirits of human beings are light, faith is light, knowledge is light, the sun, the moon, and the stars are also lights. The light of each human being depends upon his faith, knowledge, and virtue. Thus the most powerful lights are those of Divine Messengers, then those of Prophets, saints, virtuous believers, and finally those of sinful believers. This is the hierarchy of human beings. Both the first and the last are human, all have lights, and all are slaves of Allah, but the distance between the top of the pyramid and its bottom is so great that those at the bottom, in Paradise, will see those at the top as distant as, in this world, we see the stars at night.
1. Qur'an (24:35).
4. Tabarani and Abu Nu'aym.
5. Tirmidhi, Ahmad, Hakim and Bukhari in Tarikh.
6. Qur'an (71:16)
7. Qur'an (78:13)
8. Qur'an (25:61)
9. Qur'an (33:45 - 46)
10. al-Hakim al-Tirmidhi
13. Abu Nu'aym in Hilia.
14. Tirmidhi in Shama'il, Bayhaqi, Tabarani, and ibn Sa'd.
15. Tirmidhi in Shama'il, Darimi, Bayhaqi, Tabarani, and ibn Asakir.
17. Ahmad and ibn Majah.
18. Ahmad, Hakim, and Bazar.
19. Bukhari in Tarikh, Bayhaqi and Abu Nu'aym.
20. Bukhari in Tarikh, Bayhaqi and Tabarani.
23. Ibn Hisham.
24. Ibn Ishaq.
25. Ibn Hisham.
26. Hakim, Ahmad, Bazzar, Tabarani, Bayhaqi and Abu Nu'aym.
27. Ibn Ishaq.
28. Ibn Sa'd, Tabarani, Bayhaqi, Abu Nu'aym, Abu Ya'la, Ibn Ishaq.
29. Abu Nu'aym.
30. Ibn Sa'd, Ahmad, Bazzar, Tabarani, Abu Nu'aym, and ibn Asakir.
31. Hakim and Tabarani.
32. Bayhaqi, Abu Nu'aym, ibn Ishaq and Abu Ya'la.
33. Qur'an (5:15)
Author : Sayyid Mostafa (M.) al-Badawi (PhD)
Copyright : © Sayyid Mostafa (M.) al-Badawi (PhD)
Retrieved from : Mas'ud Ahmad Khan's Web Presence
* Sayyid Mostafa (M.) al-Badawi (PhD) : The Hand of the Prophet -06/09/2008
* Al-Habib Muhammad bin Zein bin Semait - Al-Wasilatil 'Adheem -06/09/2008
* Shaykh Gibril Fouad (G.F.) Haddad (PhD) : The Prophetic Title "Best of Creation" -04/09/2008
* Shaykh Abdal-Hakim Murad : Understanding the Four Madhhabs -02/09/2008
* Shaykh Nuh Keller : The Place of Tasawwuf in Traditional Islam -31/08/2008
* Shaykh Nuh Keller : Adab of Islam -30/08/2008
* Shaykh Nuh Keller : Adab of Sunna -30/08/2008
* Shaykh Nuh Keller : The Basmalah Is Part of al-Faatihah -08/03/2008
* Al-Habib Umar Bin Hafidh : The Advice of Al-Habib Umar Bin Hafidh -31/01/2008
* Al-Habib Ali al-Jifri : Interview of Al-Habib Ali Zain al-Abideen al-Jifri