আমরা জানি, আল্লাহর বাণী পবিত্র কুরান মাজীদ পৃথক পৃথক সাত কেরাতে নাজিল হয়েছে। রাসুল (সাঃ) বলেনঃ إِنَّ الْقُرْآنَ أُنْزِلَ عَلَى سَبْعَةِ أَحْرُفٍ فَاقْرَءُوا مِنْهُ مَا -تَيَسَّرَ
অর্থাৎ, নিশ্চয় কুরান মাজীদ সাত হরফে(সাতটি ভিন্ন ভিন্ন কেরাতে) নাজিল হয়েছে। এগুলো থেকে যেটি সহজ মনে হয় তাই তোমরা পড়।(বুখারী শরিফ, হাদীস নং-২৪১৯) সমস্ত উলামায়ে কেরাম এ কথায় একমত। এখানে বিভিন্ন কেরাতে কুরান পড়াতে খুব বেশি পার্থক্য নেই।
বিভিন্ন কেরাতের পার্থক্য সংক্ষেপে এভাবে বলা যায়ঃ
* কোন কেরাতে একটা নির্দিষ্ট স্থানে ইদ্গাম করা হয় কিন্তু অন্য কেরাতে তা করা হয় না।
·* কোন কোন কেরাতে কিছু জায়গায় ইমালাহ করা হয় কিন্তু অন্য কেরাতে তা করা হয় না।
* কোন কেরাতে মাদ্দে বদল দুই হারকাত(এক আলিফ) পরিমাণ দীর্ঘ করা হয়, অন্য কেরাতে ছয় হারকাত(তিন আলিফ) পরিমাণ দীর্ঘ করতে হয়।
* আরবী শব্দ شئ কোন কেরাতে পড়া হয় “শাইয়িন” কোন মাদ্দ ছাড়া, কিন্তু অন্য কেরাতে তা “শাই...ইয়িন” ছয় হারকাত (তিন আলিফ)পরিমাণ দীর্ঘ করে পড়তে হয়।
* কিছু কিছু ক্ষেত্রে একটি শব্দ (ক্রিয়াবাচক পদ) কোন কেরাতে “ইয়া” দিয়ে আবার কোন কেরাতে “তা” দিয়ে এসেছে। এখানে একটি কেরাতে শব্দটিকে নিষেধাজ্ঞামূলক ও অন্য কেরাতে নিছক নাবোধক(নিষেধাজ্ঞা মূলক নয়) হিসাবে তুলে ধরা হয়েছে।
* কোথাও কোথাও যবর যেরের পার্থক্য রয়েছে। সেখানে একটি বাক্যে শব্দটিকে আদেশবাচক এবং অন্যটিতে সংবাদমূলক ব্যবহৃত হয়েছে।
* কোথাও কোথাও কোন কাজকে আল্লাহ তায়ালা নিজের দিকে সম্বন্ধ করে উল্লেখ করেছেন আবার কোথাও তৃতীয় পক্ষের দিকে সম্বন্ধ করেছেন। যেমনঃ সূরা নাহলের ১১ নং আয়াতে আল্লাহ বলেনঃ يُنبِتُ لَكُم بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالأَعْنَابَ (তিনি তোমাদের জন্যে ফসল-ফলাদি,যাইতুন, খেজুর ও আঙ্গুর উৎপাদন করেন) অন্য কেরাতে এ আয়াতটি এসেছে এভাবেঃ ُننبِتُ لَكُم بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالأَعْنَابَ (আমি তোমাদের জন্যে ফসল-ফলাদি,যাইতুন, খেজুর ও আঙ্গুর উৎপাদন করি।)
* কোথাও সম্বোধন করে শব্দ উল্লেখ করা হয়েছে আবার কোথাও সংবাদ হিসাবে উল্লেখ করা হয়েছে। যেমনঃ আল্লাহর বাণীঃ أفلا تعقلون (তোমরা কি বুঝ না?) একই আয়াতে অন্য কেরাতে এসেছে أفلا يعقلون(তারা কি বুঝে না?)
* কোথাও একটি শব্দ তাশদীদযুক্ত ভাবে আবার অন্য কেরাতে তাশদীদ ছাড়া শব্দ উল্লেখিত হয়েছে।
* কোথাও একটি শব্দ একবচন এবং অন্য কেরাতে বহুবচনে ব্যবহৃত হয়েছে।
* কোথাও একটি শব্দকে পুং লিঙ্গ এবং অন্য কেরাতে স্ত্রীলিঙ্গ হিসেবে উল্লেখিত হয়েছে।
* কোথাও কোন শব্দে ই’রাবের পার্থক্য রয়েছে। যেমনঃ সূরা মায়িদার ৬ নং আয়াতে أرجلكم إلى الكعبين –এর প্রথম শব্দে কোন কেরাতে “লাম” অক্ষরে যবর আবার কোন কেরাতে যের দিয়ে বর্ণিত হয়েছে।
* কোন কোন শব্দের কোন নির্দিষ্ট অক্ষর কোথাও হারকাতযুক্ত আবার কোথাও সাকিনযুক্ত বর্ণিত হয়েছে।
* কোথাও কোথাও নির্দিষ্ট অক্ষর বিভিন্ন ভাষার পার্থক্যের কারণে শব্দের পার্থক্য হয়েছে।
সাত কেরাত হওয়ার হেতু কিঃ
রাসূল (সাঃ) কে জিবরাইল (আঃ) বিভিন্ন সময় বিভিন্ন কেরাতে কুরান শুনাতেন। রাসূল (সাঃ) বলেছেন যে, প্রতিটি তেলাওয়াতই সয়ং সম্পুর্ণ। তাই, তিনি তার উম্মতকে যেকোন কেরাতে তেলাওয়াত করার অনুমতি দিয়েছেন। এগুলো সবই(সাত কেরাতই) আল্লাহর পক্ষ থেকে রাসুল (সাঃ) এর উপর নাজিলকৃত এবং তার পক্ষ থেকে মুতাওয়াতির রেওয়ায়েতে আমাদের কাছে এসেছে। এগুলো সবই কুরান এটা বিশ্বাস করা জরুরী।
এবার আসুন! আমরা এ সাত কেরাত কাদের কাছ থেকে আমরা বিস্তারিতভাবে পেয়েছি তাদের নাম জেনে নিই। যারা এ কীরাত সমূহকে প্রচার প্রসারে আত্ননিয়োগ করেছিলেন। সে সন্মানিত ব্যক্তিবর্গ হলেনঃ
১.আব্দুল্লাহ ইবনে কাসীর আল-মাক্কী।
২.নাফে’ ইবনে আবী নাঈম আল-মাদানী।
৩. আব্দুল্লাহ ইবনে আমের আশ-শামী।
৪. আবু আমর ইবনে আলা আল-বাসরী।
৫.আসেম।
৬.হামজাহ।
৭.কাসায়ী আল-কুফী।
এদের কাছ থেকে অন্য চৌদ্দজন বর্ণণা করেছেন। তারা হলেন:-
(১)আব্দুল্লাহ ইবনে কাসীর আল-মাক্কী হতে ক. আল-বাজ্জী ও খ. কামবাল।
(২) নাফে’ ইবনে আবী নাঈম আল-মাদানী হতে ক. ওয়ারশ ও খ. ক্বালুন।
(৩)আব্দুল্লাহ ইবনে আমের আশ-শামী হতে ক. ইবনে যাকওয়ান ও খ. হিশাম।
(৪) আবু আমর ইবনে আলা আল-বাসরী হতে ক.আবু আমর আদ-দুরী ও খ. আবু শুয়াইব আস-সুসী।
(৫)আসেম হতে ক. আবু বাকার ও খ. হাফস।
(৬) হামজাহ হতে ক. খালফ ও খ. খাল্লাদ।
(৭)কাসায়ী আল-কুফী হতে ক. আবুল হারেস ও খ.আবু উমার আদ্-দুরী।
তাওবাঃ সংগা ও শর্তাদি
*তাওবা কি?
তাওবা আরবী শব্দ।পবিত্র কুরান মাজীদে এ শব্দটি 6 বার বর্ণিত হয়েছে। এর শাব্দিক অর্থঃ-
অনুতপ্ত হওয়া, ফিরে আসা, প্রত্যাবর্তন করা ইত্যাদি।
পারিভাষিক অর্থে- গুনাহ করার পর অনুতপ্ত হয়ে আল্লাহর কাছে কান্নাকাটি করা ও উক্ত গুনাহের কাজ বর্জন ও তা পূণরায় না করার দৃঢ় অঙ্গিকার করাকে তাওবা বলে।
অনুতপ্ত না হয়ে যদি শুধুমাত্র মুখে হাজার হাজার বার আস্তাগফিরুল্লাহ, আস্তাগফিরুল্লাহ বুলি আওড়াতে থাকি তা তাওবা বলে গণ্য হবে না। কারণ, তাওবা হল অন্তরের জিনিস। আল্লাহ তায়ালা অন্তরকে দেখবেন তা গুনাহ করার পর অনুতপ্ত হল কিনা? যদি কোন গুনাহগার বান্দা মুখে আস্তাগফিরুল্লাহ নাও উচ্চারন করে বরং অনুতপ্ত হয়ে আল্লাহর কাছে ক্ষমা চায় এবং উক্ত গুনাহের দিকে পুনরায় ফিরে না আসার সংকল্প করে তাহলে তা তাওবা বলে গণ্য হবে। আল্লাহ তায়ালা তাওবাকারীর তাওবাতে অত্যন্ত খুশি হন।
আল্লাহ তায়ালা কুরান মাজীদে বলেনঃ
قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعاً إِنَّهُ هُوَ الْغَفُورُ الرَّحِيم-ُ
বলুন! হে আমার বান্দারা! যারা গুনাহ করে নিজের জীবনের উপর জুলুম করেছ তোমরা আমার রহমত থেকে নিরাশ হইওনা। আল্লাহ তায়ালা সমস্ত গুনাহ মাফ করে দেবেন তিনি ক্ষমাশীল ও পরম দয়ালু। (সূরা যুমারঃ৫৩)
রাসূল (সাঃ) বলেনঃ যদি কোন পথচারী মরুভূমির মধ্যে নির্জন স্থানে উট বেধে রেখে ক্লান্ত হয়ে বিশ্রাম নিয়ে ঘুম থেকে উঠে দেখে তার উট, ও গচ্ছিত খাবার-দাবার উধাও হয়ে গেছে। মৃত্যুর প্রহর গুনতে গুনতে আবার ঘুমিয়ে পড়ল। ঘুম থেকে উঠে দেখে তার হারানো উট ফিরে এসেছে এবং তার খাবার দাবার ও তার কাধে রয়েছে। এটা দেখে সে যত খুশি হয় আল্লাহ তায়ালা কোন বান্দার তাওবাতে তার চেয়ে অনেক বেশী গুণে খুশি হন। (সংক্ষেপিত, বুখারী শরিফ)
*বান্দার তাওবাতে আল্লাহর আগ্রহঃ
আল্লাহ তায়ালা সব সময় অধীর আগ্রহে অপেক্ষায় থাকেন কখন তার বান্দা নিজের ভুল বুঝতে পেরে তার দরবারে কান্নাকাটি করে তাওবা করবে ? একজন জন্মদাত্রী মাতা তার শিশুকে যেমন ভালবাসেন আল্লাহ তায়ালা তার বান্দাদেরকে তার চাইতেও সহস্রগুণ বেশী ভালবাসেন।
হাদিস শরীফে এসেছেঃ-
عن أبو موسى الأشعري - رضي الله عنه - : أَنَّ رسولَ اللَّهِ صلى الله عليه وسلم قال : «إنَّ اللِهَ -عزَّ وجلَّ- يبْسُطُ يدَهُ باللَّيْلٍ ليَتوبَ مُسيءُ النهار ، ويبسُطُ يدَه بالنَّهار ليتُوبَ مُسيء الليلِ، حتى تطْلُعَ الشمسُ من مغرِبِها ». أخرجه مسلم.
অর্থাৎ, হযরত আবু মুসা আশআরী (রা:) হতে বর্ণিত,রাসুল (সা:) বলেন: আল্লাহ তায়ালা রাত্রিবেলায় নিজ হস- সম্প্রসারণ করেন যেন দিনে গুনাহকারী বান্দা তাওবা করে ফিরে আসে। আর তিনি দিনের বেলায় নিজ হস- সম্প্রসারণ করেন যেন রাত্রিবেলায় গুনাহকারী ব্যক্তি তাওবা করে ফিরে আসে। এমনিভাবে চলতে থাকবে পশ্চিম দিক হতে সূর্য উদিত হওয়ার আগ পর্যন-।(মুসলিম শরীফ)
*তাওবাহর শেষসীমাঃ
কিয়ামতের আগে পশ্চিম দিগন্তে সূর্য উদয়ের আগ মুহুর্ত পর্যন্ত আল্লাহ তায়ালা বান্দার তাওবা কবুল করবেন। তাই, বান্দা যত বড় গুনাহই করুক না কেন আল্লাহর দরবারে কান্নাকাটি করলে তিনি তাকে মাফ করে দিবেন। সে গুনাহ চুরি, ডাকাতি,ছিনতাই, যিনা-ব্যভিচার, খুন রাহাজানি যাই হোক না কেন। তাই, সুপ্রিয় মুসলিম ভাই! আসুন আমরা যারা গুনাহ করে ফেলেছি তারা আল্লাহর দরবারে কান্নাকাটি করে নিজেদের জীবনকে পরিশুদ্ধ করে নতুন করে জীবন গড়ি। হাদিস শরীফে রাসুল (সাঃ) বলেনঃ
عن أبو هريرة - رضي الله عنه - : أَنَّ رسولَ اللَّهِ صلى الله عليه وسلم قال : « مَنْ تابَ قبلَ طُلوعِ الشَّمسِ مِن مَغْربها ، تابَ اللّه عَليهِ ». أخرجه مسلم
অর্থাৎ, হযরত আবু হুরায়রা (রাঃ) হতে বর্ণিত, রাসুল(সাঃ)বলেছেন:যে ব্যক্তি পশ্চিম দিক হতে সূর্য উদিত হওয়ার পূর্বে তাওবা করবে আল্লাহ তার তাওবা কবুল করবেন।(মুসলিম শরীফ)
অন্য হাদিসে এসেছেঃ-
عن عبد الله بن عمر بن الخطاب - رضي الله عنهما - : أَنَّ النَّبي صلى الله عليه وسلم قال : «إنَّ اللّهَ يقبلُ توبة العبدِ ما لم يُغَرغِرْ ». أخرجه الترمذي.
অর্থাৎ, হযরত আব্দুল্লাহ বিন উমার বিন খাত্তাব (রা:) হতে বর্ণিত, রাসূল (সা:) বলেন: নিশ্চয় আল্লাহ তায়ালা বান্দার তাওবা কবুল করতেই থাকবেন যতক্ষন না মৃত্যুর সময় গরগর শব্দ শুরু হয়ে যায়। (তিরমিজী)
*তাওবাহের শর্তঃ
তাওবার কয়েকটি শর্ত রয়েছে। শে’রে খোদা আলী (রাঃ) বলেনঃ ছয়টি জিনিসের সমন্নয়ে তাওবাহ হয়। সেগুলো হলঃ
১। অতীতের গুনাহের জন্য অনুতপ্ত হওয়া।
২। যেসব ফরয ও ওয়াজিব কাজ ছেড়ে দেয়া হয়েছে তা সাধ্যমত আদায় করা।
৩। কারও ধন-সম্পদ অন্যায়ভাবে নিয়ে থাকলে তা তাকে ফেরত দেয়া।
৪। কাউকে কষ্ট দিয়ে থাকলে মাফ চেয়ে নেয়া।
৫। ভবিষ্যতে উক্ত গুনাহ না করার দৃঢ় সংকল্প গ্রহন করা।
৬। নিজেকে যেভাবে আল্লাহর নাফরমানী করতে দেখেছিল এখন তেমনি নিজেকে আল্লাহর আনুগত্য করতে দেখা। (তাফসীরে মাজহারী)
তাওবা আরবী শব্দ।পবিত্র কুরান মাজীদে এ শব্দটি 6 বার বর্ণিত হয়েছে। এর শাব্দিক অর্থঃ-
অনুতপ্ত হওয়া, ফিরে আসা, প্রত্যাবর্তন করা ইত্যাদি।
পারিভাষিক অর্থে- গুনাহ করার পর অনুতপ্ত হয়ে আল্লাহর কাছে কান্নাকাটি করা ও উক্ত গুনাহের কাজ বর্জন ও তা পূণরায় না করার দৃঢ় অঙ্গিকার করাকে তাওবা বলে।
অনুতপ্ত না হয়ে যদি শুধুমাত্র মুখে হাজার হাজার বার আস্তাগফিরুল্লাহ, আস্তাগফিরুল্লাহ বুলি আওড়াতে থাকি তা তাওবা বলে গণ্য হবে না। কারণ, তাওবা হল অন্তরের জিনিস। আল্লাহ তায়ালা অন্তরকে দেখবেন তা গুনাহ করার পর অনুতপ্ত হল কিনা? যদি কোন গুনাহগার বান্দা মুখে আস্তাগফিরুল্লাহ নাও উচ্চারন করে বরং অনুতপ্ত হয়ে আল্লাহর কাছে ক্ষমা চায় এবং উক্ত গুনাহের দিকে পুনরায় ফিরে না আসার সংকল্প করে তাহলে তা তাওবা বলে গণ্য হবে। আল্লাহ তায়ালা তাওবাকারীর তাওবাতে অত্যন্ত খুশি হন।
আল্লাহ তায়ালা কুরান মাজীদে বলেনঃ
قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعاً إِنَّهُ هُوَ الْغَفُورُ الرَّحِيم-ُ
বলুন! হে আমার বান্দারা! যারা গুনাহ করে নিজের জীবনের উপর জুলুম করেছ তোমরা আমার রহমত থেকে নিরাশ হইওনা। আল্লাহ তায়ালা সমস্ত গুনাহ মাফ করে দেবেন তিনি ক্ষমাশীল ও পরম দয়ালু। (সূরা যুমারঃ৫৩)
রাসূল (সাঃ) বলেনঃ যদি কোন পথচারী মরুভূমির মধ্যে নির্জন স্থানে উট বেধে রেখে ক্লান্ত হয়ে বিশ্রাম নিয়ে ঘুম থেকে উঠে দেখে তার উট, ও গচ্ছিত খাবার-দাবার উধাও হয়ে গেছে। মৃত্যুর প্রহর গুনতে গুনতে আবার ঘুমিয়ে পড়ল। ঘুম থেকে উঠে দেখে তার হারানো উট ফিরে এসেছে এবং তার খাবার দাবার ও তার কাধে রয়েছে। এটা দেখে সে যত খুশি হয় আল্লাহ তায়ালা কোন বান্দার তাওবাতে তার চেয়ে অনেক বেশী গুণে খুশি হন। (সংক্ষেপিত, বুখারী শরিফ)
*বান্দার তাওবাতে আল্লাহর আগ্রহঃ
আল্লাহ তায়ালা সব সময় অধীর আগ্রহে অপেক্ষায় থাকেন কখন তার বান্দা নিজের ভুল বুঝতে পেরে তার দরবারে কান্নাকাটি করে তাওবা করবে ? একজন জন্মদাত্রী মাতা তার শিশুকে যেমন ভালবাসেন আল্লাহ তায়ালা তার বান্দাদেরকে তার চাইতেও সহস্রগুণ বেশী ভালবাসেন।
হাদিস শরীফে এসেছেঃ-
عن أبو موسى الأشعري - رضي الله عنه - : أَنَّ رسولَ اللَّهِ صلى الله عليه وسلم قال : «إنَّ اللِهَ -عزَّ وجلَّ- يبْسُطُ يدَهُ باللَّيْلٍ ليَتوبَ مُسيءُ النهار ، ويبسُطُ يدَه بالنَّهار ليتُوبَ مُسيء الليلِ، حتى تطْلُعَ الشمسُ من مغرِبِها ». أخرجه مسلم.
অর্থাৎ, হযরত আবু মুসা আশআরী (রা:) হতে বর্ণিত,রাসুল (সা:) বলেন: আল্লাহ তায়ালা রাত্রিবেলায় নিজ হস- সম্প্রসারণ করেন যেন দিনে গুনাহকারী বান্দা তাওবা করে ফিরে আসে। আর তিনি দিনের বেলায় নিজ হস- সম্প্রসারণ করেন যেন রাত্রিবেলায় গুনাহকারী ব্যক্তি তাওবা করে ফিরে আসে। এমনিভাবে চলতে থাকবে পশ্চিম দিক হতে সূর্য উদিত হওয়ার আগ পর্যন-।(মুসলিম শরীফ)
*তাওবাহর শেষসীমাঃ
কিয়ামতের আগে পশ্চিম দিগন্তে সূর্য উদয়ের আগ মুহুর্ত পর্যন্ত আল্লাহ তায়ালা বান্দার তাওবা কবুল করবেন। তাই, বান্দা যত বড় গুনাহই করুক না কেন আল্লাহর দরবারে কান্নাকাটি করলে তিনি তাকে মাফ করে দিবেন। সে গুনাহ চুরি, ডাকাতি,ছিনতাই, যিনা-ব্যভিচার, খুন রাহাজানি যাই হোক না কেন। তাই, সুপ্রিয় মুসলিম ভাই! আসুন আমরা যারা গুনাহ করে ফেলেছি তারা আল্লাহর দরবারে কান্নাকাটি করে নিজেদের জীবনকে পরিশুদ্ধ করে নতুন করে জীবন গড়ি। হাদিস শরীফে রাসুল (সাঃ) বলেনঃ
عن أبو هريرة - رضي الله عنه - : أَنَّ رسولَ اللَّهِ صلى الله عليه وسلم قال : « مَنْ تابَ قبلَ طُلوعِ الشَّمسِ مِن مَغْربها ، تابَ اللّه عَليهِ ». أخرجه مسلم
অর্থাৎ, হযরত আবু হুরায়রা (রাঃ) হতে বর্ণিত, রাসুল(সাঃ)বলেছেন:যে ব্যক্তি পশ্চিম দিক হতে সূর্য উদিত হওয়ার পূর্বে তাওবা করবে আল্লাহ তার তাওবা কবুল করবেন।(মুসলিম শরীফ)
অন্য হাদিসে এসেছেঃ-
عن عبد الله بن عمر بن الخطاب - رضي الله عنهما - : أَنَّ النَّبي صلى الله عليه وسلم قال : «إنَّ اللّهَ يقبلُ توبة العبدِ ما لم يُغَرغِرْ ». أخرجه الترمذي.
অর্থাৎ, হযরত আব্দুল্লাহ বিন উমার বিন খাত্তাব (রা:) হতে বর্ণিত, রাসূল (সা:) বলেন: নিশ্চয় আল্লাহ তায়ালা বান্দার তাওবা কবুল করতেই থাকবেন যতক্ষন না মৃত্যুর সময় গরগর শব্দ শুরু হয়ে যায়। (তিরমিজী)
*তাওবাহের শর্তঃ
তাওবার কয়েকটি শর্ত রয়েছে। শে’রে খোদা আলী (রাঃ) বলেনঃ ছয়টি জিনিসের সমন্নয়ে তাওবাহ হয়। সেগুলো হলঃ
১। অতীতের গুনাহের জন্য অনুতপ্ত হওয়া।
২। যেসব ফরয ও ওয়াজিব কাজ ছেড়ে দেয়া হয়েছে তা সাধ্যমত আদায় করা।
৩। কারও ধন-সম্পদ অন্যায়ভাবে নিয়ে থাকলে তা তাকে ফেরত দেয়া।
৪। কাউকে কষ্ট দিয়ে থাকলে মাফ চেয়ে নেয়া।
৫। ভবিষ্যতে উক্ত গুনাহ না করার দৃঢ় সংকল্প গ্রহন করা।
৬। নিজেকে যেভাবে আল্লাহর নাফরমানী করতে দেখেছিল এখন তেমনি নিজেকে আল্লাহর আনুগত্য করতে দেখা। (তাফসীরে মাজহারী)
তাই, সুপ্রিয় মুসলিম ভাই! আসুন আমরা যারা গুনাহ করে ফেলেছি তারা আল্লাহর দরবারে কান্নাকাটি করে নিজেদের জীবনকে পরিশুদ্ধ করে নতুন করে জীবন গড়ি। হাদিসে এসেছেঃ التَّائِبُ مِنَ الذَّنْبِ كَمَنْ لاَ ذَنْبَ لَهُ
যে গুনাহ থেকে তাওবা করল সে এমন হয়ে গেল যেন সে কোন গুনাহই করেনি।(বায়হাকী, জামেউল আহাদিস, ইবনে মাজাহ)
যে গুনাহ থেকে তাওবা করল সে এমন হয়ে গেল যেন সে কোন গুনাহই করেনি।(বায়হাকী, জামেউল আহাদিস, ইবনে মাজাহ)
Zakaat on agricultural products
Zakaah is the most important pillar of Islam after Prayer. The word “Zakaah” means both ‘purification’ and ‘growth’; so, our possessions are purified by setting aside a proportion for those in need. The obligatory nature of Zakaah is firmly established in the Quran, the Sunnah, the consensus of the Prophet’s Companions and the Muslim scholars
One of the most important principles of Islam is that all things belong to Allaah, and that wealth is therefore held by human beings in trust. Allaah also has set limits and restrictions on how to dispose of our wealth in order to strike a balance in the Muslim society. Allaah Almighty promised those who fulfill this duty a great reward in this world and the Hereafter, and whosoever doesn’t fulfill it is sternly warned of the grave consequences.
Zakaah on plants, fruits and grains
Plants and fruits are included in the types subject to Zakaat. Allaah Says (what means): “O you who believed, spend from the good things which you have earned and from that which We have produced for you from the earth...” [Quran 2: 267] And (what means): “…and give its due [Zakaah] on the day of its harvest…" [Quran 6: 141]
Allaah also Says (what means): “And He it is who causes gardens to grow, [both] trellised and untrellised, and palm trees and crops of different [kinds of] food and olives and pomegranates, similar and dissimilar. Eat of [each of] its fruit when it yields and give its due [zakaah] on the day of its harvest. And be not excessive. Indeed, He does not like those who commit excess.” [Quran 6: 141]
The Prophet enjoined Zakaah on the agricultural yield as shown in a Hadeeth narrated by Muslim : "A tenth is payable on what is watered by rivers, or rains, and a twentieth on what is watered by camels."
One of the most important principles of Islam is that all things belong to Allaah, and that wealth is therefore held by human beings in trust. Allaah also has set limits and restrictions on how to dispose of our wealth in order to strike a balance in the Muslim society. Allaah Almighty promised those who fulfill this duty a great reward in this world and the Hereafter, and whosoever doesn’t fulfill it is sternly warned of the grave consequences.
Zakaah on plants, fruits and grains
Plants and fruits are included in the types subject to Zakaat. Allaah Says (what means): “O you who believed, spend from the good things which you have earned and from that which We have produced for you from the earth...” [Quran 2: 267] And (what means): “…and give its due [Zakaah] on the day of its harvest…" [Quran 6: 141]
Allaah also Says (what means): “And He it is who causes gardens to grow, [both] trellised and untrellised, and palm trees and crops of different [kinds of] food and olives and pomegranates, similar and dissimilar. Eat of [each of] its fruit when it yields and give its due [zakaah] on the day of its harvest. And be not excessive. Indeed, He does not like those who commit excess.” [Quran 6: 141]
The Prophet enjoined Zakaah on the agricultural yield as shown in a Hadeeth narrated by Muslim : "A tenth is payable on what is watered by rivers, or rains, and a twentieth on what is watered by camels."
Types subject to Zakaah:
The scholars agree that Zakaah is obligatory on wheat, barley, dates and raisins, almonds and pistachios. There is, however, disagreement over whether or not all other types of agricultural yield are exempted.
The majority of the scholars hold the view that all types of agricultural yield (except vegetables and fresh fruits) which can be stored, or used as regular food, or dried, and are planted by human beings, are subject to Zakaah.
As for fresh fruits and vegetables, nothing is confirmed from the Messenger of Allaah concerning their Zakaah. However, it is still recommended to give something from them to the poor and the neighbors due to the generality of Allaah's statement (which means): "And spend of the good things you have earned and from what we brought out for you from the earth." [Quran 2: 267]
The scholars agree that Zakaah is obligatory on wheat, barley, dates and raisins, almonds and pistachios. There is, however, disagreement over whether or not all other types of agricultural yield are exempted.
The majority of the scholars hold the view that all types of agricultural yield (except vegetables and fresh fruits) which can be stored, or used as regular food, or dried, and are planted by human beings, are subject to Zakaah.
As for fresh fruits and vegetables, nothing is confirmed from the Messenger of Allaah concerning their Zakaah. However, it is still recommended to give something from them to the poor and the neighbors due to the generality of Allaah's statement (which means): "And spend of the good things you have earned and from what we brought out for you from the earth." [Quran 2: 267]
Nisaab of the Zakaah:
Nisaab is an Arabic word which technically (i.e. in Islamic jurisprudential terminology) refers to the minimum amount of wealth on which Zakaah is legitimately levied.
Most scholars say that there is no Zakaah due on plants or fruits until they attain the amount of five Wasaqs. Five Wasaqs equal, according to the majority of scholars, 651.4 kg. The Prophet said: "No Zakaah is payable in less than five Wasaqs of dates or grain." [Muslim]
The time for paying Zakaah:
Zakaah of agricultural products is due as soon as they are harvested. So, it is not permissible to delay giving out the Zakaah after the harvest of the crops. Allaah Says (what means): “… and give its due [Zakaah] on the day of its harvest…” [Quran 6: 141]
Zakaah is due on plants when the grains mature and are ready to be rubbed off and on the fruit when it is ripened. In the case of dates, for example, the indication will be their brightness or red color, and with grapes their sweetness. Zakaah on the grains is only due after removing the dust, husk, straw and chaff. However, Zakaah on fruits is due at the time of harvesting. It is sinful for the owner to dispose of anything before paying Zakaah.
If the farmer sold his grain after it had matured, and the fruit after it had ripened, then its Zakaah should be paid by him and not the buyer. This is because the obligation to pay Zakaah became due when the produce was still in the owner's possession. On the other hand, if the owner sold his harvest before it ripens, Zakaat should be paid out by the buyer.
The passage of a year (i.e. possession of property for one complete lunar year) is not a condition for paying Zakaah on plants and fruits. It is to be paid once only even if the rest of this kind of property is kept, or not spent, in many years.
Nisaab is an Arabic word which technically (i.e. in Islamic jurisprudential terminology) refers to the minimum amount of wealth on which Zakaah is legitimately levied.
Most scholars say that there is no Zakaah due on plants or fruits until they attain the amount of five Wasaqs. Five Wasaqs equal, according to the majority of scholars, 651.4 kg. The Prophet said: "No Zakaah is payable in less than five Wasaqs of dates or grain." [Muslim]
The time for paying Zakaah:
Zakaah of agricultural products is due as soon as they are harvested. So, it is not permissible to delay giving out the Zakaah after the harvest of the crops. Allaah Says (what means): “… and give its due [Zakaah] on the day of its harvest…” [Quran 6: 141]
Zakaah is due on plants when the grains mature and are ready to be rubbed off and on the fruit when it is ripened. In the case of dates, for example, the indication will be their brightness or red color, and with grapes their sweetness. Zakaah on the grains is only due after removing the dust, husk, straw and chaff. However, Zakaah on fruits is due at the time of harvesting. It is sinful for the owner to dispose of anything before paying Zakaah.
If the farmer sold his grain after it had matured, and the fruit after it had ripened, then its Zakaah should be paid by him and not the buyer. This is because the obligation to pay Zakaah became due when the produce was still in the owner's possession. On the other hand, if the owner sold his harvest before it ripens, Zakaat should be paid out by the buyer.
The passage of a year (i.e. possession of property for one complete lunar year) is not a condition for paying Zakaah on plants and fruits. It is to be paid once only even if the rest of this kind of property is kept, or not spent, in many years.
Combining different kinds of grains and fruits to complete the Nisaab:
The scholars agree that the different types of one product (e.g. different types of dates) may be added together to complete the Nisaab. But Zakaah is to be paid out from each type separately. Likewise, if there are different grades or qualities, Zakaat is to be paid out from each grade, or from the medium (i.e. not the best nor the worst). Thus, different kinds of raisins may also be combined together, and so can the various kinds of wheat and cereals.
Regarding combining various categories of grains, the scholars have different views. The predominant opinion is that no two things can be combined together to complete the Nisaab. The Nisaab must be considered on every category by itself. Therefore, barley cannot be added to wheat, and this is also applicable to dates, raisins, chickpeas and lentils. However, as we have mentioned above, different types of wheat can be combined together because all of them belong to the same category.
The scholars agree that the different types of one product (e.g. different types of dates) may be added together to complete the Nisaab. But Zakaah is to be paid out from each type separately. Likewise, if there are different grades or qualities, Zakaat is to be paid out from each grade, or from the medium (i.e. not the best nor the worst). Thus, different kinds of raisins may also be combined together, and so can the various kinds of wheat and cereals.
Regarding combining various categories of grains, the scholars have different views. The predominant opinion is that no two things can be combined together to complete the Nisaab. The Nisaab must be considered on every category by itself. Therefore, barley cannot be added to wheat, and this is also applicable to dates, raisins, chickpeas and lentils. However, as we have mentioned above, different types of wheat can be combined together because all of them belong to the same category.
The Rate of Zakaah:
The rate of Zakaah differs according to the method of irrigation. If it is watered naturally without the use of artificial means, then the due Zakaah is 10 % of the harvest. However, if it is irrigated by machinery or with purchased water, then the Zakaah payable is 5 % of the harvest.
Ibn 'Umar reported that the Prophet said: "On that which is watered by the heavens (i.e. rain) or springs or its own roots, 10 % of the harvest is due, and on that which is watered by a well or a stream (i.e. purchased water), 5 % of the harvest." [Al-Bukhaari and others]
In case the land is watered equally by artificial as well as natural means, then Zakaah payable will be 7.5 % of the crop.
All of the costs involved in harvesting, transportation, threshing, cleaning, storing, and others should be deducted before Zakaah is paid.
Ibn 'Abbaas and Ibn 'Umar hold that whatever is borrowed for the purpose of tilling, planting, and harvesting should first be taken out. [Yahyaa Ibn Aadam related this in Al-Kharaaj]
The rate of Zakaah differs according to the method of irrigation. If it is watered naturally without the use of artificial means, then the due Zakaah is 10 % of the harvest. However, if it is irrigated by machinery or with purchased water, then the Zakaah payable is 5 % of the harvest.
Ibn 'Umar reported that the Prophet said: "On that which is watered by the heavens (i.e. rain) or springs or its own roots, 10 % of the harvest is due, and on that which is watered by a well or a stream (i.e. purchased water), 5 % of the harvest." [Al-Bukhaari and others]
In case the land is watered equally by artificial as well as natural means, then Zakaah payable will be 7.5 % of the crop.
All of the costs involved in harvesting, transportation, threshing, cleaning, storing, and others should be deducted before Zakaah is paid.
Ibn 'Abbaas and Ibn 'Umar hold that whatever is borrowed for the purpose of tilling, planting, and harvesting should first be taken out. [Yahyaa Ibn Aadam related this in Al-Kharaaj]
(source: islamweb.net)
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History of 7 systems of quran recitation
We know that the holy quran reavealed on 7 systems of reading . we recieved that systems from the prophet (peace be upon him) by seven rawee(narrator).They are
1. Abdullah ibn kasir
2. nafe ibn abi naeem
3. abdullah ibn amer ash shamee
4. abu amr ibn a'la al basree
5. asem
6. hamjah
7. kasaee
We recieved the differents system of quran recieting from that honourable persons. they narrated that from their teachers they are from their teachers. in this way we recieved all this from the prophet muhammad (peace be upon him)
The existence of Allaah
Mankind, in general, has maintained a belief in the existence of the Creator of the Universe since time immemorial. The duty of the prophets of Allaah was not so much to inform their people of Allaah's existence as to warn them against associating others with Him, and to teach them how to serve Him. Allaah Says (what means): "Their messengers said, 'Is there any doubt concerning Allaah, the originator of the Heavens and the Earth?'" [Quran 14:10]
The early Muslim scholars did not even have to address the issue of the Existence of Allaah, for it was a blatantly obvious fact, which nobody questioned. It was only around the fourth century after the Prophet's migration to Madeenah, when people's doctrine started being infiltrated with atheism and permeated by unbelief, that the scholars had to address the issue.
The existence of Allaah is established by various categories of proofs, which may be conveniently classified under four categories.
Scriptural evidence
The major religions of the world have scriptures, which teach the existence of the Creator. In particular, the Quran, the only revealed book which has remained totally intact and preserved, establishes the existence of Allaah by compelling rational arguments, while at the same time serving as an enduring miracle testifying to His reality. It decisively establishes His uniqueness and non-resemblance to creation, and emphasizes that worship is only for Him.
The proof of "Fitrah" (natural inborn belief in Allaah)
As already mentioned, the human being has an inherent and inborn recognition of his Creator. This is a consequence of a pledge which Allaah took from the soul of every one of us before we came into this world, Allaah Says (what means): "And [remember], when your Lord took from the children of Aadam, their children behind them, and made them testify over their own selves, [saying to them], 'Am I not your Lord?' They said, 'Yea.'"[Quran 7:172]
Every human being is born with this natural disposition, which is called in Arabic "Fitrah". Abu Hurayrah has reported that the Messenger of Allaah () said: "Every child is born upon Fitrah, then it is his parents who make him Jewish, or Christian, or Magian (Zoroastrian), just as an animal delivers a perfect baby animal; do you find it mutilated?" [Al-Bukhaari]
But, this "Fitrah" sometimes becomes latent, especially when the human being is in a corrupt and spiritually degenerate environment, which is devoid of reminder and exhortation towards the Lord. The "Fitrah" surfaces, however, in times of calamity and distress. How many avowed atheists find themselves raising their hands to the skies in supplication when in affliction! And how do the staunch unbelievers cry out for deliverance when they are faced with death!
Allaah Says (what means): "[Allaah] it is who causes you to travel over land and sea; until, when you are in the ships, and they sail with [their passengers] with a fair breeze, and they are glad therein, a tempestuous wind reaches them, waves are coming at them from everywhere, and they think that they are overwhelmed therein; [then] they call to Allaah, making their faith pure for Him [alone], 'If You save us from this, we will surely be among the thankful!'" [Quran 10:22] Yet, this sincerity is often short-lived. Allaah Says (what means): "Then, when He saves them, behold, they rebel upon the earth wrongfully." [Quran, 10:23]
Mankind is all too apt, during the course of his daily life of comfort and enjoyment, to forget his Lord. Allaah Says (what means): "And when some trauma touches man, he calls to his Lord, turning repentant to Him. Then, when He grants him a favor from Himself, he forgets that for which he called to Him before, and sets up partners to Allaah." [Quran 39:8]
It is to awaken and alert this "Fitrah" that Allaah, in His mercy and wisdom, sent Messengers to remind people of their true religion, and to direct them towards fulfilling their commission of serving their Lord. Allaah has ordered His prophet to proclaim, Allaah Says (what means): "O mankind! If you are in [any] doubt regarding my religion, then [know that] I do not worship those whom you worship besides Allaah, but I worship Allaah Who will take your souls." [Quran 10:104]
The specific mention of death here drives home the stark reality, which even the pagans must concede to when faced with the glaring, intuitive evidence, that Allaah alone causes death. The rational individual, then, should prepare for this inevitability by responding to his Lord. Islam is merely a hearkening by man to his nature, an acceptance of that which is naturally good and intuitively right. Allaah Says (what means): "So, set your face toward the religion in uprightness. That is the "Fitrah" of Allaah, upon which He has created mankind. Let there be no changing of Allaah's creation." [Quran 30:30]
There are others who stubbornly resist this truth and reject Allaah's message when it is presented before them, although they are well aware of its veracity. This was the attitude of Pharaoh and his supporters, and its consequences are severe, in this world and the Hereafter, Allaah Says (what means): "They rejected [Our signs], although their own souls were convinced of their truth, [and this they did] out of iniquity and arrogance. See, then, what was the sequel for those who cause corruption!" [Quran 27:14]
Yet, even hardened deniers who stand in the way of truth and resist it may grab hold of it at the last moment, before it is too late, for on account of the surfacing of the "Fitrah", a disbeliever who is faced with death on the battlefield may suddenly embrace Islam. The Muslim who fights in Jihaad will similarly be exposed to death frequently, thus enhancing and sharpening his awareness of Allaah.
Rational proof
It is intuitively obvious, and confirmed by science, that the universe had a beginning. Every action requires a doer, and thus the existence of creation necessarily indicates the existence of the Creator. Allaah appeals to the human mind and rationality in the Quran, saying, (which means): "Were they created from nothing, or are they [themselves] the creators?" [Quran 52:35]. Quite obviously, we have been created, and brought into existence after being non-existent, and it is also plain that we do not create ourselves.
A few years ago, the sands in the "Rub' Al-Khaali" desert (the Empty Quarter) were blown away by a windstorm to reveal the ruins of a city that had been covered by the sands. Scientists began to examine the contents of the city to try to determine the period in which it had been built. Nobody among the archaeologists or others even suggested that this city could have appeared as a result of the natural actions of the wind, rain, heat and cold, and not by the actions of man. If anyone had suggested such a thing, people would have regarded him as crazy and would have taken pity on him. So how about if someone had said that this city was formed by the air from nothing in the far distant past, then it settled on the earth?
Having recognized the necessity of the existence of a Creator, one then realizes that there can only be one Creator. Allaah Says (what means): "If there were in [the heavens and the earth] gods other than Allaah, [the heavens and earth] would surely have been disordered." [Quran 21:22] Allaah Says (what means): "Allaah has not taken a son, nor is there any god with Him, for in that case, each god would assuredly have championed that which he created, and some of them would surely have overcome others. Glorified be Allaah above that which they allege!" [Quran, 23:91] Further, this one and only Creator cannot possibly resemble creation. Allaah Says (what means): "Is, then, He Who creates, like he who does not create? Do you not reflect?" [Quran 16:17]
Perceptual experience
We witness and experience the answering of prayers, and this in itself indicates the existence of Allaah. Allaah Says (what means): "When you sought help of your Lord, and He answered you."[Quran 8:9] Al-Bukhaari and Muslim have both narrated the Prophet's saying in which a bedouin asked the Prophet () to pray for rain, since crops were perishing and people were starving. The prophet prayed to Allaah for rain, and almost immediately clouds began to gather and it began raining heavily. Also in this category of evidence are the miracles which people witness at the hands of their prophets, including the splitting of the moon by Muhammad (), and the enduring miracle of the Quran.
Finally, we should bear in mind that abundant as the proofs may be, they are only of avail to those who honestly and sincerely search for the truth. As for those obdurate ones who simply refuse to believe, they will not cease their idle disputation. Allaah Says (what means): "And they say, 'Our hearts are in a covering from that to which you call us, and in our ears is a deafness, and between us and you is a veil, so act, we [also] are acting." [Quran 41:5] Allaah Says (what means): "Those against whom the decree of your Lord has been verified, will not believe, although every sign should come to them, until they see the painful punishment." [Quran 10:96-97]
The early Muslim scholars did not even have to address the issue of the Existence of Allaah, for it was a blatantly obvious fact, which nobody questioned. It was only around the fourth century after the Prophet's migration to Madeenah, when people's doctrine started being infiltrated with atheism and permeated by unbelief, that the scholars had to address the issue.
The existence of Allaah is established by various categories of proofs, which may be conveniently classified under four categories.
Scriptural evidence
The major religions of the world have scriptures, which teach the existence of the Creator. In particular, the Quran, the only revealed book which has remained totally intact and preserved, establishes the existence of Allaah by compelling rational arguments, while at the same time serving as an enduring miracle testifying to His reality. It decisively establishes His uniqueness and non-resemblance to creation, and emphasizes that worship is only for Him.
The proof of "Fitrah" (natural inborn belief in Allaah)
As already mentioned, the human being has an inherent and inborn recognition of his Creator. This is a consequence of a pledge which Allaah took from the soul of every one of us before we came into this world, Allaah Says (what means): "And [remember], when your Lord took from the children of Aadam, their children behind them, and made them testify over their own selves, [saying to them], 'Am I not your Lord?' They said, 'Yea.'"[Quran 7:172]
Every human being is born with this natural disposition, which is called in Arabic "Fitrah". Abu Hurayrah has reported that the Messenger of Allaah () said: "Every child is born upon Fitrah, then it is his parents who make him Jewish, or Christian, or Magian (Zoroastrian), just as an animal delivers a perfect baby animal; do you find it mutilated?" [Al-Bukhaari]
But, this "Fitrah" sometimes becomes latent, especially when the human being is in a corrupt and spiritually degenerate environment, which is devoid of reminder and exhortation towards the Lord. The "Fitrah" surfaces, however, in times of calamity and distress. How many avowed atheists find themselves raising their hands to the skies in supplication when in affliction! And how do the staunch unbelievers cry out for deliverance when they are faced with death!
Allaah Says (what means): "[Allaah] it is who causes you to travel over land and sea; until, when you are in the ships, and they sail with [their passengers] with a fair breeze, and they are glad therein, a tempestuous wind reaches them, waves are coming at them from everywhere, and they think that they are overwhelmed therein; [then] they call to Allaah, making their faith pure for Him [alone], 'If You save us from this, we will surely be among the thankful!'" [Quran 10:22] Yet, this sincerity is often short-lived. Allaah Says (what means): "Then, when He saves them, behold, they rebel upon the earth wrongfully." [Quran, 10:23]
Mankind is all too apt, during the course of his daily life of comfort and enjoyment, to forget his Lord. Allaah Says (what means): "And when some trauma touches man, he calls to his Lord, turning repentant to Him. Then, when He grants him a favor from Himself, he forgets that for which he called to Him before, and sets up partners to Allaah." [Quran 39:8]
It is to awaken and alert this "Fitrah" that Allaah, in His mercy and wisdom, sent Messengers to remind people of their true religion, and to direct them towards fulfilling their commission of serving their Lord. Allaah has ordered His prophet to proclaim, Allaah Says (what means): "O mankind! If you are in [any] doubt regarding my religion, then [know that] I do not worship those whom you worship besides Allaah, but I worship Allaah Who will take your souls." [Quran 10:104]
The specific mention of death here drives home the stark reality, which even the pagans must concede to when faced with the glaring, intuitive evidence, that Allaah alone causes death. The rational individual, then, should prepare for this inevitability by responding to his Lord. Islam is merely a hearkening by man to his nature, an acceptance of that which is naturally good and intuitively right. Allaah Says (what means): "So, set your face toward the religion in uprightness. That is the "Fitrah" of Allaah, upon which He has created mankind. Let there be no changing of Allaah's creation." [Quran 30:30]
There are others who stubbornly resist this truth and reject Allaah's message when it is presented before them, although they are well aware of its veracity. This was the attitude of Pharaoh and his supporters, and its consequences are severe, in this world and the Hereafter, Allaah Says (what means): "They rejected [Our signs], although their own souls were convinced of their truth, [and this they did] out of iniquity and arrogance. See, then, what was the sequel for those who cause corruption!" [Quran 27:14]
Yet, even hardened deniers who stand in the way of truth and resist it may grab hold of it at the last moment, before it is too late, for on account of the surfacing of the "Fitrah", a disbeliever who is faced with death on the battlefield may suddenly embrace Islam. The Muslim who fights in Jihaad will similarly be exposed to death frequently, thus enhancing and sharpening his awareness of Allaah.
Rational proof
It is intuitively obvious, and confirmed by science, that the universe had a beginning. Every action requires a doer, and thus the existence of creation necessarily indicates the existence of the Creator. Allaah appeals to the human mind and rationality in the Quran, saying, (which means): "Were they created from nothing, or are they [themselves] the creators?" [Quran 52:35]. Quite obviously, we have been created, and brought into existence after being non-existent, and it is also plain that we do not create ourselves.
A few years ago, the sands in the "Rub' Al-Khaali" desert (the Empty Quarter) were blown away by a windstorm to reveal the ruins of a city that had been covered by the sands. Scientists began to examine the contents of the city to try to determine the period in which it had been built. Nobody among the archaeologists or others even suggested that this city could have appeared as a result of the natural actions of the wind, rain, heat and cold, and not by the actions of man. If anyone had suggested such a thing, people would have regarded him as crazy and would have taken pity on him. So how about if someone had said that this city was formed by the air from nothing in the far distant past, then it settled on the earth?
Having recognized the necessity of the existence of a Creator, one then realizes that there can only be one Creator. Allaah Says (what means): "If there were in [the heavens and the earth] gods other than Allaah, [the heavens and earth] would surely have been disordered." [Quran 21:22] Allaah Says (what means): "Allaah has not taken a son, nor is there any god with Him, for in that case, each god would assuredly have championed that which he created, and some of them would surely have overcome others. Glorified be Allaah above that which they allege!" [Quran, 23:91] Further, this one and only Creator cannot possibly resemble creation. Allaah Says (what means): "Is, then, He Who creates, like he who does not create? Do you not reflect?" [Quran 16:17]
Perceptual experience
We witness and experience the answering of prayers, and this in itself indicates the existence of Allaah. Allaah Says (what means): "When you sought help of your Lord, and He answered you."[Quran 8:9] Al-Bukhaari and Muslim have both narrated the Prophet's saying in which a bedouin asked the Prophet () to pray for rain, since crops were perishing and people were starving. The prophet prayed to Allaah for rain, and almost immediately clouds began to gather and it began raining heavily. Also in this category of evidence are the miracles which people witness at the hands of their prophets, including the splitting of the moon by Muhammad (), and the enduring miracle of the Quran.
Finally, we should bear in mind that abundant as the proofs may be, they are only of avail to those who honestly and sincerely search for the truth. As for those obdurate ones who simply refuse to believe, they will not cease their idle disputation. Allaah Says (what means): "And they say, 'Our hearts are in a covering from that to which you call us, and in our ears is a deafness, and between us and you is a veil, so act, we [also] are acting." [Quran 41:5] Allaah Says (what means): "Those against whom the decree of your Lord has been verified, will not believe, although every sign should come to them, until they see the painful punishment." [Quran 10:96-97]
ISLAM IS THE COMPLETE CODE OF LIFE
No Muslim can accept the categorization of Islam as merely an “idea”. Islam is based on the word of God, revealed syllable by syllable to Prophet Muhammad, sallallaahu ‘alayhi wa sallam, , 1400 years ago. Thus, it is not merely idea; rather it is an idea, ideology, the Truth and a complete way of life. As the Quran states (what means): "Whoever wishes for a way of life other that Islam, never will it be accepted from him and in the Hereafter he will be amongst the losers." [Quran 3: 85]
Allaah mentions that this religion has been completed and perfected, and has no need for alteration or adjustment (what means): "This day I completed your religion for you and perfected My favor upon you and chosen for your way of life Islam." [Quran 3:85] The Prophet, sallallaahu ‘alayhi wa sallam, also said: "There is not one thing that shall bring you closer to the Paradise and away from the Fire without me having informed you of it, and there is not one thing that will take you away from Paradise and towards the Fire except that I have warned you about it." It is true that Islam does not draw a distinction between the "inner" and "outer" aspects of life, between belief and actions, religion and politics; in reality, such distinctions are fallacious. Man's beliefs are the foundations and prime motivators for actions, for what is held to be true on the inside must manifest itself outwardly. Indeed, the very first task given to Prophet Muhammad, sallallaahu ‘alayhi wa sallam, was to correct the false beliefs. It was not that the pagan Arabs did not believe in Allaah, or God, the Creator.
In fact, the Quran tells Prophet Muhammad, sallallaahu ‘alayhi wa sallam, (what means): "If you ask them who sends down rain from the sky, and gives life therewith to the earth after its death? They would certainly say 'Allaah!' Say: 'All praise and thanks be to Allaah!' Nay! Most of them have no sense." [Quran 29:63] The pagan Arabs used to worship Allaah, pray to Him and sacrifice to Him in times of need and distress, as did the Jews and Christians, and they even claimed to love Him, but Allaah rejected their actions and referred to them as ‘senseless’, ‘astray’ and ‘disbelievers’. Hence, this is the reality concerning most of the men and Jinn; they claim to believe in Allaah and worship Allaah, but what they believe about Him is incorrect and the way they worship Him is incorrect.
The Quran says (what means): "Most of them do not believe in Allaah except while joining partners with Him." [Quran 12:106] There is one common cause for this rejection, that is, thinking and speaking about Allaah without knowledge, and thus ascribing to Him that which should not be ascribed to Him, such as sons, or daughters, or human qualities and weaknesses; claiming that some of the creation possess His powers and abilities, or by claiming that He, the Majestic, is pleased by some action that in fact angers Him, or that He is angered by some action that in fact pleases Him. Thus, the idol worshippers call upon that which can neither benefit nor harm them; the Christians call upon Jesus ; the Jews believe their racial origins guarantee His good pleasure; and there are those who believe that power and wealth are means of success -- all have put their faith and trust in something in vain. This in itself is a great evil, for they have only wasted their time and effort, yet this is least of the evil consequences. As for that which is most severe -- those who have fallen into associating partners with Allaah -- have earned His anger and wrath, and upon them shall fall humiliation in this life and a most terrible fate in the next.
The Quran says (what means): "Surely Allaah will not forgive al-Shirk (the association of partners with Him), but He forgives sins less than that of whomever He wishes." [Quran 4:48]So Shirk or ascribing partners to Allaah (whatever form it may take) is an unforgivable sin, because it is the source of all evil, the greatest injustice, the worst oppression and wrongdoing. For, if one is unafraid of speaking about Allaah without knowledge (and this knowledge is attained only through Him, for He is the Best Knower of Himself and His will) and that which pleases and displeases Him, then what will one be afraid of speaking about ignorantly? Anyone witnessing the destructive forces of nature and the untold misfortunes and miseries over which Allaah alone has ultimate power and control, both in this life and the next, would realize that Allaah is the most worthy of being feared. Similarly, anyone contemplating the miraculous order, precision and symbiosis within the earth and universe, must realize the unparalleled knowledge and wisdom of its Creator. If one is heedless of transgressing the laws of Allaah, and attaches little or no importance to them, or worse considers them bad, evil, and outdated, then what of the laws conceived in the limited minds of men? If one is ungrateful to his Lord, the Provider of all, then of what little consequence to such a one is ingratitude to the creation? If one denies the rights and dues of Allaah, which are the most worthy of being fulfilled, then what rights and dues will such a person be fearful of denying? Imagine the case of a fictional worker in a company owned and run by you, who believes you are the lavatory cleaner and the lavatory cleaner is the director! Would there not be evil results? Would you tolerate such a person? If so, for how long? Now envisage this fool teaching this to others and insisting on it, so that the majority of the company came to believe it, ignoring your orders and prohibitions and inventing their own rules, making the lavatory cleaner who is deaf and dumb their guide! The true causes of the evils that beset mankind are disbelief, sinfulness and ingratitude to Allaah, as the Quran says (what means): "And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much." [Quran 42:30]
The Prophet, sallallaahu ‘alayhi wa sallam, said: "There is none who has a greater sense of Ghayrah (a feeling of great fury and anger when one's honor and prestige is injured or challenged) than Allaah, and so He has forbidden shameful deeds and sins. And there is none who likes to be praised more than Allaah does." [Al-Bukhaari]Allaah is more infuriated by the disobedience of His slave than a man of honor who finds his wife fornicating with another man. So how is His fury with those who insult Him by ascribing rivals and partners with Him, while He is Glorious above such things! In addition, the evil consequences are not limited to this life, as the Quran says (what means): "Verily, those who disbelieved and die while they are disbelievers, the whole earth full of gold will not be accepted from anyone of them even if they offered it as a ransom. For them is a painful torment and they will have no helpers." [Quran 3:91]
The Prophet, sallallaahu ‘alayhi wa sallam, explained: "On the Day of Judgment, the disbeliever will be asked: 'Suppose you had as much gold as to fill the earth, would you offer it to ransom yourself from the hell-fire?' He will reply: 'Yes!' Then it will be said to him: 'You were asked for something easier than that, that you should join none in worship with Allaah, and submit yourself to Him, but you refused.'" [Al-Bukhaari]The message of all the Prophets, may Allaah exalt their mention, is one and the same (which means): "Verily, We have sent to every nation a Messenger, saying: 'Worship Allaah and avoid false objects of worship.'" [Quran 16:36] Indeed this is the very purpose for which Allaah created mankind, as He Says (what means): "I did not create the Jinn and mankind except for My worship." [Quran 51:56]Hence, Shirk (ascribing partners to Allaah) is in contradiction to the reason for which Allaah has created us, and the purpose for which we exist -- which is to single out Allaah for worship, avoiding all false deities and to worship Him completely, with sacrifice, supplication, submission, subjugation, obedience, compliance; and with love, fear, hope, trust and reliance upon Him, seeking only His pleasure and not the admiration of His creatures; and to do all of that according to that which was revealed to His last and final Messenger Muhammad, sallallaahu ‘alayhi wa sallam, and not according to whims, desires and mere conjecture.Furthermore, of immediate relevance to the discussion, are those qualities, unique to Allaah, that single Him out, such as "Al-Haakim," (The Judge); "Al-Hakeem," (The Wise) and "Al-'Aleem," (The All Knowing). Not only is Allaah the Creator, Controller and Sustainer, He is also the Sole Possessor of the wisdom and knowledge, to legislate for mankind and to determine what is good and what is evil, what is right and what is wrong, what is lawful and what is prohibited; thus extending to the laws we should judge by and the social, economic and political system we should utilize.
The Quran says (what means): "And no partner in legislating has He - He is Alone." [Quran 18:60]Allaah admonished the Jews and Christians and called them disbelievers, for (which means): "…taking their priests and rabbis as lords besides Allaah." [Quran 9:31] If Allaah blamed the Jews and Christians for accepting changes and alterations made by the men learned in the Scripture and Divine legislation, for making the forbidden allowed and vice versa, then how about those who accept such actions from every Tom, Dick and Harry, who have no scripture, no wisdom and only pure speculation, whims and desires?Islam makes no distinction between outward and inner, private and public life. People should not adopt ways of the worst error: disobedience to and rebellion against Allaah and not commit the unforgivable sin of ascribing partners to Him.
(FROM:www. islamweb.net)
Allaah mentions that this religion has been completed and perfected, and has no need for alteration or adjustment (what means): "This day I completed your religion for you and perfected My favor upon you and chosen for your way of life Islam." [Quran 3:85] The Prophet, sallallaahu ‘alayhi wa sallam, also said: "There is not one thing that shall bring you closer to the Paradise and away from the Fire without me having informed you of it, and there is not one thing that will take you away from Paradise and towards the Fire except that I have warned you about it." It is true that Islam does not draw a distinction between the "inner" and "outer" aspects of life, between belief and actions, religion and politics; in reality, such distinctions are fallacious. Man's beliefs are the foundations and prime motivators for actions, for what is held to be true on the inside must manifest itself outwardly. Indeed, the very first task given to Prophet Muhammad, sallallaahu ‘alayhi wa sallam, was to correct the false beliefs. It was not that the pagan Arabs did not believe in Allaah, or God, the Creator.
In fact, the Quran tells Prophet Muhammad, sallallaahu ‘alayhi wa sallam, (what means): "If you ask them who sends down rain from the sky, and gives life therewith to the earth after its death? They would certainly say 'Allaah!' Say: 'All praise and thanks be to Allaah!' Nay! Most of them have no sense." [Quran 29:63] The pagan Arabs used to worship Allaah, pray to Him and sacrifice to Him in times of need and distress, as did the Jews and Christians, and they even claimed to love Him, but Allaah rejected their actions and referred to them as ‘senseless’, ‘astray’ and ‘disbelievers’. Hence, this is the reality concerning most of the men and Jinn; they claim to believe in Allaah and worship Allaah, but what they believe about Him is incorrect and the way they worship Him is incorrect.
The Quran says (what means): "Most of them do not believe in Allaah except while joining partners with Him." [Quran 12:106] There is one common cause for this rejection, that is, thinking and speaking about Allaah without knowledge, and thus ascribing to Him that which should not be ascribed to Him, such as sons, or daughters, or human qualities and weaknesses; claiming that some of the creation possess His powers and abilities, or by claiming that He, the Majestic, is pleased by some action that in fact angers Him, or that He is angered by some action that in fact pleases Him. Thus, the idol worshippers call upon that which can neither benefit nor harm them; the Christians call upon Jesus ; the Jews believe their racial origins guarantee His good pleasure; and there are those who believe that power and wealth are means of success -- all have put their faith and trust in something in vain. This in itself is a great evil, for they have only wasted their time and effort, yet this is least of the evil consequences. As for that which is most severe -- those who have fallen into associating partners with Allaah -- have earned His anger and wrath, and upon them shall fall humiliation in this life and a most terrible fate in the next.
The Quran says (what means): "Surely Allaah will not forgive al-Shirk (the association of partners with Him), but He forgives sins less than that of whomever He wishes." [Quran 4:48]So Shirk or ascribing partners to Allaah (whatever form it may take) is an unforgivable sin, because it is the source of all evil, the greatest injustice, the worst oppression and wrongdoing. For, if one is unafraid of speaking about Allaah without knowledge (and this knowledge is attained only through Him, for He is the Best Knower of Himself and His will) and that which pleases and displeases Him, then what will one be afraid of speaking about ignorantly? Anyone witnessing the destructive forces of nature and the untold misfortunes and miseries over which Allaah alone has ultimate power and control, both in this life and the next, would realize that Allaah is the most worthy of being feared. Similarly, anyone contemplating the miraculous order, precision and symbiosis within the earth and universe, must realize the unparalleled knowledge and wisdom of its Creator. If one is heedless of transgressing the laws of Allaah, and attaches little or no importance to them, or worse considers them bad, evil, and outdated, then what of the laws conceived in the limited minds of men? If one is ungrateful to his Lord, the Provider of all, then of what little consequence to such a one is ingratitude to the creation? If one denies the rights and dues of Allaah, which are the most worthy of being fulfilled, then what rights and dues will such a person be fearful of denying? Imagine the case of a fictional worker in a company owned and run by you, who believes you are the lavatory cleaner and the lavatory cleaner is the director! Would there not be evil results? Would you tolerate such a person? If so, for how long? Now envisage this fool teaching this to others and insisting on it, so that the majority of the company came to believe it, ignoring your orders and prohibitions and inventing their own rules, making the lavatory cleaner who is deaf and dumb their guide! The true causes of the evils that beset mankind are disbelief, sinfulness and ingratitude to Allaah, as the Quran says (what means): "And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much." [Quran 42:30]
The Prophet, sallallaahu ‘alayhi wa sallam, said: "There is none who has a greater sense of Ghayrah (a feeling of great fury and anger when one's honor and prestige is injured or challenged) than Allaah, and so He has forbidden shameful deeds and sins. And there is none who likes to be praised more than Allaah does." [Al-Bukhaari]Allaah is more infuriated by the disobedience of His slave than a man of honor who finds his wife fornicating with another man. So how is His fury with those who insult Him by ascribing rivals and partners with Him, while He is Glorious above such things! In addition, the evil consequences are not limited to this life, as the Quran says (what means): "Verily, those who disbelieved and die while they are disbelievers, the whole earth full of gold will not be accepted from anyone of them even if they offered it as a ransom. For them is a painful torment and they will have no helpers." [Quran 3:91]
The Prophet, sallallaahu ‘alayhi wa sallam, explained: "On the Day of Judgment, the disbeliever will be asked: 'Suppose you had as much gold as to fill the earth, would you offer it to ransom yourself from the hell-fire?' He will reply: 'Yes!' Then it will be said to him: 'You were asked for something easier than that, that you should join none in worship with Allaah, and submit yourself to Him, but you refused.'" [Al-Bukhaari]The message of all the Prophets, may Allaah exalt their mention, is one and the same (which means): "Verily, We have sent to every nation a Messenger, saying: 'Worship Allaah and avoid false objects of worship.'" [Quran 16:36] Indeed this is the very purpose for which Allaah created mankind, as He Says (what means): "I did not create the Jinn and mankind except for My worship." [Quran 51:56]Hence, Shirk (ascribing partners to Allaah) is in contradiction to the reason for which Allaah has created us, and the purpose for which we exist -- which is to single out Allaah for worship, avoiding all false deities and to worship Him completely, with sacrifice, supplication, submission, subjugation, obedience, compliance; and with love, fear, hope, trust and reliance upon Him, seeking only His pleasure and not the admiration of His creatures; and to do all of that according to that which was revealed to His last and final Messenger Muhammad, sallallaahu ‘alayhi wa sallam, and not according to whims, desires and mere conjecture.Furthermore, of immediate relevance to the discussion, are those qualities, unique to Allaah, that single Him out, such as "Al-Haakim," (The Judge); "Al-Hakeem," (The Wise) and "Al-'Aleem," (The All Knowing). Not only is Allaah the Creator, Controller and Sustainer, He is also the Sole Possessor of the wisdom and knowledge, to legislate for mankind and to determine what is good and what is evil, what is right and what is wrong, what is lawful and what is prohibited; thus extending to the laws we should judge by and the social, economic and political system we should utilize.
The Quran says (what means): "And no partner in legislating has He - He is Alone." [Quran 18:60]Allaah admonished the Jews and Christians and called them disbelievers, for (which means): "…taking their priests and rabbis as lords besides Allaah." [Quran 9:31] If Allaah blamed the Jews and Christians for accepting changes and alterations made by the men learned in the Scripture and Divine legislation, for making the forbidden allowed and vice versa, then how about those who accept such actions from every Tom, Dick and Harry, who have no scripture, no wisdom and only pure speculation, whims and desires?Islam makes no distinction between outward and inner, private and public life. People should not adopt ways of the worst error: disobedience to and rebellion against Allaah and not commit the unforgivable sin of ascribing partners to Him.
(FROM:www. islamweb.net)
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