#Asim ishaq

[madaramail]

doodles bc im fixating on too many things rn

[dailytafsirofquran]

Tafsir Ibn Kathir: Surah Al-Tawbah Ayah 79

In the Name of Allah, the Most Gracious, the Most Merciful.

9:79 Those who defame such of the believers who give charity voluntarily, and such who could not find to give charity except what is available to them -- so they mock at them (believers);

Allah will throw back their mockery on them, and they shall have a painful torment.

Hypocrites defame Believers Who give the Little Charity They can afford

Allah warns;

Those who defame such of the believers who give charity voluntarily, and such who could not find to give charity except what is available to them --

Among the traits of the hypocrites is that they will not leave anyone without defaming and ridiculing him in all circumstances even those who give away charity.

If, for instance, someone gives away a large amount, the hypocrites say that he is showing off. If someone gives away a small amount they say that Allah stands not in need of this man's charity.

Al-Bukhari recorded that Ubaydullah bin Sa`id said that Abu An-Nu`man Al-Basri said that Shu`bah narrated that Sulayman said that Abu Wa'il said that Abu Mas`ud said,

"When the verses of charity were revealed, we used to work as porters. A man came and distributed objects of charity in abundance and they (hypocrites) said, `He is showing off.'

Another man came and gave a Sa` (a small measure of food grains); they said, `Allah is not in need of this small amount of charity.'

Then the Ayah was revealed; (Those who defame the volunteers...).''

Muslim collected this Hadith in the Sahih. Al-Awfi narrated that Ibn Abbas said,

"One day, the Messenger of Allah went out to the people and called them to bring forth their charity, and they started bringing their charity. Among the last to come forth was a man who brought a Sa` of dates, saying, `O Allah's Messenger! This is a Sa` of dates. I spent the night bringing water and earned two Sa` of dates for my work. I kept one Sa` and brought you the other Sa`.'

The Messenger of Allah ordered him to add it to the charity.

Some men mocked that man, saying, `Allah and His Messenger are not in need of this charity. What benefit would this Sa` of yours bring'

Abdur-Rahman bin Awf asked Allah's Messenger, `Are there any more people who give charity?'

The Messenger of Allah said,

None besides you!

Abdur-Rahman bin Awf said, `I will give a hundred Uqiyah of gold as a charity.'

Umar bin Al-Khattab said to him, `Are you crazy?' Abdur-Rahman said, `I am not crazy.'

Umar said, `Have you given what you said would give!'

Abdur-Rahman said, `Yes. I have eight thousand (Dirhams), four thousand I give as a loan to my Lord and four thousand I keep for myself.'

The Messenger of Allah said,

May Allah bless you for what you kept and what you gave away.

However, the hypocrites defamed him, `By Allah! Abdur-Rahman gave what he gave just to show off.'

They lied, for Abdur-Rahman willingly gave that money, and Allah revealed about his innocence and the innocence of the fellow who was poor and brought only a Sa` of dates.

Allah said in His Book,

Those who defame such of the believers who give charity voluntarily.'''

A similar story was narrated from Mujahid and several others.

Ibn Ishaq said,

"Among the believers who gave away charity were Abdur-Rahman bin Awf who gave four thousand Dirhams and Asim bin Adi from Bani Ajlan.

This occurred after the Messenger of Allah encouraged and called for paying charity.

Abdur-Rahman bin Awf stood and gave away four thousand Dirhams.

Asim bin Adi also stood and gave a hundred Wasaq of dates, but some people defamed them, saying, `They are showing off.' As for the person who gave the little that he could afford, he was Abu Aqil, from Bani Anif Al-Arashi, who was an ally of Bani Amr bin Awf. He brought a Sa` of dates and added it to the charity. They laughed at him, saying, `Allah does not need the Sa` of Abu Aqil.'''

Allah said,

so they mock at them (believers); Allah will throw back their mockery on them,

rebuking them for their evil actions and defaming the believers. Truly, the reward, or punishment, is equitable to the action. Allah treated them the way mocked people are treated, to aid the believers in this life. Allah has prepared a painful torment in the Hereafter for the hypocrites, for the recompense is similar to the deed.

and they shall have a painful torment.

[questionsonislam]

There are many incidents in the history of Islam; for instance, the wars of the Prophet (pbuh), his conversations with the Companions, etc. How did those historical incidents, conversations between people and the lives of the Companions reach today? How were those historical incidents determined correctly and how did they reach us?

BOOKS OF SIYAR AND MAGHAZI

Muslims started to write books about the life and wars of the Prophet (pbuh), which were terminologically called "Siyar and Maghazi", beginning from the first century of the Migration, that is, the era of the Companions.

1. While mentioning Maghazi books, Katib Chalabi notes that there are some scholars who state that the first person to write a book on Maghazi was Urwa b. Zubayr (22-94) – apart from Ibn Ishaq. (1)

That Abdulmalik (D. 86), the Caliph, applied toUrwa b. Zubayr about some incidents in the history of Islam indicates that he was an authority in Siyar and Maghazi; the letters he wrote (2) supports the view that he was the first Siyar and Maghazi writer.

Many narrations by Ibn Ishaq (85-151) related to very important incidents are based on Urwa.

2. After Urwa comes Aban b. Uthman b. Affan (death: 105) according to the date of death. Aban, who was one of the fiqh scholars of Madinah and who worked as the governor of Madinah for seven years, compiled the hadiths about the life of the Prophet (pbuh) in the form of pages.

Imam Zuhri (50-124), who is Ibn Ishaq’s teacher, learned hadiths from Aban. Ibn Sa'd states that Mughira b. Abdurrahman learned and narrated Maghazi from Aban.

3. Shabi (death: 109), who is one of the notables of Tabiun scholars, is one of the contemporaries of Urwa. He is known as a master in Hadith and Maghazi.

Once, he was narrating hadiths related to Maghazi; Abdullah b. Umar, one of the Companions, was among the listeners; he appreciated the knowledge and authority of Shabi in Maghazi speaking as follows:

"I was together with the people he mentions in those wars. However, this person (Shabi) memorized them in detail and knows them better than me."

Zuhri and the reliable scholars that came after him narrated many things based on Shabi.

4. Wahb b. Munabbihul-Yamani (death: 114) compiled the hadiths on Maghazi. One copy of his compilation is in Heidelberg, Germany today.

5. Asim b. Umar b. Qatada (death: 121),who wass one of the notables of Tabiun scholars, was a master in Siyar and Maghazi. It is recorded in Tahdhib at-Tahdhib that Halife Umar b. Abdul'aziz, the Caliph, appointed him to teach people Maghazi in Damascus Mosque.Asim b. Umar b. Qatada’s narrations are based on his father, grandmother and Anas b. Malik. It is seen that Ibn Ishaq bases many of his narrations on him.

6. Musa b. Uqba (death: 141), one of the famous maghazi scholars, states that Shurahbil b. Sa'd (death: 123) recorded the names of the Muslims who migrated to Madinah and who took part in the battles of Badr and Uhud.

Ibn Sa'd (168-230) records the narrations about the journey of the Prophet from Quba to Madinah based on Shurahbil. (Tabaqat, l / 237) Sufyan b. Uyayna (107-198) states that nobody knows Maghazi and the incident of Badr more than Shurahbil does.

It is stated that Shurahbil met and talked to the Companions Zayd b. Thabit, Abu Hurayra and Abu Said al-Khudri.

7. Suhayli states in his book that Muhammad b. Muslim b. Shihabuz-Zuhri (50-124) wrote a separate book on Siyar and that the first book written on Siyar in Islam was the book written by Zuhri. (3)

Halabi also states that the person to write the first book in Siyar was Zuhri; he adds that Zuhri states that the best ilm in the world and the hereafter was Siyar and Maghazi. (4) Masters of Siyar and Maghazi like Musa b. Uqba and Ibn Ishaq were students of Zuhri.

Yaqub b. Utba (death: 128), who is among the fiqh scholars of Madinah, is a master in Siyar and Maghazi and a reliable person in terms of knowledge. Governors benefitted from his views and knowledge.

Footnotes:

(1) Katib Chalabi-Kashfuz-Zunun, II/1746-1747.

(2) Tabari-Tarikh, II/267-269

(3) Suhayli, Rawdul-Unuf, l/122.

(4) Halabi, Insanul-Uyun, l/2,3,

[marketingstrategy1]

Dar Chairs RRMCs First Introductory Meeting

ISLAMABAD, (UrduPoint / Pakistan Point News – 21st Jan, 2023 ) :Federal Minister for Finance and Revenue Senator Mohammad Ishaq Dar here on Saturday chaired the first introductory meeting of Reforms and Resource Mobilization Commission (RRMC). Special Assistant to Prime Minister on Revenue Tariq Mehmood Pasha, Chairman FBR Asim Ahmad , Chairman RRMC Ashfaq Yousuf Tola, Dr. Mohammad Iqbal, Abdul…

[dailytafsirofquran]

Tafsir Ibn Kathir: Surah Al-Tawbah Ayah 49

In the Name of Allah, the Most Gracious, the Most Merciful.

9:49 And among them is he who says: "Grant me leave and put me not into trial.''

Surely, they have fallen into trial. And verily, Hell is surrounding the disbelievers.

Allah tells,

And among them is he who says:

Allah says, some hypocrites say to you, O Muhammad,

Grant me leave, (to stay behind),

and put me not into trial,

if I go with you and see the women of the Romans.

Allah, the Exalted, replied,

Surely, they have fallen into trial,
because of the statement they uttered.

Muhammad bin Ishaq reported from Az-Zuhri, Yazid bin Ruwman, Abdullah bin Abi Bakr, Asim bin Qatadah and several others that they said,

"The Messenger of Allah said to Al-Jadd bin Qays from Bani Salimah,

`Would you like to fight the yellow ones (Romans) this year?

He said, `O Allah's Messenger! Give me permission (to remain behind) and do not cause Fitnah for me. By Allah! My people know that there is not a man who is more fond of women than I. I fear that if I see the women of the yellow ones, I would not be patient.'

The Messenger of Allah turned away from him and said,

I give you permission.

In Al-Jadd's case, this Ayah was revealed, (And among them is he who says: "Grant me leave and put me not into trial).''

Therefore, Allah says that the Fitnah that he fell into because of not joining the Messenger of Allah (in Jihad) and preferring his safety to the safety of the Messenger is worse than the Fitnah that he falsely claimed to fear.''

It was reported from Ibn Abbas, Mujahid and several others that;

this Ayah was revealed in the case of Al-Jadd bin Qays, who was among the chiefs of Bani Salimah.

It is also recorded in the Sahih that the Messenger of Allah asked,  

Who is your chief, O Bani Salamah?

They said, "Al-Jadd bin Qays, although we consider him a miser.''

The Messenger of Allah said,

There is not a disease worse than stinginess! Therefore, your chief is the white young man with curly hair, Bishr bin Al-Bara' bin Ma'rur.

Allah said next,

And verily, Hell is surrounding the disbelievers.

and they will never be able to avoid, avert, or escape from it.

[thepathofthesalaf]

Whoever curses my companions

Whoever curses my companions, then upon him is the curse of Allaah, the angels, and all people.

Messenger of Allaah (sallallahu alayhi wa sallam) [Al Hilyah 7/103]

THE RULING AND PUNISHMENT OF THOSE WHO ABUSE AND INSULT THE SAHABAS

NOTE: These Punishments are to be carried out in a Muslim/Islamic nation by the authorities only.

Imam Bukhari said:

“I don’t see any difference between praying Salah behind a Jahmi or a (Shia) 
Rafidhi and a Christian or a Jew. They (Jahmis/Rafidhis) are not to be 
greeted, nor are they to be visited, nor are they to be married, nor is their 
testimony to be accepted, nor are their sacrifices to be eaten.”

(Khalq Af’aalul-’Ibaad, p.14)

Imam Ahmad bin Hanbal:

“The Companions of the Messenger of Allaah (ﷺ) – after the four caliphs – 
are the best of the people, and it is not permissible for anyone to …
speak ill of any of them, blaming them for deficiencies and shortcomings. 
It is indeed obligatory upon the ruler to reprimand and punish whoever 
does that, and he should not be pardoned.”

(Kitaab As-Sunnah, p. 77-78 & Manaaqibul Imaam Ahmad, of Ibnul Jawzee, 
p. 170)


The best scholars who explained this issue quite well was Sheikh Al Islam Ibn Taymiyyah (may Allah bestow mercy on his soul) in the last portion of his book, “Al Sarim Al Maslul `Ala Shatim Al Rasul” (3/1055-1113) where he said:


“As for those who insult the Companions of the Messenger of Allah (Peace be upon him) whether from his family or others, Imam Ahmad said: they should be beaten harshly, but he did not declare their disbelief nor he said they must be killed.”

Abu Talib said: “I asked Ahmad about those who insult the Companions of the Prophet (peacebe upon him)? He said: “Do not kill them, but beat them harshly.”

`Abdullah said: “I asked my father about those who insult a Companion of the Prophet (peace be upon him)? He said: “They must be beaten. I asked him: Is it a prescribed penalty? He did not comment on that, but said: They must be beaten and I do not think they are Muslims.


He also said in the letter that was narrated by Abu Al `Abbas Ahmad ibn Ya`qub Al Istakhry and others: “The best people after the Prophet (peace be upon him): Abu Bakr, `Umar, `Uthman, and Ali. Then he stopped and said: they are rightly guided Caliphs, then the Companions of the Messenger of Allah (peace be upon him) after those four people. They are people of good and it is not permissible for anyone to mention any of their faults nor attribute any insult or harm to them, and anyone does that the ruler must punish him and he cannot forgive him. However, if the person repents his fault and sin, it will be accepted from him, but if he sticks to his belief, he should be punished again or detained until he repents or dies.”

Imam Ahmad reported the previous saying from the people of knowledge in his time, and the same view was reported by Al Kirmany, Ishaq, Al Humaydy, Sa`id ibn Mansur, and others.

Al Maymouny said: “I heard Imam Ahmad saying: “Why do they speak badly about
Mu`awiyah?! We ask Allah for the good speech. He said to me: “O Abu Al Hasan, if you see
anyone mentions the Companions of the Prophet (peace be upon him) badly, accuse him with apostatizing from Islam.”

Imam Ahmad (may Allah be pleased with him) stated that such a person should be lashed and he should repent his sin, but if he does not cease, he shall be detained until he repents or dies. He also said: I do not think he is a Muslim and do not kill him.

Ishaq ibn Rahawayh said: “Anyone insults the Companions of the Prophet (peace be upon him) should be punished and imprisoned. This is the view of the most of our scholars, such as :

Ibn Abu Musa. He said: “Anyone of the Shi`a insults one of the Predecessor (the Companions) he is not competent and should not be married any of our women. And whoever attributes lies to `A’ishah (may Allah be pleased her) he will not be a Muslim and cannot marry a Muslim woman except if he repents and declare his repentance.

This is the view of `Umar ibn `Abdul-`Aziz, `Asim Al Ahwal, and other Successors.

Al Harith ibn `Utbah narrated: “A man insulted `Uthman was brought to `Umar ibn `Abdul-`Aziz and `Umar asked him: “Why did you do that? He said: I hate him. He said: If you hate someone, would you insult him?! He said: He commanded that the man should be lashed 30 lashes.” Ibrahim ibn Maysarah said: “I never saw `Umar ibn `Abdul-`Aziz hit a person but a person insulted Mu`awiyah, he would lash him.” Reported by Al Lalika’y.

It was reported that he wrote a letter in regard of a person had insulted saying: “Nobody shall be killed except a person insults the Prophet (peace be upon him), but lash him over his head, and except I have believed that would be better for him, I would not have done that.

Imam Ahmad reported on the authority of Abu Mu`awiyah that `Asim Al Ahwal said: “A man insulted `Uthman was brought to me and I beat him ten lashes then he repeated what he said, thereupon I lashed him ten more. He kept on repeating his saying until I lashed him 70 lashes.”

This is the famous view of Imam Malik. Malik said: “Anyone insults the Prophet (peace be upon him) must be killed, and anyone insults his Companions must be lashed.”

`Abdul-Malik ibn Habib said: “Anyone of the Shi`a hates `Uthman or free himself of him must be lashed harshly and anyone hates Abu Bakr and `Umar the punishment will be doubled. He may be beaten again and again or detained until death. He must not be killed except when he insults the Prophet (peace be upon him).”

Ibn Al Mundhir said: “I do not know anyone (of scholars) who passes the verdict of killing the one who insults other than the Prophet (peace be upon him).”

The Abu Ya`la Al Qady said: “The jurists agreed that the one who insults the Companions
believing that is lawful thing to do, he will be a disbeliever and if he does not believe so, he will be a dissolute whether he called them unbelievers or doubted their Islam.”

Some jurists of Kufa and others were decisive regarding the killing of those who insult the
Companions and attributing disbelief to the Shi`a.”

Muhammad ibn Yusuf Al Firyaby was asked about the person who insults Abu Bakr, he said:
“He is a disbeliever.” He was asked: should we offer Salah on him after his death? He said: No. He was asked: What can we do while he saying “No god but Allah”? He said: "Do not touch him with your hands but push him with a stick until you bury him.”

Ahmad ibn Yunus said: “If a Jew slaughtered a sheep and a Shiite slaughtered a sheep too, I would eat the sheep of the Jew and do not eat the sheep of the Shiite because he is not an apostate.”

Abu Bakr ibn Hani’ said: “The slaughtered sheep of the Shi`a and Al Qadariyah (a sect states that everything was inevitable) is not eaten. The slaughtered sheep of the apostate is not eaten although the slaughtered sheep of the people of the Scriptures is not eaten because the Shi`a is treated as apostate, but the people of the Scriptures are approved and the tribute is taken from them.”

`Abdullah ibn Idris, one of honorable jurists of Kufa, said: “Pre-emption is not entitled for a Shi`ite because pre-emption is only given to a Muslim.”

Al Fudayl ibn Marzouq said: I heard Al Hasan ibn Al Hasan (the son of Ali ibn Abu Talib) (may
Allah be pleased with him) saying to a man from the Shiites: “By Allah, killing you is a pious act to Allah, but I refrain from doing that because of the right of neighborhood.”

In another narration, he said: the man said to him: May Allah bless, I knew you were joking.

Al Hasan said: I was not joking, this is the truth, and if Allah gives us permission to kill you,
we will cut off your hands and legs.

A group of our scholars declared freeing themselves from the Kharijites who believe the
disbelief of Ali and `Uthman and declared the disbelief of the Shiite who insulted the
Companions, called them as disbelievers, or called them as dissolute.

Abu Bakr `Abdul-`Aziz said in “Al Muqni`”: “As for a Shiite who insults the Companions, he is a disbeliever and should not marry a Muslim woman.”

Some of them said, which was approved by Abu Ya`la Al Qady: “If a person insults them in
term of their religion and trustworthiness, he will be a disbeliever. If the insult was in other than the belief or the trustworthiness, such as insulting one of their fathers or insulting them with the intention to tease them, he will not be a disbeliever.”

Ahmad commented on the narration of Abu Talib about the man who insulted `Uthman (r.a): “This is hidden atheism.”

He commented on the narration of Al Marwadhy: “The one who insults Abu Bakr, `Umar,
`A’ishah is not a Muslim.”

He said about the narration of Imam Ahmad ibn Hanbal: “Anyone insults one of the Prophet’s Companions is not a Muslim.”

Abu Ya`la Al Qady said: “Anyone insults the Companions of the Prophet (peace be upon him) is not a Muslim and did not comment on the narration of `Abdullah and Abu Talib in regard of killing him. The prescribed penalty and lashing is a proof that they are still Muslims.” He said: It is possible that his saying: “he is not a Muslim” is given when a person believes that insulting the Companions is lawful, in that case he is not a Muslim with one accord. Dropping the killing penalty from the one who insults them while not believing it is lawful to do so because he did it knowingly it is not lawful as the person who commits sins. He said: It is possible that the meaning of “He is not a Muslim” is given when a person insults their trustworthiness as they said: oppressed and went astray after the Prophet’s death and seized the caliphate without right. It is also possible that the meaning of “dropping the killing” from the people who do not doubt their Islam, such as to say: they did not have enough knowledge, they had lack of politics and courage, they were misers, or loved the world, and so on. He said: it is possible that to interpret the narration in two ways:

1- He is not a Muslim.
2- He is a dissolute. This is the view of Al Qady and others who have reported the two
narrations.

Al Qady said: “Anyone insults `A’ishah with committing adultery of which she was free is a
disbeliever with one accord.”

We sum up the issue in two chapters:

1- The ruling on insulting them in general.
2- About the details of insult.

As for the first, insulting the Companions of the Prophet (peace be upon him) is unlawful by the Qur’an and the Sunnah, then he mentioned the proofs from the Qur’an and the Sunnah about that and explained the proofs. Then he said:

“Chapter on the views of scholars in their regard”

As for the people who combined their insults with a claim that Ali was a god, was a prophet, or Gabriel has mistaken by revealing on Muhammad, no doubt they are disbelievers with one accord, moreover there is no doubt in the disbelief of those who doubted their disbelief. Likewise, the people who claimed that Ayahs of the Qur’an were concealed or claimed it has inward meanings to drop the permissible ordinances, such as “Al Qaramitah and Al Batiniyyah” and “Al Tanasukhiyyah” who are declared disbelievers by the scholars.

As for those who insult them without insulting their faith or trustworthiness, such as attributing miserliness, cowrdiness, lack of knowledge, loving the world, or something like that, such a person deserves disciplinary and lashing. He is not a disbeliever as some of the scholars said and this is the interpretation of their view.

As for the people who curse and insult absolutely, this is controversial because the matter
ranges between insult as a result of rage or insult based on disbelief.

As for those who claimed that they have apostatized from Islam after the Prophet’s death
except for only a few of them who did not exceed several and ten people or they attributed debauch to the common Companions, no doubt they are disbelievers too because they had contradicted the Qur’an in many positions where they were trustworthy and pious. Anyone doubts that he is surely a disbeliever because the meaning of this statement is: the people of have conveyed the Qur’an and the Sunnah are either disbelievers or dissolute. The nation which has been proven to be the best nations of mankind and the first generation is the best generation of mankind turned up to be the worst nation (as they claim) and their men who conveyed the message of Islam are either disbelievers or dissolute. The people who adopt such view is a disbeliever and most of them conceal their belief and Allah has punished them by turning them into monkeys and pigs during their lifetime or after their death.

Scholars have collected their news, such as Al Hafiz Abu `Abdullah Muhammad ibn `Abdul-Wahed Al Maqdisy in his book “An Nahy `An Sab Al Ashab wa ma Ja’ Fih min Al Ithm wa Al `Iqab” (The forbiddance of insulting the Companions, and the punishment that came in their regard).

End Quote.

In Usool as-Sunnah Lil Humaydi (rahimahullah) a thiqah Imaam of his time, a memo riser of more than 10,000 narrations (turuk), one of the companions of Ash-Sha`fee, the very first narrator mentioned by Bukhaaree and the teacher of Al Bukharee Imaam Abu Bakr ‘Abdullah ibn Zubayr ibn ‘Isa al-Qurayshi al-Asdi al-Humaydi says that there is no war booty for those who revil and abuse the sahaaba or even those who do not supplicate for them. He took this from :

Malik, and al-Lalika’i who reported it in his As-Sunnah (no. 2400) by way of Ma’in ibn ‘Isa who said, “I heard Malik ibn Anas saying, ‘Whoever reviles the Companions of the Messenger of Allah, peace be upon him, he does not have a right to the booty. Allah, the Mighty and Majestic, says, ‘For the poor emigrants who were expelled from their homes and their properties, seeking bounties from Allah and His Approval … ’ to the end of the verse. These were the Companions of the Messenger of Allah, peace be upon him, who migrated with him. Then He said, ‘And those who were settled in their homes and adopted faith’, these were the Ansaar (helpers). Then He said, ‘And those who came after them saying: ‘Our Lord, forgive us and our brothers who preceded us in faith.’ ’ So the booty is for these three. So whoever reviles the Companions of the Messenger of Allah, upon whom be peace, he is not from these three, and he does not have a right to the booty.’ ” its chain of narrators is authentic. Shaykh ul-Islam ibn Taymiyyah said, “This is known from Malik, and other than Malik from the people of knowledge such as, Abu ‘Ubayd Qasim ibn Sallam” [Minhajus Sunnah (2/20)]. it is also reported from Abu ‘Ubayd by Abu Bakr al-Khallal in his As-Sunnah (no. 792)

To sum up: Some of those who insult the Companions is judged to be a disbeliever, some are not disbelievers, and others whose matter is controversial. This is not the right place to elaborate in this issue but we have mentioned these matters to explain the issue the we mentioned. This is some of what has been said in this issue, We ask Allah to make it solely for His Sake, benefit Muslims with it, and to use us in things that please Him in actions and speech.

Praise be to Allah, Lord of the Worlds. Peace be upon our Prophet Muhammad, his family, and his Companions. And Allah knows best!

[emergingislamabad]

Famous People from Islamabad

Politics

Tridev Roy, politician and writer Yousaf Raza Gillani, politician Jamshed Ayaz Khan, Major general (Pak army) Wasim Sajjad, former Chairman of the Senate of Pakistan.

Sports

Adnan Saleem, cricketer Ijaz UR Rehman, cricketer Usman Khawaja, cricketer Zeeshan Abbasi, blind cricketer Media and entertainment Ali Saleem, TV actor and host Adil Omar, musician and rapper Asma Shirazi, journalist Ashiq Khan, film actor and filmmaker Farah Hussain, TV actress and presenter Farrukh Saleem, journalist and columnist Imran Abbas Naqvi, model and actor Madiha Iftikhar, TV actress and model Marvi Sirmed, journalist and columnist Natasha Paracha, model (Miss Pakistan World 2008) Rumer, musician and song writer Saleem Safi, journalist and columnist Shamil Khan, film and TV actor Shanzay Hayat, model (Miss Pakistan World 2013) Talat Hussain, journalist Tariq Amin, hairdresser and stylist

Other

Abdul Rashid, nuclear and bio-scientist Ahmad Hasan Dani, archaeologist and historian Muhammad Asim Butt, Urdu novelist Ghulam Nabi Kazi, health economist and humanist Hammad Husain, architect and academician Julius Salik, activist Kazi Zulkader Siddiqui, businessman Mansha Yaad, writer Mian Habib Ullah, businessman Rahman Syed, entomologist and professor Sadruddin Hashwani, businessman Zafar Ishaq Ansari, Muslim scholar Zaheer Ahmad, physician and lobbyist

[dailysunnewspk-blog]

Interior ministry okays trial of two LeJ terrorists in military courts | Pakistan

Interior ministry okays trial of two LeJ terrorists in military courts | Pakistan

Captured militants in Lower Dir. Photo: Reuters/File 

KARACHI: On the request of Sindh’s Counter Terrorism Department (CTD), the Interior Ministry has approved the trial of two suspected terrorists of banned outfit Laskhar-e-Jhangvi (LeJ) in military courts.

Mohammad Ishaq alias Bobi and Mohammad Asim alias Ahmed alias Kapri were arrested by the CTD last year. 

Talking to The News on…

[tnsworldnews-blog]

Interior ministry approves trial of two LeJ terrorists in military courts

https://tns.world/interior-ministry-approves-trial-of-two-lej-terrorists-in-military-courts/

KARACHI Nov 02 (TNS): On the request of Sindh’s Counter Terrorism Department (CTD), the Interior Ministry has approved the trial of two suspected terrorists of banned outfit Laskhar-e-Jhangvi (LeJ) in military courts. Mohammad Ishaq alias Bobi and Mohammad Asim alias Ahmed alias Kapri were...

[a2z-support]

It was a course assignment given to the students by their supervisor “Dr Asim Masoom Zubair”. Challenge was to do the best research work on a matriculation level (10th Standard).

[AdsWithin]

Among all the students, two students did a tremendous job and their mentor appreciated them that they have answered the problem according to a biological method on such a junior class level.

Supervisor Detail:

Dr Asim Masoom Zubair (Pharm-D)

CEO & Founder of Harvard Science Academy

Former Lecturer Ideal Science Academy

Selected Students:

Fatima-Tuz-Zahra (Dominican Convent Higher Secondary School Bahawalpur)

Sumema Ishaq (Alpina School Bahawalpur)

[AdsWithin]

Some glimpses of their assignments in a picture (gallery) are shown below.

This slideshow requires JavaScript.

  Why do dogs take their tongue out and pant? Solving With Scientific Method It was a course assignment given to the students by their supervisor "Dr Asim Masoom Zubair". Challenge was to do the best research work on a matriculation level (10th Standard).

[utv-pakistan-posts]

CTD recommends forwarding 31 cases to military courts

CTD recommends forwarding 31 cases to military courts

KARACHI: Counter-Terrorism Department (CTD) has recommended to forward 31 cases including those over Amjad Sabri’s killing, attacks on military, Rangers and Sindh Police to army courts.

Cases lodged against two target killers arrested last year named Ishaq alias Bobby and Asim alias Capri are among the 31 to be possibly forwarded.

The department has written a letter to Home Ministry in this…

[dailytafsirofquran]

Tafsir Ibn Kathir: Surah Al-Anfal Ayah 36-37

In the Name of Allah, the Most Gracious, the Most Merciful.

8:36 Verily, those who disbelieve spend their wealth to hinder (men) from the path of Allah, and so will they continue to spend it; but in the end it will become an anguish for them. Then they will be overcome.

And those who disbelieve will be gathered unto Hell.

8:37 In order that Allah may distinguish the wicked from the good, and put the wicked one over another, heap them together and cast them into Hell. Those! it is they who are the losers.

The Disbelievers spend Their Wealth to hinder Others from Allah's Path, but this will only cause Them Grief

Allah states;

Verily, those who disbelieve spend their wealth to hinder (men) from the path of Allah, and so will they continue to spend it; but in the end it will become an anguish for them. Then they will be overcome. And those who disbelieve will be gathered unto Hell.

Muhammad bin Ishaq narrated that Az-Zuhri, Muhammad bin Yahya bin Hibban, Asim bin Umar bin Qatadah, and Al-Husayn bin Abdur-Rahman bin Amr bin Sa`id bin Mu`adh said,

"The Quraysh suffered defeat at Badr and their forces went back to Makkah, while Abu Sufyan went back with the caravan intact. This is when Abdullah bin Abi Rabiah, Ikrimah bin Abi Jahl, Safwan bin Umayyah and other men from Quraysh who lost their fathers, sons or brothers in Badr, went to Abu Sufyan bin Harb.

They said to him, and to those among the Quraysh who had wealth in that caravan, `O people of Quraysh! Muhammad has grieved you and killed the chiefs among you. Therefore, help us with this wealth so that we can fight him, it may be that we will avenge our losses.'

They agreed.'' Muhammad bin Ishaq said,

"According to Ibn Abbas, this Ayah was revealed about them,

Verily,thoseِ (who disbelieve spend their wealth... until, ''.)they who are the losers ُ Mujahid, Sa`id bin Jubayr, Al-Hakam bin Uyaynah,

Qatadah, As-Suddi and Ibn Abza said that;

this Ayah was revealed about Abu Sufyan and his spending money in Uhud to fight the Messenger of Allah.

Ad-Dahhak said that; this Ayah was revealed about the idolators of Badr. In any case, the Ayah is general, even though there was a specific incident that accompanied its revelation.

Allah states here that the disbelievers spend their wealth to hinder from the path of truth. However, by doing that, their money will be spent and then will become a source of grief and anguish for them, availing them nothing in the least. They seek to extinguish the Light of Allah and make their word higher than the word of truth. However, Allah will complete His Light, even though the disbelievers hate it. He will give aid to His religion, make His Word dominant, and His religion will prevail above all religions. This is the disgrace that the disbelievers will taste in this life; and in the Hereafter, they will taste the torment of the Fire. Whoever among them lives long, will witness with his eyes and hear with his ears what causes grief to him. Those among them who are killed or die will be returned to eternal disgrace and the everlasting punishment. This is why Allah said,  

And so will they continue to spend it; but in the end it will become an anguish for them. Then they will be overcome. And those who disbelieve will be gathered unto Hell.

Allah said,

In order that Allah may distinguish the wicked from the good,

meaning recognize the difference between the people of happiness and the people of misery, according to Ibn Abbas, as Ali bin Abi Talhah reported from him.

Allah distinguishes between those believers who obey Him and fight His disbelieving enemies and those who disobey Him.

Allah said in other Ayat,

Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good. Nor will Allah disclose to you the secrets of the Ghayb (Unseen). (3:179)

Do you think that you will enter Paradise before Allah (tests) those of you who fought (in His cause) and (also) tests those who are the patient. (3:142)

Therefore, the Ayah (8:37) means, `We tried you with combatant disbelievers whom

We made able to spend money in fighting you,'

in order that Allah may distinguish the wicked from the good, and put the wicked one over another, heap them together,

put in a pile on top of each other,

and cast them into Hell. Those! It is they who are the losers.

in this life and the Hereafter.

[dailytafsirofquran]

Tafsir Ibn Kathir: Surah Al-Imran Ayah 12-13

In the Name of Allah, the Most Gracious, the Most Merciful.

12. Say to those who disbelieve: "You will be defeated and gathered together to Hell, and worst indeed is that place of rest.'' 13. There has already been a sign for you in the two armies that met. One was fighting in the cause of Allah, and as for the other, in disbelief. They saw them with their own eyes twice their number. And Allah supports with His aid whom He wills. Verily, in this is a lesson for those who understand.

Threatening the Jews With Defeat and Encouraging Them to Learn a Lesson From the Battle of Badr

Allah commands the Prophet Muhammad to; Say to those who disbelieve: Allah commanded the Prophet Muhammad to proclaim to the disbelievers.

You will be defeated, (in this life), And gathered together, (on the Day of Resurrection), to Hell, and worst indeed is that place of rest.

Muhammad bin Ishaq bin Yasar recorded that Asim bin Umar bin Qatadah said that; when the Messenger of Allah gained victory in the battle of Badr and went back to Al-Madinah, he gathered the Jews in the marketplace of Bani Qaynuqa.

Therefore, Allah said,

There has already been a sign for you, meaning, O Jews, who said what you said! You have an Ayah, meaning proof, that Allah will make His religion prevail, award victory to His Messenger, make His Word apparent and His religion the highest.

In the two armies, meaning, two camps, that met, in combat (in Badr).

One was fighting in the Cause of Allah, (the Muslims), And as for the other, in disbelief.

meaning, the idolators of Quraysh at Badr.

Allah's statement,

They saw them with their own eyes twice their number, means, the idolators thought that the Muslims were twice as many as they were, for Allah made this illusion a factor in the victory that Islam had over them.

It was said that the meaning of Allah's statement, (They saw them with their own eyes twice their number), is that the Muslims saw twice as many idolators as they were, yet Allah gave them victory over the disbelievers.

Abdullah bin Mas`ud said,

"When we looked at the disbelievers' forces, we found that they were twice as many as we were. When we looked at them again, we thought they did not have one man more than we had. So Allah's statement, And (remember) when you met, He showed them to you as few in your eyes and He made you appear as few in their eyes." (8:44)

When the two camps saw each other, the Muslims thought that the idolators were twice as many as they were, so that they would trust in Allah and seek His help. The idolators thought that the believers were twice as many as they were, so that they would feel fear, horror, fright and despair. When the two camps stood in lines and met in battle, Allah made each camp look smaller in the eyes of the other camp, so that they would be encouraged to fight each other, so that Allah might accomplish a matter already ordained. (8:42), meaning, so that the truth and falsehood are distinguishable, and thus the word of faith prevails over disbelief and deviation, so that the believers prevail and the disbelievers are humiliated.

In a similar statement, Allah said; And Allah has already made you victorious at Badr, when you were a weak little force. (3:123)

In this Ayah Allah said,

And Allah supports with His victory whom He wills. Verily, in this is a lesson for those who understand.

meaning, this should be an example for those who have intelligence and sound comprehension.

They should contemplate about Allah's wisdom, decisions and decree, that He gives victory to His believing servants in this life and on the Day the witnesses stand up to testify.

[dailytafsirofquran]

Tafsir Ibn Kathir: Surah Al-Baqarah Ayah 35-36

In the Name of Allah, the Most Gracious, the Most Merciful.

35 And We said: "O Adam! Dwell you and your wife in the Paradise and eat both of you freely with pleasure and delight, of things therein wherever you will, but come not near this tree or you both will be of the Zalimin (wrongdoers). ''

36. Then the Shaytan made them slip therefrom (the Paradise), and got them out from that in which they were. We said: "Get you down, all, with enmity between yourselves. On earth will be a dwelling place for you and an enjoyment for a time.''

Adam was honored again

Allah tells;

And We said: "O Adam! Dwell you and your wife in the Paradise and eat both of you freely with pleasure and delight, of things therein wherever you will, but come not near this tree or you both will be of the Zalimin (wrongdoers).''

Allah honored Adam by commanding the angels to prostrate before him, so they all complied except for Iblis. Allah then allowed Adam to live and eat wherever and whatever he wished in Paradise.

Al-Hafiz Abu Bakr bin Marduwyah reported Abu Dharr saying,

"I said, `O Messenger of Allah! Was Adam a Prophet?'

He said,Yes. 

He was a Prophet and a Messenger, to whom Allah spoke directly, meaning, (O Adam!) Dwell you and your wife in the Paradise).''

Hawwa' was created before Adam entered Paradise

Muhammad bin Ishaq stated,

The Ayah (2:35) indicates that Hawwa was created before Adam entered Paradise.

Ibn Ishaq said,

"After Allah finished criticizing Iblis, and after teaching Adam the names of everything, He said, (O Adam! Inform them of their names...) until, the end of the Ayah ...and I know what you reveal and what you have been concealing. (2:33)

Then Adam fell asleep, as the People of the Book and other scholars such as Ibn Abbas have stated, Allah took one of Adam's left ribs and made flesh grow in its place, while Adam was asleep and unaware. Allah then created Adam's wife, Hawwa, from his rib and made her a woman, so that she could be a comfort for him. When Adam woke up and saw Hawwa next to him, it was claimed, he said, `My flesh and blood, my wife.' Hence, Adam reclined with Hawwa.

When Allah married Adam to Hawwa and gave him comfort, Allah said to him directly,

"O Adam! Dwell you and your wife in the Paradise and eat both of you freely with pleasure and delight, of things therein wherever you will, but come not near this tree or you both will be of the Zalimin (wrongdoers).''''

Allah tests Adam

Allah's statement to Adam, (but come not near this tree) is a test for Adam. There are conflicting opinions over the nature of the tree mentioned here.

Some said that it was the grape tree, barley, date tree, fig tree, and so forth. Some said that it was a certain tree, and whoever eats from it will be relieved of the call of nature. It was also said that it was a tree from which the angels eat so that they live for eternity.

Imam Abu Jafar bin Jarir said,

"The correct opinion is that Allah forbade Adam and his wife from eating from a certain tree in Paradise, but they ate from it. We do not know which tree that was, because Allah has not mentioned anything in the Qur'an or the authentic Sunnah about the nature of this tree. It was said that it was barley, grape, or a fig tree. It is possible that it was one of those trees. Yet, this is knowledge that does not bring any benefit, just as being ignorant in its nature does no harm. Allah knows best.''

This is similar to what Ar-Razi stated in his Tafsir, and this is the correct opinion.

Allah's statement,

Then the Shaytan made them slip therefrom, either refers to Paradise, and in this case, it means that Shaytan led Adam and Hawwa away from it, as Asim bin Abi An-Najud recited it.

It is also possible that this Ayah refers to the forbidden tree. In this case, the Ayah would mean, as Al-Hasan and Qatadah stated, "He tripped them.''

In this case, (Then the Shaytan made them slip therefrom) means, "Because of the tree'', just as Allah said, Turned aside therefrom (i.e. from Muhammad and the Qur'an) is he who is turned aside (by the decree and preordainment of Allah), (51:9), meaning, the deviant person becomes turned aside - or slips - from the truth because of so and so reason.

This is why then Allah said, And got them out from that in which they were. nmeaning, the clothes, spacious dwelling and comfortable sustenance.

We said: "Get you down, all, with enmity between yourselves. On earth will be a dwelling place for you and an enjoyment for a time.''

meaning, dwelling, sustenance and limited life, until the commencement of the Day of Resurrection

Adam was very Tall

Ibn Abi Hatim narrated that Ubayy bin Ka`b said that the Messenger of Allah said, Allah created Adam tall, with thick hair, just as a date tree with full branches. When Adam ate from the forbidden tree, his cover fell off, and the first thing that appeared was his private area. When he saw his private area, he ran away in Paradise and his hair got caught in a tree. He tried to free himself and Ar-Rahman called him, 'O Adam! Are you running away from Me?'

When Adam heard the words of Ar-Rahman (Allah), he said, 'No, O my Lord! But I am shy.'

Adam remained in Paradise for an Hour

Al-Hakim recorded that Ibn Abbas said,

"Adam was allowed to reside in Paradise during the time period between the `Asr (Afternoon) prayer, until sunset.''

Al-Hakim then commented this is "Sahih according to the Two Sheikhs (Al-Bukhari and Muslim), but they did not include it in their collections.''

Also, Ibn Abi Hatim recorded Ibn Abbas saying,

"Allah sent Adam to earth to an area called, Dahna, between Makkah and At-Ta'if.''

Al-Hasan Al-Basri said that; Adam was sent down to India, while Hawwa was sent to Jeddah. Iblis was sent down to Dustumaysan, several miles from Basra. Further, the snake was sent down to Asbahan.

This was reported by Ibn Abi Hatim.

Also, Muslim and An-Nasa'i recorded that Abu Hurayrah said that the Messenger of Allah said,

Friday is the best day on which the sun has risen. On Friday, Allah created Adam, admitted him into Paradise, and expelled him from it.

A Doubt and a Rebuttal

If one asks, "If the Paradise that Adam was thrown out of was in heaven, as the majority of the scholars assert, then is it possible for Iblis to enter Paradise, although he was expelled from it by Allah's decision (when he refused to prostrate before Adam)?''

Basically, the response to this would be that the Paradise which Adam was in, was in the heavens, not on the earth, as we explained in the beginning of our book Al-Bidayah wan-Nihayah.

The majority of scholars said that Shaytan was originally prohibited from entering Paradise, but there were times when he sneaked into it in secret. For instance, the Tawrah stated that Iblis hid inside the snake's mouth and entered Paradise. Some scholars said that it is possible that Shaytan led Adam and Hawwa astray on his way out of Paradise. Some scholars said that he led Adam and Hawwa astray when he was on earth, while they were still in heaven, as stated by Az-Zamakhshari.

Al-Qurtubi mentioned several beneficial Hadiths here about snakes and the ruling on killing them.