Hadith Qudsi 17 Reckon

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Hadith Qudsi 17:

On the authority of Abu Dharr al-Ghifari (may Allah [The Most High] be pleased with him) from the Prophet is that among the sayings he relates from his Lord (may He be glorified) is that He said: 

O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another. 

O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you, 

O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you. 

O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you. 

O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you. 

O My servants, you will not attain harming Me so as to harm Me, and will not attain benefitting Me so as to benefit Me. 

O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything. 

O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My kingdom in anything. 

O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more that a needle decreases the sea if put into it. 

O My servants, it is but your deeds that I reckon up for you and then recompense you for, so let him finds good praise Allah and let him who finds other that blame no one but himself. 

It was related by Muslim (also by at-Tirmidhi and Ibn Majah).

Source

To Be Continued....

Insight SŪRAH AL-KAHF 18:77-82 TRANSLATION & COMMENTARY

Simple translation:

And so the two went on until they reached a town and asked the people of the town for some food; however they refused them any hospitality. And they saw a wall that was on the point of collapsing, and he rebuilt it. (Moses) said: “Had you so wished, you could have obtained a reimbursement of it (i.e., of that sum of money that you spent on it)?”

(18:77)

Explanatory translation:

And so the two (travelers) went on (with their journey) until they (eventually) reached a town and (proceeded to) ask the people of the town for some food; however they (displayed not even the most basic of all the characteristics of the religious way of life by) refusing them any hospitality. And they (then) saw in that (town) a wall that was on the point of collapsing, and (the sage) rebuilt it  (i.e., he met the cost of rebuilding it) (whereupon Moses) commented: “Had you so wished, you could (at least) have obtained a reimbursement of it (i.e., of that sum of money that you spent on it)?”  

Commentary:

Again, the comment contained within it an implied question: Why have you not done that? This constituted yet another violation of the prohibition.

Simple translation:

He replied: “This is the parting of ways between me and you. I shall inform you of the real meaning of all (those events concerning) which you could not show patience.”                                                                     

(18:78)  

Explanatory translation:

(The sage) replied: “This is the parting of ways between me and you. (And now) I shall inform you of the real meaning of all (those events which you witnessed) but could not show patience and restrain yourself from commenting on them (negatively despite the fact that I had prohibited you from making any comments).

Commentary:

Khidr (‘alaihi al-Salam) has here delivered extremely important guidance to spiritual guides who live in the modern age. They must abandon efforts to teach and to guide the internally blind who seek guidance and are incapable of showing patience in respect of matters which are beyond their capacity to comprehend (because of that internal blindness) and who yet persist in disagreeing and challenging the guide. This is particularly true in respect of disagreements in subjects which are directly connected to Dajjal such as the Shirk and Riba of the modern age, the feminist revolution, and, in particular, the spiritual quest (i.e., al-Ihsan or Tassawuf).

Simple translation:

“As for that boat, it belonged to some needy (boatmen) who plied upon the sea - and I decided to damage it because approaching them was a king who seized every boat by brute force.”                                               

(18:79)

Explanatory translation:

“As for that boat, it belonged to some needy (boatmen) who plied upon the sea - and I decided to damage it (and so make it unserviceable) because (I knew that) approaching them was a (wicked) king who (was bent on) seizing every boat by brute force.”

Commentary:

By damaging the boat Khidr (‘alaihi al-Salam) was actually doing the boatmen a favor since the King would refrain from seizing a damaged boat, and they could easily repair their boat after he was gone. Nabi Musa’s judgment in this matter, as well as in respect of the other two events which now follow, was based on external observation and was hence wrong because it lacked the internal spiritual insight with which to penetrate the internal reality of the event.

Simple translation:

“And as for that youth, his parents were believers, and we had every reason to fear that he would bring bitter grief upon them because of overweening wickedness and disbelief:”                                             

(18:80)

Explanatory translation:

“And as for that youth, (although) his parents were (true) believers we had every reason to fear that he would bring bitter grief upon them (and possibly cause them to lose their faith) because of (his) overweening wickedness and disbelief:”

Simple translation:

“And we desired that their Lord-God would give them in exchange (a son) better in purity (of conduct) than him and with whom they could find affection.”

(18:81)

Explanatory translation:

“(In getting rid of him and in thus protecting the faith of his parents) we were, (in fact), doing so with the hope that their Lord-God would give them in exchange (a son) better in purity (of conduct) than him and with whom they could find (the comfort of mutual) affection.” 

Commentary:

External ‘appearance’ of the event was completely different from its internal ‘reality’. 

Simple translation:

“And as for that wall, it belonged to two orphan boys in the town, and beneath it was a treasure belonging to them. Now their father had been a righteous man, and so thy Lord-God willed it that when they come of age they should get their treasure by the grace of their Lord-God. “And I did not do this of my own accord: this is the real meaning of all that you were unable to bear with patience.”

(18:82)

Explanatory translation:

“And as for that wall, it belonged to two orphan boys (living) in the town, and beneath it was (buried) a treasure belonging to them (by right).  Now their father had been a righteous man, and so thy Lord-God willed it that (I should rebuild the wall in order to protect the treasure from being exposed and discovered) so that when they come of age they should get their treasure by the grace of their Lord-God. “And I did not do (any of) this of my own accord: this is the real meaning of all (those events) that you were unable to bear with patience.” 

Commentary:

Again external ‘appearance’ of the event was completely different from its internal ‘reality’. Nabi Musa’s judgment in this matter, as well as in the two other events which came before, was based on external observation since he (temporarily) lacked the internal spiritual insight with which to penetrate the internal ‘reality’ of the event. On all three occasions his judgment was wrong.

Surah al-Kahf has here delivered the mother of all warnings to those who live in the age of Dajjal, which is the modern age, that external ‘appearance’ and internal ‘reality’ would be quite different from each other in all matters wherein Dajjal attacks and tests mankind, and those who make judgment without being able to penetrate the internal ‘reality’ of things would always be mistaken in their judgment. Those mistakes can consign them in the hellfire.

The gentle reader must now recognize the imperative of pursuing the Islamic spiritual quest which is known as al Ihsan or Tasawwuf. It is the pursuit of this quest which eventually delivers divine Nur (light) to the heart, thus permitting the believer to penetrate the internal ‘reality’ of things when he ‘sees’ what otherwise cannot be seen, ‘hears’ what otherwise cannot be heard, and ‘understands’ what otherwise cannot be understood.

Source: SŪRAH AL-KAHF ARABIC TEXT - TRANSLATION

To Be Continued....

Surah Kahf Unveiling The End Time By Sheikh Imran Hosein

Understanding SŪRAH AL-KAHF 18:54-59 TRANSLATION & COMMENTARY

Simple translation:

“Thus, indeed, have We given in this Qur'an many facets to every kind of lesson (designed) for (the benefit of) mankind. However, man is, above all else, always given to contention:”                                                         

(18:54)

Commentary:

This warning of the Qur’an has been delivered in a context in which the sacred book has demonstrated, time and again, amazing credentials that amply confirm its divine status. But stubbornness, arrogance, pride, contentiousness and a host of other human failings intervene to cause men to reject the Qur’an. Instead of humble submission and earnest endeavor in order to understand and recognize Truth, man is usually and stubbornly argumentative as he rejects, again and again, the claim of the Qur’an to be the revealed word of the God of Abraham, i.e., Nabi Ibrahim (‘alaihi al-Salam).

Simple translation:

“For what is there to keep people from attaining to faith now that guidance has come unto them, and from asking their Lord-God to forgive them their sins - unless it be that they repeat the mistakes of those who came before them, or that they would only change when the punishment is brought right in front of them?”           

(18:55)

Explanatory translation:

“For what is there to keep people from attaining to faith now that (complete and uncorrupted) guidance has come unto them (in this Qur’an), and from asking their Lord-God to forgive them their sins - unless it be that they (constantly) repeat the mistakes of those who came before them, or that they would only change when the (Divine) punishment (i.e., the fire of hell) is brought right in front of them?”

Commentary:

A stubborn attachment to tradition in defiance of reason and Truth is one of the basic causes that lead people to their doom. 

The other basic cause is, of course, blindness. When people are themselves capable of ‘seeing’ the reality of things, and can hence recognize ‘appearance’ to be different from ‘reality’, then, because ‘seeing is believing’, they change and avert their doom. But there is a world of difference between those who truly believe, and can hence ‘see’ reality, and those who do not believe at all, or do not truly believe and who, as a consequence, would ‘see’ reality only at that time when it would be too late to change and to avert doom.   

Simple translation:

“But We send (Our) message-bearers (i.e., the Prophets) only as heralds of glad tidings and to warn – whereas those who are bent on denying the truth contend (against them) with fallacious arguments, so as to thereby render the truth void, and to make My messages and warnings a target of their mockery.”           

(18:56)

Commentary:

An essentially godless world rejects the Truth sent down with the Prophets, and taught by the rightly-guided scholars of Islam while attacking that Truth with false arguments and while arguing in a manner that is hostile, mocking and condescending! 

Believers who faithfully struggle to preserve faith become the targets of a process of intense demonization and mockery. Newspapers and television stations, owned and controlled by the predatory elite, are used to wage war on Islam and to subject the rightly-guided scholars of Islam in particular to vicious attacks and even to character assassination. 

Simple translation:

“And who could exceed the wickedness of he to whom his Lord-God’s messages are conveyed, and who thereupon turns away from them, forgetting all his accumulated (evil) deeds? Behold, over their hearts have We laid veils that prevent them from grasping the truths (revealed in this Qur’an), and into their ears, deafness; and though you may call them to the (true) guidance (of this Qur’an), they will never embrace it.”      

(18:57) 

Commentary:

Believers (who read this book) ought to summon the insight with which to recognize such ‘hopeless people’ who reject the guidance as presented by the rightly guided scholars of Islam and humble servants of Allah. This becomes an absolute imperative when such people, who usually belong to the ‘predatory’ elite, hijack Muslim communities and proceed through devious, deceitful and cunning means, including the use of a checkbook, to have themselves installed as leaders of the Muslim community. Invariably they are a people who identify with, and enthusiastically support, the war on Islam being waged by today’s European Jewish-Christian alliance that rules the world. Although they proclaim themselves to be leaders of the Muslims they have effectively left Islam and have joined, instead, that Jewish Christian ruling alliance. Consider the following verse of the Qur’an:

“Oh you who believe (in this Qur’an) do not take the Jews and the Christians as (your) friends, helpers, protectors or allies (at that time when) they become friends, allies, etc., of each other – and whoever of you maintains friendship, alliance, etc., with them becomes, verily, one of them; behold, Allah does not guide such evildoers.”

(Qur’an, al-Maidah, 5:51) 

Simple translation:

“But your Lord-God is the Truly-Forgiving One, limitless in His grace. Were He to take them (at once) to task for whatever (wrong) they commit, He would indeed bring about their speedy punishment (then and there): but nay, they have a time limit beyond which they shall find no redemption –”           

(18:58)

Commentary:

Such hopeless people who wage war on Islam, and on the rightly guided scholars of Islam, are a people who strut  about the stage of the world for but a moment. They have a precise time limit – at the end of which they are consigned to the garbage bin of history. But Allah Most Kind is ever Merciful, and if they were to turn to Him in repentance before the end of their rope is reached, and desist from waging war on Islam and on the rightly guided scholars of Islam, they would find Him full of Mercy.

Simple translation:

“as (was the case with all) those communities that We destroyed when they went on and on doing wrong: for We had set  a time-limit for their destruction.”                                                                                            

(18:59)

Commentary:

Those godless people who strutted arrogantly over the stage of the world in times gone by, and who oppressed the believers, are today totally forgotten, or have been reduced to footnotes on the pages of history. In the case of those who persecuted the young believing men in this Surah, and ultimately forced them to choose between fleeing to a cave and submitting to oppression, Surah al-Kahf informs us that their reign of terror lasted for just three hundred years.

That story has delivered an ominous warning to the Jewish-Christian European alliance that today controls power in the world and uses that power to wage war on Islam on behalf of the Euro-Jewish State of Israel, that their reign of terror would be as fleeting as that described in this Surah.*

(*In fact this writer is confident that it cannot last more than, perhaps, another fifty years.)

Source: SŪRAH AL-KAHF ARABIC TEXT - TRANSLATION

To Be Continued....

Surah Kahf Unveiling The End Time By Sheikh Imran Hosein