• Anonyme

    http://www.saint-coran.net/__http://muslim-makkah.over-blog.com/ ___ msn idir_liverpool@hotmail.fr __ http://www.qurantracker.com/ _________
    ASHADU AN LA ILAHA ILLA-LLAH =J'atteste qu'il n'y a de divinité que Dieu

    wA ASHADU ANNA MUHAMMADAN RASULU-LLAH =j'atteste que Mohammed est le messager de Dieu
    ISLAM = Soumission des hommes, et des femmes à ALLAH, mais ne veut pas dire que les femmes sont soumises aux hommes donc leur époux légitime devant ALLAH ... Pour ceux qui ne sont pas musulmans je vais citer quelques Haddiths du prophéte Mohammed (sallalahou alayhi wa salam) :
    Neidir Gazacity Alkatrem Le Messager d’Allah (que la paix et le salut d'Allah soient sur lui) a dit : « Les femmes sont les cons½urs des hommes. » Rapporté par Tirmidhy et authentifié par Albâny.
    Donc voila mes frères il faut que l'on est un bon comportement avec les femmes, ne les frappez surtout pas mais aimez les et respectez les allah nous recompensera de notre bon comportement. Et j'éspére que les mauvais apriori des non musulman aura évolué un peu en positif ... Qu'allah nous guide ... Amine et Qu'allah préserve et protége nos soeurs contre les gens malsain ... Asalamou aleykoum !!!
    Oh Palestine quelle est ton crime ? Qu'Allah nous Guide ... Amine !!! Dans nos erreurs, dans ton malheur je réchauffe ton coeur, je pense à nos soeurs qu'on eu un mauvais sort, hors parmi elles combien valent de l'or, je dirais toutes quelles beau score, j'endort les mensonges et réveille la vérité quand je la révèle sourire aux lèvres, j'élève la voix pour dénoncer un manque de tendresse annoncer

  • Anonyme

    بسم الله الرحمن الرحيم
    و الصلاة والسلام على خير المرسلين وعلى أله وصحبه أجمعين
    السلام عليكم ورحمة الله وبركاته

    This is part of a translation project ( Translating the book of Adwaa Al-Bayaan by Sh. Al-Shanqeeti رحمه الله) that I worked on some time ago but could not continue due to my tight time. Yet, since it seems it will take some time to get back to it, I thought to post it so others benefit from it instead of keeping it in the closet.

    I ask Allah to let others benefit from this and bestows His Mercy upon Sh. Al-Shanqeeti and reward the person who helped me in this translation. Ameen.

    Note: I added footnotes and further explaintions and related topics that are relevant to the topic to maximize the benefit, inshallah.

    P.S: There is no owrk that is perefect so if there is any mistake that should be corrected, it is much apprecaited to advise us about it, Barak Allahu feekum.

    [الْحَمْدُ للّهِ]
    ۞ There is a form of generality assigned to the praise mentioned in this Ayaa[1] as there is no reference to time or place at which praising take place. However, the generality of employment of this word is detailed in other places in the Quran such like Sura[2] Al-Roum (The Roman) where praise is been explained in respect of place (heavens and earth) {Unto Him be praise in the heavens and the earth!}[3] And in Sura Al-Qasas where praise is mentioned in reference to time i.e. this life and the here-after. Allah says: {and He is Allah; there is no God save Him. His is all praise in the Dunya (this life) and the latter (here-after)[4]}. Furthermore, He, Allah U, mentions in the beginning of Sura Saba’: {His is the praise in the Hereafter, and He is the Wise, the Aware}[5].

    The word praise in this ayaa commences with [AL] [6] which is implemented to bestow significant meaning; as a result of this the word “praise” mentioned here to encompass all meanings attributed to praising and place it in all forms in a perfect manner. This form of praising is an acclamation that Allah U has extolled Himself with to show the perfection of this line of praise and in its context is a command to His slaves to praise Him in like manner.

    [Translator Note]

    Al-Hamd (The Praising):

    It is often for Laypeople to confuse praising [alhamd “الحمد”] with thanking [alshukr “الشكر”] while there is a big difference in both the application and meaning of these terms.

    The former term; “alhamd” is practiced by one’s tongue and one’s heart while the latter; “alshukr” is practiced by one’s tongue, heart and limbs. Hence, “alhamd” is more exclusive in its application, although both words share a similar common area of meaning.

    With this in mind it is evident as to why adding the word: alshukr to the statement made after rising from ruku’ during Salaah is incorrect. Firstly: It is not mentioned nor even advised by the Prophet r . Secondly, after rising from ruku it is noted that the first half of the said statement is: “Allah has heard those who praised (حمده) Him.” This is a direction by Allah Azza wa Jal to use the term alhamd when praising him and not the term alshukr. It is now apparent as to why it is alhamd only that is used and not alshukr as the former is more exclusive than the latter and it is more befitting of the time and place that it is being recited in.

    [رَبِّ الْعَالَمِينَ]
    ۞ Allah U does not expound upon what worlds [العالمين] actually refers to in this ayaa however this is expounded upon in Surah As-Shuaraa when Allah U says: {Pharaoh said: And what is the Lord of the Worlds? (Moses) said: Lord of the heavens and the earth and all that is between them}[7].

    Some scholars believe the word world [A’lam “العالم”], in Arabic, is derived from the word [A’lama “العلامة”] which means a sign because the existence of the world is undoubtedly a sign of the existence of its Creator, who is ascribed with perfection of attributes and glory. Allah U said: {Lo! In [ايات ] the creation of the heavens and the earth and (in) the difference of night and day are tokens (of His sovereignty) for men of understanding,}[8]. In this ayaa the Arabic word used is ayaa [“اية”] which means a sign.

    [الرَّحْمـنِ الرَّحِيمِ]

    ۞These are two of the attributes of Allah U and are two of His names. Both words are derived from mercy (الرحمة) yet the way each is derived and formed manifests the ultimacy (intrinsic quality) of each attribute. “الرحمن” is stronger and more comprehensive in its meaning than “الرحيم”.

    “الرحمن” means the One with comprehensive mercy that covers and includes all creatures in this life in general and exclusively the believers in the here-after while “الرحيم” restricts Allah’s Mercy to believers in the hereafter. This is the adopted opinion by the majority of scholars and in the words of Ibn Jareer[9] (رحمه الله) what can be understood as that such opinion is a matter of agreement among scholars.

    Furthermore, some of the salaf’s explanation of these two words supports this opinion as been transmitted by Ibn Katheer. In addition, this understanding is supported by the athar that has been documented by Ibn Katheer in his Tafseer that I’saa (عليه السلام) said: “الرحمن” means the Merciful of the dunya and the akhira and “الرحيم” is the Merciful of the akhira.

    This distinguishing between the two words is been pointed out in the Qur’an when Allah U says: {then He [Did istiwaa] the Throne. Al-Rahman!}[10] And says: {Al-Rahman, who [did istiwaa][11] on the Throne}[12]. In these two ayah istiwaa is mentioned in unison with Al-Rahman to indicate that His Mercy covers all His creatures, as stated by Ibn Katheer. Similarly Allah U says: {have they not seen the birds above them spreading out their wings and closing them? Naught upholds them save the Rahman.}[13],which means that this act of upholding birds in the sky is from His mercy. In addition, amongst the most obvious evidences is the ayah of Sura Al-Rahman from 1-13 while in other ayah He says: {and He is Raheem to the believers}[14] at which Allah U restricts His mercy by stating “to the believers.”

    It could be argued though, how it possible to match this presented understanding with what was said in the dua’a of the Prophet r : “Rahman Al-Dunya Wa Al-Akhira wa Raheemahuma”[15] which means the Rahman and Raheem of this life and the hereafter.

    We reply to this argument by saying; it appears, and Allah knows best, Raheem is exclusive to believers as we previously mentioned but that is not limited to the hereafter but includes this life as well. And hence, it would mean that He is the Raheem of believers in this life and in the hereafter. The proof that He is the Raheem of believers in this life as well is found in the ayah in which Allah says: {He it is who blessed you, and His angels (bless you), that He may bring you forth from darkness unto light; and He is Raheem to the believers.}[16] This ayah shows that His salah and the angels salah as well as bringing them from darkness to light is a mercy that has been shown to them in this life, which due its consequences in the here-after, it will be a form of Mercy in the hereafter as well.

    Another ayah says: {Allah hath forgiven the Prophet, and to the Muhajirin and the Ansar who followed him in the hour of hardship. After the hearts of a party of them had almost swerved aside, then turned He unto them in mercy. Lo! He is full of Pity, Raheem for them.}[17] Obviously the forgiveness of Allah is given in this life, which due its consequences, will be as well a form of Mercy in the hereafter.
    And Allah knows best.

    [Added Note by the Translator]

    Ibn Al-Qaiyem said: Al-Rahman is an established attribute in itself that indicate the Mercy of Allah while Al-Raheem is an attribute that is ascribed to Allah that points to those who are being under His Mercy.

    [مَالِكِ يَوْمِ الدِّينِ]
    ۞This “day” is not expounded upon here although it is expounded upon in the following ayaat: Allah U said: {Ah, what will convey unto thee what the Day of Judgment is!, Again, what will convey unto thee what the Day of Judgment is, A day on which no soul hath power at all for any (other) soul.}[18]. The actual meaning of deen in this ayah is judgment i.e. “the outcome of people’s deeds”. This word is used with similar meaning when Allah U says: {on that day Allah will pay them their just (deen) due}[19] which means the reward or the punishment.

    [إِيَّاكَ نَعْبُدُ]
    ۞This is a confirmation of the meaning of oneness symbolized in the phrase,“ There is no deity but Allah”. This ayaa is comprised of both a negation and an affirmation. The negation herein is negating that any deity other than Allah Azza wa Jal should be worshipped in any form.

    The affirmation is affirming that Allah alone, Lord of the heavens and the earth, is the One and Only who is worthy of being worshipped

    The first word of the Ayaa that is the word [“إيَّاك” = you= Allah] indicates the negation part by placing the word that refers to who is worshipped first and hence it negates this action to be assigned to anything else. This is an established rule in science of Usool[20] that is discussed in section of “Daleel Al-Khitaab”[21]. Furthermore, in section of meanings; it is noted that when the actions that is done is placed a head it becomes a form of exclusivity i.e. the act itself becomes exclusively done for the one it is in the phrase.

    The second word “نعبد” points to the statement of affirmation which has been detailed and explained in other parts of the Quran. Allah U says: {O mankind! Worship your Lord, Who hath created you}[22]. In this ayaa Allah affirms that He is the one to be worshipped and in following ayaa Allah U says: {And Do not set up rivals to Allah when ye know (better).}[23] . He U negates the worthiness of every other worshipped being. In other examples: Allah U says: {and verily we have raised in every nation a messenger, (proclaiming): worship Allah and shun false gods.}[24] So He U affirms in the beginning of the ayaa that He must be worshipped and at the end of it He negates that other beings are worthy of worship. Similarly, Allah U says {And he who rejected false deities and believeth in Allah hath grasped a firm hand hold which will never break}[25] In this ayaa we find that Allah U negates that others are worthy of being worshipped when He says: {and he who rejected false deities} and after that Allah U confirms the He alone is worthy of worship when He says: {and believeth in Allah}. There are many other ayaat in the Quran that offer similar indications such as in Surah Al-Zukhruf {and when Abraham said unto his father and his folk: Lo! I am innocent of what ye worship. Save Him Who did create me, for He will surely guide me}[26]

    [وإِيَّاكَ نَسْتَعِينُ]
    ۞We seek no assistance except from You because You are the controller of everything and only You have the power.

    Placing this ayaa after the previous ayaa which is {إيَّاك نعبد} is an indication that reliance must be always only on He who deserves to be worshipped because others have no power or ability to control anything. This meaning is evident and obvious in other ayaat such as when Allah U says: {so worship Him and rely on Him}[27] and in {Now, if they turn away (O Muhammad) say: Allah sufficeth me. There is no God save Him. In Him have I put my trust} [28]and {Lord of the East and the West; there is no God save Him; so choose Him alone for relying upon}[29] and {Say: He is the Rahman. In Him we believe and in Him we put our trust}[30] and many other Ayaat.

    Seeking Knowledge & Learning Fiqh Is Only Praised When It Is For The Purpose Of Acting Upon It, Not For The Sake Of Discussions & Arguments

    I apologize for taking long time to reply to PMs and threads as I am too busy these days.

  • Anonyme

    oui :p

  • Anonyme

    Me gusta tu perfil, te dejo mi pountuación...