সোমবার, ২৩ মে, ২০১১

Quran And Hadith



HISTORY OF THE COMPILATION OF QURAN
1. Scribing during the life of Prophet Muhammad (peace be upon him). The Revelation scribes wrote down the Quran, according to the order of Prophet Muhammad (peace be upon him), on pieces of cloth, leather, bones, and stones. Its verses were ordered and arranged according to Allah's inspiration. At the beginning, it was not gathered in one book. Some of the Prophet's companions scribed parts and surahs specially for themselves after they had memorized it from the Prophet.2. Compiling Quran during the era of Abu Bakr al-Siddiq: Zayd Ibn Thabit gathered the Quran in one book. He was charged to do this by Abu Bakr al-Siddiq, according to an advice from Umar Ibn Al-Khattab. Its resource was the parts written by the Revelation scribes; so he gathered all of it in one book, the Holy Quran.
3. Compiling Quran during the era of Uthman Ibn Affan: In his reign, the Quran was written from the main copy gathered during the era of Abu Bakr al-Siddiq. It was kept at the residence of Hafsah Bint Umar, (one of the Prophet's wives). He charged the following scribes to do it:

1. Zayd Ibn Thabit.
2. Abdullah Ibn Al-Zubair.
3. Said Ibn Al-`As.
4. Abdul-Rahman Ibn Al-Harith Ibn Hisham.

They scribed many copies of Quran, reflecting in their writing the different correct readings (Arabic accents) of it; excluding any incorrect one. It was not marked with dots or vowel points. Uthman kept a copy at Medina and sent the remaining copies to the various Islamic countries.

1. Dotting and Vowelization. Dotting and vowelization passed through three stages:

1. In the first stage: Dots were used as syntactical marks. This was in the era of Mu`awiyah Ibn Abi Sufyan, who charged Abu Al-Aswad Al-Dualy to do it in order to prevent people from a faulty reading of the Quran.
2. In the second stage: Arabic letters were marked with different dotting to differentiate between them (e.g.:B, T,TH). This was in the time of Abdul-Malik Ibn Marawan, who charged Al-Hajjaj to do it. Al-Hajjaj, in his turn, charged Nasr Ibn Asem and Hayy Ibn Yaamor to accomplish it.
3. In the third stage: Complete vowel points (e.g. dammah, fathah, kasrah) were used, in the form we are using nowadays. This method was invented by Al-Khaleel Ibn Ahmed Al Faraheedi.
Introduction to and History of the Sunnah
1. What is the Sunnah?

Definition: Sunnah in Arabic means "a way to be followed" or "an example to be imitated". However, in Islamic terminology the word sunnah can have several meanings depending on the subject being discussed, as shown below:

1) Every saying and action of Prophet Mohammad (pbuh), every situation where he approved of an action or saying by someone else, and his personal traits and manners.

2) For fiqh scholars, the word Sunnah is sometimes used to describe recommended (mustahab) actions as opposed to obligatory (fardh) actions.

In general, when the Prophet Mohammad (pbuh) does a certain action regularly, or gives glad tidings to those who do a certain action, it is considered by fiqh scholars to be recommended. An example of this would be praying 2 rak'at before Fajr prayer. The Prophet used to always pray these 2 rak'at, and he promised great rewards for anyone who prayed them. However, the Prophet never ordered anyone to pray these 2 rak'at. Therefore, fiqh scholars said that these 2 rak'at are to be considered recommended and not obligatory. However, when the Prophet orders the believers to do something, such as ordering men to grow their beards, this is considered to be wajib (required), and not doing that action is considered prohibited or haram.

However, in this article we are discussing the Sunnah in the first sense. We are talking about the Sunnah in general as a source of legislation and Shariah. We will try to prove that Allah (swt) has commanded Muslims to follow the Sunnah in the holy Qur'an, and that Allah (swt) has made the Sunnah a source of Shariah.

It is obligatory for all Muslims to follow the Sunnah of Prophet Mohammad (pbuh), and it is obligatory to follow all the orders of Prophet Mohammad (pbuh) and refrain from all what he asked us to stay away from. This will be proven in this article and the next one about the authority of the Sunnah (please see link at the end of this article).

One last thing to note: the term Hadith is sometimes used interchangeably with the term Sunnah. Hadith simply means speech. The Hadith usually refers to all the sayings and actions of the Prophet. The Sunnah is a broader term, since it includes the Hadith and also the Prophets way of life, his manners, his personality and his biography.

2. Prophet Mohammad (pbuh) as a Teacher:

The Sunnah as mentioned earlier is a term that is used to describe the actions and sayings of Prophet Mohammad (pbuh). Therefore, when we talk about the history of the Sunnah we must first quickly discuss the source of this Sunnah, Prophet Mohammad (pbuh) himself.

Prophet Mohammad (pbuh) was the best example of a teacher and mentor. This is because he used to teach people with the utmost kindness and leniency, and he used to stay away from harshness and scolding. He, peace be upon him, used to teach Islam in a way to make people's lives easier, and to give them glad tidings. He used to refrain from making matters difficult for people, or doing anything that would push people away from Islam.

Unfortunately, many people, especially non-Muslims, have an image of Prophet Mohammad (pbuh) as promoting Islam by force or by violence. This could not be farther from the truth. Unfortunately, those people also include some Muslims who simply believe anything that comes from the west.

However, for anyone who has spent the least amount of time studying the biography (seerah) of Prophet Mohammad (pbuh) and his Sunnah, they would know that he was the kindest and most lenient of teachers. He used to treat all Muslims as if they were his own children. And he never shouted at anyone in his life. Prophet Mohammad (pbuh) also rarely got angry in his life, and when he did he only got angry for the sake of Allah (swt).

Prophet Mohammad (pbuh) used to live for delivering the message of Islam. He spent every waking moment of his life in the service of Islam, and he was subjected to many kinds of pressure and physical harm, which he took with patience and steadfastness. May Allah (swt) shower his peace and blessings on Mohammad, who went through much suffering to bring us the beautiful message of Islam.

Our discussion here is not about the biography (seerah) of Prophet Mohammad (pbuh), however this brief introduction was required as background information to the rest of our discussion. There is much to learn from the biography and manners of Prophet Mohammad (pbuh), for both non-Muslims and also Muslims as well. We will leave this for another discussion Insha' Allah (God Willing).

3. The Companions of the Prophet and the Sunnah:

The second issue we must discuss is that of the companions of Prophet Mohammad (pbuh). After all, they are the ones who heard his sayings and saw his actions, and they are the ones who transmitted all of this to us. The companions methodology of learning the Sunnah was to believe that it is the only hope for salvation in this life and the hereafter. Therefore, they were keen on being with the Prophet in most of his gatherings and lectures.

In order not to miss anything said or done by the Prophet, some companions used to alternate in attending the gatherings of the Prophet, and then exchange notes in order to have a complete picture of what he said. They also used to study the sayings of the Prophet and memorize them, and many companions used to write the Sunnah in order to preserve it as well. The companions were indeed an excellent example for us on how to learn and follow the Sunnah, and regard this as our top priority in life.

After the death of the Prophet, the companions were very careful in preserving the Sunnah. They ensured not to mention a hadith unless it is verified that it is a true saying of Prophet Mohammad (pbuh). They also used to verify the hadith amongst each other, and prevent people who have little knowledge from saying hadith because they will probably make mistakes in it. They also used to be careful to use the same wording as the original hadith by Prophet Mohammad (pbuh).

4. Traveling to Collect the Sunnah:

As Islam spread through the world, many companions and then the followers of the companions traveled to different parts of the world to spread the message of Islam. Therefore, the Sunnah also spread with them across many parts of the world. This meant that those among the companions who wanted to collect and learn the Sunnah would have to travel to various cities to take the Sunnah from the companions at those cities.

This is indeed what happened, and this continued for the students of knowledge and especially those who specialized in studying the Sunnah. Every scholar of Hadith used to travel to many different cities to learn the Sunnah from it's original sources. After the death of the companions, people used to get the Sunnah from the students of the companions, and so on.

This travel in search of the Hadith also had other benefits in addition to simply collecting and learning Hadith of various cities. It also helped the spread of the Sunnah, and it added more paths to the sanad (chain of transmission) of the Hadith. In addition, it allowed Hadith scholars to exchange views, books and ideas, and it allowed them to study the situations of the rawi (transmitter) of the Hadith in order to check his reliability.
5. The Sunnah was written during the time of Prophet Mohammad (pbuh):

This is a major issue of concern to many people, including Muslims. Some non-Muslims, in their vain attempts to weaken Muslims' belief in Islam, have launched a major campaign against the Sunnah. Since they know that no Muslim would doubt the holy Qur'an, they thought that the Sunnah would be an easy target. However, they did not know that their attempts would only work on people with very little knowledge of Islam and people who simply believe any statement that comes from a westerner.

Unfortunately, most Muslims today do not study very much about Islam and the history of Islam. Most Muslim countries prefer to teach only a few fiqh issues in their schools, such as how to pray and how to fast. They rarely discuss issues such as aqeedah and the Sunnah for example. We hope that the following quick overview will help Muslims to discover the truth about the Sunnah.

Prophet Mohammad (pbuh) had over 60 "writers" during his life. These "writers" used to write for the Prophet everything he ordered them such as the holy Qur'an, letters to other leaders and to Muslims governors, agreements with other nations or tribes and other such documents. Therefore, a large part of the Sunnah was written officially in this format during the life of the Prophet. In addition to this, individuals used to also write the Hadith, or sayings of the Prophet Mohammad, in order to help them memorize these Hadith.

Many Muslims believe that the Prophet ordered the companions not to write the Hadith, and some deviant groups use this as a basis for them to disregard the entire Sunnah. There is only one sahih (correct) hadith about this from the Prophet which says the following:

"لا تكتبوا عني, و من كتب عني شيئا غير القرآن فليمحه" و زاد في رواية: "و حدثوا عني و لا حرج, و من كذب علي فليتبوأ مقعده من النار". (صحيح مسلم 8/229, تقييد العلم 29 � 32).

This hadith can be translated as: "Do not write about (or from) me, and whoever wrote anything from me other than the Qur'an he should erase it", and in one narration the following statement is added: "and say the hadith about me with no restrictions, and whoever lies on my behalf should be ready to take his place in the hell fire". The hadith is narrated in Sahih Muslim.

This hadith is the only hadith that is sahih where the Prophet orders the companions not to write the Sunnah. On the other hand, there are many hadith where the Prophet orders his companions to write the Sunnah. The following are two examples:

قوله صلى الله عليه و سلم في حجة الوداع: "اكتبوا عني لأبي شاه" (البخاري من الفتح 1/279 ح 113).

قوله صلى الله عليه و سلم لعبد الله بن عمرو مشيرا بإصبعه إلى فمه: "اكتب فوالذي نفسي بيده ما خرج منه إلا الحق" (أخرجه الإمام أحمد 2/205, و أبو داوود 3/318, و الدرامي 1/125, و هو صحيح الإسناد, انظر تقييد العلم 82).

The first hadith is narrated in sahih Bukhari, where the Prophet orders his companions to write his sayings for a person named "Abi Shah". This occurred during the final hajj season before the death of the Prophet. The second hadith occurred when one companion asked the Prophet whether he should write the Sunnah, and the Prophet replied by pointing to his mouth and saying: "Write, for by Allah, nothing comes out of this except the truth". This hadith is also sahih, and is narrated by Imam Ahmad, Abu Dawood and Addrami.

Muslim scholars have explain these hadith in several ways, we mention 2 below:

1. That the order not to write the Sunnah was early in Islam, when the Prophet was afraid that his sayings would get mixed with the holy Qur'an. But once Muslims were able to recognize the style of the holy Qur'an, which is unique from any other style, the Prophet allowed the writing of the hadith. This is especially strengthened by the fact that we know that the Prophet ordered the companions to write his sayings during the last hajj he performed.

2. That the Prophet forbid writing the Sunnah during the time the holy Qur'an was being revealed and written, or that he forbid writing the Sunnah in the same papers or books as the holy Qur'an.

There are other opinions by various scholars, but the important thing is that the scholars of Islam have agreed by consensus that the Prophet did indeed allow and in fact ordered the companions to write the Sunnah. This consensus is reported by, among others, the well known scholars of Hadith:
الخطيب البغدادي و الحافظ ابن صلاح

Now that we know that the Prophet did ask the companions to write the Sunnah, and he definitely asked them to transmit it orally, we ask what are some examples of the Sunnah written during the life of the Prophet? These include some documents written by the "writers" of the Prophet upon his order, such as his letters to the kings and leaders of various nations, his letters to other tribes inviting them to Islam, his letters to the Muslim governors, judges and zakat workers to guide them in their work, and a number of agreements, treaties and contracts and so on.

In addition to the official documents mentioned earlier, which were written by the order of the Prophet, there were other writings by the individual efforts of the companions. These include the following: "Assaheefa Assadiqa", written by Abdullah ibn Amr ibn Al-'as, and it contained one thousand hadith. Also, there were the books of Sa'ad ibn Obada, Mo'ath ibn Jabal and Abi Rafi'. In addition, there was the writings of Ali ibn Abi Talib and Jaber ibn Abd Allah Al-Ansari.

All of these are the books and writings of the companions of the Prophet, who heard the hadith directly from him peace be upon him. Many of these documents, both the official ones and the individual writings by the companions, are preserved until today in the books of Sunnah, history and seerah. Therefore, it is clear that there is no place for anyone to claim that the Sunnah was not written during the time of the Prophet.

In addition to all this, Muslims also used to memorize the hadith of the Prophet. In fact, some scholars when collecting the hadith used to prefer to take hadith from one who memorizes it over one who has the hadith written. This is because the one who memorized the hadith is less likely to make a mistake, and is more likely to have understood the hadith and worked based on it's teachings.


As mentioned in the previous section, thousands of hadith, documents and agreements were written by the companions during the life of Prophet Mohammad (pbuh). These documents and books of hadith remained with the companions who wrote them after the death of Prophet Mohammad (pbuh). These books were scattered amongst the companions and were not collected in large collections. In addition to that, many hadith were memorized by the companions, and were transmitted to their students during halaqa (classes) of studying Islam orally.

During this time, the Muslims did not see a great need to collect the hadith into organized books. After all, the companions were available, and they used to memorize the hadith and teach it to their students who used to memorize it as well. And since writing was not easy at the time, after all every book would have to be written by hand, most people depended on memorization in their teaching and not writing. It is true till this day: a student who memorizes the hadith perfectly can benefit from it much more than one who hears the hadith once and writes it in his notes never to remember it again.

The hadith continued to be memorized by the hearts, and much of it also written in the books of individual companions. It was also being taught to the next generation of Muslims, the followers of the companions, and to the vast numbers of people who were entering Islam every year.

The first collection of hadith officially sanctioned by a leader of the Muslims, that we know of, was done by the Ameer of Misr (Misr is also known by its un-Islamic name egypt). His name was Abdul Aziz ibn Marwan, and he was the Ameer of Misr around the year of 80 after the hijra. He wrote to Katheer ibn Morra Al-Hadrami telling him to send him all the hadith he can collect, except the hadith narrated by Abu Hurayra, since he already had it collected. Katheer had met with over 70 of the companions who had fought in the battle of badr, so he had a wealth of hadith from them.

Of course, from this historical record we can also deduce that the Ameer had already begun to collect the hadith before that, since he already had the hadith narrated by Abu Hurayra. Therefore, the action pointed to by this historical record is in fact that the Ameer wanted to build up and increase his existing collection of hadith.

Another major effort to collect the hadith was made during the rule of the fifth guided khalifah, Omar ibn Abdul Aziz, around the year 100 after the hijra. This was a widespread and concerted effort that was started by the Khalifah, top leader of the Muslims. This effort to collect the hadith was special because it had the following qualities:

1.

All governors of the Muslim nation were asked to send the hadith that they have in their provinces to the Khalifah.
2.

The scholars of Islam were gathered in order to help verify and write the Sunnah, and help to spread it across the Muslim world.
3.

The extraordinary effort put into ensuring the accuracy of all that was written. This was done by gathering the best scholars who memorized the Sunnah in order to verify everything that is written.
4.

After the Sunnah was collected and written, copies of it were made and sent to all Muslim lands and nations.

After this action by Omar ibn Abdul Aziz, Muslim scholars continued to spend a lot of efforts to continue gathering, verifying, classifying and writing books about the Sunnah. They developed sciences on how to verify the hadith, and how to classify it and so on.

Therefore, from what we have mentioned above, it is clear to anyone who studied Islam and the history of Islam that the Sunnah was preserved by both memorization and by writing since the time of Prophet Mohammad. However, some of the anti-Islamic elements try to shake Muslims belief in the Sunnah by saying that the Sunnah was not written until 200 or even 300 years after the death of Prophet Mohammad! It is obvious to everyone who has spent some time to study the issue that these claims are blatant lies!

Muslims should not be surprised that these people who have no religion, or those who have distorted their own religion, would have no problem in lying. Muslims should fear Allah (swt) and not take any news or information from non-Muslims, especially when this information is about our own religion of Islam or about a group of Muslims. We all know how hard the enemies of Islam work in the media and in their books in order to tarnish the images of certain groups of Muslims, or Islam in general, and we should not believe anything they say without clear and incontrovertible evidence.

7. Methods for Transmitting the Sunnah:

Now that we have some historical background about the Sunnah, we should devote some time to talk about how the Sunnah was transmitted to us today. In fact, the method of transmitting the Sunnah is a truly ingenious and unique method invented and used only by the Islamic Ummah. No other civilization was able to come up with similar methods to accurately transmit their claimed holy texts.

Muslims put a huge amount of effort in order to protect and preserve the Sunnah, and to keep it clean from any inaccuracies or fabrications. This effort was made by thousands of Hadith scholars, who spent their lives in the service of the Sunnah. Their efforts in combating fabrications and preserving the Sunnah are discussed later on.

In order to ensure the accuracy of every sentence in the Sunnah, the Hadith scholars devised a system where every hadith contains two parts. A sanad (chain or narrators) and a matn (the actual words said by the Prophet). The sanad is the chain of narrators of the hadith. When the hadith scholars came across a hadith, they required the person saying the hadith to say who he learned this hadith from, and who that person learned it from, and so on, up to the companion who heard it directly from the Prophet.

By requiring this sanad with every single hadith, the scholars were able to check this chain of narrators and decide on whether this hadith is authentic or not. They developed books, still available today, that describe all these narrators, their dates of birth, where they lived, their level of memorization, their character and so on. The hadith scholars, before declaring a hadith to be sahih or accurate, intensively check the sanad of the hadith.

This includes historical checks to ensure that each 2 narrators lived at the same time and in the same place. It also includes checking for the character and level of memorization of that person. This science was called ilm al-rijal or aljarh wal ta'deel, which means science of men. The scholars collected information about each narrator from people who know him or people who did some business with him etc. They collected this information in order to allow them to judge the reliability of each narrator.

For example, if a narrator is known to have lied once in his life, during a business transaction, marriage, to his friends etc. he is rejected and the hadith narrated by him is considered weak or fabricated. If a narrator is known to occasionally make mistakes, this is taken into account. If he missed some prayers, or was known to have deviant beliefs etc. all this was taken into account.

All these books are still available today. We also still have the books where the scholars ranked each narrator depending on their reliability. All this information was then used to rank the hadith as being: sahih, hasan, da'eef or mawdoo'. In order for a hadith to be deemed sahih, the chain of narrators must be continuous with no gaps, every narrator must have excellent character and excellent memorization, and the matn is checked to make sure it doesn't contradict the Qur'an or other known hadith and so on.

The sciences of hadith are some of the most complicated in Islam, and it honestly cannot be fully explained here. However, we hope that we were able to give an overview of how the hadith was transmitted in order to give readers strong confidence about the scholars who performed this task. If someone is interested to learn more, there are hundereds of books about aljarh wal ta'deel and mostalah al hadeeth and so on. For others, you should have some confidence and trust in the work done by the scholars and trust their word when they say a hadith is sahih or daee'f etc.

8. Classification of Hadith:

It may be useful here to mention briefly some of the classes of hadith. The hadith can be classified in two ways:

1) Classification based on number of narrators in each generation:

*

Motawatir. These are hadith where a large number of people narrated the same hadith in each generation of the chain of narrators.
*

Ahaad. These are hadith that are narrated by only a few people in each generation.

We know that the motawatir hadith are indeed the sayings of Prophet Mohammad (pbuh). This is because of the large number of people who heard the prophet say the hadith, and then it was transmitted through many different chains of narrators and it ended up to be still exactly the same hadith.

The Ahaad hadith must be studied in detail, as mentioned above, in order to prove them and they are classified as follows:

2) Classification based on studying the narrators:

*

Sahih and hasan. These are hadith which were judged to be truly the words of Prophet Mohammad (pbuh) by the scholars who specialize in Hadith. Sahih are a higher class than hasan.
*

Da'eef. These are weak hadith, which are not proven to be from the Prophet.
*

Mawdoo'. These are hadith known to be fabricated.

Scholars of hadith, such as Bukhari and Muslim, collected sahih hadith only and put them in their books of: Sahih Bukhari and Sahih Muslim. However, they did not attempt nor claim to have collected all sahih hadith. There are many other books of hadith such as Musnad Ahmad, Mowatta' Malik and so on which contain many sahih hadith as well.


9. The Efforts of the Scholars to Preserve the Sunnah:

For many reasons, some people invariably tried to lie about the Prophet and make up hadith and say they heard it from the Prophet. These people had various motivations, but their final destination was clearly mentioned to us by the Prophet, that they should be ready to take their seat in the hell fire.

One of the biggest sources of liars about the Prophet were the deviant groups, who tried to re-enforce their deviant ideas by producing fake hadith. Some scholars have reported that the first deviant group to start producing fake hadith was the Shia, who had no evidence from the Qur'an or Sunnah and so they tried to fake hadith. In any case, we will try to mention some of the efforts of how the scholars tried to combat these deviant groups and their fake hadith:

1. Requiring a full isnad (chain of narrators) for each hadith before accepting it. As we all know every hadith is composed of two parts: sanad and matn. The sanad means the chain of narrators, which starts with the person who heard the hadith from the Prophet, then the person who heard from him and so on. The matn is the actual wording that the Prophet said. Before adding a hadith to their collection, the scholars required that they hear the entire chain of narrators for it up to the person saying the hadith.

2. After hearing the sanad, the scholars used historical evidence to expose liars who had just invented the hadith. This is because the scholars had books detailing narrators of hadith, which were of course mostly scholars and their students. They knew during what years they lived, and in what cities they lived and so on. Therefore, they can expose inaccuracies in the sanad which prove that the person is lying.

3. The books about the narrators also included information about each narrator such as: how religious he was, if he attended prayers, if his beliefs were correct, if he belonged to any deviant groups, if he was ever known to lie etc. Therefore, after checking the historical accuracy of the sanad (to ensure that every narrator met with the previous one in the chain and so on), the scholars also checked to ensure the character of each narrator.

4. The scholars developed the science of "Al-Jarh wal Ta'deel", also known as "Ilm Ar-Rijal" (the knowledge of men). This basically included the books mentioned earlier which contain a listing of narrators, and information about them. This science allowed scholars to classify narrators into classes based on the strength of their memorization and their Islamic character. Therefore, hadith would be taken only from people with good character who have good memorization. If someone has good memorization but sometimes makes mistakes in memorization, the hadith may be taken but is put into a lower class.

5. Classifying hadith into classes. This includes "motawatir" hadith (narrated by a large number of people in every generation of the chain of narrators), then sahih, hasan, da'eef and finally mawdoo' (fabricated). They depended on the following factors in this classification:

*

Having a continuous sanad (chain of narrators) with no gaps.
*

The character of the narrators
*

The quality of the memorization of the narrators
*

The matn (wording) of the hadith does not contradict the Qur'an or other sahih hadith.
*

The hadith does not have any subtle reasons in the sanad that makes it weak (called 'illa in Arabic).
*

Having other hadith with the same meaning to back the hadith up.

6. Exposing liars and fabricators by letting all Muslims know that they are liars and warning people not to listen to any hadith from them or take their word for anything.

7. Writing books that include "mawdoo' hadith", or fabricated hadith, and proving why they are fabricated. These books are written to warn Muslims from taking such hadith as true.

8. Checking for signs of fabrication in the wording of the hadith. This can include the style of the wording, as the Prophet was known to be extremely eloquent in his wording. It also includes checking that the wording does not contradict the basics of Islam, and that it doesn't contradict things known for sure by the human mind. It also includes checking for historical accuracy if the hadith is reporting an action during a certain time and so on.

10. Conclusion:

In conclusion, after the very quick and brief discussion in this article, we hope that it will be clear to all Muslims that the Sunnah was memorized and written during the time of the Prophet Mohammad, and that it was officially collected very early in Islam. We also hope that Muslims now have a better idea about some of the efforts of the scholars of Islam in ensuring the accuracy of the hadith that they have reported in their books.

Now that we are confident about the Sunnah, the next subject that Muslims should learn about is the "hojjiyat Assunah", or the Authority of the Sunnah. In that discussion, we shall talk about the different types of the Sunnah, and our obligation towards it, and we shall prove that it is obligatory on every Muslim to follow the Sunnah of Prophet Mohammad (pbuh). Please see the link below to visit the article on the "Authority of the Sunnah".

May Allah (swt) guide us all to the right path

শনিবার, ২১ মে, ২০১১

Fariq Zakir Naik


Fariq Naik is the son of an illustrious father and world renowned orator on Islam and comparative religion Dr. Zakir Naik. He is only 15 years of age, born on 10th July 1994. He is a student of Std. 9th at the Islamic International School, Mumbai.

Fariq has an excellent grasp and memory of what he learns. At 13 he became a Hafiz-ul-Qur’an – memorizing the Glorious Qur’an 5 days a week, over 9 months a year, for 3 ½ years – while pursuing his regular studies and extra-curricular activities at school.


He can understand the major part of the Qur’an in Arabic as well as converse in Arabic. His fluency in Daw’ah Talks in English and Hindi / Urdu at his tender age is commendable.


Since he was 8 years old, while accompanying his father on Daw’ah trips, Fariq started giving short talks in English and Arabic as well as reciting the Qur’an in front of large audiences in thousands in Italy, Dubai, Jeddah, Trinidad & Tobago, Hyderabad, Chennai, Poona, Kashmir and other parts of the world.

মঙ্গলবার, ১০ মে, ২০১১

Ahmed Hussein Deedat (July 1, 1918 – August 8, 2005) (Urdu: احمد حسين ديدات) was a Muslim scholar, writer and public speaker of Indian South African descent.[1] He was best known for his numerous inter-religious public debates with evangelical Christians, as well as pioneering video lectures, most of which centered around Islam, Christianity and the Bible. He also established the IPCI, an international Islamic missionary organization, and wrote several booklets on Islam and Christianity which were widely distributed by the organization. He was awarded the prestigious King Faisal International Prize in 1986 for his 50 years of missionary work. One focus of his work was providing Muslims with theological tools for defending themselves against active proselytizing by Christian missionaries. He used English to get his message across to Muslims and non-Muslims in the western world.[2]

Contents

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[edit] Biography

[edit] Early Years 1918–1942

Ahmed Deedat was born in the town of, Tadkeshwar, Bombay Presidency, British India in 1918.[3] His father had emigrated to South Africa shortly after the birth of Ahmed Deedat. At the age of 9, Deedat left India to join his father in what is now known as Kwazulu-Natal. His mother died only a few months after his departure. Arriving in South Africa, Deedat applied himself with diligence to his studies, overcoming the language barrier and excelling in school, even getting promoted until he completed standard 6. However, due to financial circumstances, he had to quit school and start working by the time he was the age of 16.
In 1936, while working as a furniture salesman, he came across a group of missionaries at a Christian seminary on the Natal South Coast. The missionaries, in their efforts to convert people of Muslim faith, often accused the Islamic Prophet Muhammad of having "used the sword" to bring people to Islam. Such accusations offended Deedat, and were to form a major influence on his subsequent interest in comparative religion.[4]
Deedat took a more active interest in religious debate after he came across a book entitled "Izhar ul-Huqq" (Truth Revealed), written by Rahmatullah Kairanawi while he was rummaging for reading material in his employer's basement. This book chronicled the efforts of Christian missionaries in India from a century earlier. The book had a profound effect on Deedat, and led to the purchase of his first Bible and holding of debates and discussions with trainee missionaries, whose questions he had previously been unable to answer.[4]
His foray into Bible Studies took a more serious turn when he started attending Islamic study classes held by a local Muslim convert named Mr. Fairfax. Seeing the popularity of the classes, Mr. Fairfax offered to teach an extra session on the Bible and how to preach to Christians about Islam.[4] Deedat and a few others were delighted at the opportunity. However, a few months into the project, Mr. Fairfax had to pull out of his engagement, and Deedat, who was by this point quite knowledgeable about the Bible, took over teaching the class, which he did for three years. He later crediting this experience for expanding his horizons significantly towards missionary work.

[edit] Early Missionary Work 1942–1956

Deedat's first lecture, entitled "Muhammad: Messenger of Peace", was delivered in 1942 to an audience of fifteen people at a Durban movie theatre named Avalon Cinema.[5] Over time Deedat's popularity as a public speaker grew in Durban, to the point that he was invited to speak in other cities in South Africa. A decade later he was filling City halls with audiences numbering in the thousands in cities such as Johannesburg and Cape Town.
A major vehicle of Deedat's early missionary activity was the 'Guided Tours' of the Jumma Mosque in Durban. The vast ornamental Jumma Mosque was a landmark site in the tourist-friendly city of Durban. A sophisticated program of luncheons, speeches and free hand-outs was created to give an increasingly large number of international tourists what was often their first look at Islam. Deedat himself was one of the guides, hosting tourists and giving succinct introductions to Islam and its relationship with Christianity.[6]

[edit] IPCI and as-Salaam 1956–1986

By 1956 after frequent public speaking engagements and the popular guided tours of the Jumma Masjid, enquiries about Islam from the general public in South Africa were pouring in at an increasing rate. Soon it became apparent that working from the mosque office was not going to be sufficient to handle the demand for literature and the number of people with an interest in Islam.
Among Deedat's close friends were Goolam Hoosein Vanker and Taahir Rasool, whom many refer to as 'the unsung heroes of Deedat's career'.[7] In 1957, Deedat, together with Vanker and Rasool, founded the Islamic Propagation Centre International (IPCI) with the aim to print a variety of books on Islam and offer classes to new Muslims converts.[8]
In 1958 Deedat established an Islamic seminary called As-Salaam Educational Institute on a donated 75-acre (300,000 m2) piece of land located in Braemar in the south of Natal province.[9]
With these newly-founded missionary organizations as his backbone, Deedat engaged in a broader range of activities over the next three decades. He conducted classes on Biblical theology and conducted numerous lectures.[citation needed] Da`wah (inviting people towards Islam) became the dominant factor of his life, with audiences at his lectures often reaching in excess of forty thousand. He also wrote many booklets, distributing millions of copies of these and other free literature across the world.[citation needed]

[edit] International Fame 1985–1995

By the early 1980s Ahmed Deedat's work was beginning to be known outside his native South Africa. In 1985, for instance, he twice rented the prestigious Royal Albert Hall in London to debate with Christian contemporaries in front of a packed audience. His international profile was significantly boosted when in 1986 he was awarded the King Faisal Award for his services to Islam in the field of Dawah (Islamic missionary activity). As a result, at the ripe old age of 66, Deedat began a new phase in his lifetime mission of empowering Muslims to preach to Christians, a ten-year long period of international speaking tours around the world. He travelled far and wide to Muslim communities from Australia at one end to North America at the other end. His tours include:
  • Saudi Arabia and Egypt (on several occasions)
  • United Kingdom (on several occasions between 1985 and 1988, including Switzerland in 1987)
  • Pakistan, where Deedat met Zia al-Haq,
  • UAE and Maldives Islands (Nov–Dec 1987), where Deedat was honored by President Gayhoom.[4]
  • US Tour Number 1 (late 1986 featuring debates with Swaggart, Robert Douglas and several lectures including two in Arizona)
  • Sweden and Denmark (late 1991 featuring three debates)
  • US and Canada Tour (1994 tour featuring debate in Canada and lectures in Chicago)
  • Australia Tour (his last tour in early 1996 just before his stroke)

[edit] Illness and Death 1996–2005

On May 3, 1996, Sheikh Ahmed Deedat suffered a stroke which left him paralyzed from the neck down because of a cerebral vascular accident affecting the brain stem, leaving him unable to speak or swallow.[10] He was flown to King Faisal Specialist Hospital in Riyadh, where he was reported to be fully alert, and taught to communicate through a series of eye-movements via a chart whereby he would form words and sentences by acknowledging letters read to him.[10]
He spent the last nine years of his life in a bed in his home in South Africa, looked after by his wife, Hawa Deedat, encouraging people to engage in Da'wah (Islam propagation).[10] He continued to receive hundreds of letters of support from around the world, and local and international visitors continued to visit him and pay homage to his work.[4]
On August 8, 2005, Ahmed Deedat died at his home on Trevennen Road in Verulam in the province of KwaZulu-Natal. He is buried at the Verulam cemetery.[11] Hawa Deedat died on Monday August 28, 2006 at the age of 85, one year after her husband, at Deedat’s home.[12]

[edit] Debates

Video Cover of the Great Debate with Anis Shorrosh
Deedat's first well-known debate took place in August 1981, when he debated well-known Christian apologist Josh McDowell in Durban, South Africa.[13] Many of his debates were later broadcast online on Youtube, among other sites.

[edit] Debates with Anis Shorrosh

Deedat's memorable tussles with Palestinian-American Christian missionary Dr. Anis Shorrosh first came to public attention when Shorrosh appeared among the audience during the Q&A sessions[14] on two separate occasions during Deedat's summer 1985 tour of the UK (where he debated Dr. Floyd E. Clark in what is now considered another one of his early international works).[4] There was discussion between the camps of Deedat and Shorrosh, and two highly contentious debates were held. The first, entitled Is Jesus God?[4] took place right away in Dec 1985 at the prestigious Royal Albert Hall in London. The second debate was organized with much fanfare and held in Birmingham, UK on August 7, 1988, entitled The Quran or the Bible: Which is God's Word.[4] This debate spanned a total of 240 minutes including the Q&A session.

[edit] Debate with Jimmy Swaggart

Deedat's most famous moment[citation needed] came when he was able to arrange a debate with televangelist Jimmy Swaggart at a time when Swaggart was one of the leading faces of Evangelical Christianity. The debate entitled Is The Bible the Word of God?,[4] was held in Swaggart's hometown of Baton Rouge, Louisiana in November 1986 at the University of Louisiana, where it was attended by about 8,000 people.
Deedat never managed to truly capitalize on the international fame of his opponent, however, when over the following six months and subsequent five years, Swaggart was caught twice in damaging sex scandals and lost most of his international following and stature as a tele-evangelist. The debate, however, did capture the imagination of the Muslim world and the Muslim minorities in Europe and North America.

[edit] Other notable debates

In October and November 1991 Deedat toured Scandinavia, where he held three debates and several speeches. Two of these debates were held on successive nights against Pastor Stanley Sjöberg in Stockholm, Sweden. The first of these was entitled Is the Bible the True Word of God?[4] and the second debate was Is Jesus God?.[4][15] Deedat then traveled to Denmark, where he held a debate with Pastor Eric Bock in Copenhagen, entitled Is Jesus God?[4]

[edit] Deedat and the Pope

In 1984 he challenged John Paul II to a public dialogue in the Vatican Square, but the Pope did not accept.[4] When the Pope stopped answering, Deedat distributed a pamphlet in January 1985 headlined His Holiness Plays Hide and Seek With Muslims.[16]

[edit] His Writings and Speeches

Cover of Ahmed Deedat's book The Choice
Deedat published and mass-produced over one dozen palm-sized booklets focusing on the following major themes.[17] Most of Deedat's numerous lectures, as well as most of his debates in fact, focus on and around these same themes. Often the same theme has several video lectures to its credit, having been delivered at different times and different places.
  • Is the Bible God's Word?[18]
  • What The Bible Says About Muhammad
  • Crucifixion or Cruci-Fiction?[19]
    • several smaller spin-off titles on specific aspects of Crucifixion
  • Muhammad: The Natural Successor to Christ
  • Christ in Islam[20]
  • Muhammad The Greatest
  • Al-Qur'an the Miracle of Miracles[21]
Capitalizing on his popularity in the Middle East following his receipt of the King Faisal Award, Deedat secured a grant to print a collated volume of four of his popular booklets. 10,000 copies of this book titled The Choice: Islam and Christianity were initially printed on April 1993;[22] this book was very popular in the 1990s, available for free at many missionary outlets across North America. Subsequently, several printing houses offered to print more, and within two years another 250,000 copies had been printed in several print runs across the Middle East.
Later, a second paperback volume entitled The Choice: Volume Two containing six more of Deedat's booklets was published. Deedat also widely promoted a South African printing of The Holy Qur'an translation by Abdullah Yusuf Ali with commentary and detailed index. This was widely sold at subsidized cost to the general public, and is often mentioned in Deedat's speeches.
Deedat also produced a booklet entitled "Al-Qur'an: the Ultimate Miracle" featuring the theory of 'the Number 19' that was popularized by Arizona-based Egyptian computer analyst Dr. Rashad Khalifa. However, this booklet was withdrawn after Dr. Khalifa disclosed some controversial beliefs, including his rejection of the entire Hadith literature of Islam.[23]

[edit] Criticism

Deedat's debates and writings have been labelled a form of apologetics[2] by Lloyd V. J. Ridgeon, professor of Islamic Studies at the University of Glasgow.
Muslim scholar Farid Esack has criticized Deedat, comparing him to such fundamentalists as Rabbi Meir Kahane and Jerry Falwell, and writing:[24]
Deedat's multitude of anti-Christian, anti-Jewish and anti-Hindu videotapes have told us all that there is to be told about the other, and we are comfortable with that. There are times, of course, when questions surface about the importance of correct dogma, about the importance of labels to a God whom we believe sees beyond labels and looks at the hearts of people. Instead of pursuing these questions, we hasten back and seek refuge in "the known." We order another of those Deedat tapes.[24]
The Stephen Roth institute for the study of contemporary antisemitism and racism calls Deedat "anti-Jewish" but does not elaborate.[25] In France sale and distribution of his books has been forbidden since 1994 as they are said to be violently anti-western, antisemitic and inciting to racial hate. [26]
Following his 1981 debate with Deedat, Josh McDowell released a book which included criticism of a number of Deedat's arguments from a Christian perspective.[27] Deedat responded to part of McDowell's book in chapters 17 and 19 of "Crucifixion or Cruci-fiction".[28]
In his last tour to Australia, the publicity resulting from the presence of Deedat caused Franca Arena, member of the Legislative Council of the government of New South Wales to comment in her speech concerning racism:
Of course, other victims of racism are often Australians who are visibly different, especially women who wear Muslim attire. While I condemn such attacks, I also condemn attacks against Christians by Muslims who come to Australia to sow the seed of religious hatred. In this regard I refer to Islamic evangelist Sheik Ahmed Deedat, a South African who, on Good Friday, spoke about Easter, indulged in bible-bashing and incited racial hatred. I am all for freedom of speech, but our leaders should show some understanding and, above all, respect for the views and beliefs of others. Australia can do without people like Sheik Deedat. I do not know why he came to Australia or why he adopted such a confrontationist approach on Good Friday at a big public meeting at Sydney Town Hall when he disparaged the Christian faith. I certainly do not support such an approach.[29]
Born Ahmed Hussein Deedat
July 1, 1918(1918-07-01)
Surat, Bombay Presidency, British India
Died August 8, 2005(2005-08-08) (aged 87)
Verulam, KwaZulu-Natal, South Africa
Ethnicity Indian
Occupation Missionary, orator, public speaker, writer, furniture salesman
Years active 1942–1996
Religion Sunni Islam
Awards King Faisal International Prize (1986)
Website
ahmed-deedat.net