Thursday, August 14, 2014

Arabic Language Resources "Level one"



(Ancient Arabic Mud City, Shibam,  Yemen)

I decided to write this post to help beginner Arabic Language students know where to begin and to know about some free resources available on the web to assist them in their studies, this isn't to say this is the best way to learn, or the only way, rather that depends on the person and how hard he tries and what learning methods most suit him. I just felt the need to compile whatever I found useful into one place to help those who want to learn Arabic get a head start. I intend to update this post, and/or continue several other posts to facilitate those who have gone through "First Level" and are to the point where they can begin with more detailed explanations of Arabic Language books in Arabic only, and also start with other basic texts in Arabic. You don't NEED everything from each section, and some of it might be repetitive, however, go through the material, and see what works best for you and use that. 

First Level:



The Arabic language: 



A) Begin with the letters:

If you don't already know the Arabic Letters, this is the way that worked best for me. For every letter of the Arabic language with all of it's possible vowel sounds, write ONE index card. So For:

بَ - Baa , the Arabic version would be on the front and the English version would be on the back.

Also keep in mind that some Arabic letters change when in the beginning, middle or end stage of a word, so for what would be easiest is for every different Vowel sound use ONE of the different methods in which the Arabic letter comes depending on it's placement in the word.

Since there are 28 letters in the Arabic language, and four vowel sounds and three placements You should have around 112 cards in total. One card for every letter, each letter written with 4 vowel sounds and out of those 4 up to three ways in which the letter comes depending on it's placement in the word.




So here I have ONE letter (Baa) Written in three different ways according to it's placement in a word with three different vowel sounds (known by the diacritical mark above or below the letter).

Here is a chart showing all the letters in their various forms depending on it's placement in the sentence.




1) Here is a video on How to Pronounce the Arabic Letters Properly: Arabic Letters Video Link (1 video)


3) Here is a set of videos that will help you learn how to properly write the letters in all different positions within a word:


4) Here is a set of 16 videos also dealing with Arabic letters and an introduction to Arabic language


B) Practice writing worksheets: 








C) Arabic Numbers: 




In order to properly pronounce them, see the following video:


Arabic Numbers Video Two

Slightly unrelated to learning the Arabic language, but still a short informative piece on the origins of numbers and mathematics can be found in the following video: 

The Weird Truth About Arabic Numerals

D) Days of the week: 




E) Islamic Arabic Months:




F) Other Beginner Vocabulary:












11) Google Translate Link It works well to translate words, especially English to Arabic without having to shuffle through a dictionary. 

G) Quranic Studies:

Understanding the Meaning of the Qur'an:

1) The following website has a BETA version of a software that helps a person practice learning 80% if the words in the Qur'an.


2) Word for Word translation of the Qur'an:




3) The Following link is a to website that gives grammatical break down of the entire Qur'an as well as English translation word by word:


4) The Following Link is 6 videos entitled, Selections from the Glorious Qur'an (Advanced Arabic Grammar) by, Dr V. Abdur Rahim.









Learning how to recite the Qur'an:



This is a link to an audio (with pictures) of a program used to help a young student learn how to properly read letters and learn Tajweed of the Qur'an.



2) Juz Amm (30th Juz)- With Arabic/English and recitation A link to the KSU Mushaf program, which features Qur'an, English (and other translations), Tafseer, as well as multiple audio selections.





H) Introduction to Sarf (Morphology); 



2) The Following link is to another set of videos that are from The Middle East Institute in Georgia State University, on issues related to Arabic Morphology Arabic Grammar Lessons G-State 




I) Now to Arabic Grammar (English/Arabic Classes):




All in all there are three books with hundreds of videos, so one would go in order.







Similar to Medina Books, these also come in three volumes, and I believe they as well have been completely taught in the video link above, which reach into the hundreds in terms of how many videos there are.






3) Al-Aajroomiyah (Ancient Arabic Text on Arabic Grammar), Explained in English:






4) Two Arabic ONLY Books for Grammar:

a) Arabic Only PDF التطبيق النحوي

b) Arabic Only Book ايسر الشروح

Reading Material: 

1) Stories of the Prophet (Arabic Only) Abi Al-Hasan An-Nadwi

2) Prophet Muhammads Biography (PDF ARABIC ONLY) Abi Al-Hasan An-Nadwi

3) Arabic Only Children Stories (PDF 200 mb), some of the stories might in fact not be appropriate for children and may contain things that go against Islam. 


Cartoons (Listening/Watching Arabic Videos):


1) Clear Pictures Cartoons (Multiple videos)    (May Contain Music) 



Some Random Tips: 

1) Download all the material to your hard drive, and keep it neatly organized  into folders and levels and subjects. To download Youtube videos see this free program. 



2) To unzip zipped files you can use the following program: 


3) Want to type Arabic but don't have an Arabic Keyboard? Try this Maren Website Link

4) If you have an Arabic keyboard (Or you can use a white paint marker to draw the letters on your current keyboard, or buy the stickers online), this is how to add it to Windows 7 Add Arabic Keyboard Windows 7

________________________________________________________________

Having posted videos, books and, audios to links of people and/or organizations does not mean I entirely know about and/or agree with everything from the person and/or organization, rather what was posted here is to help people learn the Arabic language ONLY, and I don't necessarily agree with and or condone any or all other information found within from any or all of the resources. 



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Saturday, August 2, 2014

So you want to study at King Saud University?



How to apply?

The only way to apply is through the following link, currently it is not open for applications, and I am not sure when it will open, the best thing to do is to check once every week.

Click here to Apply

(For links to other Saudi Schools see the bottom of this post)

Do you fit the requirements? 

1) Under 25 years of age (This application is for MALE or FEMALE, although I wrote this as a MALE student most of it may be the same for a female, and I don't know of what further requirements she would need in terms of her travel arrangements with her guardian, etc. Please see the bottom for further Info for a woman.) 


2) Completion of a High School diploma (Or GED) with a GPA of 80% or better

3) Relatively good health with medical tests

4) Police background report

5) Passport

6) Recommendation letters from local Islamic centers or Imams in your city

- A few more things maybe needed (Passport pics, etc) but nothing serious, when the application opens it will tell you exactly what you need to submit


Will you be accepted? 

It depends on which country you were born and reside in, and how many of the above requirements you complete. If you fit all the requirements and you are from a country in which not many people apply (Brazil for example) you would most likely be accepted easily, on the other hand if you apply from a country such as Nigeria (Many Applicants/Majority Muslim country), the chances would be less likely unless your grades are better than those of the other applicants. 

In my experience they can accept upto 4 people from any country each year. 

Is it possible to be accepted without fulfilling any or all of the above requirements? 


Anything is possible in the Kingdom with the right connections, which means if you know someone who knows someone they can use their position to push your papers along. I don't know someone.

However BEFORE that make sincere Du'aa to Allah and ask Him by His beautiful names and Most Lofty Attributes to make it easy for you.

If your grades were poor in Highschool but you then went to University and improved your grades and you feel your application was disregarded because of that, you can TRY to contact the Arabic Institute and give them proof from the University to show your improvement in your grades, however, this is just conjecture on my part, it may or may not work.

Here is the Contact information for the Arabic Language Institute:


Phone: 00966 1 4673155


Phone: 00966 1 46772819


Email: regali@ksu.edu.sa

My advice is, if you really want to study but you are worried you may not be accepted because of not fulfilling one or more of the requirements APPLY ANYWAYS. If Allah wants you to go study, regardless of what the rules say you will go study, DON'T give up. Take all the steps you need to take, make Du'aa to Allah, and have trust in Him. 


If accepted what next? 


You wait until they send you your acceptance letter, and visa number, then you have to hassle with your local Saudi Embassy to get them to issue your visa, this process takes around one year from the time of acceptance to the completion of the VISA process. 

So for example you apply now (August 2014), you would most likely receive your acceptance sometime in April, then you would do your paper work and come in September 2015.

If you are SURE you have gotten accepted, meaning you received your letter, DO NOT GIVE UP. Push both the local Embassy and the School (Scholarship department) to process whatever they need to process to get your paper work finished and your visa issued.

Plane, train, automobile.... 

Once you are accepted, got your VISA and are ready to go there is a 50% chance the University issued a plane ticket to you alongside your VISA, that you can use to fly to Saudi (Saudi Arabian Airlines.) for free. If not, you would have to purchase the ticket using your own funds, and the school will reimburse you (3-6 months) later for the full price.

It's also possible that they will send someone to pick you up from the Airport, you have to inquire about that once you have your arrival date. 


Once you get here, what do you get?


1) You receive 224 dollars as a monthly stipend for every month of every year that you are a student in the University


2) A room, possibly shared with a roommate 

3) Free full medical insurance 



4) A food card allowing you to eat discounted meals at the University restaurant

5) ONE yearly plane ticket to and from your point of departure

6) Free education for the duration of your stay here as a student under the Universities sponsorship, so as long as you are accepted as such and keep your grades to the proper level.

So you're here now!

So you got accepted, got your visa, and arrived. NOW things will start to get interesting, expect the unexpected. It will NOT be organized, rather it will be hectic. If you didn't have someone pick you up at the airport you will have to take a taxi, in which case they may or may not speak English...

To ask the taxi driver to bring you to the school you say:

"Jaami'atul Malik Saud- Sakin at-tulaab."

The price will be around 20 dollars (70 Riyals), and will take around 45 minutes.

After that, hopefully the guard will let you into the housing, you need your passport and acceptance letter readily available. Go straight to BUILDING 25, speak to the Mudeer (Most high level managers speak broken English or better), if that's not an option contact someone already in the school that you may know to help you.

They will set you up with a temporary room, then you have to figure things out.. NO ONE is going to help you without you asking or without you figuring out what to do.

Where is the restaurant? What time does it open? How do you sign up for classes? Where is the scholarship department? Where is the Arabic Institute? Who do you speak to? Whats the first step?

These are all questions that you will have and not necessarily get an answer to, except by trial and error and by constant walking back and forth.

Always keep multiple Passport pictures on you, as well as your acceptance letter and your passport.

Some Things that you need to do first:

1) Go see "Abdur Rahman Al-Amri" at the Scholarship Department on the 3rd floor inside what we call the "Bahoo", He speaks English well and will instruct you to what you have to do next.

Here you will be able to find the paperwork needed for the Room Application, and you will also find the person you need to submit your passport to for the Residence Application (Sa'oud).

Best time to go here is between 10:00am to 1pm.


2) You will have to also figure out how to go about getting your medical card, which consist of you getting a full checkup again, first go see the small medical center inside the student housing, they will instruct you that you have to go to the MAIN Hospital which is a 15 minute walk. (I am not sure about the timings for the small medical center, I think it is from 4pm-10pm) as for the Hospital it is best to go from 9am-2pm.

During the first few weeks, you have to:

1) Figure out who you need to see to get your bank card, I believe this has to be done in the "Deanship of Admission and Registration" building. You should go here between 9am-12pm

2) Take an entrance exam at the Arab Institute so they can place you in the appropriate class. (8am-12pm)

3) Finish your application for the housing, housing is free, however, some people opt to pay around 200 dollars a semester to have a slightly better building and a guaranteed single room. (Building 25 in housing, 10am-1:30pm)

4) You will be doing a lot of walking back and forth between all those buildings shown on the map, if you make friends with other new students usually everyone will go together, if not find an older student to help you along and translate and fill out paper work for you.



To keep things in scale it is approximately half a mile from the housing to the Arabic Language institute, and takes around 15 minutes to walk.

More about the housing


The room as  I mentioned maybe shared with another roommate, however, my personal experience dictates that it is not enough room for two people. The shared "Wing" has 8 bedrooms, one central hallway, a shared kitchen and a shared bathroom with 3 sinks, 3 toilets, and 3 showers. 

Each room also comes with free High Speed internet access, and a mini fridge.

Inside the housing there is a Mini Market, two Masjids, A rec-room with pool, tennis, and air hockey tables, a Soccer field, a medium sized gym (Workout), and not far away is an indoor basketball court and another soccer field. They are currently re-building an indoor pool.




There is also a small food shop inside the housing which has Falafel, Broasted chicken, and some small sandwiches that is open until late at night.

As well as a coffee shop.

You can order food from local restaurants outside of the University and the delivery is free.

Within a 20 minute walk there is a bigger supermarket and other Misc. shops, a short taxi ride will bring you to local bookstores, electronic shops, malls, etc. 

For whatever reason, most things in Saudi Are American prices... so multiple  a dollar by 3.74 and you will know how much you need to pay for something.

For example a meal at Burger King might cost around 6.50 in America, here it would be 25 riyals. Although there are some things here that are cheaper, for example gas here is I guess 60 cents a liter. 

More about the food


The food in the University Restaurant is decent, mostly comprising of rice, a meat, a fish, and random vegetables for lunch and dinner, as well as assorted drinks and fruits and desserts, in all you are allowed 6 items and the cost is less than 55 cents per meal. 

For breakfast, you can have  lentis, eggs, various cheeses, milk, juice, salad, fruits, etc.

Timings for the Restaurant are:

7am-10am (breakfast)
12pm-2pm (lunch)
After Maghrib (Approx 7pm) to Isha (8pm) and after Isha to around 9:30pm

What do you need to bring with you?


Personal experience dictates that you would need: 

1) Socks


2) Underwear 

3) T-shirts 

4) A winter and a spring jacket, and a wool hat/gloves/scarf for the winter (YES it gets cold in the desert) 

5) Pens

6) A school bag

7) A laptop


8) Twin fitted sheet

9) A good pair of shoes (Leather) semi dress or casual


10) Running sneakers


11) Exercise clothing

12) 500-1000 dollars because before your bank card arrives, you will NOT be getting the stipend, but your first payment will be 2-3 payments worth, but that can take a few months to arrive.

13) An Unlocked American cell Phone (or the equivalent), you can buy a sim card here for 25 riyals, and it's very important to have

Keep in mind that all of these items CAN be bought here, however the quality is not that good, and for better prices you can buy them back home (Western countries), if you choose to buy them here of equally good quality you will be paying much more than usual.

It's NORMAL to wear the clothing of your country, so if you are American you can wear American clothes, or Indonesian, or Nigerian, or whatever the case may be. So pack that which you feel most comfortable in, most people opt to wear mostly thobes, if you are a westerner and want to dress in Muslim clothes and you are NOT originally from a Muslim country, you should either dress like a Saudi or dress in a simple thowb with a kufi or a Shmagh or dress like a westerner. If you are a white American (For example) and dress like a Sudani while being in Saudi Arabia, it will be considered strange.

(Actual picture of students inside of Housing Masjid with the Imam to the left listening to a lecture by a guest speaker)

Thobe prices range from anywhere between 13 dollars to 50, in the winter months it's considered appropriate to wear colorful thowbs, in the summer they should be white or off white.

Shmaghs should be either white or red, with or without Iqaal (black ring.)

Shoes can be leather dress shoes, or Saudi Sandals or any regular sandals but NOT shower shoes while going to class or in public.

You shouldn't wear "Sleep" thowbs (as shown below) to school or to do your paperwork, it is considered weird. It's the equivalent of wearing Pajamas to work....







Study life


When you first enter the Arabic Institute (as far as I remember) you generally study from 8am-12pm Sunday-Thursday, we have Fridays and Saturdays off, and generally that is from September to June, and there are 3 breaks a year, Hajj (if hajj falls during the school year), winter break between the two semesters lasting between 2-4 weeks, and spring break. 

After completing the Arabic Institute you MUST study a year called "Preparatory Year", in it you will have to study English, Maths, Communication, Computer, Arabic. There is NO WAY AROUND IT, although for native English speakers you can make a deal with your teacher so that you only have to take the exams and not attend the classes. 

After that you would choose your college, King Saud is a secular college with an Islamic department being a branch of the Education college, you are NOT required to choose this college, depending on your GPA in "Preparatory Year" and which track you were given (Arts/Sciences) depending on your High School Diploma, you can pick almost any college, ranging from Medicine to Engineering.




The Islamic department has multiple majors


1) Qu'ran (Learning the recitation methods and focusing on Tafseer and language)



2) Fiqh and Usool al Fiqh (Fiqh at KSU is based almost entirely on the Hanbali Madhab.)

3) Hadeeth and Quranic Tafseer 



4) Aqeedah which includes learning about other Methodologies 

5) Arabic Language and Literature (In the college of Arts)

After finishing preparatory year you would spend at least another four years in the college of your choice in order to achieve your BA. Which means that you should expect to spend a good 7 years of your life here to get your degree.

Things to know about Saudi Culture

There is very little to no free mixing between the sexes neither inside or outside of the university, and when in a public place it is not appropriate to speak to or interact with a woman that you do not have relations with or with who you don't need something from. (A cashier for example)

Saudis are very hospitable, kind, and generous. I would say 95% of the people you meet will be fascinated to meet someone from another country, in the rare chance you meet someone that isn't they would still show respect.

When in Saudi, MIND YOUR BUSINESS unless you really feel it's something you can fix, DON'T get involved, it's not worth it, if anything notify Security or the police.

In the case of an emergency and you are western, make it CLEAR that you are, even if you have to scream it, no matter how sad it is, western citizenship is respected.

If someone is trying to take your rights away from you, or not do what they should be doing, be assertive but respectful, while at the same time get used to being told "Tomorrow, Insha'a Allah" for things that can be done within seconds.

The non-religious youth will still respect you so as long as you show respect (especially if you are western), and you can order them to leave evil as as long as you do so with wisdom (lower the music for example.)

Emergency Services

  • Police - 999 
  • Fire service - 998 
  • Ambulance service (public) - 997 
  • Traffic Police (Al Maroor) - 993 
  • Najm (Najm Insurance Services Company) - 9200 00560 

Most operators usually speak English, especially enough to understand the circumstances of an accident or emergency. However, in case it is not possible to reach an English-speaker, it is advisable to keep the number of an Arabic-speaking contact handy to help request assistance and describe the situation.Also keep your embassy's number on you at all time, as well as a copy of your passport once the University takes it and gives you your residence card.

US Embassy Riyadh

Pursuing your Masters after your BA

The Application process for the MA is similar to the BA, they generally will accept 1-2 people from each country in the MA after having completed the BA in this University (Or another Saudi University), and you have to have a GPA of 80% or better. The MA currently takes 3-5 years, however there is a strong chance that they are changing it to make it similar to the American Curriculum in that it will only take 2 years to complete the MA. 

So you want to get married or bring your wife....


If you want to get married and you haven't started University yet, or just got accepted or are still in the Arabic Institute and you plan on marrying a girl back home and bring her, it will be very difficult. The school generally does NOT allow it. 

When in the college things would get a bit easier so as long as your grades are acceptable, but it's not a guarantee that they will allow her to come, and the rules can change at the drop of a hat. 

I advise new students to complete the Arabic Institute before getting married. 

The school will NOT financially support your wife, they will not increase your stipend, they will not give you a place to live, and they will not give you her plane ticket. All they will do is give you her visa, residency, and medical insurance, everything else is your responsibility. 


If you choose to get married and bring her keep these facts in mind. 


Housing tends to go for at least 2,700 dollars a year at the low end, with an average of 4,000 to 7,000. This must be paid in at least 6 month increments (Usually a whole year is due upon signature of the contract to rent.) The FURTHER away you live from the University the cheaper it would be. 

These houses do not come with furniture, nor kitchen cabinets or appliances. The price for these things are comparable to American prices and can be bought second hand.

2-4 rooms (Bedrooms included) 1-2 bathrooms, 1 kitchen, -Maybe a small dining room. Obviously the more you pay the more rooms you will get. 

Electricity is not expensive, maybe 25 dollars a month. 

Water is also either free, or relatively low priced, but this water can't be drank, you must purchase 5 gallon bottles, usually 4 a month will do for a small family and that would cost around 7 dollars. 



Food prices in the supermarket are similar to American prices, the more "western" the food, the more expensive it would be. 


If you have children they would also be given Medical, and Residency if your wife is, however similar to your wife nothing else is included.

Schooling for children is expensive, however I don't know the price exactly.


Transportation

In order to get about the city, especially if married you need a car. A decent used car can be bought for 4,000 dollars. 

If you are single you can get by without one, but you will not be leaving campus much and when you do you will have to rely on Taxis and that can get expensive. 

You can transfer your western Drivers License to a Saudi one within a day at  nominal fee. 



Scholars

Apart from the knowledge you will get from the scholars in the University, their are weekly busses to Sh. Saalih Al-Fawzaans lectures, and sometimes we have visiting scholars, or speakers inside the University. Also the Khateeb of the Main Masjid gives classes weekly during school year.  

We also have many scholars in Riyadh from the Committee of Senior scholars, and other than them spread throughout Riyadh.

There is Quranic reading programs in the Student housing Masjid ran by the Imam with Hufaadh helping along daily during school semesters.

Some of the most important things you will need

1) Correct intention

2) Patience

3) Prayer 

4) Don't have high expectations but be thankful for the opportunity

Misc

You can come here with ZERO arabic and still get by albeit with some difficulty. If anything you should know how to read basic Arabic words which means knowing the letters and the different diacritical marks.

Have a hobby besides studying Arabic/Islamic studies, because you may become overwhelmed and it will help your brain and happiness.

Look into purchasing some beginner Arabic courses, especially on Grammar or verb Conjugation in English/Arabic, because the classes in the Arabic Institute are entirely in Arabic, you may feel lost at times.

Find a good balance between studies and "chilling", don't be of those who completely don't socialize because as humans we need that interaction, but on the other hand don't come here to go out and sit in a coffee shop for 2 years and then fail your classes and go back with nothing.


The students here are laid back and are not "Cliquish", we all get along even with our minute differences, it doesn't mean we all have to be best friends either, but since there are not that many westerners we tend to stick together and help one another out.

-Here is the contact information for the Women section of the Arabic Institute:

Women's section general supervisor: 
Dr. Mohammed I. Al-Fouzan
Tel: + 966 1 46 92969
Email: malfouzan@ksu.edu.sa

Morning program Responsible: 
Mrs. Foza Al shammari
Tel: +96614682692
Fax: +96614682359
Email:Fksha2011@hotmail.com

 The following links are for OTHER schools inside of Saudi Arabia that offer similar programs however, the process may be different.

King Abdul Aziz University Jeddah

Umm Al-Qurra University Mecca

Qaseem University

The following links are links to Universities that accept foreign students but whose application are not online or I wasn't able to find them.

Imam Muhammad University Riyadh

Islamic University Medina

Princess Nora University (Women ONLY)





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Wednesday, June 4, 2014

A Reply to Those Who Claim Ibn Abbas did Ta'weel of Saaq

بسم الله الرحمن الرحيم

There are those who claim that Ibn Abbas (رضي الله عنه) did ta'weel (blameworthy explanation) of the attribute of Allah (عز و جلا), Saaq (Shin), and thus by doing so it leads way for those to come after him to do it to other attributes of Allah.


Allah says,

"On a day when shin shall be exposed, they shall be ordered to prostrate, but be unable" (Qur’an 68:42), 

It's not ta'weel because the verse in question, does not point to it speaking about an attribute of Allah, rather the statement "To reveal the shin" in classical Arabic meant, "to unleash A dire matter" or the likes of this, however, again the verse doesn't have in it anything that points to the fact that it is specifically talking about the attribute of Allah.


Allah says "Yawma Yukshafo 'an Saqqin", meaning, "On a day when shin shall be exposed, they shall be ordered to prostrate, but be unable" (Qur’an 68:42),

Just because "Shin" here is being used, doesn't automatically it means Attribute of Allah.

Like for example someone says, Look Ibn Abbas did ta'weel of the word Ayn (eye) and thus Allah doesn't have Eyes,

"Until, when he reached the setting of the sun, he found it [as if] setting in a spring of dark mud, and he found near it a people. Allah said, "O Dhul-Qarnayn, either you punish [them] or else adopt among them [a way of] goodness."-18:86

Here the word for "Spring" is Ayn in Arabic, does that mean in every place in Quran/Sunnah that 'Ayn also means Muddy spring, as Ibn abbas described it here? No...

This is misconstruing facts, and trying to paint an incorrect picture.

We believe the attributes how they come, according to their apparent meaning, without changing them, without denying them, without saying they are like the creation, etc etc... When they are in fact attributes.

The Prophet (salla Allahu alayhi wa salam) said:

يكشف ربنا عن ساقه ، فيسجد له كل مؤمن ومؤمنة ، ويبقى من كان يسجد في الدنيا رياء وسمعة ، فيذهب ليسجد فيعود ظهره طبقا واحدا

(Our Lord will reveal His Shin, and every believing male and female will prostrate to Him. The only people who will remain standing are those who prostrated in the worldly life only to be seen and heard (showing off). This type of person will try to prostrate at that time, but his back will made to be one stiff plate (the bone will not bend or flex).1


This hadeeth is where we do confirmation of the Attribute of Saaq (shin) for Allah, because the apparent meaning of the hadeeth points to it, unlike the verse.

_______________________________________________________________


1) http://sunnah.com/urn/182560
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Saturday, May 24, 2014

Don't be hasty in Takfeer or Tabdee'

 بسم الله الرحمن الرحيم


Question to Sheikh. Saalih Al-Fawzaan: 

“Is it right for a Muslim to call Muslims disbelievers of innovators for anyone that is doing an act of disbelief or innovation?”

"Being hasty in ruling upon people and accusing them of disbelief and accusing them of being innovators or doing an innovation is not permissible, this act of accusing another person of disbelief or innovation is only for those with knowledge (The scholars), those who know what exactly disbelief is and know exactly what innovation is, and know exactly what removes a person from Islam, and all of these situations (of disbelief and innovations) have reasons and rules regarding them that the people of knowledge know, this is something specific only for those with knowledge.

It's not permissible for just any person to rule upon someone (by saying) this person has committed disbelief or innovation or associated with Allah partners, and In actuality the accuser doesn't realize or know the precepts of labeling someone as a disbeliever, or in labeling someone as an innovator, or the precepts in regards to labeling someone as an outward sinner. 

People should hold back their tongues from saying these things, because perhaps he will tell a person who is free of such accusations that he is a disbeliever or an innovator or that he is misguided, or an open sinner while the Prophet (صلى الله عليه و سلم) said, “Whoever say to his brother O’ disbeliever (or O’sinner) and it is not as such, it will return to him” 

His accusation will return back to him and Allahs refuge is sought. So people must hold back their tongues from saying these things, and not accuse people of these things, this is dangerous. These actions require that people go study and know the precepts required for calling someone a disbeliever or an innovator or an open sinner, they shouldn't speak with their ignorance or emotions or by being overly enthusiastic or because of jealously, because it is possible that they would make a mistake and his incorrect ruling would return back to him. 

This issue is very dangerous, and this speech that the person says regarding the accusation of disbelief or innovation or open sin for another Muslim, doesn't go away easily. So if the accusation is true and he deserves it, then it goes to him and becomes true, and if he isn't deserving of it, it comes back to the accuser and becomes true. So upon you all is to prevent your tongues from saying such things."
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http://www.youtube.com/watch?v=6294UjUoLmk
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Saturday, May 17, 2014

العبرة بعموم اللفظ لا بخصوص السبب


"The Lesson (and the ruling connected to it) is according to the generality of the wording not the specific reason for it's revelation."

-A general rule in Islamic Law mentioned by many scholars including Sh. Uthaymeen.

So that if there is a lesson to be learned from a Islamic text (Qur'an and Sunnah) the lesson is taken and applied generally , even if it had a specific reason for being revealed, and only becomes specific according to the specifics specified by the Islamic text connected to the text itself, regardless of the reason for its revelation.

So for example, the verse:

"And whoever among you is ill or has an ailment of the head [making shaving necessary must offer] a ransom of fasting [three days] or charity or sacrifice."-2:196

It was sent because a companion of the Prophet was facing these circumstances, making it specifically sent because of him, however, the ruling is general in that anyone who falls under the same circumstances can apply the ruling.
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Wednesday, February 12, 2014

A response to those who allege that Imam At-Tabari did Ta'weel of the word 'kursi'.


بسم الله الرحمن الرحيم 

Understanding the explanation of the Kursi (Footstool) of Allah according to the opinion of the righteous early Muslims and those who followed them in that which is correct. 

Allah says;

As translated in the English language; 



"Allah! There is no god but He,-the Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His Kursi doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory)."2-255



So here Allah says, His kursi doth extend over the heavens and the earth, so the question is, what is the meaning of kursi, and how did Allahs Messenger (صلى الله عليه و سلم) and the Companions (رضي الله عنهم) believe in it?  

At-Tabari (310 Hijri, رحمه الله) the exemplary scholar of Qur'an exegesis, as mentioned in his explanation of this verse,  is of the opinion that "kursi " means Allahs knowledge, and by believing so, it is alleged that he broke away from the crystal clear belief of the Early Righteous Predecessors (Salaf-as-Saalih) in regards to the Attributes of Allah (Sifaat), and did Ta'weel (blameworthy interpretation) of the verse away from it's apparent meaning, however this accusation against the Imam can easily be dismantled. Which will come shortly. 


So Imam At-Tabari said: 

“And for all of these explanations (that he previously mentioned in his tafseer regarding the word kursi) there is a point of view and a methodology, however if it were to be explained (Taweel, here meaning Tafseer), then that which comes first in explaining it is the saying of the Prophet (صلى الله عليه و سلم):


Where Umar (رضي الله عنه) said:

 “A woman came to the Prophet (صلى الله عليه و سلم) and said to him, “Call upon Allah so that He enters me into Paradise.” The Prophet (صلى الله عليه و سلم) glorified the Lord (Allah) and said, “His Kursi  is above the heavens and earth, and He is upon it (يقعد عليه), so that there remains on the Kursi the space of 4 fingers,“ Then he shown four of his fingers together, and said, “And it has a sound, the sound similar to a new saddle if one were to ride on it.” 


Imam At-Tabari goes on to say: 

"The outward wording of the Qur’an (Dhaahir) indicates the correctness of the saying of Ibn Abbas narrated by Ja’far bin Abi Al-Mughira on the authority of Sa’eed bin Jubair that says, that Ibn Abbas said Kursi means His (Allahs) knowledge, and this is because of the statement of Allah, “and He feeleth no fatigue in guarding and preserving them“, and He informed us that He feeleth no fatigue in preserving (all) that He knows, and He encompasses (all things) with it (His knowledge) (all) that is in the heavens and earth. Similar to how He informed us concerning the angels in that they said in their supplication. “Our Lord! Thou embracest all things in mercy and knowledge” -40:7. 

So Allah mentioned that His Knowledge (Kursi) extends over the heavens and the earth, and the origin of Al-Kursi, is Knowledge (Linguistically), and in regards to this being known linguistically (The word Kursi) is said in some newsletters in which knowledge is written in booklet form.(Kuraasa)“-end of the quote of Imam At-Tabari.

However there are multiple points here that prove that neither Ibn Abbas nor At-Tabari did Ta'weel (Blameworthy Explanation) that changes the apparent meaning of the word, from them are: 

1) The narration that Imam At-Tabari  first mentioned of Umar (رضي الله عنه), in regards to being more correct when explaining the verse is authentic, it is mentioned in "Al-Ibaana al-Kubraa"-by Ibn Al-Batta (387 Hijri, رحمه الله), and it's mentioned that this narrations chain is authentic similar to that of Al-Bukhaari and Muslim. So if this is true, then according to this narration the word "Kursi" can also hold the same meaning as "Al-Arsh"-Throne, which is in fact linguistically possible, and if the narration is authentic (Saheeh), then there is no problem with describing the throne (Al-Arsh) as Kursi (Meaning throne), and this "Ta'weel" mentioned by Imam At-Tabari here using the narration of Umar is considered explanation (Tafseer) that is acceptable not reprehensible. 

2) The narration of Ibn Abbas concerning him saying "Al-Kursi" meaning knowledge, includes in it's chain Ja’far bin Abi’l-Mugheerah who has some weakness, al-Haafidh Ibn Hajar summarized the ruling on him by saying “Sudooq (truthful), but makes mistakes” and the likes of these individuals are unacceptable to take sole narrations from alone, according to the Scholars of Hadeeth. This is especially the case in regards to those who report a lot from Sa’eed bin Jubayr. For if such a narrator adds something which opposes the trustworthy (Thiqaat) who reported a lot from the companions of Sa’eed bin Jubayr then there is no doubt that the specific ruling on such a narrator is that he has erred and reported something strange (shaadh), as is the case here.


A) Ja'far bin Abi Al-Mugheerah went against those who are more reliable than him in regards to this narration, by the way of Sa'eed bin Jubair. 

Muslim Al-Bateen reported on the authority of Sa'eed bin Jubair on the authority of Ibn Abbas that he said "His Kursi (footstool) is the place of His (Allahs) feet."-And Al-Haakim said this narration is authentic (Saheeh) according to the conditions of Al-Bukhaari and Muslim.


3) Even if we accept that Imam At-Tabari  believed the narration of Ibn Abbas to be acceptable that Kursi is Allahs Knowledge ('Ilm) this still can't be used as proof for the companions doing Ta'weel (Dispraised Explanation) that Ahl As-Sunnah consider incorrect, and here is why: 

a) Imam At-Tabari says that the APPARENT (Dhaahir) meaning of the verse attests to the fact that Kursi means knowledge, and then he is using the narration of Ibn Abbas (although having weakness) and the Arabic language to further solidify his point, by saying that the ORIGIN of the word Kursi means knowledge. So if the origin of the word Kursi means knowledge, and he is taking this word upon it's apparent meaning, this is NOT Ta'weel (Blameworthy Explanation) that is disliked by Ahl As-Sunnah, even if he was wrong in his assessment. Because we as Ahl As-Sunnah agree that the true original Arabic language of the Arabs before and during the time of the Prophet (صلى الله عليه و سلم) is the Arabic that can be used to explain the Qu'ran.

b) If we accept that Kursi here means Allahs knowledge, that means that it is an attribute of Allah (Sifah), and by accepting it upon it's apparent meaning (by saying the origin of the word Kursi means knowledge) he is doing exactly what other than him have done by accepting and confirming the attributes of Allah how they came upon their original Arabic meaning without changing, or negating. 

c) If we say that Kursi here doesn't mean Allahs knowledge, rather it is a creation of Allah, and is the footstool (and this too is linguistically possible), then this too is not changing the meaning (Blameworthy Ta'weel) rather it is taking it upon it's apparent meaning ('Alaa Dhaahirihi), according to how the Arabs understood it, according to the Authentic Narration (Saheeh hadeeth) quoted above. 

d) If it was an explanation from Footstool/Throne to Knowledge of Allah, then this wouldn't be a good example of the Ta'weel (Explanation) that those who encourage Ta'weel (Blameworthy explanation) are trying to prove, because:

1) At-Tabari already explained this is the apparent meaning of the verse and not explanation (Ta'weel), and never denied (rather confirmed indirectly) that kursi can have multiple meanings.

2) There is no proof to say that the companions changed the meaning of kursi in other narrations to mean other than knowledge and thus, Instead of changing a confirmed attribute of Allah that may lead to anthropomorphism (In the minds of those who allege so), to a better, less controversial meaning (for example they would explain Yadd Allah (hand) as power (Quwa) which is no doubt an attribute), they are now taking a word that can linguistically mean Throne or Footstool (Not at all an attribute if used in the proper context as proven in authentic reports) and saying it only means the knowledge of Allah, which in actuality is going a step further and doing the exact opposite of what their foundations tell them to do, which is "Changing the first meaning or selecting a secondly meaning for an Attribute of Allah (which gives them doubts) away from it's apparent meaning in order to remove the (supposed) likelihood of making a similitude between Allah and the creation, so that Allah is exalted by doing so."-In short, by saying that the definition of kursi means knowledge, now we are left needing other explanation as to why it has been explained in authentic narrations that kursi  (Allahs knowledge according to them) is smaller in size than the Throne? Otherwise, they have forced people to commit kufr and fall into the same mistake they attempt to get them out of (supposedly) in regards to other attributes.

Rather we say;

-It's possible words can be confirmed upon their apparent meanings and still be considered explanation, and we Ahl As-Sunnah agree with that if it's done with proof from the Prophet (رضي الله عنهم) or His Companions.(رضي الله عنهم)

- The Companions and early pious Muslims didn't do ta'weel (blameworthy explanation) that changed the meaning of the word away from it's apparent meaning, and the apparent meaning of the word comes about in the context of the sentence according to classical Arabic. In the case of issues related to the unseen, the concept of silence and of stopping where the texts have stopped comes into affect, and this is the Methodology of the Salaf.

-Here (If we follow common sense) they are saying that a word that CAN mean Throne/Footstool (a creation and proven in other authentic reports), IS His knowledge (an attribute), essentially going into the same problem that they themselves are trying to get out of. Is this not, according to their foundations, confirming for Allah an attribute that will lead the innocent minds of the Muslims to disbelief via anthropomorphism? That according to them Allahs Attribute of Knowledge was (Throne/Footstool) and then Ibn Abbas did ta'weel (explanation) away from the apparent meaning, to a less controversial meaning? So by Ibn Abbas saying that the word kursi here means knowledge, then we must ask well then where is the Ta'weel of the other narrations where the Kursi is compared in size to The Throne? If no such ta'weel exist then you are now saying that the kursi is Allahs knowledge and the knowledge of Allah is smaller than the creation?  Why not take the safer way out and just say it is NOT an attribute in any verse or narration, so as not to put the Muslims into disbelief? Rather do actual explaining (If according to them the origin is knowledge) and say it means only Footstool (Since this would be their ta'weel) as to not cause the Muslims to fall into anthropomorphism? Or that kursi is not always knowledge, when in proper context according to the format of the sentence and meaning, which is always how Ahl As-Sunnah have understood the Qur'an and Sunnah/

So if I read for example that Allahs Throne is larger than His kursi, and I should believe that His kursi is His knowledge (According to them), am I not now faced with the same dilemma that they try to get us out of? Am I not now forced to believe (according to their opinion) that I am saying the creation is larger than an attribute of Allah? (May Allah protect us from such an atrocious belief)

If you are not saying that the Kursi is always knowledge you then agree that words have different connotations according to the understanding of the sentence, and the early pious Muslims always took them upon their apparent meaning, thus NOT making them those who do not know the correct meaning of the attributes of Allah (Mufawidheen) nor of those who change them with  blameworthy explanation via Ta'weel.

By them staying silent in the issues of comparing the size of the kursi to the throne, and by not bringing us further explanation of those narrations, you have forced people to commit disbelief. (By saying that kursi only means Knowledge), or you agree that the companions understood the words that are related to attributes upon their apparent meaning without the need for blameworthy explanation (Ta'weel).

If you are agreeing that the narrations are taken upon their apparent meaning, without explanation and without relinquishing the entire meaning to Allah, you have agreed with the Methodology of the early pious Muslims (Salaf) and those who follow them. (Agreeing that it's possible kursi can either mean knowledge, footstool, or throne, according to the understanding of the Arabic language and authentic narrations of the Prophet -صلى الله عليه و سلم- or his companions)

e) How can we accept the statement of At-Tabari (Even if it's linguistically possible) when there are other stronger narrations to rely upon? And even if we did rely upon his explanation, that still wouldn't be considered a disliked explanation (BlameworthyTa'weel ) rather it would be Tafseer (explanation) of the Qur'an by the original language of the Arabs (with proof that he used) because according to him, that is the original meaning of the word. Rather, even if we agreed that Kursi  can linguistically mean Knowledge, and that it is the (Only) correct explanation of Kursi  in this verse (2:255) we, Ahl As-Sunnah haven't fell into any problem whatsoever, because, according to the statement of At-Tabari  this would be the Apparent meaning of the verse, with proof (in his opinion) to back up his statement. 

However, point being, in light of there being multiple narrations and explanations, one should return back to that which is stronger, and that is the saying that it is the Footstool (In 2:255), yet those who do not even accept authentic narrations that are singular (Al-Ahaad) when it comes to Belief (Aqeedah), want us to rely upon narrations that have weakness when stronger narrations exist?

f) By saying Imam At-Tabari confirmed that Kursi means knowledge upon it's apparent meaning, they themselves are admitting that Imam At-Tabari did NOT relinquish the meaning of the attributes to Allah alone, rather he confirmed the apparent meaning of it, even when the word had multiple meanings. 

4) Understanding the word Kursi to ONLY mean knowledge, would not be possible and this is because of numerous authentic narrations negating that it can only mean so.

a) The one we mentioned above of Umar, and this is because here Kursi is used as Throne. 

b) The Narration of Mujaahid (رحمه الله) which is Mursal, in which he said: 

"What is the Kursi (Footstool) in comparison to the 'Arsh (Throne) except that it (The kursi) is like a ring (that one wears on his finger) thrown into an open country."-Graded Authentic (Saheeh) by Ibn Hajr. 

-In this narration, the Kursi (Footstool) is NOT the Throne, because The Throne (Al-Arsh Al-Majeed) is said to be larger in size. 

-Is not considered to be knowledge because if Kursi here meant Allahs knowledge, it would mean that the creation (The Throne of Allah) is larger in size than His Attribute of Knowledge(We Seek refuge in Allah from such a wicked belief).

-Is neither, His Knowledge, Nor the Throne, rather if we return back to the Authentic narration we will see that it is in reference to the Footstool.


In summary,

1) The narration of Ibn Abbas that Imam At-Tabari used as proof has weakness, thus stronger evidences have to be used as proof for the meaning of kursi.

2) Imam At-Tabari didn't believe knowledge to be the explanation (Blameworthy Ta'weel) of the word kursi, rather he believed that to be THE APPARENT meaning of the word according to the Arabic language, and used a narration having weakness of Ibn Abbas to strengthen his argument.

3) If this is the case, then this further solidifies our argument that the early righteous Muslims were neither those who didn't understand the meaning of the attributes upon their apparent meaning (not Mufawidheen), nor those who changed them with a blameworthy explanation (Ta'weel).

4) If made to believe that knowledge is the only meaning of kursi, we are faced with a dilemma as to why in authentic narrations the early righteous Muslims compared the size of the Throne to the Kursi (Alleged to be only knowledge) and said the throne is larger, and never explained them away from their alleged apparent meaning of knowledge when it could make a person commit disbelief. This proving that the early righteous Muslims could not have been those who didn't understand the attributes of Allah (or didn't know which meaning from among the many meanings was the intended meaning of Allah), nor of those who explained them with a blameworthy explanation, especially when no such authentic narrations reach us in regards to any of these attributes. Rather it becomes clear that the apparent meaning is clear from disbelief in any and all circumstances.

5) Essentially there is no problem in believing that the word kursi itself can mean knowledge, or throne, or footstool or other than that, because they all may have origins in the Arabic language, and would be taken into consideration when understood in the context of the sentence (Verse or Narration), and then be looked at under the scope of which narration is more authentic than the other. However, none of this would be blameworthy explaining (Ta'weel) rather it would be considered taking it upon the apparent meaning.

6) Even we were to say it is ta'weel it would NOT be the same ta'weel (explaining) the Ashairah/Maaturidiyah do when it comes to for example the Hands of Allah or Face or Rising, because their whole purpose of doing ta'weel of Hand to Power is to make sure the Muslim doesn't commit disbelief by the way of anthropomorphism. So what is the purpose of doing ta'weel of Kursi (CHAIR, FOOTSTOOL) to KNOWLEDGE by Ibn Abbas? Because if we left it as Chair or Footstool, that has nothing to do with the attributes of Allah and would NOT be problematic for a Muslim and not cause him to become an anthropomorphisist, and thus these would be two types of ta'weel and it would not be possible to to extract from this ta'weel, the permissibility of doing it to the Attributes of Allah.

7) The whole argument to begin with is a fallacy called "Straw man" In that they are building their argument using false pretenses, and making it seem as though that was our argument to begin with. Rather, even if the narration of Ibn Abbas saying Kursi means Knowledge was absolutely authentic, or any other scholar saying so, it doesn't matter, because as testified by At-Tabari that is the linguistic origin of the word kursi, and thus that is NOT ta'weel. However, in order to confirm this is in fact the correct explanation (Tafsir) of Kursi then we need authentic narrations, but for discussions sake, we are just pointing out that the argument itself is a straw man.


And Allah knows best. 

May Allah send peace and blessings upon our Prophet Muhammad, and upon his family and all of his companions, and May Allah have mercy upon all of the scholars and all of the Muslims.




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