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The I-SOC (Islamic Society) (XI)

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Reply 20

ash92:)

Original post by HSafirah

Nice pictures of Makkah! Will add some interesting ones inshaAllah :yy:

Reply 21

ash92:)

Also:
https://inreflectionofthequran.wordpress.com/

InshaAllah I'll try to get working on these again

Reply 22

ash92:)

وَالضُّحَىٰ
وَاللَّيْلِ إِذَا سَجَىٰ
مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ

By the morning brightness
And by the night when it is still (or darkens);
Your Lord (O Muhammad (Peace be upon him)) has neither forsaken you nor hated you.

[Surah ad-Duhaa]

"...This was the state when this Surah was sent down to console the Holy Prophet. In it, swearing an oath by the light of the day and the peacefulness of the night, he has been told: "Your Lord has neither forsaken you, nor is He displeased with you." The relevance of the oath by these two things to the theme is: "Just as brightening up of the day and spreading of the night with darkness and stillness is not for the reason that Allah is pleased with the people during the day and displeased with them during the night but both states are based on supreme wisdom and expedience, so sending down of revelation to you at one-time and suspending it at another time, also is based on wisdom and expedience; it has nothing to do with Allah's being pleased with you when He sends down revelation and his being displeased with you when He suspends it. Besides, another relevance of the oath to the subject is that if man is constantly exposed to the light of days it wearies him; so, it is necessary that night should fall after the day has remained bright for a certain period so that man may have rest and peace in it. Likewise, if you are constantly exposed to the light of revelation, your nerves would not stand it. Therefore, fatrah (break or gap in the revelation) also has been provided by Allah on account of expedience so that the effects of the strain of revelation that you have to bear pass away and complete peace is restored to you. In other words, rising of the sun of -revelation is analogous to the bright day and the period of the fatrah to the stillness and peace of the night."

[Tafheem al-Quran]

"الضُّحَىٰ refers to the time of mid-morning when people begin their daily routines and after resting the whole night start their day with a new vigour.

The Qur’ān has presented the night as an evidence on various aspects depending upon the context, as is evident from this tafsīr. Here the wordsِ إِذَا سَجَىٰ qualify it. The word سَجَىٰ َ means “to become stationary” and “to come to a standstill”. This shows that that part of the night is implied here which becomes still and silent from the noise and clatter of the day and of the early part of the night and is able to provide comfort to man. In other words, in contrast to the part of the day which is referred to by the word الضُّحَىٰ َ
the words وَاللَّيْلِ إِذَا سَجَىٰ refer to the corresponding part of the night.

A little deliberation shows that the day and the night are totally different from one another with regard to their outlook, nature and the effects they produce; however, despite this difference, man needs both, and this world, in its collective capacity, also needs both the night and the day for its sustenance. It is God’s great mercy that He created the night with the day and the day with the night, and both work in complement to each other to keep this world in existence. The Qur’ān has referred to this complementary nature of day and night at various instances:

He it is who has made the night dark for you so that you can receive
comfort in it and made the day bright. (10:67)

And of His mercy is that He has made the night and day so that you
can receive comfort in the night and seek His bounty in the day so
that you become grateful [to Him]. (28:73)

It is to validate this premise that oaths are sworn by various phenomena of the physical world in the previous verses. The implication is that just as in this world the heat and light of the sun are essential and so are the darkness and stillness of the night, in a similar manner, the trials of happiness and sorrow, ease and difficulty, affluence and poverty are essential for the spiritual and moral development of man. It is through these circumstances that the Almighty tests a person whether he becomes thankful in hard times and patient in bad ones. In other words, the Prophet (sws) is assured that if at that time he was facing stiff opposition and had little following and meager resources and divine guidance and revelation were also not to his satisfaction, then this does not mean that his Lord had abandoned him or was displeased with him: these circumstances are a trial and test to train and instruct him in order to fully prepare him to bear his responsibilities."

[Taddabur-e-Quran]

"This sūrah, in subject matter, expression, images, connotations and rhythm provides a touch of tenderness and mercy. It is a message of affection, the touch of a benevolent hand to soothe pain and remove hardship. At the same time, it generates an air of contentment and confident hope.

The sūrah is dedicated in its entirety to the Prophet (peace be upon him). It is a message from his Lord which touches his heart with pleasure, joy, tranquillity and contentment. All-in-all, it proffers mercy and compassion to his restless soul and suffering heart.

Several accounts mention that the revelation of the Qur’ān to the Prophet came, at one stage, to a halt and that the angel Gabriel stopped coming to him for a while. The unbelievers therefore said, “Muĥammad’s Lord has bidden him farewell!” God therefore revealed this sūrah.

Revelation, Gabriel’s visits and the link with God were the Prophet’s whole equipment along his precarious path. They were his only solace in the face of hard rejection and his sole comfort against outright repudiation. They were the source from which he derived his strength to stand steadfast against the unbelievers who were intent on rebuff and refusal, and on directing a wicked, vile attack against the Prophet’s message and the faith he preached.

So when the revelation was withheld, the source of strength for the Prophet was cut off. His life spring was sapped and he longed for his heart’s friend. Alone he was left in the wilderness, without sustenance, water, or the accustomed companionship of his beloved friend. It was a situation which heavily taxed human endurance.

Then this sūrah was revealed and it came as a river of compassion, mercy, hope, comfort and reassurance. “Your Lord has neither forsaken you, nor does He hate you. Surely the life to come will be better for you than this present life. And, certainly, in time your Lord will be bounteous to you and you will be well pleased.” (Verses 3-5) Your Lord has never before left you or rejected you, or even denied you His mercy or protection. “Has He not found you an orphan and given you a shelter? And found you in error, and guided you? And found you poor and enriched you?” (Verses 6-8)

Do you not see the proof of all this in your own life? Do you not feel it in your heart? Do you not observe it in your world? Most certainly, “your Lord has neither forsaken you, nor does He hate you.” (Verse 3) Never was His mercy taken away from you and nor will it be. “Surely the life to come will be better for you than this present life.” (Verse 4) And there will be much more: “And, certainly, in time your Lord will be bounteous to you and you will be well pleased.” (Verse 5)

This statement, is given in the framework of a universal phenomenon: “By the bright morning hours, and the night when it grows still and dark.” (Verses 1-2) The expression spreads an air of affection, kindliness and complete satisfaction. “Your Lord has neither forsaken you, nor does He hate you. Surely the life to come will be better for you than this present life. And, certainly, in time your Lord will be bounteous to you and you will be well pleased. Has He not found you an orphan and given you a shelter? And found you in error, and guided you? And found you poor and enriched you?” (Verses 3-8) Such tenderness, mercy, satisfaction and solace are all felt in the sweet and soothing words which softly thread along the sūrah echoing the morning hours and still night, the times most conducive to clarity. During these periods one’s reflections flow like a stream, and the human soul is best able to communicate with the universe and its Creator. It feels the universe worshipping its Lord and turning towards Him in praise with joy and happiness. In addition, the night is described as growing still and dark. It is not the dark gloomy night as such but the still, clear and tranquil night, covered with a light cloud of sweet longing and kind reflection. It is a picture similar to that of the orphan’s life. More still, the night is cleared away by the crossing morning and thus the colours of the picture beautifully match those of the framework, making for perfect harmony."

[Fee dhilal al-Quran]

Oo new thread

Salaam!

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Reply 25

Carpe Diem Jay

Original post by Enginerd.

Salaam!

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Wasalaam

Kayf haalak :biggrin:

Assalaam Waliakum

Original post by Wahid-r

I didn't think it was fair that ISOC got all that hate, it's not their fault that they managed to get people to vote (which is a good thing).

I agree that now the endorsements will happen behind closed doors, it's really not a desirable solution.

I would disagree that campaigning is necessarily a cause of the problem. People did campaign, like this girl, she was very good. I don't know what more could have been asked of her. It's down to the SU.

However it is understandable why people were so pissed off. After all, one guy got elected to VP Education despite not bothering to turn up to Hustings. Even more controversial was the ISOC endorsement of a guy for VP Welfare who wasn't even aware that a major part of his job description is protecting LGBT people (there were accusations that he is homophobic, or at the very least not supportive of LGBT rights). Whether or not you like homosexuals, you can see why this got people angry.

It's not good for one society to control the elections. But I have no clue what the solution is. :confused:

It isn't fair to say the ISOC controls the elections.......its fairer to say they are actually bothered to get involved in the politics and get people voting and they get behind the SU elections incomparison to other societies and general lack of enthusiam for it.

I think theres more to campaigning....I recall after ISOC endorsement, someone asked the ISOC about endorsement and there process and how it can be fair(some candidates didn't bother to get in touch). Yet the ISOC happily in a previous post asked candidates to come forward and talk to them if they want their endorsement. I do think its partially candidates fault for not knowing their student body or talking to every society. The biggest issue is that students can't be bothered to vote and I think it's partially down to how the SU rarely affects the ordinary student, they would barely notice any change each year.

Hustings is very controversial, after some things last year and not surprised. And to be fair he had the backing of the chemsoc, etc I think if people genuinely cared, they would've got others behind it and voted for the alternative candidates.

It all comes down to a lack of student participation in such politics, the SU's step is in the wrong direction and I think it'll cause more issues then it will solve. At the end of the day SU should take its societies seriously they represent students at a more individual level.

Original post by PPF

I respect your opinion but i'm exclusively referring to the Islamic Finance Industry across the globe (except for Iran).

But in my opinion, and I know many will strongly disagree with me, but this whole Scholar or Fatwa culture has ruined the religion. Without taking it further i'd just like to say that it was ONE fatwa that led to the demise of Islam and the Muslims.

Well bro, to be fair....the far majority of things have barely changed. Opinions are over small differences, it all comes down to how each opinions views certain hadiths, etc The opinions that exist today have existed almost since the beginning.

It all comes down far more to the modern issues, there isn't anything wrong with the far majority of scholars, becoming a scholar is important and its important to also pass on knowledge from each generation so it stays intact. Otherwise you'll get a lot of shiekh googles, etc lol
Fatwa is just a scholars opinion, it doesn't mean you have to follow it, infact you can ignore it.....people need to realise its just an opinion of a scholar, that means you can take it or ignore.

A brother summed it up, if you look at a opinion/fatwa even if its the scholar you regard and follow or even school of thought.....and you feel after reading them and others that its not right, then you follow the one you think is more correct. And there will be always be scholars to be critical of their fatwas, etc providing refutations and so forth, thats why so few madhabs exist today.

Reply 28

ThatMuslimGuy

Original post by Biryani007

The only thing I know in mirpuri is "udar thak"...translate it

look there

Spoiler

Original post by IdeasForLife

Fite me outside Isoc, meet after fajr

I'll just ban you mate. #AbusingHeadBrotherPrivileges :u:

Reply 29

Mary562

REMINDER

Imam Malik was one of the greatest scholars in the history of Islam. One day a man who lived thousands of miles away went to visit him. In those days there were no Emirates or British Airways. No 100 mph trains. This man travelled for months to visit Imam Malik for one simple reason. He wanted to ask questions and learn more about his deen.

He finally arrived and asked the esteemed Imam 40 questions. And the Imam said “I don’t know” to 36 of them. He only answered 4 questions. 4 questions out of 40.

Similarly, one day Abu Bakr RA was asked a question about the Quran and he beautifully answered “Which sky will shelter me and which earth will hold me if I speak about a verse of the Qur’an without knowledge.”

The question is, are YOU an Islamic scholar in the true sense?

Sheikh Google is not an authentic Imam. Maulana Twitter is not an authentic Imam. Mufti Facebook is not an authentic Imam.

Real fatwas are issued by scholars who have spent years studying Islam and often they reply with the same humility as Imam Malik and Abu Bakr RA did.

Reply 30

Enginerd.

Original post by Carpe Diem Jay

Wasalaam

Kayf haalak :biggrin:

Alhumdulillah!

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Reply 31

Sheikh Google

Original post by Mary562

Sheikh Google is not an authentic Imam. Maulana Twitter is not an authentic Imam. Mufti Facebook is not an authentic Imam.

Why do you attack me :frown:

Reply 32

Enginerd.

Original post by Sheikh Google

Why do you attack me :frown:

Lol. Wp.

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Reply 33

cake_lover

What scholars do you guys recommend to listen to? :smile:

Reply 34

username945663

Original post by cake_lover

What scholars do you guys recommend to listen to? :smile:

I started off by listening to Mufti Menk. He's quite good with connecting to youth.

Although Nouman Ali Khan isn't a scholar, I would highly recommend him too.