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Meezan Quotes
Meezan
by
Javed Ahmad Ghamidi207 ratings, 4.47 average rating, 13 reviews
Meezan Quotes
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“The Qur’ān has not merely been revealed in Arabic: it has been revealed in eloquent Arabic. The language is clear and cogent, and there is no vagueness in it; every word is unambiguous and every style adopted is well known to its addressees. The Qur’ān says:
The faithful Spirit has brought it down into your heart [O Prophet] that you
may become a warner [for people] in eloquent Arabic. (26:193-195)
In the form of an Arabic Qur’ān, free from any ambiguity that they may save themselves [from punishment]. (39:28)
This is an obvious reality about the Qur’ān. If this premise is accepted, then it must be conceded that no word used or style adopted by the Qur’ān is rare or unknown (shādh). Its words and styles are well known and conventionally understood by its addressees. No aspect of the language has any peculiarity or rarity in it.”
― Meezan
The faithful Spirit has brought it down into your heart [O Prophet] that you
may become a warner [for people] in eloquent Arabic. (26:193-195)
In the form of an Arabic Qur’ān, free from any ambiguity that they may save themselves [from punishment]. (39:28)
This is an obvious reality about the Qur’ān. If this premise is accepted, then it must be conceded that no word used or style adopted by the Qur’ān is rare or unknown (shādh). Its words and styles are well known and conventionally understood by its addressees. No aspect of the language has any peculiarity or rarity in it.”
― Meezan
“The Qur’an has not merely been revealed in Arabic: it has been revealed in eloquent Arabic. The language is clear and cogent, and there is no vagueness in it; every word is unambiguous and every style adopted is well known to its addressees. The Qur’an says:
The faithful Spirit has brought it down into your heart [O Prophet] that you may become a warner [for people] in eloquent Arabic. (26:193-195)
In the form of an Arabic Qur’an, free from any ambiguity that they may save themselves [from punishment]. (39:28)
This is an obvious reality about the Qur’an. If this premise is accepted, then it must be conceded that no word used or style adopted by the Qur’an is rare or unknown (shadh). Its words and styles are well known and conventionally understood by its addressees. No aspect of the language has any peculiarity or rarity in it. Consequently, while interpreting the Qur’an, the conventionally understood and known meanings of the words should be taken into consideration. Apart from them, no interpretation is acceptable. Thus in the verses: وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ (6:55), the meaning of the word اَلنَّجْمُ can only be “stars�. In وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ وَلَا نَبِيٍّ إِلَّا إِذَا تَمَنَّى أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ (52:22), the word تَمَنَّى can only mean “desire�. In أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ (17:88), the word الْإِبِلِ has only been used for “camel�. The only meaning of the word بَيْضٌ in the verse كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ (49:37) is “eggs�. In the verse فَصَلِّ لِرَبِّكَ وَانْحَرْ (2:108), the word نَحْر only means “sacrifice�. They do not mean “plants�, “recital�, “clouds�, “the hidden sheath of eggs� and “folding hands on the chest� respectively.
Similar is the case with declensions and styles adopted. Scholars of grammar and rhetoric have regarded many such aspects of the Qur’an as rare and as exceptions; however, the truth of the matter is that this conclusion is based on incomprehensive research. In recent times, the works of the two pioneers of the Farahi school: Imam Hamid al-Din al-Farahi and Imam Amin Ahsan Islahi have fully proven that the declensions and styles adopted by the Qur’an are all in fact well-known and conventionally understood by the Arabs.
Taking into consideration this principle is a requisite of the eloquence of the Qur’anic language, which as stated above, is mentioned in the Qur’an itself. No explanation of the Qur’an is acceptable while disregarding this principle.”
― Meezan
The faithful Spirit has brought it down into your heart [O Prophet] that you may become a warner [for people] in eloquent Arabic. (26:193-195)
In the form of an Arabic Qur’an, free from any ambiguity that they may save themselves [from punishment]. (39:28)
This is an obvious reality about the Qur’an. If this premise is accepted, then it must be conceded that no word used or style adopted by the Qur’an is rare or unknown (shadh). Its words and styles are well known and conventionally understood by its addressees. No aspect of the language has any peculiarity or rarity in it. Consequently, while interpreting the Qur’an, the conventionally understood and known meanings of the words should be taken into consideration. Apart from them, no interpretation is acceptable. Thus in the verses: وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ (6:55), the meaning of the word اَلنَّجْمُ can only be “stars�. In وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ وَلَا نَبِيٍّ إِلَّا إِذَا تَمَنَّى أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ (52:22), the word تَمَنَّى can only mean “desire�. In أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ (17:88), the word الْإِبِلِ has only been used for “camel�. The only meaning of the word بَيْضٌ in the verse كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ (49:37) is “eggs�. In the verse فَصَلِّ لِرَبِّكَ وَانْحَرْ (2:108), the word نَحْر only means “sacrifice�. They do not mean “plants�, “recital�, “clouds�, “the hidden sheath of eggs� and “folding hands on the chest� respectively.
Similar is the case with declensions and styles adopted. Scholars of grammar and rhetoric have regarded many such aspects of the Qur’an as rare and as exceptions; however, the truth of the matter is that this conclusion is based on incomprehensive research. In recent times, the works of the two pioneers of the Farahi school: Imam Hamid al-Din al-Farahi and Imam Amin Ahsan Islahi have fully proven that the declensions and styles adopted by the Qur’an are all in fact well-known and conventionally understood by the Arabs.
Taking into consideration this principle is a requisite of the eloquence of the Qur’anic language, which as stated above, is mentioned in the Qur’an itself. No explanation of the Qur’an is acceptable while disregarding this principle.”
― Meezan
“The Qur’ān is regarded as the mīzān (the scale) and the furqān (distinguisher between right and wrong), a status which it itself claims. It is the scale in which everything related to religion must be weighed and the decisive word in every matter of religion. Everything in religion must stand in subservience to its verdicts.”
― Meezan
― Meezan
“The Hadīth is a historical record of Prophetic teachings. It cannot change or modify the Qur’ān in any way. Its scope is confined to explaining and elucidating religion or in delineating the exemplar of the Prophet (sws). The Qur’ān is not dependent on the Hadīth for its explanation; On the contrary, the Hadīth need to be interpreted in the light of the Qur’ān.”
― Meezan
― Meezan
“The Sunnah is treated as an independent source of religion. It is distinct from Hadīth. Since at times the Hadīth also contains a record of the Sunnah, people have erroneously equated the two. The Sunnah refers to that tradition of Prophet Abraham’s (sws) religion which the Prophet Muhammad (sws) instituted among his followers as religion after reviving and reforming it and after making certain additions to it. The Sunnah was transmitted to the ummah by its perpetual adherence and thereby carrying the same stamp of authority as the Qur’ān.”
― Meezan
― Meezan
“The Qur’ān has been revealed in the classical Arabic spoken in Makkah. It was spoken in the age of ignorance by the tribe of Quraysh. No doubt the Almighty has endowed it with inimitable eloquence and articulacy in the Qur’ān, yet as far as its substance is concerned, it is no different from the one spoken by the Messenger of God and which in those times was the tongue of the people of Makkah:
Thus We have revealed to you this [Qur’ān] in your own tongue that through it you may proclaim glad tidings to the upright and fully warn the stubborn. Quran (19:97)”
― Meezan
Thus We have revealed to you this [Qur’ān] in your own tongue that through it you may proclaim glad tidings to the upright and fully warn the stubborn. Quran (19:97)”
― Meezan
“Religion is the guidance which was first inspired by the Almighty in human
nature and after that it was given by Him with all essential details to mankind
through His prophets. Muhammad (sws) is the last of these prophets.
Consequently, it is now he alone who in this world is the sole source of religion.
It is only through him that man can receive divine guidance and it is only he who, through his words, deeds or tacit approvals, has the authority to regard something as part of Islam until the Day of Judgement.”
― Meezan
nature and after that it was given by Him with all essential details to mankind
through His prophets. Muhammad (sws) is the last of these prophets.
Consequently, it is now he alone who in this world is the sole source of religion.
It is only through him that man can receive divine guidance and it is only he who, through his words, deeds or tacit approvals, has the authority to regard something as part of Islam until the Day of Judgement.”
― Meezan
“The portion of Islam has been given to us through the Sunnah:
Worship Rituals
i. The Prayer
ii. Zakāh and Sadaqah of ‘Īd al-Fitr
iii. Fasting and I‘tikāf
iv. Hajj and ‘Umrah
v. Animal Sacrifice and the Takbīrs during the days of Tashrīq
Social Sphere
i. Marriage and Divorce and their relevant details
ii. Abstention from coitus during the menstrual and the puerperal period
Dietary Sphere
i. Prohibition of pork, blood, meat of dead animals and animals slaughtered in the name of someone other than Allah
ii. Slaughtering in the prescribed manner of tadhkiyah by pronouncing Allah’s
name
Customs and Etiquette
i. Remembering Allah’s name before eating or drinking and using the right
hand for eating and drinking
ii. Greeting one another with al-Sālamu ‘Alaykum (peace be to you) and
responding with Wa ‘Alaykum al-Salām (and peace be to you)
iii. Saying al-Hamdulillāh (praise be to Allah) after sneezing and responding to
it by saying Yarhamukallāh (may Allah have mercy on you)
iv. Keeping moustaches trimmed
v. Shaving pubic hair
vi. Removing the hairs under the armpits
vii. Paring fingernails (cleaning it)
viii. Circumcising the male offspring
ix. Cleaning the nose, the mouth and the teeth
x. Cleaning the body after excretion and urination
xi. Bathing after the menstrual and the puerperal periods
xii. Ghusl-i Janābah
xiii. Bathing the dead before burial
xiv. Enshrouding a dead body and preparing it for burial
xv. Burying the dead
xvi. ‘Īd al-Fitr
xvii. ‘Īd al-Adhā”
― Meezan
Worship Rituals
i. The Prayer
ii. Zakāh and Sadaqah of ‘Īd al-Fitr
iii. Fasting and I‘tikāf
iv. Hajj and ‘Umrah
v. Animal Sacrifice and the Takbīrs during the days of Tashrīq
Social Sphere
i. Marriage and Divorce and their relevant details
ii. Abstention from coitus during the menstrual and the puerperal period
Dietary Sphere
i. Prohibition of pork, blood, meat of dead animals and animals slaughtered in the name of someone other than Allah
ii. Slaughtering in the prescribed manner of tadhkiyah by pronouncing Allah’s
name
Customs and Etiquette
i. Remembering Allah’s name before eating or drinking and using the right
hand for eating and drinking
ii. Greeting one another with al-Sālamu ‘Alaykum (peace be to you) and
responding with Wa ‘Alaykum al-Salām (and peace be to you)
iii. Saying al-Hamdulillāh (praise be to Allah) after sneezing and responding to
it by saying Yarhamukallāh (may Allah have mercy on you)
iv. Keeping moustaches trimmed
v. Shaving pubic hair
vi. Removing the hairs under the armpits
vii. Paring fingernails (cleaning it)
viii. Circumcising the male offspring
ix. Cleaning the nose, the mouth and the teeth
x. Cleaning the body after excretion and urination
xi. Bathing after the menstrual and the puerperal periods
xii. Ghusl-i Janābah
xiii. Bathing the dead before burial
xiv. Enshrouding a dead body and preparing it for burial
xv. Burying the dead
xvi. ‘Īd al-Fitr
xvii. ‘Īd al-Adhā”
― Meezan
“He is God, besides whom there is no other deity. He knows the unseen and the manifest. He is the Most-Gracious, the Ever-Merciful. He is God, besides whom there is no other deity. He is the Sovereign Lord, the Holy One, Peace in entirety, the Giver of Peace, the Guardian, the Mighty One, the All-powerful, the Most High. Exalted is God above whom they associate with Him! He is God, the Architect, the Originator, the Modeller. All good names are His. All that are in the heavens and the earth give glory to Him. And He is the Mighty, the Wise One. (59:22-24) Allah is the name of the being Who is the Creator of the heavens and the earth and all other creations. The article alif lam appended to the word is for definition, and since the very beginning this name has been specifically used for the Lord of this world. Before the advent of the Prophet (sws), in the times of Arab jahiliyyah also this name was used for Him. This word was also one of the remnants of the religion of Abraham (sws) which the Arabs inherited. Thus the Qur’an says:”
― Islam: A Comprehensive Introduction
― Islam: A Comprehensive Introduction
