Literature --> Researches
THE THEORY OF RENEWAL IN ISLAMIC THOUGHT
(Nazariat Altajdid Fi Alfikr Al'iislamii)
A paper written by the Sheikh in 1430 AH - 2009 AD and delivered at the Eighth International Conference of the Association of Islamic Universities, this research was published with a group of other jurisprudential research in a book titled (Contemporary Jurisprudence Research Group). The Sheikh also commented on the research and answered the questions while reading it from some Science students (the comment is published - audio and video - on the site on the visuals page).
1 ) Introduction
Praise be to God, Lord of the worlds, and may blessings and peace be upon our master Muhammad, his family and companions, and after:
The term “renewal” has become a common slogan that it raises, calls for, and calls for, many writers and researchers in Islamic jurisprudence, and under this slogan (the slogan of renewal) they come with opinions, ideas and demands to achieve the (renewal) they are calling for.
2 ) What I see before talking about renewal in Islamic thought is to explain the concept of renewal in Islam; Because Islamic thought is the one that carries only the meanings and concepts of Islam, and without that it is not permissible to describe thought as Islamic.
And after I explain the concept of renewal in Islam, and what may go wrong, I show the legal basis for it, that is, the legal document for it. Because it is not permissible to interpret Islam that which it did not say, nor to download the sources of its rulings that which cannot be tolerated, then explain after that the controls of this renewal in Islam.
3 ) Based on the aforementioned, this research is divided into three chapters as follows:
The first chapter: The concept of renewal in Islam, and what may affect it.
The second chapter: the legal rooting for renewal in Islam.
Chapter Three: Regulations for Renewal in Islam.
Chapter One: The Concept of Renewal in Islam
4 ) The term “renewal” in Islam was mentioned in the noble prophetic hadith narrated by Abu Dawud - may God have mercy on him - in his Sunnah on the authority of Abu Hurairah - may God be pleased with him - that the Messenger of God said: (God sends this nation at the head of every hundred years to renew her religion for her And it says in the explanation of this noble Prophet's hadith: What is meant by renewal is to revive what has been taught about the work of the Qur’an and the Sunnah and the command according to them.
5 ) Renewal in Islam does not mean changing it
Renewal in Islam does not mean changing Islam, rather it means returning to it by working with what is stated in the Qur’an and Sunnah, and commanding according to them, and removing what is suspended or attached to them from what is not in them, and in this way renewal is achieved as it is understood in Islam.
6 ) Evidence that renewal in Islam does not mean changing it
The first evidence:
God Almighty is the one who chooses whoever sends him to the Islamic nation to renew its religion, and its religion is the Islam that God Almighty chose for it. The Almighty who sends him to the Islamic Ummah sends him for the purpose of changing the religion that he has accepted for her.
The second evidence:
Changing Islam means abrogating it, or coming or introducing an alternative to it, and this is not possible because the legal rule in abrogation is that the abrogator is with the power of the abrogated, and since Islam is a religion from God Almighty, it cannot be abrogated except with a new religion from God Almighty, and this requires For God to send a messenger to bring this new religion from God Almighty, and this is not possible at all. Because God Almighty has told us that there is no prophet after our Prophet Muhammad. The Almighty said: (As long as Muhammad was the father of one of your husbands, but the Messenger of God and the seal of the two prophets), it is not permissible in Islam to say that (renewal) is not permissible in Islam. .
7 ) Those included in the concept of renewal in Islam
The Islamic nation is included and is addressed with the concept of renewal in Islam, as evidenced by the noble prophetic hadith that we mentioned, but is the meaning of the ummah all of its members? The answer: What is meant by the ummah are the majority of its members, and they are the ones who have done what necessitates or necessitates addressing them with the concept of renewal, which is the occurrence of their violation of the law of God Almighty, and as for others who are a group of the ummah, it is not included, nor is it addressed with the concept of renewal. Because it still remains on the command of God Almighty and is committed to his law.
And what I say is indicated by what was stated in the hadith of the Messenger of God which was narrated by Imam Al-Bukhari and in it: (A group of my ummah continues to exist with the command of God and whoever fails them or disobeys them will not harm them until the command of God comes to them and they are on that). His authenticity: (A group of my ummah is still evident to the truth, and those who disagree with them will not be harmed until God comes to his command).
8 ) What is included in the renewal
What is involved in renewal in Islam, that is, the content of this renewal, and what is related to it is everything that is considered a defect in the position of a Muslim towards Islam, that is, contrary to the provisions and concepts of Islam, and since this content of renewal in Islam is very broad, I chose from this content three types of this defect ; Because it is one of the greatest violations of Islam that Muslims have committed and are still committed to and deserves priority in renewal, which are:
First : the defect in the reference of Muslims
Second : the imbalance in the Muslims ’attitude towards this world and the hereafter
Third : the imbalance in the concepts of Muslims
First: the defect in the reference of Muslims
9 ) Before explaining the defect in the reference of Muslims, I mention the legal definition of the reference of Muslims, then I follow that by explaining the aspect of the defect in which Muslims have fallen into their position on this legitimate reference.
10 ) Introducing the legitimate reference for Muslims
It is also the reference for every Muslim that they refer to in order to know the Shari’a ruling on what they want to do or leave, and in light of this knowledge they propose to what they want to do or leave it or refrain from it in the form of affirmative or deputation for this action or abandon, or by leaving the choice for them to do or leave.
11 ) This is the body that Muslims refer to in order to know the Sharia ruling When they want to do or leave it, this aspect is Islam with all its rulings and concepts, and the evidence for this legal reference is the words of the Almighty: This verse is for all those who are charged, and the person responsible is every rational adult Muslim, male or female, and what is meant by the Almighty saying: (Follow what has been revealed to you from your Lord) is the Holy Qur’an, and the purified Sunnah because it is like the Qur’an in the obligation to follow, and for this the Almighty said: (And when the Messenger came to you, take him, and whatever he forbade you from him, they stop).
Also, the Prophet’s Sunnah is a revelation from God Almighty for His Messenger It is like the Noble Qur’an from this side, meaning from one side that both of them are revelations from God Almighty. Between them that the Noble Qur’an is pronounced and its meaning is a revelation from God Almighty, as for the Sunnah, its wording is from the Messenger, and its meaning is a revelation from God Almighty, and for this reason God Almighty associates the obligation of obedience to the Messenger with his obedience in many verses such as the Almighty saying: (Obey God and obey the Messenger) And he makes obedience to the Messenger obedience to God Almighty, the Almighty said: (Whoever obeys the Messenger has obeyed God).
12 ) Characteristics of Muslim reference
We said that Islam is the reference for Muslims, so its characteristics are the characteristics of this reference for Muslims, and I mention some of these characteristics as follows:
13 ) The first feature of the Muslim reference: inclusiveness
By this comprehensiveness, I mean that everything related to Muslims as one nation or as individuals, groups, parties or governments; All that is related to these people, and what comes from them in terms of actions or foregoing, are subject to the rulings of Islam, which is the reference for Muslims, as I said, and Muslims have to refer to it in order to know the legal ruling for what they want to do or leave, and for this reason scholars of jurisprudence define the legal ruling as (God's speech related to By the actions of those charged, who are every rational adult Muslim, by necessity, choice, or situation).
What is meant by the speech of God is : His speech directly or indirectly, and what is meant by his direct speech is the Noble Qur’an, and by his indirect words is what is attributed to his words from an honorable prophetic Sunnah, or a source of the respected rulings that are indicated and guided by the texts of the Noble Qur’an and the Sunnah, such as consensus and analogy. .
What is meant by necessity is the request, whether it is a request for action or a request to leave, and whether this request is of both types by way of affirmative and obligatory or by way of weight.
What is meant by choice is the permissibility of the person charged to do something or leave it.
What is meant by the situation is to make something a cause for another, a condition for it, or a barrier to it.
What indicates the inclusion of Islam is that its provisions in the Noble Qur’an and the purified Sunnah of the Prophet are not limited to matters of ritual acts of worship. Rather, they include ritual acts and other different affairs of Muslims and their other deeds and forsake them. Therefore, the characteristic of inclusion, which is Islam, is the characteristic of reference for Muslims.
14 ) The consequences of the inclusion characteristic
The characteristic of the inclusion of the Muslims' reference is that it is forbidden for them to escape from the necessity of returning to their reference in their religious and worldly affairs, and in all that they want to do or leave, and whoever does not adhere to the necessity of this return is committing a grave sin, and this escape from Islam may be an apostasy from Islam if he builds his escape On the basis of his belief that Islam is no longer valid to make it a reference for Muslims and Muslims in all their affairs.
15 ) The second characteristic of the Muslim reference: the obligation to refer to it in any dispute
It is obligatory to refer to it in any conflict or disagreement that occurs between Muslims, and whether the subject of conflict and disagreement is from matters of religion or the world. You believe in God and the Last Day. That is better and better in interpretation.) What is meant by the Almighty saying: (To God and the Messenger) is the response to the Book of God and the Sunnah of His Messenger. It includes matters of religion and the world, and it is a matter for Muslims to accept this reference. The Almighty said:(But it was the words of the believers when they are called to Allah and His Messenger to judge between them to say we have heard and we obey, and those who will prosper), and does not accept such reference separation as they dispute in which this is evidence of hypocrisy, the Almighty said: (If they were told to come to God did not come down to the Messenger, and you have seen the hypocrites block you.
Also, if the disputants raise their dispute to the judiciary, they must bring it to the Muslim judge who rules according to the Book and the Sunnah, and they are satisfied with what he rules, knowing that he is judging and judging according to the Book of God and the Sunnah of his Messenger - may God bless him and grant him peace -, and that they do not find in themselves distress and hatred When he decreed it, the Almighty said: (So neither your Lord nor your Lord will not believe until He has judged you concerning the trees among them, and then they shall not find in themselves a predicament.)
16 ) Defects in the reference of Muslims at the present time
I previously mentioned that Islam, with all its rulings and concepts, is the only legitimate reference for Muslims in all their affairs, and in light of that I mention the most dangerous and ugliest types of this defect that come.
17) First : They confined the authority of Islam to some of their affairs and not to all of them until their one said: Islam has nothing to do with anything other than matters of worship and anything they call personal status issues such as inheritance and marriage, but in other than that, such as matters of economics, financial transactions, matters of governance and international relations, Islam has nothing to do with it.
This means that they limit the reference of Islam to some of their affairs that we have mentioned, and this is a very dangerous saying that contradicts the universality of Islam, and thus the authority of Muslims. The authority of Muslims is taking its way in many Islamic countries to legislate it and make it a law that is applicable, including the permissibility of usury in financial transactions, and in what they call matters of personal status, they came with what contradicts the universality of Islam so they legalized the prohibition of polygamy or restricted it with restrictions that make it very close to its prohibition.
18 ) Second : Late return to Islam, and by this I mean that Muslims do what they want to do or leave and then return to Islam to find a legitimate justification for what they did or abandon, and this may lead them to interpret Islam what it did not say, and to download the legal texts and the sources of rulings in it Do not tolerate it, and they claim that they are obligated to return to their reference to Islam, and they have forgotten that returning to their only reference (Islam) must be prior to what they want to do or leave, and not after their action or abandonment. Because the previous return shows them the legal ruling for what they want to do or leave, so their action or omission is correct, because it comes according to their reference to Islam.
19) Based on the foregoing, I consider the priorities of innovators' work: Work to remove this imbalance between Muslims, which I see common among them, and the way to eliminate it is to explicitly explain this defect and call to abandon it and not be silent about it or accept it and surrender to it.
Second: the imbalance in the Muslims ’attitude towards this world and the hereafter
20 ) Definition of this defect
This defect can be defined by two things:
The first: deceiving them in this worldly life.
The second: neglecting them in the Hereafter.
We must talk about these two types of defects because of their seriousness and their great influence on the various actions of Muslims and Muslims.
21 ) First: Deception in this worldly life
The deception of this worldly life, which God Almighty has warned us about in many verses in the Noble Qur’an, is for a Muslim to be preoccupied with worldly affairs so that his greatest concern is to obtain what is in it from the pleasures and things in it, and he acts as if he is immortal in it and does not die, with his belief that his position in this world is small, and that it is necessary Departure from her to his permanent residence in the hereafter.
So being deceived in this worldly life: deceiving him, then this world in a way that distracts him from work with what will benefit him in the Hereafter. The Almighty said: (O people, if God has promised is truth, then do not deceive you in this life, and the world will not deceive you in general.) They are the first to enter the Muslims because they believe in the hereafter, and it came in the interpretation of this noble verse: Do not deceive you in the life of the world with its decoration and its bliss. Enjoying it and enjoying its belongings from working for the hereafter, and gaining what God has of permanent bliss for the righteous
And the Almighty said: (And do not deceive you with God of deceit) What is meant by deceit - to open the rich - that is to exaggerate vanity, which is Satan. On your behalf if you disobeyed him, and you will be forgiven for his thanks to you or for the stinging of his mercy on you. So the Muslim should not be deceived by this saying that encourages and insists on sin, and he must bring to himself that one of the greatest sins is the persistence of sin, relying on the dream of God Almighty and forbidding it, and accepting his repentance when he does not know when he will die.
Also, in his insistence on disobedience, a major breach of his duty towards his Lord by glorifying him and modesty from him in his disobedience or fear of his punishment, do you not see how ugly the child's insistence on disobeying his parents is based on their dream and forgiveness for his disobedience to them?
22 ) The matter Bamuslim if signed in sin that Enkla them off and resolve not refer to them not to insist on do and repeat them, he says: (and who, if they did obscene or wronged themselves with God and ask forgiveness for their sins and forgive sins but God did not insist on what they did they know), this came the verse in the census qualities of the pious, because what is accepted by Alaitan two verse: (and quick to forgiveness from your Lord and the Commission presented the heavens and the earth, prepared for the righteous * who spend in good times and bad and repress anger, and forgive people and God loves The benefactors), and it came in the interpretation of the verse we are dealing with, which is:(And who, if they did obscene or wronged themselves with God and ask forgiveness for their sins and forgive sins but God did not insist on what they did and they know) any obscene deed and the origin of obscenity and ugliness out of the limit, many have their competence of adultery (or wronged themselves ) By committing one of the sins (they reminded God) in their tongues when they committed the sin, or they brought it in their hearts, or they mentioned the promise and promises of God, or the majesty of God that is modest to him (so ask forgiveness for their sins), that is, they ask God Almighty for forgiveness for her. (And whoever forgives sins but God) that is, only God Almighty forgives sins, and this is a temptation for the one who seeks forgiveness from God Almighty, (and they did not insist on what they did) that is, they did not stand on the ugliness of their action, but they did not ask God for forgiveness. Determine to repeat the sin, and not quit it by repenting from it (and they know) i.e. knowing of uglinessWhat they did and that it was disobedience to God Almighty, and that they have usury that he forgives by repenting from it and not insisting on it.
He says the story of what the man believer said to his people: (and he who believed said: O my people Atbon Ohdkm the way of righteousness * O my people, but this life pleasures and that the Hereafter is the House decision), came to explain it: but this life pleasures enjoyed by human Days after which it ceases and disappears, or he abandons it and dies, (and the hereafter is the abode of decision) that is, the abode of stability and steadfastness, because it is permanent and endless and continuous that does not go away, and the constant is better than the perishing.
What is meant by a believer’s saying this to his people is to draw their attention to the reality of their paradoxes, which is the life of this world and what is in it for a time when they come and settle in it, and this requires that the wise person be keen on what will benefit him in the hereafter, not that he is busy obtaining the little possessions in this world while leaving it and neglecting it. Benefit him in the hereafter.
23 ) One of the methods of warning against being deceived in the world
Among the methods of the Noble Qur’an to warn against being deceived in this worldly life is for a Muslim to impose that he has everything he wants in this world, and compare it with what he can obtain in the hereafter, and what does he choose and prefer from them, and make his greatest concern to obtain it? The Almighty said: (And as long as you were not given anything, the pleasures and adornments of this worldly life, and what God possesses is no good, and what is left of it, do you not understand it.)What you have been given of something is the pleasures of this worldly life that you enjoy for the duration of your life or part of your life, then they pass away from it or pass away from you, and it is an adornment with which you adorn the days of your living and then perish, and perhaps in every case it is to death and discontinuity, and what God Almighty has of reward and reward is better than That mortal vanishing; Because what God Almighty possesses is free from chagrin and is preserved because it lasts forever and it is the bliss of Paradise, and that expires quickly. Would you not be reasonable, O those who address this noble verse? That the rest is better than the mortal, and that what is in it is pure pleasure that is not tinged with sadness is better than that of the same world tinged with troubles, or that is not without chagrin, and therefore it was said in proverbs that whoever does not favor the hereafter over the world is not rational, and those who address this verse are the general population according to what the Imam said Tabari in his interpretation.
24 ) And if what a sound mind dictates is that the bliss of the Hereafter is better than the bliss of the world, and deserves to be presented above the bliss of this world, especially for those who believe in God, His Messenger, and the Last Day, then this requires striving to gain him, and the path to this victory is the piety of God Almighty by doing the righteous deed that God has commanded by leaving what forbade him, the Almighty said: (The life of this world but play and fun and the Hereafter is better for those who fear him do you not understand), and the Almighty said: (Say little pleasures of this world and the Hereafter is better for those who fear).
25 ) Also, this preference for the blessings of the Hereafter over the bliss of this world necessitates the one of her mind to hasten to do the righteous deeds that God has commanded, and to abandon what He forbade. Because a person does not know when he will die and leave this world, the Almighty said: (And hasten to forgiveness from your Lord and Paradise offered by the heavens and the earth, and they will be prepared for what is needed, and for what is needed), and they are prepared for forgiveness and for what is required. Paradise) that is, they hurried to Paradise as wide as the width of the heavens and the earth, but a separation between forgiveness and heaven. Because forgiveness is the removal of punishment and paradise is the attainment of the reward between them to notice that it is necessary for the person responsible to collect the two matters and to offer forgiveness to Heaven, which is as it was said that giving away before desalination.
26 ) Second: Neglecting to the Hereafter
This is the second type of defect in which Muslims have fallen and are still falling into their position in the Hereafter, and negligence means in the language: negligence due to lack of caution and vigilance, and neglecting a thing by heedlessness and negligence, that is to neglect it because of the lack of caution and vigilance, and neglecting something: leaving it out of negligence Not forgetting.
This meaning of negligence is like the meaning of forgetfulness in the language, as it came in the dictionary Al-Waseet that he forgot something, meaning he left it in amazement and heedlessness, or he left it on purpose, and he forgot the matter: his memory neglected him and he did not realize it.
27 ) Negligence and forgetfulness in the Holy Quran
I mention in the following verses or some of them in which the term negligence or forgetfulness was mentioned, and what the commentators said about the meaning of these two words, their warning, the reason for the Muslim falling into them, and the ways to prevent them.
28 ) First : The Signs of Neglect and Forgetting
A- The Almighty said: (They know outwardly from this worldly life, and they are oblivious to the Hereafter). By obedience and righteous deeds, and they are about the Hereafter in which there is permanent grace and pure pleasure, they are oblivious to it, they do not pay attention to it and do not prepare what they need.
B - The Almighty said: (Draw close to the people their reckoning, while they are negligent and open to them). Because every hour he is closer to them than the hour before it; They are oblivious to their account and are exposed to the Hereafter, unprepared for what they are required to believe in God Almighty, to fulfill His obligations, and to abandon Him.
(C) The Almighty said: (Those who do not expect to meet us and they accepted life of the world and reassured them and who are of Our Heedless * Those abode fire as they earn), and came in their interpretation: that those who do not expect to meet us and desire the life of the world rather than the Hereafter they made They were at ease with it, that is, their souls dwelt in it and rejoiced in it. And the Almighty said: (And many people are oblivious to our Signs), and it was stated in their interpretation: Many people about our revelations that require consideration and reflection and awaken from the Sunnah of negligence are oblivious to what those verses require.
D - and the Almighty said: (O ye who believe, fear Allah and look the same as presented tomorrow, and fear Allah, Allah is Aware of what you do * not be like those who forgot God causes them to forget themselves, those are the evildoers), which left his command and obedience, or what Qaddoura right He made them forget what would benefit them because of their forgetfulness of the Almighty.
E - And the Almighty said about the hypocrites and hypocrites: (They forgot God, then we forget them, for the hypocrites are the immoral.) And it says in its interpretation: (They forgot God and He forgot Him) For forgetting what God has mercy on them. They neglected the remembrance of God and his worship, and God forbade reminding them of those whom He reminded of mercy and benevolence, because true forgetfulness is not correct to call God Almighty.
And - and the Almighty said: (For those who go astray from the path of God will have severe punishment for what they forgot on the day of reckoning), and the path of God Almighty is the paths of Heaven or its significance for the path of God Almighty. (By what they forgot on the day of reckoning) And the meaning of forgetfulness is to leave, that is, by leaving work for that day, they have become like people.
29 ) It is learned from the verses that we mentioned in neglecting or forgetting about the Hereafter, that the meaning of these two words and what is meant by them in the use of the Noble Qur’an is to turn people away from the Hereafter, not to pay attention to it and to leave what will benefit him in it, and this meaning of these two words and what is meant by them is clear and understandable for the infidel who He does not believe in the Hereafter, but as for the Muslim, he is not infallible from falling into negligence or forgetting the Hereafter, so that in his negligence of the Hereafter he appears as if he does not believe in it, so what is the reason for that and what is the way to prevent it?
30 ) The reason why a Muslim is neglectful of the Hereafter
The reason for the Muslim’s neglect of the Hereafter is that he lives in this world, and the world is present and tangible, and the Hereafter is absent and imperceptible. The worldly life * and the hereafter is good and enduring. So that the world becomes his greatest concern, and whoever preoccupies him with a matter or the most important thing in this matter, then he forgets what else he does, and he does not remember it again, even if he does not deny his existence.
31 ) The way to prevent a Muslim from neglecting or forgetting the Hereafter is for the Muslim to remember that he may leave this world at any moment. Because human life in this world is limited and it is unknown to a person, death may come to him at any moment, and if it does come he is not hindered by the fact that a person is young in the prime of life nor in his being in good health and health. .
And in the noble Prophet’s Sunnah he said ﷺ: (Increase the mention of the destroyer of pleasures), and visiting graves reminds you of the Hereafter, and this is why in the noble Prophet’s hadith came in his saying ﷺ: “I had forbidden you to visit graves, but not visit them, for it reminds you of the Hereafter.”
32 ) Work for the hereafter does not mean leaving work in this world
It must be noted that work for the Hereafter does not mean leaving work in this world. The Almighty said: (He is the One who made the land for you humiliated, so walk in its paths and eat from His provision of sustenance and to Him is the reason for the resurrection). (Know that it will be satisfactory among you), so they cannot stand the night prayers and it is difficult for them (and others strike on the ground seeking from the grace of God), that is, they travel there for trade and profit, so they seek what they need from God. Al-Layl, Al-Nasafi said: In this verse there is only God - glory be to Him - between the degree of the fighter and the acquired, because permissible gain is a struggle.
33 ) Ibn Masoud - may God be pleased with him - said: Whatever man brought something to one of the Muslim cities patiently and he sold it at the price of his day, he was with God among the martyrs, then he read this verse, and the Almighty said: (O you who believe, when we are asked to pray on the day. Friday Vasaua to Allah and leave sale is better for you if you know * if I spent a prayer in the ground and finished , then disperse seek the favor of God and remember Allah much , that ye may prosper), (in the ground finished , then disperse) any trade while you need from him is Maashkm (And seek the grace of God), that is, ask for his livelihood, which he gives to his servants with what he gets from the profits and gains he gets.
34 ) What a Muslim intends to do in this world
If work in this world is in what is permissible to work in it is permissible; His work may be a duty for him or a delegate if it is a means of sufficiency of himself or of those who are obligated to spend on him, such as the wife, parents and his young children, except for what is obligatory or the delegate from the work of the world, if he intends his work to make what he earns in it a means for the work of the hereafter, such as intending with his work to earn money to perform an obligation Hajj, giving zakat, ties of kinship, helping the needy, and sponsoring orphans, for these deeds and the like are a means of earning a reward from God Almighty, and collecting this means is by collecting money, and money is the original means of collecting the work of man, and therefore the Muslim has to make the purpose of his work in this world It is what God Almighty said, a story of what the believers said to Qarun:(And seek what God has bestowed upon you in the hereafter), that is, ask for what God Almighty has given you of money, wealth and wealth (the hereafter) which is paradise, so spend what God has given you in what God pleases, such as charity, mercy, and food for the hungry. Shame, alimony for the needy, and other charitable deeds that lead the owner of it with the will of God Almighty to Heaven, not to spend what he gets on the prostitute, and what does not benefit him in the hereafter, or what harms him in the hereafter, as if he spent it on something that does not please God Almighty. (And do not forget your share of the world.) The majority of commentators said: The share of a person in this world is to work in this world for his hereafter, and Al-Zajj said: What it means do not forget to work for your hereafter. Because the reality of a person's share of the world is the one who works with it for her afterlife.
35 ) Confusion between this world and the hereafter
By this I mean: competition between the actions of a Muslim in this world and what is required by work for the hereafter, and the rule in this competition is the weighting of what is required by work for the Hereafter over other deeds in this world, even if these deeds in themselves are permissible, but they are offset by what the work requires for the hereafter, and this rule which I say can be She benefited from the Almighty saying:(Say: If your fathers and your sons and your brothers and your wives and Ashertkm Aqtervtamoha funds and trade concerned about the depressed housing Tradwnha I love you from Allah and His Messenger an
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Published on: 2015-02-08 (9077 Reads)
