Part 2

"Tbn Qutaibah is ‘Abdullah bin Muslim bin Qutaibah Ad-Daindry. He is one of the chiefs of literature and has produced many works. He was born in Baghdad in 213 A.H. He settled down in Kifah, and was appointed as the judge of Ad-Daindr and attributed to it. He (may Allah be merciful to him) passed away in Baghdad 276 A.H. From among his works are Al-Ma‘arif, Adab Al-Katib, Al-Ma‘aly, and Ta'wil Mukhtalif Al-Qur‘an. See Al-Bidayah wa An-Nihaéyah, vol.11, p.61.

AL-FAWA'ID : A Collection of Wise Syaings * 3

"The speech includes the article ‘or’ because it considers the case of the one being addressed and called. Many people have a naturally living heart and so whenever he thinks and meditates, his heart and mind will lead him to the truth of the Qur'an, and his heart will believe in what the Qur'an has said. And here the passing of the Qur'an over his heart will only increase his natural light. This is the description of those, about whom Allah says,

which means, "And those who have been given knowledge see that what is revealed to you (O Muhammad) from your Lord is the truth." (Saba', 34:6)

And He, the Almighty says about them,

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which means, “Allah is the Light of the heavens and the earth. The parable of His Light is as (if there were) a niche and within it a lamp, the lamp is in glass, the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of the east (i.e. neither it gets sun-rays only in the morning) nor of the west (i.e. nor it gets sun-rays only in the afternoon, but it is exposed to the sun all day long), whose oil would almost glow forth (of itself}, though no fire touched it. Light upon Light! Allah guides to His Light whom He wills." (An-Nar, 24:35)

4 * AL-FAWA'ID: A Collection of Wise Sayings

This is the natural light of the pious heart that recognizes the light and beauty of the Divine light contained in the truth of the Qu’ran, and this is the state of the owner of a living heart that is aware.

Ibn Al-Qaiyim said, ‘We have mentioned some of the lessons contained in this verse in the Book /jtima’ Al-Juyash AlIslamiyah ‘ala Ghazw Al-Mu'atilah wa Al-Jahmiyah. The owner of the heart combines his own heart and the meanings of the Qur'an. He finds that it is as if it was written in his heart and he reads and comprehends it with his heart. Many people do not possess a perfectly prepared and aware heart, namely a completely living heart. Such a heart needs a witness to distinguish between tight and wrong. The life of his heart; his light, and his natural brightness do not reach the level of the owner of a living and aware heart. The way to lead him to this guidance is to dedicate his hearing to the words of the Qu’ran and his heart to think, meditate, and comprehend its meaning. He will then know that it is the truth.

One: The state of he who sees with his own eyes what is he is being called to and told about.

Two: The state of he who knows the truthfulness and piety of he who is informing him and says, "His truthfulness is enough for me." Such is the level of Faith while the first is the level of Ihsan. The first reaches ‘Assured Knowledge’ and his heart is promoted to the rank of the ‘Assured eye’ while the other has definite belief, which rescued him from disbelief and enabled him to enter into Islam.

The Assured eye is of two kinds: one in this worldly life and the other in the hereafter. The one, which is found in this life is attributed to the heart, like an eye witness. Whatever the Messenger told us about unseen matters, will be seen in the hereafter with our own eyes and in this life such things will be ‘seen’ by insight.

AL-FAWA'ID : A Collection of Wise Syaings * 5

Chapter: The Beginning of Creation, Resurrection and the Principles of Monotheism Mentioned in Chapter Qaf

This chapter mentions many principles of faith that are sufficient for us, and that serve us instead of the speech and opinions of people, and their reasoning. It contains information about the beginning of creation, resurrection, monotheism, prophethood, belief in Angels, division of people into miserable conditions and happy ones. It also includes the attributes of Allah, and talks about Allah in a way that depicts Him as being free from all defects and faults. Allah also mentions the two resurrections and the two worlds: the bigger world is the Hereafter and the smaller world is this worldly life. He mentions the creation of mankind, death, and resurrection, and his state both in death and on the Day of Resurrection. Allah Knows all that the servant does, even what he conceals within himself. Allah appoints guardian Angels that record every word that is uttered. , He will come on the Day of Resurrection accompanied by an angel to drive him and an angel to bear witness. When the angel drives him along he will say what Allah says,

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which means, "Here is (this Record) ready with me." (Qaf,

which means, “O Allah! Here is what You ordered me to bring. Then it will be said when he is brought to Allah, what Allah says,

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6 * AL-FAWA'ID: A Collection of Wise Sayings

which means, “Both of you throw (Order from Allah to the two angels) into Heil, every stubborn disbeliever (in the Oneness of Allah, in His Messengers, etc.)." (Qaf, 50:24)

This is what is usually done when a criminal is brought into the presence of the King. It would be said, "This is so and so. | have brought him." And the King would say, "Take him to jail! Punish him with what he deserves!"

The Resurrection is for the Body itself

This chapter clearly shows that Allah, the Exalted returns the same body that had obeyed or disobeyed Him in life, in order to reward or punish it just like He rewards the soul itself, which believes in Him and punishes the one, which disbelieves in Him. That does not mean that Allah, the Exalted creates another soul, which wil! be rewarded or punished, as some people say. Such people do not understand the nature of the Resurrection, which the Messengers informed mankind about. They claim that Allah, the Exalted will create another body that is different in all aspects and that Allah will reward or punish it. They also say that the soul is simply a part of the body, so Allah will create another soul other than this one and a body other than this body. This belief is contrary to what the Messengers taught, and what the Qur'an, Sunnah, and other Books of Allah, the Exalted say. This is in fact denial of the Resurrection and adopting the belief of the disbelievers. Such people find it difficult to comprehend that Allah, the Exalted will recreate the very same body and soul that had known life. They cannot imagine how the body will become bones and dust and Allah will create it again in its original form. Allah quotes them as saying,

which means, "When we are dead and have become dust and bones, shall we (then) verily be resurrected? (As-Saffat, 37:16)

AL-FAWA'ID : A Collection of Wise Syaings * 7

And such people also say,

which means, " That is a far return." (Qaf, 50:3)

If what they assert is true and another body other than the one that had known in life is rewarded or punished, this will neither be Resurrection nor returning back, indeed, it would be a new creation altogether. And the following verse would be rendered meaningless. May Allah forbid! Allah says,

which means, "We know that which the earth takes of them (their dead bodies)." (Qaf, 50:4)

Allah answered the question that He, the Exalted will separate these pieces which had mixed with the earth and turned it into elements which are difficult to be separated. So Allah, the Exalted told mankind that He knows what the earth is taking from their flesh, bones, and hair and just as He knows these pieces He is capable of separating, and gathering them after being separated, and creating them again. He, the Exalted decides the time of Resurrection by His perfect knowledge, power, and wisdom.

Those who doubt the resurrection are of three kinds: The Suspicion of Those Who Deny the Resurrection

One: The body and the earth is mixed in such a way that prevents any separation or the possibility of separation.

Two: The resurrection is not related to power.

Three: If a generation died and another one is created to take its place, it is not wisdom to destroy them all and then resurrect them again.

8 * AL-FAWA'ID: A Collection of Wise Sayings

The Proof of Resurrection

One: Stating the perfection of Allah’s knowledge, as He said while answering those who said,

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which means, "Who will give life to these bones when they have rotted away and became dust?" Say: (O Muhammadg) "He will give life to them Who created them for the first time! And He is ihe All-Knower of every creation!" (Yasin, 36:78-79)

And He, the Exalted says,

which means, "And the Hour is surely coming, so overlook (O Muhammad), their faults with gracious forgiveness. [This was before the ordainment of Jihad holy fighting in Allah's Cause]. Verily, your Lord is the All-Knowing Creator." (Al-Hijr, 15:85-86)

And He, the Exalted says,

which means, "We know that which the earth takes of them (their dead bodies)." (Qaf, 50:4)

Two: Stating the perfection of Allah's power. Allah says,

which means, "Is not He, Who created the heavens and the earth Able to create the like of them? (Yasin, 36:81)

And He, the Exalted says,

AL-FAWA'ID : A Collection of Wise Syaings * 9

which means, "Yes, We are Able to put together in perfect order the tips of his fingers." (Al-Qiyamah, 75:4) And He, the Exalted says,