ism

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Sahih Al-Bukhari Hadith
Hadith 6.63 Narrated by
Abu Huraira
The Prophet said, "The poor person is not the one for whom a date or two or a morsel or two (of food) is sufficient but the
poor person is he who does not (beg or) ask the people (for something) or show his poverty at all. Recite if you wish, (Allah's
Statement):
'They do not beg of people at all.' " (2.273)
Sahih Al-Bukhari Hadith
Hadith 2.500
Abu Huraira
Narrated by
A man came to the Prophet and asked, "O Allah's Apostle! Which charity is the most superior in reward?" He replied, "The
charity which you practice while you are healthy, niggardly and afraid of poverty and wish to become wealthy. Do not delay it
to the time of approaching death and then say, 'Give so much to such and such, and so much to such and such.' And it has
already belonged to such and such (as it is too late)."
POWER
2:106 - None of Our revelations do We abrogate or cause to be forgotten but We substitute
something better or similar; knowest thou not that Allah hath power over all things? 107
107 The word which I have translated by the word "revelations" is Ayat. See C.41 and n. 15. It is not only used for verses
of the Qur-an, but in a general sense for God's revelations, as in ii. 39 and for other Signs of God in history or nature,
or miracles, as in ii. 61. It has even been used for human signs and tokens of wonder, as, for example, monuments or
landmarks built by the ancient people of Ad (xxvi. 128). What is the meaning here? If we take it in a general sense, it
means that God's Message from age to age is always the same, but that its form may differ according to the needs
and exigencies of the time. That form was different as given to Moses and then to Jesus and then to Muhammad.
Some commentators apply it also to the Ayat of the Qur-an. There is nothing derogatory in this if we believe in
progressive revelation. In iii. 7 we are told distinctly about the Qur-an, that some of its verses are basic or
fundamental, and others are allegorical, and it is mischievous to treat the allegorical verses and follow them (literally).
On the other hand, it is absurd to treat such a verse as ii. 115 as if it were abrograted by ii. 144 about the Qibla. We
turn to the Qibla, but we do not believe that God is only in one place. He is everywhere. See second note to ii. 144.
(2.106)
2:258 -Hast thou not turned thy vision to one who disputed with Abraham about his Lord because
Allah had granted him power? Abraham said: "My Lord is He Who Giveth life and death." He
said: "I give life and death." Said Abraham: "but it is Allah that causeth the sun to rise from the
East do thou then cause him to rise from the West." Thus was he confounded who (in
arrogance) rejected faith. Nor doth Allah give guidance to a people unjust. 302303
302 The three verses 258-260 have been the subject of much controversy as to the exact meaning to be attached to the
incidents and the precise persons alluded to, whose names are not mentioned. M.M.A's learned notes give some
indication of the points at issue. In such matters, where the Qur-an has given no names and the Holy Apostle has
himself given no indication, it seems to me useless to speculate, and still worse to put forward positive opinions. In
questions of learning, speculations are often interesting. But it seems to me that the meaning of the Qur-an is so wide
and universal that we are in danger of missing the real and eternal meaning if we go on disputing about minor points.
All three incidents are such as may happen again and again in any prophet's lifetime, and be seen in impersonal
vision at any time. Here they are connected with Mustafa's vision as shown by the opening words of verse 258.
(2.258)
303 The first point illustrated is the pride of power, and the impotence of human power as against God's power. The
person who disputed with Abraham may have been Nimrod or some ruler in Babylonia, or indeed elsewhere. I name
Babylonia as it was the original home of Abraham (Ur of the Chaldees), and Babylon prided herself on her arts and
sciences in the ancient world. Science can do many wonderful things; it could then; it can now. But the mystery of
Life baffled science then, as it continues to baffle science now, after many centuries of progress. Abraham had faith
and referred back everything to the true Cause of Causes. A sceptical ruler might jestingly say: "I have the power of
life and death". A man of science might say: "We have investigated the laws of life and death." Different kinds of
powers lie in the hands of kings and men of knowledge. The claim in both cases is true in a very limited sense. But
Abraham confounded the claimer by going back to fundamentals. "If you had the ultimate power, why could you not
make the sun rise from the West?" (2.258)
3:26 - Say: "O Allah! Lord of Power (and Rule) thou givest Power to whom Thou pleasest and Thou
strippest off power from whom Thou pleasest thou enduest with honor whom thou pleasest
and thou bringest low whom Thou pleasest; in Thy hand is all Good. Verily over all things thou
hast power. 368
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