Föreläsning 3

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Frelsning 3. Vgar till kunskap (paradiset) Kunskap r ljus dmjukhet ( khus ) Yttre och inre kunskap (hjrtat/tungans). Minitest. Vgar till kunskap (paradiset). Allah kommer lta den som reser fr att ska kunskap vandra p en vg som leder till Paradiset .. - PowerPoint PPT Presentation

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  • Frelsning 3Vgar till kunskap (paradiset)Kunskap r ljusdmjukhet (khus)Yttre och inre kunskap (hjrtat/tungans)

  • Minitest

  • Vgar till kunskap (paradiset)

  • Allah hjlper och ger framgngAllah underlttare praktikenAllah sknker ytterligare kunskapAllah lter kunskapen vara till nytta p Domedagen (Sirat)Allah kommer lta den som reser fr att ska kunskap vandra p en vg som leder till Paradiset.

  • Gud ger dem som vill lta sig ledas en allt klarare insikt om var den rtta vgen gr. (Koranen 19:76) men de som vill lta sig vgledas, dem ger Han en allt fastare ledning och frdjupar deras gudsfruktan. (Koranen 47:17) Villkor fr ytterligare kunskap: Rttfrdiga handlingar.

  • Kunskap r ljus

  • Kunskap r ljusGud har sknkt er ett ljus och en klar Skrift, med den visar Han dem som sker Hans vlbehag till rddningens vgar och leder dem enligt Sin vilja ut ur mrkret till ljuset och till en rak vg. (Koranen 5:15-16)OBS: Inte empirisk kunskap utan uppenbarad kunskap

  • Kunskap r ljusProfeten sa: Den lrde p jorden r lik stjrnorna i himlen. Via (stjrnorna) vgleds (mnniskorna) genom mrkret i landet och i havet. Om stjrnorna slcks, kan ven vgledarna g vilse.Frsknar himlavalvetVgleder mnniskor under nattenProjektil mot djinner (stjrnfall)

  • Utan lrda ingen kunskapProfeten sa: Allah avlgsnar inte kunskap genom att ta det ur mnniskors hjrtan men istllet tar han bort de lrda. Nr ingen lrd finns kvar kommer mnniskor att ta dem okunniga som deras lrda. Dessa okunniga blir tillfrgade och ger religisa utltanden utan kunskap. Dem r vilsna och leder andra vilse.

  • Utan lrda ingen kunskapProfeten sa: Det kommer komma en tid d kunskap kommer att ryckas bort frn folket tills de inte kommer vara i stnd att dra nytta av det. Ziyad ibn Lubayd sa: Allahs sndebud, hur kommer Allah att rycka bort kunskap frn oss d vi reciterar Koranen? Jag svr vid Allah vi reciterar den och lr ut den till vra kvinnor och barn! Profeten svarade: M din mor frlora dig, Ziyad. Jag brukade anse dig vara en av dem lrdaste i Medina!

  • Utan lrda ingen kunskapTora och Evangeliet r i judarnas och dem kristnas go, har dem ngon nytta av dem p ngot stt?Ubda ibn al-Smit: Jag skall informera dig om den frsta kunskapen som kommer tas frn mnniskorna. Det r dmjukhet (khush). Du kommer stiga in i den centrala moskn och knappast hitta en enda dmjuk person.

  • dmjukhet (khush)

  • Motsatsen till dmjukhet?En man frgade Profeten: Hur r det stllt med en person som tycker att hans klder ska vara vackra. Profeten svarade: Allah den Upphjde r vacker och lskar det vackra. Arrogans r att avvisa sanningen och visa frakt t mnniskorna.dmjukhet mot Allahdmjukhet mot mnniskorna/skapelsen

  • dmjukhet i hjrtatEn Shaykh sg en person som sg dmjuk ut. Axlarna var frsjunkna. Shaykhen pekade p hans hjrta och sa: dmjukhet finns hr och inte hr (dvs. axlarna).

  • Umars exempelUrwah ibn al-Zubayr sa: Jag sg Umar ibn al-Khattab komma brandes med en skinsck ver sina axlar fylld med vatten. Troendes ledare! Detta r inte passande. Umar svarade: Delegationer av lydande understare beskte mig. En knsla av verlgsenhet krp in i mitt ego. Jag nskar kncka den. Han gick sedan till en tidig kvinnlig muslim frn Medina och fyllde hennes vattentank.

  • Abu Dharrs exempelVikten av att flja upp en ond handling med en godStraff hr n i helvetet

  • Yttre och inre kunskap

  • Umars exempelHasan al-Basr sa: Tungans kunskap r Allahs bevis mot Adams barn och hjrtats kunskap r frdelaktig kunskap.Profeten sa: Mnniskor kommer recitera Koranen men den kommer inte passera ens deras nyckelben. Om den dremot skulle n deras hjrtan och sl rot skulle den vara till otrolig nytta.

  • Varnande ordWahb ibn Munabbih skrev till Makhl: Helt visst r du en man som har uppntt yttre kunskap om islam och p s stt vunnit ra. Sk drfr inre kunskap om islam och f Allah krlek och nrhet till Honom.Inre kunskap: fruktan, dmjukhet, medvetenhet, krlek, intimitet, lngtanYttre kunskap: Fatwa, fiqh, halal och haram, berttelser

  • Profetens duaProfeten brukade sga: Jag sker skydd hos Allah frn kunskap som inte r till ngon nytta och frn ett hjrta som inte r dmjuk. Allahumma inni a'udhu bika min 'ilmin la yanfa' wa min qalbin La yakhsha'

  • Nr inre kunskap frsvinner terstr yttre kunskap p mnniskors lppar som ett bevis mot dem Inget kvarstr d av religionen annat n dess namn och inget av Koranen n dess skrift.Vr tid?

  • Nsta gng: Kategorier av lrda Dhikrcirklar

  • Jazakallah khayr fr er tid!PS: Glm inte skriva upp er p sms-listan.

    *******Near the end of his life, Ibn Rajab began composing a commentary on Sahih Bukhari, but unfortunately only reached the chapter on the funeral prayers before he died. He had named his work Fath al-Bari and what he did write has been published by Dar Ibn al-Jawzi in seven volumes. This amounts to less than a sixth of Sahih Bukhari and one can only imagine how large the work would have been had he been able to complete it. Twenty years after his death, Ibn Hajar al-Asqalani began his commentary on Sahih Bukhari and gave his own work the same title in honour of Ibn Rajab.*Near the end of his life, Ibn Rajab began composing a commentary on Sahih Bukhari, but unfortunately only reached the chapter on the funeral prayers before he died. He had named his work Fath al-Bari and what he did write has been published by Dar Ibn al-Jawzi in seven volumes. This amounts to less than a sixth of Sahih Bukhari and one can only imagine how large the work would have been had he been able to complete it. Twenty years after his death, Ibn Hajar al-Asqalani began his commentary on Sahih Bukhari and gave his own work the same title in honour of Ibn Rajab.*Near the end of his life, Ibn Rajab began composing a commentary on Sahih Bukhari, but unfortunately only reached the chapter on the funeral prayers before he died. He had named his work Fath al-Bari and what he did write has been published by Dar Ibn al-Jawzi in seven volumes. This amounts to less than a sixth of Sahih Bukhari and one can only imagine how large the work would have been had he been able to complete it. Twenty years after his death, Ibn Hajar al-Asqalani began his commentary on Sahih Bukhari and gave his own work the same title in honour of Ibn Rajab.*Near the end of his life, Ibn Rajab began composing a commentary on Sahih Bukhari, but unfortunately only reached the chapter on the funeral prayers before he died. He had named his work Fath al-Bari and what he did write has been published by Dar Ibn al-Jawzi in seven volumes. This amounts to less than a sixth of Sahih Bukhari and one can only imagine how large the work would have been had he been able to complete it. Twenty years after his death, Ibn Hajar al-Asqalani began his commentary on Sahih Bukhari and gave his own work the same title in honour of Ibn Rajab.*Near the end of his life, Ibn Rajab began composing a commentary on Sahih Bukhari, but unfortunately only reached the chapter on the funeral prayers before he died. He had named his work Fath al-Bari and what he did write has been published by Dar Ibn al-Jawzi in seven volumes. This amounts to less than a sixth of Sahih Bukhari and one can only imagine how large the work would have been had he been able to complete it. Twenty years after his death, Ibn Hajar al-Asqalani began his commentary on Sahih Bukhari and gave his own work the same title in honour of Ibn Rajab.**Near the end of his life, Ibn Rajab began composing a commentary on Sahih Bukhari, but unfortunately only reached the chapter on the funeral prayers before he died. He had named his work Fath al-Bari and what he did write has been published by Dar Ibn al-Jawzi in seven volumes. This amounts to less than a sixth of Sahih Bukhari and one can only imagine how large the work would have been had he been able to complete it. Twenty years after his death, Ibn Hajar al-Asqalani began his commentary on Sahih Bukhari and gave his own work the same title in honour of Ibn Rajab.*Near the end of his life, Ibn Rajab began composing a commentary on Sahih Bukhari, but unfortunately only reached the chapter on the funeral prayers before he died. He had named his work Fath al-Bari and what he did write has been published by Dar Ibn al-Jawzi in seven volumes. This amounts to less than a sixth of Sahih Bukhari and one can only imagine how large the work would have been had he been able to complete it. Twenty years after his death, Ibn Hajar al-Asqalani began his commentary on Sahih Bukhari and gave his own work the same title in honour of Ibn Rajab.*Near the end of his life, Ibn Rajab began composing a commentary on Sahih Bukhari, but unfortunately only reached the chapter on the funeral prayers before he died. He had named his work Fath al-Bari and what he did write has been published by Dar Ibn al-Jawzi in seven volumes. This amounts to less than a sixth of Sahih Bukhari and one can only imagine how large the work would have been had he been able to complete it. Twenty years after his death, Ibn Hajar al-Asqalani began his commentary on Sahih Bukhari and gave his own work the same title in honour of Ibn Rajab.*Near the end of his life, Ibn Rajab began composing a commentary on Sahih Bukhari, but unfortunately only reached the chapter on the funeral prayers before he died. He had named his work Fath al-Bari and what he did write has been published by Dar Ibn al-Jawzi in seven volumes. This amounts to less than a sixth of Sahih Bukhari and one can only imagine how large the work would have been had he been able to complete it. Twenty years after his death, Ibn Hajar al-Asqalani began his commentary on Sahih Bukhari and gave his own work the same title in honour of Ibn Rajab.**Near the end of his life, Ibn Rajab began composing a commentary on Sahih Bukhari, but unfortu