Al-Hayat Al-Dunya (The Life of This World) Jesus and the story of the Third Loaf of Bread

It took the author Abobakr Mohammed several weeks to animate word by word…
If you know of others please leave comments, links.

narrated by Sh. Yusuf Estes

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10 Responses to Al-Hayat Al-Dunya (The Life of This World) Jesus and the story of the Third Loaf of Bread

  1. admin says:

    I am researching the Hadith if any on this story. Let me know if you have a link.

  2. anonymous says:

    salaam aleykum,

    music is forbidden in Islam and Allah has promised a tremendous punishment for those that indulge in music.

    Allaah says in Soorat Luqmaan (interpretation of the meaning):

    “And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah…” [Luqmaan 31:6]

    The scholar of the ummah, Ibn ‘Abbaas (may Allaah be pleased with him) said: this means singing. Mujaahid (may Allaah have mercy on him) said: this means playing the drum (tabl). (Tafseer al-Tabari, 21/40).

    Al-Hasan al-Basri (may Allaah have mercy on him) said: this aayah was revealed concerning singing and musical instruments (lit. woodwind instruments). (Tafseer Ibn Katheer, 3/451).
    Ibn al-Qayyim (may Allaah have mercy on him) said: The interpretation of the Sahaabah and Taabi’in, that ‘idle talk’ refers to singing, is sufficient. This was reported with saheeh isnaads from Ibn ‘Abbaas and Ibn Mas’ood. Abu’l-Sahbaa’ said: I asked Ibn Mas’ood about the aayah (interpretation of the meaning), ‘“And of mankind is he who purchases idle talks’ [Luqmaan 31:6]. He said: By Allaah, besides Whom there is no other god, this means singing – and he repeated it three times. It was also reported with a saheeh isnaad from Ibn ‘Umar (may Allaah be pleased with them both) that this means singing. There is no contradiction between the interpretation of “idle talk” as meaning singing.

    “[Allaah said to Iblees:] And befool them gradually those whom you can among them with your voice (i.e. songs, music, and any other call for Allaah’s disobedience)…” [al-Israa’ 17:64]

    It was narrated that Mujaahid (may Allaah have mercy on him) said: “And befool them gradually those whom you can among them with your voice” – his voice [the voice of Iblees/Shaytaan] is singing and falsehood. Ibn al-Qayyim (may Allaah have mercy on him) said: This idaafah [possessive or genitive construction, i.e., your voice] serves to make the meaning specific, as with the phrases [translated as] “your cavalry” and “your infantry” [later in the same aayah]. Everyone who speaks in any way that is not obedient to Allaah, everyone who blows into a flute or other woodwind instrument, or who plays any haraam kind of drum, this is the voice of the Shaytaan. Everyone who walks to commit some act of disobedience towards Allaah is part of his [the Shaytaan’s] infantry, and anyone who rides to commit sin is part of his cavalry. This is the view of the Salaf, as Ibn ‘Abi Haatim narrated from Ibn ‘Abbaas: his infantry is everyone who walks to disobey Allaah. (Ighaathat al-Lahfaan).

    You will find that many so-called scholars have permitted the use of music even after the sahaba were so clear about it, but we also have a hadith explaining that this would happen:

    “There will be among my Ummah people who will regard as permissible adultery, silk, alcohol and musical instruments” (Narrated by al-Bukhaari ta’leeqan, no. 5590; narrated as mawsool by al-Tabaraani and al-Bayhaqi. See al-Silsilah al-Saheehah by al-Albaani, 91).

    Shaykh al-Islam (Ibn Taymiyah) (may Allaah have mercy on him) said: This hadeeth indicates that ma’aazif are haraam, and ma’aazif means musical instruments according to the scholars of (Arabic) language. This word includes all such instruments. (al-Majmoo’, 11/535).

    Ibn al-Qayyim (may Allaah have mercy on him) said: And concerning the same topic similar comments were narrated from Sahl ibn Sa’d al-Saa’idi, ‘Imraan ibn Husayn, ‘Abd-Allaah ibn ‘Amr, ‘Abd-Allaah ibn ‘Abbaas, Abu Hurayrah, Abu Umaamah al-Baahili, ‘Aa’ishah Umm al-Mu’mineen, ‘Ali ibn Abi Taalib, Anas ibn Maalik, ‘Abd al-Rahmaan ibn Saabit and al-Ghaazi ibn Rabee’ah. Then he mentioned it in Ighaathat al-Lahfaan, and it indicates that they (musical instruments) are haraam.

    Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The view of the four Imaams is that all kinds of musical instruments are haraam. It was reported in Saheeh al-Bukhaari and elsewhere that the Prophet (peace and blessings of Allaah be upon him) said that there would be among his ummah those who would allow zinaa, silk, alcohol and musical instruments, and he said that they would be transformed into monkeys and pigs… None of the followers of the imaams mentioned any dispute concerning the matter of music. (al-Majmoo’, 11/576).

    Al-Albaani (may Allaah have mercy on him) said: The four madhhabs are agreed that all musical instruments are haraam. (al-Saheehah, 1/145).

    So I suggest that this video be taken down and (if the hadith it narrates is an acceptable hadith) it be replaced by a video without music.

    And advise from a Muslim to his brother.

  3. admin says:

    Thank you for your comments. So what would be allowed according to the Shuyuwkh (may Allaah have mercy on all o them) and Shariy3a in short? Would human voice as nasheed only be allowed? How do we go about define that? Is “humming” with voice allowed or is that considered singing?


  4. admin says:

    I will try to locate the author and see if he/her would be willing to share the project/files I would volunteer to replace the background music or strip it totally w/o loosing too much effect.
    A narration can be pretty good in itself
    See sample the-miraculous-quran

  5. anonymous says:

    asalaam aleykum,

    The following question was raised to our Skaykh Muhammed Ibn Saaleh al-‘Uthaimeen (Rahimuhullaah):
    “What is the ruling concerning the anasheeds? Is it permissible for the Caller to Allah to listen to “Islamic anasheed”?”
    The Shaykh responded, “In the past, I listened in the past to these Islamic anasheed and there was nothing therein which shuns away. After listening to them recently, I found them to be rhythmic with delectation and entertaining, like the songs accompanied with musical instruments. Accordingly, I don’t see that it is permissible for people to listen to them. However, if they come natural without musical accompaniment and without delectation or entertainment, then there is no harm in listening to them. Still, however, it is conditional that:
    (i) the person does not make this a habit listening to them all the time, and
    (ii) make not that which benefits and admonishes the heart restricted to them.
    Because if he makes of this a habit, he will abandon that which is more important. Moreover, in doing so he will relinquish the greatest admonition and it is that which came in the Book of Allah and in the Sunnah of Allah’s Messenger. But if he listens to them sometimes, or if takes them as a means of help on his journey while driving his care in the wilderness, then there is no harm in that.”1
    Then he was asked, “Is it permissible for the man to chant the Islamic anasheed and is it permissible that the duff, which is the tambourine without any of these bells attached to it, is it permissible to use the duff with the chanting and is the chanting or the anasheed permissible in other than the Eed and other than the festivals?”
    The answer: “Bismillaahir Rahmaanir Raheem, In the Name of Allah The Most Beneficent, The Most Merciful”, then he returned the greeting to the person who asked the Question, and said: “The Islamic anasheed is an innovated chanting innovated by the Sufis. Therefore, one should turn away from it and resort to the admonitions from the Qur‘aan and Sunnah, unless it is used in the battlefields to help as a motivation for Jihaad in the cause of Allah, the Most High, then this is good, however, if it accompanied with the duff, then it would be far away from the truth.”2

    1See As-Sahwah Al-Islamiyyah Dhawaabit wa Tawjeehaat, a collection of fatwa and statements by our Sh. Ibn ‘Uthaimeen compiled by Abu Anas, ‘Ali Ibn Hasan Abu Lawz (1414/1993), p. 123, no. 40.
    2Fatwa al-’Aqeedah, no. 369m p. 651, Maktabatu As-Sunnah.

    The noble sheikh Saleh al-Fawzan who is a senior member of the Permanent Committee in Saudi Arabia said in his book “Explanation of the aspects of the Days of Ignorance”:
    “Lahw (amusement) means: Every falsehood that turns one’s attention away from the truth. La’ab (game) means: the opposite of seriousness and it is that which has no benefit. So taking amusement and games as a religion by which to draw closer to Allaah is from the way of Peopl of the Days of Ignorance.

    This characteristic can be found in the Sufis since they take playing the duff and singing as actos of worhip to Allaah. So they seek nearness to Allaah through singing and playing the duff.

    Songs and musical instruments are a form of amusement and play and they are forbidden in and of themselves. So how much more so if they are taken as a means of worshipping Allaah?!
    The ones who resemble them today are those who take anaasheed, which they call ‘Islamic’, and make them from the means of calling to Allaah, as they claim. The Call (Da’wah) to Allaah is part of the Religion, and no form of music, melodies or chants, which distracts the souls and turn people away from the remembrance of Allaah and reading the Qur’an, can enter into it.
    It is from the distinguishing signs of the partisan methodologies and not from the means of Da’wah. This is because Da’wah is dependant upon revelation. The prophet (sallallaahu ‘alaihi wasallam) would call the people using the Book and the Sunnah, and using admonition, instructional guidance, and debating in a manner that is best. And he (sallallaahu ‘alaihi wasallam) would not use these group anasheed as a method of Da’wah” 3

    “Calling these anaasheed ‘Islamic’ is incorrect, since Islaam has not legislated anaasheed for us. Rather it only prescribed for us the remembrance of Allaah, the recitation of the Qur’an, and the acquiring of beneficial knowledge. As for anaasheed, then they are from the ways of the innovating Sufees, those who make their religion as play and amusement. Furthermore, taking anaasheed as part of the religion contains in it imitation of the disbelievers, those who make their religion into collective chanting and musical melodies.

    It is an obligation to warn these anaasheed and to prevent their sale and distribution. In addition to this, these anaasheed contain an incitement towards fitnah with recklees zeal and they cause instigation amongst the Muslims”4

    3,4 Beneficial Answers to questions on Innovated methodologies 24-25

    And in Surah al-an’aam:70 we can read:
    And leave those who take their religion as play and amusement, and whom the life of this world has deluded.

       Shaykh al-Albaani (may Allaah have mercy on him) said:
    There may be another sin involved in that [i.e., nasheeds], which is that they may be performed in the manner of immoral songs and performed according to the rules of eastern or western music which makes the listeners enjoy it and makes them dance and behave in a foolish manner. So the aim becomes the tune and the enjoyment thereof, and not nasheed per se. This is a new error, and it is an imitation of the kuffaar and immoral people. That may lead to a further error, which is imitating them in turning away from the Qur’aan and forsaking it, and being included in the general meaning of the complaint of the Prophet (peace and blessings of Allaah be upon him), as Allaah says (interpretation of the meaning): “And the Messenger (Muhammad صلى الله عليه وسلم) will say: ‘O my Lord! Verily, my people deserted this Qur’aan (neither listened to it nor acted on its laws and teachings)’” [al-Furqaan 25:30]. End quote from Tahreem Alaat al-Tarb (p. 181). 
        Shaykh al-Albaani also said:
    If these anaasheed contain Islamic meanings and are not accompanied by any instruments such as the daff, tablah drum and so on, then there is nothing wrong with them, but we must point out an important condition of their being permissible, which is that they should be free of anything that goes against sharee’ah, such as exaggeration and the like. Then there is another condition, which is that they should not become a habit, because that distracts the listeners from reading Qur’aan which is encouraged in the Sunnah, and it also distracts them from seeking beneficial knowledge and calling people to Allaah. End quote.
    Majallat al-Asaalah (issue no. 2, 15 Jumaada al-Aakhirah 1413 AH). 

    Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
    To sum up, what is well known in the Islamic religion is that the Prophet (peace and blessings of Allaah be upon him) did not prescribe for the righteous, devoted worshippers and ascetics of his ummah to gather to listen to poetic verses recited to the accompaniment of clapping or the beating of a duff. It is not permissible for anyone to deviate from following him and following that which he brought of the Book and wisdom, whether that has to do with inward or outward matters, either for an ordinary man or a member of the elite. But the Prophet (peace and blessings of Allaah be upon him) granted concessions allowing some kinds of entertainment in weddings and the like, and he allowed women to beat the duff during weddings and other celebrations.
    As for the men of his era, not one of them used to beat the duff or clap, rather it is proven in al-Saheeh that he said: “Clapping is for women, and tasbeeh is for men” and he cursed the women who imitate men and the men who imitate women.
    Because singing, beating the duff and clapping are things that women do, the salaf used to call a man who did those things effeminate, and they called men who sang effeminate, and this is well known among their sayings. End quote.
    Majmoo’ al-Fataawa (11/565, 566). 

    May Allaah reward you.

  6. anonymous says:

    as-salaamu aleykum

    every person that listens to the music you get bad deeds … that doesn’t worry you?

    here is some more information regarding your website in particular the drawing of children and a woman on the top may Allaah help us please Him, amin:

    Making or taking a picture of a human or an animal is unlawful, regardless whether it is a photograph, a drawing, stitching, a carving, or a sculpture, and regardless of whether it has a three-dimensional shape or a two-dimensional shape. There are many Hadiths that prohibit the making of pictures. May Allaah send peace and blessings on our Prophet Muhammad, his family, and his Companions.
    Permanent Committee for Research and Verdicts
    Fatawa Islamiyah Vol. 8 Page 157

    Sorry if I seem a pedant but in fact I am not, this is part of our belief:

    The believers, men and women, are Auliyâ’ of one another; they enjoin Al-Ma’rûf , and forbid (people) from Al-Munkar [At-TAwbah 9:71]

    “Whoever sees a munkar then he must change it by his hand if he is able and if not by his tongue (speak out against it) and if not then in his heart and this is the weakest form of eemaan” messenger of Allaah blessings and peace upon him.

    I am grateful that my duty ends after conveying the advice.

    • admin says:

      Wa alaykum, Assalaam. Actually it does.

      What do you do in life? What are your goals? I invite you to produce 100% halal content for MUMTI. For example, if you don’t know PowerPoint I will be happy to give a crash course. I target children ~< 10 years old. Send me an email if you are interested and have the time. About MUMTI

  7. anonymous says:

    as-salaamu aleykum

    I ask Allaah to reward you for your intention to improve and for your invitation to participate in such a worthwhile project, I cannot accept your invitation because of previous commitments to other projects. My goals and activities take all my time but still I take the time to advice my brother, advising is fard! (recall sura al-’asr plus several other proofs).

    I also ask Allaah that the advice from the ulamah that I have gathered here is seen for what it is: a cause of great joy in this life and the next for those that follow it and a cause of great sadness and distress in this life and the next for those that don’t.

    And this is because a basic fact of our religion is that any good deed needs to satisfy two requirements to earn the ajr of Allaah:

    1) That it is done exclusively for the sake Allaah, alone.

    2) that is in accordance to the sunnah and legislation of the one that Allaah sent with His religion, salalahu alehi wa salaam

    So why do a good deed that not only risks earning no reward but in fact also risks earning punishment and great tribulations:

    Allaah says in surah an-nur ayah 63:

    “So let those beware who dissent from the Prophet’s order, lest fitnah strike them or a painful punishment.”

    And here fitnah, according to Imam Ahmed and many other scholars throughout time, is to be understood as kufr and/or shirk.

    So by no means is this a small issue.

    I ask Allaah to make it easy for us to earn His Good Pleasure, the one that earns the supreme success that any human being or jinn could hope for, amin.

    I ask Allaah that He allows us and helps us to be those that are extremely happy in the next life, and in this life, with respect to what His messenger (blessings and peace upon him) brought us. amin.

  8. Omar says:

    I like hyat aldnya. It made sense. Over the decades I have found that some brothers, upon being presented with something, feel obligated to make tons of negative comment in various languages I can’t understand. I understood hyat aldunya and so did everyone who saw it. Why hide Islam behind confusion.

  9. Anonymous says:

    the question would be what is negative: obeying what Allah commanded or disobeying it?

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