Shaitan’s Deception to the Da`ee

Hafiz Ibn al-Jawzi (ra)

And from the Devil’s deception upon the Reformer is that if he stops an evil he sits in a gathering and details what he did. He boasts and pours his scorn upon the wicked. He sends curses upon them even though those people could have repented and may even be better than him due to their remorse and his pride. His speech includes exposing the faults of Muslims because he informs others of what they did not know; however, concealing the sins of a Muslim was obligatory – as much as is possible. I have heard of a certain man ignorant of how to forbid evil that he storms in upon those he is sure have something. He beats them violently and breaks their bottles, all of which is the consequence of ignorance. As for the one possessing knowledge, if he forbids, you are safe from him.

In forbidding the evil the pious predecessors would almost forbid without even others noticing. The saint Silah ibn Ashyam (ra) once saw a man beating his wife and said, “Allah (swt) sees both of you; may He hide our sins and yours.” Once he passed by some people fooling around so he spoke to them saying, “My brothers, what do you think of a person who seeks to take a long journey but sleeps through the night and plays through the daytime, when will he cover his distance?” One of them realized what he was saying and responded, “O people, indeed he is counseling us.” That man consequently repented and went with him.”

From Hafiz Ibn al-Jawzi’s Talbis Iblis.

From: at-Talib

The Lost and Found Nation of Qur’an

By Imam Suhaib Webb

The Qur’an’s role in developing the right mindset and attitude towards life cannot be underestimated. Unfortunately the Qur’an, for many, has become a book of mere blessings. Let there be no doubt that its blessings cannot be fathomed nor its beauty and aroma captured. However, many have left a real, daily, practical relation with the Book of Allah and, instead, have settled for a mystical relationship whose outcomes are not easily measured nor understood. This is very dangerous and the outcomes of such an attitude have had paralyzing effects:

1. A chronic negligence of the Arabic language
2. Preference is given to other sources prior to the Qur’an
3. Dark depression that one, as a layman, is not able to comprehend nor understand the message of the Creator to Humanity

I would like to address the third point as I feel it is really the cause for points one and two. Many feel that they are unable to approach the Qur’an, draw conclusions from its lessons and articulate its beautiful message in their daily lives. Thus, we have an Ummah cut from it umbilical cord, frustrated, spiritually tired and on the verge of collapse. The further we draw back from our relationship with the Qur’an our reference for life is replaced by other sources. In my eyes this is one of the major reasons for the problems we see in our communities:

1. A brother who spent the majority of his pre-pubescent and early adult life listening to DMX, 50 Cent and Biggie is going to surely have issues when he gets married. When his wife trips his mind will not revert to the statement of Allah, “And live with them (your wives) in an honorable manner.” But instead, “Girl $#$%^*!” Or perhaps he will go back to his “Tommy Vercetti” and try to take manners into his own hands?

2. A sister who makes here seven circuits around the black elevator at her local mall once a week. Who busies herself looking at the Sunday news papers in order to get, “The Best deals” and “The finest clothes” and compounds that with a 62 ounce Big Gulp of films, songs and Internet sources that can only increase the desire to have and be, has to really start to ask some hard questions. What type of wife will she be to a brother involved in the struggle for dawa? I’ve seen many of the sisters involved in seeking knowledge and the dawa sell their fellow brothers out and opt for a high flying Muslim Donald Trump who doesn’t practice. Then after some time she’s gone from the work and we lose an important piece to the puzzle. They leave the brothers, who’ve made sacrifices for the din trying to find Condoleza Right, and settle for the comforts of this life. No doubt we should be taking care of our sisters, but those brothers involved in the Dawa are in need of the best sisters. But, if those sisters, leave those brothers on the front lines empty handed, then the dawa takes a hit (Before any sisters start to burn their Mothers of Believer CDs don’t worry the same applies to brothers who leave the sisters in the dawa and run after the latest Aishwarya Rai).

These are the outcomes, perhaps a bit over the top, of materialism and selfishness (look at the crazy cost of mahrs these days). If our constructs are based on revelation, strong tarbiyah and a correct understanding of community many of these problems would, not go away but, be addressed with the medication of revelation and communal support. However, we are constantly hounded with the fact that we are mere ‘Awam, Qur’anic illiterates lacking the basic skills to interpret the Creators message. In turn, this has led to another phenomenon:

hijrah from the Qur’an.

Sh. Muhammad al-Hassan Walid al-Dido al-Shanqiti [may Allah preserve him] stated that the Qur’an’s verses were divided by the scholars into the following:

1. Those verses who’s meanings are only known to Allah (for example alif lam mim)
2. Those verses who’s interpretation must be done by those who are specialized scholars, have finished a sound curriculum of study and are recognized by the fellow contemporaries
3. Those verse that can be explained by the serious students of knowledge who have access to scholars and resources
4. Those verses that are understood by the common person. For example, “Say He is Allah the unique.” or “And there is nothing like Him.”

Verses found under the fourth category are understood by all. They are clear and offer a treasure of lessons for those who sit and ponder on them. We must bring back this understanding to Western Muslims who are struggling to uncover the true essence of their identity, role and purpose. If the common Muslim is disconnected from the roots of his identity then it is not fair for religious leaders to blame them, nor chastise them for something those very religious leaders forbade them from. The Prophet’s [may Allah’s peace and blessings be upon him] companions [May Allah be pleased with them], if they lost the rope that tied their camel, would seek the answer in the Book of Allah. Then what can we say about those who are trying to find the answers to their purpose and identity?

Action Items:

1. Start a weekly halaqa of Qur’an in your home. Read a few verses and discuss them as a family or by yourself (if by yourself keep a diary of what you’ve read and your thoughts. Then, when you have a family, you can use what you’ve written)

May Allah bless us to love the Qur’an, read it and act on its profound lessons.

[Suhaib Webb blog]

Reciting the Qur’an Out of Sequence – Various Considerations

With respect to the recitation of Qur’ân, the question of sequence can relate to a two different concerns.

The first meaning of “sequence” is the sequence of verses being recited on a given occasion from within a single chapter, or selected from various places in the Qur’ân. A reversal of sequence in this case would mean reading verses of the Qur’ân one after another in a sequence other than the sequence which they appear in the Qur’ân.

For example, we can consider the first three verses of Sûrah al-Fâtihah. The proper sequence of these verses is as follows: “Praise be to Allah, Lord of All the worlds, the beneficent, the merciful, Master of the Day of Judgment.”

A reversal of this sequence would be: “Master of the Day of Judgment, the Beneficent, the Merciful, praise be to Allah, Lord of all the worlds.”

There can be no question that this manner of reciting the Qur’ân is forbidden. It is a corruption of the text and alters the meaning of what is being said, sometimes far more drastically than in the example above.

Ibn Mas`ûd, the eminent Companion, when asked about someone who reads the Qur’ân out of order, said: “His heart is out of order.” [Musannaf `Abd al-Razzâq (7947) and Musannaf Ibn Abî Shaybah (30298) with a sound chain of transmission]

The second meaning of “sequence” is the sequence of chapters as they appear in the written Qur’ân. Reversing the sequence in this case means reading different chapters of the Qur’ân right after each other, in their entirety, but in a different order than the order in which they appear in the Qur’ân.

For example, the last three short chapters of the Qur’ân appear in the following order: al-Ikhlâs , al-Falaq, and al-Nâs. Therefore, a person who reads al-Nâs, followed by al-Falaq, followed by al-Ikhlâs, is reading these chapters in a different order.

There have been a few scholars who have objected to this practice. They construed Ibn Mas`ûd’s censure “His heart is out of order.” To refer to reading the chapters of the Qur’ân out of sequence. However, most scholars regard Ibn Mas`ûd’s statement to refer to re-arranging the verses of the Qur’ân, not to the recitation of full chapters.

The idea that there is no objection to reading full chapters of the Qur’ân in a different order is supported by considerable evidence. For one thing, in Ibn Mas`ûd’s personal manuscript of the Qur’ân, the chapters were arranged in a different order than the order of chapters we find established in the Uthmani manuscript. This supports the idea that Ibn Mas`ûd meant the order of the verses of the Qur’ân when he made his statement, not the sequence of chapters.

Moreover, it is authentically established that the Prophet (peace be upon him) recited al-Baqarah (chapter 2), followed by al-Nisâ’ (chapter 4), followed by Âl `Imrân (chapter 3).

Hudhayfah b. al-Yamân relates in Sahîh Muslim (772):

One night, I observed prayer along with the Prophet (peace be upon him). He first read al-Baqarah. I thought he would bow after the 100th verse, but he continued standing until he had read it in full. I thought that he would bow at this time, but he started reading al-Nisâ’ and read it in full. Then he began Âl `Imrân and read it in full.

He read at a leisurely pace. Whenever he arrived at a verse glorifying Allah, he would glorify Allah. When he arrived at a verse beseeching Allah, he would beseech. When he arrived at a verse regarding taking refuge with Allah, he would seek Allah’s refuge.

This is strong evidence in favor of reading the chapters of the Qur’ân in any order. Indeed, the practice of the Prophet (peace be upon him) would seem more than sufficient evidence that it is permissible to do so. However, those scholars who regard it as impermissible have a counter-argument. They suggest that the event narrated by Hudhayfah took place before the end of Prophet’s life when he received the revelation showing him the final sequence that the Qur’ân’s chapters would take.

This objection is very weak. Had this been the case, we should have some clear textual evidence that some re-ordering of the Qur’ân’s chapters occurred. There is no evidence that the Prophet (peace be upon him) ever commanded his Companions to rearrange the chapters in a certain way. Likewise, there is no evidence that he ever commanded them to read the chapters in a certain order and not vary their sequence.

Therefore, the matter remains one of permissibility, especially when we have evidence that the Prophet (peace be upon him) recited the chapters of the Qur’ân in a different order.

Moreover, we have the following account in Sunan al-Tirmidhî (2901) narrated by Anas b. Mâlik:

A native of Madinah was leading the prayers in the Quba Mosque. Whenever he commenced reading the Qur’ân, he would precede his chapter of choice by reading “Say, He is Allah, the One…” (al-Ikhlâs). Then he would go and read some other chapter.

When the Prophet (peace be upon him) visited that mosque, they informed him of this man’s practice. So the Prophet (peace be upon him) went and asked the man: “What is it that makes you recite this chapter in each and every unit of prayer?”

The man said: “I love it.” The Prophet (peace be upon him) then said: “Your love for it will bring you admittance into Paradise.

Al-Ikhlâs is at the very end of the Qur’ân. There are only two short chapters – al-Falaq and al-Nâs – that come after it. The fact that this man read al-Ikhlâs in each unit of prayer and followed it by another chapter means that he must have often read a chapter that preceded al-Ikhlâs in sequential order. We can see that the Prophet (peace be upon him) upheld and approved of the man’s practice. This is evidence that it is perfectly alright reading the chapters of the Qur’ân in a different sequence.

It has been the practice of the Muslims from the very beginning has been to teach their children the chapters of the Qur’ân in reverse order, starting with the short, easily-memorized chapters at the end of the Qur’ân before going on to the much longer chapters at the beginning. If there had been something wrong with this practice, it would not have been so universally adopted by the Muslims.

There is a final problem with the opinion that it is obligatory to read the chapters of the Qur’ân in a particular sequence. It necessitates that the order of chapters be known to all the Muslims. This might not seem like much of a problem today. However, the majority of the early Muslims did not have knowledge of the order of chapters until after `Uthmân had the text of the Qur’ân copied and distributed.

Before then, the Companions read the Qur’ân from memory and from their own written copies of the various chapters which were not always organized according to the sequence of chapters as set forth in the `Uthmânî manuscripts. They simply read the Qur’ân as they had heard it from the Prophet (peace be upon him). Only after `Uthmân had the Qur’ân widely circulated in written form according to the manuscript held by Hafsah, the order of the chapters become known to, and accepted by, everyone.

And Allah knows best.

From: Islamtoday.com

On Injustice {Al An’aam : 129}

وَكَذَ‌ٰلِكَ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضًا بِمَا كَانُوا يَكْسِبُونَ

Thus We let some of the wrong-doers have power over others because of what they are wont to earn.

{Al An’aam : 129}

وهذا تهديد للظالم إن لم يمتنع من ظلمه سلّط الله عليه ظالماً آخر. ويدخل في الآية جميعُ مَن يظلم نفسه أو يظلم الرعية، أو التاجر يظلم الناس في تجارته أو السارق وغيرهم.

وقال فُضيل بن عِياض: إذا رأيت ظالماً ينتقم من ظالم فقِف، وٱنظر فيه متعجِّباً

[Tafsir Al Qurtubi - Altafsir.com]

The Meaning of the Word “Mujaddid”

Shaykh Mufti Muhammad Taqi Usmani (db)

Question:

I would like to learn the meaning of the words Mujaddid and Tajdeed.

i) How have these words been used in Hadith?
ii) Is it true that one Mujaddid will appear at the beginning of every century after Hijrah?
iii) Can there be more than one Mujaddid in a century? If yes, then, is there a pattern of
geographical dispersion of Mujaddids, or time dispersion?
iv) Can a Mujaddid be identified by common Muslim? By scholars? If yes how?

Answer:

The word Mujaddid has been derived from a well-known hadith reported by Imam Abu Dawood in his sunan, one of the six Authentic Books of Hadith. The text of the Hadith is as follows:

“Surely, Allah will send for this Ummah at the advent of every one hundred years a person (or persons) who will renovate its religion for it.” [Sunan Abu Dawood]

One of the narrators of this hadith is slightly doubtful about whether this hadith is reported by Sayyidina Abu Huraira (R) as a saying of the Holy Prophet (S) or as his own saying, though he affirms it as a saying of the Holy Prophet (S) “to the best of his knowledge”. But even if it is held to be a saying of Abu Hurairah (R) himself, he could not have predicted this happening with such certainty unless he had learnt it from the Holy Prophet (S). For this reason the scholars of hadith have taken it as an authentic hadith.

The act of “renovation of the religion” mentioned in this hadith has been referred to by the word “Tajdeed”. It means the restoration of the original beliefs and practices after their being changed, distorted or forgotten. The hadith indicates to the fact that some circles from within the Ummah may forget the original teachings of the Holy Qur’an and Sunnah, and some foreign elements may creep into the original beliefs and practices. But the distorted version of Shari‘ah, based on such foreign elements will not achieve the universal acceptance among the Muslims, and even if it succeeds in attracting a large number of people, Allah will send a person or a number of persons who will correct the error, restore the original beliefs and practices and explain the true intent of Shari‘ah. This act of renovation is called “Tajdeed”, and those who carry out this remarkable work are named as “Mujaddid” (renovator).

It is mentioned in the hadith that such people normally appear at the advent of a new century. The Arabic word used for the time of their appearance may also admit the possibility of their appearance at the end of a century, but the first meaning seems to be more probable in the context of the hadith. The word advent does not necessarily mean that they appear in the very first year of a new century. No such definite time has been given in the hadith. They can appear within the first or second decade of a century. The construction of the hadith has two possibilities with regard to the number of the renovators. There may be only one person who undertakes the task at the beginning of a century, and there may be more than one person whose efforts, as combined together, may be termed as the efforts of Tajdeed. They may work in different geographical divisions without having a formal relation between them or, possibly, without knowing each other. Still the work carried out by them can be termed as Tajdeed.

In order to avoid some dangerous misconceptions, the following points must always be kept in mind in relation to the term Mujaddid:

1. Mujaddid is not a formal designation like prophet or messenger. There is no particular authority in this world who declares him as a mujaddid. It is only through his work that he is recognized as such. This recognition also is not as certain as the recognition of a prophet. Therefore, the opinions may differ about his being a mujaddid.

2. A true mujaddid does not claim to be a mujaddid with certainty, nor does he invite others to believe in him as such.

3. Even if the majority of the Muslims is of the opinion that a particular person is a mujaddid, there is no religious obligation on the others to believe in him as a mujaddid. In other words, the recognition of a mujaddid is not a part of the necessary religious beliefs.

4. A mujaddid does not receive any authentic revelation from Allah like a prophet, nor does he make any such claim. He does not bring any new teachings regarding the religion. Rather, he tries to revive the original teachings of the Holy Qur’an and Sunnah.

5. It is not necessary that a mujaddid knows himself to be a mujaddid, let alone laying any claim to this effect.

6. A mujaddid is not infallible in his sayings and actions, [unlike] a prophet. His sayings and acts normally conform to the Islamic teachings, but they are not treated like the sayings and acts of a prophet.

Keeping these points in view, one can easily understand that a mujaddid is always identified through his work. Normally the scholars of Shari‘ah recognize him but their recognition cannot be held as certain and definite as the recognition of a prophet. There may be difference of opinion in this matter; in fact, there has been difference of opinion about the identification of mujaddids in different centuries.

[Also], the hadith quoted above, while foretelling the appearance of mujaddids in every century, does not intend to make it compulsory to recognize such mujaddids. It is rather a consolation for the Muslims of the coming generations that, despite all the distortions or innovations which may creep into the Muslim society, the ummah shall not be deprived of the pious persons who shall never be influenced by such distortions, and who shall follow the original teachings of the Holy Qur’an and Sunnah and invite the people to this respect. The Muslims of the coming generations are, therefore, directed by this hadith to follow only those persons who dwell upon the original teachings of the Holy Qur’an and Sunnah and refuse to follow the un-Islamic customs, beliefs and practices which have not been derived from these original holy resources.

From: at-Talib

See also:

• Some Unseen Events Which the Messenger صلى الله عليه وسلم Prophesied and Which Occured After His Demise

Another Parental Wake Up Call!

In a recent entry, I referenced a new study from the American Heart Association.  Within the study, researchers identified that young children may have a “vascular age” that is 30 years older than their actual age.

After reading the initial study, I had feelings of disgust and disbelief.  I cannot grasp how so-called loving parents are able to fill their kids with enough garbage to cause health problems.  The obvious response to my reaction would be that the parents did not know the consequences of their actions.  Perhaps they do not realize what is contained within certain food products.  Perhaps they have been victimized by the food industry’s powerful marketing force.

Is Ignorance An Excuse?

Should we let these parents off the hook?  Does ignorance now serve as a viable excuse for poor parenting?  Is that really the state of our world today?  Does anyone else find this to be a tad bit on the pathetic side?!?!

Yes, the food industry is deceptive, but that’s no excuse to fall victim to its nonsense.  What happened to due diligence?  My wife and I were not given step by step instructions on how to raise our children.  We actively sought out our own answers.  Whether it was food related, vaccine related, social development related, physical development related, and so on, we read everything that we could get our hands on.  We searched the Internet, read books, watched videos, and continue to do so today.  We don’t take anyone’s word for anything.  We take the time to perform our own research so we can at least attempt to make informed decisions.

And don’t give me the excuse that you do not have time to perform research for your children.  Whether you are homeless and unemployed or a CEO of a Fortune 500 company, you have 24 hours a day.  Busy people do not have 36 hour days.  We all have 24 hours a day, and what you do with your time is your decision.

Putting the welfare of your children at the top of the priority list should be a no brainer!  Why does it appear to be so uncommon?

Just last year, Time Magazine referenced research from Stanford University regarding the preferences of three year old children.  At age three, many kids are already hooked on McDonald’s fast food.  At age two, children have already formed beliefs about certain brand names, logos, and packaging.

How does a 2 year old already know about McDonald’s?  Did he drive his tricycle up to the drive through window?   And how does a 2 year old watch enough television to start identifying logos and brand names?  Do parents ever think to turn off the television and instead spend some time trying to develop the child’s brain!

What happened to working on the alphabet?  Numbers are also fun!  How about puzzles and other BRAIN stimulating games?   And what about getting outside and playing!  Ya know… real simple activities like running in the yard, throwing the ball, learning how to pedal a tricycle, and so on.

I may not be a perfect parent, but I sure as hell try.  My son is two and a half and has never stepped inside a McDonald’s restaurant.  He wouldn’t know the difference between a Big Mac and a hot dog.  He has never tasted either.

Is he deprived?  Hell no!  I don’t consider nurturing the child and putting HIS welfare first to be any form of deprivation.  It may be unusual based on modern statistics, but I’ll happily be the odd man out if it means raising healthy children!

Parents need to take their parenting roles more seriously.  If that means staying up late to read a book, it looks like you’ll be staying up late.  Loving parents make sacrifices for their children.  Turning on the television to distract your kid isn’t a sacrifice.  It’s a damn shame.  Regularly filling your kid with fast food isn’t a sacrifice.  It’s pathetic.

Oddly enough, until I was a parent, these topics never really mattered to me.  Now that I have children, I cannot imagine living any other way.  My kids mean more to me than anything in the world.  It is difficult for me to offer anything but disgust to those who neglect the health and well being of their children.

From: Rosstraining.com

Words of Wisdom by Luqman

Wisdom provides us with the capacity to solve real life problems. So, acquiring wisdom becomes a must if we want to live meaningful lives. As we live through life and its experiences, it is vital that we reflect on such experiences to make our subsequent steps in life easier. As Immanuel Kant, a famous philosopher said that “Science is organized knowledge. Wisdom is organized life.”

So, if wisdom enables a person to make more sound decisions, take a shortcut path to success, recalibrate values for the better, and simply live a better life, then why not spend time reflecting on our own experiences as well as learning from others? As Will Durant, a renowned philosopher and Pulitzer Prize winner stated, “A wise man can learn from another man’s experience; a fool cannot learn even from his own.”

The words of the Quran and teachings of our prophet Muhammad guide us to a wealth of wisdom and knowledge. In fact, Allah calls Quran the “Book of wisdom” in many places in the Quran. He says: “A.L.R. These are the ayats of the Book of wisdom.” (Yunus, Chapter #10, Verse #1). The Almighty also says: “We have sent it down as an Arabic Quran, in order that ye may learn wisdom.” (Yusuf, Chapter #12, Verse #2)

Quran emphasizes the importance of wisdom throughout its text. Allah sent prophets and messengers to propagate that wisdom. He says in one of such verses: “A similar (favor have ye already received) is that We have sent among you a Messenger of your own, rehearsing to you Our Signs, and sanctifying you, and instructing you in Scripture and wisdom, and in new knowledge.” (Al-Baqara, Chapter #2, Verse #151)”

In its text, Quran also teaches wisdom through the words of a person named Luqman. Although not a prophet, Allah had granted him enormous wisdom. He was wise enough to have an entire chapter named after him. He was a pious person and according to the Quran was granted wisdom by Allah. As Allah says in the Quran: And indeed We bestowed upon Luqman AlHikmah (wisdom and religious understanding, etc.) saying: “Give thanks to Allah,” and whoever gives thanks, he gives thanks for (the good of) his ownself. And whoever is unthankful, then verily, Allah is All Rich (Free of all wants), Worthy of all praise. (Luqman: 12)

In his book “Stories of the Prophet”, Ibn Katheer writes that Luqman’s real name was known as “Luqman Ibn ‘Anqa’ Ibn Sadun” or according to some “Luqman Ibn Tharan” who was from among the people of Aylah (Jerusalem) (Stated by As-Suhaili from Ibn Jarir and Al-Qutaibi). Some accounts describe him as an Ethiopian slave who worked as a carpenter. Because of his wisdom people went to him to settle their affairs and therefore he was also known to be a judge.

Although Quran makes no reference regarding him being as a prophet, it is narrated by some as described by Ibn Katheer in his book “Stories of the Prophet” that he was offered to become one. Ibn Katheer mentions, Sa’id said: I heard Qatadah as saying: It was said to Luqman: “How did you prefer wisdom to Prophethood when you were enabled to choose between them?” He said: “If Allah were to assign me with Prophethood, I would accept it and try hard to win His Pleasure, but He enabled me to choose. I feared of being too weak for Prophethood, so I chose wisdom.”
Luqman’s Wisdom

The following are the words of wisdom of Luqman as described in the Quran. Later, another section quotes his wisdom as narrated by other reliable narrators as mentioned by Ibn Katheer in his book “Stories of the Prophets”.

Luqman’s wisdom in the Quran

Luqman’s wisdom in the Quran is described in the context of him explaining it to his son. It is described in the Quran in the following verses.

* Regarding not to associate anyone in the worship and oneness of Allah –

And (remember) when Luqman said to his son when he was advising him: “O my son! Join not in worship others with Allah. Verily! Joining others in worship with Allah is a great Zoolm (wrong) indeed. (Quran: Luqman: 13)

* Being dutiful to ones parents –

And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years give thanks to Me and to your parents, unto Me is the final destination. (Quran: Luqman: 14)

* Being dutiful to ones parents except where they tell you to deviate from the Right path –

But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not, but behave with them in the world kindly, and follow the path of him who turns to Me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do. (Quran: Luqman: 15)

* Every person is accountable for everything that he does –

“O my son! If it be (anything) equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Subtle (in bringing out that grain), WellAware (of its place). (Quran: Luqman: 16)

* Enjoining Prayers

“O my son! perform AsSalat (prayers), enjoin (people) for Al-Maroof (Islamic Monotheism and all that is good), and forbid (people) from AlMunkar (i.e. disbelief in the Oneness of Allah, polytheism of all kinds and all that is evil and bad), and bear with patience whatever befalls you. Verily! These are some of the important commandments ordered by Allah with no exemption. (Quran: Luqman: 17)

* Do not be arrogant and proud

“And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allah likes not each arrogant boaster. (Quran: Luqman: 18)

* Be humble and lower your voice

“And be moderate (or show no insolence) in your walking, and lower your voice. Verily, the harshest of all voices is the voice (braying) of the donkey.”  (Quran: Luqman: 19)

Other words of wisdom from Luqman (not narrated in the Quran) [ibn Katheer]

* Luqman on being granted respect and honor

Narrated Ibn Wahb: I was told by ‘Abdullah Ibn ‘Ayyash Al-Fityani after’ Umar, the freed slave of ‘Afrah as saying: “A man came to Luqman, the wise and asked: Are you Luqman? Are you the slave of so and so? He said: “Yes!” The man said: You are the black shepherd! Luqman said: As for my black color, it is obviously apparent, so what makes you so astonished? The man said: You became frequently visited by the people who pleasingly accept your judgments! Luqman said: 0 cousin! If you do what I am telling you, you will be like this. The man said: What is it? Luqman said: Lowering my gaze, watching my tongue, eating what is lawful, keeping my chastity, undertaking my promises, fulfilling my commitments, being hospitable to guests, respecting my neighbors, and discarding what does not concern me. All these made me the one you are looking at.”

Lowering of the gaze usually refers to not looking at men / women (other than your spouse) with a bad desire and to look at them only for valid reasons as prescribed in the religion. Refer to Islam-qa.com for detailed explanation on this topic.

* Luqman on the value of Wisdom

Narrated Damurah after As-Sariy Ibn Yahia as saying: Luqman said to his son: “O my son! Verily, wisdom has brought the indigent to the courts of kings. ”

* Luqman on propagating wisdom to others and to take it seriously when given by others

I was told by my father after ‘Amr Ibn ‘Uthman after Damurah Ibn Hafs Ibn ‘Umar as saying: “Luqman placed a bag of mustards beside him and started to advise his son, giving him with every piece of advice a mustard till it all ran out. He said: O my son! I gave you advice that if a mountain was given, it would split………”

* Luqman on the need to have a pleasing tongue and sound heart

Yazid Ibn Hamn and Waki’ told us after Abul AShhab after Khalid Ar-Rab’i as saying: “Luqman was an Ethiopian slave who worked as a carpenter. One day, his master ordered him to slaughter a goat and bring him the most pleasant and delicious two parts thereof. Luqman did so and brought him the tongue and heart. The master asked: Did not you find anything more pleasant than these? Luqman said: No! After a while, the master ordered him to slaughter a goat and to throw the most malignant two parts thereof. Luqman slaughtered the goat and threw the tongue and heart. The master exclaimed and said: I ordered you to bring me the most delicious parts thereof and you brought me the tongue and heart, and I ordered you to throwaway the most malignant parts thereof and you threw the tongue and heart, how can this be? Luqman said: Nothing can be more pleasing than these if they were good, and nothing can be more malicious than these if they were malignant.”

* Luqman on “Speech is silver and slince is golden”

Luqman said to his son: “O my son! I have never regretted because of keeping silent. If words are silver, silence is golden.”

* Luqman on the need to have kindness, mercy and love for others

Abu Mu’awiyah told us after Hisham Ibn ‘Urwah after his father as saying: “Wisdom dictates: O my son: Let your speech be good and your face be smiling, you will be more loved by the people than those who give them provisions.” And, he said: “It is stated in the wisdom -or the Torah – : “Kindness is the head of wisdom.” And, he said: “It is stated in the Torah: “As you show mercy (to others), mercy will be shown to you.”

* Luqman on giving

And, he said: “It is stated in the wisdom: “You will gain what you give (or, harvest what you grow).”

* Luqman on friendships

And, he said: “It is stated in the wisdom: “Love your friend and the friend of your father.”

* Luqman on patience, knowledge, and goodness

`Abdur Razzaq told us after Mu’amir after Ayyub after Abu Qulabah as saying: Luqman was once asked: Who is the best one in terms of patience? He said: It is the one who practices no harm after observing patience. Those who asked him said: Who is the best one in terms of knowledge? He said: It is he who adds to his own knowledge through the knowledge of others. They asked: Who is the best from among the whole people? He said: It is the wealthy. They said: Is it the one who has properties and riches? He said: No! But, it is the one if whose good was sought, he would not hold it back or prevent it. And, it is the one who does not need anything from others.

* Luqman on the need to keep good company and to consult scholars

‘Abdullah Ibn Ahmed said: I was told by Al-­Hakam Ibn Abu Zuhair Ibn Musa after Al-Faraj Ibn Fudalah after Abu Sa’id as saying: Luqman said to his son: “O my son! Let only the pious men eat your food, and consult the scholars over your affairs.”

Finally, wisdom in matters is one of the blessings that Allah grants to His creation. The Almighty says in the Quran: “He grants Hikmah to whom He pleases, and he, to whom Hikmah is granted, is indeed granted abundant good. But none remember (will receive admonition) except men of understanding.” (Quran: Al-Baqara: 269)

Note: Hikmah here refers to “Wisdom”

[IqraSense Blog]

Meaning of Sunnah

Literal meaning of Sunnah in Arabic is beaten track or established course of conduct. Pre-Islamic Arabs used the word for ancient or continuous practice. According to Ulama of Hadith, Sunnah refers to all that is narrated from the Prophet (SM), his acts, his sayings and whatever he tacitly approved. The Jurisprudents exclude the features of the Prophet (SM) from Sunnah. In the Hadith literature, there are uses of the word Sunnah in the sense of sources of law, for instance, in the Prophet’s farewell Hajj address and at the time of sending Muadh (R.A.) to Yemen.

The term Sunnah was introduced in the legal theory towards the end of the first century. It may be noted that in the late 2nd Century Hijra, Imam Shafii restricted the term to the Prophetic Sunnah only. In the Usul al Fiqh, Sunnah means the source of Shariah next to the Quran. But to the Ulama of Fiqh, Sunnah primarily refers to a Shariah value which is not obligatory but falls in the category of Mandub or recommended. But as a source, Sunnah can create obligation (wajib), Haram, Makruh, etc. In the technical usage Sunnah and Hadith have become synonymous to mean conduct of the Prophet (SM). The Sunnah of the Prophet (SM) is a proof (Hujjah). The Quran testifies that Sunnah is divinely inspired (53:3). The Quran enjoins obedience to the Prophet (SM) (59:7; 4:59; 4:80; 33:36). Allah asked the believers to accept the Prophet as judge (4:65).
One classification of Sunnah is Qawli, Faili and Taqriri (verbal, actions and tacit approval).

Legal and non-legal Sunnah: A very important classification is legal and non-legal Sunnah. Legal Sunnah (Sunnah tashriyyah) consists of the Prophetic activities and instructions of the Prophet (SM) as the Head of the State and as Judge. Non-legal Sunnah (Sunnah Ghayr tashriyyah) mainly consist of the natural activities of the Prophet (Al-afal-al-jibilliyyah), such as the manner in which he ate, slept, dressed and such other activities, which do not form a part of Shariah. This is called adat (habit) of the Prophet in the ‘Nurul Anwar’, a text book of Usul. Certain activities may fall in between the two. Only competent scholars can distinguish the two in such areas. Sunnah which partake of technical knowledge such as, medicine, agriculture is not part of Shariah according to most scholars. As for the acts and sayings of the Prophet that related to particular circumstances such as, the strategy of war, including such devices that misled the enemy forces, timing of attact, siege or withdrawal, these too are considered to be situational and not a part of the Shariah.

Certain matters are particular to the Prophet (SM) such as, the case of number of wives, marriage without dower, prohibition of remarriage of the widows of the prophet (SM). The Quran has priority over Sunnah, because of nature of revelation (wahy zahir over wahy Batin), authenticity and also because Sunnah is basically and mostly an elaboration of the Quran. In case of real conflict, the Quran should prevail. Never the Quran was abandoned in favor of the Sunnah.

It may be noted that Sunnah in many instances confirms the Quran. Please look into examples given in the book. There is no disagreement on this. Sunnah also explains and clarifies the Quran as in the case of Salat, Zakat, Hajj, Riba and many other matters of transactions. Another part of Sunnah which is called Sunnah al-Muassisah or founding Sunnah (such as, prohibition of marrying paternal or maternal aunt, or the right of pre-emption in property (shuf’)) cannot be traced in the Quran and originated in the Sunnah.

Implication of verse 16:44 (Surah Nahl) does not clearly over-rule the recognition of Sunnah as an independent source, at least in some respects. It may be noted from other books (not discussed in Hashim Kamali’s book) that the experts in Hadith literature at the stage of collection of Hadith examined all Hadith before recording in their collections (particularly the claim of transmission from the Prophet (SM) downward) and classified Hadith into strong (sahih/hasan), weak (daif) and forged (Mawdu). It is now re-examination of Hadith literature is continuing. In current century, Nasiruddin Albani had good work on this subject. Anybody who knows Arabic well, can look into Albani’s works (see also ‘Studies in Hadith Methodology’, by M.M. Azami, published by American Trust Publications).

Mutawatir Hadith has been considered Qati (definitive) in concept (Mutawatir bil Ma’na) mostly. There are only a few Hadith which are Mutawatir bil Lafz (Mutawatir word by word). Also note that because of large number of reporters of Mutawatir Hadith, diversity of residence of the reporters, it is impossible to concoct a lie in this manner. The main conditions of Mutawatir Hadith are:

1. large number of reporters,
2. reports must be based on direct knowledge and through sense perception,
3. reporters must be upright,
4. reporters are free from sectarian or political bias of that time.

According to the majority of Ulama of Usul, the authority of Mutawatir is equivalent to the Quran. It gives positive knowledge, the denial of Mutawatir Hadith or Sunnah is equivalent to denial of the Quran.

Mashhur Hadith is a kind of Hadith, which is reported by one or two companions, then become well known. The majority of Ulama considered Mashhur as a kind of Ahad Hadith and it gives speculative knowledge, not positive knowledge. Ahad Hadith (in most cases reported by a single companion and which did not become well-known in the 2 or 3 generations) does not give positive knowledge. Majority of Jurists hold that if Ahad is reported by reliable reporters, it establishes a rule of law. Some hold acting upon Ahad is only preferable. Aqidah (beliefs) or Hadud (prescribed punishment) should not be based on Ahad Hadith.

If a Hadith is narrated by a number of narrators and there is additional words in some of them, then it should be looked into whether the Hadith was originally uttered in one sitting. In that case, the words narrated by more narrators will be accepted. Imam Malik did not rely on Ahad Hadith, if it was in conflict with the practice of Madinah. Most Imams considered Ahad Hadith to be authoritative in principle if reported by reliable reporters. Majority of Ulama do not insist on verbatim transmission (rewait bil Lafz) of Ahad. Transmission of a part of Hadith is permitted, if it is not in conflict with the full Hadith.

Muttasil (connected) & Ghair al-Muttasil (disconnected) Hadith: What is the difference between Muttasil (connected) and Ghair al-Muttasil (disconnected) Hadith? Mutawatir, Mushhur and Ahad are kinds of Muttasil hadith. Mursal, Mudal and Munqati are various types of Ghair al-Muttasil Hadith. According to majority, Mursal means that a successor (Tabii), narrates a Hadith without mentioning the name of companions. Majority of Ulama of Hadith do not accept the Mursal as evidence. Imam Ahmad and Imam Shafii do not rely on Mursal unless reported by famous successor, even then Mursal have to meet certain conditions as mentioned in books on Usul. Imam Abu Hanifa and Imam Malik are less stringent in their acceptance of Mursal. Munqati refers to a Hadith whose chain of narrators single missing link somewhere of the middle of the chain. Mudal is a Hadith in which two consecutive links are missing.

Sahih, Hasan & Daif:The Hadith has also been classified into Sahih, Hasan and Daif. Hadith is called Sahih (that is excellent in terms of quality of narrators – not in the sense of Qati or absolutely correct), if it is reported by Thiqat Sabitun (highly trustworthy) or by Thiqat (trustworthy) narrator. A Hadith is considered Hasan if among the narrators are included (apart from the categories of narrators of Sahih Hadith) some persons who are Sadiq (truthful), Sadiq Yahim (truthful but commits error) and Maqbul (accepted that is there is no proof that he is unreliable). A Hadith is considered Daif if among the reporters are any Majhul person (that is unknown person in terms of identity or conduct) or if there is any Fasiq (violator of any important practice) or any liar.

[Usul al Fiqh, Chapter "The Sunnah", Shah Abdul Hannan, Witness-Pioneer.org]

at-Tawfiq

“… For tawfiq only comes from Allah and he establishes
it upon the tongue of His Awliyaa’, the people of His
Deen and those who have knowledge of His Shari’ah who
desire only the Truth…”
- ‘Abdullah ibn Mas’ood
(radhiallahu `anhu)

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The Fear of Fame: A Lost Characteristic

The scholars and the righteous of this Ummah always feared fame and becoming well-known amongst the people. They would dislike for their name to be mentioned much and you can see one of them fleeing from the people as if they were a fitnah (trial), whilst at other times you can see one get up and leave the circle of knowledge which he was conducting because the numbers became too many.

Below here are some amazing statements from our predecessors that allude to just how much they held onto sincerity and how much they fled from fame and from being spoken about.

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Ibn Mas’ood (radhiallahu `anhu): ‘(O people!) Be the springs of knowledge and the lamps of guidance! Stick to your homes and be like a light in the night, revivers of hearts, wearing worn-out clothes, you will then be known by the people of the heavens and be hidden among the people of the earth.’

A man said to Bishr: ‘Advice me.’ So he said, ‘Let your mention be unknown…’ And Hushib would be found crying saying, ‘My name has reached the Masjid!’

Both Ibrahim al-Nakha’i and al-Hasan used to say, ‘It is enough of an evil that a man should be pointed at in matters of Deen or Dunya (i.e. out of fame), except him whom Allah has protected. Righteousness lies here’ and he’d point to his chest three times.

Ibrahim ibn Adham: ‘A slave who loves fame has not been truthful to Allah.’

‘Aasim: ‘If more than four people came and sat around Abul-‘Aaliyah, he would get up and leave.’

Dawud al-Ta’i used to say: ‘Flee from people just like you would flee from a lion.’

Imam Ahmad: ‘Glad tidings be to the one whose mention has been hidden by Allah!’ And he would say, ‘I wish for something that will never be… I wish to be in a place devoid of other people.’

Dhul-Nun: ‘Being pleased with being around people is from the signs of bankruptcy’

Fudhayl ibn ‘Iyyadh: ‘If you can get by without being known, then do so. What does it bother you that people will not praise you, and what does it bother you that you may be blameworthy in the sight of people if in the Sight of Allah you are praiseworthy?’

Muhammad ibn al-‘Alaa ibn Musayyib from Basra wrote to Muhammad Yusuf al-Asbahani saying, ‘O my brother, whoever loves Allah loves that he remain unknown (to the people).’

Bishr ibn al-Harith: ‘I do not know a single man who loves fame except that he loses his religion and becomes disgraced. No-one who has fear of Allah, loves to be known amongst the people.’

He (rahimahullah) also said: ‘A man who loves that everyone should know him, will never find the sweetness of the Hereafter.’

Yazid ibn Abi Habib: ‘Indeed from the fitnah of a scholar is that speech should become more pleasing to him than silence and listening.’

Abu Huraira (radhiallahu `anhu) used to say: ‘Were it not for an ayah in the Book of Allah, I would not have narrated to you people (ayah below):

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَى مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ أُولَـئِكَ يَلعَنُهُمُ اللّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ

‘Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers.’ [al-Baqarah: 158]

Al-Sha’bi: ‘We tried incredibly hard to get Ibrahim al-Taymi to sit down in the masjid and narrate to the people but he refused.’

Ibn Abi Layla: ‘I met a hundred and twenty Companions of the Prophet (sallallaahu `alayhi wa sallam), and none of them would narrate except that he loved his brother to suffice him of that. And none of them gave fatawa except that he wished his brother would suffice him of that.’

‘Abdullah ibn Abbas: ‘Indeed Allah has slaves who have been silenced by the fear of Allah although they are eloquent in speech.’

Sufyan al-Thawri: ‘If you can become a scholar without being known, then do so. For indeed the people, if they knew what was in you, they would eat your flesh.’

^ He (rahimahullah) wouldn’t allow more than three people to sit in his gathering. One day, more than three came and he saw his gathering had increased so he stood up in fear and said, ‘By Allah, we have been taken and we do not even feel it! By Allah, if the leader of the faithful, ‘Umar (radhiallahu `anhu) were to see someone like me sitting in this gathering he would make me stand up and say ‘The like of you is not worthy of this!’

It is reported that when he sat to narrate hadeeth, he would sit in fear and terror. If a cloud passed over him, he would become silent until it passed then he’d say, ‘I feared that it contained stones with which we would be struck with.’

When Bishr al-Hafi abandoned narrating hadeeth in a gathering, the people said to him: ‘What are you going to say to your Lord when He asks you ‘Why did you abandon narrating to the people the statements of My Prophet Muhammad (sallallaahu `alayhi wa sallam)?!’ He (rahimahullah) said, ‘I will say, O my Lord. You have commanded me to do it with sincerity but I did not find that in me.’

It was said to Sufyan Ibn ‘Uyaynah once, ‘Won’t you sit and narrate to us?’ He (rahimahullah) said: ‘By Allah, I don’t see you worthy of being narrated to nor do I see myself worthy of being listened to.’

Ibrahim Ibn Adham;-

Ibrahim ibn Adham: ‘I never found delight in living except in al-Sham (greater Syria). I would flee with my religion from heights to heights and from mountain to mountain. Whoever saw me said ‘He’s delusional’ and whoever saw me said ‘He’s a porter.’

He (rahimahullah) would also say: ‘The scholars! When they taught they would act (righteous deeds) and when they acted, they would become busy in that, and when they became busy they would be missed by the people and when they were missed, they would be sought out by the people, and when they were sought, they would flee.’

One day he passed by the gathering of al-Awza’i (rahimahullah) and saw that a large number of people had gathered. So he said, ‘If all this crowding was around Abu Huraira, he would have departed from it.’ This reached al-Awza’i who got up and abandoned the gathering from that day on.

Ibrahim ibn Adham was an amazing personality masha’Allah; he tried hard to keep away from the people in fear of them mentioning him too much. But his fame shot up and his name became so widespread to the point that it was said one time ‘He is in the garden’ (where he worked tending to crops), so the people entered it, encircling it, saying ‘Where is Ibrahim ibn Adham?’ So he began to encircle along with them saying, ‘Where is Ibrahim ibn Adham?!’ [Point being here that his name, character and reputation was known but he himself was hardly seen so they didn’t recognise him!]

He (rahimahullah) said: ‘My eye never found solace and delight in a day of this world except once. I spent the night in a mosque in one of the villages in al-Sham whilst I had a stomach sickness. The mu’adhin then grabbed me by my leg and dragged me out of the mosque!’ – He found solace in this because the man did not recognise him and he did not leave the mosque as he was ill and illness had made him remain in the mosque.

____________________

Quotes taken from the book: Ta’tir al-Anfas min Hadith al-Ikhlas by Dr. Sayyid al-’Affani (original sources include Tahdhib al-Hilyah, Siyar A’lam al-Nubalaa, Tanbih al-Mughtarin and Sifat al-Safwah to name but a few)

From: Fajr

See also:

• Love of Fame