Shaykh Arafat Al-Muhammadi (حفظه الله), during a talk about the disputes that occur among people of the same methodology, said:
"فيا طلاب العلم هذبوا أنفسكم على الأخلاق الطيبة الحسنة، من الصدق، والكرم والعدل، والتواضع، وعدم العدوان، وعدم الغدر، وعدم الغش، كونوا حريصين على الألفة، فليدعوا بعضكم لبعض في ظهر الغيب، وإذا شعر أحدكم في نفسه شيئا من الحسد فيتعوذ بالله، ويدعو لأخيه،
“O students of knowledge, refine yourselves with good moral qualities, such as honesty, generosity, justice, humility, non-aggression, loyalty, and integrity. Be keen on fostering affection, pray for one other in each others’s absence, and if one of you feels envy, seek refuge in Allah and pray for your brother.
وإذا وجد من أخيه شيئا يُزعجه ويُضايقه فلا يجوز له أن يُثير هذه الأشياء التي تُزعج أخاك ، وتضايق أخاك، وإذا وقع من أخيك شيء من الخطأ أو وقع منه كذلك شيء من الظلم فاعفوا عنه واصفح،
If you find something in your brother that annoys or disturbs you, it is not permissible for you to bring up these things that upset or bother your brother. If your brother makes a mistake or commits an injustice, forgive and overlook it.
وتذكر ماحصل ليوسف عليه الصلاة والسلام فإن إخوته لمّا جاؤا إليه عفا عنهم وصفح وذكّر أباهُ بهذه النعمة وقال:* *﴿يَا أبَتِ هَذَا تَأوِيلُ رُءْيَايَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّي حَقًّا وَقَدۡ أَحۡسَنَ بِیَ إِذۡ أَخۡرَجَنِی مِنَ ٱلسِّجۡنِ وَجَاۤءَ بِكُم مِّنَ ٱلۡبَدۡوِ﴾
Remember what happened to Yusuf, peace be upon him, when his brothers came to him; he forgave them and informed his father of this blessing and said: "O my father, this is the fulfillment of my vision of old. My Lord has made it come true. He was indeed good to me when He took me out of prison and brought you [all here] from Bedouin life after Satan had sown enmity between me and my brothers. My Lord is subtle in what He wills. Indeed, He is the Knowing, the Wise" (Yusuf:100).
قالوا ذكر الخروج من السجن ولم يذكر الخروج من البئر، لأن إخوانه هم الذين وضعوه في البئر وجعل هذا كله من نزاغات الشيطان ﴿وَجَاۤءَ بِكُم مِّنَ ٱلۡبَدۡوِ مِنۢ بَعۡدِ أَن نَّزَغَ ٱلشَّیۡطَـٰنُ بَیۡنِی وَبَیۡنَ إِخۡوَتِیۤۚ إِنَّ رَبِّی لَطِیفࣱ لِّمَا یَشَاۤءُۚ إِنَّهُۥ هُوَ ٱلۡعَلِیمُ ٱلۡحَكِیمُ﴾*
The scholars said: he mentioned his release from prison and did not mention his escape from the well, because it was his brothers who put him in the well and he attributed all this to the instigations of Satan. {And He brought you from the Bedouin [life], after Satan had incited [estrangement] between me and my brothers. Indeed, my Lord is subtle in what He wills. Surely, He is the All-Knowing, the Wise.}
فأنا أنصح الإخوة جميعا أن ينبذوا هذه الأسباب التي فرقتهم وتشتت كلمتهم وإذا اختلفوا فهناك علماء ومشايخ فضلاء يرجعون إليهم ويأخذون بنصحهم.
I advise all the brothers to abandon the causes that have divided them and scattered their word, and if they disagree, there are esteemed scholars and shaykhs to whom they can return and take their advice.
May Allah grant success to everyone.”
[From an audio noscriptd: How We Can Avoid Disputes Among Us]
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🖊️🔘 The great Quranic exegete, Burhan al-Dīn al Biqā’ī (d. 885 AH رحمه الله) said about the opening verses of Surah al-Rahman [Nazm al-Durar]:
"ولا يَخْفى ما في تَقْدِيمِهِ عَلى جَمِيعِ النِّعَمِ مِنَ المُناسَبَةِ لِأنَّ [أجَلَّ النِّعَمِ] نِعْمَةُ الدِّينِ الَّتِي تَتْبَعُها نِعْمَةُ الدُّنْيا والآخِرَةِ، وهو أعْلى مَراتِبَ، فَهو سَنامُ الكُتُبِ السَّماوِيَّةِ وعِمادُها ومِصْداقُها والعَبّارُ عَلَيْها، وفائِدَتُها الإيصالُ إلى مَقْعَدِ الصِّدْقِ المُتَقَدِّمِ لِأنَّهُ بَيَّنَ ما يُرْضِي اللَّهَ لِيُعْمَلَ بِهِ وما يُسْخِطُهُ لِيُجْتَنَبَ".
"The significance of placing it [i.e., the Qur’ān] at the forefront of all blessings is evident, as the blessing of religion, which is followed by the blessings of this world and the hereafter, holds the highest rank. It is the peak of the heavenly noscriptures, their support, their truth, and their interpreter. Its benefit is to lead to the foremost seat of truth because it clarifies what pleases Allah to act upon and what angers Him so that it is avoided."
🖊️🔘 Similarly, the eminent scholar Muhammad b. ‘Ali al-Shawkāni (d. 1250 AH رحمه الله) said [Fath al Qadīr]:
"ولَمّا كانَتْ هَذِهِ السُّورَةُ لِتَعْدادِ نِعَمِهِ الَّتِي أنْعَمَ بِها عَلى عِبادِهِ قَدَّمَ النِّعْمَةَ الَّتِي هي أجْلُّها قَدْرًا وأكْثَرُها نَفْعًا وأتَمُّها فائِدَةً وأعْظَمُها عائِدَةً، وهي نِعْمَةُ تَعْلِيمِ القُرْآنِ، فَإنَّها مَدارُ سَعادَةِ الدّارَيْنِ، وقُطْبُ رَحى الخَيْرَيْنِ، وعِمادُ الأمْرَيْنِ".
“Since this Surah enumerates the blessings that He has bestowed upon His servants, it begins with the blessing that is of the greatest value, most beneficial, most useful, and most rewarding; which is the blessing of teaching the Qur'an. For it is the pivot of happiness in both worlds, the hub of all goodness, and the pillar of both (worldly and otherworldly) matters."
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🖊️🔘 Imam Ibn al Qayyim (d. 751 AH رحمه الله) said [Al-Tafsir al Qayyim]:
"دلّت هَذِه الكَلِمات على إعْطائِهِ سُبْحانَهُ مَراتِب الوُجُود بأسرها، فَقَوله ﴿خلق الإنسان﴾ إخْبار عَن الإيجاد الخارِجِي العَيْنِيّ.
“These words indicate that He, Glorified be He, has granted all ranks of existence. His statement, "He created man" (al-Rahman:3), informs us of the external, tangible creation.
وَخص الإنسان بالخلق لما تقدم.
He specifically mentions man in creation for the aforementioned reason (i.e., the blessing of learning the Qur’ān).
وَقَوله ﴿علم القُرْآن﴾ إخْبار عَن إعْطاء الوُجُود العلمي الذهْنِي، فَإنَّما تعلم الإنسان القُرْآن بتعليمه كَما أنه إنَّما صار إنْسانا بخلقه فَهو الَّذِي خلقه وعلمه.
His statement, "taught [him] the Quran," informs us about granting intellectual, cognitive existence, for man learns the Quran through His teaching, just as he becomes human through His creation. Thus, He is the one who created him and taught him.
ثمَّ قالَ ﴿علمه البَيان﴾ والبَيان يتَناوَل مَراتِب راتب ثَلاثَة كل مِنها يُسمى بَيانا:
Then He said, "taught him expression.” Expression encompasses three ordered ranks, each called expression:
أحدها: البَيان الذهْنِي الَّذِي يُمَيّز فِيهِ بَين المعلومات
1. Cognitive expression, which distinguishes between known things.
الثّانِي: البَيان اللَّفْظِيّ الَّذِي يعبر بِهِ عَن تِلْكَ المعلومات ويترجم عَنْها فِيهِ لغيره.
2. Verbal expression, which is used to convey these known things and translate them for others.
الثّالِث: البَيان الرسمي الخطي الَّذِي يرسم بِهِ تِلْكَ الألفاظ فيتبين النّاظر مَعانِيها كَما يتَبَيَّن للسامع مَعاني الألفاظ.
3. Formal, written expression, which sketches these words so that their meanings become clear to the observer, just as the meanings of the words become clear to the listener.
فَهَذا بَيان للعين، وذاكَ بَيان للسمع.
This is an expression for the eye, and that is an expression for the hearing.
والأول بَيان للقلب وكَثِيرًا ما يجمع سُبْحانَهُ بَين هَذِه الثَّلاثَة كَقَوْلِه ﴿إن السّمع والبَصَر والفؤاد كل أُولَئِكَ كانَ عَنهُ مسئولا﴾."
The first is an expression for the heart, and He (سبحانه) often combines these three, as in His statement, "Indeed, the hearing, the sight, and the heart—about all those [one] will be questioned" (17:36).”
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📜 Advice: Overcomplicating Quran Recitation was Rejected by the Imams of the Salaf (رحمهم الله) (1)
Compiled by the virtuous scholar, Shaykh Rabee b. Hādi Umayr al Madkhali (حفظه الله تعالى):
قال تعالى:(وَذَكِّرْ فَإِنَّ الذِّكْرَى تَنْفَعُ الْمُؤْمِنِينَ) [الذاريات: 55]
Allah تعالى says: "And remind, for indeed, the reminder benefits the believers" (51:55).
فأنا أذكر إخواني القراء وأئمة المساجد بأقوال العلماء في هذا الشأن
I remind my brothers from the reciters and imams of the masjids of the scholars' statements on this matter.
1-قال ابن الجوزي رحمه الله تعالى في [تلبيس إبليس] (1/126):
[1.] Ibn al-Jawzi, may Allah have mercy on him, mentioned in [Talbis Iblis] (1/126):
“وقد لبس إبليس عَلَى بعض المصلين فِي مخارج الحروف فتراه يَقُول: الحمد الحمد. فيخرج بإعادة الكلمة عَنْ قانون أدب الصلاة وتارة يلبس عَلَيْهِ فِي تحقيق التشديد وتارة فِي إخراج ضاد المغضوب،
"Iblis deceives some of the worshippers regarding the articulation of the letters, so you would see one repeating the word 'al-hamd' (the praise), thus deviating from the proper conduct of prayer. Sometimes, Iblis confuses them in properly stressing the letters, and other times in the articulation of the 'dhad' in 'maghdhoub' (those who have incurred [Allah’s] wrath).
ولقد رأيت من يَقُول المغضوب فيخرج بصاقة مَعَ إخراج الضاد؛ لقوة تشديده، وإنما المراد تحقيق الحرف فحسب وإبليس يخرج هؤلاء بالزيادة عن حد التحقيق ويشغلهم بالمبالغة في الحروف عَنْ فهم التلاوة وكل هذه الوساوس من إبليس“.
I have seen someone who pronounces 'maghdhoub' and a spit comes out with the pronunciation of 'dhad' due to the excessive emphasis; whereas the intention should merely be to articulate the letter correctly. Iblis leads these individuals to exaggerate beyond the limit of proper articulation and distracts them with the overemphasis on letters from understanding the recitation. All these whispered suggestions are from Iblis."
Compiled by the virtuous scholar, Shaykh Rabee b. Hādi Umayr al Madkhali (حفظه الله تعالى):
قال تعالى:(وَذَكِّرْ فَإِنَّ الذِّكْرَى تَنْفَعُ الْمُؤْمِنِينَ) [الذاريات: 55]
Allah تعالى says: "And remind, for indeed, the reminder benefits the believers" (51:55).
فأنا أذكر إخواني القراء وأئمة المساجد بأقوال العلماء في هذا الشأن
I remind my brothers from the reciters and imams of the masjids of the scholars' statements on this matter.
1-قال ابن الجوزي رحمه الله تعالى في [تلبيس إبليس] (1/126):
[1.] Ibn al-Jawzi, may Allah have mercy on him, mentioned in [Talbis Iblis] (1/126):
“وقد لبس إبليس عَلَى بعض المصلين فِي مخارج الحروف فتراه يَقُول: الحمد الحمد. فيخرج بإعادة الكلمة عَنْ قانون أدب الصلاة وتارة يلبس عَلَيْهِ فِي تحقيق التشديد وتارة فِي إخراج ضاد المغضوب،
"Iblis deceives some of the worshippers regarding the articulation of the letters, so you would see one repeating the word 'al-hamd' (the praise), thus deviating from the proper conduct of prayer. Sometimes, Iblis confuses them in properly stressing the letters, and other times in the articulation of the 'dhad' in 'maghdhoub' (those who have incurred [Allah’s] wrath).
ولقد رأيت من يَقُول المغضوب فيخرج بصاقة مَعَ إخراج الضاد؛ لقوة تشديده، وإنما المراد تحقيق الحرف فحسب وإبليس يخرج هؤلاء بالزيادة عن حد التحقيق ويشغلهم بالمبالغة في الحروف عَنْ فهم التلاوة وكل هذه الوساوس من إبليس“.
I have seen someone who pronounces 'maghdhoub' and a spit comes out with the pronunciation of 'dhad' due to the excessive emphasis; whereas the intention should merely be to articulate the letter correctly. Iblis leads these individuals to exaggerate beyond the limit of proper articulation and distracts them with the overemphasis on letters from understanding the recitation. All these whispered suggestions are from Iblis."
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📜 Advice: Overcomplicating Quran Recitation was Rejected by the Imams of the Salaf (رحمهم الله) (2)
2-وقال محمد بن قتيبة في [تأويل مشكل القرآن] (1/42):
Muhammad Ibn Qutaybah said in [Interpretation of the Complexities of the Quran] (1/42):
“وقد كان الناس قديما يقرؤون بلغاتهم كما أعلمتك، ثم خلف قوم بعد قوم من أهل الأمصار وأبناء العجم ليس لهم طبع اللغة، ولا علم التكلّف، فَهَفَوا في كثير من الحروف وزلّوا وقرؤوا بالشاذ وأخلُّوا، منهم رجل ستر الله عليه عند العوام بالصلاح، وقرّبه من القلوب بالدين.
"In the past, people used to recite [the Quran] in their own dialects, as I have informed you. Then, generations succeeded one another from the people of the cities and the non-Arabs who did not possess a natural disposition for the language, nor knowledge of its intricacies. Thus, they made many mistakes in the letters, mispronounced, and recited in unsanctioned ways. Amongst these was a man whom Allah concealed among the common folk due to his piety, and whom He made dear to their hearts due to his religiousness.
لم أر فيمن تتبعت وجوه قراءته أكثر تخليطا، ولا أشد اضطرابا منه؛ لأنه يستعمل في الحرف ما يدعه في نظيره، ثم يؤصّل أصلا ويخالف إلى غيره لغير ما علّة. ويختار في كثير من الحروف ما لا مخرج له إلا على طلب الحيلة الضعيفة.
In those whose recitation methods I have followed and examined, I have not seen anyone more confused or more troubled than him; because he employs in one letter what he omits in its counterpart, then establishes a rule and deviates to another without any valid reason. He often chooses in many of the letters what has no proper articulation except by resorting to weak tricks.
هذا إلى نبذه في قراءته مذاهب العرب وأهل الحجاز، فإفراطه في المد والهمزة والإشباع، وإفحاشه في الإضجاع والإدغام، وحمله المتعلمين على المركب الصعب، وتعسيره على الأمة ما يسره الله، وتضييقه ما فسحه.
Furthermore, he discards in his recitation the methods of the Arabs and the people of Hijaz, excessively prolonging [sounds] and using hamza and imalah, and he is excessive in his idgham and idraj, compelling learners to adopt complex combinations, making difficult for the Ummah what Allah has eased, and constricting what He has broadened.
ومن العجب أنه يقرئ الناس بهذه المذاهب، ويكره الصلاة بها! ففي أي موضع تستعمل هذه القراءة إن كانت الصلاة لا تجوز بها؟!
It is astonishing that he teaches people these methods, yet dislikes to pray using them! So, where should this recitation be used if it is not permissible in prayer?!
وكان ابن عيينة يرى لمن قرأ في صلاته بحرفه، أو ائتم بقراءته: أن يعيد.
Ibn Uyaynah believed that whoever recited in his prayer with his [the aforementioned man's] version, or followed him in prayer, should repeat [the prayer].
ووافقه على ذلك كثير من خيار المسلمين منهم بشر بن الحارث وأحمد بن حنبل.
Many of the best among the Muslims agreed with him, including Bishr al-Harith and Ahmad ibn Hanbal.
وقد شغف بقراءته عوامّ الناس وسوقهم، وليس ذلك إلا لما يرونه من مشقتها وصعوبتها، وطول اختلاف المتعلم إلى المقرئ فيها،
The common folk and the masses are fascinated with his recitation, but this is only because of the perceived difficulty and complexity it involves, and the length of time a learner needs to spend with the reciter.
فإذا رأوه قد اختلف في أمّ الكتاب عشرا، وفي مائة آية شهرا، وفي السبع الطّول حولا، ورأوه عند قراءته مائل الشّدقين، دارّ الوريدين، راشح الجبينين، توهّموا أن ذلك لفضيلةٍ في القراءة وحذق بها.
When they see someone differing over the Al-Fatiha for ten days, over a hundred verses for a month, and over the long surahs for a year, and observe him at recitation with his cheeks inclined, his veins throbbing, and his forehead sweating, they assume that this is due to some virtue in the recitation and his mastery of it."
وليس هكذا كانت قراءة رسول الله صلّى الله عليه وآله وسلّم، ولا خيار السلف ولا التابعين، ولا القرّاء العالمين، بل كانت قراءتهم سهلة رسلة“.
The recitation of the Prophet Muhammad, peace be upon him, his righteous predecessors, the followers, and the knowledgeable reciters was not like this; instead, their recitation was easy and flowing.”
2-وقال محمد بن قتيبة في [تأويل مشكل القرآن] (1/42):
Muhammad Ibn Qutaybah said in [Interpretation of the Complexities of the Quran] (1/42):
“وقد كان الناس قديما يقرؤون بلغاتهم كما أعلمتك، ثم خلف قوم بعد قوم من أهل الأمصار وأبناء العجم ليس لهم طبع اللغة، ولا علم التكلّف، فَهَفَوا في كثير من الحروف وزلّوا وقرؤوا بالشاذ وأخلُّوا، منهم رجل ستر الله عليه عند العوام بالصلاح، وقرّبه من القلوب بالدين.
"In the past, people used to recite [the Quran] in their own dialects, as I have informed you. Then, generations succeeded one another from the people of the cities and the non-Arabs who did not possess a natural disposition for the language, nor knowledge of its intricacies. Thus, they made many mistakes in the letters, mispronounced, and recited in unsanctioned ways. Amongst these was a man whom Allah concealed among the common folk due to his piety, and whom He made dear to their hearts due to his religiousness.
لم أر فيمن تتبعت وجوه قراءته أكثر تخليطا، ولا أشد اضطرابا منه؛ لأنه يستعمل في الحرف ما يدعه في نظيره، ثم يؤصّل أصلا ويخالف إلى غيره لغير ما علّة. ويختار في كثير من الحروف ما لا مخرج له إلا على طلب الحيلة الضعيفة.
In those whose recitation methods I have followed and examined, I have not seen anyone more confused or more troubled than him; because he employs in one letter what he omits in its counterpart, then establishes a rule and deviates to another without any valid reason. He often chooses in many of the letters what has no proper articulation except by resorting to weak tricks.
هذا إلى نبذه في قراءته مذاهب العرب وأهل الحجاز، فإفراطه في المد والهمزة والإشباع، وإفحاشه في الإضجاع والإدغام، وحمله المتعلمين على المركب الصعب، وتعسيره على الأمة ما يسره الله، وتضييقه ما فسحه.
Furthermore, he discards in his recitation the methods of the Arabs and the people of Hijaz, excessively prolonging [sounds] and using hamza and imalah, and he is excessive in his idgham and idraj, compelling learners to adopt complex combinations, making difficult for the Ummah what Allah has eased, and constricting what He has broadened.
ومن العجب أنه يقرئ الناس بهذه المذاهب، ويكره الصلاة بها! ففي أي موضع تستعمل هذه القراءة إن كانت الصلاة لا تجوز بها؟!
It is astonishing that he teaches people these methods, yet dislikes to pray using them! So, where should this recitation be used if it is not permissible in prayer?!
وكان ابن عيينة يرى لمن قرأ في صلاته بحرفه، أو ائتم بقراءته: أن يعيد.
Ibn Uyaynah believed that whoever recited in his prayer with his [the aforementioned man's] version, or followed him in prayer, should repeat [the prayer].
ووافقه على ذلك كثير من خيار المسلمين منهم بشر بن الحارث وأحمد بن حنبل.
Many of the best among the Muslims agreed with him, including Bishr al-Harith and Ahmad ibn Hanbal.
وقد شغف بقراءته عوامّ الناس وسوقهم، وليس ذلك إلا لما يرونه من مشقتها وصعوبتها، وطول اختلاف المتعلم إلى المقرئ فيها،
The common folk and the masses are fascinated with his recitation, but this is only because of the perceived difficulty and complexity it involves, and the length of time a learner needs to spend with the reciter.
فإذا رأوه قد اختلف في أمّ الكتاب عشرا، وفي مائة آية شهرا، وفي السبع الطّول حولا، ورأوه عند قراءته مائل الشّدقين، دارّ الوريدين، راشح الجبينين، توهّموا أن ذلك لفضيلةٍ في القراءة وحذق بها.
When they see someone differing over the Al-Fatiha for ten days, over a hundred verses for a month, and over the long surahs for a year, and observe him at recitation with his cheeks inclined, his veins throbbing, and his forehead sweating, they assume that this is due to some virtue in the recitation and his mastery of it."
وليس هكذا كانت قراءة رسول الله صلّى الله عليه وآله وسلّم، ولا خيار السلف ولا التابعين، ولا القرّاء العالمين، بل كانت قراءتهم سهلة رسلة“.
The recitation of the Prophet Muhammad, peace be upon him, his righteous predecessors, the followers, and the knowledgeable reciters was not like this; instead, their recitation was easy and flowing.”
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📜 Advice: Overcomplicating Quran Recitation was Rejected by the Imams of the Salaf (رحمهم الله) (3):
وقال ابن القيم رحمه الله في [إغاثة اللهفان] (1/161):
Ibn al-Qayyim, may Allah have mercy on him, mentioned in [Ighathat al-Lahfan] (1/161):
“وقال الخلال في الجامع: عن أبي عبد الله أنه قال: “لا أحب قراءة فلان”، يعني هذا الذي أشار إليه ابن قتيبة، وكرهها كراهية شديدة، وجعل يعجب من قراءته، وقال: “لا تعجبني؛ فإن كان رجل يقبل منك فانهه”.
"Al-Khallal reported in Al-Jami' from Abu Abdullah who said, 'I do not like so-and-so's recitation,' referring to the person mentioned by Ibn Qutaybah. He intensely disliked it and was amazed by his recitation and said, 'I do not like it; if there is a man who accepts it from you, forbid him.'"
وحكي عن ابن المبارك عن الربيع بن أنس: أنه نهاه عنها.
It was narrated from Ibn al-Mubarak from Rabee' ibn Anas that he forbade it.
وقال الفضل بن زياد: “إن رجلاً قال لأبي عبد الله: فما أترك من قراءته؟ قال: الإدغام، والكسر. ليس يُعرَف في لغة من لغات العرب”.
Al-Fadl ibn Ziyad said, "A man asked Abu Abdullah: What should I leave from his recitation? He replied: 'Idgham (merging) and breaking. These are not known in any of the Arab dialects.'"
وسأله عبد الله ابنه عنها فقال: “أكره الكسر الشديد والإضجاع”.
His son Abdullah asked him about it, and he said, "I dislike the excessive breaking and heavy merging."
وقال في موضع آخر: “إن لم يدغم ولم يضجع ذلك الإضجاع فلا بأس به”.
In another place, he said, "If there is no merging and heavy merging, then it is fine."
وسأله الحسن بن محمد بن الحارث: “أتكره أن يتعلم الرجل تلك القراءة؟”، قال: “أكرهه أشد كراهة، إنما هي قراءة محدثة”. وكرهها شديدًا حتى غضب.
Al-Hasan ibn Muhammad ibn al-Harith asked, "Do you dislike that a man learns that recitation?" He replied, "I extremely dislike it. It is an innovated recitation." He strongly disliked it to the point of anger.
وروى عنه ابن سنيد أنه سئل عنها فقال: “أكرهها أشد الكراهة”، قيل له: ما تكره منها؟ قال: “هي قراءة محدثة، ما قرأ بها أحد”.
Ibn Sunayd narrated from him that when asked about it, he said, "I extremely dislike it." When asked what he disliked about it, he said, "It is an innovated recitation that no one recited with."
وروى جعفر بن محمد عنه أنه سئل عنها فكرهها. وقال: “كرهها ابن إدريس”، وأراه قال: وعبد الرحمن بن مهدي. وقال: “ما أدري، أيش هذه القراءة؟” ثم قال: “وقراءتهم ليست تشبه كلام العرب”.
Ja'far ibn Muhammad narrated from him that he disliked it. He said, "Ibn Idris disliked it," and I think he said, "and Abd al-Rahman ibn Mahdi." He said, "I don't know, what is this recitation?" Then he said, "Their recitation does not resemble the speech of the Arabs."
وقال عبد الرحمن بن مهدي “لو صليت خلف من يقرأ بها لأعدت الصلاة”.
Abd al-Rahman ibn Mahdi said, "If I prayed behind someone who recited it, I would redo the prayer."
ونص أحمد رحمه الله على أنه يعيد. وعنه رواية أخرى: “أنه لا يعيد”.
Ahmad (رحمه الله) stipulated that one should redo the prayer. There is another narration from him that he would not redo it.
والمقصود: أن الأئمة كرهوا التنطع والغلو في النطق بالحرف.
The point is: The Imams disliked pretentiousness and exaggeration in pronouncing the letters.
ومن تأمل هدي رسول الله صلى الله تعالى وآله وسلم، وإقراره أهل كل لسان على قراءتهم تبين له أن التنطع والتشدق والوسوسة في إخراج الحروف ليس من سنته.
Whoever reflects on the guidance of the Messenger of Allah, may Allah bless him and grant him peace, and his approval for each language community to recite in their manner, will understand that pretentiousness, artificial pronunciation, and obsessiveness in the articulation of letters are not from his Sunnah.”
وقال ابن القيم رحمه الله في [إغاثة اللهفان] (1/161):
Ibn al-Qayyim, may Allah have mercy on him, mentioned in [Ighathat al-Lahfan] (1/161):
“وقال الخلال في الجامع: عن أبي عبد الله أنه قال: “لا أحب قراءة فلان”، يعني هذا الذي أشار إليه ابن قتيبة، وكرهها كراهية شديدة، وجعل يعجب من قراءته، وقال: “لا تعجبني؛ فإن كان رجل يقبل منك فانهه”.
"Al-Khallal reported in Al-Jami' from Abu Abdullah who said, 'I do not like so-and-so's recitation,' referring to the person mentioned by Ibn Qutaybah. He intensely disliked it and was amazed by his recitation and said, 'I do not like it; if there is a man who accepts it from you, forbid him.'"
وحكي عن ابن المبارك عن الربيع بن أنس: أنه نهاه عنها.
It was narrated from Ibn al-Mubarak from Rabee' ibn Anas that he forbade it.
وقال الفضل بن زياد: “إن رجلاً قال لأبي عبد الله: فما أترك من قراءته؟ قال: الإدغام، والكسر. ليس يُعرَف في لغة من لغات العرب”.
Al-Fadl ibn Ziyad said, "A man asked Abu Abdullah: What should I leave from his recitation? He replied: 'Idgham (merging) and breaking. These are not known in any of the Arab dialects.'"
وسأله عبد الله ابنه عنها فقال: “أكره الكسر الشديد والإضجاع”.
His son Abdullah asked him about it, and he said, "I dislike the excessive breaking and heavy merging."
وقال في موضع آخر: “إن لم يدغم ولم يضجع ذلك الإضجاع فلا بأس به”.
In another place, he said, "If there is no merging and heavy merging, then it is fine."
وسأله الحسن بن محمد بن الحارث: “أتكره أن يتعلم الرجل تلك القراءة؟”، قال: “أكرهه أشد كراهة، إنما هي قراءة محدثة”. وكرهها شديدًا حتى غضب.
Al-Hasan ibn Muhammad ibn al-Harith asked, "Do you dislike that a man learns that recitation?" He replied, "I extremely dislike it. It is an innovated recitation." He strongly disliked it to the point of anger.
وروى عنه ابن سنيد أنه سئل عنها فقال: “أكرهها أشد الكراهة”، قيل له: ما تكره منها؟ قال: “هي قراءة محدثة، ما قرأ بها أحد”.
Ibn Sunayd narrated from him that when asked about it, he said, "I extremely dislike it." When asked what he disliked about it, he said, "It is an innovated recitation that no one recited with."
وروى جعفر بن محمد عنه أنه سئل عنها فكرهها. وقال: “كرهها ابن إدريس”، وأراه قال: وعبد الرحمن بن مهدي. وقال: “ما أدري، أيش هذه القراءة؟” ثم قال: “وقراءتهم ليست تشبه كلام العرب”.
Ja'far ibn Muhammad narrated from him that he disliked it. He said, "Ibn Idris disliked it," and I think he said, "and Abd al-Rahman ibn Mahdi." He said, "I don't know, what is this recitation?" Then he said, "Their recitation does not resemble the speech of the Arabs."
وقال عبد الرحمن بن مهدي “لو صليت خلف من يقرأ بها لأعدت الصلاة”.
Abd al-Rahman ibn Mahdi said, "If I prayed behind someone who recited it, I would redo the prayer."
ونص أحمد رحمه الله على أنه يعيد. وعنه رواية أخرى: “أنه لا يعيد”.
Ahmad (رحمه الله) stipulated that one should redo the prayer. There is another narration from him that he would not redo it.
والمقصود: أن الأئمة كرهوا التنطع والغلو في النطق بالحرف.
The point is: The Imams disliked pretentiousness and exaggeration in pronouncing the letters.
ومن تأمل هدي رسول الله صلى الله تعالى وآله وسلم، وإقراره أهل كل لسان على قراءتهم تبين له أن التنطع والتشدق والوسوسة في إخراج الحروف ليس من سنته.
Whoever reflects on the guidance of the Messenger of Allah, may Allah bless him and grant him peace, and his approval for each language community to recite in their manner, will understand that pretentiousness, artificial pronunciation, and obsessiveness in the articulation of letters are not from his Sunnah.”
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📜 Advice: Overcomplicating Quran Recitation was Rejected by the Imams of the Salaf (رحمهم الله) (4):
قال الإمام أبو عمرو الداني رحمه الله في [التحديد في الإتقان والتجويد] (ص89):
Imam Abu Amr al-Dani, may Allah have mercy on him, said in [Al-Tahdid fi al-Itqan wa al-Tajweed] (p. 89):
باب ذكر الإفصاح عن مذاهب الأئمة في حد التحقيق ونهاية التجويد وما جاء عنهم من الكراهة في التجاوز عن ذلك.
Chapter on Elucidating the Opinions of the Imams Regarding the Limit of Precision and the Extent of Tajweed, and Their Reported Dislike for Exceeding That:
اعلموا أن التحقيق الوارد عن أئمة القراءة حدُّه أن توفى الحروف حقوقها، من المد: إن كانت ممدودة، ومن التمكين: إن كانت ممكنة، ومن الهمز: إن كانت مهموزة، ومن التشديد: إن كانت مشددة، ومن الإدغام: إن كانت مدغمة، ومن الفتح: إن كانت مفتوحة، ومن الإمالة: إن كانت ممالة، ومن الحركة: إن كانت متحركة ومن السكون: إن كانت مسكنة، من غير تجاوز ولا تعسف ولا إفراط ولا تكلف، على ما نبينه فيما بعد، إن شاء الله تعالى.
Know that the precision reported from the Imams of recitation entails fulfilling the rights of the letters, including (madd) prolongation in its proper place, tamkīn in its place, glottal stops if present, doubling if intensified, merging if applicable, opening if opened, imālah and harakah where warranted, and sukūn where applicable, without excess, arbitrariness, or overdoing, and without undue effort, as we will explain later, Allah willing.
فأما ما يذهب إليه بعض أهل الغباوة من أهل الأداء من الإفراط في التمطيط والتعسف في التفكيك والإسراف في إشباع الحركات وتلخيص السواكن، إلى غير ذلك من الألفاظ المستبشعة والمذاهب المكروهة فخارج عن مذاهب الأئمة وجمهور سلف الأمة، وقد وردت الآثار عنهم بكراهة ذلك، وبكيفية حقيقته“.اهـ
As for the approach taken by some ignorant performers who excessively stretch, arbitrarily dissect, and extravagantly saturate the movements and summarize the silences, among other ugly expressions and disliked methods, these are outside the practices of the Imams and the majority of the predecessors of the nation. Reports from them have conveyed their dislike for this, and its reality.”
وصلى الله على نبينا محمد وعلى آله وصحبه وسلم
And may Allah's peace and blessings be upon our Prophet Muhammad, and upon his family and companions.
ونسأل الله أن يهدي المسلمين لاتباع السنة وهدي السلف الصالح
And we ask Allah to guide the Muslims to follow the Sunnah and the guidance of the righteous predecessors.
Advice conveyed by Rabee' ibn Hadi Umair
7/5/1437 AH
قال الإمام أبو عمرو الداني رحمه الله في [التحديد في الإتقان والتجويد] (ص89):
Imam Abu Amr al-Dani, may Allah have mercy on him, said in [Al-Tahdid fi al-Itqan wa al-Tajweed] (p. 89):
باب ذكر الإفصاح عن مذاهب الأئمة في حد التحقيق ونهاية التجويد وما جاء عنهم من الكراهة في التجاوز عن ذلك.
Chapter on Elucidating the Opinions of the Imams Regarding the Limit of Precision and the Extent of Tajweed, and Their Reported Dislike for Exceeding That:
اعلموا أن التحقيق الوارد عن أئمة القراءة حدُّه أن توفى الحروف حقوقها، من المد: إن كانت ممدودة، ومن التمكين: إن كانت ممكنة، ومن الهمز: إن كانت مهموزة، ومن التشديد: إن كانت مشددة، ومن الإدغام: إن كانت مدغمة، ومن الفتح: إن كانت مفتوحة، ومن الإمالة: إن كانت ممالة، ومن الحركة: إن كانت متحركة ومن السكون: إن كانت مسكنة، من غير تجاوز ولا تعسف ولا إفراط ولا تكلف، على ما نبينه فيما بعد، إن شاء الله تعالى.
Know that the precision reported from the Imams of recitation entails fulfilling the rights of the letters, including (madd) prolongation in its proper place, tamkīn in its place, glottal stops if present, doubling if intensified, merging if applicable, opening if opened, imālah and harakah where warranted, and sukūn where applicable, without excess, arbitrariness, or overdoing, and without undue effort, as we will explain later, Allah willing.
فأما ما يذهب إليه بعض أهل الغباوة من أهل الأداء من الإفراط في التمطيط والتعسف في التفكيك والإسراف في إشباع الحركات وتلخيص السواكن، إلى غير ذلك من الألفاظ المستبشعة والمذاهب المكروهة فخارج عن مذاهب الأئمة وجمهور سلف الأمة، وقد وردت الآثار عنهم بكراهة ذلك، وبكيفية حقيقته“.اهـ
As for the approach taken by some ignorant performers who excessively stretch, arbitrarily dissect, and extravagantly saturate the movements and summarize the silences, among other ugly expressions and disliked methods, these are outside the practices of the Imams and the majority of the predecessors of the nation. Reports from them have conveyed their dislike for this, and its reality.”
وصلى الله على نبينا محمد وعلى آله وصحبه وسلم
And may Allah's peace and blessings be upon our Prophet Muhammad, and upon his family and companions.
ونسأل الله أن يهدي المسلمين لاتباع السنة وهدي السلف الصالح
And we ask Allah to guide the Muslims to follow the Sunnah and the guidance of the righteous predecessors.
Advice conveyed by Rabee' ibn Hadi Umair
7/5/1437 AH
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🖊️The great Imām, Abu Bakr Ibn Abil-Dunyā, closed his book Al ‘Uzlah on solitude and seclusion from the world’s trials with tremendous advice from Naṣr b. Yaḥyā b. Abī Kathīr (رحمهما الله), the son of a great scholar and a person of great wisdom. He said about seeking solace from the Qur’ān’s counsel in solitude:
“وَيَهِيجُ مِنْ حُبِّ الْخَلْوَةِ: خَوْفُ وُرُودِ الْفِتَنِ الَّتِي فِيهَا ذَهَابُ الدِّينِ، وَالشَّوْقُ إِلَى الْمَوْتِ خَوْفًا مِنْ أَنْ يُسْلَبَ الإِسْلامُ،
"From the love of solitude, there arises a fear of falling into trials that lead to the loss of religion and a longing for death for fear of being deprived of Islam.
وَيَهِيجُ مِنْ حُبِّ الْخَلْوَةِ: الْوَحْشَةُ مِنَ النَّاسِ، وَالاسْتِثْقَالُ لِكَلامِهِمْ، وَالأُنْسُ بِكَلامِ رَبِّ الْعَالَمِينَ وَهُوَ الْقُرْآنُ الَّذِي جَعَلَهُ اللَّهُ نُورًا وَشِفَاء لِلْمُؤْمِنِينَ وَحُجَّةً وَوَبَالا عَلَى الْمُنَافِقِينَ،
From the love of solitude also arises the feeling of estrangement from people, finding their speech burdensome. One finds comfort in the speech of the Lord of the Worlds, the Quran, which Allah has made a light and healing for the believers, and an argument against the hypocrites.
فَاجْعَلْهُ مَفْزَعَكَ الَّذِي إِلَيْهِ تَلْجَأُ، وَحِصْنَكَ الَّذِي بِهِ تَعْتَصِمُ، وَكَهْفَكَ الَّذِي إِلَيْهِ تَأْوِي، وَدَلِيلَكَ الَّذِي بِهِ تَهْتَدِي، وَشِعَارَكَ وَدِثَارَكَ وَمَنْهَجَكَ وَسَبِيلَكَ،
So, make it (i.e., the Qur’ān) your refuge to which you flee, your fortress by which you are protected, your cave to which you resort, your guide by which you are led, your banner, your covering, your methodology, and your path.
وَإِذَا الْتَبَسَتْ عَلَيْكَ الطُّرُقُ، وَاشْتَبَهَتْ عَلَيْكَ الأُمُورُ، وَصِرْتَ فِي حَيْرَةٍ مِنْ أَمْرِكَ، وَضَاقَ بِهَا صَدْرُكَ، فَارْجِعْ إِلَى عَجَائِبِ الْقُرْآنِ الَّذِي لا حَيْرَةَ فِيهِ،
When paths become confused, matters become unclear, you find yourself perplexed about your affair, and your chest becomes constricted, then return to the wonders of the Quran, in which there is no confusion.
فَقِفْ عَلَى دَلائِلِهِ مِنَ التَّرْغِيبِ وَالتَّرْهِيبِ وَالْوَعْدِ وَالْوَعِيدِ وَالتَّشْوِيقِ، وَإِلَى مَا نَدَبَ اللَّهُ إِلَيْهِ الْمُؤْمِنِينَ مِنَ الطَّاعَةِ وَتَرْكِ الْمَعْصِيَةِ،
Abide by its guideposts of encouragement and warning, divine promise and threat, and enticement, and adhere to what Allah has urged the believers to do: obey Him and abstain from disobedience.
فَإِنَّكَ تَخْرُجُ مِنْ حَيْرَتِكَ، وَتَرْجِعُ عَنْ جَهَالَتِكَ، وَتَأْنَسُ بَعْدَ وَحْدَتِكَ، وَتَقْوَى بَعْدَ ضَعْفِكَ،
For then, you will emerge from your perplexity, return from your ignorance, find companionship after your loneliness, and gain strength after your weakness.
فَلْيَكُنْ دَلِيلَكَ دُونَ الْمَخْلُوقِينَ، تَفُزْ مَعَ الْفَائِزِينَ،
Let it be your guide apart from all of creation, you will succeed with those who succeed.
وَلا تَهُذَّهُ كَهَذِّ الشِّعْرِ، وَقِفْ عِنْدَ عَجَائِبِه، وَمَا أَشْكَلَ عَلَيْكَ، فَرُدَّهُ إِلَى عَالِمِهِ، وَلا قُوَّةَ إِلا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ “.
Do not recite it as the recitation of poetry, pause at its wonders, and whatever is unclear to you, refer it back to its Knower, and there is no strength except in Allah, the Most High, the Great."
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🖊️ Ibn al Qayyim (رحمه الله) said in Al Fawā’id:
"إذا أردتَ الانتفاعَ بالقرآن فاجمعْ قلبك عند تلاوته وسماعه، وألْقِ سمعَك، واحضُرْ حُضورَ من يخاطبه به من تكلم به سبحانه منه إليه؛ فإنه خطابٌ منه لك على لسان رسوله:
“If you want to benefit from the Qur'an, gather your heart when reciting and listening to it, and give your full attention, and be present as if Allah Himself is addressing you through it on the tongue of His Messenger:
قال تعالى: ﴿إِنَّ فِي ذَلِكَ لَذِكْرَى لِمَنْ كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ (٣٧)﴾ [ق: ٣٧].
Allah says, "Indeed, in that is a reminder for whoever has a heart or who listens while he is present [Qaf: 37]."
وذلك أنَّ تمام التأثير لمَّا كان موقوفًا على مُؤثِّرٍ مُقْتَضٍ، ومحلٍّ قابل، وشرطٍ لحصول الأثرِ، وانتفاء المانع الذي يمنعُ منه،
This is because the full effect depends on an (1.) effective cause, (2.) a receptive subject, (3.) a condition for the occurrence of the effect, and (4.) the absence of any impediment that prevents it.
تضمَّنَتِ الآيةُ بيانَ ذلك كلِّه بأوجز لفظٍ وأبينِهِ وأدلِّه على المُراد.
The verse succinctly and clearly encompasses all these aspects in the briefest and most precise words to convey the intended meaning.
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🖊️ Ibn al Qayyim then explains these four stipulations one by one:
فقولُه: ﴿إِنَّ فِي ذَلِكَ لَذِكْرَى﴾: إشارةٌ إلى ما تقدَّمَ من أول السورةِ إلى ها هنا، وهذا هو المؤثِّرُ.
1️⃣ So His statement, "Indeed, in that is a reminder," points to what was mentioned from the beginning of the Surah up to this point, and this is the cause.
وقولُه: ﴿لِمَنْ كَانَ لَهُ قَلْبٌ﴾: فهذا هو المحلُّ القابلُ، والمرادُ به القلبُ الحيُّ الذي يَعْقِلُ عن الله؛ كما قال تعالى: ﴿إِنْ هُوَ إلا ذِكْرٌ وَقُرْآنٌ مُبِينٌ (٦٩) لِيُنْذِرَ مَنْ كَانَ حَيًّا﴾ [يس: ٦٩ - ٧٠]؛ أي: حيَّ القلبِ.
2️⃣ And His statement, "for whoever has a heart" refers to the receptive subject, meaning a living heart that understands from Allah, as Allah says, "It is but a reminder and a clear Qur'an to warn whoever is alive [Ya-Sin: 69-70]," that is, one with a living heart.
وقوله: ﴿أَوْ أَلْقَى السَّمْعَ﴾، أي: وجَّه سمعَه وأصغَى حاسَّةَ سمعِهِ إلى ما يُقال له، وهذا شرطُ التأثُّر بالكلام.
3️⃣ And His saying, "or who listens," means directing his hearing and focusing his sense of hearing on what is being said to him, and this is the condition for being affected by the speech.
وقوله: ﴿وَهُوَ شَهِيدٌ (٣٧)﴾، أي: شاهدُ القلبِ حاضرٌ غيرُ غائبٍ. قال ابن قتيبة: استمعَ كتاب الله، وهو شاهدُ القلب والفهم، ليس بغافلٍ ولا ساهٍ. وهو إشارةٌ إلى المانع من حصول التأثير، وهو سهوُ القلب وغيبتُه عن تعقُّلِ ما يُقال له والنظرِ فيه وتأمُّلِه.
4️⃣ And His saying, "while he is present [minded]," means with a heart that is attentive and not absent. Ibn Qutaybah said: ‘He listens to the Book of Allah with a heart and understanding that is present, not neglectful or distracted.’ This points to what prevents the effect, which is the heedlessness and absence of the heart from understanding, considering, and reflecting on what is being said to it.
فإذا حصل المؤثِّرُ وهو القرآنُ، والمحلُّ القابلُ وهو القلبُ الحيُّ، ووُجِد الشرطُ وهو الإصغاءُ، وانتفى المانعُ وهو اشتغالُ القلبِ وذهولُه عن معنى الخطاب وانصرافُه عنه إلى شيءٍ آخر؛ حَصَل الأثرُ وهو الانتفاعُ والتذكُّرُ".
Thus, when the cause, which is the Qur'an, and the receptive subject, which is the living heart, are present, and the condition, which is attentiveness, is met, and the impediment, which is the preoccupation and distraction of the heart from the meaning of the addressed message, is absent, then the effect, which is benefit and remembrance, occurs.”
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Allah تعالى said:
﴿وَأَيُّوبَ إِذْ نَادَى رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ (٨٣)﴾ [الأنبياء: ٨٣]
"And [mention] Job, when he called to his Lord, 'Indeed, adversity has touched me, and you are the Most Merciful of the merciful'" (Al Anbiyā’ 21:83)
🖊️Ibn al Qayyim (رحمه الله) said in Al Fawā’id:
جمع في هذا الدعاء بين: حقيقة التوحيد، وإظهار الفقر والفاقة إلى ربه، ووجود طعم المحبة في التملُّق له، والإقرار له بصفة الرحمة، وأنه أرحم الراحمين، والتوسل إليه بصفاته سبحانه، وشدة حاجته هو وفقره.
“This supplication encapsulates: [1] the reality of monotheism, [2] showing a sense of poverty and neediness towards his Lord, [3] the presence of the delight of love in pleading to Him, [4] the acknowledgment of Allah’s attribute of mercy, affirming that He is the Most Merciful of the merciful, and [5] appealing to Him through His attributes along with the supplicant’s extreme need and poverty.
ومتى وجدَ المبتلى هذا كُشِفتْ عنه بلواه.
When the afflicted person displays these qualities in their supplication, their trial is lifted.”
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Allah (تعالى) says:
-{ قُل لَّن يُصِيبَنَا إِلَّا مَا كَتَبَ اللَّهُ لَنَا }-
"Say, 'Nothing will afflict us except what Allah has decreed for us'". (Al-Tawbah: 51)
Al-Raghib commented:
« عبَّر بقوله: "لنا" ولم يقل: "علينا"
تنبيهًا على أنَّ الذي يُصيبنا نَعدُّه نعمة لا نقمة ».
"He used the term 'for us' and not 'against us' to indicate that we should consider what afflicts us as a blessing, not a curse."
[This interpretation is mentioned by Al-Hafidh in "Fath al-Bari" (11/626).]
Al-Biqa’i (رحمه الله) said:
ولَمّا كانَ قَضاءُ اللَّهِ كُلُّهُ خَيْرًا لِلْمُؤْمِنِ إنْ أصابَتْهُ سَرّاءُ شَكَرَ وإنْ أصابَتْهُ ضَرّاءُ صَبَرَ، عَبَّرَ بِاللّامِ فَقالَ: ﴿لَنا﴾ أيْ: لا يَقْدِرُ عَلى رَدِّهِ عَنّا إلّا هو سُبْحانَهُ:
Since the decree of Allah is all good for the believer—if prosperity befalls them, they give thanks, and if adversity strikes, they are patient—He expressed it with 'for us,' meaning no one can avert it from us but Him, Exalted is He:
﴿هُوَ﴾ أيْ: وحْدَهُ ﴿مَوْلانا﴾ أيِ: القَرِيبُ مِنّا الَّذِي يَلِي جَمِيعَ أُمُورِنا، لا قَرِيبَ مِنّا سِواهُ، فَلَوْ أرادَ لَدَفَعَ عَنّا كُلَّ مُصِيبَةٍ؛ لِأنَّهُ أقْرَبُ إلَيْنا مِنها، لا تَصِلُ إلَيْنا بِدُونِ عِلْمِهِ وهو قادِرٌ،
'He' meaning only He 'is our Protector,' the One close to us who oversees all our affairs, with no one closer to us than Him. If He wished, He could avert every misfortune because He is closer to us than it, nothing reaches us without His knowledge, and He is capable.
فَنَحْنُ نَعْلَمُ أنَّ لَهُ في ذَلِكَ لَطِيفُ سَرِيرَةٍ تَتَضاءَلُ دُونَها ثَواقِبُ الأفْكارِ وتَخْسَأُ عَنِ الإحاطَةِ بِتَحْقِيقِها نَوافِذُ الأبْصارِ فَنَحْنُ لا نَتَّهِمُهُ في قَضائِهِ لِأنّا قَدْ تَوَكَّلْنا عَلَيْهِ وفَوَّضْنا أُمُورَنا إلَيْهِ، والمُوَكِّلُ لا يَتَّهِمُ الوَكِيلَ
We know that in His decree is subtle kindness, beneath which the intensity of thoughts diminish and the insight of vision fails to grasp, so we do not accuse Him in His decree because we have relied upon Him and entrusted our affairs to Him, and one who entrusts does not suspect the trustee.
﴿وعَلى اللَّهِ﴾ أيِ: المَلِكِ الأعْلى لا غَيْرَهُ ﴿فَلْيَتَوَكَّلِ المُؤْمِنُونَ﴾ أيْ: كُلُّهم تَوَكُّلًا عَظِيمًا جازِمًا لا مَعْدِلَ عَنْهُ، فالفَيْصَلُ بَيْنَ المُؤْمِنِ والكافِرِ هو إسْلامُ النَّفْسِ إلَيْهِ وحْدَهُ بِلا اعْتِراضٍ عَلَيْهِ يُقَلِّبُها كَيْفَ يَشاءُ ويَحْكُمُ فِيها بِما يُرِيدُ.
'And upon Allah' meaning the Supreme King, none other, 'let the believers rely' meaning all of them should rely with absolute and unwavering trust, for the distinction between the believer and the disbeliever is the submission of the self to Him alone, without any objection, letting Him alter it as He wishes and rule it as He wills.”
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Allah (عز وجل) said:
{قُلْ لَنْ يُصِيبَنَا إِلَّا مَا كَتَبَ اللَّهُ لَنَا هُوَ مَوْلَانَا وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ} [التوبة: 51]
Say: "Nothing shall ever happen to us except what Allah has ordained for us. He is our Mawla (Lord, Protector and Supporter)." And in Allah let the believers put their trust.” [At-Tawbah: 51]
The Tabi'i, Muslim bin Yasar (رحمه الله) said:
«الكَلَامُ فِي القَدَرِ وَادِيَانِ عَرِيضَانِ، يَهْلِكُ النَّاس، لَا يُدْرَكُ غَوْرَهُمَا.
"Speaking about predestination (Qadar) is like two vast valleys that people perish in without comprehending their depths.
فَاعْمَلْ عَمَلَ رَجُلٍ يَعْلَمُ أَنَّهُ لَا يُنْجِيهِ إِلَّا عَمَلُهُ،وَتَوَكَّلْ تَوَكُّلَ رَجُلٍ يَعْلَمُ أَنَّهُ لَا يُصِيبُهُ إِلَّا مَا كَتَبَ اللَّهُ لَهُ».
So, act as a man who knows that nothing will save him except his deeds,
and trust (in Allah) as a man does who knows that nothing will befall him except what Allah has written for him."
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🔘Allah (ﷻ) said:
﴿ ٱلشَّیۡطَـٰنُ یَعِدُكُمُ ٱلۡفَقۡرَ وَیَأۡمُرُكُم بِٱلۡفَحۡشَاۤءِۖ وَٱللَّهُ یَعِدُكُم مَّغۡفِرَةࣰ مِّنۡهُ وَفَضۡلࣰاۗ وَٱللَّهُ وَ ٰسِعٌ عَلِیمࣱ﴾
“Satan threatens you with poverty and commands you to immorality, while Allah promises you forgiveness from Him and bounty. And Allah is all-Encompassing and all-Knowing.” [Surah Al-Baqarah: 268]
لَيْسَ لِلشَّيْطَانِ سِلَاحٌ عَلَى الإِنْسَانِ مِثْلُ خَوْفِ الفَقْرِ، فَإِذَا قَبِلَ ذَلِكَ مِنْهُ أَخَذَ فِي البَاطِلِ وَمَنَعَ مِنَ الحَقِّ وَتَكَلَّمَ بِالْهَوَى وَظَنَّ بِرَبِّهِ السُّوءَ، وَهُوَ مِنْ أَعْظَمِ الآفَاتِ عَلَى الدِّينِ.
“Satan has no weapon against a person like the fear of poverty. When someone accepts that from him, they start engaging in falsehood, withholding from the truth, speaking based on desires, and thinking ill of their Lord. This is one of the greatest afflictions upon religion.”
ما غَلَبَنِي ابنُ آدَمَ فَلَنْ يَغْلِبَنِي فِي ثَلَاثٍ، آمُرُهُ أَنْ يَأْخُذَ المَالَ مِنْ غَيْرِ حَقِّهِ وَيُنْفِقَهُ فِي غَيْرِ حَقِّهِ وَيَمْنَعَهُ مِنْ مُسْتَحِقِّهِ.
“The son of Adam will never overpower me in three things: I command him to take wealth unjustly, to spend it unjustly, and to withhold it from those who are deserving of it.”
🖊️ Imam Burhan Al-Dīn al Biqā’ī (d. 885 AH رحمه الله) said:
كَأنَّهُ قالَ: هَذا ما لا يُشَكُّ فِيهِ فَما لِلنُّفُوسِ لا تُوجَدُ غالِبًا إلّا شَحِيحَةً بِالإنْفاقِ-:
It is as if Allah (ﷻ) is saying [in the verse]: This [the reward of spending mentioned in the previous verse] is something that is not to be doubted, so why do souls not usually act except with stinginess in spending?
﴿الشَّيْطانُ﴾ أيِ الَّذِي اسْمُهُ أسْوَأُ الأسْماءِ، فَإنَّهُ يَقْتَضِي الهَلاكَ والبُعْدَ، وأحَدُ الوَصْفَيْنِ كافٍ في مُجانَبَتِهِ فَكَيْفَ إذا اجْتَمَعا!
[The reason is:] “Satan”—the one whose name is the worst of names, as it implies destruction and distance (from Allah’s mercy). Either of these characteristics alone would be enough to warrant avoiding him, so how much more so when both are combined!
﴿يَعِدُكُمُ الفَقْرَ﴾ المانِعَ مِنَ الإنْفاقِ. قالَ الحَرالِّيُّ: الَّذِي لِخَوْفِهِ تَقاطَعَ أهْلُ الدُّنْيا وتَدابَرُوا وحَرَصُوا وادَّخَرُوا.
He threatens you with poverty—the poverty that prevents one from spending. Al-Harali said: It is this fear of poverty that causes the people of the world to sever ties, turn against one another, become greedy, and hoard wealth.
وكُلُّ ذَلِكَ لا يُزِيلُ الفَقْرَ، كُلُّ حَرِيصٍ فَقِيرٌ ولَوْ مَلَكَ الدُّنْيا، وكُلُّ مُقْتَنِعٍ غَنِيٌّ،
Yet none of this removes poverty. Every greedy person is poor, even if he owns the whole world, while every content person is wealthy.
ومِن حَقِّ مَن كانَ عَبْدًا لِغَنِيٍّ أنْ يَتَحَقَّقَ أنَّهُ غَنِيٌّ بغنى سَيِّدِهِ،
It is rightful of anyone who is a servant to the One who is wealthy to realize that He is the One who enriches His servant.
فَفي خَوْفِ الفَقْرِ إباقُ العَبْدِ عَنْ رَبِّهِ؛ والفَقْرُ فَقْدُ ما إلَيْهِ الحاجَةُ في وقْتٍ مِن قِيامِ المَرْءِ في ظاهِرِهِ وباطِنِهِ. انْتَهى.
Fear of poverty is like a slave fleeing from his Master; true poverty is the loss of what is needed at a particular time for the maintenance of a person, both outwardly and inwardly.” End of the quote.
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Ibn al Qayyim (d. 751 AH رحمه الله) said about abiding by Allah’s covenant and maintaining ties Allah has commanded:
”فَوَصَفَهُمْ بِالْوَفَاءِ بِعَهْدِهِ الَّذِي عَاهَدَهُمْ عَلَيْهِ، وَذَلِكَ يَعُمُّ أَمْرَهُ وَنَهْيَهُ الَّذِي عَهِدَهُ إِلَيْهِمْ بَيْنَهُ وَبَيْنَهُمْ، وَبَيْنَهُمْ وَبَيْنَ خَلْقِهِ.
He described them as loyal to the covenant He established with them, which encompasses His commands and prohibitions, the agreement between them and Himself, and the bond that connects them to His creation.
ثُمَّ أَخْبَرَ عَنْ اِسْتِمْرَارِهِمْ بِالْوَفَاءِ بِهِ بِأَنَّهُ لَا يَقَعُ مِنْهُمْ نَقْضُهُ.
Then, He informed us of their continuous adherence to this covenant, stating that they do not break it.
ثُمَّ وَصَفَهُمْ بِأَنَّهُمْ يَصِلُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ، وَيَدْخُلُ فِي هَذَا ظَاهِرُ الدِّينِ وَبَاطِنُهُ وَحَقُّ اللَّهِ وَحَقُّ خَلْقِهِ، فَيَصِلُونَ مَا بَيْنَهُمْ وَبَيْنَ رَبِّهِمْ بِعُبُودِيَّتِهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَالْقِيَامِ بِطَاعَتِهِ وَالْإِنَابَةِ إِلَيْهِ وَالتَّوَكُّلِ عَلَيْهِ وَحُبِّهِ وَخَوْفِهِ وَرَجَائِهِ، وَالتَّوْبَةِ إِلَيْهِ وَالِاسْتِكَانَةِ لَهُ، وَالْخُضُوعِ وَالذُّلِّ لَهُ وَالِاعْتِرَافِ لَهُ بِنِعْمَتِهِ وَشُكْرِهِ عَلَيْهَا، وَالْإِقْرَارِ بِالْخَطِيئَةِ وَالِاسْتِغْفَارِ مِنْهَا. فَهَذِهِ هِيَ الْوُصْلَةُ بَيْنَ الْعَبْدِ وَالرَّبِّ، وَقَدْ أَمَرَ اللَّهُ بِهَذِهِ الْأَسْبَابِ الَّتِي بَيْنَهُ وَبَيْنَ عَبْدِهِ أَنْ تُوصَلَ.
Then, He described them as those who uphold the ties that Allah has commanded to be preserved. This includes both the outward and inward aspects of the religion, encompassing Allah's rights and the rights of His creation. They nurture their connection with their Lord through exclusive servitude, obedience, turning to Him, reliance on Him, love, fear, and hope in Him, repentance, submission, humility before Him, acknowledgment of His blessings, gratitude for them, admission of sins, and seeking His forgiveness. This defines the relationship between the servant and the Lord, and Allah has mandated that these means of connection between Him and His servant be upheld.
وَأَمَرَ أَنْ يُوصَلَ مَا بَيْنَنَا وَبَيْنَ رَسُولِهِ بِالْإِيمَانِ بِهِ، وَتَصْدِيقِهِ وَتَحْكِيمِهِ فِي كُلِّ شَيْءٍ، وَالرِّضَا بِحُكْمِهِ وَالتَّسْلِيمِ لَهُ، وَتَقْدِيمِ مَحَبَّتِهِ عَلَى مَحَبَّةِ النَّفْسِ وَالْوَلَدِ وَالْوَالِدِ وَالنَّاسِ أَجْمَعِينَ؛ فَدَخَلَ فِي ذَلِكَ الْقِيَامُ بِحَقِّهِ وَحَقِّ رَسُولِهِ.
He also commanded that the ties between us and His Messenger be upheld through belief in him, affirming him, making him the final authority in all matters, being content with his judgment, submitting to him, and prioritizing love for him above love for oneself, one's children, parents, and all people. This also includes honoring the rights of both him and the Messenger.
[continued…]
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[FULFILLING ALLAH'S COVENANT: Maintaing the Ties Allah Has Commanded (2)]
وَأَمَرَ أَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الْوَالِدَيْنِ وَالْأَقْرَبِينَ بِالْبِرِّ وَالصِّلَةِ، فَإِنَّهُ أَمَرَ بِبِرِّ الْوَالِدَيْنِ وَصِلَةِ الْأَرْحَامِ، وَذَلِكَ مِمَّا أَمَرَ بِهِ أَنْ يُوصَلَ.
He urged us to maintain our connections with parents and close relatives through kindness and nurturing relationships, just as He has instructed us to treat our parents with compassion and uphold the family bonds that He commanded.
وَأَمَرَ أَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الزَّوْجَاتِ بِالْقِيَامِ بِحُقُوقِهِنَّ وَمُعَاشَرَتِهِنَّ بِالْمَعْرُوفِ.
He urged us to uphold the bonds with our spouses by honoring their rights and treating them with kindness.
وَأَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الْأَرِقَّاءِ بِأَنْ نُطْعِمَهُمْ مِمَّا نَأْكُلُ، وَنَكْسُوَهُمْ مِمَّا نَلْبَسُ، وَلَا نُكَلِّفَهُمْ فَوْقَ طَاقَتِهِمْ.
He commanded that we preserve the bonds between us and our servants by sharing our food, providing our clothing, and avoiding any burdens beyond their capacity.
وَأَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الْجَارِ الْقَرِيبِ وَالْبَعِيدِ بِمُرَاعَاةِ حَقِّهِ وَحِفْظِهِ فِي نَفْسِهِ وَمَالِهِ وَأَهْلِهِ بِمَا نَحْفَظُ بِهِ نُفُوسَنَا وَأَهْلِينََا وَأَمْوَالَنَا.
وَأَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الرَّفِيقِ فِي السَّفَرِ وَالْحَضَرِ.
He commanded that we maintain our ties with our neighbors, both near and far, by respecting their rights and safeguarding their lives/well-being, wealth, and families, just as we protect ourselves, our families, and our wealth. He ordered that we uphold the connections between us and our companions in travel and residence.
وَأَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ عُمُومِ النَّاسِ بِأَنْ نَأْتِيَ إِلَيْهِمْ مَا نُحِبُّ أَنْ يَأْتُوهُ إِلَيْنَا.
He instructed us to maintain our connections with everyone by treating others as we would like to be treated.
وَأَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الْحَفَظَةِ الْكِرَامِ الْكَاتِبِينَ بِأَنْ نُكْرِمَهُمْ وَنَسْتَحِيَ مِنْهُمْ كَمَا يَسْتَحِي الرَّجُلُ مِنْ جَلِيسِهِ وَمَنْ هُوَ مَعَهُ مِمَّنْ يُجِلُّهُ وَيُكْرِمُهُ“.
He urged us to maintain our connections with the esteemed recording angels by honoring and being mindful of them, just as one is considerate of a respected companion.
فَهَذَا كُلُّهُ مِمَّا أُمِرَ بِهِ أَنْ يُوصَلَ.
This all falls under the ties that must be maintained.”
وَأَمَرَ أَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الْوَالِدَيْنِ وَالْأَقْرَبِينَ بِالْبِرِّ وَالصِّلَةِ، فَإِنَّهُ أَمَرَ بِبِرِّ الْوَالِدَيْنِ وَصِلَةِ الْأَرْحَامِ، وَذَلِكَ مِمَّا أَمَرَ بِهِ أَنْ يُوصَلَ.
He urged us to maintain our connections with parents and close relatives through kindness and nurturing relationships, just as He has instructed us to treat our parents with compassion and uphold the family bonds that He commanded.
وَأَمَرَ أَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الزَّوْجَاتِ بِالْقِيَامِ بِحُقُوقِهِنَّ وَمُعَاشَرَتِهِنَّ بِالْمَعْرُوفِ.
He urged us to uphold the bonds with our spouses by honoring their rights and treating them with kindness.
وَأَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الْأَرِقَّاءِ بِأَنْ نُطْعِمَهُمْ مِمَّا نَأْكُلُ، وَنَكْسُوَهُمْ مِمَّا نَلْبَسُ، وَلَا نُكَلِّفَهُمْ فَوْقَ طَاقَتِهِمْ.
He commanded that we preserve the bonds between us and our servants by sharing our food, providing our clothing, and avoiding any burdens beyond their capacity.
وَأَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الْجَارِ الْقَرِيبِ وَالْبَعِيدِ بِمُرَاعَاةِ حَقِّهِ وَحِفْظِهِ فِي نَفْسِهِ وَمَالِهِ وَأَهْلِهِ بِمَا نَحْفَظُ بِهِ نُفُوسَنَا وَأَهْلِينََا وَأَمْوَالَنَا.
وَأَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الرَّفِيقِ فِي السَّفَرِ وَالْحَضَرِ.
He commanded that we maintain our ties with our neighbors, both near and far, by respecting their rights and safeguarding their lives/well-being, wealth, and families, just as we protect ourselves, our families, and our wealth. He ordered that we uphold the connections between us and our companions in travel and residence.
وَأَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ عُمُومِ النَّاسِ بِأَنْ نَأْتِيَ إِلَيْهِمْ مَا نُحِبُّ أَنْ يَأْتُوهُ إِلَيْنَا.
He instructed us to maintain our connections with everyone by treating others as we would like to be treated.
وَأَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الْحَفَظَةِ الْكِرَامِ الْكَاتِبِينَ بِأَنْ نُكْرِمَهُمْ وَنَسْتَحِيَ مِنْهُمْ كَمَا يَسْتَحِي الرَّجُلُ مِنْ جَلِيسِهِ وَمَنْ هُوَ مَعَهُ مِمَّنْ يُجِلُّهُ وَيُكْرِمُهُ“.
He urged us to maintain our connections with the esteemed recording angels by honoring and being mindful of them, just as one is considerate of a respected companion.
فَهَذَا كُلُّهُ مِمَّا أُمِرَ بِهِ أَنْ يُوصَلَ.
This all falls under the ties that must be maintained.”
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This explanation of Ibn al Qayyim touches on every facet of the religion. Contemplate verse 27 in Surah al-Baqarah and its counterpart in Surah al-Ra’d (20). It conveys the overarching theme of loyalty to Allah's covenant. It recounts the story of this covenant, emphasizing Adam's expulsion from the Garden and the promise made to him and his descendants. Allah then illustrates the failures of the largest nation before our Ummah, Banu Israeel, recounting over thirty instances of how they violated their covenant. In the second half of Surah al-Baqarah, Allah offers detailed guidance for the Muslim Ummah to uphold their covenant and to avoid following in the footsteps of those who came before them.
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In the second half of Surah Al Baqarah (246-252) Allah recounted the story of King Saul, David, & Goliath.
Imam Al-Sa’dī (d. 1376 AH) said:
“In this story, there are many signs and lessons for those who possess understanding.
(1.) Among them is that when people of unity, authority, and decision-making come together to deliberate on the best course for their affairs, understand it, and then act upon it, this becomes the greatest cause for their progress and the fulfillment of their objectives. This is evident from the case of these elders who consulted their prophet about appointing a king under whom they could unite, end their division, and establish obedience to him.
(2.) Another lesson is that the truth, whenever it is challenged and met with doubts, only becomes clearer and more distinct, leading to complete certainty. This was the case when they objected to Ṭālūt’s right to kingship, and they were provided with answers that brought conviction and dispelled doubts.
(3.) Additionally, knowledge and wisdom, when combined with the power to implement them, constitute the perfection of leadership. Conversely, the absence of either—or both—leads to its deficiency and harm.
(4.) Another lesson is that reliance on oneself leads to failure and defeat, whereas seeking help from Allah, showing patience, and turning to Him is the cause of victory. This can be seen in their initial words to their prophet: ‘And why should we not fight in the cause of Allah while we have been driven out of our homes and our children?’ (Qur’an 2:246). However, the outcome of this attitude was that when fighting was prescribed for them, they turned away. In contrast, when they later confronted Jālūt and his army, they prayed: ‘Our Lord, pour upon us patience, make our steps firm, and grant us victory over the disbelieving people.’ (Qur’an 2:250), after which they defeated them by the permission of Allah.
(5.) Another lesson is that it is part of Allah’s wisdom to distinguish the wicked from the good, the truthful from the false, and the patient from the cowardly. He does not leave people mixed together unclearly except that he makes distinctions.
(6.) Furthermore, from Allah’s mercy and established practice is that He repels the harm of disbelievers and hypocrites through the believers who fight in His cause. Were it not for this, the earth would become corrupted due to the dominance of disbelief and its symbols over it.”
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Day 3 Reading: Surah Āl ‘Imrān
Sūrah Āl ʿImrān, the third chapter of the Qur’ān, was revealed primarily in Madinah and serves as a continuation of the themes established in Sūrah al-Baqarah, particularly regarding divine guidance and the responsibilities of the Muslim ummah.
The sūrah begins by addressing Ahlul Kitāb, especially the Christians, refuting their theological errors concerning ʿĪsā (عليه السلام) and reaffirming Allah’s oneness. It highlights their covenant violations, warning believers against falling into similar failings.
The second half shifts focus to the Battle of Uḥud, drawing lessons about obedience, patience, and reliance on Allah.
The Sūrah reinforces monotheism, divine authority, and the necessity of steadfastness in faith throughout.
This Sūrah features pivotal theological and legal discussions, including the verses on Muhkam and Mutashābih, the verse of Mubāhalah, and the emphasis on Allah’s supreme authority. It concludes with a command for perseverance in faith, tying back to its opening supplication for steadfastness. The overarching message of Sūrah Āl ʿImrān is the establishment of tawḥīd and the responsibilities of divine legislation, particularly in upholding justice, truth, and dedication to Allah’s commands.
Sūrah Āl ʿImrān, the third chapter of the Qur’ān, was revealed primarily in Madinah and serves as a continuation of the themes established in Sūrah al-Baqarah, particularly regarding divine guidance and the responsibilities of the Muslim ummah.
The sūrah begins by addressing Ahlul Kitāb, especially the Christians, refuting their theological errors concerning ʿĪsā (عليه السلام) and reaffirming Allah’s oneness. It highlights their covenant violations, warning believers against falling into similar failings.
The second half shifts focus to the Battle of Uḥud, drawing lessons about obedience, patience, and reliance on Allah.
The Sūrah reinforces monotheism, divine authority, and the necessity of steadfastness in faith throughout.
This Sūrah features pivotal theological and legal discussions, including the verses on Muhkam and Mutashābih, the verse of Mubāhalah, and the emphasis on Allah’s supreme authority. It concludes with a command for perseverance in faith, tying back to its opening supplication for steadfastness. The overarching message of Sūrah Āl ʿImrān is the establishment of tawḥīd and the responsibilities of divine legislation, particularly in upholding justice, truth, and dedication to Allah’s commands.
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🖊️Imam al-Sa’dī (d. 1376 -رحمه الله-) outlines four essential benefits of mutual consultation:
"And consult them on the matter"—referring to issues that require consultation, consideration, and thought. In consultation, there are countless benefits, both religious and worldly:
If Allah instructs His Messenger ﷺ—who is the most complete in intellect, the broadest in knowledge, and the best in opinion—"And consult them on the matter," what can be said about others?
Then Allah, the Exalted, said: "And when you have made a decision"—that is, after considering a matter that requires consultation—"then place your trust in Allah." This signifies relying on Allah’s power and strength while relinquishing your own.
"Indeed, Allah loves those who rely upon Him and seek refuge in Him. "
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A Core Theme of Surah al-Tawbah is repentance, as indicated by its name and mentioned throughout the Surah. Another core theme is the denoscription of the hypocrites. The connection between the two: Although they are the worst of creation, Allah invited them to His mercy on the condition that they repent.
The section describing them begins at around verse 45. Below are some insights from the initial verses.
[See Surah Al-Tawbah (9:45-47)]
[THE HYPOCRITES EXPECT TO BE EXEMPTED FROM WORKING FOR THE GOOD OF THE UMMAH]
“Those who believe in Allah and the Last Day do not ask your permission to be exempted from striving with their wealth and their lives” (Qur’an 9:44).
Al-Sa’dī says:
It is stated that those who truly believe in Allah and the Last Day do not seek permission to forgo striving with their wealth and lives. This is because their strong desire for goodness and their faith compel them to engage in the struggle without requiring external encouragement, let alone asking for exemption without a valid excuse.
[Al-Sa‘di, 338–339]
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[A LACK OF PREPARATION SHOWS A LACK OF SINCERITY & RESOLVE]
“And had they truly intended to go forth, they would have prepared for it with due preparation. But Allah disliked their departure, so He held them back, and it was said: ‘Remain with those who stay behind’” (Qur’an 9:46).
Al Qurtubi said:
That is, if they had genuinely intended to strive in the path of Allah, they would have made the necessary preparations for travel. Their lack of preparation is therefore a clear indication of their intent to remain behind.
[Al-Qurtubi, 10/229]
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[THE HYPOCRITES PLANT SEEDS OF DISCORD & DESTROY MORALE]
“Had they gone forth with you, they would have only increased you in ruin and would have hurried about among you, seeking to sow discord among you, and among you are some who listen to them. And Allah is Knowing of the wrongdoers” (Qur’an 9:47).
Al Baghawi said:
“Had they gone forth” refers to the hypocrites. “Among you” means along with you. “They would have only increased you in ruin” means they would have brought corruption and harm. The corruption here refers to instilling cowardice and weakening the believers by exaggerating dangers. “And they would have hurried about among you” means they would have moved swiftly “seeking to sow discord among you” by spreading enmity and hatred among you through gossip and passing tales from one person to another.
[Al-Baghawi, 2/289]
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