Explanation of the Qur’an by Ibn Kathir

Tafsir Ibn Kathir

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The Relationship between a student and his teacher

Imaam Shafi’ee Visits Imaam Ahmad – 

A Strange Incident With A Beautiful Explanation! 

The Personal Relationship Between a Scholar and His Student. 

Imam Ahmad used to mention the virtues of his sheikh, Imam Ash Shafi’ee to his wife. He would mention to her the extensive and superb knowledge of Imam Ash Shafi’ee as well as his taqwah (i.e. piety). Imam Ahmad invited Imam Ash Shafi’ee to come visit him at his home. When the time for dinner arrived, Imam Ash Shafi’ee ate until he was full and went to the guest room for some sleep. 

The wife of Imam Ahmad said to him: “O Ahmad! Is this the same Shafi’ee that you used to tell me so much about?“ 

Imam Ahmad said: “Indeed he is!“ 

So she said: “I noticed three things about him worthy of criticism! Firstly, when we served him the food, he ate plenty of it! Secondly, when he went into the guest room, he went to sleep without standing up to perform the night prayer (i.e. tahujjud)! Lastly, when he prayed Salat ul Fajr with us, he did not perform ablution (i.e. wudhu)?!” 

So Imam Ahmad went to Imam Ash Shafi’ee to ask him about these three matters his wife noticed. Imam Ash Shafi’ee said to him, (the way a father would explain to his son): “O Ahmad! I ate plenty because I know for certain that your food is halal (i.e. permissible islamically) and you are a generous man! And the food that comes from a generous man is a cure, while the food that comes from a stingy man is a disease! 

However, I didn’t eat plenty of food in order to achieve my fill; rather I ate plenty of your food in order to derive the cure from it! As for the reason I didn’t stand up at night to perform the night prayer, when I laid my head down to get some sleep, I looked and all I could see was the Book of Allah and the Sunnah of His Prophet (Sallahu alaihi wa salam) right in front of my face! So I deducted 72 fiqh related benefits from them for the Muslims to benefit from. Thus there was no opportunity for me to stand and perform the night prayer! 

As for the reason why I prayed Salat ul Fajr without performing ablution, by Allah! My eyes never tasted the sweetness of sleep in order for me to renew my wudhu!! I was awake the whole night, so I prayed Salat ul Fajr with the same wudhu I had for Salat ul Isha!!!“ 

[Collected by Al Hafidh Ibn Hajr in Fath ul Bari concisely and by Abu Nu’aim in Hilya tul Awliyaa’.) 

Where to place the hands after Ruku

Where to Place the Hands after Ruku’? –

Shaykh Muhammad ibn Hadi al-Madkhali

Questioner:

What is the ruling on placing hands (on the chest) after rising from rukūʿ?

Shaykh Muḥammad ibn Hādī al-Madkhalī:

That which is apparent to me is that it holds the same ruling as (placing hands on the chest) before rukūʿ due to the generality of his (the Prophet’s ﷺ) statement:

“The people are ordered to place their right hand upon the left on their chest whilst standing (in Ṣalāh.)”

The standing is generalised whether it is before rukūʿ or after rukūʿ because it is a standing. And Allah knows best. The person that differentiates (regarding this) must provide evidence, because this (ḥadīth) is (regarding) the origin of standing, and prayer is standing, rukūʿ, sujūd, and sitting. As for sujūd, then it has been clarified as to where the hands are placed. As for sitting, it has likewise been clarified where the hands are placed. As for rukūʿ, it has been clarified where (the hands) are placed. Nothing is left except the standing, and there is no difference between before and after the rukūʿ. It is all standing, and its place is on the chest.

وَلِيَضَع اليُمْنَى عَلَى اليُسْرَى عَلَى        صَدْرٍ لَهُ كَمَا ابنُ حُجْرٍ نَقَلَ

Let (one) put his right upon the left on his chest just as it was narrated from Ibn Hajr.

http://dusunnah.com/video/where-to-place-the-hands-after-rukoo-shaykh-muhammad-ibn-hadee-al-madkhalee/

A: It is Mustahab (desirable) for a person performing Salah (Prayer) to place their hands on their chest after rising from Ruku and standing up straight as they were before Ruku. It is authentically reported in the Sunnah (whatever is reported from the Prophet) that the position of hands before Ruku‘ is the same as after rising from it, because one assumes the posture of standing up.

http://alifta.net/Fatawa/fatawaDetails.aspx?languagename=en&View=Page&PageID=12061&PageNo=1&BookID=7

Don’t follow the crowd

Are you Following The Crowd?

When Umar bin al-Khattab (رضي الله عنه) was walking in the market, he passed by a man who was supplicating,

اللهم اجعلني من القليل اللهم اجعلني من القليل

“O Allah, make me from the few! O Allah make me from the few!”

So ‘Umar said to him, “Where did you get this du`a’ (supplication) from?” And the man said, “Allah in His Book says:

و قليل من عبادي الشكور

‘And few of My servants are grateful.’ (Qur’an 34:13)”

So ‘Umar wept and admonished himself, “The people are more knowledgeable than you, O Umar!

O Allah make us from Your ‘few’ servants.”

Sometimes when you advise someone to leave a sin, they respond with “But everybody does it, it’s not just me!”

But if you look for the words “most people” in the Qur’an, you will find that most people –

ولكن اكثرهم لا يعلمون

“And however most people do not know” (7:187)

ولكن أكثرهم لا يشكرون

– “and most people do not show gratitude” (2:243)

and

و لكن اكثر الناس لا يؤمنون

– “and most people do not believe” (11:17).

And if you look for “most of them”, you will find that most of them are

و آن أكثرهم فَاسِقُون

– “definitely disobedient” (5:59)

و لكن أكثرهم يجهلون

– “ ignorant” (6:111)

بل أكثرهم لا يعلمون الحق فهم معرضون

– “turning away” (21:24)

So be of the “few”, whom Allah says about them:

و قليل من عبادي الشكور

– “And few of My servants are grateful.” (34:13)

و ما امن معه الا قليل

– “But none had believed with him, except a few.” (11:40)

في جنات النعيم ثلة من الاولين و قليل من الآخرين

– “In the Gardens of Bliss, A [large] company of the former peoples, And a few of the later peoples.” (56:12-14)

Ibn al-Qayyim (رحمه الله) said, “Go on the path of truth and do not feel lonely because there are few who take that path, and beware of the path of falsehood and do not be deceived by the vastness of the perishers.”

[Found in Kitab al-Zuhd by Ahmad bin Hanbal (رحمه الله), and also in the Musannaf of Ibn Abi Shaybah.]

Be sincere!

🔑The Keys of Paradise🔑

📚Imam Muhammad Ibn Al-Qayyim Al-Jawziya – may Allaah have mercy on him – said:

☝🏾”Al-Bukhari mentions in his Sahih that Wahb Ibn Munnabih was asked:

أليس مفتاح الجنة لا إله إلا الله؟

“Is not La ilaha illa Allah the key to Paradise?”

He replied,

بَلى، ولكنْ ليسَ مِفتاحٌ إلاّ لهُ أسنانٌ فإن جئتَ بمفتاحٍ له أسنانٌ فُتِحَ لك، وإلاّ لم يُفَتحْ لك

☝🏾“Of course, but every key has its teeth🔑; if you bring a key that has the right teeth, the door shall open; but if not, it will not open for you.”

📚Ibn Qayim goes on to say:

☝🏾“Allah, Glorified be He, has arranged keys for everything that needs them, and they open the way.

☝🏾Thus,Allah made purification the key for prayer, as the Prophet ﷺ showed us:

ُمِفْتَاحُ الصَّلَاةِ الْوُضُوء

👏🏾”The key to prayer is purification”👏🏽».

👉🏿[Sahih Al-Jami’-hadith no. 5885.]

🗝 Just as the Ihram is the key to Hajj

🗝Truthfulness is the key to righteousness.

🗝Tawhid (Monotheism) is the key to Paradise.

🗝 To ask relevant questions and to be attentive is the key to knowledge.

🗝Patience is the key to victory and triumph.

🗝Thankfulness is the key to the increase in provision.

🗝 The remembrance of Allah is the key to winning honor and love of Allah.

🗝At-Taqwa (fear of Allah) is the key to success.

🗝The strong longing and fear of Allah is the key to glory.

🗝Ad-Du’ah (supplication) is the key to a response.

🗝Az-Zuhd (asceticism) is the key to the desire of the Hereafter.

🗝 Reflecting on what Allah calls His servants to is the key of Iman (Faith).

🗝 To make the heart accept Islam, dedicate it to Allah, and to be honest with Him by loving [what Allaah loves] and detesting [what Allaah hates], keeping His commandments,and moving away from His prohibitions is the key to standing in front of Allah

🗝 Reflecting on the Qur’an, supplicating to Allah before dawn and not sinning is the key to give life to the heart.

🗝 Being kind to the servants of The Creator and striving to bring some good to His creatures is the key to obtaining mercy.

🗝 Exerting yourself to seek the forgiveness of Allah and to have Taqwa is the key to Rizq (subsistence).

🗝Obedience to Allah and His Messenger (صلى الله عليه و سلم)is the key to honor.

🗝 Desiring the next life is the key to be prepared for the Hereafter.

🗝The fervent longing of Allah and the Hereafter is the key to all virtue.

🗝 Love for the world, yearning for it insistently, and moving away from the Hereafter, is the key to all evils.

📚This is an important topic among the most beneficial chapters of knowledge; Knowing the Keys of Good and Evil.

[Hadi al-Arwah

ila Bilad al-Afrah, 1/139.]

Patience

The life of the patient one

I have decided to give up a way of life that I was raised upon,

A life similar to me falling asleep at the wheel on a road that I was swerving on;

Similar to me slipping off of a cliff falling headlong,

And now I have adopted a different way of life, or better said, reverted to where I truly belong.

Whoever read about the life of the Prophet Muhammad salallaahu alayhi wa sallam, would see that he was a patient man,

The type of patience needed because you affirmed Tawheed, you’re dragged and burned across the scorching desert sand;

Patience like the niqab-wearing muslimah on a very hot day as she walks about the land,

But unlike these sisters who don’t cover and affirms imaan is in their hearts, without action of the limbs it might as well be in their hands.

You should not become complacent and feel safe just yet in your deen,

Because those that came before you have shed blood, sweat and tears just to offer the prayer, that you unfortunately do it today out of routine;

Jum’ah wasn’t just a day of displaying new garments just to be seen,

May Allaah Subhaanahu wa ta ‘ala raise the ranking of the salaf-us-saalih ajma’een.

If you claim to love Allaah and His messenger salallaahu alayhi wa sallam, then prepare for war cause the Shaytan is an open enemy to us,

He’s made us to be delusional as we’re persistent upon sin and then later on act like we’re the most righteous;

This is not the type of warfare where you can throw up a white flag and say I’ve had enough,

He promised Allaah that he’d take us off the true path and that he’d find us to be ungrateful to Allaah from the dialogue in the Qur’an that was already discussed.

You’re supposed to be different, because Al Islam is not like Kufr at all;

Get persecuted now for singling out Allaah, and as Muslims we stand tall;

You would be raised up with those who you loved, so hear this call,

Isn’t Prophet Muhammad salallaahu alayhi wa sallam the best of the creation to be loved and followed, after all?

Asadullah Abu Muwahhid At-Tarinidadi

Are the Khawarij Sincere in Worship?

Are the Khawārij Sincere in Worship?

Original Title: الفتاوى للشيخ

Author: Rabī’ Ibn Hādī Al-Madkhalī

Source: http://www.rabee.net/show_fatwa.aspx?id=157

Translator: Harrison

Question: Regarding the hadĪth of the prophet (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم) about the Khawārij:

“There will appear from this man’s progeny people who one of you would belittle his own prayer when compared with theirs, and his fasting compared to theirs. (But) they will pass through the religion just as an arrow might pass through a target.”1

As for the wording, “One of you would belittle his own prayer when compared with theirs, and his fasting compared to theirs…,” does this mean that he (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم) described the Khawārij as being people sincere in worship?

Answer: No, if they had anything of sincerity, they would follow the prophet’s guidance (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم), but they don’t have sincerity, and Allaah knows best. They do, however, possess hypocrisy and showing off, incorrect acts of worship, and extremism in worship.

Three people once came to the houses of the wives of the prophet (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم), asking how the prophet used to worship. When they were informed about it2, they belittled their own worship and said, “What are we compared to the prophet (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم)? Allaah has already forgiven all his past and previous sins.” So, one of them said, “As for me, I am going to pray all night, every night.” Another said, “And I will fast every day.” The third said, “I am going to avoid women and never get married.” Later, the prophet (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم) came to them and said:

“Are you the ones who said this and that? As for me, by Allāh, I am the most fearing of Allaah among you. Still, I fast some days and not other days, I pray sometimes and I sleep, and I marry women. Whoever isn’t satisfied with my way then he’s not from me.”3

As for the Khawārij, when they go to extremes in acts of worship and go beyond the limits, they fall into extremism. This – may Allaah bless you – is misguidance and we shouldn’t praise them for it. Instead, it’s disgraceful of them because they’ve fallen into extremism.

The companions (of the prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم) were the best of Allaah’s creation and used to worship Allaah more than anyone else. Do these people (the Khawārij) pray more than they did? Do they recite the Quran more than they did? These Khawārij recite the Quran yet understand it in ways other than it is intended, other than what it really means.

Brother, I could read one text from the Sunnah in the way it’s to be understood according to the prophet (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم) and it’s better than (their) praying all night. This is nothing but extremism in worship. They have left the prophet’s Sunnah (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم), turned away from it while being dissatisfied with it. They are people of misguidance. So, this ḥadīth is neither in praise of them, nor is it commending them for being sincere.

1 Recorded by al-Bukhārī (no. 3610, 6163, 6933) and Muslim (no. 1064).

2 i.e. That he did not use to be extreme in worship.

3 Recorded by al-Bukhārī (no. 5063).

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