Born in 1940 in Shahjahanpur, he was schooled at Madrasa Saeedia in Shahjahanpur and memorized the Quran  at Jamia Qasmia Madrasa in Moradabad, and also nurtured his skills in Islamic sciences, mastered Persian and Arabic from the same institute. Shahjahanpuri also did his studies with his uncle Maulana Abdul Hadi Khan who was the student of Mufti Kifayatullah Dehlawi. He was so thirsty for knowledge that he studied deeply and devoted a great deal of his time to the composition of many scholarly articles and books.

Aged 10, Shahjahanpuri migrated to Pakistan. He received an MA from the University of Karachi and completed his doctoral studies at the University of Sindh. His commitment to Islam, which occupied him for his whole life, left an indelible mark in the hearts and minds of people across territorial boundaries. He was known as a researcher and historian and regarded as an authority in the historical and political movements of the Indian subcontinent, and has dealt with the subject with a scientific detachment and objectivity.

Also an author of over 100 books, Dr. Abu Salman Shahjahanpuri is thought to be the only Pakistani scholar for over a half of century having worked on the life and works of Abul Kalam Azad—like his books Ifādat-e-Azād and Hindustān mai Ibn Taymiyah (comparing Ibn Taymiyya’s influence on Azad), including his 6-volume biography of Hussain Ahmad Madani. A major portion of Shahjahanpuri’s work focuses on the political, historical and intellectual legacy of scholars associated with Jamiat Ulema Hind. He dedicated his time to work on the thought and legacy of scholars like Mufti Azam Hazrat Kifayatulah, Hazrat Mawlana Said Dehlawi, Kutub Aalam, Mawlana Husain Ahmad Madni, and Abul Kalam Azad.

Shahjahanpuri was more admired in India than his homeland of Pakistan, where he migrated to soon after the partition. His many works have focused on the pre-partition history of the sub-continent, and has produced works depicting the intellectual history of region, particularly the scholars of Deoband. He has edited and compiled political and literary works, and above all, bibliographies on the aforesaid themes. To record his works produced so far, this bibliographical account contains almost all of his works, and biographical sketches written by his contemporaries and reviews of his books. The president of Pakistan presented Dr. Shahjahanpuri with an award for the book, and Hamdard Islamicus called it “an enthralling story that combines impeccable scholarship with a rare sense of the sacred worth of the subject.” According to Moinuddin Aqeel,  “Shahjahānpūri is the scholar who is a keen observer of the rise and fall of the nationalist and historic movements of Indian subcontinent.”

Shahjahānpūri’s works include

• Imām al-Hind, taʻmīr-i afkār
• Dīvān-i Āh: Abū al-Naṣr G̲h̲ulām Yāsīn Āh Dihlavī ke Urdū aur Fārsī kalām kā majmūʻah maʻ z̤amīmah kalām-i Ārzū va Ābrū
• Taḥrīk-i Pākistān : afkār o masāʼil
• Maulānā Muḥammad ʻAlī aur unkī ṣaḥāfat
• Ashfāqullāh K̲h̲ān̲ Shahīd: ḥayāt o afkār: kākorī kes kā hīro
• Maulānā ʻUbaidullāh Sindhī ke inqilābī manṣūbe
• Maulānā Muḥammad ʻAlī: savāniḥ va k̲h̲idmāt

He was associated with Abul Kalam Azad Research Institute in Karachi, and visited India during 2014 to present his papers in an international seminar about Abul Kalam Azad, organized by the Iran Society and Maulana Abul Kalam Azad of Asian Studies, Kolkata. He was known for his fierce criticism and objectivity, and never deterred from his position. He was able to cut through the surface and see the crux of the matter. While discussing the Khilafat Movement, for instance, he ruthlessly exposed the immoral conduct of the subsequent British governments and how easily they broke their promises. During the war against Turkey, Britain had promised to Muslims of India that all holy places of Islam would be protected, and due care would be taken to maintain their sanctity. He told us of how this was publicized on a massive scale in India and was “perhaps the most repeated promise in the human history”, and of how it was broken (for example, Jerusalem, the third holiest Muslim place was taken over by the British on December 9, 1917).

In the same breath, Shahjahanpuri blamed Muslim religious scholars for short-sightedness and for falling for the British promises out of ‘innocence or contrivance’. He thought that it was perhaps the biggest mistake made by Muslims of India, which led not only to the desecration of holy Muslim places, but also contributed to the disintegration of the world’s last great Muslim empire and the seat of Khilafat, Turkey. Had the Muslims decided wholeheartedly not to support the British Empire in this war against Turkey he claimed, the British would have confronted one of the most lethal times in their colonial history.

Ironically, Dr Abu Salman’s academic works have not been properly acknowledged, and the reason is that he had his own views, and saw things from a different perspective. He, for example, has written many books on figures and political movements in South Asia not viewed with much favor in Pakistan. But, as Mushfiq Khwaja once remarked, the difference of opinion is limited to his point of view or the conclusions he draws from his research alone, and no one should underestimate the standard or the methodology of his research. The reason is that Dr Sahib never wrote on any topic until he had authentic source material and historical evidence to prove his argument. What commanded the respect of his peers was that his personal library brimmed with rare, original, and untapped source material on the history of the Indo-Pak subcontinent.

May Allah bless him with the loftiest of abodes in Jannatul Firdaus in the company of His beloved Messenger .

The post Dr. Abu Salman Shahjahanpuri: In Memory Of An Eminent South Asian Scholar And Historian appeared first on MuslimMatters.org.

With the death of Yaseen Mazhar Siddiqui, at the age of 76, Muslims in South Asia lost one of the most respected and leading scholars of Islam. A graduate of, and now professor at Aligarh University is less known in the West for his 29 books than for his Catalogue of Arabic Manuscripts at the Aligarh Muslim University, India, published in London in 2002 by the Furqan Heritage Foundation. An eminent Muslim religious scholar, academic and historian who served as director of the Institute of Islamic Studies at Aligarh Muslim University. Siddiqui was a well-placed and reputed figure of great spiritual and intellectual insight recognized on national as well as international level. Siddiqui was instrumental over the past 30 years in the framing, development and streamlining the influence of Islam in Aligarh Muslim University. To commemorate the outstanding services of Hazrat Shah Waliullah and to promote the Islamic values, the Institute of Objective Studies instituted an Award known as “Shah Waliullah Award” to honour eminent scholars who have done outstanding work in Social Sciences, Humanities, Law and Islamic Studies. The fifth Shah Waliullah Award was rightly conferred on Prof. Mohd Yasin Mazhar Siddiqi, as the renowned scholar for his contribution to Sirah and Historiography in Islamic Perspective in 2005.

Siddiqui was an exceptionally modest and humble man, with an intellectually engaging and honest commitment to Islam, away from self-eulogizing claims of pseudo-intellectualism. His commitment to Islam, which occupied him for his whole life, left an indelible mark in the hearts and minds of people across territorial boundaries. One thing all this illustrates is Siddiqui’s intense sense of duty — a sense that he unthinkingly expected his colleagues to share. Siddiqui’s well-stocked mind, clarity and unflinching intellectual honesty devoted to respond the questions of Orientalist scholarship on Sirah literature and subsequent other corollaries. He had little time for Islam’s own accounts of its origins rather his interest revolved around “Qurʾān and Sirah” and its role in shaping the worldview of Muslims who are struggling to makes sense of their identity amid the challenges emerging from dominant discursive colonial Eurocentric episteme. Leaving the conventional hollow claims, without efforts to prove how and why so much sanctity is attached to Islam and its sources—Qurʾān and Sunnah/Sirah being the primary one, he reckoned, to fill the gap using contemporary sources and knowledge of Hadīth, from orientalist and now its pedigree of modernist claims. This task required both personal and intellectual bravery. As he knew the central beliefs of Islam, such as the way the Quran took shape, the place of Sirah, its underlying methodology, he was equally aware how outside scrutiny has tempered the flare, especially when the conclusions are expressed in a witty and sardonic style. His soft way of speaking, affectionate manner and hospitable nature made him a much-loved figure. Because of his erudition most people who came in contact with him thought of him as a teacher; many saw him as a spiritual mentor. With his humble appearance, it was easy to mistake him for a country bumpkin.

Born in India in 1944 in the Lakhimpur Kheri district of United Provinces of British India. He graduated in the traditional Dars-e-Nizami (pure religious textual studies of Islamic texts) studies from Nadwatul Ulama in 1959, and Master’s in literature from the University of Lucknow in 1960. He passed the intermediate exams from the Jamia Milia Islamia in 1962 and then acquired a B.A. in 1965 and B.Ed. in 1966 from the same University. In 1968, Siddiqui recieved a M.A. degree in History, M.Phil. in 1969, and Ph.D. in 1975 from the Aligarh Muslim University. Yasin Mazhar Siddiqui benefited from great teachers like Maulana Rabi Hasni Nadvi, Maulana Syed Abul Hassan Ali Nadvi, Maulana Ishaq Sandelvi K. A. Nizami, Abd al-Hafīz Balyāwi and Rabey Hasani. Anwar was welcomed as an independent member of various advisory committees and expressed pride in the research done in the field of Sirah.

Professor Siddiqui wrote more than 40 books and 300 research articles in Urdu, Arabic and Persian. His publications and presentations have reverberated throughout the discipline of Islamic studies and social sciences, profoundly shaping the scholarship of a new generation of scholars as they develop a thoughtful, knowledgeable, and critical approach to Seerah and history. He was well known for the great quality and high calibre of his originality of research in Islamic studies and all related subjects. He was recognized as one of the compelling and intellectually grounded voice on Seerah studies.  As a scholar and teacher, he embodied and followed strong moral and political principles, and formulated new ways of understanding the subject of Seerah, history, religious freedom, and the rights of religious minorities. His writings on the Prophet and his teachings garnered wide acclaim. He wrote extensively in reputed literary journal, ‘Nuqoosh’ and got international ‘Nuqush Award’, ‘Seerat-e-Rasool Award’ and ‘Sirah Nigari Award’. Two of his most popular works are Muslim Conduct of State and Introduction to Islam. The first book was Ehd-e-Nabwi mai Tanzīm-e-Riyāsat-o-Hukūmat and the second book The Prophet Muhammad: A Role Model for Muslim Minorities has gained such wide acclaim—mainly for the reason that its contents are divided into chapters (which stand on their own as a monograph) which deal with related specific subject matter. It is easy to understand how his style of presentation has endeared the book not only to common folk, but also to the people who would like to gain a reasonable insight into the true spirit of the teachings of Islam.

Almost every country outside the traditional Muslim “heartlands” asserts Siddiqui in his book ‘The Prophet Muhammad—A Role Model for Muslim minorities’ is home to a Muslim minority population today. For such Muslim communities, the political perspectives reflected by the corpus of traditional fiqh are of little or no relevance, and can even be hugely problematic. Siddiqui therefore takes it upon himself to develop an understanding of Muslim jurisprudence that is particularly suited to their context, making a valuable contribution to the limited, but slowly expanding, corpus of writings on fiqh al-aqalliyat or fiqh for [Muslim] minorities. Siddiqui argues that the basis of fiqh for Muslim minorities must lie in the Makkan period of life of the Prophet Muhammad and his companions, a period of around thirteen years when the Muslims were a minority and did not enjoy political domination. In many senses, their position resembled that of Muslim minorities today. Muslim minorities need to see the role of the Prophet and the early Muslims in that period as a model for them to emulate, Siddiqui suggests:

The Prophet had close personal ties with several non-Muslims in Mecca, and Muslim minorities, Siddiqui advises, must emulate him in this regard and must have “excellent social relations with non-Muslims” (p. 194).

As Siddiqui succinctly puts it:

Muslims all over the world, especially Muslim minorities, have to prove that they are the best community, devoted to the cause of protecting mankind against suffering and blessing everyone with happiness, regardless of caste, colour or creed. Their position is of the best community and their duty is to serve mankind […] Their presence must guarantee help for everyone, especially of their non-Muslim country. However, this cannot be affirmed merely verbally or by recounting old stories. They have to prove it by their conduct. (p. 194)

This monograph and his other works are a brilliant contribution to the on-going debates about fiqh for Muslim minorities. It provides valuable insights for developing new and more relevant understandings of Islamic jurisprudence in Muslim minority contexts, envisaging the possibility of reconciling Islamic commitment with Muslim minority-ness, an issue that has largely escaped the attention of Islamic scholars but one that has sometimes been, and continues to be, a troubling one for many Muslims living as minorities. Siddiqui’s diverse and intellectually engaging work that speaks eloquently to a wide spectrum of readers with different backgrounds and interests. To use terms such as “monumental”, “one-of-a-kind”, and “exceptional” to describe this work is not exaggeration. A committed Muslim, throughout his career Siddiqui maintained the principle of genuinely evidence-based research. Dapper and courteous, he was a highly effective communicator, quoted widely in the local context  as well as cited in academia.

A direct criticism to his work also emerges from scholars who assert that in his Introduction of The Prophet Muhammad—A Role Model for Muslim minorities’ Siddiqi (p. 62) formally describes himself as a humble and error-prone human being. However, he then proceeds to negate the worth of all previous biographies of the Prophet, claiming that these ‘conventional’ authors used ‘outdated methodology and lines of argument’. Consequently, according to him, all previous studies of the Makkan period were ‘markedly inadequate’ and ‘the entire life history of the Prophet remains to be analysed’ since ‘no biographer of his has ever given thought to this obvious fact that the Makkan period of his life represents the phase of subjugation’. Therefore, Siddiqi considers the conventional treatment of the Makkan and Madinan periods of Islamic history as ‘downright pernicious’ (p. ix). One wonders indeed whether the author is aware of some of the most popular biographies of the Prophet—beyond the classical ones: Ibn Ishaq, Ibn Hisham, and Ibn Kathir—including the works by Muhammad Hamidullah, Muhammad Haikal, Martin Lings, Karen Armstrong, and Tarik Jan, all contradicting his assertions.

With quite a serious criticism on his assertions about various aspects of mis-reading the Seerah of the Prophet there still remains a lot to be talked about his contribution to diverse areas of Islamic Studies. And though he is no longer here to share his thoughts, he has done enough to enable us to think with him. Certain towering intellectuals become integral to the vey alphabet of our moral and religious imagination. They live in those who read and think them through-and thus they become indexical, proverbial, to our thinking. Siddiqui lived so fully, so consciously, so critically through the thick and thin of our times that he is definitive to our critical thinking, just like Mustafa Azami, Abul Hasan Ali Nadvi, or other Muslim luminaries are. He was – and remains – a brilliant intellectual, whose legacy of rethinking certain conventional assertions around Islam and efforts still reverberate today and will continue to do so.

He cultivated with joyous attention her relationships with family and friends. He mentored, as one of his students mentioned once, with remarkable care and intensity, demanding their best work, listening, responding with a sharp generosity, coming alive in thought, and soliciting others to do the same. He immersed himself, in illness and heath, in reading the Quran post morning prayers and transformed himself and transmitted the values of thought and love, leaving now a vibrant legacy that will persist and flourish among all whose lives were touched by his life and work.

May Allah Almighty bless him with the loftiest of abodes in the Gardens of Firdaus in the company of Allah’s beloved Messenger and grant all those who cherished him patience.

The post Dr. Yaseen Mazhar Siddiqui: An Obituary Of A Scholar of Seerah appeared first on MuslimMatters.org.

Abū-Hurayra (May Allāh be pleased with him) reported:

The Messenger of Allāh said, “When Ramaḍān begins, the gates of paradise are opened, the gates of the fire of hell are closed, and the devils are chained.”

Narrated by Al-Bukhārī and Muslim.

The Messenger of Allāh said, “When Ramaḍān begins, the gates of paradise are opened”

The most apparent meaning is that this is a literal opening of the doors of paradise for a person who passes away during Ramaḍān, or for a person who performs good actions which are accepted. It is also said that the meaning is figurative, meaning that performing good actions in Ramaḍān will lead to the gates of paradise being opened in the hereafter. Another figurative meaning may also be the abundance of mercy and forgiveness, as can be inferred by a narration of Ṣaḥīḥ Muslim “The doors of mercy are opened”.

“The gates of the fire of hell are closed”

The same observation can be made about this statement as has just been said regarding the gates of paradise.

It is also said that this is a metaphor to express the fact that the egos of the fasting persons are pure from the impurities of shameful actions, and they are liberated from the things which lead to sinful acts by means of their tamed based desires.
Al-Ṭībī explains: ‘The benefit of this is two-fold: the angels are clearly made aware that the action of those fasting is highly revered in front of Allāh. The fact that the truthful Nabī is the one informing about this matter also serves to increase the eagerness of the Muslim individual’.

“And the devils are chained”

This statement can also be considered to be in a literal sense. It may also figuratively mean that they are prevented from causing excessive nuisance to the believers and from provoking them. That makes them seem as they are chained. It may also mean that the Muslims refrain from involving themselves in the acts of disobedience which the devils annoy them with.

– باب الجود وفعل المعروف والإكثار من الخير في شهر رمضان

والزيادة من ذلك في العشر الأواخر منه

Chapter on generosity, performing good actions, increasing in goodness during Ramaḍān and augmenting in that during its last 10 days

1/1222- وعن ابن عباس، رضي الله عنهما، قال: كان رسول الله ﷺ، أجود الناس، وكان أجود() ما يكونُ في رمضان حين يلقاهُ جبريلُ، وكان جبريلُ يلقاهُ في كل ليلةٍ من رمضان فيدارسهُ القرآن، فلرسولُ الله ﷺ، حين يلقاهُ جبريلُ أجودُ بالخير من الريح المرسلة” متفقٌ عليه().

Ibn ʿAbbās (May Allah be pleased with them) reported:

The Messenger of Allāh ﷺ was the most generous of men; and he would be the most generous during the month of Ramaḍān when Jibrīl visited him. Jibrīl would meet him every night of Ramaḍān and he would review the Qurʾān with him. As a result, at the time Jibrīl met him the Messenger of Allāh ﷺ was more generous with goodness than the free wind.

What is meant by good actions in the title are obligatory and recommended actions alike. Increasing such actions in Ramaḍān is mandūb (i.e commendable) as the reward will be multiplied on virtue of the distinction of this time. This particularity in Ramaḍān is because it is the best of the months, so it is commendable to keep it alive with such actions and see their reward multiplied as a result.

The last ten days start on the eve of the 21st day of fasting, and they end on the last day whether the month ends in 29 days or 30 days.

Al-Bukhārī and Muslim.

“The Messenger of Allāh (ﷺ) was the most generous of men”

He was the man endowed with the most generosity. Indeed it is a fact that that which has been narrated of his generosity has not been narrated regarding anyone else.

“And he would be the most generous during the month of Ramaḍān when Jibrīl visited him.”

His state of generosity in Ramaḍān was superior to that outside of Ramaḍān, but he was nevertheless the most generous man in an absolute sense.

“Jibrīl would meet him every night of Ramaḍān and he would review the Qurʾān with him”

It is said that the wisdom in reviewing the Qurʾān is that it renews the pledge of having a content ego. Contentment in turns breeds generosity. Ramaḍān is also the season of goodness because Allāh’s bounties on his servants are increased therein. It was the habit of Nabī to give preference to follow the example of the sunna of Allāh (i.e his customary practice) in dealing with His servants. The combination of what has been mentioned i.e the time, the one who came down (Jibrīl), what he descended with (the Qurʾān) and the learning were all obtained through the hand of generosity. And Allāh knows best.

“As a result, at the time Jibrīl met him the Messenger of Allāh (ﷺ) was more generous with goodness than the free wind”

He was, in the speed of his generosity faster than the wind. The free wind indicates the wind which continuously blows with mercy. His generosity was all-encompassing in its benefit just as the free wind fully encompasses anything it blows on.

A narration of Imām-Aḥmad includes the following wording at the end of this ḥadīth: “He was never asked anything except that he gave it”[1].

Imām Al-Nawawī explains:

“This ḥadīth contains many fine lessons: encouragement towards generosity at all times, and increasing it during Ramaḍān as well as when meeting righteous people (analogy with the meeting of Jibrīl). It also indicates the virtue of visiting the pious and noble folk, and to do so repeatedly as long as the person being visited does not mind. It also points to the laudable nature of abundantly reading Qurʾān during Ramaḍān and the fact that it is superior to all forms of remembrance of Allāh [dhikr/adhkār]. Indeed, if dhikr was superior or equivalent to it then they would have done it (the Nabī and Jibrīl). Some commentators have said that these were tajwīd sessions. This is however objectionable as memorization of the Nabī was a given, and anything beyond memorization could be achieved through a few sessions. It is therefore clear that the intent in Jibrīl’s coming was an increase in the amount of recitation.

The post Ibn-ʿAllan’s Commentary Dalilul-Falihin: The Book of Fasting. Hadiths 7-8 appeared first on MuslimMatters.org.

Abū-Hurayra (May Allāh be pleased with him) also reported:

The Messenger of Allāh ﷺ said, “He who spends a pair in the way of Allāh will be called from the gates of paradise: ‘O slave of Allāh! This is goodness’ and one who is among the people of ṣalāt (prayer), will be called from the gate of ṣalāt; and whoever is eager in fighting in the cause of Allāh, will be called from the gate of jihād; and one who is regular in fasting will be called from the gate Ar-Rayyān. The one who is a charitable person will be called from the gate of charity.” Abū-Bakr (May Allāh be pleased with him) said: “O Messenger of Allāh ﷺ ! May my mother and father be sacrificed for you! Those who are called from these gates will stand in need of nothing. However, will anybody be called from all of those gates?” He replied, “Yes, and I hope that you will be one of them.” ”.

Narrated by Al-Bukhārī and Muslim.

“ The Messenger of Allāh said, “He who spends a pair in the way of Allāh will be called from the gates of paradise: ‘O slave of Allāh! This is goodness’ ”

In some narrations of this ḥadīth it is added: “It was said: what is a pair? He ﷺ said: two horses, two cows, or two mules”.

It is possible that his ḥadīth applies to all virtuous actions, be it two ṣalāt, fasting two days, or two acts of charity. That is substantiated by the wording of the rest of the ḥadīth, which enumerates those different actions.

In the way of Allāh applies to all acts of goodness [i.e for Allāh’s sake]. It is also said that it is specific to jihād, but the first interpretation is more correct and apparent. That is Imām Al-Nawawī’s position.

Goodness here is said to mean reward and delight. It is also said that it means this is better i.e we think that this is better for you than the rest of the doors, due to the abundance of its reward and bounties. Come and enter through it.

Ḥāfiẓ Ibn-Ḥajar however contends in Fatḥul-Bārī: “The meaning of goodness is virtue, not superiority, although the wording may lead to think so. The intent of the statement is to provide additional encouragement to the individual for entering through that door”.

“And one who is among the people of ṣalāt (prayer), will be called from the gate of ṣalāt; and whoever is eager in fighting in the cause of Allāh, will be called from the gate of jihād; and one who is regular in fasting will be called from the gate Al-Rayyān.”

Al Qurṭubī explains: to be among the people of ṣalāt means that one performs abundant optional prayers to the point that it represents the most common of his optional actions. The obligatory ṣalāt is not meant, because all people are equal in that respect.

The same reasoning applies to fasting and ṣadaqa.

The door is called Al-Rayyān i.e the one who is satiated/quenched, as opposed to the one who is thirsty i.e the person fasting. This is to signify that he is rewarded for his thirst through a permanent satiation in paradise.

“The one who is a charitable person will be called from the gate of charity.”

After the mention of this door, four of the five pillars of Islām have been included, leaving the pillar of Ḥajj. There is no doubt that there is a door for [those who performed] Ḥajj [abundantly]. That leaves a remainder of three doors to complete the number of eight doors.

One of those doors is the door for ﴾ الْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ ﴿ “those who control their wrath and are forgiving toward mankind” (s. Āl-ʿImrān, v. 134). Imām Aḥmad bin-Ḥanbal narrates from Al-Ḥasan [in a ḥadīth mursal] “Certainly Allāh has a door in paradise which none except those who forgive injustice will enter through”.

Another one of those doors is “the door of the right side.” That is the door of the mutawakkilīn i.e those who used to put their entire trust in Allāh, through which will enter those who will not go through any reckoning nor will they be subject to any punishment.

As for the third door, it may be the door of the remembrance of Allāh, as a ḥadīth in Tirmidhī alludes to it. It is also possible that it is the door of knowledge.

Considering the fact that the types of virtuous actions number much more than eight in total, it is then possible that the doors through which people will be called are in fact internal doors which are located beyond the eight main doors of paradise.

Al-Suyūṭī explains in Al-Dībāj: “Al-Qāḍī ʿIyāḍ explains: the remaining doors are mentioned in other aḥādīth: the door of repentance, the door of “those who control their wrath and are forgiving toward mankind”, the door of those who are content, the door of the right side from which will enter those who will not undergo any reckoning”.

Al-Ḥāfiẓ Ibn-Ḥajar explains in Fatḥul-Bārī: for one to spend in the way of Allāh in ṣadaqa, jihād, knowledge and ḥajj is obvious. It is however not so obvious for other actions.
Spending in ṣalāt may refer to acquiring its tools such as the water to purify oneself, and one’s suitable garments or the like thereof.
As for spending while fasting it would be on those things which strengthen one to do such as suḥūr [pre-dawn meal] and fuṭūr [meal after sunset].
Spending to forgive others would mean that one forsakes those rights which he is entitled to from them.
Spending in tawakkul would be that which one spends during a sickness which prevents them for earning a living, while exerting patience in one’s affliction. It can also be that which one spends on someone else who is afflicted by the same, seeking thereby reward.
Spending for dhikr would be along the same lines.

It is also possible that what is meant by spending on ṣalāt and fasting is for one to exert their person in those acts. In the language of the ʿArab, exertion of one’s person is called expenditure [nafaqa]. They will for instance say, “I have expended my life on it” when referring to a trade which one has learnt. Exerting one’s body in fasting and ṣalāt would therefore be considered expenditure.

“Abū-Bakr  (May Allāh be pleased with him) said: “O Messenger of Allāh ﷺ ! May my mother and father be sacrificed for you! Those who are called from these gates will stand in need of nothing. However, will anybody be called from all of those gates?” ”

He means that one being called by anyone of these doors would certainly not suffer any diminution or loss. This statement brings alertness to the fact that very few people will be called from all those gates.

The one who has all those actions to his account is called from all the doors is an expression of merit, but entrance will nevertheless occur from only one door . That door is likely to be the one corresponding to the action which was most dominant for that person.

In this same context, one should not be confused by the ḥadīth of Ṣaḥīḥ Muslim which says “Whoever performs ablution and does so most adequately, and then says I bear witness that there is no deity but Allāh…” and then it mentions “then the eight doors of paradise will open and he may enter from whichever one he choses”. The takeaway from this ḥadīth is that the doors are opened in this instance as a sign of esteem. One will nonetheless only enter through the door corresponding to their most abundant action.

Al-Zarkashī explains: “It is possible that the paradise is a fortress with embedded walls, and each wall would have its own door. Some will be called from the first door only, while others will be made to skip to the first door and taken to the interior door. So on and so forth…”.

“He replied, “Yes, and I hope that you will be one of them.” ”

The ʿulamāʾ explain: “Hope from Allāh and His Nabī ﷺ unequivocally comes to realization”.

The author-Imām Nawawī-explains: among the things which are inferred from this ḥadīth is the virtue of Abū-Bakar , and the permissibility of praising a person in their presence as long as a tribulation is not feared for them such as them becoming fond of themselves.

 وعن سهل بن سعدٍ رضي الله عنه عن النبي ﷺ، قال: “إن في الجنة باباً يُقالُ له: الريانُ، يدخلُ منه الصائمون يوم القيامة، لا يدخلُ منه أحدٌ غيرهم، يقالُ: أين الصائمون؟ فيقومون لا يدخل منه أحدٌ غيرهم، فإذا دخلوا أُغلق فلم يدخل منه أحدٌ” متفقٌ عليه().

Sahl bin-Saʿd  (May Allāh be pleased with him) narrates:

The Prophet ﷺ said, “In paradise there is a gate which is called Al-Rayyān through which only those who observe fasting will enter on the Day of Resurrection. No one else will enter through it. It will be called out, “Where are those who observe fasting?” so they will stand up and no one else will enter through it. When the last of them will have entered, the gate will be closed and then no one will enter through that gate.”

Narrated by Bukhārī and Muslim.

“The Prophet ﷺ said, “In paradise there is a gate which is called Al-Rayyān”

The significance of the name Rayyān i.e the one who is satiated/quenched has been explained earlier. One may add here that being satiated has been used to also signify that one’s hunger is satisfied, because they clearly go hand-in-hand.

“Through which only those who observe fasting will enter on the Day of Resurrection”

The mention of the day of resurrection is because that is when this will occur. It can also be said that it’s to differentiate from the souls of the martyrs and those of the believers which enter paradise during the duration of this lowly world, without it being contingent upon the action of fasting.

“No one else will enter through it. It will be called out, “Where are those who observe fasting?” so they will stand up and no one else will enter through it. When they have entered, the gate will be closed and then no one will enter through that gate. ”

The narration of Ṣaḥīḥ Muslim mentions “when the last one of them will have entered”.

The repetition of the fact that no one else will enter through it is done for emphasis. The wording of Ṣaḥīḥ Muslim is also narrated by Ibn Abī-Shayba in his Musnad, Abū-Nuʿaym in his Mustakhraj, Ibn-Khuzayma, and Al-Nasāʾī. Al-Nasāʾī added: “Whoever enters will never ever experience thirst again”.

Both Bukhārī and Muslim narrated this ḥadīth in the chapter of fasting.

وعن أبي سعيد الخدري، رضي الله عنه، قال: قال رسول الله ﷺ: “ما من عبدٍ يصومُ يوماً في سبيل الله إلا باعد الله بذلك اليوم وجههُ عن النار سبعين خريفاً()” متفقٌ عليه().

Abu Saʿīd Al-Khudrī  (May Allāh be pleased with him) reported:

The Messenger of Allāh ﷺ said, “There is no slave of Allāh who observes fasting for one day in the way of Allāh, except that Allah will detach his face from hell-fire to the extent of a distance to be covered in seventy years. ”

Al-Bukhārī and Muslim.

“The Messenger of Allāh ﷺ said, “There is no slave of Allāh”

Meaning no legally responsible individual, and what will be mentioned next is true for both men and women. This is substantiated by the fact that a narration of Ṣaḥīḥ Muslim does not specify a gender “Whoever fasts a day in the way of Allāh, He detaches their face from the hell-fire for a distance of seventy years”.

“Who observes fasting for one day in the way of Allāh”

Meaning in the obedience of Allāh.

“Except that Allāh will detach his face from hell-fire to the extent of a distance to be covered in seventy years.”

Meaning for the duration of a journey lasting seventy years.

وعن أبي هريرة، رضي الله عنه، عن النبي ﷺ، قال: “من صام رمضان إيماناً واحتساباً، غفر له ما تقدم من ذنبه” متفقٌ عليه().

Abū-Hurayra (May Allāh be pleased with him) reported:

The Prophet ﷺ said, “He who observes the fast of the month of Ramaḍān with faith and reflecting upon its reward, will have his past sins forgiven.”

Narrated by Al-Bukhārī and Muslim.

“The Prophet ﷺ said, “He who observes the fast of the month of Ramaḍan with faith”

Meaning in a mental state where one affirms the truth of the reward related regarding it.

“And reflecting upon its reward”

Reflecting upon it and seeking thereby Allāh’s countenance [i.e His pleasure].

“Will have his past sins forgiven.”

Al-Nasāʾī and Aḥmad both add in a fine [ḥadīth ḥasan] narration, “and future sins”.
The sins which are forgiven on account of acts of obedience are those minor sins which relate to Allāh’s rights.

Ibn-ʿAllan’s Commentary Dalilul-Falihin: The Book of Fasting. Hadiths 1-2

The post Ibn-ʿAllan’s Commentary Dalilul-Falihin: The Book of Fasting | Hadiths 3-6 appeared first on MuslimMatters.org.

Abū-Hurayra (May Allāh be pleased with him) reported the Messenger of Allāh ﷺ said,

“Allāh the Exalted and Majestic said: ‘Every act of the son of Adam is for him, except fasting which is (exclusively) for Me, and I reward for it.’ Fasting is a shield. If any one of you happens to fast, then he should neither indulge in obscene language nor should he raise his voice; and if anyone reviles him or tries to quarrel with him, then let him say: ‘I am fasting.’ By Him in Whose Hand the soul of Muḥammad is, the breath of one fasting is finer to Allāh than the fragrance of musk. The one who fasts experiences two joys: he feels pleasure when breaking his fast and when he meets his Lord, his Lord will be please with him because of his fast.” [Al-Bukhārī and Muslim]

This hadith covers 3 themes: the special position of fasting in acts of worship, what demeanor one should adopt in their dealings with others while fasting, and the special virtues of fasting. The commentator will dissect the hadith to develop on the meanings contained in the hadith.

“Abū-Hurayra (May Allāh be pleased with him) reported: The Messenger of Allāh ﷺ said, Allāh the Exalted and Majestic said: ‘Every act of the son of Adam is for him, except fasting which is (exclusively) for Me”

This ḥadīth is part of the aḥādīth qudsiyya i.e where the Nabī ﷺ relates from Allāh.  Al-Khaṭṭābī explains:

It means that for every action of the son of Adam, he has a share in it and interferes with it. That is because others become aware of it, and that becomes an incentive to seek a premature reward from people through their eulogy and recognition-among other things.

As for fasting, no one is made aware of it with certainty except Allāh and the ego has no share in it. In fact, the ego is broken by it. The body is likewise subject to loss as it is compelled to patiently bear a burning thirst and the agony of hunger.

Al-Khaṭṭābī also explains: this means that fasting is a pure act of worship which cannot be taken over by show and display, because it is an act of virtue which no one but Allāh is cognizant of. This is in line with what has been narrated in ḥadīth, ‘The intention of the believer is more valuable than his action’. Because intention resides in the heart and as such no one other than Allāh is cognizant of it, i.e an intention devoid of action is more valuable than an action devoid of an intention. This is similar to the meaning in the verse

﴾ لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ ﴿

“The Night of Qadr is much better than one thousand months” i.e it is better than a thousand months which are devoid of laylatul-qadr.

Another meaning put forward is: refraining from food and drink is among the attributes of Allāh Taʿālā, He feeds but is not fed. It is as though He is saying: the person fasting is seeking my proximity through an action linked to one of my attributes-needlessness. There is no equivalent to Allāh’s attributes, rather it is a mere comparison.

It is also said that this is meant to convey honor for a thing, just as one would say: the Prophet of Allāh, the house of Allāh or the Camel of Allāh. Fasting is for Allāh. A thing is honored because we know it belongs to Allāh, the lord of All majesty and Honor.

Other explanations are also given, which will be presented further.

“and I reward for it”

This means that the reward for it will be multiplied to an unspecified and countless number. That is because when the generous one (Al-Karīm) undertakes to distribute something, it undoubtedly entails abundance.

“Fasting is a shield”

It is an armor. It acts as a protection from the fire of hell or from disobedience, just as an armor protects from arrows. That is because it breaks base desires and weakens one’s strength towards sin.

Translator’s note: One may say that it also weakens one’s strength towards good. Though that would be inaccurate due to the fact that every second that passes by while a muslim is fasting, they are rewarded for their obedience and were they to die while fasting, they would die in a state of obedience and were they to die in a state of obedience, then it is a sign of Allāhs pleasure and mercy, for which there is only Janna and great reward.

[Imām] Aḥmad adds in his narration: ‘And an efficient protection from the fire’. Al-Nasāʾī also adds: ‘As one of you would protect himself in fighting’. Aḥmad adds in yet another narration: ‘As long as one does not break it’.

[Qāḍī Abū-Bakr] Ibn Al-ʿArabī explains: it is a shield from the fire because it is a restraint from base desires, which the fire of hell is surrounded by.

“If any of you happens to fast, then he should neither indulge in obscene language nor should he raise his voice; and if anyone reviles him or tries to quarrel with him, then let him say: ‘I am fasting.’ ”

One should neither speak indecently nor should they speak overly loud.

As for when one someone disputes or argues with him, ‘let him say’ means that one should think in their heart ‘I am fasting’ so they may abstain from engaging in such a dispute. It is also said that one should in fact speak the words ‘I am fasting’ so the person in question may retract. This last mention is however only when the person speaking those words feels safe from pretension [riyāʾ] or the like thereof. It is also said that one should in fact do both, so his speech may cause the other person to refrain from argument and so his heart may cause himself to do the same. It is important to note that this guidance is not specific to a fasting person, but it is nevertheless reinforced for them.

“By Him in Whose Hand the soul of Muḥammad is, the breath of one fasting is purer/finer to Allāh than the fragrance of musk”

The hand of Allāh here means His power. The Nabī ﷺ swore to emphasize his statement, and the ʿulamāʾ consider this evidence for the desirability of swearing to draw the attention of the listener to a matter of importance.

The breath means the undesirable odor caused by fasting. This is understood from the ḥadīth ‘My Umma has been given five things in Ramaḍān….and the second thing is that their breath in the afternoon is finer than the smell of musk’. This same ḥadīth is also used as evidence that it is the breath in this world which is meant, as explained by Ibn-Ṣalāḥ and the majority of the ʿulamāʾ.

The mention of musk is the subject of different interpretations from the ʿulamāʾ:

• Al-Māzirī explains: it is a metaphor to signify how close fasting brings one to Allāh-Taʿālā, as it is common for us to have pleasant smells close to us. Fasting is therefore likened to musk for the same reason, due to how it brings one to Allāh’s proximity. In other words it is purer in the eyes of Allāh than musk is to your eyes, it brings one closer to Allāh than you would bring musk close to you. Ibn ʿAbdul-Barr has preferred this interpretation.
• It is also said: it means that what you think of the smell and what it is like of musk to Allāh is in opposition with your view as human beings. This interpretation is very similar to the previous one.
  It is also said: the meaning is that Allāh will reward the one fasting in the hereafter and the smell of their breath will be finer than that of musk, as will be mentioned further ‘And the smell of his wound will diffuse musk’.
• It is also said: the meaning is that the person will attain a reward which is superior to the smell of musk, especially in comparison to the smell of one’s breath. Both of these last two interpretations were related by Al-Qāḍī ʿIyāḍ.
• Al-Dāwūdī and a group of ʿulamāʾ have said the following: it means that the smell of the breadth has more reward than musk which is considered praiseworthy in jumuʿa and in gatherings of the remembrance of Allāh. Imām Al-Nawawī favored this interpretation.

The gist of the matter is that the meaning of perfume is to be taken as a metaphor signifying acceptance and contentment from Allāh, since the feeling of scent is inconceivable in association with the being of Allāh.

Al-Qāḍī Ḥusayn has narrated that acts of obedience will diffuse a smell on the Day of Judgment, and the smell of fasting among those acts will be that of musk.

“The one who fasts experiences two joys: he feels pleasure by breaking his fast and when he meets his Lord he is joyful on account of his fast”

The first pleasure is on account of completing his fast without blemishing it. It may also refer to the pleasure experienced on account of partaking food at ifṭār.

The second pleasure is on account of meeting his Lord or on account of seeing his reward for fasting. In both cases, his pleasure is on account of the acceptance of his fasting.

This ḥadīth was narrated by both Al-Bukhārī and Muslim, in the chapter of fasting. It was also narrated by Al-Nasāʾī in his Sunan, with the same chapter heading.

وهذا لفظ رواية البخاري. وفي رواية له: “يتركُ طعامهُ، وشرابهُ، وشهوتهُ، من أجلي، الصيامُ لي وأنا أجزي به، والحسنةُ بعشر أمثالها.

وفي روايةٍ لمسلم: “كل عمل ابن آدم يُضاعفُ: الحسنة بعشر أمثالها إلى سبعمائة ضعف. قال الله تعالى: “إلا الصوم فإنه لي وأنا أجزي به: يَدَعُ شهوتهُ وطعامهُ من أجلي. للصائم فرحتان: فرحةٌ عند فطره، وفرحةٌ عند لقاء ربه. ولخلوفُ فيه أطيبُ عند الله من ريح المسك”.

Imam Nawawi included these additional narrations because of the merit contained in their different wording. Although there is some overlap with the previous narration, there is a valuable addition regarding the quantification of reward for fasting.

In another narration by Al-Bukhārī, the Messenger of Allāh ﷺ said,

“Allāh says: ‘(The person fasting) has abstained from food and drink, and lust for My sake; fasting is for Me, and I will bestow its reward. Every good deed has ten times its reward’ ”.

In a narration by Muslim, the Messenger of Allāh ﷺ said,

“Every good deed of the son of Ādam is multiplied from ten to seven hundred times. Allāh (SWT) says: ‘Except for fasting, as it certainly is for Me and I alone will give its reward. The person fasting abstains from his lust and from food for My sake.’ The fasting person has two joys, one at the time of breaking his fast, and the other at the time of meeting his Lord. Surely, the breath of the person fasting is finer to Allāh than the fragrance of musk’ ”.

“In another narration by Al-Bukhārī, the Messenger of Allāh ﷺ said,”

This narration originates from Abū-Hurayra, and it is also a ḥadīth qudsī.

“Allāh says: ‘(The person fasting) has abstained from food and drink, and lust for My sake; fasting is for Me, and I will bestow its reward.”

By lust what is meant is intercourse and anything before it that breaks the fast.

“Every good deed has ten times its reward”

This is the lowest level of multiplication of reward.

“In a narration by Muslim, the Messenger of Allāh ؐ said”

This narration is narrated by Abū-Hurayra, but unlike the previous ḥadīth its wording is marfuʿ to the Nabī ﷺ as opposed to being a ḥadīth qudsī.

“Every good deed of the son of Ādam is multiplied from ten to seven hundred times. ”

The outward meaning of the ḥadīth is that the action itself is multiplied [i.e the action will be recorded as having been performed several times] and it is also said that it is the reward for the action which is multiplied.

Allāh-Taʿālā says, ﴾ مَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنْبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنْبُلَةٍ مِائَةُ حَبَّةٍ ﴿ “The example of those who spend in the way of Allāh is just like a grain that produced seven ears, each ear having a hundred grains, and Allāh multiplies (the reward) for whom He wills. Allāh is All-Embracing, All-Knowing” (Al-Baqarah, v. 261).

“‘Allāh (SWT) says: Except for fasting, as it certainly is for Me and I alone will give its reward.”

Fasting is not described as having a reward which is multiplied by a specific number. It is similar in that regard to patience, about which Allāh-Taʿālā says ﴾ إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ ﴿ “Certainly those who observe patience will be given their reward in full without measure” (Al-Zumar, v. 10).

“The person fasting abstains from his lust and from food for My sake.”

Lust means anything that the ego leans towards. Food here means anything nutritious, so drinking is included.

For My sake means because of Me.

”The fasting person has two joyous occasions, one at the time of breaking his fast, and the other at the time of meeting his Lord. Surely, the breath of the person fasting is purer/finer to Allāh than the fragrance of musk’ ”

The first joy is due to having completed his act of worship. The second joy is on account of meeting his Lord and seeing the abundance of his reward.

Surely is used here for emphasis because of how far-fetched it is for the smell of the breath to be pleasant, given how repulsive people consider it to be. The change in breath resulting from fasting, which occurs in the afternoon, is what is meant here. This is because the change in breath which occurs in the first part of the day is lessened by what one may have eaten at suḥūr [the meal prior to dawn].

The rest of this portion of the ḥadīth has already been explained earlier.

Ibn-ʿAllan’s Commentary Dalilul-Falihin: The Book of Fasting With A Short Biography of Imam Al-Nawawi

The post Ibn-ʿAllan’s Commentary Dalilul-Falihin: The Book of Fasting. Hadiths 1-2 appeared first on MuslimMatters.org.

He is the Imām and Ḥāfiẓ, the Shaykh and Imām, Muḥyiddīn Abū-Zakariyyā Yaḥyā bin-Sharaf al-Nawawī, affiliated to Nawā a village on the outskirts of Damascus in Syria.  He then settled in Damascus, and he was Shāfiʿī.  He was the Shaykh of the madhāhib and the senior among the fuqahā of his time.

He was born in the year 631 A.H, from two devout parents.  He started memorizing Qurʾān at the age of 10, as well as the study of fiqh with some of the scholars in his village.  A pious man by the name of Shaykh Yāsīn bin-Yūsuf al-Marākashī once passed by the village, and observed him running away from children who were attempting to force him to play, all the while reciting Qurʾān.  He went to his father and advised him to devote him to the pursuit of knowledge, advice which he accepted.

In the year 649 A.H he went with his father to Damascus to complete his pursuit of knowledge, and resided in the institute Al-Rawāhiya.  

His works include: a commentary on Ṣaḥīḥ Muslim, Al-Majmūʿ, Riyāḍul-Ṣāliḥīn, Tahdhībul-asmāʾ wal-lughāt, Rawḍaṭul-Ṭālibīn wa ʿumdatul-muftiyyīn, Al-Minhāj fil fiqh, Al-arbaʿīn al-Nawawiyya, Al-Tibyān fī ādābi ḥamalatil-Qurʾān, Al-Adhkār, and Al-Īdāḥ fil-manāsik.

In the year 676 A.H he went back to Nawā, after having returned all the books he had borrowed from the national library.  He visited his teacher’s graves, prayed for them and cried.  He also visited his friends who were alive, and bid them farewell for ‘traveling’.  After visiting his father, he went to Baitul-Maqdis and Khalīl (Palestine).  He then returned to Nawa where he fell ill and passed away on the 24th of Rajab.  When the news of his demise reached Damascus, the city and its surroundings were over-taken by weeping.  The Muslims were overtaken by grief.  The Chief Qāḍī ʿIzzuddīn Muḥammad bin-Ṣāʾigh went with a group of his companions to Nawā for his funeral prayer.  A group praised him through poetic eulogies, among which Muḥammad bin-Aḥmad bin-ʿUmar al-Ḥanafī al-Irbilī.      

His Book Riyādul-Ṣāliḥīn

In his own paraphrased words, he describes this book of his as:

‘It contains encouragement and warnings, and a complete set of etiquettes for the seeker.  It only contains rigorously authentic aḥādīth, with each chapter starting with verses from the Qurʾān, with short explanations where warranted’.  

He also says: ‘I am hopeful that for those who direct their attention to it, it will prove to be a drive towards a variety of good actions, and a shield from base and destructive actions. 

Ibn ʿAllān and his commentary Dalīlul-Fāliḥīn

Muḥammad ʿAlī bin-Muḥammad ʿAllān al-Ṣiddīqī Al-Shāfiʿī.  Born in Makka in 996 A.H.  He was a muffassir, a reviver of the Sunna in the Ḥijāz, and taught the Ṣaḥīḥ of Al-Bukhārī from beginning to end in the middle of the Kaʿba.  He took knowledge from 50 scholars of Makka al-Mukarrama, as well as from the ʿulamāʾ who came to Makka from different corners of the world.  Al-Muḥibī says about him: ‘He was an Īmām, trustworthy and unique among his contemporaries for his knowledge, memory, precision and mastery of the ḥadīth of Rasūlullāh .  He would quote previous commentators from memory, in a manner which would leave listeners fascinated.  He was similar to Al-Suyūṭī in his expertise in the field of ḥadīth’.

He taught the Ṣaḥīh of Al-Bukhārī between Maghrib and ʿIshāʾ in the Ḥaram. Every night, he would compose a khuṭbah fit to the the context of the ḥadīth he would teach that same evening.  Allāh granted him the honor of concluding a complete teaching of the Bukhārī in the middle of the honored Kaaʿba.   He passed away at the age of 62 years, the 21st of Dhul-Ḥijja 1057 A.H.

Dalīlul-Fāliḥīn is the first commentary on Riyādūl-Ṣāliḥīn (6 volumes), and Ibn-ʿAllān is also the only known commentator of Kitābul-adhkār of Imām Al-Nawawī.     

This is a translation of his work

– باب وجوب صوم رمضان وبيان فضل الصيام وما يتعلق به

Chapter on the obligation of fasting Ramaḍān, and expounding on the virtues of fasting and of the actions which are related to this month

In this opening section, the author intends to familiarize the Muslims with the origins of the obligation of fasting in Ramadan.  It is a succinct, yet very meaningful introduction which benefits Muslims in all levels of knowledge of Islam.

The actions related to this month i.e iʿtikāf and the increasing performance of various virtuous deeds.

Ṣaum, linguistically means, to refrain from something.  In Islām it means to refrain from food at a particular time and in a specific manner.

The obligation of fasting in Ramaḍān is so heavily evidenced by the Qurʾān, the Sunna and the consensus [ijmāʿ] for every Muslim that the person who denies its obligation is considered a disbeliever, except if one is excused by being new to Islām or were brought up in a rural area which is far from the ʿulamāʾ [scholars]. 

قال الله تعالى: “يَا أيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ” إلى قوله تعالى: “شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدىً لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ [479] وَمَنْ كَانَ مَرِيضاً أوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أيَّامٍ أُخَرَ” الآية (البقرة:183-185).

﴾ يَا أَيُّهَا الَّذِينَ آمَنُوا ﴿

“O you who believe” 

Allāh has first honored the Muslims here by addressing them directly and is calling to the believers through their most noble attribute, their belief. 

﴾ كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ ﴿

“the fasts have been enjoined upon you as they were enjoined upon those before you”

This is a form of encouragement because of the burdensome nature of fasting on one’s ego.  When a matter is difficult, knowing others are sharing with you in difficulty, eases the burden. Ramaḍān was not prescribed to the previous nations. It is a distinguishing feature of this Ummah as a means of honoring its Nabī Muḥammad .  Therefore, the similitude drawn in this verse refers to the act of fasting, not to Ramaḍān itself. 

﴾ لَعَلَّكُمْ تَتَّقُونَ  ﴿

“so that you may be mindful”

of disobedience, because fasting restricts the paths of the shayṭān.

﴾ أَيَّامًا مَعْدُودَاتٍ ﴿

“for days few in number”

This is mentioned to encourage towards fasting, because the days will feel “few” and light in difficulty once one has started.

﴾ فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ ﴿

“However, should any one of you be sick or on a journey, then (he should fast) a number of other days (equal to the missed ones)”

If one breaks their fast due to sickness or traveling, then it is an obligation to make up for those days outside of Ramāḍān.

﴾ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ ﴿

“and those who have the strength, (still, they do not opt for fasting,) on them there is a fidyah (compensation), that is, the feeding of a poor person”

In the beginning of Islām, Muslims were given a choice between fasting and feeding a poor person every day.  This was subsequently abrogated.

﴾ فَمَنْ تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَهُ ۚ وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ ۖ إِنْ كُنْتُمْ تَعْلَمُونَ ﴿

“Then whoever does good voluntarily, that is better for him. However, that you fast is better for you, if you only knew”

By feeding more than one person every day, then that is better for him.  However, fasting is better for those of you who are capable, if only you were aware of the virtues of fasting.  

﴿ شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَىٰ وَالْفُرْقَانِ ۚ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ ۖ وَمَنْ كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ ﴾

“The month of Ramaḍān is the one in which the Qur’ān was revealed as guidance for mankind, and as clear signs that show the right way and distinguish between right and wrong. So those of you who witness the month must fast in it. But the one who is sick, or is on a journey (should fast) as much from other days (as he missed)”

This is the month of Ramaḍān in which the Qurʾān was descended.  Before the advent of prophethood of the Nabi SAW the Quran resided in the seventh sky, in what is called the Ummul-Kitab [the original book].  On Laylatul-qadr it was descended in its entirety to the first sky.  From there, Jibril revealed it in portions to the Nabi SAW over the course of 23 years.   This is the best month. 

The Qurʾān is characterized as being guiding, with clear verses which guide towards the truth through their commands.  It also separates truth from falsehood.  Whoever among you is not traveling during this month, and is not ill as to make fasting difficult or harmful, then they should fast.  The fact that the person who is not traveling is not mentioned in this verse, provides clear evidence that it abrogates the previous verse which provides a choice between fasting and feeding the poor.    

﴿ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ ﴾

“Allah intends (to provide) ease for you and does not intend (to create) hardship for you. All this is so that you may complete the number (of fasts as prescribed) and proclaim the Takbīr of Allah for having guided you, and (so) that you may be grateful”

It is because Allāh wishes ease for you that He has allowed you to break your fast when traveling or in illness.  He also wishes you to complete the requirements of fasting by replacing the days of the month which you have missed due to illness or travel.  He also wishes that you glorify Him for having made fasting an obligation, and for having shown leniency in the presence of an excuse.  The takbīrāt of the night of ʿĪd are what is meant by “Glorify Him”.  He finally wishes you to thank him for His bounties, or again for showing leniency by allowing you to break your fast.

This commentary of the above verses is quoted from Jāmiʿul-Bayān (Tafsīr Al-Qurṭubī).              

وأما الأحاديث فقد تقدمت في الباب الذي قبله

These are the verses of Qurʾān from which the obligation of fasting in Ramaḍān is derived.  As for the relevant aḥādīth, several have been mentioned in the preceding chapter.

The post Ibn-ʿAllan’s Commentary Dalilul-Falihin: The Book of Fasting With A Short Biography of Imam Al-Nawawi appeared first on MuslimMatters.org.

It also raises a number of difficult questions we need to ask ourselves. What effect does the Qur’an actually have upon us? Do we really spend enough time with the Qur’an? How do we gain that greater relationship with the Book of Allah ? We read the Quran, study it when we can and memorise portions of it, but how does it impact us? These are questions I often ask myself.

When I analyse my relationship (and what others tell me they too experience) with the Quran and compare it to the connection our Prophet had with the Quran, I see a wide and deep gulf. There are few narrations which show how deeply the Quran transformed the Prophet than the one upon which this article is based. It was not just a change or improvement in character and spirituality, but also a physical transformation.

In this ḥadīth, narrated by Abu Juḥayfah, Ibn ‘Abbās and others,[1] Abu Bakr came to the Prophet one day, and remarked how he looked older. Specifically, the Arabic wording refers to ‘shayb’ which is when one’s hair turns grey and white. This itself is an interesting insight into how closely the Companions paid attention to the minutest detail of the Prophet . Not only did they notice his actions and memorise his sayings, but they also paid attention to the subtlest of changes. What makes this particular observation more remarkable, is that the Prophet didn’t have more than twenty white hairs in his beard and head by the time of his death.[2] Yet still those extra couple of white hairs did not go unnoticed.

The other interesting point here is how this remark from Abu Bakr is somewhat commonplace. We often say similar things to members of our family and friends, especially when we haven’t seen someone for a length of time. We banter that a friend looks older, their hair has thinned, they’ve put weight on or lost it. Usually in response, that friend will give us a reason as to why they look older or different. Perhaps, they’re stressed at work, they have health issues or maybe their spouse and/or kids have put a strain on them.

However, this was not the response of the Prophet . Let’s be honest, he had plenty of stressful issues going on. He was a husband, father, friend, imam, leader and military general, all rolled into one. He would have to prepare the Friday sermon, lead the prayers, deal with people’s issues and disputes. He would then return home and support his family, play with his grandchildren and joke with his daughters. He would visit the elderly and ill, spend time with his friends and feed the poor. He would then deal with the threat of Quraysh and others, train his army and deal with the political issues of his time, and much more besides.

Yet none of the above were used as reasons for his growing old. Instead, the Prophet replied to Abu Bakr , “It is Sūrah Hūd and her sisters [i.e. similar chapters] which have me grow old.” In another narration, the Prophet named all the chapters and said, “It is Sūrahs Hūd,[3] Wāqi’ah,[4] Mursalāt,[5] Naba’[6] and Takwīr[7] which have made me grow old.”

I am tempted to end this article here. To leave everyone with this narration, simply to ponder over it and all that it entails. However, I do want to add a few points. Firstly, it shows the level of connection the Prophet had with the Qur’an. When he read chapters like those mentioned above, which focus on issues of punishment of past nations, the Day of Judgement and Hellfire, he would internalise the verses and imagine himself there.

Secondly, our relationship with the Qur’an cannot just be surface. It can’t be limited to a single inspiring lecture or some amazing recitation. It requires us to imbed the message of the Qur’an within our hearts and imprint its lessons within our bodies. This in turn, requires hard work, dedication and perseverance.

Thirdly, with each passing generation we seem to become slightly more distanced from the Qur’an. The essential need for our children and youngsters to have a solid connection with the Qur’an in all its different forms is so important and vital for the future of our communities. It is our collective responsibility to attempt this.

Finally, unless our mindset changes, we are at risk of having the Qur’an as a Book we respect, honour and love, but that we do not understand. Its lessons, words and verses will remain a mystery to us, its pearls and gems rarely unearthed and its benefits seldom attained. I want to conclude this article with another ḥadīth to show how the Prophet’s connection with Sūrah Hūd was not a one-off but a developed relationship.

‘Ā’ishah narrated that the Prophet would become perturbed when he would see clouds and strong winds. She remarked how the people would see these as signs of coming rain and would rejoice, but he would look upset. He said, “O ‘Ā’ishah, How can I be sure it is not punishment? Nations were punished with fierce winds and others saw punishment but thought they were rain clouds.”[8] The nation he refers to as seeing rain clouds were the nation of Hūd . Thus, the story of Hūd is internalised to the level it changes the behaviour of the Prophet .

Allah says, “And when they saw it as a cloud approaching their valleys, they said, ‘This is a cloud bringing us rain!’ Rather, it is that for which you were impatient; a wind, within it a painful punishment. Destroying everything by command of its Lord. And they became so that nothing was seen except their dwellings.”[9]

[1] Collected by al-Tirmidhī and others.

[2] For example, see the narration of Anas in al-Bukhārī.

[3] Chapter 11.

[4] Chapter 56.

[5] Chapter 77.

[6] Chapter 78.

[7] Chapter 81.

[8] Al-Bukhārī.

[9] 46:24-25.

The post Surah Hud Has Made Me Grow Old appeared first on MuslimMatters.org.

The worst days are the days of winter, when I have a class at 8 am, and I remain in the rain waiting for the bus. The first one comes packed with people, the second and the third too… I usually take the fourth one. I climb with great difficulty, with the help of some kind souls. After all this mess, I make it to class one hour late tired and exhausted. Fifteen minutes of rest is essential, so by the end I only have 45 minutes left to follow the class, that is if I can of course understand (laughter).”

Adil NIDAE – 29 years old – translated from French.

An individual with a disability is a person with reduced mobility due to a reduction in their ability to move. This may be caused by genetic defects, diseases, accidents or age. Disability can also be temporary during the healing phases following an accident or a fall. It goes without saying that, when not dealt with properly, reduced mobility significantly limits the autonomy of such individuals. When looking at the quality of life of people with disabilities, we must consider the effect this reduction in mobility has on their mental and emotional well being.  Many times we focus on the immediate physical situation caused by disability, and do not spend enough time looking at its psychological repercussions and its impact on the daily life of people with disability.

People with disability face multiple challenges which may directly and indirectly impact their health. Some of these challenges are socio-economic. For instance, they have to account for costs that other people do not (wheelchairs, adapted bathrooms, speciale care…etc). They also struggle to find a job that would take them and accommodate their disability. This is very much related to the socio-cultural challenge. Indeed, the costs related to dealing with disability leads many families to perceive their own child as a burden on the family. Some even hide their kids out of shame. This leads to significant emotional scarring. Such children grow up with very low self esteem and feeling unwelcome. Socio-relational challenges have to do with social inclusion. Many however face inaccessible public transportation (buses, trains, taxis…etc), sidewalks, buildings and much more.

When we analyze the quality of life and its relationship with both mental and physical suffering, we start seeing ways to manage the conditions of life and the living environment of people with disabilities. We find ways to adapt the environment in order to help them cope with their disability or illness. We must also help them regain the capacity to enjoy their life and not be held back from living a pleasurable and fulfilling life. Naturally, this depends on each individual’s lifestyle and the way the person with reduced mobility may or may not choose to live by.

To fight against the feeling of social discrimination, to fight against personal, professional and social failures, to combat social withdrawal and suffering; we must facilitate the reconstruction of the social bond, wherever it may broken. We must encourage anyone with reduced mobility to resume their role in our communities. We need to support their objectives and meet their expectations and concerns. This is an important component of both the physical and psychological state of people with disability. By catering to their needs, disability starts to disappear, they become more and more independent and reconnect with their communities.

A big part of one’s quality of life depends on the ability to move around the city comfortably and without difficulty. Going to work, continuing one’s education, going shopping, finding access to healthcare, participating in cultural events as well as recreational activities should all be made accessible to suit their needs and desires by adapting the different settings in which they take place. Therefore, the improvement of the living conditions and the quality of life of people with disability is everyone’s responsibility! Governments sure need to step up, but it is also the responsibility of various associations and organizations to make both private and public spaces accessible. This is why there is also a clear need for system and institution to protect the rights of the differently abled. Some countries are doing very well in this regards while many around the world are still lagging behind.

Morocco and the rights of people with disability:

Morocco is one of these countries that are still lagging behind. Even though Morocco is committed to regional and international treaties, to respect and uphold the rights to adequate care and the rights of people with disability; unfortunately very little is seen on the ground.

The situation of disabled people is not at all reassuring. Morocco is far from doing enough as the rights of disabled people are still overlooked. Public transportation is not accessible, nor are sidewalks, buildings…etc. People with disability also face frequent discrimination because of their condition. This deprives them of the simplest rights such as education, employment, and health. They are as Moroccan as any one of us, yet are ignored in public policy, and instead of helping them, the language adopted by society contributes to their stigmatization.

People with disability in Morocco suffer every day with transportation. It is a nightmare they have to face day in and day out. Adil Nidae is one of such people who face this struggle.

There are several cases like Adil’s in Morocco, who decided to go out and persevere despite the many hurdles in their way. However, the near majority of people with disability give up and decide to just live at home. This is at times a personal decision, but is quite often imposed by family and loved ones. They stay home to not “disturb” anyone, and avoid the hurtful looks of society.

Loss of mobility in Morocco remains in the shadows, and looked down upon. This is the result of the exclusion of disabled people from society, and lack of services aiming to improve their quality of life.

Is is for these many reason that is why it is our duty to relieve disability and facilitate social inclusion of people with disabilities. This in order to impact their quality of life and improve their psychological and physical health.

What are we doing about this?

Dinavie is a Moroccan social enterprise that is here to solve the transportation problem people with disability face. Everyday, people in wheelchairs, the elderly with mobility problems, blind people and more struggle to get around. By providing them with the opportunity, just like everyone else, to move freely and benefit from a quality care and transportation suited to their needs; we enable them to regain an active social life. We want to provide services to improve the mobility of people with disability. We want to promote their autonomy, their social integration, enable them to access primary care, to work, get educated, partake in cultural events and above all have fun and be happy!

How can you help?

We are raising money to acquire a wheelchair accessible car to provide the above mentioned services. We will use special tools to make it a breeze to transfer them from their bed to a comfortable wheelchair, then onto one of our wheelchair accessible car. We then take them wherever their heart desires or schedule the day out for them.

We have raised $4,539 so far out of our $21,000 goal. Let us stand together to improve the situation of people with disability in Morocco. Every donation count however big or small. Please help us by donating and spreading the word about our campaign. Let us help people with disability. Tomorrow it may be a friend, a family member or even us…

• Support our campaign!

Like this page for updates => Dinavie

The post A Case For Protecting the Rights of People With Disability appeared first on MuslimMatters.org.

Shaykh Ibn Uthaymeen [ra] says in his explanation of Allāh this hadith:

This hadith was mentioned by the author, may Allāh have mercy on him, in the chapter about Truthfulness, and the relevant (part) of it is his statement: “He who truthfully asks Allāh for Shahadah.”  And Shahadah is a high status (which comes) after Siddeeqiyyah (being a siddeeq or speaker of truth), as Allāh had said:

And whoso obeys Allāh and the Messenger (Muhammad ), then they will be in the company of those on whom Allāh has bestowed His Grace, of the Prophets, the Siddiqun, the martyrs, and the righteous. And how excellent these companions are! [Surah An-Nisa’, 69]

And Shahadah is of many types:

From them: Shahadah (bearing witness) on the laws of Allāh over the slaves of Allāh, and this is the Shahadah of the scholars which Allāh has said about it:

Allāh bears witness that La ilaha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He is always) maintaining His creation in Justice. La ilah illa Huwa (none has the right to be worshipped but He), the All-Mighty, the All-Wise. [Surah , Aal-‘Imran, 18]

And many of the scholars have explained His statement: (And the martyrs) that they are the scholars, and no doubt that the scholars are witnesses (Shuhadaa’), they bear witness that Allāh has sent His Messenger Muhammad with the guidance and true religion.  And they (the scholars) bear witness over the Ummah that it delivered the Shari’ah of Allāh, and they bear witness regarding the laws of Allāh: This is Halal, and this is Haram, and this is obligatory, and this is recommended, and this is disliked.  And no one knows this except the people of knowledge, and that is why they were witnesses.

And also from among the Shuhadaa’ are:  The one who dies of plague, the one who dies of a stomach disease, the one who dies of a fire, the one who drowns, and their likes.

And from the Shuhadaa’: Those who die in the path of Allāh.

And from the Shuhadaa’: Those who are killed defending their wealth and selves, as the Prophet said when a man asked him: “O Prophet of Allāh, what about if a man came to me asking for my money (meaning to take it by force).”  The Prophet said: “Don’t give him your money.”  So the man said: “What if he fights me?”  The Prophet said: “Fight him (back).”  The man asked: “What if he kills me?”  The Prophet peace be upon him said: “Then you are a martyr.”  The man asked: “What if I kill him?”  The Prophet said: “(Then) he is in the hell-fire.” (Because he is a transgressing oppressor).  [Narrated by Muslim]

And the Prophet said: “Whoever is killed defending himself is a shaheed (martyr), whoever is killed defending his family is a shaheed, whoever is killed defending his property is a shaheed, [and whoever is killed defending his religion is a shaheed].” [Narrated by Abu Dawud, Tirmidhi, and Nisa’i. Classed as Sahih by Sheikh Al-Albani rahimahullah]

And also from among the Shuhadaa’ is:  The one who is killed unjustly, such as if a person transgresses upon him and kills him unjustly, then he is a shaheed.

But the highest Shuhadaa’ are the ones who are killed in the path of Allāh, as Allāh said:

Think not of those who are killed in the Way of Allāh as dead. Nay, they are alive, with their Lord, and they have provision. They rejoice in what Allāh has bestowed upon them of His Bounty, rejoicing for the sake of those who have not yet joined them, but are left behind (not yet martyred) that on them no fear shall come, nor shall they grieve. They rejoice in a Grace and a Bounty from Allāh, and that Allāh will not waste the reward of the believers. [Surah , Aal-‘Imran, , 169-171]

Those Shuhadaa’ (who are) mentioned in this verse are: Those who fought so that the word of Allāh is the highest, and they did not fight for personal gains, and they did not fight for their personal wealth, but rather they fought so that the word of Allāh is the highest, as the Prophet said when he was asked about the man who fights to be courageous and the one who fights out of zeal and the one who fights so that his status is seen (by others), which one of those is in the path of Allāh?  The Prophet peace be upon him said: “Whoever fights so that the word of Allāh is the highest, then he is (fighting) in the path of Allāh.” [Narrated by Bukhari and Muslim]

This scale is a scale of justice, a scale which the Prophet has placed (for the) person to weigh his deeds in is not vulnerable to corruption.

So whoever fights for this word then he is in the path of Allāh, if you are killed then you are a martyr, and if you gain (something) then you are happy, as Allāh said:

Say: “Do you wait for us (anything) except one of the two best things (martyrdom or victory); while we await for you either that Allāh will afflict you with a punishment from Himself or at our hands. So wait, we too are waiting with you.”  Surah At-Taubah, 52]

Meaning either Allāh will punish you and protect us from your evil, as Allāh did with the parties which gathered upon Medina wanting to fight the Prophet , so Allāh sent upon them wind and soldiers and he casted fear in their hearts, (Or by our hands) as what happened in (the battle of) Badr, where Allāh punished the polytheists at the hands of the Messenger and (the hands of) his companions , then that is the one who fights so that the word of Allāh is the highest, he is a Shaheed.

So if the person asks his Lord and says: O Allāh, I ask you for martyrdom in your path- and martyrdom is not (achieved) except by fighting so that the word of Allāh is the highest- then if Allāh knows from that person sincerity in (his) statement and intention, He will grant him the status of martyrs, even if he dies on his own bed.

One thing that is left upon us (to discuss) is the one who fights defending his country: Is he in the path of Allāh or not?

We say: If you were fighting on behalf of your country because it is an Islamic country so you want to protect it because it is an Islamic country then that is in the path of Allāh, because you have fought so that the word of Allāh is the highest.

As for if you fought only because it is your home country then that is not in the path of Allāh, because the criteria which the Prophet has set does not apply to it- whoever fights so that the word of Allāh is the highest then he is in the path of Allāh, and everything besides that then it is not in the path of Allāh- and that is why we should correct for the person his intention in fighting to defend his country, whereby he intends by it that he fights in defense of this country because it is an Islamic country so he wants to protect the Islam which is in it, and by that he will be- if he is killed- a martyr who gets the reward of martyrs, and if he gains (something) then he will become happy and wins, either he will win the dunyah (world) or he will win the akhirah (hereafter), and this issue has already been discussed earlier.  And Allāh (is the One who) gives Tawfeeq (Guidance).

The post Riyad as-Saliheen Series | Hadith 57 – Truthfulness appeared first on MuslimMatters.org.

Abdullah b. Mas’ud reported: The Prophet said, “Truthfulness leads to righteousness and righteousness leads to Paradise. A man will keep speaking the truth and striving to speak the truth until he will be recorded with Allāh as a siddeeq (speaker of the truth). Lying leads to wickedness and wickedness leads to Hell fire. A man will keep telling lies and striving to tell lies until he is recorded with Allāh as a liar.”  [Agreed upon].

Shaykh Ibn Uthaymeen says in his explanation of this hadith:

The author  set this chapter for truthfulness, so he stated: “The Chapter of Truthfulness”, and he mentioned (some) verses which (we) have already talked about.  As for the ahadith, he said: Abdullah bin Mas’ud reported: The Prophet said, “You must be truthful, for truthfulness leads to righteousness and righteousness leads to Paradise…”

The statement “you must be truthful” means adhere to truthfulness where truthfulness is understood as being when the statement exactly matches reality.  For example, if you are asked, “What day is it?” and you say “Today is Wednesday” (and it is actually Wednesday), then this is truthful. However, if you say, “It is Tuesday” then that would be lying.  This was mentioned previously in the hadith of Ka’b Bin Malik and his two companions who described what indicates the virtue of truthfulness and its good ending (that it leads to); the truthful one will get the (good) ending, and the liar will be the one whose deeds are in vain.  It is mentioned that one of the commoners said, “Lying saves (a person)”, so his brother told him, “Truthfulness is a better savior and better (at saving).”

Know also that a statement may be made by the tongue or by the limbs.

The statement which is made by the tongue is speech, and the statement made by the limbs is action. However, how can lying be through action?  It can be the case if a person performs an outwardly action which is at disagreement with what he hides inside him.  So, for example, the hypocrite is lying because he shows the people that he is a believer – he prays and fasts with the people, he gives charity but he is stingy, and he might even perform Hajj.  So, whoever sees his actions might think him to be righteous, but these actions do not indicate what is hidden on the inside, so it is lying.

For this reason, we say truthfulness is by the tongue and by the limbs.  Whenever a statement exactly matches reality then it is truthfulness by the tongue, and whenever the actions of the limbs match exactly what is in the heart then it is truthfulness by the limbs.

When the Prophet enjoined truthfulness, he also indicated that which it leads to: “For truthfulness leads to righteousness and righteousness leads to Paradise.”

“Righteousness” is an abundance of good, and from the names of Allāh is “Al-Barr” (The Beneficent), meaning (the One who is) abundant in good and kindness, glorified and exalted.

“Righteousness” is from the fruits of truthfulness, and the above hadith indicates that righteousness will guide a person who possesses it to Paradise – we ask Allāh to make you and us  of the righteous.  Indeed, Paradise is the purpose of every affair, and that is why the human being is commanded to ask Allāh for Paradise and to seek refuge with Him from the hell-fire:

“Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing).” [Surah Aal-‘Imran, 185].

The Prophet also said “A man will be truthful until he will be recorded with Allāh as a siddeeq (speaker of the truth)” and in another narration “A man will keep speaking the truth and striving to speak the truth until he will be recorded with Allāh as a siddeeq (speaker of the truth).”

The siddeeq is in the second level of the levels of creation upon whom Allāh has bestowed favors as Allāh says “And whoever obeys Allāh and the Messenger, these are with those upon whom Allāh has bestowed favors from among the prophets and the truthful and the martyrs and the good” [4:69].  The man who strives to speak the truth will be recorded with Allāh as a siddeeq, and it is known that status of a siddeeq is elevated and is not reached except by the unrivaled few from among the people.  In addition, it exists in men and women, as Allāh  said:

“The Messiah [‘Iesa (Jesus)], son of Maryam (Mary), was no more than a Messenger; many were the Messengers that passed away before him. His mother [Maryam (Mary)] was a Siddiqah [i.e. she believed in the words of Allah and His Books (see Verse 66:12)]. They both used to eat food (as any other human being, while Allah does not eat). Look how We make the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) clear to them, yet look how they are deluded away (from the truth).” [Surah Al-Ma’idah’, 75].

The most righteous of the siddeeqeen (truthful ones) is the one who is the most truthful from among them, and he is Abu Bakr .  Abdullah bin Uthman bin Abi Quhafa, who responded to the Prophet when he had called him to Islam, didn’t have any hesitation nor any pause – as soon as the Prophet called him to Islam he accepted Islam, and believed the Prophet (at a time) when his people accused him of lying.  Furthermore, he believed him when he talked about the Isra’ and Mi’raj, but the people accused him of lying and they said, “How can you go, O Muhammad, from Makkah to Jerusalem and come back in one night, and then you say that you went up to the Heaven? That is not possible.”  Then, they went to Abu Bakr and said to him “Don’t you hear what your companion is saying?”  He said: “What did he say?”  They said: “He said this and that!”  At this, Abu Bakr said: “If he had said that then he had spoken the truth,” so from that day, he has been called As-siddeeq, may Allāh be pleased with him.

Regarding lying, the Prophet said: “Beware of telling lies.”

“Beware” warns us to be wary of lying, which is to say something that is different from reality, regardless of whether it is through speech or action.

If a person asked you “what is today?” and you replied “today is Thursday”, or “Tuesday” (and it was Wednesday) then that is lying because it does not match reality.

Similarly, the hypocrite is a liar because his outward appearance indicates that he is a Muslim, but he is a kaafir, so he is a liar with his actions.

The Prophet said “for lying leads to wickedness.”  Wickedness means to leave the obedience of Allāh, because the person rebels and transgress his limits, thus, he goes from the obedience of Allāh to His disobedience, and the biggest wickedness is kufr- we seek refuge with Allāh from it – for the disbelievers are wicked, as Allāh  said:

“Such will be the Kafarah (disbelievers in Allah, in His Oneness, and in His Messenger Muhammad , etc.), theFajarah (wicked evil doers).” [Surah At-Takwir, 42]. 

Further, Allāh , said:

“Nay! Truly, the Record (writing of the deeds) of the Fujjar (disbelievers, sinners, evil-doers and wicked) is (preserved) in Sijjin.And what will make you know what Sijjin is? A Register inscribed.Woe, that Day, to those who deny [(Allah, His Angels, His Books, His Messengers, the Day of Resurrection, and Al-Qadar (Divine Preordainments)]. Those who deny the Day of Recompense.” [Surah Al-Mutaffifin, 7-11]. 

“And verily, the Fujjar (the wicked, disbelievers, sinners and evil-doers) will be in the blazing Fire (Hell)” [Surah Al-Infitaar, 14].

So lying guides to wickedness, and wickedness guides to hell-fire, we seek refuge with Allāh from it.

The Prophet said “a man will lie”, and in a different narration, “a man will keep telling lies and striving to tell lies until he is recorded with Allāh as a liar”, and lying is from the forbidden things.  Furthermore, some of the scholars have said that it is from the major sins, because the Prophet warned that the liar will be recorded with Allāh as a liar.

From the greatest lying is what some people do today when they relate a false statement, knowing that it is a lie, in order to make the people laugh.  The Prophet warned against this in a hadith: “Woe to the one who speaks and lies in order to make people laugh; woe to him, woe to him.”  This is a warning about something which is considered very trivial by a lot of people.

Therefore, all lying is forbidden, and it all guides to wickedness.

However, it was related in a hadith that there are three exceptions to this: During war, when reconciling between the people, and when a woman speaks to her husband or a man speaks to his wife.

Some of the people of knowledge have said though that what is meant by lying in this hadith is tawriyah (deliberate ambiguity or double entendres) and not actual lying.

And they said tawriyah might be called lying, as in the hadith of Abu Hurayrah , that the Prophet  said “Ibrahim did not tell a lie except on three occasions.  Two of these occasions were for the sake of Allāh, when he said: “Verily, I am sick” [Surah As-Saffaat, 89], and when he said “Nay, this one, the biggest of them (idols) did it. Ask them, if they can speak!” [Surah Al-Anbiya’, 63]. “The third was regarding Sarah…” (until the end of) the hadith, and he did not lie, but rather he made tawriyah in which he was truthful (about what he had said).

It is clear that lying is not permissible except in these three cases, according to the opinion of many scholars, and some scholars say lying is not permissible under any condition,whether joking, or serious, and regardless of whether it involves taking (other people’s) money (unjustly) or not.

The most severe lying is (for a person) to lie and swear in order to take the people’s money unjustly, such as a person denying a claim made against him concerning a rightful matter and saying “by Allāh I do not owe you anything”, or claiming what is not rightfully his and saying “you owe me this and that” when he is lying.  The person who swears on his claim and lies is making the yameen ghamoos (false oath), which dips the person in sin, and then it dips him in hell-fire, and we seek refuge with Allāh from it.

It has authentically been reported that the Prophet said “He who swears an oath in which he tells a lie to take the property of a Muslim by unfair means, will meet Allāh while He is angry with him.”  In conclusion, lying is haram, and it is not permissible for a person to lie at all, neither jokingly nor seriously, except in the three exceptional cases mentioned, and in which there is disagreement among the scholars regarding the meaning of the relevant hadith.

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