Questions Regarding the Recitation of ibn Mas’ood: ibn Hajr and al-Nawawi

Imam al-Bukhari included the following narration in his Saheeh, in his chapter on tafsir of the Qur’an:

 حَدَّثَنَا عُمَرُ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، عَنْ إِبْرَاهِيمَ، قَالَ قَدِمَ أَصْحَابُ عَبْدِ اللَّهِ عَلَى أَبِي الدَّرْدَاءِ فَطَلَبَهُمْ فَوَجَدَهُمْ فَقَالَ أَيُّكُمْ يَقْرَأُ عَلَى قِرَاءَةِ عَبْدِ اللَّهِ قَالَ كُلُّنَا‏.‏ قَالَ فَأَيُّكُمْ يَحْفَظُ وَأَشَارُوا إِلَى عَلْقَمَةَ‏.‏ قَالَ كَيْفَ سَمِعْتَهُ يَقْرَأُ ‏{‏وَاللَّيْلِ إِذَا يَغْشَى‏}‏‏.‏ قَالَ عَلْقَمَةُ ‏{‏وَالذَّكَرِ وَالأُنْثَى‏}‏‏.‏ قَالَ أَشْهَدُ أَنِّي سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقْرَأُ هَكَذَا، وَهَؤُلاَءِ يُرِيدُونِي عَلَى أَنْ أَقْرَأَ ‏{‏وَمَا خَلَقَ الذَّكَرَ وَالأُنْثَى‏}‏ وَاللَّهِ لاَ أُتَابِعُهُمْ‏.‏

al-A’mash narrated that some of ‘Abdullah ibn Mas’ood’s students came to see Abu al-Darda’ who had also been looking for them. When Abu al-Darda’ found them he said, “Which of you recites according to the qiraa’ah of ‘Abdullah?” and al-A’mash said, “All of us.” He replied, “Then which of you have memorized it?” so al-A’mash pointed to ‘Alqamah. Abu al-Darda’ asked, “How did you hear him recite

وَاللَّيْلِ إِذَا يَغْشَىٰ

By the night when it covers [92:1]

‘Alqamah said:

‏وَالذَّكَرِ وَالأُنْثَى

By the male and the female [compare to 92:3]

Abu al-Darda’ said, “I testify that I heard the Prophet reciting it like that, but these people want me to recite it as:

وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ

And by He who created the male and the female [92:3]

but I swear by Allah that I will not follow them.

Similar narrations can also be found in the collections of Muslim and al-Tirmidhi.

Commenting on this in his explanation of Saheeh al-Bukhari, al-haafidh ibn Hajr al-‘Asqalani wrote:

قوله‏:‏ ‏(‏وهؤلاء‏)‏ أي أهل الشام ‏(‏يريدونني على أن أقرأ وما خلق الذكر والأنثى، والله لا أتابعهم‏)‏ هذا أبين من الرواية التي قبلها حيث قال ‏”‏ وهؤلاء يأبون علي ‏”‏ ثم هذه القراءة لم تنقل إلا عمن ذكر هنا، ومن عداهم قرءوا ‏”‏ وما خلق الذكر والأنثى ‏”‏ وعليها استقر الأمر مع قوة إسناد ذلك إلى أبي الدرداء ومن ذكر معه، ولعل هذا مما نسخت تلاوته ولم يبلغ النسخ أبا الدرداء ومن ذكر معه‏.‏ ـ

Regarding his statement, “but these people” – i.e. the people of Syria – “want me to recite ‘and by He who created the male and the female’, but I swear by Allah that I will not follow them.” This is even more clear than the previous narration in which he said, “but these people reject me doing so.” Continue reading

On the Qur’aniyyoon: Sheikh ‘Abd al-Razzaq al-Badr

One of the many valuable books of ‘aqeedah authored by Sheikh Muhammad ibn ‘Abd al-Wahhaab is his Kitaab Usool al-Eemaan – “Book of the Fundamentals of Faith”. What follows is the final hadeeth from the chapter on the Rights of the Prophet and the accompanying explanation of the hadeeth from sheikh ‘Abd al-Razzaq al-Badr:

وعن المقدام بن معديكرِب الكندي رضي لله عنه أن رسول لله صلى لله عليه وسلم قال : ((يوشك الرجل متكئاً على أريكته يحدِّث بحديث فيقول: بيننا وبينكم كتابُ لله عز وجل ، فما وجدنا فيه من حلال استحللناه وما وجدنا فيه من حرام حرَّمْناه ، ألا وإن ما حرَّم رسول لله صلى لله عليه وسلم مثل ما حرَّم لله)) رواه الترمذي وابن ماجه . ـ

It has been narrated on the authority of al-Miqdam ibn Ma’dirakib al-Kindi that the Messenger of Allah said:

Soon will come a time that a man will be reclining on his couch, and when one of my hadeeth is narrated he will say, “Let the Qur’an be a judge between us and you; whatever it states is permissible, we will take as permissible, and whatever it states is forbidden, we will take as forbidden.” Verily, whatever the Messenger of Allah (ﷺ) has forbidden is like that which Allah has forbidden.

This was recorded by al-Tirmidhi and ibn Majah.

ثم ختم هذه الترجمة بهذا الحديث العظيم في الدلالة على أن من محبته عليه الصلاة والسلام اتباع سنته والأخذ بما جاء به عليه الصلاة والسلام ، وأن اتباع السنة هو من اتباع القرآن . ـ

The sheikh concluded the chapter with this tremendous hadeeth in order to show that part of loving the Prophet is following his sunnah and accepting what he brought, and that following the sunnah is part of following the Qur’an.

وساق رحمه لله هذا الحديث حديث المقدام بن معديكرب الكندي رضي لله عنه أن رسول لله صلى لله عليه وسلم قال : ((يوشك الرجل متكئاً على أريكته)) ؛ وهذا علَم من علامات النبوة ، يخبر عليه الصلاة والسلام عن شيء سيوجد فيما بعد ، وقد وُجد ، هذا الذي حذر منه عليه الصلاة والسلام وبها عنه في هذا الحديث وجد قال: ((يوشك الرجل متكئا على أريكته)) وجاء في بعض الروايات ((يوشك رجل شبعانا متكئا على أريكته)) وقوله <<شبعانا>> أي همه الطعام وملأ البطن ، وليس له اشتغال بالعلم والذهاب إلى العلماء وطلب العلم وتحصيله والتفقه في الدين هذا ليس من اهتماماته ولا من الأمور التي يعتني بها ، ثم مع هذا كله يتكئ على أريكته؛ وهذا أيضا دليل على أنه من أهل الترف والترفه واجتمعت فيه هذه الأمور ثم ماذا يقول؟ ـ

The author brought this hadeeth, the hadeeth of al-Miqdam ibn Ma’dirakib al-Kindi, that the Messenger of Allah said:

Soon will come a time that a man will be reclining on his couch …

and this is one of the signs of the Messenger’s prophethood, that he informed us of something that was going to happen before it happened and then it did come to pass. This thing which the Prophet warned us about in this hadeeth has come to pass. He said:

Soon will come a time that a man will be reclining on his couch …

and in some narrations it comes as: Continue reading

What Makes the Qur’an Miraculous?: Ibn Hajr

In his famous explanation of Saheeh al-Bukhari, al-haafidh ibn Hajr included the following words regarding some of the ways in which the Qur’an is miraculous:

وَقَدْ جَمَعَ بَعْضُهُمْ إِعْجَازَ الْقُرْآنِ فِي أَرْبَعَةِ أَشْيَاءَ : [ ص: 624 ] أَحَدُهَا : حُسْنُ تَأْلِيفِهِ وَالْتِئَامُ كَلِمِهِ مَعَ الْإِيجَازِ وَالْبَلَاغَةِ . ثَانِيهَا : صُورَةُ سِيَاقِهِ وَأُسْلُوبِهِ الْمُخَالِفِ لِأَسَالِيبِ كَلَامِ أَهْلِ الْبَلَاغَةِ مِنَ الْعَرَبِ نَظْمًا وَنَثْرًا حَتَّى حَارَتْ فِيهِ عُقُولُهُمْ وَلَمْ يَهْتَدُوا إِلَى الْإِتْيَانِ بِشَيْءٍ مِثْلِهِ مَعَ تَوَفُّرِ دَوَاعِيهِمْ عَلَى تَحْصِيلِ ذَلِكَ وَتَقْرِيعِهِ لَهُمْ عَلَى الْعَجْزِ عَنْهُ . ثَالِثُهَا : مَا اشْتَمَلَ عَلَيْهِ مِنَ الْإِخْبَارِ عَمَّا مَضَى مِنْ أَحْوَالِ الْأُمَمِ السَّالِفَةِ وَالشَّرَائِعِ الدَّاثِرَةِ مِمَّا كَانَ لَا يَعْلَمُ مِنْهُ بَعْضَهُ إِلَّا النَّادِرُ مِنْ أَهْلِ الْكِتَابِ . رَابِعُهَا : الْإِخْبَارُ بِمَا سَيَأْتِي مِنَ الْكَوَائِنِ الَّتِي وَقَعَ بَعْضُهَا فِي الْعَصْرِ النَّبَوِيِّ وَبَعْضُهَا بَعْدَهُ . وَمِنْ غَيْرِ هَذِهِ الْأَرْبَعَةِ آيَاتٌ وَرَدَتْ بِتَعْجِيزِ قَوْمٍ فِي قَضَايَا أَنَّهُمْ لَا يَفْعَلُونَهَا فَعَجَزُوا عَنْهَا مَعَ تَوَفُّرِ دَوَاعِيهِمْ عَلَى تَكْذِيبِهِ ، كَتَمَنِّي الْيَهُودِ الْمَوْتَ ، وَمِنْهَا الرَّوْعَةُ الَّتِي تَحْصُلُ لِسَامِعِهِ ، وَمِنْهَا أَنَّ قَارِئَهُ لَا يَمَلُّ مِنْ تَرْدَادِهِ وَسَامِعَهُ لَا يَمُجُّهُ وَلَا يَزْدَادُ بِكَثْرَةِ التَّكْرَارِ إِلَّا طَرَاوَةً وَلَذَاذَةً . وَمِنْهَا أَنَّهُ آيَةٌ بَاقِيَةٌ لَا تُعْدَمُ مَا بَقِيَتِ الدُّنْيَا ، وَمِنْهَا جَمْعُهُ لِعُلُومٍ وَمَعَارِفَ لَا تَنْقَضِي عَجَائِبُهَا وَلَا تَنْتَهِي فَوَائِدُهَا . اهـ مُلَخَّصًا مِنْ كَلَامِ عِيَاضٍ ، وَغَيْرِهِ . ـ

Some scholars have said that the Qur’an’s miraculous inimitability is made up of four things:

First: Its beautiful composition and arrangement of its words along with its conciseness and eloquence.

Second: The way that its style and manner of expression is distinct from the literary style – whether poetry or prose – of the most eloquent Arabs. It was so distinct that it befuddled their minds and they were not able to produce anything like it despite the abundant motivations they had to do so and the criticism directed at them for not being able to do so. Continue reading

Surahs that the Prophet Used To Recite Together: al-Nawawi

Imam Muslim included the following narration in his Saheeh in the midst of a number of hadith narrations related to the prayers:

جَاءَ رَجُلٌ يُقَالُ لَهُ نَهِيكُ بْنُ سِنَانٍ إِلَى عَبْدِ اللَّهِ فَقَالَ يَا أَبَا عَبْدِ الرَّحْمَنِ كَيْفَ تَقْرَأُ هَذَا الْحَرْفَ أَلِفًا تَجِدُهُ أَمْ يَاءً مِنْ مَاءٍ غَيْرِ آسِنٍ أَوْ مِنْ مَاءٍ غَيْرِ يَاسِنٍ قَالَ فَقَالَ عَبْدُ اللَّهِ وَكُلَّ الْقُرْآنِ قَدْ أَحْصَيْتَ غَيْرَ هَذَا قَالَ إِنِّي لأَقْرَأُ الْمُفَصَّلَ فِي رَكْعَةٍ ‏.‏ فَقَالَ عَبْدُ اللَّهِ هَذًّا كَهَذِّ الشِّعْرِ إِنَّ أَقْوَامًا يَقْرَءُونَ الْقُرْآنَ لاَ يُجَاوِزُ تَرَاقِيَهُمْ وَلَكِنْ إِذَا وَقَعَ فِي الْقَلْبِ فَرَسَخَ فِيهِ نَفَعَ إِنَّ أَفْضَلَ الصَّلاَةِ الرُّكُوعُ وَالسُّجُودُ إِنِّي لأَعْلَمُ النَّظَائِرَ الَّتِي كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَقْرُنُ بَيْنَهُنَّ سُورَتَيْنِ فِي كُلِّ رَكْعَةٍ ‏.‏ ثُمَّ قَامَ عَبْدُ اللَّهِ فَدَخَلَ عَلْقَمَةُ فِي إِثْرِهِ ثُمَّ خَرَجَ

A man named Nuhayk ibn Sinan came to ‘Abdullah ibn Mas’ood and said, “Abu ‘Abd al-Rahman, how do you recite this letter – as an alif of a yaa’? Is it

مِّن مَّاءٍ غَيْرِ آسِنٍ

… of unstagnant water … [47:15]

or is it

مِنْ مَاءٍ غَيْرِ يَاسِنٍ

… of un-stagnating water … [compare to 47:15]”

Ibn Mas’ood replied, “And you have memorized the entire Qur’an except for this?” He replied, “I recite all of the Mufassal surahs in a single raka’ah.” Ibn Mas’ood said, “Rushing through it like poets rush. There are some people who recite the Qur’an but it does not pass beyond their throats. But if it were to reach the heart and take hold within it, then it would have an effect. The best parts of the prayer are the rukoo’ and the sujood. I am well-acquainted with the pairs of similar surahs that Allah’s Messenger used to recite together in a single raka’ah.” Then ibn Mas’ood stood up to leave and ‘Alqamah followed behind him.

[Saheeh Muslim #822]

In his famous explanation of Saheeh Muslim, Imam al-Nawawi wrote the following commentary on this hadith:

قوله للذي سأل ابن مسعود عن آسن : ( كل القرآن قد أحصيت غير هذا الحرف ) هذا محمول على أنه فهم منه أنه غير مسترشد في سؤاله ، إذ لو كان مسترشدا لوجب جوابه وهذا ليس بجواب . ـ

Ibn Mas’ood response of “And you have memorized the entire Qur’an except for this?” to the man who asked about the wording of the ayah could be interpreted as ibn Mas’ood sensing that this person wasn’t asking in good faith. For if the person had legitimately wanted an answer to that question, he would have pressed for an answer rather than the non-answer that he received. Continue reading

Treating Doubts in One’s Faith: Imam al-Sa’di

Sheikh ‘Abd al-Rahman al-Sa’di included the following hadith and explanation in his book of comprehensive hadith narrations:

عن أبي هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: «يَأْتِي الشَّيْطَانُ أَحَدَكُمْ فَيَقُولُ: مَنْ خَلَقَ كَذَا؟ مَنْ خَلَقَ كَذَا؟ حَتَّى يَقُولَ: مَنْ خَلَقَ الله؟ فإذا بلغه فليستعذ بالله، ولينته» . وفي لفظ «فليقل: آمنت بالله ورسله» متفق عليه. وَفِي لَفْظٍ «لَا يَزَالُ النَّاسُ يَتَسَاءَلُونَ حَتَّى يقولوا: من خلق الله؟» . ـ

On the authority of Abu Hurayrah, who said that Allah’s Messenger said:

The Shaytaan comes to one of you and says, “who created that?” and “who created that?” until he says, “who created Allah?” When it comes to that, then the person should seek refuge in Allah and give up such thoughts.

and in another narration:

The person should say, “I believe in Allah and His Messenger.”

This was reported by both al-Bukhari and Muslim. And in another narration:

People will continue asking one another until they say, “Who created Allah?”

احتوى هذا الحديث على أنه لا بد أن يلقي الشيطان هذا الإيراد الباطل: إما وسوسة محضة، أو على لسان شياطين الإنس وملاحدتهم. وقد وقع كما أخبر، فإن الأمرين وقعا، لا يزال الشيطان يدفع إلى قلوب من ليست لهم بصيرة هذا السؤال الباطل، ولا يزال أهل الإلحاد يلقون هذه الشبهة التي هي أبطل الشبه، ويتكلمون عن العلل وعن مواد العالم بكلام سخيف معروف. ـ

This hadith indicates that the shaytaan will certainly employ this wicked scheme: either simply through whisperings, or through the speech of some of the human shayaateen and heretics. And it has happened exactly as he said it would, for both of these things do occur. The shaytaan continuously prods and pushes the hearts of those without clear vision with such futile questions, and the heretics continuously introduce these doubts, which are the most vile form of doubts, always talking about the causes of things and the make-up of the universe with patently absurd speech.

وقد أرشد النبي صلى الله عليه وسلم في هذا الحديث العظيم إلى دفع هذا السؤال بأمور ثلاثة: بالانتهاء، والعوذ من الشيطان، وبالإيمان. ـ

In this wonderful hadith, the Prophet guides us to repel such question with three steps:

  1. Halting such questions
  2. Seeking refuge from the shaytaan
  3. Having eemaan Continue reading

Reflecting on the Wonders of Allah’s Creation: Sheikh Faisal Aal Mubarak

In his brief explanation of al-Nawawi’s Riyadh al-Saliheen, Sheikh Faisal Aal Mubarak provided the following valuable comments about a recurring theme in the Qur’an:

باب التفكير في عظيم مخلوقات الله تَعَالَى وفناء الدنيا وأهوال الآخرة وسائر أمورهما وتقصيرنفس وتهذيبها وحملها عَلَى الاستقامة
Chapter: Reflecting on the Wonders of Allah’s Creation, the Passing Nature of this Worldly Life, the Terrors of the Hereafter and other related matters. Also, Recognizing One’s Own Deficiencies, Removing Them and Motivating Oneself to Be Upright

التفكر في المخلوقات: كالعرش، والكرسي، والسماء والأرض يدل على كمال الخالق وعظمته. ـ

Reflecting on the Wonders of Allah’s Creation – such as the ‘Arsh – the Throne, the Kursi – the Footstool, the sky and the earth. All of these things point to the grandeur and complete perfection of the Creator.

وفي الحديث: «ما السماء والأرض، وما بينهما في العرش إلا كحلقة أُلْقيتْ في فلاة من الأرض» ، وقد قال الله تعالى: {وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالأَرْضُ جَمِيعاً قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّماوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ} [الزمر (67) ] .” ـ

There is a hadith:

The heavens and the earth in comparison to the kursi are like a plate of armor in the midst of a desert, and the kursi in comparison to the Throne is itself like a plate of armor in the midst of a desert.

And Allah said:

وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالأَرْضُ جَمِيعاً قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّماوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ

They have not appraised Allah with true appraisal, while He will take the entire earth within His grip on the Day of Resurrection and the heavens will be folded in His right hand. Exalted is He and high above what they associate with Him. [39:67]

والتفكُّر في فناء الدنيا: يبعثه على الزهد فيها، والإِقبال على الآخرة. ـ

Reflecting on the Passing Nature of this Worldly Life – this promotes more self-restraint when it comes to pursuing the pleasures of this worldly life, instead turning one’s attention to the hereafter.

Continue reading

Ibn Mas’ood and the Prophet’s Final Review of the Qur’an

In a small booklet dedicated to a study of the narrated statements regarding the final review of the Qur’an that the Prophet performed with the angel Jibril in the year of his death, sheikh Muhammad Bazmool included the following valuable and clarifying discussion:

المسألة التاسعة : العرضة الأخيرة ، هي قراءة زيد أو قراءة ابن مسعود؟ ـ
Issue #9: The Final Review of the Qur’an, was it in the recitation of Zayd ibn Thabit or the recitation of ibn Mas’ood?

عن شَقِيقُ بْنُ سَلَمَةَ، قَالَ خَطَبَنَا عَبْدُ اللَّهِ فَقَالَ وَاللَّهِ لَقَدْ أَخَذْتُ مِنْ فِي رَسُولِ اللَّهِ صلى الله عليه وسلم بِضْعًا وَسَبْعِينَ سُورَةً، وَاللَّهِ لَقَدْ عَلِمَ أَصْحَابُ النَّبِيِّ صلى الله عليه وسلم أَنِّي مِنْ أَعْلَمِهِمْ بِكِتَابِ اللَّهِ وَمَا أَنَا بِخَيْرِهِمْ‏.‏ قَالَ شَقِيقٌ فَجَلَسْتُ فِي الْحِلَقِ أَسْمَعُ مَا يَقُولُونَ فَمَا سَمِعْتُ رَادًّا يَقُولُ غَيْرَ ذَلِكَ‏.‏ ـ

Shaqeeq ibn Salamah said: ‘Abdullah ibn Mas’ood addressed us one day and said:

I swear by Allah that I learned seventy-something surahs directly from Allah’s Messenger, and I swear by Allah that the Companions of the Prophet know that I am one of the most knowledgeable of them when it comes to the Qur’an, although I am not the best of them.

and Shaqeeq said, “I sat in the sittings, listening to what was said and I did not hear anyone refuting what he said.”

ولفظ مسلم : عَنْ شَقِيقٍ، عَنْ عَبْدِ اللَّهِ، أَنَّهُ قَالَ ‏{‏ وَمَنْ يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ‏}‏ ثُمَّ قَالَ عَلَى قِرَاءَةِ مَنْ تَأْمُرُونِي أَنْ أَقْرَأَ فَلَقَدْ قَرَأْتُ عَلَى رَسُولِ اللَّهِ صلى الله عليه وسلم بِضْعًا وَسَبْعِينَ سُورَةً وَلَقَدْ عَلِمَ أَصْحَابُ رَسُولِ اللَّهِ صلى الله عليه وسلم أَنِّي أَعْلَمُهُمْ بِكِتَابِ اللَّهِ وَلَوْ أَعْلَمُ أَنَّ أَحَدًا أَعْلَمُ مِنِّي لَرَحَلْتُ إِلَيْهِ ‏.‏ قَالَ شَقِيقٌ فَجَلَسْتُ فِي حَلَقِ أَصْحَابِ مُحَمَّدٍ صلى الله عليه وسلم فَمَا سَمِعْتُ أَحَدًا يَرُدُّ ذَلِكَ عَلَيْهِ وَلاَ يَعِيبُهُ ‏.‏ ـ

In the wording of Muslim, Shaqeeq relayed that ‘Abdullah ibn Mas’ood said

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He Gave You Hearing, Sight, and Hearts That You Might Give Thanks: Tafsir ibn Kathir

Allah says in surah al-Nahl:

وَاللَّـهُ أَخْرَجَكُم مِّن بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُونَ شَيْئًا وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ

And Allah has brought you out from the wombs of your mothers knowing nothing. And He gave you hearing, sight, and hearts that you might give thanks. [16:78]

al-Haafidh Ismaa’eel ibn Kathir wrote the following under his commentary of this ayah:

ذكر تعالى منته على عباده ، في إخراجه إياهم من بطون أمهاتهم لا يعلمون شيئا ، ثم بعد هذا يرزقهم تعالى السمع الذي به يدركون الأصوات ، والأبصار اللاتي بها يحسون المرئيات ، والأفئدة – وهي العقول – التي مركزها القلب على الصحيح ، وقيل : الدماغ ، والعقل به يميز بين الأشياء ضارها ونافعها . وهذه القوى والحواس تحصل للإنسان على التدريج قليلا قليلا ، كلما كبر زيد في سمعه وبصره وعقله حتى يبلغ أشده .ـ

Allah mentions how He has blessed His slaves by bringing them out of their mothers’ stomachs when they did not know anything and then after that providing them with the hearing with which they can grasp sounds and the vision with which they can perceive things and the minds (al-af’idah) – i.e. the intellects, which are housed in the heart according to the most correct position, though some say that they are housed in the brain – and intellects by which one can distinguish between harmful and beneficial things. These abilities and senses come to a person in stages bit by bit. As he gets older and older his hearing, vision and intellect continue to improve until he reaches maturity. Continue reading

“His Character was the Qur’an”: Ibn Kathir

In part of his work dedicated to the seerah of the Prophet (ﷺ), the famous historian, mufassir, and muhaddith al-haafidh Ismaa’eel ibn Kathir included the following at the beginning of one chapter:

فصل ـ أخلاقه الطاهرة

Chapter: His Purified Character

وأما أخلاقه الطاهرة، فقد قال الله سبحانه: {ن والقلم وما يسطرون * ما أنت بنعمة ربك بمجنون * وإن لك لأجرا غير ممنون * وإنك لعلى خلق عظيم} ، وفي الصحيح عن عائشة رضي الله عنها أنها قالت: كان خلق رسول الله صلى الله عليه وسلم القرآن. ـ

As for his purified character, Allah said:

ن ۚ وَالْقَلَمِ وَمَا يَسْطُرُونَ * مَا أَنتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ * وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ * وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ

Noon. By the pen and what they write * By the favor of your Lord you are not a madman * and indeed there will be an uninterrupted reward for you * and you are indeed of great moral character [68:1-4]

And in an authentic hadith, ‘A’ishah said:

The character of Allah’s Messenger (ﷺ) was the Qur’an. Continue reading

When Repentance Will No Longer Be Accepted: Sheikh Faisal Aal Mubarak

Since it was authored by Imam Abu Zakariyyah Yahya al-Nawawi (d. 676Ah/1277CE), the book Riyadh al-Saliheen has been a hadith collection in constant circulation among the Muslims due the great benefits that it contains. As a result, numerous explanations have been given and written for this book. One such explanation was that of sheikh Faisal Aal Mubarak (d. 1376Ah/1957CE). Like his explanations of many other essential works, sheikh Faisal’s commentary here is very direct and selective. We have marked the original text of Riyah al-Saliheen in blue, and sheikh Faisal’s commentary is in black:

ـ 17 – وعن أبي هريرة رضي الله عنه قال : قال رسول الله ﷺ : ” من تاب قبل أن تطلع الشمس من مغربها تاب الله عليه” . ((رواه مسلم)) . ـ

17. On the authority of Abu Hurayrah, he said that Allah’s Messenger (ﷺ) said:

Whoever turns in repentance before the sun rises from the west, Allah will turn in to him in forgiveness.

Reported by Muslim.

قبول التوبة مستمر ما دام باب مفتوحا ، فإذ إغلق لم تقبل . قال الله تعالى : [يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لَا يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِن قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا] (الانعام 158) يعني إذا طلعت الشمس من مغربا لم ينفع الكافر إيمانه ولا العاصي توبته . ـ

The acceptance of repentance is ongoing as long as the door of repentance is open, but when that door is closed it will not be accepted.

Allah said: Continue reading