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Sh. ‘Abdulrahman al-Kawakibi d. 1320H/1902CE (may Allah have mercy on him) writes in his book (Tabai’ al-Istibdad wa-Masari’ al-Isti’bad):

The commoners are the strength of the oppressor and his force. Through them and upon them he runs rampant. He imprisons them, so they cheer for his might; He takes their wealth unjustly, so they praise him for having spared their lives; He insults them, so they admire his high rank; He tempts some of them against others, so they find pride in his policies; When he spends their money wastefully, they say: How Generous!; And if he kills from them but does not maim, they consider him Merciful; He drags them to the dangers of death, and they obey him out of fear that they would be reprimanded; If a few of those with dignity resented him, he fights them as if they were transgressors.

What results is that these commoners slaughter themselves with their own hands because of this fear which develops from their ignorance and foolishness. If that ignorance was to alleviate, and the mind was to become enlightened, then that fear would go away and the people would habitually no longer follow except that which would bring them benefit, as the saying goes: A wise person only serves himself. At that time, the oppressor would have to either retire or straighten [himself].


  1. Tabai’ al-Istibdad wa-Masari’ al-Isti’bad (p. 37)

Al-Kawakabi (al-sirat al-mustaqeem)


Arabic Quote


Sh. Khaled al-Sabt (may Allah reward him) writes [1]:

“And Abu Shamah [al-Maqdisi] –may Allah have mercy on him- (d. 665H) authored his book “Al-Murshid al-Wajeez fi ‘Uloom Tata’alaq bil Kitab al-‘Azeez” [2] in which he discusses specific topics of this Science (i.e. of ‘Uloom al-Quran), without delving into others, and it has been published.”

The Shaykh comments about Abu Shamah’s book elsewhere saying [3]:

“And had he continued and covered the other topics he left out, using the same methodology he followed with the topics he discussed, then that book of his would have been the book which none [of the other books in that field] could compete with, due to his verification, accuracy [of what he presents], and proper examination [of its topics]!

However, he chose to cover just the crucial topics in that field which are normally brought up by heretics in the past and present [who wish to attack the Quran].

How much I wished he would have covered the remaining topics, and I think that if he had done so, his book would have sufficed from many of the other books written about the Sciences of the Quran, and would have been a book of the utmost thoroughness and examination.

And Allah knows best.”


[1] Kitab Manahil al-Irfan lil Zarqani: Dirasah wa Taqweem – Sh. Dr. Khaled b. Uthman al-Sabt

Dr. Khaled al-Sabt

[2] Abu Shamah’s book downloadable from al-Waqfeya:

Al-Wajeez Cover


[3] Lecture given by the Shaykh about the Sciences of the Quran (‘Uloom al-Quran)

“I remain close to you, in spite of my distant imprisonment”

A Poem


Al-Allamah Al-Shaykh Muhammad Al-Hassan Al-Dedew Al-Shanqiti

(may Allah preserve him)

(Revision 1: 26 June 2017)

[We hope to proofread it again and include additional commentary in the future]

A Poem Sh. Muhammad b. Al-Hasan Al-Dedew (may Allah preserve him) wrote to his wife during his imprisonment.


قريبٌ على بُعدٍ أنا منكِ في الأسرى * بدوية قفر بها جيف الحسرى

1. I remain close to you, in spite of my distant imprisonment,

In an isolated wasteland, in which the bodies of the sorrowful are kept.

يذكرني حالي وحالك قولةً * بفارس حمدان الذي كابد الأسرى

2. My situation and yours reminds me of a saying,

Of the Hamdanid Knight[1] who had endured captivity:

أيَضْحَكُ مأسُورٌ، وَتَبكي طَلِيقَة ٌ * فصبرا فإن العسر يستصحب اليسرى

3. “[How is it that a] prisoner is laughing, while the free one is weeping”[2],

So remain patient, for surely hardship is always accompanied with ease.

وفيما مضى قد كنت تخشين ضرة * فكانت بدار الشرطة الضرة العسرى

4. In the past you oft feared that I would find a second wife (arabic: durrah),

Yet here I found in the Police Station the absolute hardship (arabic: darrah)!

نقيم بدار للهوان معدة * فنلبس أوساخا ونفترش الغبرا

5. We reside in an adobe, prepared for our humiliation,

Where we are dressed in filth, and made to lie on dust.

ضفادعها في العد مثل بعوضها * وداحسها في عدوه يسبق الغبرا

6. The frogs [in it] are as plenty as its mosquitos, and

Dahis[3], in its sprinting, outruns the Ghabra.

ولكننا فيها أنسنا بربنـــا * فنلنا سرورا لن تحيطوا به خبرا

7. However, we have found in it, solace with our Lord,

And gained a joy which you could never imagine!

سعادتنا بالضيم في ذات ربنا * تفوق بأضعافٍ سعادتنا الأخرى

8. Our joy for that oppression [we suffered] for the sake of our Lord,

Exceeds by many folds any other joy we had experienced!

وأسورة فيها يصفد بعضنا * تفوق التي قد كان يلبسها كسرى

9. And the shackles in which some of us are tied,

Are more beautiful in our eyes, than the bracelets of Kisra (Khosrow)[4]!

وإن لنا في الشعب والجب أسوة * زنازننا إذ ذاك نحسبها قصرا

10. We find in the Valley[5] and the Well[6], an example to be followed,

which makes our cells appear to us as [spacious] Palaces.

يثور كتاب الله من كل غرفة * إذا الليل أرخي من غدائره سترا

11. The book of Allah erupts from every room,

At a time when the night lays down its curtains of darkness.

وتسمع آناء النهار تلاوة * فتسمع ترتيلا وتسمعها حدرا

12. You also hear throughout the daytime the Quran being recited,

and you hear it recited slowly, as well as recited at a pace.

وتسمع في الأنحاء من كل سورةٍ * وتسمعه سبعا وتسمعه عشرا

13. You hear at ever spot the Chapters of the Quran [recited],

And you hear it recited by the seven [recitations], and you hear it recited by the ten.

نفوق آي الذكر في وجه من بغى * فيبصرها الباغي الردينية السمرا

14. We raise the Quranic verses in the face of the oppressors,

Which appear to their eyes as arrows of war!

ونصلتها بيضاً قواطع نورها * يرد علي الباغي بواتره بترا

15. We draw it out as white swords, whose light are sharp cutting edges

Which leaves the transgressors’ swords shattered in pieces.

فكم حجة لله فيها مبينة * وكم شبهة للناس تدحرها دحرا

16. For how plenty are Allah’s clear proofs which you find [in the Quran]

And how many doubts raised by people are dispensed of completely.

بموعوده الآتي نجدد عزمنا * ومن قصص الماضين نستلهم الصبرا

17. With Allah’s upcoming promises we renew our determination

And from the stories of the people of the past, we are inspired to be patient.

مخازي بني صهيون نقرؤها به * فنزداد بغضا للآلي دنسوا المسرى

18. We read in it about the scandals of the Zionists,

So we increase in hatred to those who have desecrated [our Aqsa Mosque].

وإخوانهم من نافقوا كل أمرهم * نراه عيانا واقعا بعد ما يقرا

19. And their brothers from among the hypocrites, who all their affairs

Are clearly seen by us unfolding, after having read about it [in the Quran].

فإن سارعوا فيهم نسارع لــ جنة * ومغفرة نرجوهما نحن في الأخرى

20. So if they rushed towards them[7], then we are rushing towards Paradise,

And a forgiveness [from our Lord], both of which we are hoping for in the Hereafter.

وليس لهم ذاك الرجاء وإنما * يؤخرهم ربي لبطشته الكبرى

21. For they do not have this determined hope that we hold, rather

My Lord is delaying for them a Grand punishment!

وما يبتغي الجهال منا فإننا * أشداء لا بطشاً نخاف ولا غدرا

22. And what do those people of ignorance wish from us, for we are

tough [in our determination], and do not fear punishment or deceit.

أسود من آساد المهيمن تبتغي * من الله في الأخرى المثوبة والأجرا

23. We are lions from the Lions of our Lord, the Protector and Overseer[8],

Hoping from Allah in the Hereafter, the reward and recompense.

بنهج قويم لا التطرف شأنه * ولا اللين للتهديد والضغط والإغرا

24. We are upon a straight path, which extremism is not from its traits,

Nor is softening in the face of threats, pressure, or temptations.

نسير على نهج النبي محمد * ببيعة إيمان نرى نكثها كفرا

25. We are walking upon the path set by Prophet Muhammad,

Having given a pledge of Faith, which we consider violating it a matter of disbelief.

ولله قد بعنا نفوسا أبية * بربح عظيم فيه أربي لنا السعرا

26. For Allah we have sold noble souls,

In a great trade, in which [our Lord] had increased our return many folds!

بأجسامنا نفدي وننصر ديننا * وننشره نورا ونقبضـه جمرا

27. We sacrifice our bodies to give support to our religion,

And spread it out as light, and grasp on to it as hot coal.

ونمنعه حتى نصرع دونه * وتنشر بالمنشار أجسامنا نشرا

28. And defend it to the point, where we perish in its defense

Even if that meant our bodies are cut up with a saw!

ولسنا نبالي خاذلينا فإنهم * ضعاف وإنا دونهم نرتجي النصرا

29. For we do not worry or care about those who let us down,

For certainly they are weak, and in spite of them we are hopeful for Victory!

[1] He is Abu Firas al-Hamdani (أبو فراس الحمداني‎‎). He served under his cousin Sayf al-Dawla, the founder of the Emirate of Aleppo, as governor of Manbij as well as court poet. He was active in his cousin’s wars against the Byzantine Empire. He was captured by the Byzantines in 962 and spent four years captive in their capital, Constantinople, where he composed his most famous work, the collection of poems titled al-Rūmiyyāt (الروميات) [wiki].

[2] Abu Firas al-Hamdani in the poem referenced [link] by Sh. Al-Dedew says:

أيَضْحَكُ مأسُورٌ، وَتَبكي طَلِيقَة ٌ، ويسكتُ محزونٌ ، ويندبُ سالِ ؟

Here he is imagining conversing with a pigeon that has nested close to his prison and was giving a sorrowful cry, and is asking it: ‘How can it be that you are crying in sorrow while you are flying with freedom, while I am here in my captivity trying to laugh and find joy in spite of this prison I am in’. The Shaykh is using that verse to console his wife by saying that in spite of the hardship he finds himself in, he is contempt and is not disheartened by what he finds himself in, and asking her why is she saddened, while he himself is in a state of peace in his prison, and reminds her to be patient for ease always follows hardship.

[3] This is in reference Dahis, a stallion owned by the tribe of Abs which was known for its great speed, and after which the ‘Dahis and Ghabra War’ is named, a war which lasted for 40 years between the tribes of Abs and Dhubiyan.

[4] Title given to Persian king

[5] The Valley or the She’eb of Abu Talib is where the members of Banu Hashim and Banu Al-Muttalib (Muslims and non-Muslims) were forced to withdraw from Makkah and live there in a painful boycott which lasted close to three years. According to tradition, the boycott was carried out in order to put pressure on Banu Hashim to withdraw its protection from Prophet Muhammad.

[6] The ‘Well’ intended is the Well of Prophet Yousef (peave be upon him), as Allah said: {So, when they took him away, they all agreed to throw him down to the bottom of the well, and We revealed to him: "Indeed, you shall (one day) inform them of this their affair, when they know (you) not.’} [Surah Yousef 15].

[7] Meaning if the hypocrites rushed towards the Zionists supporting them

[8] Arabic: Al-Muhaymin

Q: What would it mean to you if a Chinese Prophet comes and says that the evidence of his Prophethood is a miraculous book in the Chinese language, and challenges you to bring a book like it?!


If you looked at his life and saw that he is a truthful, honest, and pious man, who was never accused of lying or immorality, and reached the highest levels of worship and asceticism in this Life. Thereafter you looked at the meanings in that book which he says was revealed to him by God, and saw that it is a book calling to virtuous manners, wisdom in legislation, and purity in Belief, in line with the true Fitrah and the rational mind, then [you saw that] he spoke about matters of the unseen which occurred [as he said]. You then saw that he challenged his Chinese nation, who were plenty in number and held animosity towards him, to bring a Book like the one he brought, yet they remained incapable of doing so, and chose instead to fight him and wage wars against him. You also found that with all that, his followers remained increasing in number as the time passed, and not decreasing, and that the proofs he brought are continuous, the evidence of his Truthfulness remain, and the miraculous nature of his challenge and the inability of [his people to meet that challenge] are still established, then he is undoubtedly a Prophet, for the Truthful does not lie, and the delusional does not remain in that state of delusion, and Allah does not support with the unseen and with miracles except whom He entrusted with His Revelation, otherwise he would be luring the people.

And the Prophethood of a Prophet could not be established by clearer than this, otherwise, there wouldn’t have been Prophethood, and Allah would have left the people in vain and with no purpose. Therefore, all what preceded should be considered, since there is no other way to realize the truthfulness of he who is transmitting Revelation from Allah, with whatever tongue [that revelation] was done in, for whoever is transmitting revelation ought to do it in the tongue in which he speaks. Now asking about a specific language rather than another is merely futile argumentation, since there is no substitute to this in this worldly life (i.e. for Allah to send a truthful Messenger with a Message which he transmits to the people with the tongue in which he speaks), unless Allah chooses to reveal Himself to His creation, and that is contrary to the wisdom behind the test for which Allah created Man, which is meant to reveal the evil doers from the doers of good, and consequentially would result in the reward or punishment [of the Hereafter].



ماذا يعني لك أن يأتي نبي صيني يقول: أنّ دليل صدقه هو كتاب معجز باللغة الصينية ويتحدّاك أن تأتي بمثله ؟!.

إذا نظرت في سيرته ووجدته صادقا تقيا ورعا، لم يرم بكذب ولا فجور، وهو إلى الغاية في العبادة والزهد في الدنيا، ثم نظرت في معاني كتابه الذي يقول إن الله أوحى به إليه فوجدت فيه الفضائل الأخلاقية والحكمة التشريعية والاعتقاد الصافي الموافق للفطر والعقول، ثم قد أخبر بالغيب الواقع، ثم وجدته تحدى أمته الصينية كثيرة العدد متوافرة العداوة على أن يأتوا بمثل كتابه، فلم يقدروا، واستعاضوا عن ذلك بقتاله وحربه، ثم تابعه فئام عظيمة من الناس، دهرا طويلا يزيدون لا ينقصون، وبرهانه مستمر ودلائل صدقه قائمة ولا زال إعجازه وتعجيزه مستمرا = فلابد أنه نبي إذن، فإن الصادق لا يكذب، والمتوهم لا يستمر وهمه، والله لا يؤيد بالغيوب والمعجزات إلا من أمنه على وحيه وإلا أغرى بالناس. ولا يمكن الاستدلال على نبوة نبي بأبلغ من ذلك، وإلا لم تكن نبوات، وكان الله ترك الناس سدى وعبثا، ولكان أجدى ألا يكون الله موجودا إذ لا يصح أن يكون على هذه الصفة من العبث والإهمال والظلم، ولكن الله قطعا موجود، فيجب أن يصح كل ما سبق لأنه لا سبيل غيره لمعرفة صدق من يبلغ عن الله، بأي لسان كان، فلابد للمبلغ من لسان يتكلم به، والسؤال عن لسان دون لسان معاياة ومكابرة لأنه لا بديل لذلك في دنيا الناس، إلا مشافهة الله للخلق بربوبيته، وهذا خلاف حكمة الابتلاء الذي يترتب عليه ظهور المفسد من المصلح وترتب النعيم والعذاب.


Amr Basyouni

“Had the sisters been sitting close by, they would have answered!”

Sh. Saeed al-Kamali (may Allah preserve him) testing his students, and highlighting that had the sisters been sitting closer the outcome of the test would have been different.



[1] Lecture 59 (26:57 – 28:12)

[2] The narration to be covered:

Yahya related to me from Malik from Abd arRahman ibn Abdullah ibn Abd ar-Rahman ibn Abu Sasaca al-Ansari, and later al-Mazini, that his father told him that Abu Said al-Khudri had said to him, "I see that you love sheep and the desert. When you are among your sheep or in your desert, call the prayer and raise your voice in the adhan, because I heard the Messenger of Allah, may Allah bless him and grant him peace, say, ‘No jinn or man or anything within range hears the voice of the muadhdhin except that it bears witness for him on the day of rising.’ "

وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي صَعْصَعَةَ الأَنْصَارِيِّ، ثُمَّ الْمَازِنِيِّ عَنْ أَبِيهِ، أَنَّهُ أَخْبَرَهُ أَنَّ أَبَا سَعِيدٍ الْخُدْرِيَّ قَالَ لَهُ ‏ "‏ إِنِّي أَرَاكَ تُحِبُّ الْغَنَمَ وَالْبَادِيَةَ فَإِذَا كُنْتَ فِي غَنَمِكَ أَوْ بَادِيَتِكَ فَأَذَّنْتَ بِالصَّلاَةِ فَارْفَعْ صَوْتَكَ بِالنِّدَاءِ فَإِنَّهُ لاَ يَسْمَعُ مَدَى صَوْتِ الْمُؤَذِّنِ جِنٌّ وَلاَ إِنْسٌ وَلاَ شَىْءٌ إِلاَّ شَهِدَ لَهُ يَوْمَ الْقِيَامَةِ ‏"‏ ‏.‏ قَالَ أَبُو سَعِيدٍ سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ صلى الله عليه وسلم ‏.‏


A poem overflowing with beauty and gentleness!

Sh. Saeed al-Kamali (may Allah preserve him) when providing commentary on the ‘Muwatta of Imam Malik’ would delve into the meanings of Arabic words and their roots, as well as the various styles of speaking in Arabic and where they have been used elsewhere in the Language.

From that was the following the story of the poet Kuthayyir and his fascination with ‘Azza.


[1] Commentary on Muwatta Malik – Lecture 146 (34:50-40:00)

[2] Section on Kuthayyir Azza from Ibn Kathir’s “Al-Bidaya wa al-Nihaya” 9/278 (Link) & (Arabic Wiki):

وفيها توفي كثير عزة الشاعر المشهور

وهو كثير بن عبد الرحمن بن الأسود بن عامر، أبو صخر الخزاعي الحجازي، المعروف بابن أبي جمعة، وعزة هذه المشهور بها المنسوب إليها، لتغزله فيها، هي أم عمرو عزة بالعين المهملة، بنت جميل بن حفص، من بني حاجب بن غفار

[3] Brief article about Kuthayyir from Wikipedia (

Kuthayyir ibn ‘Abd al-Raḥman (c. 660 – c. 723), commonly known as Kuthayyir ‘Azzah (Arabic: كثيّر عزّة‎‎) was an Arab ‘Udhri poet of the Umayyad period from the tribe of Azd. He was born in Medina and resided in Hijaz and Egypt. In his poems he was occupied with his unfullfilled love to a married woman named ‘Azza. Favorite topics in his poetry are love and panegyrics. He made acquaintance of the governor ‘Abd al-‘Aziz ibn Marwan and the caliphs Abd al-Malik ibn Marwan, Umar ibn Abd al-Aziz and Yazid II

[4] Narration reference:

[5] Abdul-Qadir al-Baghdadi in “Khizanat al-Adab” 5/211 (Islamport page 2/182 & Page 2/185)

[6] Complete Poem (

The verses mentioned by the Shaykh in this clip:

خليليَّ هذا ربعُ عُزَّة َ فاعقلا قلوصيكُما ثمّ ابكيا حيثُ حلَّتِ
Oh my companions, that is the convoy of ‘Azza, so tie your she-camels,
then start weeping where she has camped!

ومُسّا تراباً كَانَ قَدْ مَسَّ جِلدها وبِيتاً وَظِلاَّ حَيْثُ باتتْ وظلّتِ
And [try to] touch the sand, which has touched her skin,
and spend your nights and remain, where she has spent her [nights] and remained.

ولا تيأسا أنْ يَمْحُوَ الله عنكُما ذنوباً إذا صَلَّيْتما حَيْثُ صَلّتِ
(And don’t lose hope that Allah shall wipe away from your sins,
if you managed to pray [in a spot] in which she has prayed.)

وما كنتُ أدري قبلَ عَزَّة َ ما البُكا ولا مُوجِعَاتِ القَلبِ حتَّى تَوَلَّتِ
And I never knew before I met ‘Azza what crying was,
nor what were heart aches until she departed.

* * *

يُكلّفُها الغيرانُ شَتْمِي وَمَا بِهَا هواني ولكنْ للمليكِ استزَلّتِ
The jealous one compels her to insult me, while she wishes not to humiliate me, But for the wishes of her guardian she submitted.

هنيئاً مريئاً غيرَ داءٍ مخامرٍ لعزَّة َ من أعراضنا ما استحلَّتِ
[Consume what you wish] with satisfaction and ease, [wishing you] no ill effects or harm, for ‘Azza, from our honors whatever she wishes to consume.

أَسِيئي بِنا أَو أحْسِني لا مَلُومَة ً لدينا ولا مَقْلِيّة ً إنْ تَقَلَّتِ
Wrong us or do us good, you will not be blamed by us regardless,
Nor will you be despised, even if you show hatred towards us!

* * *

Return to Table of Content

(Part 2)

Erecting the Catapults for Destroying the Story of the High-Flyers

Nasb al-Majānīq li-Nasf Qissat al-Gharānīq

نصب المجانيق لنسف قصة الغرانيق

by Sh. Muhammad Nasir-ud-Dīn al–Albani

Before getting into the narrations:

Now before I bring forth all the narrations regarding this story, I see that it is important to highlight a matter so that the benefit from this Treatise would be thorough.

I say:

This story was mentioned by the scholars of Tafseer, [when commenting on what] Allah [Glorified is He] said: {And We did not send before you any messenger or prophet except that when he Tamanaa (i.e. recited), Satan threw fee Umneyatuh (i.e. in his recitation). But Allah abolishes that which Satan throws in; then Allah makes precise His verses. And Allah is Knowing and Wise [52]. [That is] so He may make what Satan throws in a trial for those within whose hearts is disease and those hard of heart. And indeed, the wrongdoers are in extreme dissension [53]. And so those who were given knowledge may know that it is the truth from your Lord and [therefore] believe in it, and their hearts humbly submit to it. And indeed is Allah the Guide of those who have believed to a straight path [54]} [Al-Hajj 22:52-54].

[Now, the scholars of Tafseer] differed in regards to the meaning of the words: (Tamanaa) and (Umneyatuh), and the best thing that was said about them was that (Tamanaa) comes from (Al-Umniyah) and refers to Al-Tilawa i.e. Recitation.

This can be seen in the words of the poet, who said regarding the death of ‘Uthman [May Allah be pleased with him]:

تمنى كتاب الله أول ليلة * وآخرها لاقى حمام المقادر

Tamana Kitab Allah Awala Laylatin * wa Akhiraha Laqa Himam Al-Maqadir

He recited the Book of Allah in the beginning of the Night *

And by its end he had faced his predestined death.

And upon this view are the Majority of the scholars of Tafseer, and the scholars of proper examination. Additionally, Ibn Katheer attributed it to the majority of the scholars of Tafseer, while Ibn Al-Qayim in [his book] “Ighathat Al-Lahfaan” (1/93) attributed it to the [scholars of the Salaf] altogether.

He said:

“And the Salaf altogether are in agreement that the meaning is: Except that when he recites, the devil throws fee (during/amongst) his Tilawa (recitation).”

Al-Qurtubi clarified this in his Tafseer (12/83) when he said:

“Sulaiman b. Harb said: That (fee) means: at/during/amongst, thus the devil threw [these words] in the hearts of the disbelievers during the Prophet’s recitation, as Allah the Exalted said: {wa Labithta feena i.e. and you remained amongst us for years of your life} [Al-Shu’ara 26:18], and that is the meaning that Ibn ‘Atiyah narrates from his father, from the scholars of the East, and it was highlighted by Al-Qadi Abu Bakr ibn Al-‘Arabi.”

I say: And the words of Ibn Al-‘Arabi will come later on, by the Will of Allah.

Now, what we have mentioned regarding the meaning of the verse is also what was chosen by Al-Imam Ibn Jarir [Al-Tabari] where he said after [transmitting] what was narrated from a group of the Salaf (17/121):

“And this view is more resembling to the [true] interpretation of the verse, as it is what is evident in His Words: {But Allah abolishes that which Satan throws in; then Allah makes precise His verses} [Al-Hajj: 52], where the verses which Allah says that He makes precise are undoubtedly the verses of His revelations, thus it would be known through this that what Satan threw in is what Allah (Exalted is He) said that he abolishes from it and made it void, then made His verses precise through the abolishment of these from it”.

So contemplate upon the verses [and what Allah is saying]:

(And We did not send before you any messenger or prophet except that when he recites the Book of Allah and reads, or narrates and speaks, Satan throws during/amongst the Book of Allah that [the Prophet] recited and read, or in his narration which he narrated and spoke, so Allah abolishes that which Satan threw in, with His Words (Exalted is He): So Allah would remove that which Satan threw in and would abolish it.)

That is the meaning intended from that noble verse and it is, as you can see, containing nothing except that the devil would throw in [words] during the recitation of the Prophet [Blessings of Allah and Peace upon him], which would be a trial for those within whose hearts is a disease.

Yet, the enemies of this religion who sit on every path, threatening and averting from the way of Allah, would not be pleased except by inserting into [this Religion] that which is not from it, or that which was not said by the Prophet. So they would bring forth what you will see from narrations, which are not suited for the status of Prophethood or the Message [he carries].

That is their pattern from long ago, just as they did with other verses that were mentioned about other than [the Messenger of Allah (Blessings of Allah and Peace upon him)] from among the other Prophets, such as Dawud, Sulaiman, and Yusuf [Blessings and Peace be upon them] where they narrate in the interpretation [of these other verses] from the Israelites narrations that which attributing to a normal Muslim would not be acceptable, how then [can it be accepted about] a noble Prophet.

[These narrations can be found and are clarified] in their appropriate location in the books of Tafseer and [books about the] Prophet’s stories.

So beware, O Muslim, of being deceived by any of that, lest you be from among those who perish, and “Leave that which you are in doubt of, for that which does not make you doubt” as was said by your Prophet (Blessings of Allah and Peace upon him), {And indeed Allah is the Guide of those who have believed to a straight path} [Al-Hajj 22:54].


Sh. Saeed al-Kamali (may Allah preserve him) when discussing the Chapter of: the night prayers of Ramadan of Muwatta of Imam Malik, discusses what ‘Umar (may Allah be well pleased with him) meant with his saying:

"What a Good Innovation this is.”


[1] Commentary on Imam Malik’s Muwataa – Lecture 97 (34:00 – 37:27)

[2] Translation edited from: They highlight that Al-‘Allâmah Al-Mu’allimî Al-Yamânî graded this narration’s chain of transmission sahîh in his treatise Qiyâmu Ramadân

Sh. Saeed Al-Kamali (may Allah preserve him) was asked during a Q&A Session in Mosquée de Puteaux, La Défense, Paris (2nd of June, 2013) about the ruling on taking an Interest based Loan to buy a home in the West, and whether there is a dispute between scholars on the issue of defining Riba (usury), and if one can do so out of necessity?


[1] Fatwa from: 23:40 – 35:25 min.

[2] Translation of Prophetic Narrations was edited from:

Sh. Saeed al-Kamali (may Allah preserve him) narrates the story of an email a Jewish lady sent to an Imam in France which left the Imam silent.




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