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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?!

A:

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].

Reference:

http://ask.fm/BasionyAmr/answers/141371314343

 

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

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.

Reference:

[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 (https://en.wikipedia.org/wiki/Kuthayyir):

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: http://sunnah.com/urn/1319210

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

[6] Complete Poem (Adab.com)

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].

 

Tulayha ibn Khuwaylid ibn Nawfal al-Asadi became an apostate and claimed to be a Prophet. Thousands of people followed him in his claim. He set up an army to fight the Muslims, but was defeated and the majority of his army were killed upon the state of apostasy they were upon.

He, however, managed to escape, and later repented from his claims and accepted Islam once again. He strived to perfect his Islam and fought for the sake of Allah in the Battle of al-Qādisiyyah and later in the Battle of Nahavand, where he attained martyrdom and his performance was pivotal in the victory of the Muslims in this battle.

Moral of this story: Always be careful about who you choose to follow.

For they perished … But he was saved!

References:

[1] Benefited from: https://www.facebook.com/alazhary12/posts/1087432327991384

ارتد طليحة بن خويلد الأسدي وتنبأ وتابعه الألوف فجهز جيشا لحرب المسلمين فهزم وقُتل غالب جيشه على ردتهم حتى فر ثم أسلم وحسن إسلامه وجاهد في القادسية واستشهد في معركة نهاوند
هلكوا ونجا

 

The Battles of Ridda

Background:

From the most eloquent of poems in the topic of preserving the people of knowledge to the knowledge they hold, and holding it in high regard, is the poem of al-Qadi Ali b. ‘Abd al-Azeez b. al-Hasan b. Ali b. Ismael al-Jurjani (may Allah have mercy on him). He was born in the town of Gorgan, Persia around the year of 322 H (or 290H) and died in the city of Ray, Persia in the year 392 of Hijra (or 365 H or 396H)[1-3].

The scholars used to advice their students to memorize his poem because of its eloquence and deep meanings.

Abridged versions of the poem are often reported, with some verses reported in different orders. The most comprehensive published version we came across is that which was reported in Majma’al-Lugha al-Arabiya Volume 79 p. 792, the Arabic of which is shown below [4].

We attempted to preserve the meaning in our translation, but found it to be difficult in many instances. We hope that we were successful in transmitting part of the meaning, and appreciate suggestions and comments before we revisit the translation in the future.

Video:

The Poem:

1. They tell me: ‘You are oft retracted [and secluded]’, however *

[what they have seen] is a man who, from the stances of disgrace, has kept away.

يقولون لي فيك انقباضٌ وإنما ** رأوا رجلاً عن موقفِ الذلِّ أحجما

2. I saw people, whoever mixes with them plenty, is devalued by them *

But those dignified through the nobility of their soul remain revered.

أرى الناسَ من داناهُمُ هان عندهم ** ومن أكرَمته عزةُ النفسِ أكرِما

3. And I did not fulfill the rights of knowledge [upon me], if whenever *

A desire appears to me, I used it as a ladder to acquiring it.

ولم أقضِ حَقَّ العلمِ إن كان كُلَّمَا * بدا طَمَعٌ صَيَّرتُه لي سُلَّما

4. And I have remained secluded with my honour, away *

from [the situations of] disgrace, for maintaining [my honor] is a great bounty by itself.

وما زلتُ مُنحازاً بعرضيَ جانباً * من الذلِّ أعتدُّ الصيانةَ مَغنما

5. If it is said: ‘There is a fountain [of riches]’, I reply: *

I may consider, but truly the soul of the free can bear the thirst.

إذا قيلَ هذا مَنهلٌ قلتُ قد أرى * ولكنَّ نفسَ الحرِّ تَحتَملَ الظَّمَا

6. I protect it even from matters that won’t disgrace it *

Fearing that my enemies may say: ‘What for or why so’?

أُنزِّهها عن بَعضِ ما لا يشينُها * مخافةَ أقوال العدا فيم أو لما

7. I thus stay from the eyes of the wicked protected *

And remain in the thoughts of the noble revered.

فأصبحُ عن عيبِ اللئيمِ مسلَّما * وقد رحتُ في نفسِ الكريمِ مُعَظَّما

8. And If I were to miss out on a matter, I do not spend the night *

Chasing it with my thoughts [and thinking about it] with regret.

وإني إذا ما فاتني الأمرُ لم أبت * أقلِّبُ فكري إثره مُتَنَدِّما

9. If it however, comes to me by itself, I may accept it *

But if it turns away, I do not follow it, asking myself: if only or until when?

ولكنه إن جاء عَفواً قبلتُه * وإن مَالَ لم أُتبعهُ هَلاِّ وليتَما

10. I hold back my steps from many [locations of] fortunes? *

If I could not acquire it with my honor intact and dignified.

وأقبضُ خَطوي عن حُظوظٍ كثيرةٍ * إذا لم أَنلها وافر العرضِ مُكرما

11. I honor myself [through holding it back from] laughing with someone frowning? *

Or from greeting those blameworthy with praise.

وأكرمُ نفسي أن أُضاحكَ عابساً * وأن أَتلقَّى بالمديح مُذمَّما

12. How many are those who seek my captivity through their grants, yet have not reached *

To that goal, even if he was the glorified ruler [of the land].

وكم طالبٍ رقي بنعماه لم يَصِل * إليه وإن كَانَ الرَّئيسَ الُمعظَّما

13. How plenty are the blessings that were in fact a curse on those free? *

And how many bounties are considered by those free as debts.

وكم نعمة كانت على الُحرِّ نقمَةً * وكم مغنمٍ يَعتَده الحرُّ مَغرَما

14. And I did not spend my eyes serving this knowledge, *

So that I become a servant for those I meet, but rather to be served.

ولم أبتذل في خدمة العلمِ مُهجَتي * لأَخدمَ من لاقيتُ لكن لأُخدما

15. Would I suffer in planting it and then gather it disgrace *

If that was the case, then following the road of ignorance would have been wiser.

أأشقى به غَرساً وأجنيه ذِلةً * إذن فاتباعُ الجهلِ قد كان أَحزَما

16. And I am indeed well-pleased with a young man who remains chaste *

He goes and comes back and does not possess a Dirham.

44.*[و إنِّي لَرَاضٍ عَن فَتَىً مُتَعَفِّفٍ * يَرُوحُ و يَغْدُو لَيْسَ يَمْلِكُ دِرْهَمَـــا

17. He spends the night watching the stars from the misery of his state? *

And awakens bright, laughing, with a smile [on his face].

45.*[يَبِيْتُ يُرَاعِيْ النَّجْمَ مِنْ سُوءِ حَالِهِ * و يُصْبِحُ طَلْقَاً ضَاحِكَاً مُتَبَسِّمَــــا]

18. He does not ask the wealthy what they hold in their palms *

Even if that meant dying of hunger, with nobility and dignity.

46.*[و لَا يَسْأَلُ المُثْرِينَ مَا بِأَكُفِّهِمْ * و لَوْ مَاتَ جُوْعَاً غُصَّةً و تَكَرُّمَــا]

19. If you say, the good fortunes of knowledge are falling [nowadays], [I’d say], Indeed *

It has fallen when we did not guard its boundaries and it was forsaken.

فإن قُلتَ جَدُّ العلم كابٍ فإنما * كبا حين لم يحرس حماه وأُسلما

20. Had the people of knowledge preserved it, it would have preserved them [back], *

And if they dignified it in the souls of the people, it would have remained dignified.

ولو أن أهل العلمِ صانوه صانَهُم * ولو عَظَّمُوه في النفوسِ لَعُظِّما

21. But they humiliated it, so they were humiliated [in return], and they violated *

Its boundaries with their greed until it turned gloomy.

ولكن أهانوه فهانو ودَنَّسُوا * مُحَيَّاه بالأطماعِ حتى تَجهَّما

22. Truly, not every thunderbolt that appears to me would attract me *

Neither does everyone I meet I would accept to bestow favors upon me.

وما كلُّ برقٍ لاحَ لي يستفزُّني * ولا كلُّ من في الأرضِ أرضاه مُنَعَّما

23. Yet, when under great harm [and difficulty], I do not *

Spend my night thinking of someone who can save me from Najd or from Tuhamah.

ولكن إذا ما اضطرني الضُّرُّ لم أَبتِ * أُقلبُ فكري مُنجداً ثم مُتهما

24. Until I can find someone whose mentioning does not cause me bitterness *

If I had to say that so-and-so has done a favor on me and was a blessing.

إلى أن أرى ما لا أغَصُّ بذِكره * إذا قلتُ قد أسدى إليَّ وأنعما

Reference:

[1] Biography of Abi al-Hasan al-Jurjani [Arabic Wikipedia]

[2] Original Arabic:

[3] Original Arabic youtube: https://www.youtube.com/watch?v=E5cWzzGcNuI

[4] A more complete version of the poem:

1. بأيّامِنا بين الكثيبين فالحمى * و طيب ليالينا الحميدةِ فيهمَا
2. ووصْلٍ وَصَلنا بين أعْطافِه المُنــــى * بـِــــرَدِّ زمانٍ كان للَّهو تَوْأَمَا
3. صَحِبْنَا بِهِ شَرْخ الشَّباب فدلَّــــــنا * على خُلَسٍ أفْضَى إليهنَّ نُوَّمَا
4. فلم ْنرضَ [في] أخلاقنا النُّصحَ مَذْهَبَا * و لا اللَّومَ في أسـماعنا مُتَلَوَّما
5. إذا شــَــــــاءَ غاوٍ قادَ لَحْظَاً مُوزَّعاً * على غَيِّه أو شَافَ قَلْباً مُقَسَّمَا
6. أعِنِّي على العُــــذَّال أو خَلِّ بَيْنَنَا * تُريْكَ دُموعيْ أَفْصَحَ القَوْلِ أَبْكَما
7. و طَيْفٍ تَخَطَّتَ أعيُنُ النَّاسِ و الكَرَى * إلى ناظرٍ يَلْقى التَّبَاريـــحَ مِنْهُمَـــا
8. تنَسَّم ريَّاهُ و بشَّـــــــــــــــــــرَهُ بهِ * تناقُصُ ضوءِ البدرِ في جِهَة الحِمَى
9. و عَـــــــزَّ على العَيْنَيْنِ لو لمْ تُرَغَّبا * من الطَّيْفِ في إلمامَةٍ أن تُهَوِّما
10.و لمَّا غَدَا و البينُ يَقْسِـــــــم لحْظَهُ * على مُكْمَدٍ أغْضَى و رأْسٍ تبسَّما
11.فمِنْ قائِلٍ : لا آمنَ اللهُ حاســِـداً * و قائلةٍ : لا روَّعَ البيْنُ مُغْرَمَــا
12.بَدَت صُفْرَةٌ في وَجْنَتَيْهِ فلمْ تَــزَلْ * مَدَامِعُه حتَّى تشرَّبَتَا دَمـَــــــــا
13.سَقَى البَرقُ أكْنَافَ الحِمَى كلَّ رائحٍ * إذا قَلِقَتْ فيه الجُنُوبُ تَرَنَّــــــمَا
14.إذا أَسْبَلَتْ عيناهُ لمْ تبقَ رَبْوةٌ * من الأرضِ إلا و هي فاغِرَةٌ فَمَـــــا
15.تَرَى الأرضَ [ ] مُتَطَايراً * فإن أَنْجَمَتْ صارَتْ سماءً و أَنْجُـمَا
[1]
16.تُسَالِبُهَا أَنْفاسَها نفسُ الصَّبا * و تُهْدي إليْها الشَّمسُ شيئاً مُسَـهَّمَا
17.كأنَّ أبا عمروٍ تخلَّلَ رَوْضَــــها * ففاحَ بهِ عَرْفَاً و أشرَقَ مَبْسَــــــــــما
18.*إذا زادَت الأيَّامُ فينا تَحَمُّـــلاً * و حَيْفَاً على الأَحْرَارِ زادَ تَكَــــرُّمَـــا
[2]
19.إذا هابَ بَعْضُ القَومِ ظُلْمَاً أَظَلَّهُ * تَجَلَّتْ مَسَاعِي أَوَّلَيْهِ فَأَقْدَمَـــــــــا
20.سَقَى اللهُ دَهْرَاً سَاقَنِي لجِوَارِهِ * و إنْ كانَ مَشْغَوْفَاً بِظُلْمِي مُتَيَّمَـــــا
21.سَأَشْكُرُ ما تُولِيهِ قَولاً و نِيَّـــةً * ِفإن قَصَّرا نَابَ اعْتِذاريَ عَنْهُمَـــا
22.فَسَحْتَ رَجَائِيْ بَعْدَ ضِيْقِ مَجَالِهِ * و أَوْضَحْتَ لِيْ قَصْدِيْ وَ قَدْ كَانَ أَظْلَمَا
23.وَ مَا زِلْتُ مُنْحَازَاً بِعِرْضِيَ جَانِبَاً * مِنَ الذَّمِّ أَعْتَدُّ الصِّيَانَةَ مَغْنَــــمَـــا
24.إذا قِيْلَ: هذا مَشْربٌ قُلْتُ: قَدْ أَرَى * و لَكِنَّ نَفْسَ الحُرِّ تَحْتَمِلُ الظَّمـَـــا
25.أُنَهْنِهُهَا عن بَعض ما لا يَشِينُهَا * مَخَافَةَ أَقْوَالِ العِدَا فيمَا أو لِمَــــا
26.فَأُصْبِحُ مِنْ عَتْبِ اللَّئِيمِ مُسَلَّماً * وقَدْ رُحْتُ مِن نَفَسِ الكَريمِ مُعَظَّمَا
27.*فَأُقْسِمُ مَا غُرَّ امْرُؤٌ حُسِّنَتْ لَهُ * مُسَامَرَةُ الأَطْمَاعِ إنْ بَاتَ مُعْدِمَـــا
[3]
28.*يَقولونَ: ليْ فيْكَ انْقِبَاضٌ و إنَّمَا * رَأَوا رَجُلاً عنْ مَوْقِفِ الذُّلِّ مُحْجِمَا[4]
29.*أَرَى النَّاسَ مَنْ دَانَهُمُ هَانَ عِنْدَهُمْ * و مَنْ أَكْرَمَتْهُ عِزَّةُ النَّفْسِ أُكْرِمَــــا
30.*و لَمْ أَقْضِ حَقَّ العِلْمِ إِنْ كَانَ كُلَّمَا * بَدَا طَمَعٌ صَيَّرْتُهُ لِيَ سُـــلَّمَــــــا
31.*و لمْ أَبْتَذِلْ في خِدْمَةِ العِلْمِ مُهْجَتِيْ * لِأَخْدِمَ مَنْ لَاقَيْتُ لَكِنْ لِأُخْدَمَـــا
32.*أَأَشْقَى بِهِ غَرْسَاً و أَجْنِيْهِ ذِلَّةً * إِذَنْ فَاتِّبَاعُ الجَهْلِ قَدْ كَانَ أَسْلَمَـا
[5]
33.*و لَوْ أنَّ أَهْلَ العِلْمِ صَانُوهُ صَانَهُم * و لَوْ عَظَّمُوهُ فِيْ النُّفُوسِ لعُظِّمـَـــا[6]
34.*و لَكِنْ أَذَالُوهُ فَهَانَ و دَنَّسـُـــــوا * مَُحَيَّاهُ بالأَطْمَاعِ حَتَّى تَجَهَّمَـــــا[7]
35.*[ فِإنْ قُلْتَ جَدُّ العِلْمِ كَابٍ فِإنَّمَا * كَبَا حِيْنَ لَمْ يُحْرَسْ حِمَاهُ و أُسْلِمَا ]
36.*و إنِّيْ إِذَا مَا فَاتَنِيْ الأَمْرُ لَمْ أَبِتْ * أُقَلِّبْ كَفِّيْ إِثْــرَهُ مُتَذَمِّـــمَــــــــا
[8]
37.*و لَكِنَّهُ إِنْ جَاءَ عَفْوَاً قَبِلْتُــــــــهُ * و إنْ مَالَ لَمْ أُتْبِعْهُ هَلَّا و لَيْتَــــمَـا
38.*و أَقْبِضُ خَطْوِيْ عَنْ حُظُوْظٍ كَثِيْرَةٍ * إذَا لَمْ أَنَلْهَا وَافِرَ العِرْضِ مُكْرَمَــا
[9]
39.*و أُكْرِمُ نَفْسِيْ أَنْ أُضَاحِكَ عَابِسَاً * و أَنْ أَتْلَقَّى بالمَدِيْحِ مُذمَّمَـــــــــا
40.*و كَمْ طَالِب ٍ رِقِّيْ بِنُعْمَاهُ لَمْ يَصِلْ * إليْهِ و إنْ كَانَ الرَّئيْسَ المُعَظَّمَـــا
[10]
41.*و مَا كُلُّ بَرقٍ لاحَ لِيْ يَسْـتَفِزُّنِــيْ * و ما كُلُّ [مَا فِيْ] الأَرْضِ أَرْضَاهُ مُنْعِمَا[11]
42.*و لكِنْ إذا مَا اضْطَرَّنِيْ الأَمْرُ لَمْ أَزَلْ * أُقَلِّبُ فِكْرِيْ مُنْجِدَاً ثُمَّ مُتْهِمَــــــا
43.*إلى أَنْ أَرَى مَنْ لا أَغَصُّ بِذِكْرِهِ * إذا قُلْتُ قَدْ أَسْدَى إليَّ و أَنْعَمَـــا
44.*[و إنِّي لَرَاضٍ عَن فَتَىً مُتَعَفِّفٍ * يَرُوحُ و يَغْدُو لَيْسَ يَمْلِكُ دِرْهَمَـــا]
45.*[يَبِيْتُ يُرَاعِيْ النَّجْمَ مِنْ سُوءِ حَالِهِ * و يُصْبِحُ طَلْقَاً ضَاحِكَاً مُتَبَسِّمَــــا]
46.*[و لَا يَسْأَلُ المُثْرِينَ مَا بِأَكُفِّهِمْ * و لَوْ مَاتَ جُوْعَاً غُصَّةً و تَكَرُّمَــا]
47.*فَكَمْ نِعْمَةٍ كَانَتْ عَلَى الحُرِّ نِقْمَةً * و كَمْ مَغْنَمَاً يَعْتَدُّهُ المَرْءُ مَغْنَمَــــا
[12]
48.*و مَاذَا عَسَى الدُّنْيَا و إِنْ جَلَّ قَدْرُهَا * يَنَال بِهَا مَنْ صَيَّرَ الصَّبْرَ مِعْصَمَا [13]
49.على أَنَّنَيْ لَوْ لَمْ أُعِدَّ لِحَرْبِهَا * سِوَاكَ لَقَدْ كُنْتَ المَصُونَ المُحَرَّمَـــا
50.فَكَيْفَ وَ عِنْدِيْ كُلُّ مَا يَمْنَعُ الفَتَى * بِهِ عِرْضَهُ مِنْ أَنْ يُضَامَ و يُهْضَمَا
51. و لَيْسَ بِبِدْعٍ مِنْ عُلَاكَ عِنَايَةٌ * تُسَـــــــــــــــــــــــهِّل لِي
[14]
52.يُقَرِّبُ مِنِّيْ مَا تَبَاعَدَ و انْتَأَى * و يَخْفِضُ نَحْوِيْ مَا تَصَاعَدَ و اسْتَمَى[15]
53.و مَنْ لَقِيَ الأَمْلَاكَ مِنْكَ لمِوْعِدٍ * تَجَنَّى عَلَى آكَامِهِ و تَحَكَّمَـــــــا
54.إذَا كَانَ بَعْضُ المَدْحِ لَفْظَاً مُجَرَّدَاً * ضَمَمْتُ إلى لَفْظِيْ ضَمَيْرَاً مُسَلَّمَــا
55.و مَا سَاعَدَ القَلْبُ الوَدَوْدُ لِسَانَهُ * عَلَى مِدْحَةٍ إلا أُطِيْعَ و حُكِّمَـــــا

image

Abstract: “To the callers of Nationalism I say: Die in your rage!

A Brief Word

كلمة صغيرة

Published in 1954 [1]

By: Shaykh Ali Tantawi

الشيخ علي طنطاوي

(may Allah shower him with Mercy)

Translated by: Al-Sirat Al-Mustaqeem Translation Team ©

 

image

Sh. Ahmad Deedat in a visit to Sh. Ali Tantawi (around 1994) [2]

 

What do the members of one family do?

They all live together in one home, they eat on one table, they start their day together, and end their day together. They share with each other [feelings of] mutual love and compassion. They feel for the sick and ask about the absent. They stand together as one line in the face of the various events and afflictions.

Isn’t this the description of one Family?

We are then one Family.

That is what I said to myself when we were in the conference [3], and among us was a Moroccan, an Algerian, a Tunisian, an Egyptian, an Iraqi, a Syrian, a Lebanese, a Jordanian, a Palestinian, and other brothers from Iran, Kurdistan, Afghanistan, Pakistan, Indonesia, and Caucasus, and others who I do not remember right now … Around 70 men who had never met before, and none had even heard the others name before. Each one from among them wearing a different outfit from the other, speaking with a different tongue from the other, and having different features from the other.

If you strived to gather all these various and contrasting people –externally- , you couldn’t have gathered a more diverse group than this group.

However, this group resided in one hotel, and ate on one table. They stood up for prayers in one line, behind one Imam. Some fell ill (and I was among those who fell ill) and the rest altogether showed him great [mercy and] compassion. One of them died, so the remaining were deeply saddened by that. Each one of us felt from the very first hour that he is among his brothers, [brothers] whom he had known and they have known him for ages, he loves them and they love him.

How did this miracle come to be?

How was it that all these various kingdoms of Islam gathered altogether in that Hotel, and were as if they were one family [with a bond] which most families that are connected by blood and lineage would hope that they would share just a fraction of what this family has, from the different aspects of love and the ties of compassion?

How was it that in one short moment, all those barriers of language, countries, costumes, and ideas faded away, such that it would appear that there isn’t among them an Arab, a Persian, a Turkish, a Kurd, a Caucasian, a blonde man and another dark skinned, neither is there anyone close and another distant?

How was it that all what the enemies of Islam spent long centuries in building, from the hurdles they placed for establishing unity in our religion and obstacles they placed in establishing brotherhood for Allah’s sake, was destroyed in a single day?

That is the secret of Islam.

So say to the callers of Nationalism: Die in your rage; for the future belongs to us. You have set up a fort, but it is a fort made of ice, which once the sun of Islam rises again, it would turn into puddles of mud for our feet to step on.

* * * * *

Reference:

[1] Fusul fi al-Da’wah wa al-Islah (فصول في الدعوة والإصلاح) p. 293 – 294

[2] Reference for pictures: https://alsiratalmustaqeem.wordpress.com/2015/10/09/calling-to-the-foundations-before-the-branches/

[3] The conference was The Islamic conference for saving Palestine which was held in Jerusalem during late 1953. You can refer to its details in episode 138 from the book “al-Zikrayat”, and it can be found in the 5th volume.

In the times of difficulties and Fitan, it is always important to have Husn Dhan in Allah, His Mercy, Wisdom, and the fulfillment of what He promised. The benefits of this will be seen in this Life and the Next.

Sh. Muhammad Husein Ya’koub (may Allah preserve him) discusses a touching tradition about the Mercy of Allah and having Husn al-Dhan (positive thoughts and Hopes) of Allah.

Commentary and Additional Notes:

[1] ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas said, the Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Allaah will separate a man belonging to my ummah in the presence of all creatures and will spread ninety-nine scrolls for him, each scroll extending as far as the eye can see. Then He will say, ‘Do you object to anything in this? Have my scribes who keep note wronged you?’ He will say, ‘No, my Lord.’ He will ask him, ‘Do you have any excuse?’ He will say, ‘No my Lord.’

Allaah will say, ‘On the contrary, you have with Us a good deed, and you will not be wronged this Day.’ A slip of paper will then be brought out, on which are the words ‘Ashhadu an laa ilaaha ill-Allaah wa ashhadu anna Muhammadan ‘abduhu wa rasooluhu (I bear witness that there is no god but Allah, and I bear witness that Muhammad is His slave and His Messenger).’ Allaah will say, ‘Bring your weight (i.e., the scrolls).’ The man will say, ‘O Lord, what is this slip of paper in comparison to these scrolls?’ And He will reply, ‘You will not be wronged.’ The scrolls will then be put in one side of the Balance and the slip of paper in the other, and the scrolls will become light and the slip of paper heavy, for nothing could compare in weight to the name of Allaah.”

Translation from: https://islamqa.info/en/31805

Arabic Text:

عن عَبْدَ اللَّهِ بْنَ عَمْرِو بْنِ الْعَاصِ قَالَ: رَسُولُ اللَّهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ : ( إِنَّ اللَّهَ سَيُخَلِّصُ رَجُلًا مِنْ أُمَّتِي عَلَى رُءُوسِ الْخَلَائِقِ يَوْمَ الْقِيَامَةِ فَيَنْشُرُ عَلَيْهِ تِسْعَةً وَتِسْعِينَ سِجِلًّا كُلُّ سِجِلٍّ مِثْلُ مَدِّ الْبَصَرِ ثُمَّ يَقُولُ أَتُنْكِرُ مِنْ هَذَا شَيْئًا أَظَلَمَكَ كَتَبَتِي الْحَافِظُونَ فَيَقُولُ لَا يَا رَبِّ فَيَقُولُ أَفَلَكَ عُذْرٌ فَيَقُولُ لا يَا رَبِّ فَيَقُولُ بَلَى إِنَّ لَكَ عِنْدَنَا حَسَنَةً فَإِنَّهُ لا ظُلْمَ عَلَيْكَ الْيَوْمَ فَتَخْرُجُ بِطَاقَةٌ فِيهَا أَشْهَدُ أَنْ لا إِلَهَ إِلا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ فَيَقُولُ احْضُرْ وَزْنَكَ فَيَقُولُ يَا رَبِّ مَا هَذِهِ الْبِطَاقَةُ مَعَ هَذِهِ السِّجِلاتِ فَقَالَ إِنَّكَ لا تُظْلَمُ قَالَ فَتُوضَعُ السِّجِلاتُ فِي كِفَّةٍ وَالْبِطَاقَةُ فِي كِفَّةٍ فَطَاشَتِ السِّجِلاتُ وَثَقُلَتِ الْبِطَاقَةُ فَلا يَثْقُلُ مَعَ اسْمِ اللَّهِ شَيْءٌ )

Source & Grading:

The narration is reported by: Ibn Majah 2/1437, Al-Hakim who said: Saheeh al-Isnaad 1/710, al-Tirmidhi who said: Hasan Gharib 5/24, Ibn Hibban who reported it in his Saheeh, al-Baghawi in Sharh al-Sunnah, al-Munziri in al-Targeeb wa al-Tarheeb 2/344, Musnad Imam Ahmad 11/176 and Sh. Ahmad Shakir said: It’s chain is Authentic, Al-Albani in Saheeh al-Jami’ 8095 and he graded it as authentic.

[2] Relevant links on:

[3] If a question is asked as to why Allah is asking His servants about a matter when He (Glorified and Exalted is He) has knowledge of all?

It can be said that indeed, Allah is as He described himself in His Book: {Whether you reveal a thing or conceal it indeed Allah is ever of all things Knowing} [Al-Ahzaab 40:54] and {(Allah) knows of (the tricks) that deceive with the eyes, and all that the hearts (of men) conceal} [Ghafer 40:19].

This sort of questioning is present in many Prophetic narrations as well, where Allah asks the Angels about the condition at which they left His slaves, or He asking His Angels about the purpose the people gathered on the day of Arafah, and other such narrations.

Scholars have spoken about the wisdom behind such questioning.

Ibn Hajar (may Allah have mercy on him) highlighted after one of these narrations saying: “[In it is] that a question may be initiated by a questioner about a person, while the questioner is more aware of condition of the one whom he inquired about than the one who was questioned. [This is done] as a way to make apparent the care and concern [of the questioner] for the one he is asking about, and as a demonstration to the status [of that person], and as a declaration to the nobility of his rank.

It was also said in regards to Allah asking His Angels about the condition they left the people [gathering for the] Remembrance [of Allah] in, is an indication/response to what they said [earlier]: {"Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?"} As if He is saying to them: Look at what they have performed of praising and glorification, with all they are facing of temptations and whispers from the devils, and how they overcome all these and equalled you in praise and glorification

" فِيهِ أَنَّ السُّؤَال قَدْ يَصْدُر مِنْ السَّائِل ، وَهُوَ أَعْلَم بِالْمَسْئُولِ عَنْهُ مِنْ الْمَسْئُول ؛ لِإِظْهَارِ الْعِنَايَة بِالْمَسْئُولِ عَنْهُ ، وَالتَّنْوِيَة بِقَدْرِهِ ، وَالْإِعْلَان بِشَرَفِ مَنْزِلَته ، وَقِيلَ إِنَّ فِي خُصُوص سُؤَال اللَّه الْمَلَائِكَة عَنْ أَهْل الذِّكْر : الْإِشَارَة إِلَى قَوْلهمْ ( أَتَجْعَلُ فِيهَا مَنْ يُفْسِد فِيهَا وَيَسْفِك الدِّمَاء وَنَحْنُ نُسَبِّح بِحَمْدِك وَنُقَدِّس لَك ) ؛ فَكَأَنَّهُ قِيلَ لَهُمْ : اُنْظُرُوا إِلَى مَا حَصَلَ مِنْهُمْ مِنْ التَّسْبِيح وَالتَّقْدِيس ، مَعَ مَا سُلِّطَ عَلَيْهِمْ مِنْ الشَّهَوَات ، وَوَسَاوِس الشَّيْطَان , وَكَيْف عَالَجُوا ذَلِكَ ، وَضَاهَوْكُمْ فِي التَّسْبِيح وَالتَّقْدِيس .

وَقِيلَ إِنَّهُ يُؤْخَذ مِنْ هَذَا الْحَدِيث أَنَّ الذِّكْر الْحَاصِل مِنْ بَنِي آدَم أَعْلَى وَأَشْرَف مِنْ الذِّكْر الْحَاصِل مِنْ الْمَلَائِكَة لِحُصُولِ ذِكْر الْآدَمِيِّينَ مَعَ كَثْرَة الشَّوَاغِل وَوُجُود الصَّوَارِف وَصُدُوره فِي عَالَم الْغَيْب , بِخِلَافِ الْمَلَائِكَة فِي ذَلِكَ كُلّه ".

And from the wisdoms behind such questioning is:

  • That He wishes to demonstrate His bounties upon them through bestowing upon them His Mercy and Forgiveness, so that His servants may come to know Him more through the manifestation of His Names and Attributes, and what he bestows upon His righteous servants.
  • As a demonstration to the virtue of the one He is asking about
  • It may also occur about a sinner or a disbeliever as a mean of establishing the evidence against him.

Related fatwa: https://islamqa.info/ar/215287

[4] Source and Grading of that Narration:

We did not find that specific narration with these wording reported with an authentic chain, even though there are other narrations that speaks about the benefits and the good consequences of having good thoughts and thinking positive of Allah (Glorified is He) and His Mercy.

The narration highlighted by the Shaykh appear to be from the narration of Abdul Razzaq and Ibn Jareer (may Allah have mercy on them) in their Tafseer from the way of Ma’mar

عبد الرزاق قال : أرنا معمر ، قال : قال لي رجل : إنه يؤمر برجل إلى النار فيلتفت فيقول : يا رب ما كان هذا ظني بك ، فيقول : وما كان ظنك بي قال : « كان ظني بك أن تغفر لي ولا تعذبني ، قال : فإني عند ظنك بي »

A similar narration was reported by Abu Nu’aym (may Allah have mercy on him) in Hilyat al-Awliyaa (5/226) from the way of Bilal ibn Sa’d that:

يأمر الله تعالى بإخراج رجلين من النار ، قال : فيخرجان بسلاسلهما وأغلالهما ، فيوقفان بين يديه ، فيقول : كيف وجدتما مقيلكما ومصيركما ؟ فيقولان : شر مقيل ، وأسوأ مصير . فيقول بما قدمت أيديكما وما أنا بظلام للعبيد . فيأمر بهما إلى النار ، فأما أحدهما فيمضي بسلاسله وأغلاله حتى يقتحمها ، وأما الآخر فيمضي وهو يتلفت ، فيأمر بردهما ، فيقول للذي غدا بسلاسله وأغلاله حتى اقتحمها : ما حملك على ما فعلت وقد اختبرتها ؟ فيقول : يا رب قد ذقت من وبال معصيتك ما لم أكن أتعرض لسخطك ثانيا . ويقول : للذي مضى وهو يتلفت ما حملك على ما صنعت ؟ قال : لم يكن هذا ظني بك يا رب . قال : فما كان ظنك ؟ قال : كان ظني حيث أخرجتني منها أنك لا تعيدني إليها .

قال : إني عند ظنك بي ، وأمر بصرفهما إلى الجنة

And that narration is weak because of Mansour Ibn ‘Amaar, whom Abu Hatem said of him: “He is not strong”, and Ibn ‘Ady said: “His narrations are Munkar”, among other weaknesses in the chain.

A narration with different wordings is reported by Imam Ahmad in his Musnad 21/99, and Ibn Abi Hatem in his Tafseer 9/2935, Ibn Khuzaymah in his “Tawheed”, and Ibn Abi al-Dunia in his “Husn al-Dhan Billah”, and others from the way of Anas ibn Malik (may Allah be pleased with him).

And that narration they reported has also been classed as weak due to the presence of Hilal ibn Abi Hilal in the chain, who the majority of the scholars of hadeeth have classed him as weak

Another narration is also reported with a similar meaning from the way of Ibn Abbas (may Allah be well pleased with him and his father), but its authenticity is also questioned.

Another similar narration is reported by al-Bayhaqi in Shu’ab al-Eman (2/9 # 1015 and 1016) from the way of Abu Huraira (may Allah be pleased with him). Al-Mundhiri 4/136 said: Al-Bayhaqi narrated it from the way of a man from the sons of ‘Ubada ibn al-Saamit whom he did not name from the way of Abu Huraira [Jami’ al-Ahaadeeth 6/377].

أمر الله بعبد إلى النار فلما وقف على شفاها التفت فقال أما والله يا رب إن كان ظنى بك لحسن فقال الله ردوه فأنا عند حسن ظن عبدى بى فغفر له

More information can be seen in the links below:

[5] This narration is reported from a multiple of authentic routes with similar wordings. From those routes is what was reported by al-Bukhari (6/2694 # 6970), Muslim (4/2061 # 2675), Ahmad (2/413 # 9340), al-Tirmithi (5/581 # 3603) who said: Hasan Saheeh, Ibn Majah (2/1255 # 3822), and Ibn Hibban in his Saheeh (3/93 # 811) from the way of Abu Huraira (may Allah be well pleased with him) [Jami’ al-Ahaadeeth 24/197-198].

يقول الله أنا عند ظن عبدى بى وأنا معه إذا ذكرنى فإن ذكرنى فى نفسه ذكرته فى نفسى وإن ذكرنى فى ملإ ذكرته فى ملإ خير منهم وإن تقرب إلى شبرا تقربت إليه ذراعا وإن تقرب إلى ذراعا تقربت إليه باعا وإن أتانى يمشى أتيته هرولة

In addition to that narration, one of the narrations that demonstrate the utmost Mercy of Allah for those who maintain positive thoughts of him is the narration is what was reported by Abu Huraira that the Messenger of Allah (ﷺ) said:

A man sinned greatly against himself, and when death came to him he charged his sons, saying: When I have died, burn me, then crush me and scatter [my ashes] into the sea, for, by Allah, if my Lord takes possession of me, He will punish me in a manner in which He has punished no one [else]. So they did that to him. Then He said to the earth: Produce what you have taken-and there he was!

And He said to him: What induced you to do what you did?

He said: Being afraid of You, O my Lord and because of that He forgave him.

It was related by Muslim, al-Bukhari, an-Nasa’i and Ibn Majah.

أسرف رجلٌ على نفسِهِ فلما حضره الموتُ أوصى بَنِيه فقال إذا أنا مِتُّ فأحرقونى ثم اسحقونى ثم ذرونى فى البحر فوالله لَئِنْ قدر علىَّ ربى ليعذبنى عذابًا ما عذَّب به أحدًا ففعلوا ذلك به فقال اللهُ للأرضِ أدِّى ما أخذتِ فإذا هو قائمٌ فقال ما حملكَ على ما صنعتَ قال خشيتُك يا ربِّ فغَفَرَ له بذلكَ

The following links provide further comments and articles about having Husn Dhann, trust, and positive thoughts of Allah and provide for a good read:

[6] This narration is graded as authentic and was reported by al-Bukhari (6/2489 # 6398), al-Bazaar (1/393 # 269), Abu Ya’la (1/161 # 176), and al-Bayhaqi (8/312 # 17,273), with the following wording:

Narrated `Umar bin Al-Khattab that during the lifetime of the Prophet (ﷺ) there was a man called `Abdullah, and he used to make Allah’s Messenger (ﷺ) laugh. The Prophet (ﷺ) lashed him because of drinking (alcohol). And one-day he was brought to the Prophet (ﷺ) on the same charge and was lashed. On that, a man among the people said, "O Allah, curse him! How frequently he has been brought (to the Prophet (ﷺ) on such a charge)!" The Prophet (ﷺ) said, "Do not curse him, for by Allah, I know for he loves Allah and His Apostle."

عن عمر : أَنَّ رَجُلاً عَلَى عَهْدِ النَّبِىِّ – صلى الله عليه وسلم – كَانَ اسْمُهُ عَبْدَ اللَّهِ ، وَكَانَ يُلَقَّبُ حِمَاراً ، وَكَانَ يُضْحِكُ رَسُولَ اللَّهِ – صلى الله عليه وسلم – ، وَكَانَ النَّبِىُّ – صلى الله عليه وسلم – قَدْ جَلَدَهُ فِى الشَّرَابِ ، فَأُتِىَ بِهِ يَوْماً فَأَمَرَ بِهِ فَجُلِدَ ، فَقَالَ رَجُلٌ مِنَ الْقَوْمِ اللَّهُمَّ الْعَنْهُ مَا أَكْثَرَ مَا يُؤْتَى بِهِ . فَقَالَ النَّبِىُّ – صلى الله عليه وسلم – لاَ تَلْعَنُوهُ ، فَوَاللَّهِ مَا عَلِمْتُ أَنَّهُ يُحِبُّ اللَّهَ وَرَسُولَهُ

Yet with that several narrations were reported with authentic chains about Husn Al-Dhann and having positive thoughts and hopes in Allah and His Mercy.

The Handwriting of Imam Ibn Katheer (may Allah have mercy on him) mentioning his listening to the recitation of the Muwatta of Imam Malik from his Shaykha Zaynab bint al-Kamal al-Maqdisiya al-Dimashqiya (may Allah have mercy on her) in the Hanabilah Mosque near Mount Qasioun in Damascus [1].

سماعٌ لموطأ مالك بخطِّ الحافظ ابن كثير على شيخته زينبَ بنتِ الكمال المقدسية الدمشقية، وذلك بجامع الحنابلة في سفح قاسيونَ بدمشق:ـ

Ibn Katheer handwriting

She is: Um Abdullah Zaynab bint Ahmad b. Abdulraheem al-Maqdisiya al-Dimashqiya, better known as Bint Al-Kamal [2].

She was born in the year of 646 of Hijra

From her students and those who took knowledge from her are Imam al-Dhahabi author of Siyar A’laam al-Nubala, in which he said when speaking of her father:

“And in this year the Muhadeth, Faqeeh, Kamal al-Din Ahmad b. Abdulraheem, the father of our scholar (i.e. meaning her) passed away” [3]

She had many students and students of knowledge would travel to take from her knowledge. She was known for her gentleness, great manners, and patience with her students.

She died in 740 of Hijra.

Hanabilah Mosque

Hanabilah Mosque in Damascus can be seen above (with its minaret center-right)

Hanabela_04

 

Reference:

[1] Benefited from Sh. Muhammad b. Wael al-Hanbali (Link)

[2] Biography (ahl alhdeeth forum post)

[3] Siyar A’laam al-Nubala 23/307

[4] Mount Qasioun (Wikipedia)

[5] Pictures from the Hanabila Mosque in Damascus (PicturesPictures 2)

The big scholar Jamal al-Din al-Qassimi (may Allah have mercy on him), who died in 1332 H:

Read:

  • Saheeh Muslim with commentary, explanation, and deriving rulings and benefits in 40 days.
  • Sunan Ibn Majah in 21 days.
  • Muwatta of Imam Malik in 19 days.
  • Taqreeb al-Tahzeeb in 10 days.

(Benefited from Sh. Muhammad b. Wael al-Hanbali)

References:

[1] Benefited from Sh. Muhammad b. Wael al-Hanbali (Link)

العلامة ⁧‫#‏جمال_الدين_القاسمي‬⁩ الدمشقي ت1332هـ:ـ
قرأ "صحيحَ مسلم" درايةً بـ ٤٠ يومًا
و"سننَ ابنِ ماجه" في ٢١ يومًا
و"الموطأَ" في ١٩ يومًا
و"تقريبَ التهذيب" مع تصحيحه وتحشيتِه في ١٠ أيام !

 

al-Qassimi

Sh. Muhammad b. Wael al-Hanbali said:

When Mustafa Kemal Atatürk waged his war on the scholars and Islamic schools in Turkey, the scholar of our scholars, Shaykh Ali Haydar Efendi d. 1380 H (may Allah have mercy on him), said:

"If the books of the four Madhahib [1] were to perish, I could dictate them back from my chest (i.e. from memory)".

This was narrated to me by one of his students who heard it from him [2].

Reference:

[1] Schools of Islamic Jurisprudence

[2] Benefitted from Sh. Muhammad b. Wael al-Hanbali (Link)

عندما حارب أتاتورك العلماءَ والمدارسَ الشرعيةَ بتركيا قال شيخ مشايخنا علي حيدر أفندي ت١٣٨٠هـ: لو فنيتْ كتبُ المذاهبِ الأربعة لأمليتُها مِن صدري !ـ
حدثني بذلك: أحدُ طلابِه عنه

 

Sh. Ali Haydar

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