l-mudawana l-kubrah - dry ablution

l-mudawwana l-kubra
Chapter of Ablution
What comes in Dry-Ablution [t·y·m·m]
(p.145)

He said:
Malik said:
(for) Dry-Ablution from Major-Impurities [l-j·n·a·b·h]
Ablution [l-w·d·w·'] and Dry-Ablution [l-t·y·m·m] are the same by patting for the face and by patting for both hands

he pats the ground once with both his hands together
so if anything is clinging to either (hand), they both lightly remove it
then he wiped his face with both (hands)
then he pats again with both his hands
then he begins by (using) the left hand on the right
then he glides it over the hand (up) to the elbow
and he also glides it from underneath the elbow (back down) to the hand.
he glides the right hand over the left like that too

and b. l-Qasim showed us with both his hands and said:
like this Malik showed us and described for us (he said:)
b. wahab -> Muhammad b. 'Amrou -> a man -> Ja'far b. l-Zubayr -> l-Qasim b. 'Abdu l-Rahman -> Abu Amaamah l-baahla -> God's Messenger (s.a.a.s) said:
"in Dry-Ablution [l-t·y·m·m] (there is) a pat for the face and another for the forearms"

and Malik said:
don't do Dry-Ablution at the beginning of the time for a traveller nor a sick person nor a fearing person except that you be a traveller on despair from water so when he was on despair from water do Dry-Ablution and do the Godly-Connection [l-salah] in the beginning of the time and he was like that for him rewarded and no repeat is (incumbent) upon him, and if decreed for water, and the sick and the fearful person both do Dry-Ablution in the middle of the time and if the sick or the fearful one found water in that time, then (it is incumbent) upon them both to repeat, and if the traveller found water after that then repeating isn't (incumbent) upon him.
if the traveller does Dry-Ablution in the beginning of the time and he knows that he does Godly-Connection to the water in time thereafter pray,

b. l-Qasim said:
so I saw that he repeats this in time if he found water in time

Malik said:
in (regards to) the traveller and the sick person and the fearful one not doing Dry-Ablution except in the middle of time (for prayer) he said:
"so if they do Dry-Ablution, they should pray" then they found water in time,
he said:
as for the traveller, then he doesn't repeat
and as for the sick and the fearful one who know about ablution with water except that he is scared that he wont reach it that he repeats if decreed upon water in time for that Godly-Connection [l-salah]

he said: b. wahab -> b. lahee'ah -> bakr b. suwadah l-Jadhaama -> a man -> 'ataa' b. yasaar:
two men dreamt in God's Messenger's (s.a.a.s) promise and they were on a journey, so they touched water, then they didn't find him, so they did Dry-Ablution and prayed, then they found water before the sun set, so they both did Ritual-Bathing, then one of them repeated the prayer but not the other. so they mentioned that to God's messenger (s.a.a.s)
so he said to the one who repeated:
"for you is the reward of both times"
and he said to the other:
"you completed your prayer"

he said b. wahab said:

Hilyat al Awliyah - Abu Bakr - Book 1, p.20, Hadith A

Aisha (r.a.) said:
why did Quraysh transmit the words of Abu l-daghnah

They said to him:
Distasteful (lit; Myrrh) to Abu Bakr were:
- to (only) serve [3·b·d] his nurturing-lord [r·b·b] within his home
- to pray whatever he wished within the Godly-Connections [s·l·h]
- to recite whatever he wished
- not calling [a·dh·y·n] (for prayer)
- not making himself come to the congregational-prayers (Godly-Connections [s·l·h])
- his home without the Godly-recitation [l-Q·r·'·a·n] within it

she said:
so Abu Bakr (r.a.) was doing,
thereafter he continued changing - building a mosque by annihilating his house
- so the polytheist women stormed in on him and his children
having seen him, they were awe-struck 

Darimi - Hadith 1

a man came to God's messenger (s.a.a.s) then said:
O God's Messenger (s.a.a.s)
does a man carry whatever actions they did in (the time of) ignorance?

He (s.a.a.s.) said:
whosoever does excellent deeds in (the religion of) self-surrender [l-i·s·l·a·m]
does not carry whatever actions they did in (the time of) ignorance [l-j·h·l·y·h]. 

And whosoever does evil deeds in (the religion of) self-surrender [l-i·s·l·a·m]
carries every single action they did (lit; the first till the last).

Hadith 32

Anas b. Malik said:
we went out with the prophet (s.a.a.s) on a journey
so fasting people were among us
and non-fasting people were among us

He said:
we were sent out on a harshly hot day
and there was many of us shading under garments [l-kisaa']
and among us those protecting themselves from the sun with their hand

He said:
the fasting people were dropping (exhausted)
and the non-fasting people were standing
so they struck/built the buildings [ibniyah] and loaded the camels

then God's Messenger (s.a.a.s.) said:
the non-fasting people took away today's pay (with them)

Hadith 31

I saw seventy (people) of the 'people of the bench' [ahlu l-suffah] doing Godly-Connection
in (simple) clothes [thawb]
so (there were some) of them whose (clothes) reached both his knees
and (others) of them whose (clothes) were shorter than that
(such that) when bowing
one of them faced his worst-fear [makhaafah]
- he revealed his private-parts [a3ourah]

Tafseer 2:153

"O those who believe [Ye ayyuha l-ladheena aamanou]
seek aid [sta3eenou]
with Patience [bi-l-sabri] and Godly-Connection [wa-l-salaah]
God [Inna l-laha] is with the patient [ma3a l-saabireen]"

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(l-Qur'an 2:153 - Tafseeru l-Kash'shaaf by l-Zamakhshari)

N/A


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(l-Qur'an [2:153] - Tayseeru l-Manaan; Mukhtasaru l-Tafseeru Jaami3 l-Bayaan by l-Tabari)

"O those who believe seek aid"
upon the foundation [qiyaam] of obeying Me
and performing [ada'] My obligatory-orders [faraa'd-iy]
and self-surrender [tasleem] to My commands [amr-iy]

"with Patience"
on hatefulness [makrouh] of that
and (when) an uncomfortable-situation is upon you
and (there is) the possibility of its trouble and its weight

"God is with the patient"
So God helps them
and makes it apparent to them
and He was satisfied with their actions
-------------------------------------------------

(l-Qur'an [2:153] - l-Tas'heel li-3uloumu l-Tanzeel by l-Kalbi)

"seek aid with Patience and Godly-Connection
God is with the patient"
which is (to say) with His aid [ma3unati-h]

l-mudawwanah l-kubra - ablution - p.114

l-mudawwanah l-kubra
Chapter of Ablution
(p.114)

Regarding Ablution [l-wudou'] with the water of bread, wine or sauce [idam]
and water in which insects fall inside
and other things of that nature

he said: -> Malik said:
don't do ablution with water in which bread was dipped.

I said:
Then what's his verdict regarding beans [fuwl], lentils [3adas], wheat [7intah] and whatever else grows?

He said:
We only asked him about bread and things like bread.

b. l-Qamis said:
we were informed (some of our companions) that a questioner asked Malik about a mole [l-khuld] which fell into water then it left its place or coat [l-thawb].  Do you think it harmful that he did ablution with that water?

He said: -> Malik said:
I don't think (there's any) harm in it

He said -> so he said to him:
so what's bad [baal] with bread?

So Malik said to him:
I thought when I take male mole

l-mudawwana l-kubra - ablution - p113

l-Mudawwana l-Kubra
Chapter of Ablution
What comes in Ablution
(p.113)



Sahnoun said: I said to Abdu l-Rahman b. l-Qasim:
What did you think of the ablution [l-w·d·u·']? 
Would Malik repeat it once, twice or thrice?

He said:
He only (did) whatever would complete (it).
and Malik didn't keep-count.
And traditions have differed regarding its count.

b. l-Qasim said:
Malik didn't count-out his ablution one time, nor two times, nor three.

He said:
It was said by God, blessed and high:
"O those who believe,
when you stand (to go) toward the Godly-Connection [l-s·l·a·h],
wash your faces,
and both your hands to the elbows,
and wipe over your heads,
and both your feet to the ankles"
[5:6]
and He, blessed and high, didn't count one to three.

b. l-Qasim said:
I didn't see Malik counting during ritual-bathing [l-gh·s·l] nor ablution [l-w·d·u·'], not once, nor twice, nor thrice.

But he did say:
he performed ablution or ritual-bathing altogether completely.


b. Wahb said -> Malik b. Anaas -> 'Amr b Yahya b. 'Umaarah b. Abu Hasan l-maazanee -> his father (Yahya): he heard his grandfather (Abu Hasan) request 'Abdu l-lah b. Zayd b. 'Aasim (and he was a companion of God's messenger ﷺ  - and 'Amr b. Yahya's grandfather):
"are you able to see me (demonstrate) how God's messenger ﷺ did ablution?"

'Abdu l-lah said:
"yes"

He said:
Then he called 'Abdu l-lah to the ablution
so he emptied both his hands
then he washed both his hands again and again
then he rinsed his mouth and snuffed-water [i·s·t·n·th·r] thrice
then he washed his face thrice
then he washed both his hands up to the elbows again and again
then he wiped his head with both his hands
then, with them, he clearly (wiped) back and forth from the front [m·q·d·m] of his head until he went to the back of his neck [q·f·a] with them
then he clearly retraced back to the place he had started from with them
then he washed both his feet.

Malik said:
and 'Abdu l-'Azeez b. Abu Salamah is the most excellent of what we've heard regarding that
and this is the predominant-practise [3·m·m] with us regarding 'wiping the head'.



Sahnoun said -> b. Wahb mentioned -> Younis b. Yazeed -> b. Shihaab that -> 'Ataa' b. Yazeed l-laythee informed him that -> Himraan mawla 'Uthman b. 'Affan informed him that:
'Uthman b. 'Affan called Youmaa to do ablution,
so he did ablution
then he washed both his palms three times
then he rinsed his mouth and snuffed-water [i·s·t·n·th·r] three times
then he washed his face three times
then he washed his right hand up to the elbow three times
then he also washed his left hand up to the elbow three times
then he wiped his head and both his ears
then he washed his right foot up to the ankle three times
then he washed his left foot up to the ankle three times
and he told us that God's messenger ﷺ  did ablution like this ablution of mine
then God's messenger ﷺ  said:
"whoever does ablution like this ablution of mine
then stands up
then bows twice (i.e. completes two units of an optional Godly-Connection [l-s·l·a·h])
not talking to himself within them
he (will) have forgiveness for whatever sins preceded"

b. Wahab -> b. Shihaab said: -> our scholars in Medina were saying:
For the Godly-Connection [l-s·l·a·h], this ablution was more-than-enough (to completely clean) whatever it was one did ablution for.

(D - Evidence for doing ablution without counting)
Sahnoun -> 'Alee b. Zayd -> Sufyan l-Thawree -> Zayd b. Aslam -> 'Ataa' b. Yusaar -> Abu 'Abbaas that he said:
"did I not inform you about the ablution of God's Messenger ﷺ?
He said:
"so he called for water
then he showed them again and again
then he held (the water) in his right hand
then he poured it onto his left hand
then he did ablution again and again"

Wakee'a narrated -> 'Alee -> Sufyan -> 'Abdu l-lah b. Jabir that it reached him -> Ibrahim l-Nakha'ee said:
my narration is from 'Umar b. l-Khattab's opinion:
He did ablution again and again



Sahnoun said -> Wakee'a -> Sufyan -> 'Abdu l-lah b. Jabir said:
l-Hasan l-Basaree asked about ablution saying:
(Does) He reward you for (doing it) one time or two times or three?

Wakee'a said -> Sufyan -> Jabir b. Yazeed l-Ja'fee -> l-sha'bee said:
He rewards you for (doing it) one time if it was complete

Sahnoun said -> b. Wahab ->
God's messenger ﷺ did ablution and snuffed-water [i·s·t·n·th·r] from a single scoop (of water) [gh·r·f·h].

Hadith 30

A'isha (r.a.) said:
"he (the prophet ﷺ ) had seen the underskirt [mart] of one of us (his wives).
then he rubbed it
and their underskirts [marout] at that time were (made from) wool [l-souf]"

Tafseer 2:152

"so mention Me [fa-dhkurou-niy],
I am to mention you [a-dhkur-kum]
and appreciate Me [wa-shkur-liy]
and don't deny Me [ta-kfur-ou-ni(y)]"

-------------------------------------------------

(l-Qur'an [2:152] - Tafseeru l-Kash'shaaf by l-Zamakhshari)
"so mention Me" obediently
"I am to mention you" rewardingly [bi-l-thawaab]
"and appreciate Me" for that which I graced you with
"and don't deny Me" and don't deny My graces [na3maa'y]

-------------------------------------------------

(l-Qur'an [2:152] - Tayseeru l-Manaan; Mukhtasaru l-Tafseeru Jaami3 l-Bayaan by l-Tabari)
"so mention Me" you believers, obediently (mention) Me regarding matters that I order you with and regarding (matters) that I prohibit you from.
"I am to mention you" (mention) you mercifully and my forgiveness [maghfirati-y] is yours
"and appreciate Me" you believers, regarding that with which I graced you from the (religion) of Self-Surrender [l-Islam] and (regarding) the guidance for the religion [l-deen]; the legitimate path (walked by) My prophets and My pure [asfiyaa'i-y]
"and don't deny Me" and don't deny My excellent-conduct [i7saani-y] toward you; stealing My graces which I graced you with.

-------------------------------------------------

(l-Qur'an [2:152] - l-Tas'heel li-3uloumu l-Tanzeel by l-Kalbi)

"so mention Me, I am to mention you"

Sa3eed b. Musayab said: "its meaning is 'mention Me obediently [bi-l-taa3ah], I am to mention you rewardingly [bi-l-thawaab]'"

It is said "mention Me obediently and with My-transcendence [tasbee7]"' and phrases like that.

There have been many interpretations [l-mufassiroun], (its) not (just) the mark of spiritualism [seemaa l-mutasawwafah], within the interpretation regarding this subject [l-mawdu3] of phrases having special meaning, (there) isn't specific proof [daleel].

In general, this verse [l-aayah] is a clear-statement [bayaan] for the honourable-position [sharif] of Godly-mentions [l-dhikr].

It is clarified by the statement of God's messenger ﷺ  as narrated from his Nurturing-Lord [rabb] ﷻ:
"I am my servant's opinion [dhann] of Me
and I'm with him whenever he mentions Me,
so if he mentions Me within himself, I mention him within Myself,
and if he mentions Me in a gathering, I mention him in a better gathering"

Godly-Mentions [l-dhikr] are of three types:
1) Godly-Mentions by the heart [qalb]
2) Godly-Mentions by the tongue
3) by both of them together

It is known that Godly-Mentions [l-dhikr] is the best deed [l-a3mal] on the whole.
If it was found in some prophetic-narrations [l-a7adeeth] that other deeds are preferred over it - such as the Godly-connection [l-salah], etc - truly, it means when Godly-mentions [l-dhikr] and attentiveness toward God up High are done within that (deed).

Proofs [l-daleel] regarding the preference of Godly-mentions [l-dhikr] are three-fold:

1) Received texts [l-nasousu l-waardah] giving it preference over other deeds

God's messenger ﷺ said:
"shall I not inform you of the best of your deeds,
and your purest (deeds) among your King
that which raises your ranks
and is better for you than meeting your enemy and striking their necks and they striking yours?
They said:
"certainly, O Messenger of God"
he said:
"the mention of God [dhikra l-lah]"
it was said:
"Are Godly-mentions [l-dhikr] better, or striving [l-jihad] in God's cause?"
then he said:
"if the striving-soldier [l-mujahid] were struck by the sword of the habitual-disbeliever [l-kuffaar], until his sword broke and he became coloured in his blood,
even then, Godly-mentions [l-dhikr] would be better"

2) God up High ﷻ commanded, or openly-praised  [athna], Godly-mentions [l-dhikr], stipulating it be done in abundance.

He ﷻ said:
"mention God abundantly [adkurou l-laha dhikran katheeran]"
"mentioning God abundantly [l-dhaakireeni l-laha katheeran]"

and He ﷻ didn't stipulate that for other deed.

3) Godly-mentions [l-dhikr] are supererogatory (deeds) [meezah], they are your special-private-deeds [khaasah], and not for others.
It is attentiveness [l-7adour] in the Highest Attention [l-7adrata l-3aliyyah] and reaching nearness [l-qarb] which is what we find narrated about in prophetic-narrations [l-7adeeth] about 'the sitting' [l-jaalisah] and 'with Me' [l-ma3-y-ah]
Truly, God Up High ﷻ says: "I am sitting [jalees] with whoever mentions Me"
He ﷻ says: "I am My servant's opinion of Me and I'm with him [ma3-hu] when he mentions Me"

People's intentions for Godly-mentions [l-dhikr] are (one of) two positions [maqaam]:
1) the intention of the majority is to earn a Godly-wage
2) the intention of the elect is Nearness [l-qarb] and being present [l-7asour]
Between the two positions is a great a distance
and how great it is between one who takes his wage and he is behind a veil [7ijaab], and one who nears until he is continually-in-the-present of The Continually-Loving [l-a7baab].

It is known that Godly-mentions [l-dhikr] are of many types, including:
* (mentioning) His-Godliness [l-tahleel] ("there is no god except God ..." [la ilaha illa l-lah ...]),
* (mentioning) His-Transcendence [l-tasbee7] ("Transcendent is God ..." [sub7ana l-lah ...]),
* (mentioning) His-Greatness [l-takbeer] ("God is greater ..." [l-lahu akbar ...]),
* (mentioning) His-Praise [l-7amd] ("Thank God ..." [l-7amdu li-l-lah ...]),
* (mentioning) His-Mightiness [l-7awaqalah] ("there's no might or power except with God ..." [la 7awla wa-la quwwata illa bi-l-lah ...]),
* (mentioning) His-Sufficiency [l-7asbalah] ("God is sufficient for me ..." [7asbi-ya l-lahu ...])
* mentioning all the names of God up High ﷻ
* sending Godly-connections [salah] on the prophet ﷺ
* (mentioning) His-Forgiveness [l-istighfar] ("I seek God's forgiveness ..." [astaghfiru l-lah ...])
* etc.

For every Godly-mention [dhikr] there is a special-quality and fruit.
* Regarding (mentioning) His-Godliness [l-tahleel]: its fruit is Monotheism [l-taw7eed] - for me Monotheism [l-taw7eed] is special because Monotheism [l-taw7eed] is what unifies all believers.
* Regarding (mentioning) His-Greatness [l-takbeer]: its fruit is empowerment [ta3dheem] and reverence [l-ijlal] for The Owner of Continual-Majesty [dhu l-jalaal]
* Regarding (mentioning) His-Praise [l-7amd] and the names which have meanings of excellence [l-i7san] and mercy [l-ra7mah] - such as Ever-Merciful [l-ra7maan], Most-Merciful [l-ra7eem], Most-Generous [l-kareem], Continually-Forgiving [l-ghaffaar], etc - their fruits are three-fold:
     (i) appreciation [l-shukr],
     (ii) desired power [quwatu l-rijaa'],
     (iii) love [l-ma7abbah].  Truly, the excelling (servants of God) [l-mu7sin] are inevitably loved [l-ma7boub].
* Regarding (mentioning) His-Mightiness [l-7awaqalah] and His-Sufficiency [l-7asbalah]: their fruits are
     (i) complete-reliance on God [l-tawakkal 3ala l-lah],
     (ii) entrusting-of-affairs to God [l-tafweed ila l-lah],
     (iii) Faith in God [l-thaqqata bi-l-lah]
* Regarding (mentioning) the names which have meanings of acquaintance [l-attala3] and realisation [l-idraak] - such as The Most-Knowing [l-3aleem], The Most-Hearing [l-samee3], The Most-Seeing [l-baseer], The Most-Near [l-qareeb], etc - their fruit is meditative-mindfulness [muraaqabah]
* Regarding sending Godly-connections [salah] on the Prophet ﷺ: its fruit is strong love for him and carefully guarding his example [Sunnah]
*Regarding (mentioning) His-Forgiveness [l-istighfar]: its fruit is going straight with Godly-caution [taqwa] and guarding the preconditions of repentence along with the hearts rejection of the causes which lead to previous wrongdoings
* The fruit of the Godly-mention which unites the names is gathered in the unique Godly-mention of: "God, God" and He is the final goal.

-------------------------------------------------

(l-Qur'an [2:152] - Nadhmu l-durar by l-baqaa3i)
"so mention Me" for My graciousness [in3aami-y] with you in this matter or otherwise [bi-hadha wa-bi-ghayr-hu]
"I am to mention you" so I open you to Gnosis [l-ma3rif] and from you I drive away Fear [l-khawf] of that which doesn't fall under a legal-limitation [7add]. 
"and appreciate Me" alone, without any partners you associate with Me (to be continued...)

Sunnah vs hadith

A common misconception is that:
sunnah = hadith!!!

The sunnah (established prophetic practise / actions) is not exactly the same as hadith (prophetic narrations/sayings /verbal teachings).

1) although there are many hadith...you will still not find a hadith for EVERY sunnah (e.g. why some prayers like fajr and ishaa are recited loudly and others silently...there is no hadith to directly prove this....but the actions of thr sahabah and the people of madinah are taken as a secondary proof of this).

2) some hadith are NOT sunnah (e.g. standing while urinating...there is a hadith that permits this...but it is an exception to the rule...the sunnah is to urinate while sitting)

👍✌

fiqh al laghah

all that is higher than you and thus shades you (i.e. shelters you from cosmic rays) = (sky) سماء
all flat ground = (planes) صعيد
all obstacles between two things = (dangerous place) موبق
all square buildings = (cube) كعبة
all tall buildings = صزح

1.7

(7) not like [those] receiving-anger,
nor [those] straying

The lamp [to illuminate] obscure statements of the Godly-Recitation
(As-Siraj fee bayani ghareebi l-Qur'an)

ghayru l-ma-ghdoubi 3alay-him = "not like [those] receiving-anger" - [e.g.] Jews, and whoever is like them in [i.e.] not acting [despite] knowing
l-daalleen = "[those] straying" - [e.g.] Christians, and whoever is like them in [i.e.] acting without knowledge
-----------------
Tafsir Ibn Juzayy

-------------------
Mukhtasar Tafsir Tabari

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Tafsir Kashaaf Zamakhshari

Chapter 1

The lamp [to illuminate] obscure statements of the Godly-Recitation
(al-Siraj fee bayani ghareebi l-Qur'an)

N/A

-------------------
Abridged Commentary of Imam Tabari's commentary "collection of statements"
Tafseeru l-Mukhtasar tafseer Jami3u l-bayan li-l-imami l-Tabari 

N/A

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"Unveiler" Commentary - Zamakhshari
Tafseeru l-Kashaaf - Imam Muhammad b. 3Omra l-Zamakhshari

Meccan

or it is said Meccan and Medinan
because it was revealed in Mecca [one] time and in Madinah another.

It is named Mother of the Godly-Recitation (ummu l-Qur'an)
because it contains the [various] meanings which are within the Godly-Recitation, including:
- praises for God up High
- servitude via Commandments and Prohibitions
- the most promising promise

-------------------
"Facilitating sciences of Revelation" - b. Juzayy l-tas-heel li-3uloumi l-tanzeel - b. Juzayyu l-Kalbi

Chapter "Mother of the Godly-Recitation (ummu l-Qur'an)":
[it is also] called chapter of
- "God's Praise" (l-7amd li-lah),
- 'The Opening of the book" (fati7atu l-kitab),
- "the Shield" (l-waqyah),
- "the Curing" (l-shafyah),
- "the Seven Oft-Repeated [verses]".

[There] are twenty interesting [points] within it, besides what was laid down in [other] languages through the commentary of its phrases.
[Opinions] have differed - is it Meccan or Medinan?
[There] is no difference [of opinion] that 'the Opening' (l-fati7ah) [has] seven verses,
but the Shafi'i [school of thought] counts the "bi-smi l-lah..." [as one] of its verses.
The Maliki [school of thought] excludes it and counts "...who were favoured" [as] a [separate] verse.

1st interesting [point]:
reciting "The Opening" (l-fati7ah) during the Godly-Connection (l-Salah) is obligatory according to Malik and Shafi'i.
successors of Abu Hanifah and his proof is a saying of the one who taught [how to perform] the Godly-connection (l-salah) ﷺ

"I recite what is easy of the Godly-Recitation (l-Qur'an)"

-------------------

Nadhm al-Durar - Tafsir al-baqa'i
With the name of God; Firm; Witnessing; nothing decides based on its knowledge, nor becomes anything, except with His permission.
Ever-Merciful; distributing His mercy to existence and He engrained His greatness into the invisible [parts] of the hearts [and soon] thereafter they [express] these glorifications aloud, Godly-mentionings running on their tongues during Godly-services.
Most-Merciful; loaning His grace to Servants on the Earth, specifically suited to their [individual] states.

1:6.

(6) a path of those who were favoured

The lamp [to illuminate] obscure statements of the Godly-Recitation
(As-Siraj fee bayani ghareebi l-Qur'an)

-----------------
Tafsir Ibn Juzayy

-------------------
Mukhtasar Tafsir Tabari

------------------

Tafsir Kashaaf Zamakhshari

1:5

(5) guide us [along] the straight [and] narrow-path

The lamp [to illuminate] obscure statements of the Godly-Recitation
(As-Siraj fee bayani ghareebi l-Qur'an)

l-siratu l-mustaqeem = "The straight [and] narrow-path" - the way in which [there] is no crookedness; and it is The [religion of] Islam

-----------------
Tafsir Ibn Juzayy

-------------------
Mukhtasar Tafsir Tabari

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Tafsir Kashaaf Zamakhshari

1:4

(4) You, we serve and [from] You, we seek assistance

The lamp [to illuminate] obscure statements of the Godly-Recitation
(As-Siraj fee bayani ghareebi l-Qur'an)

iyya-ka na-3budu = "You, we serve" - we don't serve [anything] except You
wa iyya-ka na-st-a3een = "and [from] You, we seek assistance" - we don't seek assistance in relieving objects except with You

-----------------
Tafsir Ibn Juzayy

-------------------
Mukhtasar Tafsir Tabari

------------------

Tafsir Kashaaf Zamakhshari

1:3

(3) King of the era of judgement

The lamp [to illuminate] obscure statements of the Godly-Recitation
(As-Siraj fee bayani ghareebi l-Qur'an)

yawmi l-deen = "Era of judgement" - Era of repayments and calculations

-----------------
Tafsir Ibn Juzayy

-------------------
Mukhtasar Tafsir Tabari

------------------

Tafsir Kashaaf Zamakhshari

1:2

(2) ever-most-merciful

The lamp [to illuminate] obscure statements of the  Godly-Recitation
(As-Siraj fee bayani ghareebi l-Qur'an)

l-ra7man = "Ever-Merciful" - who extended His mercy [to] all of Creation
l-ra7eem = "Most-Merciful" - who is merciful [to] Believers
-----------------
Tafsir Ibn Juzayy

-------------------
Mukhtasar Tafsir Tabari

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Tafsir Kashaaf Zamakhshari

1:1

(2) Praise [is] for God; Carer of the worlds

The lamp [to illuminate] obscure statements of the Godly-Recitation
(As-Siraj fee bayani ghareebi l-Qur'an)

rabb = "Nurturing-Lord" - Nurturer of His creation with His favour
l-3alameen = "The worlds" - all that was proportioned by God [up] high
-----------------
Tafsir Ibn Juzayy

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Mukhtasar Tafsir Tabari

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Tafsir Kashaaf Zamakhshari

1:0

With the ever-most-merciful god's name

The lamp [to illuminate] obscure statements of the  Godly-Recitation
(As-Siraj fee bayani ghareebi l-Qur'an)

bi-smi l-lah = "with God's name" - Which [is to say]: I begin my reading seeking assistance with God's name

-----------------
Tafsir Ibn Juzayy

2nd interesting [point]

[there] are differing [opinions]:

is the first [verse] of the Opening ...

-------------------
Mukhtasar Tafsir Tabari

bi-smi-llah = "with God's name" - it begins with naming God and His mention [should] be before every thing

l-lah = "God" - Who is god [of] every thing and all of creation serves Him

------------------

Tafsir Kashaaf Zamakhshari

Hadith 183 - Ibn Ahmad Hanbal, Al-Zuhd

"so if it were not for those who were exalting [God]" (37:143)
He said: Prayer in Prosperity was long.
He said: Indeed the actions of righteous people lifts them when falling and [they will be calmly] reclining when a disaster is found

Maryam-Dawud Fast

Maryam a.s. would fast 2 days then eat 2 days
Dawud a.s. would fast 1 day then eat 1 day
Avoid fasting Fridays (Yowm al-Jumuah) as it is an eid
It is Sunnah to fast Mondays and Thursdays

2 WEEK SCHEDULE

Sun (fast Maryam)
Mon (fast Maryam & Sunnah)
Tue
Wed
Thu (fast Dawud & Sunnah)
Fri
Sat (fast Dawud)
Sun
Mon (fast Dawud & Sunnah)
Tue
Wed (fast Maryam)
Thu (fast Maryam & Sunnah)
Fri
Sat

Hadith 29

God’s Messenger ﷺ said:

“Shabbiness [is a part] of Belief, Shabbiness [is a part] of Belief, Shabbiness [is a part] of Belief”

A’bdullah:

“This [was said in reference to] Abu Amaamah Al-Harthee.

A’bdullah:

I asked my father (Ahmad Hanbal), I said:

What is ‘Shabiness’?”

He (Ahmad Hanbal) said:

“modesty in dressing”

Hadith 26

God’s messenger ﷺ said:

“I [do] not ride purple* [saddles] and I [do] not wear scarlet (red*) nor [do] I wear silk* laced shirts”

He (I’mraan) said:

“and Al-Hassan pointed to his shirt pocket and said:”

“Hear me! Men’s perfume [has a] scent [that can be smelt in the air, but does] not have a colour. Hear me! Women’s perfume [has a] colour [but does] not have a scent [that can be smelt in the air]”

(*Historically, purple, scarlet red and silk have become associated with wealth, status and power. Purple pigments were extracted from sea snails and silk was extracted from the larvae of silkworms, making both very rare and difficult to obtain. Subsequently, they were expensive, allowing only royalty to afford purple or silk materials. Incidently, scarlet red became prestigious as it was the colour chosen by the very rich and high-ranking officials to symbolise their wealth and status; second only to that of the kings and emperors, whom wore purple)

Hadith 25

The sleeves of a Qatari shirt [worn by] A’lee Al-A’laa b. Al-Hadramee [were too] long [according to the] opinion of God’s messengerﷺ. So he called for a blade, cutting it [shorter at once] from the [sleeve] ends [which were covering] his fingers.

Hadith 24

The Prophet'sﷺ sleeve [length] was to the wrist

Hadith 23

Because he (Mu’adh) was being sent to Yemen, God’s messengerﷺ said to him:

“Be careful of luxury! Truly, God’s servants are not with the luxurious”

Hadith 22

God’s messenger ﷺ came [with] a fine powder [made] from [crushed] almonds. When it was stirred [with water], he [immediately] said:

“What is this?”

They said:

“Almond shake”

God’s messenger ﷺ said:

“Take it away from me. This [is] a drink of the luxurious [people].”

Hadith 21

God’s messengerﷺ was [somewhere] when an order of food [had] come to him. [At once] he put [it] on the ground [where he would sit and eat] and said:

“I am only a servant. I eat like servants eat and I sit like servants sit”

Hadith 20

“I invited the prophet ﷺ to [eat] food. When he finished he immediately said:”

“Another”

“so I [too] ate [with him] - praise God. Afterwards he said:”

“I haven’t filled my stomach with hot food [like that] since such and such”

Hadith 19

A man entered [the house of] the Prophet ﷺ while he was [sitting on the floor] leaning on a pillow, [holding] a loaf [of bread] on a dish between his hands. [At once] he put the loaf on the floor and brushed the pillow saying:

“Indeed I [am] a servant. I eat [just] like servants eat and I sit [just] like servants sit”

Hadith 18

A’ishah (God be pleased with her) said:

“[I swear] by Godﷻ, the family of Muhammadﷺ came across months wherein [there was] not [any bread to] bake”

He (U’rwah) said:

“Oh mother of the believers (A’ishah), so what did God’s messenger ﷺ eat?”

She (A’ishah) said:

“We had neighbours from Al-Ansaar*(God reward them with goodness); they had a portion of milk [which] they [would] dedicate to God’s messenger ﷺ ”

(*’Al-Ansaar’, literally ‘The Helpers’, was the honorific title given to the Madinan Muslims who welcomed, supported and helped their migrating Makkan brothers, known as ‘Al-Muhaajiroun’, to integrate into Yathrib/Madinah)

Hadith 17

The prophetﷺ passed away* and wasn’t [even] full up on wheat bread

(* literally “left the world”)

Hadith 16

His father (Qurrah) said:

“Really, we lived with our prophetﷺ like so; we had no food except the two black [things]. …and do you know what the two black [things] are?

He (Mu’awiyah) said:

“No”

He (Qurrah) said:

“Dates and water”

Hadith 15

A Jew invited God’s messengerﷺ to [eat] barley bread and ihaalatu sanakhah*. He [immediately] accepted [the invitation].

(* “ihaalatu sanakhah” is a strong smelling paste made from animal fat)

Hadith 14

“I never saw God’s messenger ﷺ criticise food; if he liked it, he ate it; and if he didn’t like it, he kept silent”

Hadith 13

God’s messengerﷺ said:

“[I swear] by [Him] who [holds] Muhammad’s soul in His hand (i.e. God ﷻ), [on] a day [that] becomes night [for anyone] within Muhammad’s family [who only has] a saa’a* of grain - not even a saa’a of dates – [there will] most definitely [come] a day which they [will go] to nine houses; a day which he [will] have nine women”

(* The “mudd” and “saa’a” are ancient units of Volume; 1-mudd = 0.75L; 1-sa’a = 3L)

Hadith 12

“Never did I ask God’s Messengerﷺ [for] something [to which] he [would then] say ‘No!’”

Hadith 11

“God’s messenger ﷺ never criticised food; when he liked it, he ate it; when he didn’t like it, he left it.”

Hadith 10

“God’s messengerﷺ died and he didn’t leave a [gold] dinar nor a [silver] dirham nor a servant nor a maid. He [only] left his shield [as] a security deposit with a Jew for [loaning] thirty-saa’a* (i.e. 90-L) of food.

(* The “mudd” and “saa’a” are ancient units of Volume; 1-mudd = 0.75L; 1-sa’a = 3L)

Hadith 9

“God’s messengerﷺ did not leave a [gold] dinar nor a [silver] dirham nor a sheep nor a camel nor anything [else] as inheritance”

Hadth 8

Al-Aswad said:

“What things did God’s messengerﷺ do when he entered his house?”

A’ishah (God be pleased with her) said:

“He would be [occupied] in his family’s business and as soon as [the time for] the [obligatory] prayer came, he left [his house] and prayed [straight away].”

Hadith 7 - Ibn Ahmad Hanbal, al-Zuhd

A man said:

“I asked: ‘what did God’s messengerﷺ do inside his house?’”

A’ishah (God be pleased with her) said:

“he repaired clothes, fixed the soles [of his shoes], stuff like that”

Hadith 6 - Ibn Ahmad Hanbal, al-Zuhd

Abi A’bdullah Al-Jadalee said:

“How was the character of God’s Messengerﷺ within his family?”

A’ishah (God be pleased with her) said:

“It was the best human character; he wasn’t obscene nor an obscene [person] nor clamorous in the markets not [would] he repay bad with bad, rather he [would] pardon and excuse”

Hadith 5 - Ibn Ahmad Hanbal, Al-Zuhd

“God’s Messengerﷺ bought food from a Jew on credit. For the security deposit, he gave him a shield”

Hadith 4 - Ibn Ahmad Hanbal, al-Zuhd

God’s Messengerﷺ frequently used to say in his bowings and prostrations:

“O God, our Lord and with Your praise. O God, Forgive me.”

And he [would] recite Al-Quran* melodically.

(* “Al-Quran”, literally “The-Recitation”, is a miraculous book composed of beautifully unique, inimitable rhyming-prose that preserve the verbatim words of God ﷻ as sang to mankind through the mouth of His final Messenger Muhammadﷺ)

Hadith 3 - Ibn Ahmad Hanbal, Al-Zuhd

A’aqamah said:

“How did God’s Messengerﷺ pray?”

A’ishah (God be pleased with her) said:

"could you even [do] what God’s Messenger ﷺ could [do?] – his deeds were [like] continuous rain’”

Hadith 2 - Ibn Ahmad Hanbal, al-Zuhd

Abdullah said:

“A man slept at night [continuously] until he woke up [in the morning]”

God’s Messengerﷺ said:

“That man [has] Satan’s urine in his ear or ears*”

(* i.e. reference was made to his ear(s) because he did not wake up when hearing the call to prayer)

Hadith 1 - Ibn Ahmad Hanbal, al-Zuhd

The Prophet ﷺ said:

“Whosoever went to or came [from] the mosque, every time he went or came, Godﷻ prepared for him a lodge in the gardens [of paradise]”

Hadith 182 - Ibn Ahmad Hanbal, Al-Zuhd

Several prophets pilgrimaged [to] the house (Jerusalem? Makkah?);
among them [was] Moses son of Amran (peace be upon him)
on him [were] a pair of [short, white, sleeveless] cotton robes (i.e. al-iHram). 
And in them Jonah (peace be upon him) says
"At your service, Revealer of The Problem (i.e. its cause and its solution), At your service*"

*Labayk

Deen

DEEN

1) ROOTS = MIND (knowledge, thinking) = IMAN = (Aqeedah)
2) CACTUS = BODY (actions, duties) = ISLAM = (Fiqh)
3) FLOWERS =  HEART/SOUL (character) = IHSAN = (Zuhd)

Depending on Allah swt

So, how does one depend on Allah swt?

Does it mean lying back and making dua?   No doubt, dua is important and shows we have the correct intentions.  But is this where we stop?  The prophet s.a.a.s. did not advise us to rely on allah swt and leave our camels untied hoping they will not run away, he advised us to rely on allah swt and tie up our camels.  But why?  Surely if we rely on Allah swt to keep the camels here, He will provide a way for them to stay - right?   But wait!  He did provide us a way.  The rope we used to tie them with!  The arms we used to tie the rope with.  The brain we used to remember how to tie a rope.

Too often do we forget that even our bodies are a means provided to use by Allah swt.  We seem to expect that fish will be multiplied or an angel will appear or fruit will descend from the sky whenever Allah swt does something for us.  No doubt, that is all easy for Allah swt.  He has done such things in the past and more when there was no other way available (e.g. made the sea split to allow musa a.s. and his people escape.  gave life to eissa a.s. without a father.  Made a boulder move to unlock the entrance of a cave with people trapped inside, etc).  But that is only when there was no other means available to them. 

Why open a door with a bazooka when it is already unlocked and you need only turn the handle?  It may be that you make dua for Allah swt to feed you - and so He answers you by sending you some food -  but not from the sky - from a family member who "coincidentally" brings you a meal at that moment - or even by inspiring a stranger to come and give you some food.  The subtlest of means.  It may even be the case that He inspires you to get up and make the food yourself.   Why do we assume the only means to do something comes from everything else other than ourselves?   Allah swt has blessed us with a body that can do certain things.  It is also a tool or a means that Allah swt has provided us with.  And so, if we ask Him for something, we should first look around and make sure it is not already given to us - except that the means to get it is through walking to it, or making it, or asking for it, etc.  But this is all still from Allah swt - not from ourselves.  Because our legs, hands, brains, lips are all provided for by Him and only work by His permission.

iHsan

IHsan is the beauty of the deen and the highest level, so it is also the rarest achieved level by people and possibly the hardest.  It is to behave as if you see God, because even though you cannot, He sees you.  At this level people often have lost interest in the World (Dunya) completely.  They do not shy away from it, but they hold the world in their hands rather than in their hearts (they see it as a means to an end, rather than the end goal itself).  "Blessed is he who sees with his heart, but whose heart is not in what he sees".

We are naturally connected to things in the world by our desires.  Sexual and Food are some examples of desires.  Desires are given to us for good reason, but we should learn how to tame them and control them rather than allowing our desires to control us. The hellfire is surrounded by things we desire, and it is sufficient for a person to enter the hellfire if they follow their desires.  So do not make your god your desires.  

Desires can be seen as strings with hooks from the world attached to the heart.  One need only pull at one of these heart strings to control our behaviour.  This is how others use desires to manipulate us (and Satan routinely does.  It is some of his greatest tools).  Also, when one of these worldly objects we are hooked to suddenly goes (and they will all go eventually, except the face of God) then a deep pain is felt in our heart, which is the sudden severing of the heart string.  

So what must we do to achieve this level of iHsan whereby our heart is solely attached to Allah swt and the hereafter and not to the world at all.  One of the hardest things is to unhook the strings we already have to the world.  The secret is mental strength.  However, mental strength partly comes from training and practise. Physical practises like abstinence (e.g. Little but sufficient is better than over indulgence in anything. Moderation in all things is the best. etc).

MENTAL HABITS

• don't waste time feeling sorry for yourself
• don't let others control your emotions - you control your emotions and attitude
• don't shy away from change - embrace change
• don't waste energy on things you cant control - e.g. other people, etc
• don't worry about pleasing others - be kind and fair but don't be afraid to speak up
• don't fear taking calculated risks
• don't dwell on the past
• don't make the same mistake over and over - learn from them - and don't fear making mistakes and looking like an idiot
• be happy for other people's success and learn from it
• don't give up after failure, its just one step closer to your goal
• don't fear alone time - use downtime to reflect, plan, be productive
• don't expect anything or feel the world owes you anything
• don't expect immediate results - be patient - delay gratification (marshmellow effect)
• spend mental energy wisely - not on worrying about things beyond your control, but by preparing and planning for them
• replace negative thoughts for productive ones
• be aware of your emotions and accept them - do not be controlled by them - own them
• reflect on your progress daily
• pain is good - when you feel defeated that is the time to fight - only count when it starts to hurt
• be accountable for your actions - take responsibility

PHYSICAL HABITS

• be kind to those who are rude to you
• practise tolerating discomfort, not luxury
• e.g. less food
• less sleep
• regularly do the things no one else wants to do

Why does God s.w.t. allow suffering?

I was reflecting in the car about a question some people ask:
If God is all powerful and all merciful, why does He allow some people to have accidents, or other people to commit acts of evil like rape and murder. Why doesnt He just stop them right before they do it? That way they can have free will still but not commit evil (a sort of free will with limitations, or guided free will)",

This question interested me because it is asking why werent we created with free will and good...something easy for God to do...since that is what happened with the prophets and chosen people.  If we think of the story of Yusuf a.s. and pharaohs wife..yusuf was stopped from commiting the act of adultery by a reminder of a sign written on the wall.  So why doesnt something like that happen for everyone.  It is a blessing for some. But some may argue it is unfair that we dont all get such 'safe guards'

So i reaalised. The question is similar to the one about old age. Why do we grow old? Why dont we just become middle aged and healthy and then when its our time of death we just die.  This would save us the suffering.  (All these questions are related to suffering. One of the biggest questions in the minds of atheists.  They cant underatand how sufferimg and mercy go together)

When we become old we become dependent on others again. We are reminded of how Frail and weak we really are. How close to death we are. How we are slaves and nothing more. So some will be reminded and turn back to God.  If we always stayed middle aged and healthy, we might believe we are strong and self sufficient and many would forget about God (we can see this as we look around).

So, just like old age, something happens which causes suffering anf pain, which makes us remember we are not so strong and self sufficient, and some may remember that we are only human, weak, dependent on God, and nothing more than His slaves.  Then they may turn back to Him.

Summary: tests and suffering are a blessing when they remind us to turn back to God s.w.t.

How to get out of shaking a ladies hands politely

Next time you find yourself in an awkward situation (e.g. work interview) where a lady wants to shake your hand,  and you dont want to offend her or hurt her feelings but at the same time you dont want to touch her in case it displeases your lord

Just sneeze into your hand loudly and visibly.   Voila!  Most times no one will want to shake your hand after that!

life is but a breath

The word "nafs" in Arabic translates to "self" or "soul / life-force"

However the word "tanafas" in Arabic means "to breathe" and derives from the same root (n-f-s)

This should be a clue to us that all our lives, our selves (our nafs) is so short... it is the length of a mere "breath" in the grand scheme of things

Knowledge (3ilm) and Understanding (Fiqh)

Have you not considered how Allah presents an example, [making] a good word like a good tree, whose root is firmly fixed and its branches [high] in the sky?

It produces its fruit all the time, by permission of its Lord. And Allah presents examples for the people that perhaps they will be reminded.

And the example of a bad word is like a bad tree, uprooted from the surface of the earth, not having any stability. [14:24-26]

The following are from Jesus (a.s.) taken from the Gospel of Matthew - and it is extracts of his teachings to the disciples on the nature of Knowledge in humans. 

The double-edged sword (dangers and virtues) of humanities innate ability to "grow" new knowledge (via logical links and manipulation, insight, creativity, etc)

Some people claim that the safest way is to simply accept knowledge as it comes and pass it on, without adding anything of our own understanding to it.  This is something angels would do but it is not in our human nature.  To do this would be safer, but it would also deny our innate human nature which God has created us with and from it made us superior to the angels.  Just because something carries negatives, does not mean we should completely abandon that "gift".  To do so may leave us without a "gift" and still a lot of negatives!!!

The Parable of the Sower  (Knowledge/3ilm vs Understanding/Fiqh)

³ Then he told them many things in parables, saying: “A farmer went out to sow his seed. ⁴ As he was scattering the seed, some fell along the path, and the birds came and ate it up. (¹⁹ When anyone hears the message about the kingdom and does not understand it, the evil one comes and snatches away what was sown in their heart. This is the seed sown along the path.)

⁵ Some fell on rocky places, where it did not have much soil. It sprang up quickly, because the soil was shallow. ⁶ But when the sun came up, the plants were scorched, and they withered because they had no root. (²⁰ The seed falling on rocky ground refers to someone who hears the word and at once receives it with joy. ²¹ But since they have no root (yaqeen - surety - firm belief of the message, principles, experience, etc), they last only a short time. When trouble or persecution comes because of the word, they quickly fall away. )

⁷ Other seed fell among thorns, which grew up and choked the plants. (²² The seed falling among the thorns refers to someone who hears the word, but the worries of this life and the deceitfulness of wealth choke the word, making it unfruitful.)

⁸ Still other seed fell on good soil, where it produced a crop—a hundred, sixty or thirty times what was sown.  (²³ But the seed falling on good soil refers to someone who hears the word and understands it. This is the one who produces a crop, yielding a hundred, sixty or thirty times what was sown.”)

The Parable of the Weeds (dangers of interpreting knowledge)

²⁴ Jesus told them another parable:

“The kingdom of heaven is like a man who sowed good seed in his field (Truthful message from God's books and messengers). ²⁵ But while everyone was sleeping, his enemy (the enemy who sows them is the devil) came and sowed weeds (The weeds are the people of the evil one) among the wheat (good people), and went away ²⁶ When the wheat sprouted and formed heads, then the weeds also appeared.

²⁷ “The owner’s servants came to him and said, ‘Sir, didn’t you sow good seed in your field? Where then did the weeds come from?’ ²⁸ “‘An enemy did this,’ he replied.

“The servants asked him, ‘Do you want us to go and pull them up?’ (kill the evil ones?)
²⁹ “‘No,’ he answered, ‘because while you are pulling the weeds, you may uproot the wheat with them. (as you kill the evil ones you may kill good people by mistake)

³⁰ Let both grow together until the harvest (The harvest is the end of the age - let God sort them on the day of Judgement - just focus on being the wheat). At that time I will tell the harvesters (the harvesters are angels): First collect the weeds and tie them in bundles to be burned (As the weeds are pulled up and burned in the fire, so it will be at the end of the age.); then gather the wheat and bring it into my barn. (Paradise) ’"

Muhammad is the Messenger of Allah ; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the sowers - so that Allah may enrage by them the disbelievers. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward. [48:29]