The Way

[izz al-Din]

Ibn Al-Qayyim reported:

Ibn Mas’ud, may Allah be pleased with him, said,

“Whoever issues a judgment (fatwa) to people about everything that he is asked, then he is foolish.”

Ibn Sireen, may Allah have mercy on him, said,

“For a man to die ignorant is better for him than to speak about what he does not know.”

Source: I’lām al-Muwaqqi’īn 2/127

عن ابن القيم رحمه الله عَنْ ابْنِ مَسْعُودٍ رضي الله عنه مَنْ أَفْتَى النَّاسَ فِي كُلِّ مَا يَسْأَلُونَهُ عَنْهُ فَهُوَ مَجْنُونٌ

وَقَالَ ابْنُ سِيرِينَ رحمه الله لَأَنْ يَمُوتَ الرَّجُلُ جَاهِلًا خَيْرٌ لَهُ مِنْ أَنْ يَقُولَ مَا لَا يَعْلَمُ

2/127 إعلام الموقعين عن رب العالمين

 

[izz al-Din]

Ibn Abi Dunya reported:

Sufyan ibn Uyaina, may Allah have mercy on him, said,

“What a servant dislikes is better for him than what he likes. What he dislikes spurs him to supplicate, and what he likes distracts him from it.”

Source: al-Faraj baʻda al-Shiddah 21

عن ابن أبي الدنيا قَالَ ابْنُ عُيَيْنَةَ رحمه الله مَا يَكْرَهُ الْعَبْدُ خَيْرٌ لَهُ مِمَّا يُحِبُّ لأَنَّ مَا يَكْرَهُهُ يَهِيجُهُ عَلَى الدُّعَاءِ وَمَا يُحِبُّ يُلْهِيهِ عَنْهُ

21 الفرج بعد الشدة لابن أبي الدنيا

 

[izz al-Din]

Ulterior Motives

Imam Abu Abdullah al-Ansari al-Qurtubi, Rahmat Allahi Ta'ala 'alayh, (Cordova, in present day Spain):

Allah Almighty says,

"Worship Allah and do not associate anything with Him" (4:36)

and the Almighty also says,

"So let him who hopes to meet his Lord act rightly and not associate anyone in the worship of his Lord." (18:105).

Muslim reported from Abu Hurayra that he heard the Messenger of Allah, may Allah bless him and grant him peace, say,

"The first of people to be judged on the Day of Rising will be a man who was martyred. He will be brought forward and will be informed of the blessings he had and will acknowledge them. Allah will ask, 'What did you do with them?' He will say, 'I fought for You until I was martyred.' Allah will say, 'You lie. Rather you fought so it would be said, "A bold man!" And so it was said.' Then the command will be given and he will be dragged on his face until he is thrown into the Fire.
"There will also be a man who studied knowledge and taught it and recited the Qur'an. He will be brought and informed of his blessings which he will acknowledge. Allah will say, 'What did you do with them?' He will reply, 'I studied knowledge and taught it and I recited the Qur'an for You.' Allah will say, 'You lie. Rather you studied so that it would be said, "A scholar!" and you recited so that it would be said, "He is a reciter!" And so it was said.' Then the command will be given and he will be dragged on his face until he is thrown into the Fire.
"There will also be a man to whom Allah gave a lot of wealth and all sorts of property. He will be brought and informed of his blessings which he will acknowledge. Allah will ask, 'What did you do with them?' He will answer, 'There was no path in which You like spending to be done but that I spent in it for You.' Allah will say, 'You lie. Rather you did it so that it would be said, "He is generous." and so it was said.' Then the command will be given and he will be dragged on his face until he is thrown into the Fire."

In the Raqa'iq, Ibn al-Mubarak transmitted from al-'Abbas ibn 'Abdu'l-Muttalib that the Messenger of Allah, may Allah bless him and grant him peace, said,

"This deen will be victorious until it passes the sea and until you plunge into the sea with horses in the Way of Allah Almighty. Then there will come a people who recite the Qur'an. When they recite it, they will say, 'Who reads more than us? Who knows more than us?'" Then he turned to his Companions and said, "Do you think that there will be any good in those?" "No," they replied. He said, "Those are from you and those are from this Community and those are the fuel of the Fire."

Abu Dawud and at-Tirmidhi transmitted that the Messenger of Allah said,

"Anyone who learns knowledge which should be learned for the sake of Allah, the Mighty and Majestic, only to obtain by it goods of this world, will not experience the scent of the Garden on the Day of Rising." At-Tirmidhi said it is a hasan hadith.

It is reported that Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Seek refuge with Allah from the Pit of Sorrow." They asked, "Messenger of Allah, what is the Pit of Sorrow?" He replied, "It is a valley in Hell from which Hell seeks refuge a hundred times a day." He was asked, "Messenger of Allah, who will enter it?" He replied, "Those who recite to show off their actions." (gharib)

In the book of Asad ibn Musa it is reported that the Prophet, may Allah bless him and grant him peace, said,

"There is a valley in Hell, and Hell seeks refuge from the evil of that valley seven times a day. In that valley is a pit, and Hell and that valley seek refuge from the evil of that pit. In that pit is a serpent and Hell, the valley and the pit seek refuge with Allah from the evil of that serpent seven times. Allah has prepared it for the wretched among those who know the Qur'an and disobey Allah."

So the one who knows the Qur'an and seeks knowledge should fear Allah regarding himself and act sincerely for Allah. If he does anything which is disliked, he should hasten to repent and begin to show sincerity in his goal and his actions. The one who knows the Qur'an must guard himself more carefully than others, as he has a wage which others do not have.

At-Tirmidhi transmitted that Abu'd-Darda' reported that the Messenger of Allah, may Allah bless him and grant him peace, said,

"Allah revealed in one of the Books to one of the Prophets, 'Warn those who seek understanding for other than the deen and learn for other than action and seek this world by the deeds of the Next world. They will wear sheep-skins in front of people to give the impression of meekness while their hearts are like the hearts of wolves. Their tongues are sweeter than honey while their hearts are more bitter than aloes. They will try to deceive Me and will make light of Me. I will send them trials which will leave even the forbearing bewildered.'"

At-Tabari transmitted in Adab an-Nufus that one of the Companions of the Prophet said that the Messenger of Allah, may Allah bless him and grant him peace, said,

"Do not try to deceive Allah. If anyone tries to deceive Allah, Allah will deceive him. It is his own self which is deceived if he were only aware." They asked, "Messenger of Allah, how can someone try to deceive Allah?" He replied, "By doing what Allah has commanded you while you seek other than Him by it. Fear showing-off. It is shirk. The one who shows off will be summoned before witnesses on the Day of Rising by four names which he is called: 'O unbeliever! O loser! O perfidious! O deviant! Your actions are lost and your reward is nullified. You have no share today. Seek your reward from those you acted for, O impostor!"

It is reported from 'Alqama that 'Abdullah ibn Mas'ud said,

"How will you feel when you are enveloped by a trial in which children grow old and the old become senile and people will act according to an innovated sunna? When any of it is changed, it will be said, 'The sunna has been changed.'"

He was asked,

"When will that be, Abu 'Abdu'r-Rahman?"

He replied,

"When your reciters are many and your fuqaha' are few, and your leaders are many and your trusted ones are few, and this world is sought by the actions of the Next World and people learn fiqh for other than the deen."

Sufyan ibn 'Uyayna said,

"I heard that Ibn 'Abbas said,

"If those who know the Qur'an had taken it as it should be taken and in the way that is proper, Allah would love them. But they seek this world by it and so Allah hates them and they are indulgent with people."

It is related from Muhammad ibn 'Ali about the words of the Almighty,

"They will be bundled headfirst into it, they and the misled" (26:94),

"This refers to people who describe the truth and justice with their tongues and then oppose it by espousing something other than that."*
____
*Jami li Ahkam al-Qur’an

 

[izz al-Din]

Cordoba

Imam Baqi ibn Makhlad alQurtabi, Rahmat Allahi Ta'ala 'alayh, was born in alAndalus, (spain, cordoba), 201 A.H. and wisal, 276 A.H.

(Shaykh Abdul Fattah Abu Ghuddah, Rahmat Allahi Ta'ala 'alayh):

At the age of 20 he traveled to Baghdad on foot for the sole purpose of meeting Imam Ahmad ibn Hambal, (i:Rahmat Allahi Ta'ala 'alayh).

Taken on the road to Baghdad

He relates:

“When I drew near to Baghdad, I heard of the sanction on Imam Ahmad, (i:Rahmat Allahi Ta'ala 'alayh), and that he was banned from having any lessons. I became extremely saddened by this. After reaching Baghdad I went to the Masjid in search of some gathering of learning. I was shown a huge gathering wherein someone was authenticating people. He was mentioning the categories of the various narrators of hadith. Upon enquiry I was told that this was Imam Yahya ibn Ma’in,(i:Rahmat Allahi Ta'ala 'alayh).I then saw a gap near him and went closer and asked:

“O Abu Zakariyya ! May Allah have mercy on you, I am a traveler and very far away from home. I wish to ask you a question so please do not refuse me”.

He said to me: “go ahead”. I enquired from him about a few of people that I had met from the Ashab alHadith (people of Hadith). Some of them he authorised and some he unauthorised…

Then I said to him:

“can I seek your authorisation of Imam Ahmad ibn Hanbal?”

He looked at me astonished and said:

“can a person like me be asked about Imam Ahmad ibn Hanbal, (i:Rahmat Allahi Ta'ala 'alayh)?!

Verily that is the leader of all the Muslims and the best and most exalted of them”.

I then went out in search of the house of Imam Ahmad, (i:Rahmat Allahi Ta'ala 'alayh).

Mazaar of Imam Ibn Hanbal, Rahmat Allahi Ta'ala 'alayh.

I tapped on the door. When he came out he saw a man who he did not recognize. I said to him:

“O Abu Abdillah! I am a man who is far away from his home and this is my first time in this town. I am a student of hadith and I have undertaken this journey specially to benefit from you”.

He said to me:

“come to the passage so nobody sees you”.

He then asked me:

“Where are you from?”

I replied:

“from the far West”

he asked:

”from Africa?”

I replied:

“further than that. I have to cross the sea to go to Africa, I am from Spain”.

He said:

“your country is very far off . Nothing is more beloved to me than to assist a person like you but I have been afflicted with the sanctions that you my have heard of ”

I said:

“of course, I heard of it whilst I was near Baghdad, but O Abu Abdillah ! This is the first time I have come here. Nobody knows me so if you permit I will come every day in the clothes of a beggar and call out at the door like they normally call out. Then you could come to this passage and if you narrate to me only one hadith a day it would be sufficient for me”.

He replied:

“yes on condition that you do not go to any other gathering or halaqah (gathering) of the Ashab alHadith”.

I said:

“as you wish “.

So I use to take a stick in my hand, wrap a cloth on my head, put my paper and ink in my sleeve and come to his door and call out like the beggars would call out. Then he would come to the passage and narrate to me two or three ahadith and sometimes even more. In this manner I collected approximately 300 ahadith. I did this till the end of the sanctions and till Imaam Ahmad, (i:Rahmat Allahi Ta'ala 'alayh), regained his status in the eyes of the people.

Whenever I would attend his gathering later on, he would keep me close to him and he would say to the Ashab alHadith:

“this person is fit to be called a student of hadith”.

Then he would narrate to them my experience with him”.

Imam Abu alWaleed alFaradhi, (i:Rahmat Allahi Ta'ala 'alayh), says:

“Imam Baqi ibn Makhlad, (i:Rahmat Allahi Ta'ala 'alayh), use to say:

” Verily I know a man (referring to himself) whose days use to pass by during his student-hood and he would not have food to eat except cabbage leaves that would be thrown away as garbage.”

He once said to his students,

“Are you all seeking ‘Ilm ?

Is this the way to seek ‘Ilm?!!

Only when one of you does not have anything to do does he think of seeking knowledge!

Verily I know a man (referring to himself) whose days use to pass by during his days as a student and he would not have anything to eat but the cabbage leaves that people use to throw on the streets!

And certainly I know a man who sold his pants many a times to buy pages for writing!!!*.
____
* صفحات من صبر العلماء على شدائد العلم والتحصيل
(Incidents of the sacrifices of the ‘Ulama in their quest for 'Ilm, (i:this passage is edited)).

 

[Aqib alQadri]

"Do not try to deceive Allah. If anyone tries to deceive Allah, Allah will deceive him. It is his own self which is deceived if he were only aware."

@izz al-Din - although you may have posted it with good intent - be very careful. this is against our aqeedah.

 

[izz al-Din]

@izz al-Din - although you may have posted it with good intent - be very careful. this is against our aqeedah.

Salam
Mawlana shahib, could you explain what Imam alQurtabi, Rahmat Allahi Ta'ala 'alayh, has related, we know he was Ash'ari, and, could you please give references? Here again is what the Imam related:

At-Tabari transmitted in Adab an-Nufus that one of the Companions of the Prophet said that the Messenger of Allah, may Allah bless him and grant him peace, said,

"Do not try to deceive Allah. If anyone tries to deceive Allah, Allah will deceive him. It is his own self which is deceived if he were only aware." They asked, "Messenger of Allah, how can someone try to deceive Allah?" He replied, "By doing what Allah has commandedyou while you seek other than Him by it. Fear showing-off. It is shirk. The one who shows off will be summoned before witnesses on the Day of Rising by four names which he is called: 'O unbeliever! O loser! O perfidious! O deviant! Your actions are lost and your reward is nullified. You have no share today. Seek your reward from those you acted for, O impostor!"

 

[abu Hasan]

Here again is what the Imam related:

where did he say that? did imam qurtubi write in english?

 

[izz al-Din]

where did he say that? did imam qurtubi write in english?

She might have made an error translating, if you want to get pedantic, it is a translation, now widely available, (by the murabit translator A.Bewley), of Imam alQurtabi, Rahmat Allah Ta'ala 'alayh.
Please, clarify, the Aqida, understanding, and it would be obligatory for brothers, now to explain, the error in translation.

@izz al-Din - although you may intent - be very careful. this is against our aqeedah.

 

[abu Hasan]

if you want to get pedantic,

strange.

you are fixated on the 'deceive' part, but you don't want to discuss the translation.
the translation is patently wrong - qurTubi or any ash'ari/maturidi would never say that. and as janab aqib sahib has said, it is against our aqidah.

ergo, accusing imam qurTubi of this and then asking us to justify it, is similar to asking me why someone else parked in your space. better ask those who did it.

 

[izz al-Din]

strange.

you are fixated on the 'deceive' part, but you don't want to discuss the translation.
the translation is patently wrong - qurTubi or any ash'ari/maturidi would never say that. and as janab aqib sahib has said, it is against our aqidah.

ergo, accusing imam qurTubi of this and then asking us to justify it, is similar to asking me why someone else parked in your space. better ask those who did it.

Why should it be strange?
in general the claimant must clarify...
the general rule.
Pointless to continue discussion, other then, correcting. Here it is important, for amr bil maruf wa an Nahian munkar.
thereafter, somebody can tell A. Bewley.
Meanwhile, there lots of us, who'd have purchased the tafsir tarjama, maybe misunderstanding an aqida issue.

So please clarify?
I mean, quote the original, point out where the error has occurred, and some reference to an aqida text, so that she'll be alerted. The way of Ala Hadrat, rahmat Allahi Ta'ala 'alayh.

 

[abu Hasan]

So please clarify?

is that a request or is it a challenge? i won't bother if it is the latter.

it is 'strange' because you said talking about the translation was being pedantic. the problem is BECAUSE of the translation; and you want us to prove why imam qurtubi said it, in spite of being an ash'ari.

 

[izz al-Din]

is that a request or is it a challenge? i won't bother if it is the latter.

it is 'strange' because you said talking about the translation was being pedantic. the problem is BECAUSE of the translation; and you want us to prove why imam qurtubi said it, in spite of being an ash'ari.

O meray bhai, (without sarcasm, and one up-manship), a request.

The original request corrected.
Mawlana shahib, could you explain/correct what has been attributed to Imam alQurtabi, Rahmat Allahi Ta'ala 'alayh, we know he was Ash'ari, and, could you please give references?
The correct translation, and understanding.

I will not be an ihsan framosh. Insha Allah Azza wa Jall.

strange.

you are fixated on the 'deceive' part, but you don't want to discuss the translation.
the translation is patently wrong - qurTubi or any ash'ari/maturidi would never say that. and as janab aqib sahib has said, it is against our aqidah.

ergo, accusing imam qurTubi of this and then asking us to justify it, is similar to asking me why someone else parked in your space. better ask those who did it.

Why should it be strange?
in general the claimant must clarify...
the general rule.
Pointless to continue discussion, other then, correcting. Here it is important, for amr bil maruf wa an Nahian munkar.
thereafter, somebody can tell A. Bewley.
Meanwhile, there lots of us, who'd have purchased the tafsir tarjama, maybe misunderstanding an aqida issue.

So please clarify?

 

[abu Hasan]

imam bayhaqi in his al-asma'a wa'l sifat, vol.2 / 440-441 [hashidi ed; if you are using another such as kawthari's, [p.450 az'har edition] look in the far end of the book soon after "istihzaa"]

abu'l Hasan ibn mahdi said: "khida'a" when said about Allah ta'ala means that Allah ta'ala will let them have in this world, wealth and luxury and things that they hoard; and delay from them, His punishment and severe reprimand.

so the hypocrites show outwardly that they believe in His Messenger, and conceal the opposite of what the display [meaning hatred, opposition to the prophet sallAllahu alayhi wa sallam etc.]; so Allah ta'ala by giving worldly comfort, luxury and success allows them to be deluded and ignore/denial of the punishment in the hereafter which is hidden from them. thus is their action and their recompense are similar.

abu'l Hasan said about "khida'a" - in the idiom of arabs [kalam al-arab] means to cause destruction. [spoil, deteriorate etc. 'fasad'].

ibn al-anbari from abu'l abbas al-naHwi [the grammarian] from ibn al-a'arabi: in the idiom of arabs, khaadiy means things that are spoiled, ruined such as food etc.

[an arabic line which uses the word "khadiy"; not mentioned or translated here]

meaning spoiled, ruined.

thus the explanation of the verse: "they seek to deceive Allah and He lets them to be ruined". [surah nisa'a, v142]

that is, the [hypocrites] ruin [their faith] by displaying faith outwardly and concealing disbelief inside;
and Allah lets them to go into ruin, by giving them worldly blessings [ni'yam] and thus [deluded and forgetful] they take the path to punishment in the hereafter.​

[then there is about makr, which atabek the donkey didn't understand and wailed like a drama queen, insulting muhaddithin and fuqaha. we will treat this part, in sha'Allah, when the donkey is flogged.]

further he says:

 

[abu Hasan]

my master alahazrat, the accomplished translator said in his great work, kanz al-iman.

verily, hypocrites [in their delusion] seek to deceive Allah; and He will leave them to be neglectful and thus cause their ruin.

====
there is no other translation that covers points of fiqh, mindful minute issues of aqidah (of which imam ahmad riDa was an imam) and still, the urdu remains as sweet as ever. such a beautiful idiom (apologies for those who don't have native skill in urdu; it cannot be translated).

aur wahi un'heN ghaafil karke maarega.


----
anybody, who reads alahazrat's kanz will never commit the mistake of literalist/anthropomorphist interpretation; nor will he be puzzled as to what it means. you stick to kanz al-iman, you don't need to worry what the ta'wil is.

ta'wil comes built-in - perhaps as a tribute to imam abu manSur who named his tafsir: 'ta'wilat ahl al-sunnah'.



wAllahu a'alam.

 

[abu Hasan]

qurtubi in his tafsir, 7/191 [nisa, v142]

"verily the hypocrites seeks to deceive Allah, and He will let them go to their own ruin"

the meaning of 'khad'a' has been explained earlier in surah baqarah; [s2, v9].

khad' when mentioned about Allah ta'ala means His punishment upon them [those who] deceive His Friends [awliya] and His Messengers [rusul].

Hasan said: every person among believers and hypocrites will be given a light on the day of Judgement; the hypocrite will run away with it and they think, that they have attained salvation. but as they come to the Bridge [Sirat] the light carried by hypocrites will be extinguished. it is therefore their saying: "wait for us, [look at us] and let us benefit from your light". [hadid, v13].​

wAllahu a'alam.

 

[Aqib alQadri]

thanks brother Abu Hasan; just to continue and make it clearer:-

The above is from Bahaar e Shariat - Volume 1 on Beliefs:

He is Pure / Free from anything that has a defect or deficiency. In other words, it is impossible for any defect or deficiency to exist in Allah. In fact, matters that neither have any greatness nor any deficiency are also impossible for Him: For example - lies, deceit, betrayal, tyranny, ignorance and immodesty etc, flaws are all absolutely impossible for Him.

 

[izz al-Din]

thanks brother Abu Hasan; just to continue and make it clearer:-

View attachment 2850


The above is from Bahaar e Shariat - Volume 1 on Beliefs:

He is Pure / Free from anything that has a defect or deficiency. In other words, it is impossible for any defect or deficiency to exist in Allah. In fact, matters that neither have any greatness nor any deficiency are also impossible for Him: For example - lies, deceit, betrayal, tyranny, ignorance and immodesty etc, flaws are all absolutely impossible for Him.

Mawlana shahib, could you clarify:

"In fact, matters that neither have any greatness nor any deficiency..."

 

[Aqib alQadri]

Mawlana shahib, could you clarify:

"In fact, matters that neither have any greatness nor any deficiency..."

that's translated from Bahaar e Shariat: His traits exclude not only the ugly but also the ones that are devoid of greatness.

 

[Abul Hasnayn]

"In fact, matters that neither have any greatness nor any deficiency..."

"Belief: Almighty Allah is All Splendid and Most Graceful. He is free from all that which has deficiency or defect. In other words, it is ‘Muhaal’ for there to be any deficiency or defect in Allah. Moreover, even that which neither has deficiency nor splendour is ‘Muhaal’ for Allah. Allah is free from lies, deceit, distrust, tyranny, ignorance and immodesty etc. These are all absolutely ‘Muhaal’ for Allah. To say that He has Qudrat (Power) over lying, in the sense that he can tell a lie, is to declare a Muhaal (absolutely impossible) to be Mumkin (possible) and to imply that Almighty Allah has defect. This, in reality is to reject Almighty Allah. To think that Almighty Allah’s Qudrat (Divine Power) has a weakness if He does not have Power over a Muhaal (absolutely impossible thing) is absolutely baseless. It is not a shortage or weakness in the Qudrat of Allah. In reality, it is the weakness and shortage of that Muhaal, that it is not worthy of having connection with the Divine Qudrat of Allah."

-page 56 http://noori.org/files/products/109-1383147232.pdf

 

[izz al-Din]

"Belief: Almighty Allah is All Splendid and Most Graceful. He is free from all that which has deficiency or defect. In other words, it is ‘Muhaal’ for there to be any deficiency or defect in Allah. Moreover, even that which neither has deficiency nor splendour is ‘Muhaal’ for Allah. Allah is free from lies, deceit, distrust, tyranny, ignorance and immodesty etc. These are all absolutely ‘Muhaal’ for Allah. To say that He has Qudrat (Power) over lying, in the sense that he can tell a lie, is to declare a Muhaal (absolutely impossible) to be Mumkin (possible) and to imply that Almighty Allah has defect. This, in reality is to reject Almighty Allah. To think that Almighty Allah’s Qudrat (Divine Power) has a weakness if He does not have Power over a Muhaal (absolutely impossible thing) is absolutely baseless. It is not a shortage or weakness in the Qudrat of Allah. In reality, it is the weakness and shortage of that Muhaal, that it is not worthy of having connection with the Divine Qudrat of Allah."

-page 56 http://noori.org/files/products/109-1383147232.pdf

"Moreover, even that which neither has deficiency nor splendour is ‘Muhaal’ for Allah."
Forgive me for my persistence, is a further explanation, possible?

thanks brother Abu Hasan; just to continue and make it clearer:-

View attachment 2850


The above is from Bahaar e Shariat - Volume 1 on Beliefs:

He is Pure / Free from anything that has a defect or deficiency. In other words, it is impossible for any defect or deficiency to exist in Allah. In fact, matters that neither have any greatness nor any deficiency are also impossible for Him: For example - lies, deceit, betrayal, tyranny, ignorance and immodesty etc, flaws are all absolutely impossible for Him.

Mawlana shahib, could you clarify:

"In fact, matters that neither have any greatness..."