Allah bless our sister for turning a simple voice message in answer to her query regarding her spiritual levels after giving birth into an article. I never imagined this at the time, subhanallah. Indeed Allah is most kind.
“Women experience numerous changes throughout their lives. One of the most significant of these changes is motherhood. One minute you are living your regular life, and the next you are responsible for the life of another human being.”
Read the full article here.
With Ramadan around the corner I thought I share this…
A ten year old’s recitation from the Taraweeh of the 15th Night of Ramadan during Ramadan 1441 AH (2020). May Allah bless him and the other children of the Ummah. Ameen.
Subhanallah, too many beloved people to me are battling Covid-19 currently. 1 in 30 in London are said to now have it. Allahul Musta’aan. May Allah grant all the affected a complete cure sooner rather than later, and grant complete healing to the body after it. May Allah save those who have not yet been affected with it from contracting it, and may Allah shower His mercy on all those who passed away! Ameen.
A few thoughts I’d like to share to those who have contracted the virus:
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Before the Tier 4 Lockdowns in the United Kingdom I received many questions regarding Jumuah Salah sensitivities given the Covid-19 rules and short winter times.
In terms of the timings of the Salah, I’ve shared my advise on this privately to Imams who have written in, and it is for them to decide on the scope of ‘fiqhi’ precedence they wish to apply regarding this matter with their communities.
In terms of the extent of one’s effort to attend the Jumuah prayer, then for those who do not fear cathing Covid-19, or fear being a means of harming those who are considered vulnerable within the same household, I share the following seven points below for your consideration.
N.B. As for those who fear catching Covid-19, or fear becoming a means of harm falling upon those considered vulnerable in their households, the obligation of Jumuah would be lifted, with the Thuhr prayer taking its place. This was discussed in a dedicated video by myself earlier in 2020 when the first wave of mass lockdowns were implemented. See here.
As for the seven points related to this guidance, then these are as follows:
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alHusayn bin Salam, later known as Abdullah bin Salam (May Allah be pleased with him), was a considered a Rabbi by the Jews of his time due to his immense knowledge of the Torah. This companion of the Messenger (peace and blessings be upon him) accepted Islam upon the Messenger’s arrival into Madeenah from Makkah, after witnessing his sublime character and physical features and noting its correspondence to that which he had learnt from previously revealed scripture.
Whilst previously revered by his people unconditionally, he too went through a similar test with them, as did the Messenger (peace and blessings be upon him) with the Quraysh upon conveying Islam to them, for the Jews immediately cancelled their respect and praise for him after learning of his new status as a Muslim.
Whilst there are so many talking points surrounding this noble companion, which includes his knowledge, principled character, bravery and financial standing, he is famously known for his narration depicting his first encounter with the Messenger (peace and blessings be upon him), and the very first lesson he heard from him upon His arrival into Madeenah.
The impact of this narration across the dimensions of human existence since Abdullah’s first encounter with the Messenger (peace and blessings be upon him) caused scholars over time to ponder diligently over the timing of this prophetic lesson and its deeper meanings, and as a result of this academic attention invested over time, along with intelligent cross referencing of deduced thoughts with the timeless lessons found in the Final Testament, the Qur’an, this narration of the companion Abdullah bin Salam evolved into being a taxonomy, or even a hierarchy, if you like, for the creation of transformative, pro-active and paradise centric societies across both time and geographical locations, with the blessed city of Madeenah being an active case study for us to refer back to until Judgement day.
Regarding this paradigm shifting narration, Abdullah bin Salam narrates that he heard the Messenger (peace and blessings be upon him) say:
يَا أَيُّهَا النَّاسُ أَفْشُوا السَّلاَمَ وَأَطْعِمُوا الطَّعَامَ وَصِلُوا
الأَرْحَامَ وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ نِيَامٌ تَدْخُلُوا الْجَنَّةَ بِسَلاَمٍ
“O people! Spread the Salam, feed the people, maintain family relations, pray at night when others are asleep – and you will enter into Paradise safely.” This narration was recorded Imams atTirmidhi, Ibn Majah, and others in their hadeeth compilations.
Upon living this surreal experience and allowing the truth to resonate with him, Abdullah bin Salam approached the Messenger (peace and blessings be upon him) and recited the Shahada, thereby declaring his Islam. The Messenger (peace and blessings be upon him) then turned to him and asked him: “What is your name?” He replied, “alHusayn bin Salam.” He (peace and blessings be upon him) replied by saying, “From now on, you are Abdullah bin Salam.”
Upon closer inspection of this narration, our scholars have highlighted for us core tenets, which if implemented by individuals of a society, across the scope of that society, societal excellence will be achieved in this life, and paradise in the after-life, God-Willing.
These core tenets are as follows:
1. Holistic Education:
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Here is the the recording everyone. It’s just been uploaded as per many of your requests. Please kindly share it as well. Baarakallahufeekum.
Assalamualaikum Sh. Sajid. From an Islamic Transactions perspective, how would the calls towards boycotting products be viewed?
وعليكم السلام ورحمة الله وبركاته
:باسم الله والحمد لله، والصلاة والسلام على رسول الله، أما بعد
From an Islamic perspective trade is seen as a means (waseelah) towards achieving different ends (maqaasid). We all trade as a means of aquiring a required benefit, as oppossed to just trading for the sake of it.
Based on this the Shariah applies the rules of the latter upon the former accordingly. Thus generally, if the outcome of the trade is a permissible one, the means towards that outcome will also be considered permissible. However if the outcome of the transaction is considered impermissible in islam, then the means that would eventually lead to that forbidden outcome will also be considered forbidden.
The concept of trade as we have covered together in previous posts, articles and courses was cited as being from the permissible matters (in Arabic: Mubaah), and the scholars of Jurisprudence methodology catagorise Mubaah practices as based on the outcomes they lead to into four catagories, as explained eloquently by ibn alQayyim (rh), as follows:
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Ibn alJazari, al-Nashr (1/51):
“Everything authentically narrated from the Prophet is obligatory to be accepted; no one from this ummah has the choice to reject it. Believing in it is imperative, as all of it is revealed from God. Every recitation from amongst these recitations with regards to the other is like a verse with regards to another verse; believing in all of them is obligatory and following the meanings contained there through knowledge and action is obligatory as well.
It is not permissible for a person to leave off one of them because of their assumption that there is contradiction between it and another. This was referred to by Abdullah Ibn Masood when he said “Do not differ in the Quran and do not dispute about it as it does not differ nor does it fail. Do you not see that the Sharia of Islam therein is one? Its boundaries, recitation, and God’s commands therein are one? If there had been two modes (harf), one mode (harf) ordering something and the other forbading it then there would be difference between the two. However, all of this is encompassed in its entirety. So whoever recites upon a certain recitation he should not leave it off out of disdain for it because whoever disbelieves in one mode (harf) has disbelieved in all of them.”
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Imam At-Tabari (310 AH) – may Allah have mercy on him- wrote an encyclopedic book in Qira’at which has not reached us. Imam Makki ibn Abi Talib (437 AH)– a great scholar of Qira’at- quotes At-Tabari from his Qira’at book.
He quotes him (may Allah have mercy on him) saying, “Everything that has been authentically established, according to us, from the Qira’at that Allah’s Messenger (may Allah’s praise and peace be upon him) taught his Ummah, is from the seven Ahruf which Allah has allowed for him. They (i.e. the Muslim Ummah) are allowed to recite the Quran with them. We are not allowed to consider incorrect anyone who [recites] from it what is in accordance to the script of the Mushaf. If it goes against the script of the Mushaf, we do not recite it, and we withhold from it and from talking about it.” [Al-Ibanah, by Makki ibn Abi Talib, p. 53]
قال الإمام المكي في الإبانة ص 53 نقلا عن الإمام الطبري في كتاب القراءات: (كل ما صح عندنا من القراءات، أنه علمه رسول الله صلى الله عليه وسلم لأمته من الأحرف السبعة التي أذن الله له، ولهم أن يقرءوا بها القرآن، فليس لنا أن نخطئ من كان ذلك به موافقا لخط المصحف. فإن كان مخالفا لخط المصحف لم نقرأ به، ووقفنا عنه، وعن الكلام فيه).
He further says in his book on Creed, “Sareeh As-Sunnah” regarding his view on the Quran the Muslims recite:
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