Qaadhi ‘Iyaad – Respecting The Scholars

Qaadi Iyaad mentions:

“One of the rights of the scholar is that you should not be persistent when question him, nor gruff when answering him. Neither be importune if he is tired, nor catch hold of his robe when he rises to depart. Do not point to him, or spread abroad some private information about him, or speak ill of anyone in his presence.

Do not seek out his failings; when he slips, wait for him to recover and accept his his apology. You must revere and esteem him, for the sake of Allah. Do not walk in front of him. If he needs anything, you should make haste serve him before the others.

You should not find find his long company tedious, for he is like a date-palm that you sitting beneath, waiting for a windfall. When you arrive, greet him particular, and all who are present.

All this should be for the sake of Allaah; for a learned man receives more reward from Allah than someone who fasts, prays, and fights in Allah’s path; and when he dies, a hole appears in Islam which remains until the Day of Judgment, unless it be filled by a successor who is his like.

The seeker of knowledge, moreover, is accompanied by the Angels of Heaven.”

[‘Iyad, Ilma, 48]

Like A Garment E-Book (With Q&A), By Yaasir Qaadhi

Click here to download the book.

Click here to download the Q&A book.

NOTE: The Q&A book answers questions related to intimacy (so for mature bro’s and sis’ only).

And for a further read by Yaasir Qaadhi on this topic please refer to his article here.

What Makes A Soorah Makkee/Madanee | 3 Opinions Discussed

The Definition of Makkee and Madanee

There are three methodologies by which the makkee and madanee revelations are defined.

The First Opinion: The Time Of Its Revelation

The first definition relies upon the time of revelation, taking the Prophet’s (saw) hijrah as the division factor. According to this definition, if a verse was revealed before the hijrah, it is considered makkee, and if revealed after the hijrah, it is considered madanee.

This definition ignores the actual place of revelation. Therefore, those verses revealed at the Farewell Pilgrimage (8 A.H.), or the Conquest of Makkah (10 A.H.), would be considered madanee by this definition, even though the actual place of revelation was Makkah.

The criterion according to this definition, once again, is the time of revelation, not place. This is the strongest of the three definitions, since it is the most beneficial, and is therefore the one primarily utilised by the scholars of Islaam.

The Second Opinion: The Place Of Its Revelation

The second definition relies upon the place where the verse was revealed. If a verse was revealed in Madeenah, it is madanee, and if it was revealed in Makkah, it is makkee.

Therefore, the verses revealed at Makkah during the Farewell Pilgrimage would be considered makkee, even though they were revealed alter the hijrah.

The criterion here is not the time of revelation, as in the first definition, but place.

A flaw with this definition is that those verses revealed neither in Makkah nor Madeenah (for example, the verses revealed at Tabook) would not be classified as either makkee or madanee, as this definition cannot take such verses into its classification scheme.

The Third Opinion: Who Is Being Addressed

The third definition depends upon the addressees of the verse. If the verse is meant tor the Quraysh and the polytheists of Makkah, it is considered makkee, and if the verse is addressing the Muslims or hypocrites in Madeenah, it will be considered madanee.

One of the flaws in this definition is that there are many verses in the Qur’aan where the addressees are not specifically Makkan or Madeenan.

Sometimes, the Qur’aan addresses a specific portion of mankind, such as the People of the Book, and at other times, it addresses all of the creation.

In Conclusion:

It is also possible to combine these three definitions when dealing with a verse or soorah and to say, for example, that the verse is madanee with regards to time and place, yet makkee with regards to whom it is addressing. An example of this is Soorah ar-Ra’ad. which was revealed after the hijrah in Madeenah, but addresses the polytheists of Makkah.

An Introduction To The Sciences Of The Qur’aan, By Yaasir Qaadhi

Click here to download the book. Maa shaa Allaah an excellent book. Topics include:

1) An Iintroduction To ‘Uloomal-Qur’aan

2) The Qur’aan

3) Inspiration – Al-Wahy

4) Gradual Revelation

5) The First And The Last Revelations

6) The Makkee And The Madanee Verses

7) The Causes Of Revelation – Asbaab An-Nuzool

8) The Compilation Of The Qur’aan

9) The Beginning Of The Soorahs

10) The Ahruf Of The Qur’aan

11) The Qira’aat Of The Qur’aan

12) The Clear And Unclear Verses- Al-Muhkam Wa Al-Mutashaabih

13) Abrogation In The Qur’aan- An-Naasikh Wa Al-Mansookh

14) The Miraculous Nature Of The Qur’aan – I’jaazal-Qur’aan

15) The Interpretation Of The Qur’aan – Tafseer

16) The Translation Of The Qur’aan

17) The Qur’aan And Orientalists

The Speech Of Allaah, Part 7 | The Story Of Moosaa (a.s)

The Story of Moosaa

Likewise, when the Children of Israa’eel took the calf that they had built as an object of worship, they were reprimanded in the Qur’aan. Allaah says,

“Did they (those who worshipped the calf) not realise thai it (the calf) could not respond to them with a (single) word, nor did it have any power to harm or benefit them?” [20:89]

In another verse, Allaah says.

“And the people of Moosaa made in his absence, out of their ornaments, the image of a calf that made a sound (like the mooing of a cow). Did they not realise that it could not speak to them, nor guide them to the (straight) path?” [7:148]

In these two verses, Allaah reprimanded the Children ol Israa’eel for worshipping the calf, since the calf was not a perfect object, unci one of the clearest indications that it was not worthy of worship was that it could not speak! Even though the calf made noises, it was not capable of intelligent speech.

Conclusion:

Therefore, these two stories show that muteness and incoherent speech are attributes that do not befit the Creator, and thus the people of Ibraaheem and Moosaa were rebuked lor taking gods that were mute.

Yet, the Ash’arees, thinking that they were removing all negative attributes from Allaah, in reality equated the Creator with the attributes of these idols, and thus fell into the same error as the people of Moosaa and Ibraaheem did with regards to the attribute of speech!

This is why Haaroon ibn Ma’roof (d. 231 A.H.), one of the scholars of the salaf, said,

“Whoever presumes that Allaah does not speak, then in reality he is worshipping idols.” (1)

Footnotes:

(1) Reported by ‘Abdullaah ibn Ahmad, # 209

[Taken from: “An Introduction To The Sciences Of The Qur’aan” By Yaasir Qaadhee, Pp. 46-47]

The Speech Of Allaah, Part 6 | The Story Of Ibraaheem (a.s)

The story of Ibraaheem:

The story of Ibraaheem and the idols is well known to all: Ibraaheem destroyed all of the idols of his people except the largest one. When his people discovered this, they questioned him as to whether he was the culprit. Ibraaheem answered, as is mention din the Qur’aan:

“ “Rather, this one, the biggest of them (idols) did it! (Why don’t you) ask them, if they can speak!” So they turned to themselves and said: “Verily, you are the wrong-doers (since you left the idols unguarded).” Then they turned to themselves (again) and (responded): “Indeed you know very well (O Ibraaheem) that these (idols) cannot speak.” (Ibraaheem) replied: “Do you then worship besides Allah, things that can neither profit you, nor harm you? Fie upon you, and upon that which you worship besides Allah! Have you then no sense?” ” [21:63-67]

In these verses, Ibraaheem showed his people that their idols were not worthy of worship, primarily because they could not speak!

After they themselves acknowledged this, Ibraaheem rebuked them and asked them, “Have you no sense?!” meaning, “How can an object that cannot even speak be worthy of worship?” Notice that Ibraaheem was referring to a speech that could be heard, for Ibraaheem’s people did not answer Ibraaheem with the belief of the Ash’ariyyah, “Our god speaks, but a speech that is not heard – an in ternal speech of the mind!” for they understood what Ibraaheem meant!

This is why they turned to themselves, and realised the foolishness of their actions, and could only reply with the feeble response that everyone knew that their idols could not speak!

[Taken from: “An Introduction To The Sciences Of The Qur’aan” By Yaasir Qaadhee, Pp. 45-46]

The Speech Of Allaah, Part 5 | Is Allaah Mute?

There is another point that the belief of the Ash ‘arees implies, and this is a very dangerous implication: Just as the attribute of speech is a noble attribute, its opposite, muteness, is a characteristic that is not desired, nor is it considered praiseworthy.

It is well known that the one who is mute is not like the one who speaks.

Therefore, to claim that Allaah does not possess the attribute of speech (or to interpret it away as the Ash’arees do) is in reality blasphemous, as this then implies that the Creator is mute, yet Allaah is free of all attributes of imperfection.

In fact, this principle of faith was one of the most powerful arguments that the prophets used to deny the worship of other than Allaah! The stories of Ibraaheem and Moosaa clearly show this.

[Taken from: “An Introduction To The Sciences Of The Qur’aan” By Yaasir Qaadhee, p. 92]

Being Romantic (Some Tips For You Dead Brothers Out There!)

In our previous email, we mentioned that a woman’s primary need for her husband is emotional. She wants to share an emotional connection based on love, commitment and acceptance. A good husband must love his wife both as a person (meaning her personality) and as a woman (meaning her physical body).

One of the ways a man can fulfill this emotional need is through romance. During the ‘honeymoon period,’ romance is easy for most men. This is because everything about the relationship is new and exciting; the man is continuously day-dreaming about his wife and is eager to communicate that to her. It is easier for men to be more attentive and show extra tenderness during this phase.

But true romance is when a man continues this even after the ‘honeymoon’ phase. It is when the husband makes an effort to keep the marriage alive, thinks about ways to please his wife, and genuinely strives to make her feel loved and appreciated.

Unfortunately, after the honeymoon phase, romance loses its appeal for most men, and in fact becomes awkward and even unnatural! But Alhamdulillah, it is not difficult, and with the correct intention and mindset, romance can easily be re-learnt.

There are many ways a man can show romance. Let us get started by mentioning two types of romance:

1) Spontaneous Romance:

These are little acts that the husband does to show affection without being prompted. The key concept here is to be spontaneous. The element of surprise is crucial! It is not what you do that is as important as simply doing something personal. This could include sending her a message saying “I love you” via text, email, or a little sticky note placed in a convenient place. Other examples include buying her an unexpected gift, or giving her a tight hug or a passionate kiss when she least expects it. These acts keep the marriage alive, as it injects excitement and heat into the relationship. This spontaneity helps melts away any resentment that inevitably builds up.

2) Responsive Romance:

These are acts that the husband does in response to a situation at hand. They are done when a husband finds his wife emotionally or physically down. For example, ordering food from outside if her day was hectic; giving her a massage if her back is sore; or simply sitting down with her and listening to her if she is upset about an incident that happened. These acts show genuine care, and strengthen and deepen the marital bond.

What Women are Looking For In Marriage

We mentioned in our last email that a couple that wishes to have a successful relationship must understand each other’s needs. A husband must take into account that a woman’s needs and expectations are different than a man’s. Great intimacy can only be achieved if a woman finds a complete, fulfilling relationship.

So what are women looking for in a marriage?

Women get married to find a special best friend. They want someone who will share their secrets, laugh and joke with them, love them, cherish them, adore them, be romantic with them, and make them feel beautiful and sexy. They want someone who will be attracted to them emotionally through their personality, and attracted to them physically through their bodies.

A woman wants a partner who will strive together with her through this life; laughing and rejoicing through the good times, and sticking by each other and supporting each other through the bad times. She wants a man strong in his deen who can stand up and take the responsibility of the household, and help raise the children in accordance with Islam.

A woman wants her husband to be her friend, companion, and soul mate.

Any good husband must realize that a woman’s primary need is emotional. He must take into account the prophetic tradition “The best of you are those who are best to their wives,” [Sahih al-Bukhari], and then strive to be the best to his wife.

Men have been assigned the responsibility by Allah to take care of their wives, and this entails treating them with love and respect, and striving to make them happy. If a husband can fulfill his wife’s primary needs, not only will Allah reward him, his wife will be content with him, and together the couple’s life will be more harmonious. Moreover, when a woman’s (emotional) needs are fulfilled she will be more willing to fulfill her husband’s (physical) needs.

The best way to satisfy a woman’s emotional needs is to listen to her and respond to her with compassion. By listening to her intently, with your undivided attention, and taking a genuine interest in what she has to say, she will feel loved, cherished and important. Realize that when she approaches you with her problems, she doesn’t necessarily want solutions, she just wants sympathy and understanding.

By Yasir Qadhi

Source LikeAGarment, email 13

Book: Du’aa, The Weapon Of The Believer, By Yasir Qaadhi

Du’aa, The Weapon Of The Believer, By Yasir Qaadhi

“In this work, the author elaborates on the status, importance and etiquette of dua’ in Islam. In the most comprehensive work yet to be written in English on the topic, the author discusses, amongst other matters: the excellence and benefits of du’a; the types of du’a; the pre-conditions that are needed in order for a du’a to be accepted; the recommended etiquette of performing du’a; the timings and situations in which a du’a is more likely to be answered; the various factors that aid or prevent a du’a from being accepted; the relationship of du’a with the Divine Decree (qadr); the wisdom behind a delayed response, and many other relevant topics.”

Please click here to download the book.

Did The Prophet (saw) Explain (I.e., Give A Tafseer To) Every Verse?

The scholars of Islaam were divided into two opinions with regards to this issue.

Shaykh Ul-Islaam Ibn Taymiyyah (d. 728 AH) was of the view that the Prophet (saw) explained all of the Qur’aan, whereas Jalaal Ud-Deen As-Suyootee (d. 911 AH) claimed that the Prophet (saw) only explained a small portion of it.

In fact, both of these opinions are correct once the intent of both sides is understood.

Those who claimed that the Prophet (saw) only explained a small portion of the Qur’aan meant that there do not exist very many verbal narrations from the Prophet (saw) concerning the detailed explanation of every single verse in the Qur’aan. On the contrary, As-Suyootee only managed to find a few hundred narrationd form the Prophet (saw) (including weak and fabricated ones) in which he (saw_ explicitly interpreted a verse.

On the other hand, what Ibn Taymiyyah meant was that the Prophet (saw) left us all the necessary knowledge needed in order to properly understand the Qur’aan. As ‘Aa’ishah reported, the Prophet’s (saw) character embodied the Qur’aan (Bukhaaree).Therefore, even though there might not exist many explicit statements from the Prophet (saw) concerning tafseer, the Prophet (saw) did leave us with the information and methodology necessary for understanding the Qur’aan. Therefore, it is essential to understand the Qur’aan not only in light of the explicit narrations of the Prophet (saw) on the Qur’aan, but also in light of all the hadeeth of the Prophet (saw), whether they are concerning beliefs or laws, and in light of the actions of the Prophet (saw), since his sayings and actions can be considered to be embodying the laws of the Qur’aan.

[Taken from “An Introduction To The Sciences Of The Qur’aan” By Yasir Qaadhi, p.303]