Chapter: tasbīḥ, takbīr, and the blessing upon the Prophet are unlawful during unlawful work, displaying goods, opening goods for sale, and the like; and should a scholar order that of his assembly, or the raider order it at the duel—such ordering is lawful. — Tuḥfat al-Mulūk

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4 notes

And glorification in a session of indecency with intention of opposing them, and in the market with intention of “trading” the Hereafter is good; and it is better than glorification outside the market.

From the editors

1.

Meaning, if a scholar orders those in his gathering to engage in tasbīḥ (glorification of Allah) or a warrior commands his companions to do so during a duel, then it is permissible and rewarded, as the intent behind it is to exalt Allah and demonstrate the symbols of the religion. Refer to al-Hadiyya, p. 256.

2.

Meaning, with the intention that while they are occupied with sinful activities, I am engaged in tasbīḥ (glorification of Allah), opposing their actions. Similarly, in the marketplace, with the intention of seeking the trade of the Hereafter while others are busy with worldly trade, it is considered virtuous, as there is immense reward for doing so. This is deemed better than engaging in tasbīḥ alone outside the marketplace. Refer to Sharḥ Ibn Malak, 126/b.

3.

Meaning, with the intent to enhance the buyer’s perception and promote the goods. This is because the person is using the name of Allah and sending blessings upon His Messenger (ﷺ) as a means to glorify someone else and justify this reprehensible act, which is clearly a grave matter. We seek refuge in Allah from such actions. Refer to Hadiyyat al-Sa’alouk, p. 265.

4.

Meaning, reciting tasbīḥ in a gathering of sin or when a merchant presents his goods to a buyer with the intention of informing the buyer of the quality of the goods. Refer to Sharḥ Ibn Malak (Q126/b).

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2 notes

Melodic prolongation in reciting the Qurʾān is unlawful in the chosen [view] for reciter and hearer; likewise in the adhān.

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1 note

Abū Ḥanīfa disliked reciting the Qurʾān by graves; Muḥammad said: it is not disliked, and the deceased benefits thereby; and this is the chosen [view].

From the editors

Due to the reports encouraging the recitation of Āyat al-Kursī, Sūrat al-Ikhlāṣ, al-Fātiḥa, and similar chapters at graves, as mentioned in al-Minḥah 3:328, the Radd al-Muḥtār 6:214 states:“This issue is based on the question of whether the rewards of the deeds of the living reach the deceased. Qāḍī al-Quḍāt al-Sarūjī and others have written on this matter. The last to compose a book on this topic was our teacher, Qāḍī al-Quḍāt Saʿd al-Dīn al-Dīrī, in his book al-Kawākib al-Nayyirāt. The conclusion of these writings is that the correct view of the majority of scholars is that the reward does indeed reach the deceased.”In Tanqīḥ al-Fatāwā al-Ḥāmidiyyah 7:405, it is mentioned:“Scholars have differed on whether the reward of reciting the Qur’an reaches the deceased if the reciter says, ‘O Allah, deliver the reward of what I have recited to so-and-so.’ Some have said it does not reach them because it is not from the deceased’s own efforts, and man is only entitled to what he strives for. Others, however, have said it does reach, and this is the preferred view (al-mukhtār).”Sitting on graves is disliked (makrūh); as reported from Abū Marthad, the Prophet (ﷺ) said: “Do not sit on graves,” Ṣaḥīḥ Muslim 2:668. And Abū Hurayrah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “For one of you to sit on a burning coal that burns through his clothes to his skin is better than sitting on a grave.” Ṣaḥīḥ Muslim 2:667.

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1 note

ويجب منع الصوفية الذين يدَّعون الوجد والمحبّة عن رفع الصوت وتمزيق الثياب عند سماع الغناء؛ لأن ذلك حرام عند سماع القرآن، فكيف عند سماع الغناء الذي هو حرامٌ خصوصاً في هذا الزمان.

The Sufis who claim ecstasy and love must be stopped from raising the voice and tearing garments when hearing song; for that is unlawful when hearing the Qurʾān—how then when hearing song, which is unlawful, especially in this age.

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اعلم أَيها الأخ العزيز وَفَّقك الله تعالى وإيّانا لما يحبّه ويَرضاه إن سَعادةَ الدّنيا فانيةٌ وسَعادة الآخرة باقية.

Know, O dear brother—may Allāh the Exalted grant you and us success in what He loves and is pleased with—indeed the happiness of this world perishes, and the happiness of the Hereafter endures.

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قال النبيّ : لو كانت الدنيا ذهباً يفنى والآخرة خزفاً يبقى لاخترت الآخرة على الدنيا فوجب على العاقل أن يختار الآخرة على الدنيا.

The Prophet said: if the world were gold that perishes and the Hereafter earthenware that remains, I would choose the Hereafter over the world—so the intelligent person must choose the Hereafter over the world.

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وسعادة الآخرة إنما تحصل بتقوى الله تعالى.

The happiness of the Hereafter is attained only through taqwā of Allāh the Exalted.

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والتقوى: اجتناب محارمه ، وهي وصية الله تعالى لجميع الأمم كما قال تعالى: {وَلَقَدْ وَصَّيْنَا الَّذِينَ أوتواْ الْكِتَابَ مِن قَبْلِكمْ وَإِيَّاكمْ أَنِ اتَّقواْ اللّهَ} .

Taqwā: avoiding His prohibited things; and it is Allāh the Exalted's counsel to all nations, as He said, exalted: {And We did indeed advise those who were given the Scripture before you—and you [as well]—that you fear Allāh} .

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فعليك أيها الأخ بالتقوى والاستعداد للقاء الله ونعيم الآخرة.

So upon you, O brother, [lie] taqwā and readiness to meet Allāh and bliss of the Hereafter.