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

Ruling990

1 note

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

Footnotes

Allah said: {Take your adornment at every masjid} [Al-A’raf: 31], meaning to cover one’s nakedness (ʿawrah) during prayer; because one cannot perform prayer without covering their ‘awrah, and human nature cannot withstand heat and cold without clothing, thus requiring garments to protect against them, similar to food and drink, which makes it obligatory. It is preferable that the clothing be made of cotton, linen, or wool, somewhere between luxurious and humble, so that one is neither despised for wearing lowly garments nor becomes arrogant due to wearing overly luxurious ones. As mentioned in al-Bayan (p. 194): the Prophet ﷺ prohibited two extremes—wearing fine clothes that cause people to look at you with admiration or wearing shabby clothes that cause people to look at you with disdain. Amr narrated that the Prophet ﷺ said: ‘Seek moderation between two extremes, for the best of matters is what is balanced.’ Reported in Sunan al-Bayḥaqi al-Kubra 3:273, although this chain is interrupted, and Shu’ab al-Iman 5:169.

Ruling991

1 note

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

Ruling992

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].

Ruling993

1 note

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.

From the editors

Footnotes

Wearing red is makruh tanzihan (lesser disliked), as stated in al-Multaqā and Majmaʿ al-Anhar 2: 532 and al-Durr al-Mukhtār 6: 358. However, if the red is silk or dyed with blood, then it is not permissible because it is mixed with impurity. al-Sharnbulālī wrote a treatise called Tuḥfat al-Akmal li-Bayān Jawāz Lubsi al-Aḥmar on this topic, in which he mentioned: “We have found no definitive text proving its prohibition. The prohibition of wearing red was due to a specific reason related to the person, such as imitation of women, non-Arabs, or arrogance. Once these reasons are absent, the dislike is removed with a sincere intention to show the blessings of Allah. Any dislike due to dyeing with impurity is removed by washing it. We also find Imām al-Aʿẓam Abu Ḥanīfa explicit permission of wearing it, supported by the general command to take adornment: {Take your adornment at every masjid} [Al-A’raf: 31]. We also found a clear precedent in the Ṣaḥīḥayn Bukhari and Muslim, where al-Barāʾ said: ‘The Prophet (ﷺ) was of medium stature, and I saw him wearing a red cloak, and I never saw anything more beautiful than him.’” Ṣaḥīḥ al-Bukhārī 5: 2198 and Ṣaḥīḥ Muslim 4: 1818. This nullifies the prohibition and dislike, and even makes it mustahabb (recommended) as it follows the Prophet (ﷺ). However, Ibn ʿĀbidīn, in Radd al-Muḥtār 6: 358, stated: “Most of the books consider it disliked, like al-Sirāj, al-Muḥīṭ, al-Ikhtiyār, al-Muntaqā, al-Dhakhīrah, and others, and this was also the ruling given by the scholar al-ʿAllāmah Qāsim.” As for the narration from ʿAbdullah ibn ʿAmr, it states: “A man wearing two red garments passed by the Prophet (ﷺ) and greeted him, but the Prophet (ﷺ) did not return the greeting” Sunan Abī Dāwūd 2: 450, Sunan al-Tirmidhī 5: 116, al-Mustadrak 4: 211, and al-Muʿjam al-Awsaṭ 2: 91.

This refers to clothes dyed with safflower (ʿuṣfur), as well as those dyed with zaʿfarān (saffron), and also those dyed with wars (a type yellow dye). This ruling is specific to men, as mentioned in al-Tibyān 6: 230 and al-Baḥr al-Rāʾiq 8: 216. ʿAbdullāh ibn ʿAmr ibn al-ʿĀṣ narrated: “The Messenger of Allah (ﷺ) saw me wearing two garments dyed with ʿuṣfur, and he said: ‘These are from the clothes of the disbelievers, so do not wear them.’” (Ṣaḥīḥ Muslim 3: 1643, al-Mustadrak 4: 211). ʿAlī also said: “The Prophet (ﷺ) forbade me from reciting the Qur’an while bowing, and from wearing gold and garments dyed with safflower.” (Ṣaḥīḥ Muslim 3: 1648, Sunan al-Tirmidhī 4: 226).

Ruling994

1 note

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.

Ruling995

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.

Saved on this device only — not synced to your account.

Sign in to tag and sync notes across devices.

Ruling996

1 note

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

Ruling997

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} .

Saved on this device only — not synced to your account.

Sign in to tag and sync notes across devices.

Ruling998

1 note

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

From the editors

Footnotes

It is narrated from Abū Hurayrah that the Prophet (ﷺ) said: “Saying ‘Subḥānallāh, Alḥamdulillāh, Lā ilāha illallāh, and Allāhu Akbar’ is more beloved to me than all that the sun rises upon.” (Ṣaḥīḥ Muslim 4:2072).

Allah says: {Indeed, Allah and His angels send blessings upon the Prophet. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace in abundance.} [Al-Aḥzāb: 56]. It is narrated from al-Ḥasan ibn ʿAlī that the Prophet (ﷺ) said: “The miser is the one in whose presence I am mentioned, and he does not send prayers upon me.” (Al-Sunan al-Kubrā by al-Nasāʾī 9:28), and Shaykh Shuʿayb al-Arna’ūṭ graded it as strong.

It was narrated from Abū Shurayḥ al-Kaʿbī that the Prophet (ﷺ) said: “Whoever believes in Allah and the Last Day should speak good or remain silent.” al-Muwaṭṭaʾ 2:929, Ṣaḥīḥ al-Bukhārī 5:2240.

Allah Almighty says: {Indeed, only those who do not believe in the signs of Allah fabricate falsehood} [Surah al-Naḥl: 105]. It is narrated from Ibn Masʿūd that the Prophet (ﷺ) said: “You must adhere to truthfulness, for truthfulness leads to righteousness, and righteousness leads to Paradise. A man will continue to speak the truth and strive for truthfulness until he is recorded with Allah as a truthful person. Beware of lying, for lying leads to wickedness, and wickedness leads to Hellfire. A man will continue to lie and strive for lying until he is recorded with Allah as a liar.” (Ṣaḥīḥ Muslim 4:2012).

Allah Almighty says: {Do not backbite each other! Would any of you like to eat the flesh of his brother when dead? You would detest it!} [Surah al-Ḥujurāt: 12]. It is narrated from Abu Hurayrah that the Prophet (ﷺ) said: “Do you know what backbiting is?” They said, “Allah and His Messenger know best.” He said, “It is to mention something about your brother that he dislikes.” It was said, “What if what I say about my brother is true?” He said, “If it is true, then you have backbitten him, and if it is not true, then you have slandered him.” Ṣaḥīḥ Muslim 4:2001.

Namīmah is the act of carrying tales from one person to another. Allah Almighty says: {And do not obey every worthless habitual swearer, defamer, going about with malicious gossip} [Surah al-Qalam: 10-11]. It is narrated from Hudhayfah that the Prophet (ﷺ) said: “A slanderer (namām) will not enter Paradise.” (Ṣaḥīḥ al-Bukhārī 5:2250, Ṣaḥīḥ Muslim 1:101). It is also narrated from Asmā’ bint Yazīd that the Prophet (ﷺ) said: “Shall I not inform you of the best among you?” They said, “Yes, O Messenger of Allah.” He said, “Those who, when seen, remind you of Allah.” He then said, “Shall I not inform you of the worst among you? Those who go about with gossip, sowing discord between loved ones, and seeking faults in innocent people.” Musnad Aḥmad 6:456, graded ḥasan by al-Arna’ūt, and al-Adab al-Mufrad p.119.

It is narrated from Ibn Mas’ūd that the Prophet (ﷺ) said: “Insulting a Muslim is fusūq (sinful) and killing him is kufr (disbelief).” Ṣaḥīḥ al-Bukhārī 1:27, Ṣaḥīḥ Muslim 1:81. Also, Ibn Mas’ūd narrated that the Prophet (ﷺ) said: “A believer is not one who insults others, curses others, indulges in vulgarity, or is foul-mouthed.” Musnad Aḥmad 1:404, Sunan al-Tirmidhī 4:350, graded ḥasan, Ṣaḥīḥ Ibn Ḥibbān 1:421. Furthermore, it is narrated from Abū al-Dardā’ that the Prophet (ﷺ) said: “Those who habitually curse will not be witnesses or intercessors on the Day of Judgment.” Ṣaḥīḥ Muslim 4:2006, Ṣaḥīḥ Ibn Ḥibbān 13:56.

Tamalluq refers to excessive and abnormal flattery. This is mentioned in al-Minḥah (3:323). Abū Hurayrah narrated that the Prophet (ﷺ) said: “The worst people are those with two faces: he comes to some people with one face and to others with a different face.” al-Muwaṭṭa’ 2:991, Ṣaḥīḥ al-Bukhārī 6:2626, Ṣaḥīḥ Muslim 4:2010.

Allah said: {Indeed, the hypocrites will be in the lowest depths of the Fire, and you will not find for them a helper} [An-Nisā’: 145]. Ibn ʿUmar () narrated that the Prophet (ﷺ) said: “The example of a hypocrite is like a sheep that hesitates between two flocks, going to one at one time and to the other at another time.” Ṣaḥīḥ Muslim 4:2146. As for the characteristics of a hypocrite, Abū Hurayrah narrated that the Prophet ﷺ said: “The signs of a hypocrite are three: when he speaks, he lies; when he promises, he breaks it; and when he is entrusted, he betrays.” Ṣaḥīḥ al-Bukhārī 1:21.

It is narrated from Umm Kulthūm bint ʿUqba ibn Abi Mu’ayt that the Prophet ﷺ said: “The liar is not the one who reconciles between people and says good or conveys good.” Ibn Shihāb added: “I did not hear of any permission for lying in anything that people say except in three cases: in war, reconciliation between people, and the talk of a man with his wife and the talk of a woman with her husband.” Ṣaḥīḥ Muslim 4:2011, Musnad Aḥmad 6:403). It is also narrated from Abu Huraira that the Prophet ﷺ said: “War is deception.” Ṣaḥīḥ al-Bukhari 3:1102).

Because we are commanded to do this, lying is not considered blameworthy in this case if the intention is sincere. See: Majma’ al-Anhur 2: 553.

Ibn ‘Ābidīn composed a poem in Radd al-Muḥtār (8:409) of the ten permitted cases of backbiting. Translated idiomatically: What people dislike, refrain to say,Except in ten, it’s deemed okay.Complain of wrong, council from a friend,Critique the sinner who won’t amend.Discussing one the other knows not,In dealings, share if fraud is caught.Describe, consult, and seek the right,Warn of those who shun the light.Oppression (ẓulm): This occurs when someone complains about being wronged to a judge or ruler, saying, “So-and-so wronged me in this manner,” seeking justice. (Radd al-Muḥtār 6:409).Consultation (mashūra): In matters such as marriage, travel, business partnerships, neighbours, or safekeeping, one may mention what they know about another person with the intention of giving sincere advice. (Radd al-Muḥtār 6:409).Criticism of narrators or witnesses (jarḥ): Criticising unreliable narrators, witnesses, or authors is permissible, and even obligatory, to protect the integrity of religious teachings. (Radd al-Muḥtār 2:409).Public sinner (mujāhir bi’l-fisq): This refers to someone who openly commits sinful acts. It is permissible to mention the acts they openly commit, but not any hidden sins. If they are not public, backbiting is prohibited. (Radd al-Muḥtār 6:408).The Unknown (al-majhūl): If someone is anonymous (unknown), backbiting is not possible. For example, if someone speaks ill of the people of an entire village, it is not considered backbiting because they are speaking of an unknown group, not identifiable individuals. (al-Durr al-Mukhtār 6:408).Clarification of deceit (ghishsh li-qāṣidihī): This includes clarifying defects in an item for a potential buyer, such as informing them of a hidden flaw. Similarly, one may warn a buyer if the seller is using counterfeit money. (Radd al-Muḥtār 6:409).Identification (taʿrīf): Sometimes people are identified by physical traits like “the one with the limp” or “the one with the squint.” Mentioning such traits for identification purposes is permissible. (Radd al-Muḥtār 6:409).Seeking a legal opinion (istiftā’): When asking for a fatwa (legal ruling), a person might mention another individual, for example, “So-and-so wronged me in such and such a way; what is the legal ruling on this?” It is preferable to ask in a general way without naming the person, but it is permissible to mention names if necessary for clarification. (Radd al-Muḥtār 6:409).Seeking help (istiʿāna): One may mention someone’s wrongdoings when seeking the assistance of someone who has the authority or ability to stop them. (Radd al-Muḥtār 6:409).Concern (ihtimām): If someone speaks about the shortcomings of another with genuine concern, not anger or malice, and without intending to insult them, it is not considered backbiting. However, if they are insincere or seeking to show their own righteousness, it becomes backbiting. (al-Durr al-Mukhtār, Radd al-Muḥtār 6:408).The innovator (al-mubtadiʿ): Someone who holds incorrect beliefs (a religious innovator) and conceals them while spreading them to others can be spoken about. If they openly practice their harmful innovation, they fall under the category of public sinners. This also applies to those who may seem outwardly pious but harm others. (Radd al-Muḥtār 6:409).

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).

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.

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.

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.

Because it resembles the actions of the corrupt during their acts of immorality, which is singing, and this was not present in the beginning. It is also said that there is no harm in it, based on the Prophet’s (ﷺ) statement: “He is not one of us who does not recite the Qur’an melodiously.” See: al-Minḥah p 327.

This refers to lowering one’s voice during the two testimonies (shahādatayn), and then raising the voice afterward. See: Sharḥ al-Wiqāyah, p. 140.

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.

al-ʿAynī states in Minḥat al-Sulūk 3:329: “This refers to those eras marked by notorious disobedience and innovation. A faction has emerged, adorning themselves with the garb of scholars and the appearance of the righteous, yet their hearts are filled with desires and corrupt inclinations. In reality, they are wolves—may Allah protect us from their evil. The astonishing aspect is that they claim to love Allah while contradicting the Sunnah of His Messenger (ﷺ). They clap their hands, sway to music, and expose their bodies—this is all ignorance on their part. Whoever claims love for Allah while opposing the Sunnah of His Messenger is a liar, and the Book of Allah exposes their falsehood. They certainly do not understand Allah, nor do they grasp the meaning of love for Him. In their twisted imagination, they conjure up delusions of a romantic figure or corrupt fantasy, which drives them to exhibit extreme emotions, intense crying, various movements, and even frothing at the mouth. The ignorant and foolish among the common people are duped into believing them, adhering to their ways, and distancing themselves from the Sharia of Allah and the Sunnah of His Messenger. They are left only with false claims and empty rhetoric. May Allah protect us and you from the evil of this group and from the evils of both the jinn and mankind.”