Charity done on behalf of the deceased?

Question: Do the deceased know who is reciting Qur’an or giving charity for them? Do they benefit in the Life of the Grave (al barzakh)?
Answer:
Wa alaykum assalam wa rahmatullahi wa barakatuh,
Dear questioner,
Thank you for your important question.

The matters of The Unseen are matters only known through revelation. This means that if Allah doesn’t tell us something, then we can’t conclude something about The Unseen.

Whether or not the dead know who donates which good deeds for them falls into this category. I am not personally aware of any verse or hadith that conclusively states that they will enjoy their lives in Paradise.

That said, this is not a point of creed that we have to hold. We do however know that the Prophet is shown our deeds, and specifically, our prayers for him.

This would be the same for when, how, and where the dead benefit from the good deeds that are donated from them.

In general, Allah is most generous of all, so we shouldn’t worry too much about being let down when we hope for His generosity!

I pray this helps.

[Shaykh] Farid

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Farid Dingle has completed extensive years of study in the sciences of the Arabic language and the various Islamic Sciences. During his studies, he also earned a CIFE Certificate in Islamic Finance. Over the years he has developed a masterful ability to craft lessons that help non-Arabic speakers gain a deep understanding of the language. He currently teaches courses in the Arabic Language

Does Mistakes During Recitation Invalidate My Prayers?

Answered by Ustadha Shazia Ahmad

Question: I was on my way home from work during `Asr time. I got home after Maghrib so I prayed and made up `Asr with it. Then I realized I’ve been mispronouncing a letter in the Fatiha. Do I have to make up the `Asr and Maghrib prayers again? And the whole day’s prayers, too?

Answer: Assalamu alaykum, Sister,

The answer to your question is found in the link below. The short answer is that you don’t need to make up the prayers. Try to practice your tajweed when you are outside of the prayer. The more you practice, the better it will get, by the grace of Allah.

The Prophet, may Allah bless him and give him peace, said, “One who is skilled in the Qur’an is associated with the noble, upright recording angels, and he who falters when he recites the Qur’an and finds it difficult for him will have a double reward. [Abu Dawud]

Does a Mistake in the Recitation of the Fatiha Invalidate My Prayer?

May Allah enable us all to recite the Qur`an as the Prophet did, may Allah bless him and give him peace.

Ustadha Shazia Ahmad

Checked and Approved by Shaykh Faraz Rabbani

Ustadha Shazia Ahmad lived in Damascus, Syria for two years where she studied aqidah, fiqh, tajweed, tafseer and Arabic. She then attended the University of Texas at Austin, where she completed her Masters in Arabic. Afterwards, she moved to Amman, Jordan where she studied fiqh, Arabic and other sciences. She recently moved back to Mississauga, Canada, where she lives with her family.

The Beginning is Allah; the End is Allah~ Imam Amin

The Beginning is Allah; the End is with Allah.

Join Safina Society and leading contemporary teachers and scholars in the premiere of the Converts Conference  as we visit essential themes and issues facing the awakened community and how to benefit and enrich the faith within every heart.

Imam Amin  begins our conversations with a moment of reflection. Imam Ghazali in his magnum opus indicates that there are two fundamental aspects ,that if properly understood by the individual would lead them to the purpose of life.   Take a moment and reflect on what is your beginning? and  what then is your End? If you can answer these then you have your purpose at hand. sTherefore,  the ultimate purpose of paradise is not itself , it is Allah.

When you are with Allah, there is no End; and when you start with Allah there is no Beginning.

 

Why knowledge?
The purpose of life is to know Allah. Since knowing Allah is the Ultimate goal, how do we go about this? What then is beneficial knowledge?

It is that which leads you to Allah; that which leads you to realisation of Allah.

everything other than Allah is truly false; and when you understand that you will never get trapped in any other than Allah.

Whatever you imagined ; it is not Allah.
When you are no longer in the forms of words, sounds and imaginations…you are in reality.
Why beneficial knowledge? So that we may possess what we need to fulfil our purpose. We are travelling, on a journey to get back to our location; back to our Lord. It takes knowledge to get there.

everything other than Allah is truly false; and when you understand that you will never get trapped in any other than Allah.

when you have a hard time with worship, good deeds or kindness to others…know that you are cut off from Allah.

Allah commanded Prophet Muhammad, peace and blessings be upon him, in the Quran–” My Lord, Increase me in Knowledge.”
The prophet will teach us, increase us  in knowledge and purify us so that we may receive the gift of a Sound Heart : Qalb Saleem.

Seeking the knowledge of the religion is an obligation on every Muslim.Knowledge is that which is necessary for your existence at your present condition.

What do I need to know right now to get right with Allah?

There are 3 basic  types of knowledge:
1) knowledge of tenets of faith that will help you know Allah — what am I supposed to believe as a Muslim?
because if the belief is firm and established then you will make a connection with Allah
The Prophet (SAW) was asked, which knowledge is superiour? Faith that is not shaky– faith that is firm.
Think of big mountains–do you notice that they do not crumble? but if they are faced with something that is unshakeable.

Your faith needs to be unshakeable

2) The knowledge of how to serve Allah; Islamic Jurisprudence  opens the doors to practice what you learn and strive to fulfil what your personal responsibility is to Allah. Within yourself you need to be One. ‘You need to have a faith that if everything else was gone, I would still stand on La Ilaaha Illallah’, states Imam Amin; for our Lord is truly , ” with you everywhere you go.”

3) Spirituality. This is where  you taste the sweetness of Faith; for faith has a sweetness like nothing else in the world.

All of our sciences lead us to our purpose…to please our Lord.

Why do I marry? I want this person to help me to reach Allah
Why do I have friends? I have friends to help me know Allah
These righteous people have ” no fear and no anguish”; Allah takes care of all of their concerns.

Society has taken  the soul of the religion; and the body without a soul is just a hollow form. We need to put the soul back into the body.

How do we get there?

Knowledge is required by an active process of learning.
Islam is the religion preserved by the relationship based on the framework of the  teacher and student transmission of knowledge.
The one who acquires knowledge comes to the realisation that they have no knowledge to speak of; and humility sets in.

Humility of the heart is to be able to say ‘I do not know’ in its own proper place.’ explains Imam Amin.

for knowledge to transform you need 3 matters:
1) Sources and evidences: ask yourselves where do we get it from? Our primary resources in the whole world are the Quran and Sunnah.
The true wayfarer finds all his sources from the Quran, if you are getting things from somewhere else then you are without.
2)  Now that we have connected to the Quran and the Prophetic Traditions; you need a methodology of how to extract rulings and understandings from these sacred sources.  If you do not have a way, then you will be caught up in opinions.
3) You need someone with the ability and the  divine gifts from Allah to understand the received knowledge.

I’ve learned enough to know that I don’t know anything…knowledge is a journey that never ends.

A student is not a student who doesn’t learn from those who know more than him,  from the  one  equal  in knowledge and the one less  in knowledge.
Traditional learning is defined as the studying with a teacher; so no book without a teacher. The framework set in place, requires a deep respect and love for the way of the Prophet, peace and blessings be upon him. Knowledge is vital and ‘ learning is from the cradle to the grave, ‘reminds Shaykh Yahya Rhodus.

We are grateful to Safina Society for this video. Cover Photo by  Al Maaida

 

 

Resources for Seekers:

Worship, Coffee and the Meaning of Life

Habib Hussein Al Saggaf on Beneficial Knowledge and Intentions

Audio & Notes: What is Beneficial Knowledge

How does Islamic knowledge transform us and why?

The Treasure of a Sound Heart, Surat al-Shu’arā’ (verses 83-89)

The Rights of Our Hearts 

On Knowing Yourself to Know God

Keys to Successful Seeking of Islamic Knowledge: Advice from Teachers and Teaching Assistants

Bringing Certainty to the Heart: A Step-by-Step Guide

Who is looking out for Muslim converts this Ramadan?

How Can A Convert Follow A School Of Thought Correctly?

Family Problems, Islamic Support, and Marriage Preparation for Converts

What Role Does Culture Play in Islam?

The Qur’an As The Uncreated Speech Of Allah

Answer by Ustadh Mohammed Tayssir Safi

Question: Assalamu alaykum, I read recently that the Ahl Al-Sunnah believe that the Quran is the ‘uncreated’ speech of God. Can you please elaborate on what exactly this means as I find it difficult to understand because the Quran is a physical thing we hold in our hands and recite on our tongues. So how is it uncreated?

Answer: Wa ‘alaykum as-salaam wa rahmatullahi wa barakaatuh,

May Allah reward you for your courage to ask when you don’t know. To answer your question, yes, the creed of Ahl al-Sunna is that the Qur’an is the “uncreated speech,” of Allah. Similarly, you are right in asserting that the Qur’an is a physical thing that we hold in our hands and recite on our tongues. In fact, in the celebrated creed written by Imam al-Nasafi he says, “The Qur’an is the uncreated Speech of Allah, and it is written in our Masaahif, memorized in our hearts, recited on our tongues, heard with our ears, and He does not dwell within it.” So to rephrase your question for you, how can both of those things be true?

The answer is: The word, “Qur’an,” is used sometimes to refer to God’s Attribute of Speech which is uncreated and other times the word, “Qur’an,” is used to refer to the physical texts we read from, the words we recite on our tongues etc. Therefore, when we use the word, “Qur’an,” to refer to God’s Attribute of Speech, it is uncreated. When we are using the word, “Qur’an,” to refer to the physical text, or what we memorize and recite, those things are all created and they are not the attribute of speech. Therefore, to remove any confusion all one needs to understand is that the physical text as well as the memorized or recited words are not the actual attribute even if we use one word, “Qur’an,” to refer to both. [Sharh al-Aqa’id – Taftazani]

I pray that clarified matters for you.

I leave you in Allah’s care,

[Ustadh] Mohammed Tayssir Safi

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Mohammed Tayssir Safi was born in Dubai and moved to the United States six months after he was born. In 1994, the Safi family settled in Ann Arbor, Michigan. He graduated from the University of Michigan–Ann Arbor in 2006 as a double major in Political Science and Middle Eastern and North African Studies. He spent the next 3 years of his life traveling the Middle East, completing the Arabic program, CASA, in Egypt and pursuing private studies in Arabic linguistics and introductory Islamic sciences. His brief introduction to Islamic studies continued for another year at the Dar al-Mustafa Institute in Tarim, Yemen. He is currently enrolled in an MA program at the University of Michigan titled, Teaching Arabic as a Foreign Language. He will be finishing the MA in April of 2013, God willing. Mohammed also teaches Arabic at the University of Michigan. Apart from classes at the University of Michigan, Mohammed studies at the hands of Muslim scholars privately in multiple sciences including linguistics, law, and theology.

Sincere Memorization of Quran

Answered by Ustadh Farid Dingle

Question: Is it considered shirk [polytheism] or even being insincere to tell someone that you are going to memorize some of the Quran?

Answer: It is not shirk [polytheism] but could be considered showing off [riya]. You shouldn’t get too tied up in it.

Developing innate sincerity takes time and effort. You should work on that as a universal goal, and not get bogged down with the specifics of what you just said or meant.

Shirk-like Things

There are no such things as Shirk-like things: one either worships something besides Allah or does not. It is very clear.

In your case, you are clearly not worshiping your father or teacher, so there is no question as to whether or not your actions or words constituted shirk.

The hadith that says that ‘Shirk [polytheism] is more hidden among my nation than the crawling of ants over a smooth boulder on a dark night.’ (Hakim) does not mean that every Muslim is accidentally committing shirk every now and then. Rather it is referring to the propensity of people to show off in good deeds. (Sharh Umdat al Ahkam, Ibn Taymiyya)

The Graveness of Showing Off

Showing off in good deeds is a very natural thing. After all, we grow up “showing off” to our parents and teachers trying to please them by doing good things. That said, upon the onset of puberty we are obliged to re-tune our psyches such that the driving force behind all good deeds — indeed deeds as a whole — is Allah Most High alone.

Allah Most High says, ‘And all they were ordered to do was to worship Allah, keeping religion purely for Him, as men by nature upright, and to establish worship and to pay the poor-due. That is true religion.’ (Qur’an, 98:5)

And the Prophet (Allah bless him and give him peace) explained in a lengthy Hadith Qudsi that the very first people for whom judgment will be made on the Day of Rising with be the martyr, the scholar, and the philanthropist who only did their good deeds out ostentation and showing off. All of whom will find their fate in the Hell-Fire. (Muslim)

So ostentation is no small matter.

Being Realistic

That said, completely purity of heart does not come overnight, and it takes work and perseverance. As the Messenger of Allah (Allah bless him and give him peace) said when they complained to him of their late of sincerity, ‘I swear by Him in whose hand is my soul, were you to be forever as you are will me in remembrance [of Allah and the Next Life], why, the very angels would be shaking your hands as you lay in bed or walk down the street! But, O Handhala [the questioner], sometimes [you are one way], and sometimes [you are another]! (Muslim)

This means we cannot expect to be perfect all the time. Rather we should resolve to try to be perfect: ‘But rather aim right, try your best, and “travel” in the morning, in the afternoon, and a little bit at night. Stick to moderation … Stick to moderation, and you will get where you need to be.’ (Bukhari and Muslim)

So we must strive to remove the cancerous diseases that we have in our hearts while bearing in mind that it is not flick-of-a-switch operation. As described by Imam Junayd, ‘Spiritual change [tasawwuf] is a war of attrition with no cease-fire.’ (al Risala al Qushayriyya, Qushayri)

Baby Steps

There are two simple things to ward off ostentation.

The first is to decide on a certain regular system of worship etc., and not change it no matter where you are or whom you are with.

The second is to watch the motives that come to your heart, and whenever you see that you are about to show off, stop yourself and make a new sincere intention to do the action purely for Allah’s sake.

This takes a lot of work, and it helps a lot to keep the company of people who have done this to themselves or are at least working on it too.

For more detail, please see: Imam Nawawi On Fighting The Ego (Nafs)

I pray this helps.

[Ustadh] Farid Dingle

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Farid Dingle has completed extensive years of study in the sciences of the Arabic language and the various Islamic Sciences. During his studies, he also earned a CIFE Certificate in Islamic Finance. Over the years he has developed a masterful ability to craft lessons that help non-Arabic speakers gain a deep understanding of the language. He currently teaches courses in the Arabic Language.

Can Muslim Women Be Imams?

Answered by Ustadh Farid Dingle

Question: assalam alaykum, I´m from Italy and here some people think that Islam is for man and the woman have a second place in Islam. I see a program on tv, about women can be Imam, and they say this is a revolution inside Islam. So my question are: woman can be Imam in a community? She can be Imam for women and men? Where in the Holy Qur’an say that woman can’t be Imam for the Ummah?

Answer: Wa alaykum assalam wa rahmatullahi wa barakatuh,

Dear questioner,

Gender equality in Islam

Allah looks at everyone equally and everyone is welcomed to draw near to Him in sincerity, dedication, fear and hope. Whoever excels another in these is greater in Allah’s eyes, regardless of race or gender.

Allah Most High says, ‘Verily, Muslim men and Muslim women, believing men and believing women, worshipful men and worshipful women, true men and true women, patient men and patient women, humbled men and humbled women, men and women who give in charity, men who fast and women who fast, men who protect their chastity and women, and men who remember Allah much and women, Allah has prepared for them [indescribable] forgiveness and a tremendous reward.’ [33: 35]

So All men and women are equal before Allah, irrespective of gender.

That said, Allah has also told us in the Quran that He has not given everyone in this life the same provision, and rights and responsibilities:

´It is We who have divided up each person’s livelihood in the Lower Life, and we have raised some over other whole categories such that some should be subject to others. And your Lord’s mercy is better than that which they amass’ [43: 32]

Some people are rich, and that gives them the right to buy things that others can’t; that also gives them the responsibility to support others. Some people are strong and healthy, and that gives them the right to enjoy their health, and the responsibility to defend the weak. Some people are really intelligent and have the ability and therefore the responsibility to fulfill certain communal obligations, such as being a brain surgeon or a mufti. Some others do not have such capabilities, such opportunities, etc., and this is all from the wisdom and mercy of Allah.

None of this “favouritism” reflects how Allah looks at His slaves: they are all equal and their true and ultimate rank is how they are morally.

And one such way that Allah has apportioned and organised temporal life in this “Lower Life” is that He has not made men and women the same, and has not given them the same rights and responsibilities.

Allah has said in the Quran, ‘Men are in charge of women because We have given more to some than others.’ [4: 34]

Men are not women, and women are not men. Allah has made two genders to compliment one another, and has put one in charge of the other in this life, even though they are equal before Allah’s eyes in the next.

Well, to what degree are men in charge of women?

Generally speaking, no man has any control or say in what another man or woman does. However the general tack in Islam is that men are in charge of leadership roles, such as being the caliph, judgeship, leading the household, and leading the Eid and Friday prayers.

Woman can be and do many things: they can be politicians, muftis, CEOs, millionaires, writers, revolutionists, mothers, astronauts, you name it! But there is a general hierarchy in things that touch the structure and performance of the Muslim community.

This responsibility, dictates that one follow the other, and the other show mercy, consideration, stewardship to the other in light of the grave responsibility that rests on his shoulders. This hierarchy is for everyone’s benefit: emotionally, physically, financially, politically, economically …

Responsibility means answerability: so men, or women, who abuse their rights and do not fulfill their what is required of them, must provide an answer for their transgressions before a Sharia court in this life, and Allah’s court in the next.

For more details on Women’s active role in the authority, please see: Do the Hadiths Say Women Can’t Be Leaders?

Can women lead the prayer

Please see: How a Female Imam Should Lead a Congregation of Women in Prayer? [Shafi’i School]

An Explanation of the Hanafi School’s Position on Women’s Congregational Prayer

I pray this helps.

[Ustadh] Farid Dingle

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Farid Dingle has completed extensive years of study in the sciences of the Arabic language and the various Islamic Sciences. During his studies he also earned a CIFE Certificate in Islamic Finance. Over the years he has developed a masterful ability to crafts lessons that help non-Arabic speakers gain a deep understanding of the language. He currently teaches courses in the Arabic Language.

Quran Etiquette

Answered by Shaykh Abdul-Rahim Reasat

Question: Salaam Alaykum,

What is the ruling regarding reading Quran with shoes on. Must the shoes be removed if there is mud or impurity on them? Is it Sunnah to remove the shoes when reading Quran? Jazakallah Khair

Answer: Wa ‘alaykum as-salam wa rahmatullah wa barakatuh

I pray you are well.

It is permissible to recite the Qurʾan with your shoes on. What is we have reverence for the Qurʾan when reciting it.

Cultural Expressions of Respect

There are many practices which entail respect, such as not turning your back to someone distinguished, and in some places these practices were also applied to the Qurʾan. This is why many Indo-Paks, Turks, etc do not turn there backs to a copy of the Qurʾan.

All such practices are praiseworthy, because they emanate from a deep-seated reverence of the Book of Allah. They are, however, mostly cultural, and so subject to change from place to place. Removing one’s shoes before reciting could also be one of these.

Islamic Expressions of Respect

There are other practices which are rooted within the religion, such as reciting the Qurʾan with wudu – even if one is not touching a physical copy, facing the Qiba, cleaning one’s teeth with a miswak before reciting. These practices do not change from place to place.

Permission from the Sunna

Having said that, we have examples of when the Messenger of Allah, Allah bless him and give him peace, would lie in the lap of his wife ʿAʾisha during her menstrual cycle, and recite the Qurʾan. (Bukhari). This is a beautiful expression of spending quality time with one’s family and imbuing that time with the remembrance of Allah. ʿAʾisha herself would recite her daily portion of the Qurʾan whilst lying down.

Imam Nawawi, in his book al Tibyan, has mentioned the proper conduct of reciting the Qurʾan, and we should try to apply that as much as possible. However, should we see that someone is not facing the Qibla, or is reciting from memory without wudu, or whilst lying down, we should remember that we have permission from the Sunna to do such things.

I hope that helps.

[Shaykh] Abdul-Rahim Reasat

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. He moved to Damascus in 2007 to study and sit at the feet of some of the most erudite scholars of our time, such as Shaykh Adnan Darwish, Shaykh Abdurrahman Arjan, Shaykh Hussain Darwish and Shaykh Muhammad Darwish. In late 2008 he moved to Amman, Jordan, where he continued his studies in Fiqh, Usul al Fiqh, Theology, Hadith Methodology and Commentary, Shama’il, and Logic with teachers such as Dr Ashraf Muneeb, Dr Salah Abu’l Hajj, Dr Hamza al-Bakri, Shaykh Ahmad Hasanat, Dr Mansur Abu Zina amongst others. He was also given two licences of mastery in the science of Qur’anic recital by Shakh Samir Jabr and Shaykh Yahya Qandil. In the presence of Shaykh Ali Hani, he was able to study an extensive curriculum of Qur’anic Sciences, Tafsir, Arabic Grammar, and Rhetoric.

Recitation Error During Prayer

Answered by Shaykh Abdul-Rahim Reasat

Question: In Surah Fatiha and Surah Ikhlas i didn’t pronounce from throat not pronounce correctly, made all these mistakes without knowing it and i have made these in all my previous prayer since i have started. Now what should i do? Do i have to repeat all those prayers? Dose mistakes done in recitation during without knowing them even if they changed the meaning are forgivable?

Answer: Wa ‘alaykum as-salam wa rahmatullah wa barakatuh

I pray you are well.

No, none of those prayers need to be repeated. According to the Hanafi school such mistakes are overlooked. (Ibn ʿAbidin, Radd al-Muhtar). Not all mistakes in Tajwid alter the meaning.

It would be a good idea, however, to find a Tajwid teacher locally and rectify your recitation if possible. Don’t worry about the errors though. Sometimes, it takes a while to perfect pronunciation. Use it as a means to get closer to Allah with a good intention.

May Allah grant you the best of both worlds.

[Shaykh] Abdul-Rahim Reasat

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. He moved to Damascus in 2007 to study and sit at the feet of some of the most erudite scholars of our time, such as Shaykh Adnan Darwish, Shaykh Abdurrahman Arjan, Shaykh Hussain Darwish and Shaykh Muhammad Darwish. In late 2008 he moved to Amman, Jordan, where he continued his studies in Fiqh, Usul al Fiqh, Theology, Hadith Methodology and Commentary, Shama’il, and Logic with teachers such as Dr Ashraf Muneeb, Dr Salah Abu’l Hajj, Dr Hamza al-Bakri, Shaykh Ahmad Hasanat, Dr Mansur Abu Zina amongst others. He was also given two licences of mastery in the science of Qur’anic recital by Shakh Samir Jabr and Shaykh Yahya Qandil. With Shaykh Ali Hani he was able to study an extensive curriculum of Qur’anic Sciences, Tafsir, Arabic Grammar, and Rhetoric.

Reading Qur’an For A Deceased

Answered by Ustadh Farid Dingle

Question: As-Salaamu ‘Alaykum,

A few years ago I signed up to read a juz of the Quran as part of a khatm sign up sheet for someone’s passing.. I had forgotten about that for a while and now I don’t even remember what juz number I signed up for.. I feel very worried. What should I do? Do I read the whole Quran with the intention of all of it being towards that same khatm? JazakAllah Khair.

Answer: Wa alaykum assalam wa rahmatullahi wa barakatuh,

Dear questioner,

The moral weight of promises

Allah Most High has said:

Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakah; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous. [2: 177]

And the Prophet (Allah bless him and grant him peace) said, ‘The signs of a hypocrite are three, even if he fasts and prays and claims to be a Muslim: when he speaks he lies, when he gives a promise he breaks it, and when he is trusted he is treacherous.’ [Bukhari and Muslim]

We can learn from these divine teachings that fulfilling one’s promise is of the perfection of faith, and breaking one’s promise is of the signs of hypocrisy.

The believer vs. the hypocrite

That said, there is a big difference between making a genuine promise with full intent to fullfil, and just lying to someone’s face. The latter is what is meant by the hadith.

So, if one makes a promise, one must keep it, but if you unable to or you just happen to forget this is not a sin: ‘Indeed Allah has overlooked for my the mistakes of my nation does, and that which they do forgetfully or under compulsion.’ [al-Bayhaqi and Ibn Majah]

This means that if you generally meant to fulfill the promise but then forgot, you are not sinful, and the hadith of the signs of hypocrisy does not apply to you.

It is however a deficiency in one’s faith, even if it is not sin, to forget about something that you are supposed to do. May Allah forgive us all?

What to do now?

InshaAllah, you are not sinful for forgetting to recite then portion of the Quran you had promised to do, but this is a wake-up call from Allah to raise you to a higher level of trustworthiness with Him and His creation.

What you should do is, this month, when you are reciting Quran intend that the whole khatm is dedicated to whatever the original cause was and when you finish each day make a special dua to Allah to make you a trustworthy slave. Please make that dua for me too, if you remember.

I pray this helps.

[Ustadh] Farid Dingle

Checked and approved by Shaykh Faraz Rabbani

Ustadh Farid Dingle has completed extensive years of study in the sciences of the Arabic language and the various Islamic Sciences. During his studies he also earned a CIFE Certificate in Islamic Finance. Over the years he has developed a masterful ability to crafts lessons that help non-Arabic speakers gain a deep understanding of the language. He currently teaches courses in the Arabic Language.

Shaytan’s Promise to Adam, Peace Be upon Him

Ustadh Tabraze Azam explains the meaning of Shaytan’s promise to Adam, peace be upon him, concerning eternal life in Paradise.

 

Question:

Assalam alaykum wa rahmat Allah wa barakatuh.

I have a question regarding the 120th ayah of Sura Ta Ha in which, according to a translated commentary of this ayah, Shaytan promised immortality and the everlasting kingdom to Adam, peace be upon him, in order for him to eat from the forbidden tree.

My question is: Wasn’t Adam, peace be upon him, immortal in Paradise at that time? And how did Shaytan whisper to Adam and Eve, peace be upon him, when he himself was not in Paradise? I would appreciate a deep explanation of this if possible.

 

Answer:

Wa alaykum assaalam wa rahmat Allah wa barakatuh.

The answer to your questions has a little detail which you may find below. But it is important to remember three matters: (1) the Prophet Adam, peace be upon him, was cunningly deceived by the devil in Paradise; (2) the Prophets, peace be upon them all, are sinless, and protected from sin, before and after prophethood, as we learn in our studies of Theology (‘aqida); and (3) his descent to earth was to fulfill a divine purpose, to manifest His divine wisdom and to honor the Prophet Adam, peace be upon him. It was certainly not a “punishment.”

Thereafter, the verse in question is Allah Most High’s saying, “But Satan whispered to him, saying, ‘O Adam! Shall I show you the Tree of Immortality and a kingdom that does not fade away?’” (Sura Ta Ha 20:120)

Immortality in Paradise

The Prophet Adam, peace be upon him, was actually created for custodianship or vice-regency (khilafa) of the earth, so he was not going to be in Paradise forever at this stage. Abu al-Su’ud, Shaykh al-Islam of the Ottoman Empire of his time, and widely considered to have authored the greatest work of exegesis (tafsir), clarifies this in his explanation of the relevant verses in Sura al-Baqara (2:36), namely, that the divine instruction wasn’t to remain in Paradise forever.

Elsewhere, Allah Most High says, recounting the words of the devil, “He said, ‘Your Lord has forbidden this tree to you only to prevent you from becoming angels or immortals.’” (Sura al-A‘raf 7:20) Imam Alusi explains that immortality, here, meant either that (a) you will never die, or (b) you will remain in Paradise forever, just as the “Tree of Immortality” (Sura Ta Ha 20:120) indicated eternal life. This is perhaps another indication that the Prophet Adam knew that Paradise wasn’t an eternal abode at the present time.

How Did the Devil Get into Paradise?

As for how the devil managed to deceive them, the reality isn’t clear to us. We do know that he was instructed to leave Paradise by the command, “Get out of Paradise, for you are truly cursed,” (Sura Sad  38:77) and that he was known to them as somebody harmful, “We said, ‘Adam, this is an enemy to you and to your wife. So let him not expel you from Paradise.’” (Sura Ta Ha 20:117)

The exegetes, however, have forwarded a varying number of possibilities explaining the issue. Some of these affirm that the devil was no longer permitted to enter Paradise in a state of honor like the angels, but could enter in a humiliated state; others said that he called upon them from the door as they were close to it; others still that he took on the form of another creature and the guardians of Paradise didn’t realize, and a variation of that, namely, that he entered whilst being carried in the mouth of another animal or creature.

The Moral of the Story

At the end of the day, these kinds of details aren’t relevant to the message of the story, as Ibn ‘Ashur points out in his Tahrir. The important point is that we come to realize and appreciate the presence of a divine command, the great gift and blessing of belief and guidance, the duty to avoid the unlawful and it great harm in this life and the next, the tremendous opportunity to attain unto eternal salvation and divine pleasure, and the reality that this is the one and only chance we get.

Allah Most High sums the final matter up in a few words, “a group will be in Paradise and another in the Blaze.” (Sura al-Shu‘ara 42:7) But Allah Most High has made Paradise for the believers, and it is up to us to ensure that we get both feet there. Ibn ‘Ata’ Illah al-Sakandari commented in one of his Aphorisms, “He has made worship binding upon you, and in reality, He hasn’t made anything but Paradise binding upon you.”

We ask Allah Most High to shower His everlasting mercy upon us out of His pure grace and favour.

Please also see How do We Understand the Sinlessness of Prophets in Light of Their Reprimand in the Qur’an?  and How Did the Devil Tempt Adam & Hawa (Eve)?

And Allah Most High knows best.

Wassalam,

Tabraze Azam

(Abu al-Su‘ud Effendi, Irshad al-‘Aql al-Salim; Alusi, Ruh al-Ma‘ani; Tantawi, al-Tafsir al-Wasit; Baydawi, Anwar al-Tanzil wa Asrar al-Ta’wil; Sabuni, al-Muntaqa min ‘Ismat al-Anbiya’ (34))

 

Checked and approved by Shaykh Faraz Rabbani.