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Ibn-ʿAllan’s Commentary Dalilul-Falihin: The Book of Fasting | Hadiths 3-6

– وعنه أن رسول الله ﷺ قال: “من أنفق زوجين في سبيل الله نُودي من أبواب الجنة: يا عبدالله هذا خيرٌ، فمن كان من أهل الصلاة دُعيَ من باب الصلاة، ومن كان من أهل الجهاد دُعيَ من باب الجهاد، ومن كان من أهل الصيام دُعيَ من باب الريان، ومن كان من أهل الصدقة [480] دُعيَ من باب الصدقة” قال أبو بكر رضي الله عنه، بأبي أنت وأُمي يا رسول الله! ما على من دُعيَ من تلك الأبواب من ضرورةٍ، فهل يدعى أحدٌ من تلك الأبواب كلها؟ قال: “نعم وأرجو أن تكون منهم” متفقٌ عليه().

Abū-Hurayra (May Allāh be pleased with him) also reported:

The Messenger of Allāh ﷺ said, “He who spends a pair in the way of Allāh will be called from the gates of paradise: ‘O slave of Allāh! This is goodness’ and one who is among the people of ṣalāt (prayer), will be called from the gate of ṣalāt; and whoever is eager in fighting in the cause of Allāh, will be called from the gate of jihād; and one who is regular in fasting will be called from the gate Ar-Rayyān. The one who is a charitable person will be called from the gate of charity.” Abū-Bakr (May Allāh be pleased with him) said: “O Messenger of Allāh ﷺ ! May my mother and father be sacrificed for you! Those who are called from these gates will stand in need of nothing. However, will anybody be called from all of those gates?” He replied, “Yes, and I hope that you will be one of them.” ”.

Narrated by Al-Bukhārī and Muslim.

“ The Messenger of Allāh said, “He who spends a pair in the way of Allāh will be called from the gates of paradise: ‘O slave of Allāh! This is goodness’ ”

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In some narrations of this ḥadīth it is added: “It was said: what is a pair? He ﷺ said: two horses, two cows, or two mules”.

It is possible that his ḥadīth applies to all virtuous actions, be it two ṣalāt, fasting two days, or two acts of charity. That is substantiated by the wording of the rest of the ḥadīth, which enumerates those different actions.

In the way of Allāh applies to all acts of goodness [i.e for Allāh’s sake]. It is also said that it is specific to jihād, but the first interpretation is more correct and apparent. That is Imām Al-Nawawī’s position.

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Goodness here is said to mean reward and delight. It is also said that it means this is better i.e we think that this is better for you than the rest of the doors, due to the abundance of its reward and bounties. Come and enter through it.

Ḥāfiẓ Ibn-Ḥajar however contends in Fatḥul-Bārī: “The meaning of goodness is virtue, not superiority, although the wording may lead to think so. The intent of the statement is to provide additional encouragement to the individual for entering through that door”.

“And one who is among the people of ṣalāt (prayer), will be called from the gate of ṣalāt; and whoever is eager in fighting in the cause of Allāh, will be called from the gate of jihād; and one who is regular in fasting will be called from the gate Al-Rayyān.”

Al Qurṭubī explains: to be among the people of ṣalāt means that one performs abundant optional prayers to the point that it represents the most common of his optional actions. The obligatory ṣalāt is not meant, because all people are equal in that respect.

The same reasoning applies to fasting and ṣadaqa.

The door is called Al-Rayyān i.e the one who is satiated/quenched, as opposed to the one who is thirsty i.e the person fasting. This is to signify that he is rewarded for his thirst through a permanent satiation in paradise.

“The one who is a charitable person will be called from the gate of charity.”

After the mention of this door, four of the five pillars of Islām have been included, leaving the pillar of Ḥajj. There is no doubt that there is a door for [those who performed] Ḥajj [abundantly]. That leaves a remainder of three doors to complete the number of eight doors.

One of those doors is the door for ﴾ الْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ ﴿ “those who control their wrath and are forgiving toward mankind” (s. Āl-ʿImrān, v. 134). Imām Aḥmad bin-Ḥanbal narrates from Al-Ḥasan [in a ḥadīth mursal] “Certainly Allāh has a door in paradise which none except those who forgive injustice will enter through”.

Another one of those doors is “the door of the right side.” That is the door of the mutawakkilīn i.e those who used to put their entire trust in Allāh, through which will enter those who will not go through any reckoning nor will they be subject to any punishment.

As for the third door, it may be the door of the remembrance of Allāh, as a ḥadīth in Tirmidhī alludes to it. It is also possible that it is the door of knowledge.

Considering the fact that the types of virtuous actions number much more than eight in total, it is then possible that the doors through which people will be called are in fact internal doors which are located beyond the eight main doors of paradise.

Al-Suyūṭī explains in Al-Dībāj: “Al-Qāḍī ʿIyāḍ explains: the remaining doors are mentioned in other aḥādīth: the door of repentance, the door of “those who control their wrath and are forgiving toward mankind”, the door of those who are content, the door of the right side from which will enter those who will not undergo any reckoning”.

Al-Ḥāfiẓ Ibn-Ḥajar explains in Fatḥul-Bārī: for one to spend in the way of Allāh in ṣadaqa, jihād, knowledge and ḥajj is obvious. It is however not so obvious for other actions.
Spending in ṣalāt may refer to acquiring its tools such as the water to purify oneself, and one’s suitable garments or the like thereof.
As for spending while fasting it would be on those things which strengthen one to do such as suḥūr [pre-dawn meal] and fuṭūr [meal after sunset].
Spending to forgive others would mean that one forsakes those rights which he is entitled to from them.
Spending in tawakkul would be that which one spends during a sickness which prevents them for earning a living, while exerting patience in one’s affliction. It can also be that which one spends on someone else who is afflicted by the same, seeking thereby reward.
Spending for dhikr would be along the same lines.

It is also possible that what is meant by spending on ṣalāt and fasting is for one to exert their person in those acts. In the language of the ʿArab, exertion of one’s person is called expenditure [nafaqa]. They will for instance say, “I have expended my life on it” when referring to a trade which one has learnt. Exerting one’s body in fasting and ṣalāt would therefore be considered expenditure.

“Abū-Bakr  (May Allāh be pleased with him) said: “O Messenger of Allāh ﷺ ! May my mother and father be sacrificed for you! Those who are called from these gates will stand in need of nothing. However, will anybody be called from all of those gates?” ”

He means that one being called by anyone of these doors would certainly not suffer any diminution or loss. This statement brings alertness to the fact that very few people will be called from all those gates.

The one who has all those actions to his account is called from all the doors is an expression of merit, but entrance will nevertheless occur from only one door . That door is likely to be the one corresponding to the action which was most dominant for that person.

In this same context, one should not be confused by the ḥadīth of Ṣaḥīḥ Muslim which says “Whoever performs ablution and does so most adequately, and then says I bear witness that there is no deity but Allāh…” and then it mentions “then the eight doors of paradise will open and he may enter from whichever one he choses”. The takeaway from this ḥadīth is that the doors are opened in this instance as a sign of esteem. One will nonetheless only enter through the door corresponding to their most abundant action.

Al-Zarkashī explains: “It is possible that the paradise is a fortress with embedded walls, and each wall would have its own door. Some will be called from the first door only, while others will be made to skip to the first door and taken to the interior door. So on and so forth…”.

“He replied, “Yes, and I hope that you will be one of them.” ”

The ʿulamāʾ explain: “Hope from Allāh and His Nabī ﷺ unequivocally comes to realization”.

The author-Imām Nawawī-explains: among the things which are inferred from this ḥadīth is the virtue of Abū-Bakar , and the permissibility of praising a person in their presence as long as a tribulation is not feared for them such as them becoming fond of themselves.

 وعن سهل بن سعدٍ رضي الله عنه عن النبي ﷺ، قال: “إن في الجنة باباً يُقالُ له: الريانُ، يدخلُ منه الصائمون يوم القيامة، لا يدخلُ منه أحدٌ غيرهم، يقالُ: أين الصائمون؟ فيقومون لا يدخل منه أحدٌ غيرهم، فإذا دخلوا أُغلق فلم يدخل منه أحدٌ” متفقٌ عليه().

Sahl bin-Saʿd  (May Allāh be pleased with him) narrates:

The Prophet ﷺ said, “In paradise there is a gate which is called Al-Rayyān through which only those who observe fasting will enter on the Day of Resurrection. No one else will enter through it. It will be called out, “Where are those who observe fasting?” so they will stand up and no one else will enter through it. When the last of them will have entered, the gate will be closed and then no one will enter through that gate.”

Narrated by Bukhārī and Muslim.

“The Prophet ﷺ said, “In paradise there is a gate which is called Al-Rayyān”

The significance of the name Rayyān i.e the one who is satiated/quenched has been explained earlier. One may add here that being satiated has been used to also signify that one’s hunger is satisfied, because they clearly go hand-in-hand.

“Through which only those who observe fasting will enter on the Day of Resurrection”

The mention of the day of resurrection is because that is when this will occur. It can also be said that it’s to differentiate from the souls of the martyrs and those of the believers which enter paradise during the duration of this lowly world, without it being contingent upon the action of fasting.

“No one else will enter through it. It will be called out, “Where are those who observe fasting?” so they will stand up and no one else will enter through it. When they have entered, the gate will be closed and then no one will enter through that gate. ”

The narration of Ṣaḥīḥ Muslim mentions “when the last one of them will have entered”.

The repetition of the fact that no one else will enter through it is done for emphasis. The wording of Ṣaḥīḥ Muslim is also narrated by Ibn Abī-Shayba in his Musnad, Abū-Nuʿaym in his Mustakhraj, Ibn-Khuzayma, and Al-Nasāʾī. Al-Nasāʾī added: “Whoever enters will never ever experience thirst again”.

Both Bukhārī and Muslim narrated this ḥadīth in the chapter of fasting.

وعن أبي سعيد الخدري، رضي الله عنه، قال: قال رسول الله ﷺ: “ما من عبدٍ يصومُ يوماً في سبيل الله إلا باعد الله بذلك اليوم وجههُ عن النار سبعين خريفاً()” متفقٌ عليه().

Abu Saʿīd Al-Khudrī  (May Allāh be pleased with him) reported:

The Messenger of Allāh ﷺ said, “There is no slave of Allāh who observes fasting for one day in the way of Allāh, except that Allah will detach his face from hell-fire to the extent of a distance to be covered in seventy years. ”

Al-Bukhārī and Muslim.

“The Messenger of Allāh ﷺ said, “There is no slave of Allāh”

Meaning no legally responsible individual, and what will be mentioned next is true for both men and women. This is substantiated by the fact that a narration of Ṣaḥīḥ Muslim does not specify a gender “Whoever fasts a day in the way of Allāh, He detaches their face from the hell-fire for a distance of seventy years”.

“Who observes fasting for one day in the way of Allāh”

Meaning in the obedience of Allāh.

“Except that Allāh will detach his face from hell-fire to the extent of a distance to be covered in seventy years.”

Meaning for the duration of a journey lasting seventy years.

وعن أبي هريرة، رضي الله عنه، عن النبي ﷺ، قال: “من صام رمضان إيماناً واحتساباً، غفر له ما تقدم من ذنبه” متفقٌ عليه().

Abū-Hurayra (May Allāh be pleased with him) reported:

The Prophet ﷺ said, “He who observes the fast of the month of Ramaḍān with faith and reflecting upon its reward, will have his past sins forgiven.”

Narrated by Al-Bukhārī and Muslim.

“The Prophet ﷺ said, “He who observes the fast of the month of Ramaḍan with faith”

Meaning in a mental state where one affirms the truth of the reward related regarding it.

“And reflecting upon its reward”

Reflecting upon it and seeking thereby Allāh’s countenance [i.e His pleasure].

“Will have his past sins forgiven.”

Al-Nasāʾī and Aḥmad both add in a fine [ḥadīth ḥasan] narration, “and future sins”.
The sins which are forgiven on account of acts of obedience are those minor sins which relate to Allāh’s rights.

Ibn-ʿAllan’s Commentary Dalilul-Falihin: The Book of Fasting. Hadiths 1-2

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Mukhtar Ba is a Muslim man in his early forties, who hopes one day to become among the Ṣāliḥīn. He has a strong interest in continuously acquiring and perusing Islamic knowledge. An Industrial engineer by profession, he has strived to assiduously seek sacred knowledge along with his professional activities since the early 2000s. This interest has led him to study with contemporary senior scholars in Mauritania and Senegal, his home countries. He has studied mainly the following subjects: Māliki Fiqh, Arabic grammar, Seerah Nabawiyya, Hadith, Aqeeda and Tasawwuf. He takes a particular interest in Tafsir of Quran, and has translated one volume (out of 6) of a classical Tafsir by a Senegalese scholar of the 20th century, organized in a similar fashion to the Jalalayn. One of his areas of interest is analyzing the intersection between modern issues and traditional sources of Islamic knowledge. He currently resides in Canada.

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30 Khawaatir in 30 Days- A Parent’s Guide | Day 10: The Dua’ of Umm Salama

Now that we have learnt about a good word, let’s talk about the dua’ of Umm Salama.

Today I’m going to share with you a story of a very important woman in Islamic history named Umm Salama raḍyAllāhu 'anha (may Allāh be pleased with her). She was a female companion, which means she was a sahaabiya (female companion)

Umm Salama raḍyAllāhu 'anha (may Allāh be pleased with her) was one of the first people to embrace Islam and she was one of the few Muslims who actually performed the hijrah twice. 

Question: Who can tell me what a hijrah is?

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A hijrah is when someone leaves a place they are in for the sake of Allah subḥānahu wa ta'āla (glorified and exalted be He). The first hijrah was to Ethiopia, where a just Christian ruler named Najashi took in a group of Muslims and took good care of them. 

So Umm Salama raḍyAllāhu 'anha (may Allāh be pleased with her) and Abu Salama raḍyAllāhu 'anhu (may Allāh be pleased with him) went to Ethiopia. After some time living there, they really wanted to go back to Mecca so that they could be next to the Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) and learn everything about Islam. As they waited patiently, news traveled all the way to Africa saying that the Muslims were no longer getting persecuted because Umar ibn al-Khattab raḍyAllāhu 'anhu (may Allāh be pleased with him) and Hamza raḍyAllāhu 'anhu (may Allāh be pleased with him), the uncle of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), had embraced Islam. 

Umm Salama raḍyAllāhu 'anha (may Allāh be pleased with her) and Abu Salama raḍyAllāhu 'anhu (may Allāh be pleased with him) decided to return back to Mecca, and when they did, they realized that it was only a rumor and that the Muslims were still being tortured by Quraysh. So, when the Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) instructed all of the Muslims of Mecca to leave to Madina for the second hijrah, they wasted no time getting ready. 

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Question: Do you see how they were so active and didn’t take their Islam for granted?

As Umm Salama raḍyAllāhu 'anha (may Allāh be pleased with her) was about to mount her camel, her tribe, the Banu Makhzum, came and told Abu Salama raḍyAllāhu 'anhu (may Allāh be pleased with him) that they would not allow him to take Umm Salama raḍyAllāhu 'anha (may Allāh be pleased with her) to Madina. Then Abu Salama’s tribe, the Banu Asad, takes Salama, his child, away.  Abu Salama raḍyAllāhu 'anhu (may Allāh be pleased with him) could not defend himself against all of these men, so he sets off to Madina.

In just one day Umm Salama raḍyAllāhu 'anha (may Allāh be pleased with her) lost her husband and her child, and she suffers so much because of it. She is in a lot of pain. After some time her cousin starts to feel sorry for her and speaks to the tribes on her behalf. He is then able to reunite her with her son. Then after a year of waiting, Umm Salama raḍyAllāhu 'anha (may Allāh be pleased with her) is finally able to meet her husband in Madina. 

Abu Salama raḍyAllāhu 'anhu (may Allāh be pleased with him) was known to be a very caring husband and courageous man. He fought in the Battle of Badr as well as in the Battle of Uhud. In Uhud, he received a wound that he wasn’t able to recover from. 

Umm Salama raḍyAllāhu 'anha (may Allāh be pleased with her) was so sad the day Abu Salama raḍyAllāhu 'anhu (may Allāh be pleased with him) died, but the Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) taught her to recite a beautiful dua’:

إِنَّا لله وإنا إليه راجعون اللهم أجرني في مصيبتي وأخلف لي خيرا منها 

“We belong to Allah and to Allah is our return. Oh Allah, reward me for my calamity, and replace my loss with something better.”

Umm Salama raḍyAllāhu 'anha (may Allāh be pleased with her) recited this dua’, but in her mind she thought, “Who can be better than Abu Salama raḍyAllāhu 'anhu (may Allāh be pleased with him)?” 

After a few months passed, Umar ibn al-Khattab raḍyAllāhu 'anhu (may Allāh be pleased with him) proposed to Umm Salama raḍyAllāhu 'anha (may Allāh be pleased with her), but she said no. 

Then, Abu Bakr raḍyAllāhu 'anhu (may Allāh be pleased with him) proposed to Umm Salama raḍyAllāhu 'anha (may Allāh be pleased with her), but again she said no. 

Then, the Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) proposed to Umm Salama raḍyAllāhu 'anha (may Allāh be pleased with her) and she accepted. So now, she was not only the mother of Salama, but the mother of all of the believers until the end of time! 

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This Eid And Beyond Boycott Goods Made With Enslaved Labor Of Uyghurs Even If It Is Your Favorite Brand

Bidding farewell to Ramadan, celebrating Eid?

Well, the Muslims of East Turkestan under Chinese occupation had neither Ramadan nor will they have Eid…

Not only that, the Chinese Communist Party (CCP) run government has transferred Uyghurs and other ethnic minority citizens from East Turkestan to factories across the country. Under conditions that strongly suggest forced labour, Uyghurs are working in factories that are in the supply chains of at least 83 well-known global brands in the technology, clothing and automotive sectors, including Nike, Gap, Adidas, Ralph Lauren, Carters and others. Read Uyghurs for Sale for more information

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CCP is also pressuring governments across the world to extradite Uyghurs back to occupied East Turkestan.

Here is what you can do to help them:

Action Items

  1. Keep making dua for the oppressed of East Turkistan and the world.
  2. Boycott Chinese products! Do not be complicit in slave labour. Start with focusing on the companies in the graphic. Share it with #SewnWithtTears, #StopChina, #BoycottChina. Write to them and demand that they do better.
  3. Raise awareness on the plight of Uyghurs and the East Turkistani cause. Learn more at SaveUighur.org
  4. Work towards reducing your country’s economic dependence on China.
  5. Build alliances with all people of conscience to demand a cessation of China’s oppression of all faith groups, be it Muslim Uyghur, Hui; Chinese Christian; or Tibetan Buddhist.
  6. Encourage and promote fairer trade and commerce with Muslims and others rather than China.
  7. Inquire about Uyghur diaspora members in your area. Organize to help out orphans, widows, and students.
  8. Pressure governments to provide legal protection to Uyghur refugees-exiles by granting either citizenship or refugee/asylee status. Stop the “extradition/repatriation” of Uyghurs to China!
  9. Get your universities/endowments to divest from China. Raise awareness about Chinese espionage and hired guns in academia. Demand academic and financial support for Uyghur scholars and students. Request more academic attention and funds for Central Asian, Uyghur, Turkistani studies. 

Read a greater discussion of action items in A Response to Habib Ali Al-Jifri’s Comments on the Uyghurs, which also contains a greater discussion on East Turkistan’s history and its current situation. A condensed Arabic version of the article can be found here

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30 Khawaatir in 30 Days- A Parent’s Guide | Day 9: A Good Word

Now that we have learnt about the life of this world, let’s talk about a good word.

I want you all to close your eyes and think of a beautiful tree. 

Question: Who can tell me what their tree looks like? Is the tree big and strong? Does it have lots of branches and leaves? Does it have fruit?

Now, I want you to think of a time when someone said something really nice to you.

Question:  What are some of the nice statements you remember people telling you?

Question: How did those statements make you feel?

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Yes, they fill us up with a warm feeling. We may have felt proud of ourselves and we may have felt loved. Do you know that Allah [wt] describes a good word to a good tree? 

In Surah Ibrahim, Allah subḥānahu wa ta'āla (glorified and exalted be He) says:

أَلَمْ تَرَ كَيْفَ ضَرَبَ اللَّهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَاءِ 

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تُؤْتِي أُكُلَهَا كُلَّ حِينٍ بِإِذْنِ رَبِّهَا ۗ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ 

Have you not considered how Allah presents an example, [making] a good word like a good tree, whose root is firmly fixed and its branches [high] in the sky? [Surah Ibrahim; 24]

It produces its fruit all the time, by permission of its Lord. And Allah presents examples for the people that perhaps they will be reminded. [Surah Ibrahim; 25]

Question: Now, I want you to think of a time when someone said something mean to you. How did that make you feel?

It’s not fun to remember the mean stuff right? Allah subḥānahu wa ta'āla (glorified and exalted be He) continues in Surah Ibrahim and says:

وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِن فَوْقِ الْأَرْضِ مَا لَهَا مِن قَرَارٍ

And the example of a bad word is like a bad tree, uprooted from the surface of the earth, not having any stability. [Surah Ibrahim; 26] 

Question: What do you think are good words we can use to build strong, firmly rooted trees?

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