The Life and Passing of the Imam, the Martyr, Muḥammad Saʿīd Ramaḍān Al-Būṭī

A short dars about the life of Imam  Muḥammad Saʿīd Ramaḍān Al-Būṭī in honour of his great contributions to this Ummah, following his martyrdom the day before.

Dars given by Al-Hajj Abu Ja'far Al-Hanbali

Venue: The Lote Tree Intstitute (معهد السدرة), Nottingham
Date: Friday, 11th Jumad ul-Uwla, 1434AH
Time: 19:00 - 21:00

Courtesy of the Reasons for Faith Channel.

Our Beloved Sheikh

A translation of this announcement from Naseem Al-Sham:

We remember our sheikh, our master, our beloved, our grandfather, the crown of our scholars:

“From the believers are men who are true to what they have covenanted with Allah; some of them have fulfilled their vow through death and some of them are still waiting, and they have not altered in the least.” [Al-Aḥzāb 33:23]

Yesterday evening (Thursday), during his jihād of conveying knowledge to his students at a time in which most scholars are refraining from this mission, in Masjid Al-Īmān in Damascus, our sheikh, our master, our beloved, our grandfather and the crown of the scholars, the great and virtuous scholar, Ustādh Dr Muḥammad Saʿīd Ramaḍān Al-Būṭī, was martyred, may Allah have mercy on him, when a wretch from amongst the wretched blew himself up amongst students of knowledge who were gathered attentively around the sheikh, listening to his tafsīr of Allah the Exalted’s statement: 

“Indeed those who disbelieve will not be benefitted in the slightest by their wealth and their children against Allah. They are the rightful inhabitants of the Fire and they shall remain therein forever.” [Āl-ʿImrān 3:116]

Martyred along with him were approximately fifty students of knowledge, including his grandson Ahmad, in a gathering that the Messenger of Allah, may Allah bless him and grant him peace, described by saying: “No people gather in one of the houses of Allah reciting the Book of Allah and studying it amongst themselves except that tranquillity transcends upon them, mercy covers them, the angels surround them and Allah mentions them to those with Him.” Narrated by Muslim.

His pure body will be taken from Al-Jamiʿ Al-Ummawī after Ẓuhr prayers tomorrow (Saturday, 23/03/2013) and he will be buried in Bāb Al-Ṣaghīr graveyard.

We hope that they are all granted martyrdom, a good end and the companionship of the righteous, and we especially mention:

My brother Muḥammad Saʿīd Marwān Sakāf and my brother Usāma ʿAbdur Raḥmān Al-Murābiṭ from our website staff at Naseem Al-Sham.

Book Release: The Book of the Lawful and The Unlawful

Alhamdulilah, a translation of Imam Al-Ghazali's Kitāb Al-Ḥalāl wa Al-Ḥarām is now available. Please click here for further details. The book is also available from Firdous Books and Wardah Books.

Gun Control?

For a Muslim take on this controversial topic, this article comes highly recommended.

One should also note what Imam ʿAbdur Raḥmān Ibn Khaldūn says in his Muqaddima[1]:

5. Bedouins are more disposed to courage than sedentary people.

The reason for this is that sedentary people have become used to laziness and ease. They are sunk in well-being and luxury. They have entrusted defense of their property and their lives to the governor and ruler who rules them, and to the militia which has the task of guarding them. They find full assurance of safety in the walls that surround them, and the fortifications that protect them. No noise disturbs them, and no hunting occupies them. They are carefree and trusting, and have ceased to carry weapons. Successive generations have grown up in this way of life. They have become like women and children, who depend upon the master of the house. Eventually, this has come to be a quality of character that replaces natural (disposition).

The Bedouins, on the other hand, live separate from the community. They are alone in the country and remote from militias. They have no walls and gates. Therefore, they provide their own defense and do not entrust it to, or rely upon others for it. They always carry weapons. They watch carefully all sides of the road. They take hurried naps only when they are together in company or when they are in the saddle. They pay attention to every faint barking and noise. They go alone into the desert, guided by their fortitude, putting their trust in themselves. Fortitude has become a character quality of theirs, and courage their nature. They use it whenever they are called upon or an alarm stirs them. When sedentary people mix with them in the desert or associate with them on a journey, they depend on them. They cannot do anything for themselves without them. This is an observed fact. (Their dependence extends) even to knowledge of the country, the (right) directions, watering places, and crossroads. The reason for this is the thing we have explained. At the base of it is the fact that man is a child of the customs and the things he has become used to. He is not the product of his natural disposition and temperament.The conditions to which he has become accustomed, until they have become for him a quality of character and matters of habit and custom, have re­placed his natural disposition. If one studies this in human beings, one will find much of it, and it will be found to be a correct (observation).

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[1] Chapter 2, Section 5. The entire book, translated by Franz Rosenthal, can be read here: http://www.muslimphilosophy.com/ik/Muqaddimah/. Points that should be considered have been underlined.

I, Pencil

How the market works

A Daily Wird

Question:

My beloved doctor and teacher, Sheikh Muḥammad Saʿīd, may Allah keep him firm upon the truth, can you please give me – briefly – a daily wird of adhkār that I can observe in order to rectify myself and another wird that the family can gather together for? How nice it would be if it were the same awrād as your father, may Allah have mercy on him.

Answer (Sheikh Muḥammad Saʿīd Ramaḍān Al-Būṭī):[1]

The awrād that my father stuck with and advised others to do were the following: seeking Allah’s forgiveness (astaghfirullah) one hundred times before Fajr, the shahāda of la ilāha illa Allah one hundred times after Fajr, glorification (tasbīḥ) by saying subḥān Allah wa biḥamdihi Subḥān Allah al-ʿAẓīm one hundred times,[2] sending prayers upon the Messenger of Allah (Allahumma ṣallī ʿalā Rasūlillah) one hundred times, and reciting the wird of Imam Al-Nawawī[3] every morning along with reciting whatever he could from the Qurʾān.[4]

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[1] Translator’s note (tn): The original Arabic of this fatwā can he found on www.naseemalsham.com and a copy of this translation can be found on the English version of that website. The source for the image is here.

[2] (tn): i.e. after Fajr before sunrise and before sunset, due to the āya in Sūrat Ṭaha (20:130): “So be patient with what they say and glorify your Lord with praise before the rising of the sun and before its setting. And glorify Him during part of the night and at both ends of the day, so that hopefully you will be pleased.”

[3](tn): An authentic copy of this wird can be found here while the translation, transliteration and sanad can be found here.  It should be noted that one does not need an ījāza, or license, from a sheikh to read this wird. Sheikh Al-Būṭī was asked in this fatwā:

May the peace, mercy and blessings of Allah be upon you. Our distinguished sheikh, would you please be so kind as to grant myself and my family a license (ījāza) for the wird of Imam Al-Nawawī and explain when and how it should be read? May Allah reward you.

Answer (Sheikh Ramaḍān Al-Būṭī):

Indeed Imam Al-Nawawī did not obligate the reader of this wird of his to take an ījāza from him in order to have permission to do so, nor did he authorise me or anyone else to grant this ījāza that you are requesting of me. Despite that, here I am advising every brother of mine for the sake of Allah to persistently read this wird due to the innumerable blessings that it contains.

A copy of this translation can be found here.

[4] (tn) These would include Sūrat Yā Sīn in the morning and Al-Wāqiʿah and Al-Mulk in the evening. In addition to the abovementioned wird and adhkār, one should also read whatever one can from the Adhkār of Imam Al-Nawawī, as Sheikh Al-Būṭī has recommended in this fatwā, a translation of which, by Al-Hajj Abu Ja’far Al-Hanbali, can be found here as well as here. For further information on self-purification, please read Purifying the Soul.

Related Posts:
Recommended Adhkār for Friday

Beneficial Notes on Jawharat At-Tawḥīd

By Sheikh ʿAbdul As-Salām Shākir

Checked by Sheikh Adīb Al-Kallās
Lines 1-22

1.

الْحَمْدُ لِلّهِ عَلَى صِلاتِهِ  ثُمَّ سَلامُ اللهِ مَعْ صَلاتِهِ

Praised be Allah for His gifts;

His blessings and peace be

2.

عَلَى نَبِيٍّ جَاءَ بِالتَّوْحِيْدِ   وَقَدْ خَلا الدِّيْنُ عَنِ التَّوْحِيْدِ

Upon a prophet who came with belief in the One God [tawḥīd]

when religion had become devoid of belief in the One God

In other words, we exalt our Master[1] and praise Him, He Who has blessed us with his gifts, followed by Allah’s salutations that are befitting of our master,[2] Muḥammad, may Allah’s prayers[3] and peace be upon him, along with His mercy – for indeed, ṣalāt from Allah is mercy, from the angels it is seeking forgiveness and from the believers it is entreaty and supplication – upon our master, Muḥammad, may Allah’s prayers and peace be upon him; as Allah sent him with the Pure Religion,[4] calling all those who are legally responsible[5] from amongst the thaqalayn[6] to the worship of Al-Wāḥid,[7] Al-Aḥad[8] at a time in which there were various false objects of worship and tawḥīd was absent. Tawḥīd means to single out the Object of Worship with worship while believing that He is One in His Essence, Attributes and Actions.

3.

فَأَرْشَدَ الخَلْقَ لِدِيْنِ الْحَقِّ  بِسَيْفِهِ وَهَدْيِهِ لِلْحَقِّ

He  guided Creation to the religion of The True Lord

By means of his sword and his guiding to the truth

In other words, our master, Muḥammad, may Allah’s prayers and peace be upon him, guided[9] all of the thaqalayn and showed them the Dīn of Allah, which is affirmed and established by the Qurʾān, the Sunnah and the Muḥammadan light which illuminates hearts and minds. And it was also by means of the sword, which is the tool of jihād, since jihād is an obligation against the disbelievers who wage war against the Call to Islam.

4.

مُحَمَّدُ الْعَاقِبْ لِرُسْلِ رَبِّهِ  وَآلِهِ وَصَحْبِهِ وَحِزْبِهِ

Muhammad, the last of his Lord’s Messengers

his family, his Companions and his party.

In other words, this is followed by the peace of Allah and His prayers upon a Prophet. He is Muḥammad, the last one, after whom there is no other Prophet. He is the seal of those sent and his Revealed Law abrogates all the Revealed Laws that came before him. ‘His family’ means every taqī[10] from amongst his Ummah when it is used in a general supplication.[11] ‘His Companions’ are those who gathered around him as believers and died in that state.[12] They are the best of the generations from the Ummah of our master, Muḥammad, may Allah’s prayers and peace be upon him. ‘His party’ are his group[13] and his followers, may Allah’s prayers and peace be upon him.

Notes on ʿĪd Al-Aḍḥā

Sunnahs of Ṣalāt Al-ʿĪd

By Imam Wahbah Az-Zuḥaylī, may Allah have mercy on him

It is sunnah[1] to do it in the masjid due to its honour, and if it is prayed outside it is disliked unless the masjid isn’t big enough for the people. Then the sunnah would be to do it outside, due to following,[2] and it would be disliked to do it in the masjid. If there is rain or extreme heat, then it is done in the masjid. It is absolutely sunnah to do it in the Masjids of Makka and Jerusalem, following the Salaf and the Khalaf.

It is also sunnah to revive[3] the nights of the two ʿĪds in worship, recitation of the Qurʾān and dhikr, due to what has been related with weak chains of transmission, “Whoever revives the night of ʿĪd, Allah revives his heart on the day hearts die.”[4] This reviving is achieved by spending most of the night.

It is recommended to have a ghusl after the middle of the night has passed, to scent oneself, to wear one’s best clothes, to look one’s best whether one is in one’s house or going out to the ʿĪd prayer, for both the old and the young, in the place of prayer or elsewhere, and it is recommended for children to attend looking their best.

It is recommended for the elderly to attend without scent or embellishment. For other than the imam, it is recommended to go to the place of prayer early, after the fajr prayer, to walk there and back, and to come back home a different way that is also shorter, as is the case with all other acts of worship.

For the prayer on ʿĪd Al-Aḍḥā, one should make haste to the place of prayer, but for ʿĪd Al-Fiṭr, one should delay oneself slightly, due to his command, may Allah bless him and grant him peace, which has been related mursalan,[5] to do so. With regards to the former, this is so that there is ample time after the ʿĪd Al-Aḍḥā prayer to perform the sacrifice, while with regards to the latter; it is so that there is ample time beforehand to give the Zakāt Al-Fiṭr.

On ʿĪd Al-Fiṭr, it is recommended to eat and drink before the prayer while on the ʿĪd of the Sacrifice, it is recommended to refrain from eating and drinking,[6] due to ittibāʾ, so that the two days are distinguished from the days that precede them. It is sunnah to eat from the liver of the sacrificed animal, due to ittibāʾ, and it is also sunnah to have an odd number of dates, due to ittibāʾ.

[Translated from Al-Fiqh Al-Shāfiʿī Al-Muyassar (Damascus: Dar Al-Fikr, 2008), p.285-286]

A note on takbīr:

The takbīr is as follows:

Allah Akbar Allah Akbar Allah Akbar

Lā ilāha illa Allah, w-Allah Akbar Allah Akbar, wa lillahil ḥamd.

Allah Akbar kabīra, wal-Ḥamdu lillahi Kathīra, wa subḥān Allahī bukratan wa aṣīla.

الله اكبر الله اكبر الله اكبر

لا اله الا الله و الله اكبر الله اكبر و لله الحمد

الله اكبر كبيرا و الحمد لله كثيرا و سبحان الله بكرة و أصيلا

For those not on Ḥajj, it is recommended to make takbīr from dawn on the Day of ʿArafa, i.e. the 9^th of Dhū Al-Ḥijja, until ʿAsr on the last day of tashrīq, i.e. the 13^th of Dhū Al-Ḥijja,[7] after every prayer, obligatory or supererogatory, current or make-up, funeral prayer etc.  If one forgets, one does it upon remembering.

Please see Al-Fiqh Al-Shāfiʿī Al-Muyassar (Damascus: Dar Al-Fikr, 2008), p.287-288.

And Allah knows best.

Jumuʿah Prayer on ʿĪd

[Question] In the Name of Allah, the All-Merciful, the Most Merciful. May the peace, blessings and mercy of Allah be upon you. Is the obligation to pray the Jumuʿah prayer dropped if the first day of ʿĪd is a Friday? Thank you very much and may you always be in a good state.

[Answer (Imam Muḥammad Saʿīd Ramaḍān Al-Būṭī, may Allah have mercy on him)]:

The obligation to pray the Jumuʿah prayer is not dropped because of it coinciding with ʿĪd if the person praying is present inside the city or town in which the ʿĪd and Jumuʿah prayers are held. The obligation is only dropped for someone who comes from another town to pray the ʿĪd prayer, for if he returns to his town he is not obliged to return once again to the town in which he performed the ʿĪd prayer in order to perform the Jumuʿah prayer.

[This original Arabic of this fatwā can be read here.]

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[1] (tn): i.e. recommended

[2] (tn): Ar. Al-ittibāʾ, i.e. following the ḥadīth, which is a common term used by the Shāfiʿīs

[3] (tn): Ar. aḥyā, which literally means to revive or bring to life but in this context would mean to spend, i.e. spend the night in worship. Please see the ḥadīth below.

[4] Related by Ad-Dāraquṭnī mawqūfan [i.e. a statement, action or affirmation that is attributed to a Companion or group of Companions]. An-Nawawī says in ­Al-Majmūʾ, ‘Its chains of transmission are weak.’ He also adds that despite that, the scholars have recommended that the night be spent in worship, because weak ḥadīth are acted upon with regards to virtuous actions (faḍāʾil al-aʿamāl).

[5] (tn): i.e. a  ḥadīth in which there is no link in the chain of transmission after a Follower, such as a Companion and/or other Follower.

[6] (tn): i.e. before the prayer.

[7] (tn) It is related that Ibn Masʿūd would do this, may Allah be pleased with him, as related by Ibn Abī Shayba and Al-Ḥākim, and it is also related that ʿAlī did it, may Allah be pleased with him.

معلومات مفيدة : صلاة العيد

  مع الشيخ هشام الكامل 

كيفية صلاة العيد 

صيغ التكبير و الفرق بينهما 

الفرق بين صلاة العيد و الجمعة و الفرض و السنة

اداب العيد

من قناة جامعة الازهر

Introducing Shāfiʿī Fiqh (part 1)

From Al-Fiqh al-Manhajī ʿalā Madhhab al-Imam Ash-Shāfiʿī[1]

By Sheikhs Muṣṭafā Al-Khin, Muṣṭafā Al-Bughā and ʿAlī Ash-Sharbajī

Stairs leading to the minaret of Imam ash-Shāfiʿī’s Masjid, Cairo 

On defining the science of fiqh, its sources and some of its terminology:

The meaning of fiqh:

Indeed, fiqh has two meanings; a linguistic meaning and a terminological meaning.

As for the linguistic meaning, it is fahm.[2] The verb is faqiha/yafqahu, i.e. fahima/yafhamu.[3]

The Exalted One has said, “What is the matter with these people, they barely understand [yafqahūn] a single word?” [Sūrat An-Nisāʾ 4: 78] The Exalted One has also said, “But you do not understand [tafqahūn] their glorification…”  [Sūrat Al-Isrāʾ 17:44]

The Messenger of Allah, may Allah bless him and grant him peace, said, “Indeed, the length of a man’s prayer and the shortness of his speech is a sign of his fiqh.” (Related by Muslim: 869) i.e. a sign of his understanding.

  

As for the terminological meaning, then fiqh refers to two matters:

The first is knowledge of the rulings of the Revealed Law[4] that are attached to the actions and statements of those legally responsible[5] and are taken from their detailed proofs, which are the texts from the Qurʾān  and Sunnah and what branches out from them, such as consensus[6] and personal reasoning.[7]

An example of this is our knowledge that the intention for wuḍūʾ is obligatory based on his statement, may Allah bless him and grant him peace: “Indeed actions are by intentions.” (Related by Al-Bukhārī: 1; Muslim: 1907)

Another example is the intention from the night before being a condition for the validity of one’s fast, which is based on his statement, may Allah bless him and grant him peace: “Whoever does not have the intention to fast from before dawn has no fast.” (Related by Al-Bayhaqī: 4/202, and Ad-Dāraquṭnī: 2/172, and he said, ‘It’s narrators are trustworthy.[8]’)

Our knowledge that Salāt Al-Witr is recommended is based on the ḥadīth of the Bedouin who asked the prophet about the obligations.[9] Then, after that, he said, ‘Is there anything else that I am obliged to do?’ He said “No, except that one does it voluntarily.” (Related by Al-Bukhārī: 1792 and Muslim: 11)

Another example is prayer being disliked[10] after ʿAṣr, which is based on his prohibition, may Allah bless him and grant him peace, of prayer after ʿAṣr until the sun has set. (Related by Al-Bukhārī: 561 and Muslim: 827)

Wiping only some of the head in wuḍūʾ being obligatory is based on Allah’s statement: “And wipe your heads.” [Sūrat Al-Māʾida 5:6]  Therefore, our knowledge of these legal rulings is called fiqh in the terminological sense.

The second is the rulings of the Revealed Law themselves, and it is based on this that we say, ‘I have studied fiqh and learnt it.’ This means that you have studied the juristic[11] rulings of the Revealed Law that are found in the books of fiqh, and these rulings are derived from the Book of Allah,  the Sunnah of the Prophet, peace and blessings be upon him, and the consensus of the scholars of the Muslims and their personal reasoning.

Examples of this would include the rulings of wuḍūʾ, the rulings of prayer,[12] the rulings of buying and selling, the rulings of marriage and suckling, war and jihād and so on.

These rulings of the Revealed Law themselves are called fiqh in the terminological sense.

The difference between the two meanings is that the first refers to knowledge[13] of the rulings while the second refers to the actual rulings of the Revealed Law.

How fiqh is connected to the Islamic creed

One of the particularities of Islamic fiqh - which, as we have said, is legal rulings that regulate the actions and statements of those who are legally responsible - is that it is firmly attached to faith[14] in Allah the Exalted and fastened to the pillars of the Islamic creed, especially the creed of faith in the Last Day.

That is because the creed of faith in Allah the Exalted is that which makes the Muslim adhere to the rulings of the Religion[15] and drives him towards applying them willingly and voluntarily.

It is also because whoever does not believe in Allah the Exalted is not bound by prayer and fasting and is not concerned with whether his actions are lawful[16] or unlawful.[17] Thus, adhering to the rulings of the Revealed Law is only a branch of having faith in the One Who sent them down and legislated them for His slaves.

The examples in the Noble Qurʾān that clarify this connection are many indeed. It will suffice us to mention some of them in order to see the extent of this connection between rulings and faith and between the Revealed Law and creed:

1) Indeed Allah, Mighty and Majestic, commanded purification and made it from the necessities of faith in Him, Glorified and Exalted, when he said. “O you who believe! When you stand up for the prayer wash your faces and your hands up to the elbows...” [Sūrat Al-Māʾida 5:6]

2) Allah mentioned prayer and Zakāt and joined between them and faith in the Last Day. The Exalted One has said, “Those who establish the prayer, pay the Zakāt and are certain of the Hereafter.” [Sūrat An-Naml 27:3] 

3) Allah made the fasting that leads to taqwā[18] obligatory and connected it to faith. The Exalted One has said, “O you who believe! Fasting has been prescribed for you as it was prescribed for those before that you may achieve taqwā.” [Sūrat Al-Baqara 2:183]  

4) Allah the Exalted mentioned the praiseworthy attributes that the Muslim is adorned with and He attached that to faith in Him the Exalted and that which merits entry into Paradise. He has said: “It is the believers who are successful: those who are humble in their prayer; those who turn away from worthless talk;[19] those who pay the Zakāt; those who guard their private parts[20] – except from their wives or those whom they own as slaves, in which case they are not blameworthy; but those who desire anything more than that are people who have gone beyond the limits – those who honour their trusts and their contracts; those who safeguard their prayer: such people are the inheritors of Firdaws,[21] remaining forever therein.” [Sūrat Al Muʾminūn 23:1-11]

5) Allah the Exalted commanded that women be treated well and He paved the way for that by calling on the people who are legally responsible. The Exalted One has said, “O you believe, it is not lawful for you to inherit women by force. Nor may you treat them harshly[22] so that you can make off with part of what you have given them unless they commit an act of flagrant indecency.[23] Live together with them correctly and courteously. If you dislike them, it may well be that you dislike something in which Allah has placed much good.” [Sūrat An-Nisāʾ 4:19] 

6) He commanded the divorced woman to wait for three periods and not to conceal what is in her womb if she is pregnant, and He connected this to faith in Allah and the Last Day. The Exalted One has said, “Divorced women should wait by themselves for three periods,[24] and it is not lawful for them to conceal what Allah has created in their wombs if they have faith in Allah and the Last Day.” [Sūrat Al-Baqara 2:228]

7) Allah, Glorified and Exalted, commanded the avoidance of wine, gambling,  idols and divining arrows after calling the believers with the description of faith, informing them that avoiding these things is connected to having sincere faith. The Exalted One has said, “O you who believe! Wine, gambling, idols and divining arrows are only filth from the handiwork of Satan. Avoid them completely so that hopefully you will be successful.” [Sūrat Al-Māʾida 5:90]

8) Allah, Glorified and Exalted, has declared usurious gain[25] unlawful and He has joined between leaving it off and the verification of one’s taqwā and faith. The Exalted One has said, “O you who believe! Do not consume usurious gain, multiplied and then re-multiplied. Have taqwā of Allah so that you may be successful.” [Sūrat Āl ʿImrān 3:130] He has also said, “O you who believe! Have taqwā of Allah and leave off whatever remains of usurious gain if you are believers.” [Sūrat Al-Baqara 2:278]

9)  Allah has encouraged action and He has surrounded it with the awareness of divine observation and responsibility. The Exalted One has said, “Act, for Allah will see your actions and so will His Messenger and the believers. You will be returned to the Knower of the unseen and the Visible and He will inform you regarding what you did.” [Sūrat At-Tawba 9:105]

Thus, whenever you find a ruling of the Dīn in the Qurʾān, it is always connected to faith in Allah and to the pillars of the Islamic creed, and this is how Islamic fiqh acquires its religious sanctity. It has spiritual authority because it is the rulings of the Revealed Law, which have been issued from Allah the Exalted, necessitating obedience to Him and pleasing Him. In going against them, there is the danger of His wrath and displeasure. These are not secular laws, to which one’s conscience feels no attachment nor does one connect them to one’s Creator. The Exalted One has said, “No, by your Lord, they do not believe until they make you their judge in what they differ over and then they do not find any resistance within themselves to what you decide and they submit themselves completely.” [Sūrat An-Nisāʾ 4:65]

Part 2

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[1] (tn): (Damascus: Dār Al-Qalam, 1426/2005) v.1, p.7-12. Photo taken from here.

[2] (tn): i.e. understanding

[3] (tn) i.e. he understood/he understands

[4] (tn): Ar. ash-Sharīʿah

[5] (tn): Ar. mukallaf

[6] (tn): Ar. ijmāʿ

[7] (tn): Ar. ijtihād

[8] (tn): Ar. thiqāt

[9] (tn): Ar. al-farāʾiḍ

[10] (tn): Ar. makrūh

[11] (tn): Ar. fiqhī

[12] (tn): Ar. as-Ṣalāt

[13] (tn): i.e. the evidences that they are derived from

[14] (tn): Ar. al-īmān

[15] (tn): Ar. ad-Dīn

[16] (tn): Ar. ḥalāl

[17] (tn): Ar. ḥarām

[18] (tn): i.e. awe or fear of Allah which inspires a person to be on guard against sinful actions and eager to partake in actions that please Him

[19] (tn): Ar. Al-laghw, which refers to that which is false and to words and actions that have no benefit. 

[20] (tn): i.e. from the unlawful, especially fornication.

[21] (tn): Imam Ibn Kathīr says in his commentary of this āya, ‘It has been affirmed in the two Ṣaḥīḥ collections [i.e. Al-Bukhārī and Muslim] that the Messenger of Allah, may Allah bless him and grant him peace, said, “When you ask Allah for Paradise, ask Him for Firdaws, for indeed it is the highest part of Paradise and the middlemost part of Paradise. From it the rivers of Paradise pour forth and above it is the Throne [ʿArsh] of the All-Merciful [Ar-Raḥmān].”’ [Tafsīr Al-Qurʾān Al-ʿAẓīm (Beirut: Dār Ibn Ḥazm, 1423/2002), v.3, p.1981]

[22] (tn): Ar. wa la taʿḍilūhunna, i.e. do not prevent them from getting married.

[23] (tn): Ar. fāḥisha, i.e. bad character, recalcitrance (nushūz) or fornication.

[24] (tn): which, in the Shāfiʿī school, is three periods of purity between menstrual cycles.

[25] (tn): Ar. ar-ribā