Fiqh of Fasting - Sh Sajid Umar

بسم الله الرحمن الرحيم

Commentary on

‘Umdat al-Fiqh

(The Reliable Source of Fiqh)

By

موفق الدين عبد االله بن أحمد بن محمد بن قدامة المقدسي

Muwaffaq-ud-Deen, Abdullah ibn Ahmad ibn Muhammad ibn Qudamah al-Maqdisi

Ibn Qudamah is a scholar that needs no introduction. He is a blessing to the ummah and he is a pillar in the Hanbali madhab.  A lot of books in this madhab are based on his book 'al muqni'. The scholars say this book was written for beginners in fiqh. After this book, he wrote al muqni. That's a book for those who mastered the first book. Here he would cite the points and state the evidence. This is for those who've read the first. Then he wrote 'al kaafi'. In this book, Ibn Qudamah would explain the different riwayah. Then he wrote the 18 volume, al mughni. 

His lineage goes up to Abdullah Ibn Umar. He was born in Palestine and his family migrated to Damascus. He studied ilm wih his father. His acquisition of fiqh came from a young age. 

Sh Sajid said he is not here to discuss his personal views. Even if differences are discussed here, our point of reference is from the scholars of our community i.e. our local scholars. 

The author, Ibn Qudamah,  starts off with book of fasting

Book of fasting

Fasting in Ramadan is mandatory upon every sane adult Muslim who is capable of fasting.

It comes from صام/ يصام. Linguistically this word means 'abstinence'. It has open ended connotations.  If we look in Surah Maryam, we see Allah instructing Maryam that she has made a vow to abstain from speaking:

فَكُلِي وَاشْرَبِي وَقَرِّي عَيْنًا فَإِمَّا تَرَيِنَّ مِنَ الْبَشَرِ أَحَدًا فَقُولِي إِنِّي نَذَرْتُ لِلرَّحْمَٰنِ صَوْمًا فَلَنْ أُكَلِّمَ الْيَوْمَ إِنسِيًّا

So eat and drink and refresh the eye. Then if you see any mortal, say: Surely I have vowed a fast to the Beneficent Allah, so I shall not speak to any man today.

This isn't the sawm we know, which is what we do in Ramadan. 

For example, salah in Arabic means dua. It doesn't have specific definition. The Arabs used the word salah before the shariah came down. They meant the word dua. 

The scholars say: The shariah terminology are more specific than the language. 

The author hasn't cited the definition of fasting. The scholars fasting is: specific abstention from a specific individual with a specific intention during a specific time in a specific way. 

Sh Sajid takes the definition and breaks it down. 

Specific abstention and specific individual: Our shariah has taught us that someone who has to fast is a mukallaf. This person is someone who will be taken to account. This is what the scholars mean by specific individual. 

Who is a mukallaf? 

They have to have two qualities present. 

1. Attained age of puberty

2. They have a sound mind. 

These two qualities have to be in a person before instructions of shariah are applicable. This is all from an Islamic standpoint. If an individual loses any of these two entities, the pen is lifted. 

How does one know person has attained age of puberty?

1. A person experiencing a 'wet dream' evidence: 

وَإِذَا بَلَغَ الْأَطْفَالُ مِنكُمُ الْحُلُمَ فَلْيَسْتَأْذِنُوا كَمَا اسْتَأْذَنَ الَّذِينَ مِن قَبْلِهِمْ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ

And when the children among you have attained to puberty, let them seek permission as those before them sought permission; thus does Allah make clear to you His communications, and Allah is knowing, Wise. [Nur:59]

2. Growth of pubic hair - There is a difference of opinion on this point. Hanafis don't attribute this as a sign 

3. Having menses or becoming pregnant (applicable to female)

There can be times when a person grows up and none of these signs are present so when do these things apply to them? The scholars have discussed this and mentioned an age and have differed view with regards to the age. The age in the hanafi madhab say it's 18. This is because Ibn Abbas said a person who reached their peak is between 18 and 40. The view of the Hanbali and Shafi'i is the age of 15. The evidence is that of Ibn Umar. He asked the Prophet, sallalahu alayhi wa sallam, to participate in the battle of uhud at 14 and the Prophet, sallalahu alayhi wa sallam didn't allow him but at 15, he was allowed. However those scholars who differed say there was no clear instruction to show this. The third view is the view of Abu Hanifa and that is 19 years old and Allah knows best. 

Whilst we discuss mukallaf, we need to say that a child that's attained age of tamyiz, the fast of this child is correct. This ruling is based on their salah as the Prophet, sallalahu alayhi wa sallam, commanded them to perform salah at 7 and punish at 10. It's the practise of the salah, that they would encourage their children to fast before its compulsory. 

Specific intention - It differentiates ibadah from the norm. Some people fast as an act of worship and some fast to lose weight. 

Specific time: The time of fasting is specific. It is from fajr till sunset. Thr evidence is the following ayah:

أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَىٰ نِسَائِكُمْ هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ عَلِمَ اللَّهُ أَنَّكُمْ كُنتُمْ تَخْتَانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ فَالْآنَ بَاشِرُوهُنَّ وَابْتَغُوا مَا كَتَبَ اللَّهُ لَكُمْ وَكُلُوا وَاشْرَبُوا حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ وَلَا تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا كَذَٰلِكَ يُبَيِّنُ اللَّهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ

It is made lawful to you to go into your wives on the night of the fast; they are an apparel for you and you are an apparel for them; Allah knew that you acted unfaithfully to yourselves, so He has turned to you (mercifully) and removed from you (this burden); so now be in contact with them and seek what Allah has ordained for you, and eat and drink until the whiteness of the day becomes distinct from the blackness of the night at dawn, then complete the fast till night, and have not contact with them while you keep to the mosques; these are the limits of Allah, so do not go near them. Thus does Allah make clear His communications for men that they may guard (against evil).[Baqarah:187]

The sahaba differed with regard to the fast times. The last part of the ayah was revealed later.

Th Evidence: Allah said 'min al fajr'

The prophet said eat and drink until you hear the adhan of Ibn Makhtum. The scholars say suhoor is the second half of the last third of the night therefore this means one cannot be eating when the light of day appears. Sometimes you get ppl making adhan 5 mins before fajr to be careful and taking preventative measures. This is a type of extreme. Allah has already set the time to eat until fajr. 

There is a concept of perpetual twilight in high altitude. This is when the sun doesn't completely set before it rises. This is the 18 degree rule. We should follow it in the event of nothing being clear to us. 

When we are eating, and we hear the adhan, we should not swallow that which is in your mouth and Allah knows best. There is no clear evidence, therefore we should stick to the asal. 

The end time of fasting is when the sun sets. I.e. Maghrib 

Specific way: The concept of abstaining from food, drink and innate desires. Proof of eating and drinking is in surah Baqarah: 187. Otherwise there would have been no reason to say min al fajr. All the actions of the son of Adam are for him, except fasting. Allah knows and will reward him. Allah says in the Hadith that 'he will leave his eating and drinking and desires for My sake'. Also from the abstentions is staying away from sexual desires. The evidence shows that when we fast, it teaches us that we can stay away from halal. 

'If you understood jahannam, you'll understand how difficulty it is to do haram'

What is stated is that the night is permissible for you to satisfy your desire with your wife therefore the implied is that the day is impermissible for you to do that. 

We need to understand that there's the physical and the spiritual dimension. There is the complete form of fasting which entails you getting complete reward. This is fasting in a way where you leave immoral statements. Many a time we fast the whole month of Ramadan and then eid comes and we celebrate it in the worst way. 

Fasting in Ramadan' - what is Ramadan? It comes from the word Ramda, which the Arabs used to use which means intense heat. It's the colour we see as burnt ash. Some scholars say it's because Ramadan burns our sins (weak Hadith), some say its Allah's name (weak Hadith), some say its a balance between dunya and akhirah. The strongest opinion is when the name was named, it was during excessive heat. The author says 'Ramadan' and not month of Ramadan. 

There are three opinions regarding this:

1.  According to the Malikis, it is disliked saying Ramadan without saying month (shahru Ramadan)

2. Majority say it's ok

3. Shafi'i say it's ok to say Ramadan if people know you're referring to this month. The evidence for this is what the Prophet said. 

Mandatory. The author says it's wajib ul ayn on those who fit the criteria. It entails reward for those who practice it and punishment for those who leave it. Their accounting is with Allah. The evidence is in Surah al Baqarah: 

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

O you who believe! Fasting is prescribed for you, as it was prescribed for those before you, so that you may guard (against evil). [Baqarah:183]

The author moves on in a systematic way:

Fasting becomes mandatory upon the occurrence of one of the following three things: the completion of thirty days of Sha’ban

The end of the month is understood when two things happen : 1. 30 days have been experienced and 2. We witness the crescent on the 29th night. 

The sighting of the crescent (hilaal) of Ramadan,or the presence of clouds on the night of the thirtieth of Sha’ban that prevents its sighting. The third view is the famous view of the hanbali. This is the night of doubt. If there is anything obscuring the sighting the moon, the next day is Ramadan because of the importance of the month. The evidence for this is:

Consider Shaa’baan to be thirty days.”

If one Muslim alone sees the crescent, he should fast.

The authors view is that the person who is sure and has seen the moon, he is certain that the month has started. Is this view of the majority of scholars? Yes it is and Allah knows best. 

And if he is trustworthy, people should fast based on his statement. There were actually people like this, people who were trustworthy. In our time, what happens? This time is corrupt and credible people are few. We take the statement of the most appropriate sanad. If one person is trustworthy, the month of Ramadan can enter. If its a testimony, it has to be two men. However if Ramadan begins with statement of one person, then a testimony of two women is valid. Testimony is specific type of khabar. 

and they should not break the fast [at the end of Ramadan] except if it is based on the testimony of two trustworthy individuals.  For us to understand the beginning of Shawwal, there has to be two. The original rule applies. Fasting is not something easy for people as for eid, it is easy. This is some of the wisdom the scholars have stated. 

And he should not break the fast based on his sighting alone. At the end of the month he sights the moon, alone and his testimony  is rejected, he should fast. This is because we need to people to affirm the month of Shawwal. 

Day 2

If they started the month based on two witnesses or Shaban had 30 days, the fasting of the moth of Ramadan begins. This is the asal. If fasting began based on the fogging of cloud on the 30th night, we consider the next day as 1st of Ramadan because we want to utilise every single day. If we didn't see the moon on the 30th night of Ramadan, this means we started fasting on the wrong day and a mistake was made. There's a saying: once the mistake is established, which makes clear to us the incorrect situation, we no longer make rulings  on that matter. We need to rectify it. How? They do not break their fast until they've observed 60 days from shaban. The max days there can be are 30 days. 

And if the captive was confused regarding the months, he should do his best to figure it out and fast. 

And if his fasting coincided with the month or after it, it would suffice him, but if it was before, it would not. 

Obviously the author thought this to be important and a pressing ruling. This gives us an idea of the historical events that took place during the times of the fuqaha. This method is easy for them, Allah is making it easy for them. 

The author is moving onto the exceptions

Chapter of The Rulings of Those Exempt from Fasting.

Breaking the fast is permissible in Ramadan for four types of people:

1. The first is the ill person who would be harmed by fasting and the traveler who is permitted to shorten the prayer.

We know our shariah is built on the concept of mercy. It includes the elevation of difficult. E.g if you have to eat haram meat to survive. Fasting has difficulty but it doesn't become impossible but there are obviously exemptions. The shariah requires us to make effort but difficulty there are things we can withstand. 

What is difficulty?

Difficulty is of two types:9 

1. Difficulty we can withstand

2. Difficulty we cannot stand

What type of illness that exempt us from fasting? 3 types

1. A sickness that will increase 

2. A sickness that Will take longer to cure

3. Even if one fasts, his sickness won't increase or take longer but he'll feel a fast a way that he doesn't normally feel

What makes one a traveler?

Allah tied the concept of leaving fasting while traveling to travel and not difficulty. This is in the wisdom of Allah.  Difficulty is subjective and the doors of ijtihaad for this issue is not open. The correct opinion is that it is better for you to fast if you can. It is a concession that Allah has given you. Allah knows best. It's faster in lifting the obligation if you fast. If you fast outside, you are in debt to Allah until you do. 

We should not look down on people who eat during travel. 

Evidence: We used to go to battles with the Messenger of Allah, sallalahu alayhi wa sallam during

Ramadan, and some of us would be fasting and some would not. The ones who fasted and the ones who broke their fast did not condemn one another. They [the Companions] used to think it is better for one who finds sufficient strength in himself to fast, and for one who feels weak, it is better to break the fast.”

2. The second type is a menstruating woman and one having postpartum bleeding. They break their fast and make up for [those days], and if they fasted it would not be valid.

This is from the mercy of Allah. 

3. The third type is a pregnant woman and one who is breast feeding. If they fear for themselves, they break their fast and make up for it. And if they fear for their unborn child, they break their fast and make up for it and feed one poor individual per day

These two entities can experience difficulty. They fear for themselves or the fear for the unborn child. 

Fear is established to a medical doctor. Whichever phase she fears harm, she can make the decision. 

It doesn't matter about formula milk as Allah has put mercy in this. The evidence is in Baqarah: 185

أَيَّامًا مَّعْدُودَاتٍ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ فَمَن تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَّهُ وَأَن تَصُومُوا خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

For a certain number of days; but whoever among you is sick or on a journey, then (he shall fast) a (like) number of other days; and those who are not able to do it may effect a redemption by feeding a poor man; so whoever does good spontaneously it is better for him; and that you fast is better for you if you know. [Baqarah:185]

This ayah allows the woman to postpone her fasts

Ibn ‘Abbas’s position is strong and is merciful to women who may be nursing or pregnant for many consecutive years.

2 Ibn 'Abbaas recited the following verse:

"And for those who can fast [but do not], there is a "ransom': the

feeding of a person in need." (Al-Baqarah:185).

Then, he said: "It has not been abrogated. [Its ruling applies] to elderly men and women who are not able to fast. Instead, they must feed one poor person per each day they do not fast."(Bukhari)

This ruling was applied to everyone in the beginning. But, was then kept only for those who can fast albeit with hardship, such as the ones mentioned by Ibn ‘Abbaas and those who do hard labor.

What is expected from the woman?

There are four opinions

1. Ibn Qudamah says she makes up the fast and feeds poor person for each day she missed because of the fear she has for her child. This is also the view of the madhab. She has left fasting for someone else. This is a principle in the Hanbali fiqh. Upon you is to feed the poor and make up the fast. 

2. It is only upon her to observe the qadah. This is the view of the Hanafi madhab

3. She only has to feed and not observe the qadah. This is the view of Ibn Abbas and some of ahlul Hadith. The proof they cite is from the Hadith of another Anas Ibn Malik 'Allah has lifted of the traveler half the prayer and fasting of the nursing and pregnant female'. This can be refuted, as a traveler has to make up the fast therefore this applies to the pregnant woman

4. The view of imam Malik is that the pregnant female does qadah and the nursing woman, she observes qadah and the feeding of the poor. 

4. The fourth type is the person who is incapable of fasting because of old age or an incurable disease. In this case he should feed one poor individual per day.

The same evidence applies 

How much do we feed?

There are two opinions:

1. Quarter of a sa'a (750g)

2. Imam Abu Hanifa said half a sa'a. (1.5kg)

The one who gives extra from himself then that is good. 

The author then mentions the predominant view of the Hanbali madhab:

And as for the rest of those who break their fast, they should make up [those days] only except for the one who broke his fast by intercourse.

There comes a time when there is extra to be practiced. This ruling is concise to marital relations. According to Hanafis, the severe penalty applies to you. Why? The penalty is applicable to disrespecting the sacredness of the time. The majority of the scholars say the kaffara applies to when you break your fast for satisfying your sexual desires. 

Evidence:

Abu Hurairah  narrated that a man came to the Prophet, sallalahu alayhi wa sallam and said, “I am doomed.” The Prophet,  sallalahu alayhi wa sallam asked, “Why?” He said, “I had intercourse with my wife in Ramadan.” The Prophet, sallalahu alayhi wa sallam said, “Free a slave.” He said, “I can’t afford it.” The Prophet, sallalahu alayhi wa sallam then said, “Fast for two consecutive months.” He said, “I can’t.” The Prophet, sallalahu alayhi wa sallam said, “Feed sixty poor persons” He said, “I can’t afford it.” Then a large container of dates was brought to the Prophet, and he sallalahu alayhi wa sallam said, “Where is the one who was asking?” He

answered, “Here I am.” The Prophet sallalahu alayhi wa sallam said, “Take these and

give them in charity.” The man said, “Is there anyone needier than us, O Messenger of Allah? I swear by Him who sent you with the truth, there is no household between the two lava hills (in al-Madeenah) that is needier than my household.” The Messenger of Allah sallalahu alayhi wa sallam smiled until his eyeteeth were visible,

then he said, “Then, it is for you.”

This ruling is specific to marital relations therefore is there qiyaas in ibadah?

Can we choose the kaffara?

No we cannot. There is no choice in the matter as the Prophet sallalahu alayhi wa sallam asked the man in stages. Some scholars say the kaffara covers the qadah. 

What happens if you miss a fast? You have to start again. However if a shariah excuse comes to play, then you are excused and it doesn't affect the nature of the consecutive fasts. 

In this case, he must make it up plus free a slave, and if he could not, he should fast two consecutive months, and if he could not, he should feed sixty individuals and if he could not, then the burden is lifted from him. 

There's nothing the Prophet, sallalahu alayhi wa sallam stipulated that this was upon him. 

The author then says:

And if he had intercourse and did not expiate until he had another intercourse, then one expiation only is due on him and if he expiated and had intercourse a second time, then a second expiation is mandatory on him.

Every day in Ramadan has sanctity and if you break that sanctity, you pay the kaffara. Even though you break your fast, you still have to refrain from eating, drinking and no sexual relations. 

Multiple offences in one day just means one kaffara but if multiple over multiple days, then multiple kaffara. 

And every one who is required to abstain [from the nullifiers of fasting], in Ramadan, and had intercourse, should expiate.

And he who defers to make up the days for an excuse until the next Ramadan comes, nothing is required of him except making it up.

If someone is excused from fasting, ie traveling and you practice the act, the kaffara doesn't apply to you. 

And if he procrastinated without an excuse, then he should feed one poor individual per day.

If you delay making up the fast and have a valid excuse, then nothing is required except to make it up. But according to Hanbali madhab, if delayed with no real reason, you make up and feed the poor. If fasts are upon a person and person passes away, nothing is required. If the person makes a vow to fast and then passes away, someone needs to make it up for him. 

Invalidating the fast 

1. Eating or drinking. Our mouth is a normal input for water. 

2. Takes anything through his stomach through his nostrils. The evidence for this is: Sniff water far into your nostrils unless you are fasting.” (Abu Dawud;

Albani: Auth.)

3. Other routes

4. Intentionally vomits. The evidence is: He who is overwhelmed by vomiting does not have to make up, but he who intentionally vomits must make up.” (Tirmidhi, and authenticated by Ibn Khuzaimah and Ibn Hibban and others). There's some consensus between scholars that if you vomit a mouth unintentionally or intentionally, their fast is invalidated. 

5. The one who masturbates. The scholars have differentiated between this and satisfying wife in terms of kaffara but the same for invalidating

6. Kissing or touching spouse and ejaculating. This is clear in terms of ejaculation. Madhi does not invalidate the fast. This is not the view of the author. 

7. Hijamah done or performed. 

The evidence for this: That is the correct position of the Hanbali school of thought. The majority does not consider hijamah to break one’s fast. The disagreement is because the Prophet sallalahu alayhi wa sallam said:

him break their fast.” (Abu Dawud; Albani: Auth.)

Yet, many of the sahabah considered this to be abrogated and allowed

bloodletting while fasting, and they include Anas Ibn Malik who indicated that it was initially forbidden out of fear that they may become weak. (Bukhari) It was also reported from Ibn ‘Abbaas (may Allah be pleased with him) that he said:

"Both the one doing bloodletting and the one having it done to

“The Prophet had hijamah done to him while he was between Makkah and al-Madeenah while he was fasting and in the state of Ihram.” (Bukhari and Tirmidhi, and this wording is from Tirmidhi)

It may be a good way to reconcile the reports if we consider hijamah while fasting to be disliked.

This is so because it weakens the person and may cause him hardship while fasting, or even cause him to break his fast.

If one does any of the above out of forgetfulness, he is excused. This is deduced from the fact that a person has to be knowledgeable, aware, and choice

These Acts Do Not Break the Fast

And if flies flew into his mouth or dust - the author has been speaking about issues of the time. We should read this and be thankful 

He made madmadah (mouth rinsing) or istinshaq (sniffing of water into the nostrils and blowing it out) and water reached his pharynx, or if he thought [about sex] and ejactulates 

or discharged drops into his urethra or had a wet dream or

was overwhelmed by vomiting, his fast is not nullified.

Mistakes

And if he ate thinking it was night and it turned out to be day, he must make up the day, and if he ate doubting the beginning of fajr time, his fasting is not nullified  and if he ate guessing that Maghrib was in, he must make up [if he was wrong]

This is where the teacher ended. All good you find is from Allah and any mistakes are from myself 

Ijtihaad, Ittibaa, Taqleed - Sh Sa'd ash Shetry

بسم الله الرحمن الرحيم

The shaykh started of by saying that sources of shariah have to be given utmost respect. We have to know that there are no issues with them. If you have an issue, it's something in your mind. The proof of this is the following:

ذَٰلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ

This Book, there is no doubt in it, is a guide to those who guard (against evil). [Baqarah:2]

He, hafidhullah then said that there is no one free from error except those who Allah has granted that and these are the Prophets of Allah and above them is the Prophet sallalahu alayhi wa sallam. Everything our beloved Prophet does, sallalahu alayhi wa sallam is a revelation from Allah. 

After discussing the first two points, there's a third point: we give due diligence and we recognise the place of the ulama of the Muslims. From the head of the scholars are the four imams - Imam Abu Hanifah, Imam Malik, Imam ash Shafi'i, and Imam Ahmad, the imam of ahlus sunnah. It is due diligence to recognise their rank and to believe they've been given rank by Allah. The students of imams were teacher to those who came after them. The shaykh said that Allah says, to make us understand, 'Say! Can the one who knows be equal to the one who does not know?'

The fiqh of the school of thoughts have aspects that should be respected and there are aspects that should be honoured. It is common sense to do so. The madhaaib have been given to the development on fiqh. Working with them is a means of understanding and acquiring knowledge. It must be said, those studies we hear from some individuals to close the study of madhab is falsehood. 

When we look at society, we can fit it into two categories:

1. The mujtahid - the one who is able to deduce rulings from evidence. This person is also called a 'person of dhikr'

2. The muqallid - knows the views of the scholars in be time they live in. 

The shaykh then went on to introduce the three topics. 

Aspects of the categories 

1. Acquisition of knowledge. This is done through looking at the schools of fiqh

2. Effort and practising. 

3. Something that only applies to the people of ijtihaad e.g. Passing fatwa

4. Concept of qada and passing rulings

The questions commonly asked is, 'who is a mujathid'?

The shaykh said that the mujtahid  hold four qualities

1. The person who has knowledge of the sources and evidences of shariah. This person knows the ayat that contain the ahkaam and rulings, likewise knows the sources of Hadith 

2. Knowledge and principles of dealing with evidences. As in what can substantiate rulings (usool al fiqh)

3. A person who knows where an area has consensus and rulings where there are cases of difference of opinion 

4. Knowledge of the Arabic language

However this does not mean that they enter the realm to disrespect madhaaib

What is wajib of a mujathid?

They need to extract and produce Islamic rulings in situations or circumstances. He does so by looking at the evidences. Allah says, 'Allah commands that we follow best that has been said by Allah'

He says, 'If a difference occurs then deal with the situation upon that which has been revealed by Allah and brought by the Prophet, if you believe in Allah and the last day'

As for the muqallid then Allah says, 'Who do not know, differ and ask those who know'

Taqleed

The shaykh then started talking about Taqleed. This refers to a person attaching himself to a madhab, who's view is not evidence in it of itself. However this concept comes about, as our shariah has guided and allows permissibility of this. 

How do we know who a mujathid is?

There are four ways we can understand if a particular person is a mujtahjd

1. If we see a particular person that the scholars refer back to, when there's a difference of opinion

2. For a scholar to tell you that such a person is a person of ijtihaad

3. A person to pass a fatwa in front of a gathering of scholars and these scholars do not rebuke or disagree

4. Previous knowledge of this person that he is able, God fearing and knowledgeable. 

The shaykh then asked a common question - In our community, we have many scholars, who do we ask?

What seems clear is that is permissible to go to any one of them. This point is a matter of difference amongst our scholars. The sahaba, from them there were those who were well known in certain issues and some not and people still asked those not well known. The instructions of sources are general. The main thing is that they are people of ijtihaad. 

The shaykh then discussed the final point of the lecture 

What if we find many scholars that have access to information, what does a muqallid do? Do you follow any view?

It is upon this muqallid to deal with the situation and choose an opinion in the following manner:

1. Look at the most knowledgeable from amongst them

2. Follow the most pious of them as they have a greater ability in reaching the truth

3. If all knowledge and pious then to follow the view of the majority because the ruling is in one of these three scenarios and most definitely the correct ruling is here. Allah knows best

This was the end of the lecture. I have paraphrased some of the ayat quoted above. All good is from Allah and any mistakes are from myself. 

The Importance of Salah - Shaykh Tawfique Chaudhry

بسم الله الرحمن الرحيم

The importance of Salah – Sh Tawfique Chaudhry

The Shaykh opened up the talk with the famous hadith:

The Prophet (sallalahu alayhi wa sallam) said: “The first thing for which a person will be brought to account on the Day of Resurrection will be his prayer. If it is sound, he will be successful, and if it is lacking in any way, he will be doomed. If his obligatory prayers are lacking, the Lord will say: “Look and see whether My slave has any voluntary prayers which may be used to make up what is lacking in his obligatory prayers.” Then all his deeds will be examined and dealt with in the same way.’”

[Sunan al-Tirmidhi no. 413; see also Saheeh al-Jaami’, 2020]

Ammar bin Yasir RadiyAllahu `anhu nar­rates that he heard the Prophet (sallalahu alayhi wa sallam) saying: "When a person finishes his salat, he gets 1/10^th,  1/9^th, 1/8^th, 1/7^th, 1/6^th, 1/5^th, 1/4^th, 1/3^rd or ½ of the maximum reward (according to the quality of salat performed by him)."(Abu Dawud, Nasai)

The Shaykh then used this as a starting point. If only a 1/10^th, if that, is accepted and as a result only a 1/10^th of all your deeds are accepted, it clearly shows the importance of salah in our lives.

The Shaykh said that we have got to make our salah our best ibadah and we need to think as to whether our salah is our best deed or our ‘other’ deeds are our best deeds. We could do all the good deeds in the world, for the sake of Allah, like fasting, charity but if our salah is lacking then how do we accept Allah, the Great, to accept our deeds? Our deeds will be decreased to our salah.

‘Our life is destroyed if we destroy our salah’. What a statement SubhanAllah! Anyone who has an atom’s weight of imaan in their hearts will fast in Ramadan but then the reality is that they don’t pray; how do they expect the fasting to be accepted?

Ibn Al Qayyim said: The scholars of Islam are in complete agreement that the one who does not pray, is worse than the one who drinks and commits zina, all at the same time. SubhanAllah!

Salah is a very serious matter. The Prophet, sallalahu alayhi wa sallam ordered us to pray because Allah tied all our actions to our salah. What do we do? We give far more importance to everything when salah judges the validity/invalidity of the rest of our actions.

The Prophets were sent for three reasons:

       1.       Imaan

       2.       Salah

       3.       Zakat

The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely -The ones who establish prayer, and from what We have provided them, they spend. [Anfal:2-3]

Allah didn’t intend anything but salah in our lives. The first obligation on anyone who takes leadership of the ummah is to establish salah.

Salah is not just a means of guidance, it’s a means of sanctity and tranquillity.

The Prophet, sallalahu alayhi wa sallam said, “Made beloved to me from your world are women and perfume, and the coolness of my eyes is in the prayer.” (Ahmad and An-Nasa ‘i)

Everything else follows after salalh. The Prophet sallalahu alayhi wa sallam did more ijtihad in salah to a level that was known that he did ijtihad in any other way.

The Prophet sallalahu alayhi wa sallam said, "Jibril (Gabriel) descended and led me in prayer, then I prayed with him, then I prayed with him, then I prayed with him, then I prayed with him, - counting on his fingers five prayers. [Muslim]

This is proof that salah existed beforehand. There was no Prophet of God except that they prayed 5 daily prayersd.

A beautiful statement that we should all ponder on

Allah loved this ummah so He wanted us to pray 50 salat but out of His Mercy, He reduced it

WE HAVE TO STOP SEEING OUR SALAH AS A BURDEN ON US!!!

Salah is a cure to madness to the world we see today. When we think of our salah, we should think about the excitement of meeting Allah in our salah. Nothing is more pleasurable than meeting Allah

The Prophet, sallalahu alayhi wa sallam said, “Whoever loves to meet Allah, Allah loves to meet him. Whoever is averse to meeting Allah, Allah is averse to meeting him.” [Tirmidhi]

The Shaykh then went on to explains ways in which we can attain this love to meet Allah. He explained a few differences between obligator and non obligatory prayers so we can attempt the non obligatory ones without over thinking the requirements for it.

Obligatory vs. Non Obligatory 

              1.       In obligatory prayers, you need to face qiblah and for non obligatory ones, you don’t.

              2.       In obligatory prayers, you can’t hold a child but in non obligatory prayers, you can (this is for people who can’t keep their kids away from them)

              3.       In the obligatory prayer, you can’t hold a mushaf when reciting but in the non obligatory prayers, you can hold a mushaf

             4.       It is better to stand in the obligatory prayers, if you are able whereas in the non obligatory prayers, even if you are able, you can sit down (the reward is halved though)

The Shaykh then told us to think about what we ‘dislike’ about the night prayer and verbalise our issues and also verbalise everything that is on our minds before salah and he gave us sincere advice to learn about the Qur’an.

With that I end this post. All good is from Allah and any mistakes are from myself

Have you considered the one who denied the religion?

بسم الله الرحمن الرحيم

Tafsir of Surah al Ma'un
Nouman Ali Khan

أَرَأَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ

Have you seen the one who belies in the religion?

Here Allah is asking us to reflect but on who? Is it a particular disbeliever like Abu Lahab or is it referring to anyone who fits the description? The use of the word الذي will get people to think the surah is about them and make them feel guilty. Allah didn't say 'kufr' which is outright denial and rejection but He said 'تكذيب' which is when someone knows the truth but is lying against it anyway. In this case, the present tense is used (يكذب) because this person continues to lie against the religion
The importance of the word 'deen' here shows that after Islam, it refers to Islam itself but some mufasiroon have said that generally the word was understood in the literal sense. The biggest hurdle for people was the next life. Ash Shawkani said: They can't accept getting payback in the hereafter so they lie against the idea he'll have to get payback. In this speech rhetoric, there's omission. The denial of resurrection is the essence of rejection.

فَذَٰلِكَ الَّذِي يَدُعُّ الْيَتِيمَ

So that is the one who repels the orphan

There is allegory in this ayah by the use of ف It's proof of someone who doesn't believe in the afterlife pushes the orphan around. When you deny the akhirah your heart becomes hard and you lose mercy hence why the orphans don't matter. The ف is the one who lies against the religion AND acts unjustly towards the orphan. These are crimes against Allah and crimes against the human. Kufr makes it easy to push orphans around. One of the worst ways to displease and disobey Allah because Allah comes into the defence of the orphan a lot.

وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ

And not exhorts from feeding the needy one

This is a direct blow to the leaders of the Quraish. In the previous ayat we learnt about their personal life and here we learn about their public life. They are supposed to feed the poor. This person doesn't even ENCOURAGE it because he doesn't even treat the orphan right. Allah didn't even say 'he doesn't feed the poor' but doesn't ENCOURAGE feeding. The singular for needy one is used (مسكين) so that they understand their immediate behaviour. Also Allah isn't talking about feeding the orphan with their own food but Allah says (عَلَىٰ طَعَامِ الْمِسْكِينِ) which actually means that this person doesn't even encourage giving the needy THEIR OWN FOOD. The food is mudaf ilayhi; it belongs to the him. This illustrates the state of the heart of the one not allowing this.

فَوَيْلٌ لِّلْمُصَلِّينَ

So Woe to the ones who perform prayers

Allah starts this ayah with the ف which already indicates they are in destruction. He mentions 'those who pray' first. What is the benefit?
One of the benefit is that anyone who prays is alerted. It should terrify everyone! We should wonder if we're the people being described here. If you're engaged in crime against the creation then you'll be involved in crime against the Creator, hence worst kind of prayer there is. This ayah is referring to those who pray REGULARLY. These are people who pray in public to show off. The crime of stealing from the prayer is the same as someone who wrote their own book and called it the book of Allah.

الَّذِينَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ

Those who they from their prayers are negligent.

Continuing from the previous ayah, Allah is telling us how the people performing prayer committed the crime and it's because they were neglectful these are the people who say and think prayer is not important. Do we remember when Allah spoke to Musa and Allah said 'Establish prayer and remember Me'. This is what prayer means to Allah. In surah al Baqarah, Allah called Salah, imaan. The people in this ayah perform their Salah but not in their heart. Ash Shawkani said this ayah referred to those who pray sometimes but not other times, those who peck in their prayers, those who don't fulfil the pre-requisites

الَّذِينَ هُمْ يُرَاءُونَ
Those are they who show off

The repetition of الذين هم illustrates how angry Allah is - when these people DO pray, they only do it to show off! Allah is telling us that people are heedless but will improve a little because they want to show off. Guard your Salah! The Quran at Fajr will be a witness for you!
It is a mercy from Allah that He didn't say 'IN the prayer' because we are all guilty of that.
This ayah shows the hypocrisy of the believer and the hypocrisy of the kaafir. It's almost like 'don't leave the nawafil out of shame but don't make them to show off'. Go home and pray your nawafil so your kids can see.

وَيَمْنَعُونَ الْمَاعُونَ
And they withhold the small kindness (necessities)

Allah is talking about the crime against the people again. Allah doesn't separate the good towards Him and good towards the people.
ماعون
Can be something like zakat. The Sahaba said that Allah is asking very little from us - that which you can't possibly be cheap in BUT they are THAT cheap! They can't even see a smile on somebody's face. This is the hardness of the heart.

Teachings and Lessons

Two things that will keep your heart soft

1. How you pray
2. How much you give

The teacher concluded with: if our prayers are weak, that's a life project

All good is from Allah and all mistakes are from myself.

The Creed of Al Wastiyyah - Lesson 4

بسم الله الرحمن الرحيم

THE CREED OF ALWASITIYYAH BY SHAYKH’UL ISLAM AHMAD IBN TAYMIYYAH

Taught by Ustadh WasimKempson

Lesson  4

The lesson started offon page 45 on the topic of WILL

WILL (Mashiha)

You get the a) Will ofAllah b) The want of Allah

There are 4 versesmentioned in this section.

      1.       ‘Why , when you entered your garden, did younot say “It is as Allah wills, there is no strength but in Allah”’ (Kahf:39) ‘Shah-ah’ is the will of Allah (swt). When a person intends to dosomething then they should remember Allah (swt). ‘Jannah’ linguistically means‘something is hidden’  ﺝ ﻥ        together  mean something that is beyond our vision e.g.Jinn, Jannah are beyond our ability to see. So Allah is saying the persondidn’t say this nor say ‘ there is no STRENGTH’ except Allah (Swt)

      2.       If Allah had willed, those [generations]succeeding them would not have fought each other after the clear proofs hadcome to them. But they differed, and some of them believed and some of themdisbelieved. And if Allah had willed, they would not have fought each other,but Allah does what He intends. (Baqarah:253).  This is clear refutation against those whodeny certain aspects of Qadr of Allah (swt) e.g. in Surah Takwir, Allah says ‘And you do not will except that Allah wills- Lord of the worlds.’ (Takwir:29). In the ayah first stated Allah willedthat they fight with each other. A person is responsible for his own actionsthus accountable for deeds BUT attribute matter of decree and creation to Allah(swt). Here Allah (swt) links action and His creation of you.

NB: There are

      a)     Attributesof Essence  - Where you cannot say Allahis described of this at any one time e.g. He is always Hearing and Seeing

      b)     Attributesconsidered his action – Ability to do at all time but chooses when to do it e.g.His rising over the throne.

      3.       O you who have believed, fulfill [all]contracts. Lawful for you are the animals of grazing livestock except for thatwhich is recited to you [in this Qur'an] - hunting not being permitted whileyou are in the state of ihram. Indeed, Allah ordains what He intends.(Ma’idah:1) Allahmakes lawful to you what He wills. E.g. Ali said: “The Messenger of Allah had forbidden Mutahon the day of Khaybar and had forbidden the eating of the meat of domesticdonkeys.” [Bukhari, Muslim] Also
“Twotypes of dead meat and two types of blood have been made lawful for ourconsumption: The two dead meats are: fish and locust, and the two types of bloodare: liver and spleen.” (Sunan Abu Dawud, Musnad Ahmad, 2/97 andSunan Ibn Majah, no: 3314)
We take from this ruling of what and when. This is Allah’s LEGISLATIVEWILL.

NB: Allah has a UNIVERSAL WILL and aLEGISLATIVE WILL

     4.      ‘WhenAllah desires to guide someone, He expands his breast to Islam; when He desiresto misguide someone, He makes his breast narrow and constricted as if he wereclimbing into the sky’ (An’am:125) Allah mentions about the one who He wants toguide.

Q: How can Allah want to guide/misguide some?

Answer:  Allah (swt) is the owner of thisuniverse and sustains the whole universe e.g. gives/takes life. Therefore if Hewills/wants certain things, does He not have the right to do so? Having saidthat, people still have an element of choice and Allah does not oppress. Theseverses are talking about Will of Allah and this verse is talking aboutguidance.

Du’a of Musa  – ‘Rabbi shahry Sadri’.Some people use this verse as an insight to the knowledge not known. Qur’an isa book of guidance, not a book of science. Fundamentally, science changes oftenso we cannot link the two but it has knowledge of science within it.

Muawiyyah narrated that the Prophet (sallalahu alayhi wa sallam) said:
“If Allah wants to do good to a person,He makes him comprehend the religion. I am just a distributor, but the grant isfrom Allah. And remember that this nation will remain obedient to Allah’sOrders and they will not be harmed by anyone who will oppose them till Allah’sOrder (day of Judgement) is established. (Bukhari;71)

Conditions of Seeking Knowledge.

1.            Sincerity – to Allah (swt) usingQur’an and Sunnah only so that He is pleased with you and you do it only forHis sake.

2.              Knowledge itself is based on Qur’an andSunnah, which are the two primary resources that He (swt) gave to us. This isthe ‘Universal will/want’ in Surah An’am: 125, above. He wants us to worshipHim, submit to Him but some may or may not. Those who may not will be in theHellfire. As for those who do submit there are ways it is done. But those firm in knowledge among them andthe believers believe in what has been revealed to you, [O Muhammad], and whatwas revealed before you. And the establishers of prayer [especially] and thegivers of zakah and the believers in Allah and the Last Day - those We willgive a great reward.(Nisa:162)

Love (Al Mahabba) (7verses)

      1.      ‘Anddo good; Allah love those who do good’ (Baqarah: 195).
It is establishedin the hadith that Gabriel asked the Prophet (sallalahu alayhi wa sallam):“Tell me about excellence in faith (ihsaan).”
He replied: “It is to worship Allah as though you see Him, and though you donot see Him, you know that He sees you.” [Bukhari and Muslim]  - Thus have perfection in our ibaadah. Firstly it is acommand of Allah (swt) to do good and do best we can when doing good. Sofirstly you show Ihsaan to Allah (swt) to worship and give Him His rights andthen doing good to creation and giving them their rights especially throughexamples like buying and selling.
NB: When submitting to Allah (swt) the manner and how is of course the way ofthe Sunnah, Say, [O Muhammad], "If you should love Allah,then follow me, [so] Allah will love you and forgive you your sins. And Allahis Forgiving and Merciful." (Imran: 31)

      2.      ‘..and be even-handed;  Allah loves thosewho are even-handed.’ (Hujurat: 9) this is the opposite of oppression and anobligation upon everyone; demands justice from His creation, between themselvesand to Allah (swt). The greatest oppression is associating partners with Allah(swt). ProphetMuhammad (sallalahu alayhi wa sallam) said: "Whoever wishes to be savedfrom Hell ad admitted into Paradise as desired, they should believe in Allahand the Last Day and treat other people the way they themselves would like tobe treated." [Muslim]
 

     3.      ‘Aslong as they are straight with you, be straight with them. Allah love those whohave taqwa’ (At Tawbah: 7) the one who places between him and what he is afraid of a barrier is thereal muttaqeen. E.g. he is scared of the hellfire so he will ‘ UPHOLD ALLOBLIGATIONS’ of Allah and stay away from what He prohibited, in the fear ofAllah and by having Hope and Love for Him. (All these must be present in all your affairs)
Talq Ibn Habib was once asked about Taqwa (piety)he replied: Taqwa is to act in obedience to Allah, with a light from Allahhoping for the Reward of Allah and to avoid and give up the disobedience ofAllah with a light from Allah fearing the punishment of Allah.

Categorizethose who deal with you.

·        Those who are true to you, wehave a covenant with them and are obliged to uphold that agreement

·        Then you get some form ofagreement and you know they’ll betray you thus is nullifies the agreement and you are not obliged Andif they break their oaths after their treaty and defame your religion, thenfight the leaders of disbelief, for indeed, there are no oaths [sacred] tothem; [fight them that] they might cease.(Tawbah:12)

·        They have an agreement with usbut whether they are going to carry it out or not due to deception, we do notknow so we don’t have to fulfill it. ‘Ifyou [have reason to] fear from a people betrayal, throw [their treaty] back tothem, [putting you] on equal terms. Indeed, Allah does not like traitors.’(Anfal: 58)

     4.       Allahloves those who turn back from wrongdoing and He loves those who purifythemselves’ (Baqarah: 222). This affirms love for those who repent to Allah (swt). The ulama havegiven CONDITIONS FOR TAWBAH. These are the following:
> Ikhlaas
> An Nadm (Have regret)
> Abstain from that sin.
> Depends on if you have taken the haqq from somebody then you have to giveit back to them e.g. if you stole from them then you have to return it. Howeverwe have the theory of ‘ Lesser of evils’ whereby if you know that by giving itback a great munkar will come to you then you can give it back via anothermean.
> Before the time of tawbah where it is not accepted e.g. when the sun risesfrom West to East and time of Death, it will not be accepted.
‘ Our nature is that we fall into sin and He loves forgiveness’ so purifyyourself physically and spiritually.

    5.      ‘Sayif you love Allah, then follow me and Allah loves you..’ (Al Imran; 31). Hasan Al Basri called this the ‘Verse ofthe Test’ to those who claim to love Allah and those who follow the Prophet sallalahu alayhi wa sallam.On the authority of the Mother of theFaithful, Umm Abdullah, 'Aaishah, who said that the Messenger of Allah, sallalahualayhi wa sallam, said, what translatedmeans,
"Whoever introduces into our matter (religion) that which is not a part ofit, will have it (his innovation) rejected." (Bukhari  and  Muslim)

    6.      Oyou who have believed, whoever of you should revert from his religion - Allahwill bring forth [in place of them] a people He will love and who will love Him[who are] humble toward the believers, powerful against the disbelievers; theystrive in the cause of Allah and do not fear the blame of a critic. That is thefavor of Allah ; He bestows it upon whom He wills. And Allah isall-Encompassing and Knowing. (Ma’ida: 54).  Itfirstly starts off with whoever turns away; Allah will bring someone newbecause He is not in need of us. Then Allah (swt) goes on to say that if youare humble to the believers and stern to the disbelievers and struggle in thecause of Allah then that is the Grace of Allah which He bestows upon whom Hewills.

    7.      ‘Allahloves those who fight in His way in ranks like well built walls’ (Saff: 4). this chapter talks about many issuesespecially Jihad. So Allah says, fight in His cause, fight together and fightlike a building, together.

    8.      ‘Heis Ever Forgiving, the All Loving’ (Burooj:14). (Al Ghafoor, Al Wadud). He loves His awliyah andthose who submit to Him. Our love for each other is not the same as how we loveAllah (swt).

MERCY

      1.       ‘In the name of Allah, the All Merciful,the  Most Merciful’

     2.      ‘OurLord, You encompass everything in mercy and knowledge’ (Ghaafir: 7). this is the saying of the angels.
NB : His knowledge covers all of Hiscreation because this Mercy has let them live and also there is more specific mercy to some of His creationi.e. the believers. For example, He will give good life to the believers.  Whoever does righteousness, whether male orfemale, while he is a believer - We willsurely cause him to live a good life, and We will surely give them their reward[in the Hereafter] according to the best of what they used to do. (Nahl: 93).
Those who are most intent in gathering from this dunya are the Jews andMushrikeen.

Why them?
JEWS – They believe they are the ‘chosen people’ and because of thisthey think that they should be endeavoured with all the blessings and think thatthe hell-fire will never touch them therefore they can do whatever they wantthis life and thus they are miserly/herding people.
MUSHRIKEEN – For example the Hindus, they believe in reincarnation so theythink by the quality of life in this dunya is dependent on what they will comeback in.

     3.       ‘He is the Most Merciful to the believers’(Ahzab: 43). This isshowing Allah’s SPECIFIC Mercy on the believers. This is the Mercy of guidancein terms of recognizing all the blessings from Allah (swt).

     4.       ‘My Mercy extends to all things’ ( A’raf:156) Praising/GlorifyingHimself and that it extends to all things, even to non-Muslims.

     5.      ‘YourLord has made mercy incumbent on Himself’ (An’am: 54). Also from this mercy is that a personmay do wrong and not only when they do wrong, that person will repent to Allahand by His will He will forgive that person and change their repentance toHasanat (Good deeds) - Except for thosewho repent, believe and do righteous work. For them Allah will replace theirevil deeds with good. And ever is Allah Forgiving and Merciful. (Furqan: 70).BUT there are those who reject this because they see Mercy as a sign ofweakness because they have likened Allah’s mercy to that of creation. THIS ISREFUTED (further along).

     6.       ‘He is ever Forgiving, the Most Merciful’(Yunus: 107). Thisayah brings together both of His name (Ghafoor – we are in need of Him toforgive us & Raheem – The need of His mercy).
The Ulama have explained why these two names are together. The reason is.
>> We are sinful and need Him to pardon us therefore we are saved andalso at the same time we are in need of His mercy.  So, He covers up our sins. Ibn `Umar (May Allah bepleased with them) reported: I heard Messenger of Allah (sallalahu alayhi wa sallam) saying, "A believer will bebrought close to his Rabb on the Day of Resurrection and enveloping him in HisMercy, He (SWT) will make him confess his sins by saying: `Do you remember(doing) this sin and this sin?'He will reply: `My Rabb, I remember.' Then He(SWT) will say: `I covered it up for you in the life of world, and I forgive itfor you today.' Then the record of his good deeds will be handed to him".[Bukhariand Muslim]

     7.       ‘Allah is the Best of Guardians, He is the Most Merciful of themerciful’ (Yusuf: 64).  It was narrated that ‘Umar ibnal-Khattaab said: “Some prisoners were brought to the Messenger of Allah  andthere was a woman among the prisoners who was searching (for her child). Whenshe found her child she embraced him and put him to her breast. The Messengerof Allah (peace and blessings of Allah be upon him) said to us, ‘Do you thinkthat this woman would throw her child in the fire?’ We said, ‘No, by Allah,not if she is able not to.’ The Messenger of Allah (peace and blessings of Allah be upon him) said, ‘ Allah is more merciful to His slaves than thiswoman is to her child.’” (Bukhari, 5653; Muslim, 6912.). This showsthat Allah is most Merciful to His servants then a mother is to her child.

Those who denythe Mercy of Allah (swt) – REFUTATION

These people do ta’teel (deny) the mercy because theysay that intellect doesn’t prove that. It means the Mercy of Allah means to dogood or to grant a favour. The fact that Allah mentions all types of Rahmah, they still denyit because their naql doesn’t prove that.
ASWJ – Allah gives us naql but not to the extent that it starts to reject text.He chose those words because he chose the best of kalam.

‘We hear and we obey’ and we stay on the way of Qur’anand Sunnah.

The Prophet (sallalahualayhi wa sallam) said: "No one of you will enter Paradise by his deedsalone." They asked, "Not even you, O Messenger of Allah?" Hesaid, "Not even me, unless Allah covers me with His Grace and Mercy"(Bukhari, Riqaq, 18; Muslim, Munafiq, 71-73).

PLEASURE AND ANGER

      1.      ‘Allahis pleased with them, and they are pleased with Him.’ (Ma’idah: 119). Allah is pleased with His creation. Realattribute related to His Will, pleased with those who are just and have taqwa.Sometimes you get people with blessings in this world.