A Muslim Convert Once Before

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ The following is extracted from “Validity of Weak Ahadits ” by Dr. Jibril Fu’ad Haddad.   Imam Abu Zakariya Yahya ibn Sharaf an-Nawawi ( r.a. ) wrote, in his al-Adzkar , “The ‘ulama among the experts in ahadits and the experts in law and others, have said, it is permissible and recommended that the religious practice concerning good deeds and good character, and the encouragement to good and discouragement from evil, be based even on weak ahadits as long as it is not forged.   As for legal rulings, such as what is permitted and what is forbidden, or the modalities of trade, marriage, divorce and other than that, one’s practice is not based upon anything other than sound or fair ahadits , except as a precaution in some matter related to one of the above, for example, if a weak hadits was cited about the reprehensibility of certain kinds of sales or marriages.  In such cases, what is recommended is to avoid such sales and ma...

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu Zakariya Yahya ibn Sharaf an-Nawawi ( r.a. ) said that when someone greets the dzakir , the dzakir should pause to return the greeting and then continue his dzikr .  When someone sneezes in his presence, he should say “ yarhamukallah ”, and continue his dzikr .  The same is true when one hears someone making a sermon, hears someone making the call to prayer, or the call to commence.  Instead, he should repeat the words of the mu’adzin .  Additionally, when the dzakir sees a wrong, he should pause to correct it.  When he sees a good, he should pause to guide to it.  If someone asks the dzakir for something, he should pause to answer him.  In all cases, he returns to his dzikr after the event has passed.  If he is dozing off, he should stop practicing his dzikr .

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu Zakariya Yahya ibn Sharaf an-Nawawi ( r.a. ) wrote that the virtue of dzikr is not confined to saying, “ Laa ilaha illa Allah ”, “ al-Hamdulillah ”, “ Allahu Akbar ”, or other similar words.  Rather, every servant who acts according to the obedience of Allah ( s.w.t. ) is a dzakir of Allah ( s.w.t. ).  This is what Shaykh Abu Muhammad Sa’id ibn Jubayr ( r.a. ) and other scholars have said.   Shaykh Taj ad-Din Abu al-Fadhl Ahmad ibn Muhammad ibn ‘Atha’illah as-Sakandari ( q.s. ) said, “The assemblies of dzikr are the assemblies of halal and haram .”

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu Zakariya Yahya ibn Sharaf an-Nawawi ( q.s. ) wrote that the main objective of dzikr is presence of heart.  It is befitting that this be the desired goal of the dzakir , and he endeavour to achieve it.  He should also ponder over what he says and try to understand its meaning.  Pondering over dzikr is desired as it is desired with recitation of the Qur’an because the significance of both of them is intertwined with their meaning.  This is why the choice correct position is for the dzakir to lengthen the statement, “ Laa ilaha illa Allah ”, so that he can ponder over it.  The sayings of the Salaf and those who followed subsequently about this subject are many.  And Allah ( s.w.t. ) knows best.

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu Zakariya Yahya ibn Sharaf an-Nawawi ( r.a. ) wrote, in the introduction to his book of Prophetic dzikr , that dzikr is liked in all conditions except a few exceptional cases noted in shari’ah .  From among the exceptions when dzikr is makruh , offensive, are while one is seated to perform nature’s call, during sexual intercourse, while listening to a sermon, while standing for prayer - one should be busy with reciting the Qur’an, and while dozing off.  We note that dzikr is not offensive in the street nor in the bathhouse.

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu Zakariya Yahya ibn Sharaf an-Nawawi ( r.a. ) wrote it is befitting that the place where we perform dzikr be empty of everything that preoccupies us and causes evil thoughts, and be clean.  It is important to respect the dzikr and the One being remembered.  For this reason, dzikr in the masjid and other noble places is commendable.  Imam Jalil Abu Maysarah ( r.a. ) said, “Allah is not remembered except in fine places.”   Also, it is befitting that the mouth of the dzakir be clean.  If there is some distaste or odour in it, we should remove it with a tooth stick.  If there is some impurity in it, we remove it by washing with water.  It is makruh to perform dzikr without washing the impurity, but it is not haram .  The same rule applies to recitation of the Qur’an.

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu Zakariya Yahya ibn Sharaf an-Nawawi ( r.a. ) wrote that the scholars have come to a consensus on the permissibility of dzikr using the heart and the tongue for the person with hadats al-ashghar , minor ritual impurity, the person with junub , major ritual impurity, the woman undergoing menstruation, and women experiencing post-child-delivery discharge.  This ruling applies to saying “ Subhanallah ”, “ al-Hamdulillah ”, “ Laa ilaha illa Allah ”, “ Allahu Akbar ”, supplication, and the like.  However, recitation of the Qur’an is unlawful for the person with major ritual impurity, the woman undergoing menstruation, and the woman experiencing post-child delivery discharge.  The ruling of unlawfulness is the same whether one recites a little bit or a lot.  It is not permissible to recite even part of an ayah .  However, it is permissible for the above mentioned persons to recite the Qur’an in their heart without pronoun...

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ   Imam Abu Zakariya Yahya ibn Sharaf an-Nawawi ( r.a. ) wrote, in the introduction to his book of Prophetic dzikr , “It is befitting for him who finds out about some supererogatory action that he perform it even if only once, so that he will be counted among those who practiced it.”

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ The permissibility of performing the funeral prayer in absentia, for Muslims who passed away elsewhere in the world, rests on the following ahadits narrated by  Imam ‘Asakir ad-Din Abu al-Husayn Muslim ibn al-Hajjaj  ( r.a. ), in his Swahih , Kitab al-Jana’iz , mentioned below.   Sayyidina Abu Hurayrah ‘Abd ar-Rahman ibn Sakhr ad-Dawsi az-Zahrani al-Azdi ( r.a. ) narrated that the Prophet ( s.a.w. ) announced to the people, the death of the Negus, Sayyidina Aswhamah ibn Abjar an-Najashi ( r.a. ) on the same day that he passed away.   Then he went outside with them, to the place of prayer, and said “ Allahu Akbar ” four times.   Imam Abu Zakariya Yahya ibn Sharaf an-Nawawi ( r.a. ) said, in his Sharh Swahih Muslim , that Imam Abu ‘Abdullah Muhammad ibn Idris ash-Shafi’i ( r.a. ), and those who agree with him, see in this hadits a proof for praying over the absent dead.   There is, in the hadits , an evident mir...

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ   Imam Abu Zakariya Yahya ibn Sharaf an-Nawawi ( r.a. ) wrote, in at-Tibyan fi Adab Hamalat al-Qur’an , it is unlawful for someone in a state of minor ritual impurity to touch or carry the muswhaf ; it is the same whether one carries it by its strap or something else - whether touching the book itself, the margin, or the cover.   It is unlawful to touch the bag, cover, or box in which the muswhaf is contained.   This is the preferred opinion.   There is an opinion that these latter three are not unlawful, but it is weak.   If verses of the Qur’an were written on a board, the board then assumes the ruling of a muswhaf , whether the amount written is little or much.   It is unlawful to touch the board when one has minor ritual impurity, even if it is part of a verse written for the sake of study.   The Shafi’i have two opinions regarding someone in the state of minor or major ritual impurity or menstruation to...

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu Zakariya Yahya ibn Sharaf an-Nawawi ( r.a. ), in describing the manners and etiquette of making pilgrimage to the shrine of Prophet Muhammad ( s.a.w. ), wrote, “The pilgrim should face the shrine of the Messenger of Allah ( s.a.w. ), make him a means towards reaching Allah ( s.w.t. ), and seek his wasilah as intercession, in the same manner as the Bedouin who visited the Prophet’s ( s.a.w. ) shrine and standing beside it said, ‘Peace unto you O Messenger of Allah, I have heard Allah ( s.w.t. ) Says:   سُوۡرَةُ النِّسَاء … وَلَوۡ أَنَّهُمۡ إِذ ظَّلَمُوٓاْ أَنفُسَهُمۡ جَآءُوكَ فَٱسۡتَغۡفَرُواْ ٱللَّهَ وَٱسۡتَغۡفَرَ لَهُمُ ٱلرَّسُولُ لَوَجَدُواْ ٱللَّهَ تَوَّابً۬ا رَّحِيمً۬ا ( ٦٤ )   … If they had only, when they were unjust to themselves come unto you and asked Allah’s Forgiveness and the Messenger had asked Forgiveness for them, they would have found Allah, indeed, Oft-Returning, Most Merciful. (Surah an-Nisa’:64)  ...

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu Zakariya Yahya ibn Sharaf an-Nawawi ( r.a. ) wrote, in at-Tibyan fi Adab Hamalat al-Qur’an , that the Qur’an was compiled during the lifetime of the Prophet ( s.a.w. ), corresponding to what is in the maswaḥif today.  But it was not gathered as a muswḥaf ; rather, it was preserved in the hearts of men.  There were groups of the swahabah who had memorised its entirety, and others who had memorised its parts.   During the caliphate of Sayyidina Abu Bakr ‘Abdullah ibn ‘Utsman asw-Swiddiq ( r.a. ) many of the bearers of the Qur’an were killed.  He was alarmed at their deaths, that people after them would disagree about the content of the Qur’an.  Therefore, he sought counsel from the swahabah regarding gathering of the Qur’an into a muswḥaf .  This was, in fact, their counsel; so he had the Qur’an written down in a muswḥaf , and placed it in the house of Sayyidatina Hafswah bint ‘Umar ( r.a. ).   Islam...

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu Zakariya Yahya ibn Sharaf an-Nawawi ( r.a. ) wrote, in at-Tibyan fi Adab Hamalat al-Quran , “It is not sufficient to simply know Arabic.  Rather, one must also know all that qualified scholars of explication have said about a passage of the Qur’an, for they may have consensus that the apparent meaning is something to be disregarded, and that what is intended is a specific or implied meaning, or something else contrary to the obvious.  Likewise, if a phrase has different meanings, and it is known that one of those meanings is intended, one then explicates each occurrence that comes separately.  All of the foregoing depicts the offering of explication by way of uninformed opinion, and this is unlawful.  And God knows best.”

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu Zakariya Yahya ibn Sharaf an-Nawawi ( r.a. ) wrote, in his at-Tibyan fi Adab Hamalat al-Qur’an , “Muslims have consensus that it is obligatory to protect, and respect the muswhaf .  Our Shafi’i companions and others have said that if a Muslim places it, Allah ( s.w.t. ) is our Refuge, in a garbage receptacle, he becomes a disbeliever.  They said that it is unlawful to use the muswhaf as a headrest; indeed, it is unlawful to use any book of knowledge as a headrest.   If someone is presented with a muswhaf , it is recommended that he stand.  Since it is recommended to stand for the meritorious scholars and elite, it is even more appropriate with regard to the Qur’an.   We related in the Musnad of ad-Darimi with a rigorously authenticated chain of narrators that ibn Abu Mulaykah said that ‘Ikrimah ibn Abu Jahl ( r.a. ) would place the muswhaf on his face and say, ‘My Lord’s Book!  My Lord’s Book!’”

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu Zakariya Yahya ibn Sharaf an-Nawawi ( r.a. ) wrote, in Kitab at-Tibyan , “‘Abdullah ibn Mas’ud ( r.a. ) said, ‘The one who memorises the Qur’an must be known by the nights when people are sleeping; by his days when people are eating; by his sadness when people are rejoicing; by his weeping when people are laughing; by his silence when people are indulged in vain talk; and by his humility when people are boasting.’”

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu Zakariya Yahya ibn Sharaf an-Nawawi ( r.a. ) said, “The specifications of a Sufi are five: To keep the Presence of Allah ( s.w.t. ) in your heart, in public, and in private; to follow the sunnah of the Prophet ( s.a.w. ), by actions, and by speech; to keep away from people, and from asking them; to be happy with what Allah ( s.w.t. ) Provided you, even of it is less; and to always refer your matters to Allah ( s.w.t. ).”

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu Zakariya Yahya ibn Sharaf an-Nawawi ( r.a. ) said, “Everyone who is keen to give a fatwa , and rush to give it, will not be correct in giving the fatwa , and will be confused.  If they disliked giving fatwa , but there was no other way but to give a fatwa , they shall be Supported by Allah ( s.w.t. ), and their fatwa will be correct.  A mufti must be pious, religious, and knowledgeable.”

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu Zakariya Yahya ibn Sharaf an-Nawawi ( r.a. ) said, “The specifications of the way of the Sufis are: To keep the Presence of Allah ( s.w.t. ) in your heart in public and in private; to follow the sunnah of the Prophet ( s.a.w. ); and to be pleased with what Allah ( s.w.t. ) has Given you.”

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu Zakariya Yahya ibn Sharaf an-Nawawi ( r.a. ) wrote, in Adab al-Mufti wa al-Muswthafti , “A mufti will not be characterised by knowledge until he does things of piety which other people cannot do.”

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu Zakariya Yahya ibn Sharaf an-Nawawi ( r.a. ) said, “We raise our hands to the skies, because the sky is the qiblah of du’a ; just as the Ka’bah is the qiblah of swalah .”