Category Archives: Hadith

Prophet’s Narrations

Qutul Qulub:Specialized Fasting of the Muqinin ( The People of Certainty- those with no doubt)

Nourishment for The Hearts (Qutul Qulub)

Specialized Fasting of the Muqinin ( The People of Certainty- those with no doubt)


May Allah The Sublime grant you success—Know that regular fasting amongst the fasters is that of their corporeal form (i.e. abstaining from eating and drinking) while the specialized fasting of the Muqinin (The People of Certainty) is the fasting of:
1.   The Qalb (Heart) in abstaining from the preoccupations & musings of the world
2.   The ears, the eyes and the tongue in abstaining from transgression of the Hadd (Divine Limits)
3.   The hands and feet in abstaining from exerting force upon, and striving towards the causes and instruments of the Nahy (Divine Prohibitions)

He who fasts in such a manner has fully grasped and comprehended the passage of his time each day and the occurrence of each hour—living his entire day in full Dhikr (Remembering the Divine). It is of such that it has been said: “The sleep of the faster is Ibādah (Serfdom & Worship) and his breath is Tasbih (Praise & Adoration)”. (This specialized form of fasting in which the heart empowers the Murid (Seeker) to savour each moment of his life regardless of the external conditions. Today we hear millions saying: “Life is passing me by” or “The week just went by so fast” or “My life is all wasted”. This peculiar form of fasting is the definite cure for the wasting away of human life. It can be practiced by anyone anywhere anytime and at any age!)

The Exalted, the Mighty—Allah, has coupled the notion of hearing Bātil (Falsehood, Vanity) or speaking offensively with that of eating Harām (Unlawful Provision)! Were it not for the Harām (Unlawful) within what is heard and spoken for the listener as well as for the speaker, Allah would not have conjoined them with the notion of eating Harām (Unlawful), which is one of the Great Sins.
Allah The Sublime has said: “(They are fond of) listening to falsehood, of devouring anything forbidden” (Qur’an [5:42]) and again: “Why do not the rabbis and the religious learned men forbid them from their (habit of) uttering sinful words and eating things forbidden?” (Qur’an [5:63]).

Indeed a slave preserving & observing the Hadd (Divine Limits) set by Allah remains as though fasting in presence of Allah even after he breaks the fast, by eating or by sexual intercourse, due to the virtue of continuous compliance (with the limits). Whoever fasts by abstaining from food and sex but continually transgresses the Hadd (Divine Limits) is not considered a faster in presence of Allah— for his Nafs (Psyche, Self) is not fasting, for what he has missed of the fast is dearer to Allah than what he has complied with. (There is nothing dearer to Allah than preserving & observing the Hadd (Divine Limits). (Hadd is a limit set for human behavior e.g. do not steal. In Islamic tradition fasting requires the faster to abstain from both food & sex during the fasting hours of the sunrise to sunset.)

The example of someone who fasts by merely abstaining from food yet leaves the rest of his limbs ungoverned is the example of a person making ablution by merely ‘wiping’ over the limbs ‘thrice’ then praying, his prayer is void because all he succeeded in doing was to maintain the number (three) of wipes while he abandoned the obligation of ‘washing’—Failure of functionality. The example of someone who breaks the fast by eating but remains fasting with his limbs by preventing the Nahy (Divine Preventions) is the example of a person making ablution by washing his limbs only twice, abandoning the number of rinses, so he has perfectly performed his prayers by acting upon the knowledge (of how to perform ablution and prayer). The example of someone who fasted by abstaining from food and sex and preserved his limbs from all sins is the example of a person making ablution by washing his limbs thrice meeting the necessary requirements thus performing the prayers in the most perfect status as stated by Allah: “Fulfillment of the best for him who does good”( Qur’an [6:154]). And as was said by the Prophet—peace be upon him—”This is my ablution and that of the prophets before me, the ablution of my forefather Abraham and indeed Allah said: “The nation of your father Abraham” (Qur’an [22:78]), in other words it is upon you to fulfill and follow him (Abraham). (In Islamic tradition the worshiper makes ablution prior to prayers by rinsing the limbs thrice each. Makki is setting an example of an invalid behavior as opposed to the perfection of an action or a ritual.)

“The grateful person eating has the same status as a patient faster” Narrated by the Prophet peace be upon him.

During the time of the Prophet, two women fasted struggling with thirst and hunger till they were at the point of death at the end of the day. They sent a dispatch to the Prophet seeking permission to break their fast. In response the Prophet sent them back a bowl saying:” Tell the women to vomit what they have eaten into this bowl”. One of them vomited blood and much meat and the other woman did the same, until the bowl was filled up. This bewildered the people (since the stomachs of the women were supposed to be empty), the Prophet then explained: “These two women were fasting in abstaining from what is allowed by Allah for them (food & drink) while they broke their fast by not abstaining from what was forbidden by Allah for them: They sat one next to one another backbiting people and this (the content of the bowl) is the meat of the people (they were backbiting). (In Qur’an backbiting is equaled to the eating of the flesh of the people: “O ye who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin: And spy not on each other behind their backs. Would any of you like to eat the flesh of his dead brother?” (Qur’an [49:12]))

Abu Dardā’ said: “How wonderful! The sleep and the breaking of the fast of the clever people dishonors the moron’s fasting and a single particle endowed with Yaqin (Divine Certainty) and righteousness is preferred over the mountains of worship performed by the ignorant who is deceived by this evanescing world”. (Clever people are those worshipers who understand the spiritual meaning beyond the physical actions and the ignorant worshiper is lost within the surface-manifest of the physical actions, even though his actions (worships) are numerous.)

All that is forbidden for you to utter is forbidden for you to listen to, and all that is forbidden for you to do is forbidden for you to look at or think about : “you would be like them” (Qur’an [4:140],( this verse is about blasphemy, ‘them’ refers to those who ridicule the Divine Words, the one who listens to “them” speaking is equal to them).

Fasting is similar to repenting since both require patience. Repentance covers up the loathsome actions committed in the past; it requires patience for that which has passed of foul habits and the parting with  bad habits requires safeguarding the limbs that were the conduits for loathsome deeds. In the same way, fasting is protection against the fire (of Hell) and a virtue of those who rank amongst the righteous! When the faster applies patience, he safeguards his limbs against the sins, but when he commands his limbs towards sinful actions his situation is similar to a repenter who is on the verge of breaking his promise (not to do the sinful actions); his repentance is insincere and his fast less than virtuous as you can see in the words of the Prophet peace be upon him: “Fasting is the protection against the Fire (of Hell) do not impair it (the protection) with lying or backbiting”. And again in his words: “During the day when one of you is fasting do not be obscene or foolish, and if it (devil, Nafs (Psyche)) abuses him (by commanding him to evil), the faster should say, “I am fasting””. In other words, the day of fast and the day of non-fasting should not be the same i.e. preserve the sanctuary of the fast.

And in other Prophetic words: “Fasting is a ‘trust’ so each one of you must preserve what is entrusted upon him”, the preserving of this trust is that of safeguarding the limbs (against committing evil).

Similarly, as the Prophet was teaching the verse: “Allah doth command you to render back your Trusts to those to whom they are due” (Qur’an [4:58]):  he placed his hands over his ear and over his eye and said: “The ear is a trust and the eye is a trust” and this is the figure of speech when the faster says: “I am fasting”. Namely he (the faster) remembers the trust that is being carried and the fact that he is to return it to its rightful owners. He who preserves a trust hides it (e.g. covering the eyes not to see evil); if he shows it, in the absence of a valid reason, he indeed has betrayed the trust since the consignor did not allow for it to be revealed. The reality of preserving a secret is forgetting all about it; for a secret to be lost, its vault should be fortified. Therefore the reality of fasting is to forget all about the fast itself and not to wait for the time to break the fast i.e. busying the fasting with transience (Feel the fasting to be a continuum of staying away from evil, thus forget about the very act of fasting and completely ignore the transition of breaking the fast).

Note: Muqin is a person who has reached the high rank of doubtlessness with regards to the Divine Beingness. This person is above and beyond the confinements of human logic and reasoning that allow for doubting and probabilities.


قوت القلوب أبو طالب المكي
ذكر صوم الخصوص من الموقنين
اعلم وفقك اللَّه تعالى أن الصوم عند الصائمين هو صوم القالب فأما صوم الخصوص من الموقنين فإن الصوم عندهم هو صوم القلب عن الهمم الدنية والأفكار الدنيوية ثم صوم السمع والبصر واللسان عن تعدي الحدود وصوم اليد والرجل عن البطش والسعي في أسباب النهي، فمن صام بهذا الوصف فقد أدرك وقته في جملة يومه وصار له في كل ساعة من نهاره وقت وقد عمر يومه كله بالذكر، ولمثل هذا قيل: نوم الصائم عبادة ونفسه تسبيح وقد قرن اللَّه عزَّ وجلّ الاستماع إلى الباطل والقول بالإثم إلى أكل الحرام ولولا أن في المسموعات والمقولات حراماً على المستمع والإصغاء إليه وحراماً على القائل النطق به ما قرنهما إملي أكل الحرام وهو من الكبائر، فقال تعالى: سماعون للكذب أكّالون للسحت، وقال سبحانه وتعالى: )لَوْلاَ يَنْهَاهُمُ الرَّبَّانُّيون وَالأَحْبَارُ عَنْ قَولِهِمُ الإثَمْ وَأَكلِهِمُ السُّحْتَ( المائدة:36، فالعبد الحافظ لحدود اللَّه عزّ وجلّ إن أفطر بالأكل والجماع فهو صائم عند اللَّه في الفضل للأتباع ومن صام عن الأكل والجماع وتعدى الحدود وأضاع فهو مفطر عند اللَّه عزّ وجلّ صائم عند نفسه، لأن ما أضاع أحب إلى اللَّه عزّ وجلّ وأكثر ممَّا حفظ، ومثل من صام من الأكل وأفطر بمخالفة الأمر بسائر الجوارح مثل من مسح كل عضو من أعضائه في وضوئه ثلاثاً ثلاثاً ثم صلَّى فقد وافق الفضل في العدد إلا أنه تارك للفرض من الغسل فصلاته مردودة عليه لجهله وهو مغتر بفعله ومثل من أفطر بالأكل وصام بجوارحه عن النهي مثل من غسل كل عضو من أعضائه في وضوئه مرة مرة فهو تارك للفضل في العدد إلا أنه مكمل للفرض محسن في العمل فصلاته متقبلة لأحكامه للأصل ولعمله بالعلم، ومثل من صام من الأكل والجماع وحفظ جوارحه عن الآثام كمثل من غسل كل عضو ثلاثاً ثلاثاً فقد تمم الفرض وأحسن بتكملة الفضل فهذا كما قال تعالى تماماً على الذي أحسن، وكما قال رسول اللّه صلى الله عليه وسلم في الوضوء،كذلك هذا وضوئي ووضوء الأنبياء من قبلي ووضوء أبي إبراهيم عليه السلام وقد قال اللَّه تعالى:) مِلَّةَ أَبيكُمْ إبْراهيمَ( الحج:87 أي عليكم بها فائتموا واقتدوا به فيها، وقد روينا عن النبي صلى الله عليه وسلم: الطاعم الشاكر بمنزلة الصائم الصابر، وجاء في الخبر أن امرأتين صامتا على عهد رسول اللّه صلى الله عليه وسلم فأجهدهما الجوع والعطش في آخر النهار حتى كادتا أن تتلفا فبعثتا إلى رسول اللّه صلى الله عليه وسلم يستأذناه في الإفطار فأرسل إليهما قدحاً وقال: قل لهما قيئا فيه ما أكلتما قال:
فقاءت إحداهما نصفه دماً عبيطاً ولحماً عريضاً وقاءت الأخرى مثل ذلك حتى ملأتاه،فعجب الناس من ذلك فَقال رسول اللّه صلى الله عليه وسلم: هاتان صامتا عما أحل اللَّه عزَّ وجلَّ لهما وأفطرتا على ما حرم اللَّه عزّ وجلَّ عليهما قعدت إحداهما الى الأخرى فجعلا يغتابان الناس فهذا ما أكلا من لحومهم، وكان أبو الدرداء يقول: يا حبذا نوم الأكياس وفطرهم يعيبون صوم الحمقى وسهرهم ولذرة من ذي يقين وتقوى أفضل وأرجح من أمثال الجبال من عبادة المغترين وكل محظور عليك أن تتفوّه به فمحظور عليك أن تستمع إليه وكل حرام عليك أن تفعله فمكروه أن تنظر إليه أو يخطر ببالك، وقد سوّى اللَّه عزّ وجلّ بين المستمع والقائل في قوله تعالى: ) إنَّكُمْ إذاًِ مِثْلُهُمْ ( النساء:041 ومثل الصائم مثل التوبة لأن الصبر من أوصافها وإنما كانت التوبة مكفرة لما سلف من السيئات لأجل أنه صبر عما سلف من سئ العادات ثم اعتقد ترك العود إلى مثل ما سلف بصيانة جوراحه التي كانت طرائق المكروهات، كذلك كان الصيام جنة من النار وفضيلة من درجات الأبرار، إذا صبر عليه الصائم فحفظ جوارحه فيه من المآثم فإذا أمرحها في الآثام كان كالتائب المتردد الناقض للميثاق لم تكن توبته نصوحاً ولا كان صوم هذا صالحاً وصحيحاً ألا ترى إلى قول رسول اللّه صلى الله عليه وسلم: الصوم جنة من النار ما لم يخرقها بكذب أو غيبة وأمره في قوله عليه السلام: إذا كان يوم صوم أحدكم فلا يرفث ولايجهل وان امرؤ شاتمه فليقل: إني صائم، وفي لفظ آخر لايجعل يوم صومه ويوم فطره سواء أي يتحفّظ في صومه لحرمته، وفي خبر: آخر الصوم أمانة فليحفظ أحدكم أمانته، فحفظ الأمانة من صيانة الجوارح لقول النبي صلى الله عليه وسلم لماتلا هذه الآية: )إنَّ اللَّهَ يَأمُرُُكُمْ أنْ تؤَدُّوا الأمانَاتِ إلى أهْلِهَا( النساء:58 وضع يده على سمعه وبصره قال السمع أمانة والبصر أمانة فذلك مجاز قوله فليقل: إني صائم، أي يذكر الأمانة التي حمل فيؤديها إلى أهلها ومن حفظ الأمانة أن يكتمها فإن أفشاها من غير حاجة فهي خيانة لأن مودعها قد لا يجب أن يظهرها وحقيقة حفظ السرّ نسيانه وضياع السرّ أن يكثر خزانه فحقيقة الصائم أن يكون ناسياًً لصومه لا ينتظر الوقت شغلاً عنه بالمؤقت.

© 2004,  Dara O. Shayda  and Dr. Hind Rifai

الصلاة: Salat or daily canonical prayers

This is a small write up about Salat:

Ibn ‘Ata

Q: Why is our Salat not acceptable and not up to par?

A: Lack of knowledge:

We are absent minded or bored during the Salat because we are ignorant Muslim worshipers! We Muslims need to learn and we Muslims need to acquire knowledge from deep within (Irfan).

As the Prophet peace be upon him said that there is no Salat without Fatiha, therefore putting 2 and 2 together we can safely infer that if we do not have the knowledge of Fatiha we could  and would not perform Salat properly:

Ansari Tafsir of Fatiha

Father of Rumi a.k.a Baha Walad Tafsir of Fatiha:

Rumi’s Tafsir of Fatiha (collection of poems and sayings):

Qurtubi, Razi, Tabari, Tabatabai, Al-Alusi, Baqli  Tafsirs of Al-Hamd-u








Mu’min vs. Muslim


49:14 THE BEDOUIN say, “We have attained to faith (Mu’min).” Say [unto them, O Muhammad]: “You have not [yet] attained to faith (not Mu’min); you should [rather] say, ‘We have [outwardly] surrendered (Muslim)’ – for [true] faith has not yet entered your hearts…

قَالَتِ الْأَعْرَابُ آمَنَّا قُل لَّمْ تُؤْمِنُوا وَلَكِن قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ وَإِن تُطِيعُوا اللَّهَ وَرَسُولَهُ لَا يَلِتْكُم مِّنْ أَعْمَالِكُمْ شَيْئًا إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

The words Muslim and Mu’min are differentiated in Qur’an and by the Prophet’s sayings, these are different people with different definitions and virtues, different ranks:

33:35 VERILY, for all men and women who have sur­rendered themselves unto God (Muslims), and all believing men and believing women (Mu’min)…

إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِ وَالصَّادِقِينَ وَالصَّادِقَاتِ وَالصَّابِرِينَ وَالصَّابِرَاتِ وَالْخَاشِعِينَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ وَالصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ فُرُوجَهُمْ وَالْحَافِظَاتِ وَالذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ لَهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا


Muslim is whom other Muslims are at peace with his tongue and his hand (deeds), and Mu’min (Safe Trustworthy) is whom all people’s blood and belongings  are safe from, said the Prophet.
الجامع الصغير. – لجلال الدين السيوطي
المجلد السادس >> فصل: في المحلى بأل من حرف الميم

المسلم من سلم المسلمون من لسانه ويده، والمؤمن من أمنه الناس على دمائهم وأموالهم
التخريج (مفصلا): أحمد في مسنده والترمذي والنسائي والحاكم في المستدرك وابن حبان في صحيحه عن أبي هريرة، الطبراني في الكبير عن واثلة
تصحيح السيوطي: صحيح

There are two Darajat (Gradations) of safety provided by the followers of Muhammad peace be upon him, lower level with Muslim and higher with Mu’min (Safe Trustworthy).

Mu’min is a noun derived from the verb Amana or safeguarded or kept safe. Mu’min is a believer in Allah, with him or her people find safety and security for their lives and belongings.

Mu’min is not a man with beard nor a women with head cover.

Muslim is a lower gradation of safety, he or she provides safety for other Muslims from his or her words and his or her dealings e.g. does not use harsh angry language and does not steal or fornicates or usurps.

Q: What are the origins of the word Mu’min?

A: Al-Mu’min is one of the Divine Names and Attributes of Allah i.e. the Giver of Safety.

لسان العرب

المُؤْمِنُ في صفة الله الذي آمَنَ الخلقَ من ظُلْمِه، وقيل: المُؤْمن الذي آمَنَ أَوْلياءَ عذابَه

Mu’min is not the English language equivalent of the word “believer” in Christianity and Judaism, Mu’min means the person who was entrusted to carry certain knowledge i.e. profess the existence of Allah and the beings from the spiritual world; in other words Mu’min is a sanctuary to safekeep such knowledges within his or her own person and safeguard for those around, while keeping the people and their blood and belongings away from his or her reach to usurp.

This form of safety is called Iman, in the language of Qur’an and it has Darajat (Gradations):

Iman has seventy or so branches: The most important the saying “No deity other than Allah” and the least the removal of harmful things from the roads.
الجامع الصغير – لجلال الدين السيوطي
المجلد الثالث >> فصل: في المحلى بأل من حرف الألف

الإيمان بضع وسبعون شعبة: فأفضلها قول لا إله إلا الله، وأدناها إماطة الأذى عن الطريق، والحياء شعبة من الإيمان
التخريج (مفصلا): صحيح مسلم وأبو داود والنسائي وابن ماجة عن أبي هريرة

A Mu’min removing trash and harmful things from the walkways provides a measure of safety for people, and that is a part of his or her Iman as opposed to fetishes turned into religious symbols e.g. beards and scarves.

Almost all commandments in Qur’an are issued to the Mu’min, male or  female, and not to Muslims directly, following a few samples:


Order of Jihad is to the Mu’min not to Muslim:
4:94 [Hence,] O you who have attained to faith (Mu’min), when you go forth [to war] in God’s cause,

يَا أَيُّهَا الَّذِينَ آمَنُواْ إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللّهِ

5:35 O YOU who have attained to faith (Mu’min)! Remain conscious of God, and seek to come closer unto Him, and strive hard (Jihad)  in His cause, so that you might attain to a happy state.

يَا أَيُّهَا الَّذِينَ آمَنُواْ اتَّقُواْ اللّهَ وَابْتَغُواْ إِلَيهِ الْوَسِيلَةَ وَجَاهِدُواْ فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ

Again keep trustworthy in presence of Allah for the prophets and for the people, not to betray for Allah hates the betrayers:

8:27 [Hence,] O you who have attained to faith (Mu’min), do not be false to God and the Apostle, and do not knowingly be false to the trust that has been reposed in you;

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَخُونُواْ اللّهَ وَالرَّسُولَ وَتَخُونُواْ أَمَانَاتِكُمْ وَأَنتُمْ تَعْلَمُونَ

Any sins might be attributed to  a Mu’min except lying and betraying said the Prophet.

معجم الطبراني الكبير – للإمام الطبراني

باب الظاء >> عبد الله بن مسعود الهذلي >> باب

حدثنا علي بن عبد العزيز ثنا أبو نعيم ثنا سفيان عن منصور عن مالك بن الحارث عن عبد الرحمن بن يزيد عن عبد الله قال كل الخلال يطوي عليها المؤمن إلا الخيانة والكذب


For all these matters the Prophet ordered spread of Salaam (standing phrase: Peace be with you) amongst the Muslims to psychologically condition them to provide safety for other Muslims. Lowest levels of safety at that declaration, but when you read Salaam to someone, you are assuring him that he is safe from your words and your hand. If you cannot provide such measures of safety then stay silent and do not fake this declaration.
زيادة الجامع الصغير، والدرر المنتثرة – للإمام السيوطي
كتاب “زيادة الجامع الصغير”، للسيوطي >> حرف الهمزة

إذا لقي الرجل أخاه المسلم فليقل: السلام عليكم ورحمة الله.
(ت) عن رجل من الصحابة


Tha’lab said: Mu’min is by the heart, Muslim upon the tongue.
لسان العرب

قال ثعلب: المؤمِنُ بالقلب والمُسلِمُ باللسان

Many generations of Muslims come to pass to bear fruits of Iman in unborn Mu’mins, near or far future. People do not become Mu’min overnight, it did not even happen with the Prophet peace be upon him, he worked hard with his people to produce a small nucleus of Mumins (First thirteen years of Makkan period). Nations as a whole might strive hard and long to give birth to a Mu’min.

Mumin subsists solely upon Allah and yearns nothing of the people, while Muslim has relationships with people and thus expectations and yearnings from people while does also rely on Allah. This is their major difference, hence a large gap.

So Muslim might struggle to make people safe from his evil, but Mu’min is at a statioinary Maqam (Rank) which people find safety with him.

This Rahi (Author) found many instances of ancient Muslims’ writings who were not able to and refused to call themselves a Mu’min, and that word was reserved for special very few, and they all considered themselves as Muslims i.e. at lower ranks. Some said to call one’s Self Mu’min is an arrogant conduct!


© 2016-2002,  Dara O Shayda




Tajalli (Lucent Manifestation): Modern Experience

Tajalli (Lucent Manifestation)

See Also:




جلو  جلى

to be or become clear, plain, distinct, manifest, patent, evident, obvious, unequivocal, explicit; to manifest itself, reveal itself, come out, come to light, show, appear, surface, emerge; to be revealed; to be manifested.

Example usages in the language of Arab:

The bride debuted.

The sword brandished (scintillated).

The sky cleared (no cloud or fog).

The man balded (scalp clear in view).




The origin of Jalu/Jala is the uncovering of what becomes patent and most clear.

مفردات ألفاظ القرآن. – للأصفهاني
كتاب الجيم
-أصل الجلو: الكشف الظاهر، يقال: أجليت القوم عن منازلهم فجلوا عنها. أي: أبرزتهم عنها، ويقال: جلاه، نحو قول الشاعر:
95 – فلما جلاها بالأيام تحيزت * ثبات عليها ذلها واكتئابها
(البيت لأبي ذؤيب الهذلي، وهو في ديوان الهذليين 1/79؛ والمجمل 1/193)
وقال الله عز وجل: {ولولا أن كتب الله عليهم الجلاء لعذبهم في الدنيا} <الحشر/3>، ومنه: جلا لي خبر، وخبر جلي، وقياس جلي (يسمى قياس العلة، وهو ما كانت العلة موجبة فيه للحكم، كقياس الضرب على التأفيف للوالدين في التحريم لعلة الإيذاء راجع شرح الورقات للمحلي ص 20)، ولم يسمع فيه جال. وجلوت العروس جلوة، وجلوت السيف جلاء، والسماء جلواء أي: مصحية، ورجل أجلى: انكشف بعض رأسه عن الشعر، والتجلي قد يكون بالذات نحو: {والنهار إذا تجلى} <الليل/2>، وقد يكون بالأمر والفعل، نحو: {فلما تجلى ربه للجبل} <الأعراف/143>. وقيل: فلان ابن جلا (اللسان: جلا) أي: مشهور، وأجلوا عن قتيل إجلاء.


All usages in Qur’an:

91:3. Wa the day as it reveals the world

وَالنَّهَارِ إِذَا جَلَّاهَا


7:187. THEY WILL ASK YOU [O Prophet] about the Last Hour: “When will it come to pass?” Say: “Verily, knowledge thereof rests with my Sustainer alone. None but IT/He will reveal it in its time.

يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا قُلْ إِنَّمَا عِلْمُهَا عِندَ رَبِّي لاَ يُجَلِّيهَا لِوَقْتِهَا


92:2. Wa the day as it rises bright!

وَالنَّهَارِ إِذَا تَجَلَّى


This is the particular usage of interest in spiritual sense:

7:143. … And as soon as his Sustainer revealed ITs/His glory to the mountain, caused it to crumble to dust; and Moses fell down in a swoon.

فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ موسَى صَعِقًا


ITs veil is light; if uncovered shall char any eye grasping the Flares of ITs Divine Face”, said the Prophet peace be upon him.

Flares of ITs Divine Face: Extreme beauty that can no eye behold!

This act of uncovering is called Tajalli (Lucent Manifestation).
النهاية في غريب الحديث والأثر.  – للإمام ابن الأثير
المجلد الثاني >> حرف السين >> باب السين مع الباء

وفي حديث آخر <حجابُه النورُ أو النارُ، لو كَشَفَه لأحْرقَت سُبُحاتُ وجْهه كُلَّ شىء أدْرَكه بصره> سُبُحات الوجْه: محاسِنُه، لأنك إذَا رأَيت الحَسَنَ الوجْهِ. قُلْت: سْبحان اللّه. وقيل معناَه تنْزيه له: أي سُبْحان وجهه. وقيل: إن سُبُحات وجهه كلامٌ معتَرَضٌ بين الفعل والمَفْعُول: أي لو كشَفها لأحْرقَت كُلَّ شىء أدرَكه بَصَره، فكأَنه قال: لأحْرقت سُبُحات اللّه كل شىء أبصره، كما تقول: لو دَخَل المَلكُ البلدَ لقتل والعياذُ باللّه كُلَّ من فيه. وأقربُ من هذا كُلّه أن المعنَى: لو انْكَشف من أنوار اللّه التي تَحْجب العِبادَ عنه شىءٌ لأهْلَكَ كلَّ من وقَع عليه ذلك النُّور، كما خَرَّ موسى عليه السلام صَعِقاً، وتقطَّع الجبلُ دّكاً لمَّا تَجلَّى اللّهُ سُبْحانه وتعالى.


Since directly facing ITs Lucent Beauty chars the cosmos, from ITs boundless Mercy another form of nonlethal Tajalli (Lucent Manifestation) was offered as a gift for all eyes, believing or unbelieving:

All praise and adoration for that which (Allah) made manifestation  (Tajalli) for ITs creation by means of ITs creation!

Quoted from someone not sure about the name.
سِيَرُ أَعْلاَمِ النُّبَلاَءِ، الإصدار 2.02 – للإمام الذَّهبي
المُجَلَّدُ الحَادِي عَشَرَ >> [تابع: تَتِمَّةُ الطَّبَقَةِ الثَّانِيَةَ عَشْرَةَ] >> 98 – هِشَامُ بنُ عَمَّارِ بنِ نُصَيْرِ بنِ مَيْسَرَةَ بنِ أَبَانٍ (خ، 4)

قُلْتُ: أَمَّا قَوْلُ الإِمَامِ فِيْهِ: طَيَّاشٌ، فَلأَنَّهُ بَلَغَهُ عَنْهُ أَنَّهُ قَالَ فِي خُطبَتِهِ: الحَمْدُ للهِ الَّذِي تَجَلَّى لِخَلْقِهِ بِخَلْقِهِ.


What the Sufis called Tajalli is a form of making Allah manifest by the very creation and its engineering all around us.

Irfan(Noesis) 1:

The fact that we do not see the Creator is due  to ITs Tajalli!

Ibn Abbas said about this verse:

6:103. No vision can grasp IT/Him

لاَّ تُدْرِكُهُ الأَبْصَارُ

“This is ITs true Light, if made Tajalli for something, nothing of it will survive”.
قصص الأنبياء، الإصدار 1.01 – للإمام ابن كثير
الجزء الثاني >> ذكر قصّة موسى الكليم عليه الصلاة والتسليم >> سؤال الرؤية

وقال ابن عباس في قوله تعالى: {لا تُدْرِكُهُ الأَبْصَارُ}. ذاك نوره الذي هو نوره، إذا تجلى لشيء لا يقوم له شيء.

The atheist feels the absence and thus bewildered, the unbeliever disbelieved, but little they suspect that their feel for the lack of the Divine Presence is again a modality of the Divine Presence when the Subuhat (Flares of the Divine Beauty) have charred all eyes, and they are left eyeless without a stare.

Irfan(Noesis) 2:

Tajalli is act of debuting an entity, displayed never before, as though under a light to show everyone: Behold and bedazzled!


Examples in Modern Experience and Thought

Evolutionary Radiation

Perhaps the most familiar example of an evolutionary radiation is that of placental mammals immediately after the extinction of the dinosaurs at the end of the Cretaceous, about 66 million years ago. At that time, the placental mammals were mostly small, insect-eating animals similar in size and shape to modern shrews. By the Eocene (58–37 million years ago), they had evolved into such diverse forms as bats, whales, and horses.


Mammals, Birds and Flowers were debuted on the stage of the earth, and they were as though radiated throughout  the planet like an inescapable flash of a powerful light source.

They were not there a cosmic moment before, then they appeared grazing and flying and blooming. They were in darknesses of Non-Being (‘Adam) and light uncovered them from the darknesses and made them patent and clear for eyes to see i.e. alive.

Call these Organic Tajalli or Botanical Tajalli:

24:35. Allah is the light of heavens and earth… like a radiant star:  [a lamp] lit from a blessed tree – an olive-tree

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ

كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونِةٍ

Think of Botanical Light, Organic Light, irradiating the cosmos with life.

Ironically Nur in the language of Arab also means flowers:
لسان العرب
والنَّوْرُ والنَّوْرَةُ، جميعاً: الزَّهْر، وقيل: النَّوْرُ الأَبيض والزهر الأَصفر وذلك أَنه يبيضُّ ثم يصفر، وجمع النَّوْر أَنوارٌ.
والنُّوّارُ، بالضم والتشديد: كالنَّوْرِ، واحدته نُوَّارَةٌ، وقد نَوَّرَ الشجرُ والنبات. الليث: النَّوْرُ نَوْرُ الشجر، والفعل التَّنْوِيرُ، وتَنْوِير الشجرة إِزهارها. وفي حديث خزيمة: لما نزل تحت الشجرة أَنْوَرَتْ أَي حسنت خضرتها، من الإِنارة، وقيل: إِنها أَطْلَعَتْ نَوْرَها، وهو زهرها.
يقال: نَوَّرَتِ الشجرةُ وأَنارَتْ، فأَما أَنورت فعلى الأَصل؛ وقد سَمَّى خِنْدِفُ بنُ زيادٍ الزبيريُّ إِدراك الزرع تَنْوِيراً فقال:
سامى طعامَ الحَيِّ حتى نَوَّرَا
وجَمَعَه عَدِيّ بن زيد فقال:
وذي تَناوِيرَ مَمْعُونٍ، له صَبَحٌ        يَغْـذُو أَوَابِـدَ قـد أَفْـلَـيْنَ أَمْـهــارَا
والنُّورُ: حُسْنُ النبات وطوله، وجمعه نِوَرَةٌ. ونَوَّرَتِ الشجرة وأَنارت أَيضاً أَي أَخرجت نَوْرَها. وأَنار النبتُ وأَنْوَرَ: ظَهَرَ وحَسُنَ. والأَنْوَرُ: الظاهر الحُسْنِ؛ ومنه صفته، صلي الله عليه وسلم: كان أَنْوَرَ المُتَجَرَّدِ.

Irfan(Noesis) 3:

Allah’s Botanical Organic Light irradiated the cosmos and life spread like blooming shafts of light from the Singleton Luminous Source Al-Hayy (The Ever-Living).

Thus Allah makes Tajalli, to show ITself to all eyes, yet no eyes could withstand ITs beauty, however Tajalli offered as a Divine Gift to allow us a second-hand glimpse of That Most Beautiful One, like unto viewing a reflection in a mirror, the direct view occluded but the reflection is view-able.


Irfan(Noesis) 4:

Tajalli is copious.



© 2016-2002,  Dara O Shayda



Anthropomorphism: Whisperer’s response

Salaam & Whisper wrote:
2. I have always wondered about the Hadith “kunto kanzan makhfian …” and tried to look some Hadith references where it is narrated. I do not know its origin as a reliable Hadith. I will appreciate if someone shares this knowledge.
3. Same for the Hadith that says: man arafah nafsohu fqad arafa rabbohu. I would appreciate knowing its standing as a reliable Hadith.

They are not established, with 100% assurance , that they are the sayings of the Prophet peace be upon him. Nor are many other statements you are being told are 100% from the Prophet. All and all, they are subject to the same rules of probabilities. So these two sayings are questioned by some to be of Prophetic origins.

Whisper worte:
4. When Allah talks about Himself to men, for example calling Itself a light, or referring to His appearance to Moses, or refering to Its Hands etc. In my very humble and admittedly very limited understanding, that description too, as a matter of contextual necessity, has an element of Anthropomorphism. Quran in my understanding refers to this possibility by declaring: latha kmislehi sha’an. In this situation all declarations about Allah become Anthropomorphic because of the contextual limitations that are necessarily present for all such declarations.

My meaning was:

Anthropomorphism of Allah by Allah is the Truth, Anthropomorphism of Allah by human beings is falsehood.

Anthropomorphism of Allah by Allah is the Haqiqa i.e. the Reality of how Allah is understood by us and others in cosmos, it is the way our minds work and our language formalizes and expresses.



Anthropomorphism: The other way around

Grant wrote:

“…perhaps there is an antithesis to anthropomorphising Allah in the hadith of the Hidden Treasure, which happens to be the favourite of this artefact/human self and its Nafs.”

My point was not Allah making Anthropomorphising statements about ITSelf (HimSelf) e.g. the Hidden Treasure hadith, but about we Anthropomorphising Allah!

What you referred to is the other way around, indeed Allah does Tajalli (Lucent Manifestation) any which Allah likes to e.g. Allah spoke to Moses through the Manifestation of a burning tree.

Allah calls ITSelf  The Light emitting from a lantern from an alcove. Allah calls ITSelf Al-Ala or Lofty High in altitude.

Wrong thoughts are those when we Anthropomorphise Allah by projecting our personal feelings and judgements, specially about others.






Most Beloved of Deeds

The Prophet was asked: What are the deeds most loved by Allah?

The Prophet replied: The most persistent, even if little!

Dara: There are people who think that praying all night is the right way to worship, and they do so for Ramadan or maybe a couple of more nights  here and there, and then they sleep all nights for the rest of the year. That is not a good form for deeds. It is better if you prayed a little but every night, a few minutes, Ramadan or not!

Some other people think that reading a lot of spiritual books is great deed, but it is not! Read a few words, yet understand and practice their truths and apply everyday, than read a lot of books without understanding and without practicing. Read one Hadith or one Aya, understand and practice, that is most loved by Allah, than memorizing the entire Qur’an and books of Hadith with little understanding and no deployment in daily life.

Some people think that fasting a lot is great, but it is better to eat lesser portions at each meal, avoid luxury foods that were obtained by warring and genocide of farmers abroad.

We all love to be the strongest the best the richest the most knowledgeable the most famous … the most this and the most that, but Allah does not love any of that. These are merely our desires, nothing of Allah’s love.

Instead Allah loves your deeds that are persistent and continual, should they be tiny deeds or insignificant in people’s judgement, but truly large for Allah.


فتح الباري، شرح صحيح البخاري، – للإمام ابن حجر العسقلاني
المجلد الحادي عشر >> كِتَاب الرِّقَاقِ >> باب الْقَصْدِ وَالْمُدَاوَمَةِ عَلَى الْعَمَلِ

الحديث: حَدَّثَنِي مُحَمَّدُ بْنُ عَرْعَرَةَ حَدَّثَنَا شُعْبَةُ عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي سَلَمَةَ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا أَنَّهَا قَالَتْ سُئِلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَيُّ الْأَعْمَالِ أَحَبُّ إِلَى اللَّهِ قَالَ أَدْوَمُهَا وَإِنْ قَلَّ وَقَالَ اكْلَفُوا مِنْ الْأَعْمَالِ مَا تُطِيقُونَ
الشرح: قوله (عن سعد بن إبراهيم) أي ابن عبد الرحمن بن عوف، وأبو سلمة شيخه هو عمه.



© 2015-2002,  Dara O Shayda

Ma’rifa (Noesis) of Supplication: معرفة الدعاء

Ma’rifa 1.

When Allah wills to respond to a servant (hear a servant), gives him permission to make Du’a (Supplication) , said the Prophet.
كنز العمال – للمتقي الهندي
المجلد الثاني >> الإكمال من الباب الثامن الفصل الأول في فضل الدعاء والحث عليه

3156- إذا أراد الله أن يستجيب لعبد أذن له في الدعاء.
(الديلمي عن ابن عمر).


In other words due to unital nature of Tauhid (Divine Oneness) no mind or heart could ever fathom a supplication since the Oneness does not allow any other mind or intellect or spirit to near or to approach.

But Allah gives the servant the ability to make supplication; in other words the supplicant does not commence the supplication it is Allah who commences any and all supplications. Supplicant is secondary, though to our Nafs (Self) ambiguously seems that the Self is the supplicant commencing the supplication while Allah is secondary to respond.


Ishara 1.

A plant situated in darkness has no particular direction to direct its growth. Now shines the light, the plant grows and moves towards the light. Allah is the light and you are the plant in darkness, when you move towards the light i.e. in supplication, the light had shone first, you supplicate second!

It is absurd that plant in darkness could ignite any light! Similarly it is absurd that you are supplicating  in and of your Self, it was Allah who called upon you first, you reacted and that reaction formed the supplication. Supplications are byproducts of Allah fulfilling the servants.

For whom the supplication has commenced, (already) gates of fulfillment had had opened for, said the Prophet.
كنز العمال – للمتقي الهندي
المجلد الثاني >> الإكمال من الباب الثامن الفصل الأول في فضل الدعاء والحث عليه

3154- من فتح له من الدعاء منكم فتحت له أبواب الإجابة.
(ش عن ابن عمر).




Ma’rifa 2.

The provision is not diminished by disobedience, and also not increased by good deeds, yet the forsaking of supplication is a form of disobedience! said the Prophet.
الجامع الصغير. – لجلال الدين السيوطي
المجلد الثاني >> [تتمة باب حرف الألف]

1999- إن الرزق لا تنقصه المعصية، ولا تزيده الحسنة، وترك الدعاء معصية
[“ولا تزيده الحسنة”: أي بالنسبة لما في العلم القديم الأزلي]ـ
التخريج (مفصلا): الطبراني في الصغير عن أبي سعيد


Your provisions, length of life, happiness or sorrows, gain and loss, health and illness, are all Primordial Decisions set in Azal (Sempiternity), and this life an investigation of such infinite past decisions, like unto a motion picture enacting dramatizing a historical event.

The Prophet explains why sometimes the most criminal are the richest and most affluent, yet the most pious the poorest the weakest, not always true though, but explains that Nafs (Self) commands you to do good so you might get more rewards in terms of daily provisions, and that is not always true, most times false.

The Prophet continues with an advice to avoid being a hapless fatalist, that in spite of the said earlier claims the servant should be supplicating often.


Adab (Etiquette) of Supplication

You could easily derive the circumstances of life that are prerequisite for a properly performed supplication:

  1. Proper language to speak during the good times and hard times
  2. Attention to orphans in you community and nationwide in your country
  3. Urging to feed the people at difficult times
  4. Avoid hoarding other people’s inheritance e.g. family members, wealth of other nations by perpetual greed and warring
  5. Controlling one’s infatuations and emotions for accumulations (of all kinds)

89:15 BUT AS FOR man,  whenever his Sustainer tries him by His generosity and by letting him enjoy a life of ease, he says, “My Sustainer has been [justly] generous towards me”;

فَأَمَّا الْإِنسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ


89:16 whereas, whenever He tries him by straitening his means of livelihood, he says, “My Sustainer has disgraced me!”

وَأَمَّا إِذَا مَا ابْتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَنِ


89:17 But nay, nay, [O men, consider all that you do and fail to do:] you are not generous towards the orphan,

كَلَّا بَل لَّا تُكْرِمُونَ الْيَتِيمَ


89:18 and you do not urge one another to feed the needy,

وَلَا تَحَاضُّونَ عَلَى طَعَامِ الْمِسْكِينِ


89:19 and you devour the inheritance [of others] with devouring greed,

وَتَأْكُلُونَ التُّرَاثَ أَكْلًا لَّمًّا


89:20 and you love wealth with boundless love!

وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا
الجامع الصغير.  – لجلال الدين السيوطي
المجلد الثاني >> [تتمة باب حرف الألف]

6. Silent supplication
الجامع الصغير.  – لجلال الدين السيوطي
المجلد الثاني >> [تتمة باب حرف الألف]

1250- أفضل الدعاء دعاء المرء لنفسه
التخريج (مفصلا): الحاكم في المستدرك عن عائشة

7. Additional supplications added for the Prophet and his family:

Supplication is veiled until adoration and peace sent for Muhammad and members of his household
الجامع الصغير – لجلال الدين السيوطي
المجلد الثالث >> فصل: في المحلى بأل من حرف الدال

4266 – الدعاء محجوب عن الله، حتى يصلى على محمد وأهل بيته
التخريج (مفصلا): أبو الشيخ <ابن حبان> عن علي



Long Supplications

41:51 And, too, when We bestow Our blessings upon man, he tends to turn aside and keep aloof [from remembering Us]; but as soon as evil fortune touches him, he is full of LENGTHY prayers!

وَإِذَا أَنْعَمْنَا عَلَى الْإِنسَانِ أَعْرَضَ وَنَأى بِجَانِبِهِ وَإِذَا مَسَّهُ الشَّرُّ فَذُو دُعَاء عَرِيضٍ


This is a problem, lack of Etiquette for Divine Presence and lack of manners during the supplications to be overly wordy and lengthy and yet just the day before we were aloof away from anything relating to Allah!

Improper conduct and behavior to remember Allah only when in need or in fear.


Short Supplications

Best supplication is short supplication:

Most excellent supplication is Al-Hamd-u Li-Llah-i (All perpetual praise and adoration for Allah), said the Prophet.
الجامع الصغير.  – لجلال الدين السيوطي
المجلد الثاني >> [تتمة باب حرف الألف]

1253- أفضل الذكر لا إله إلا الله، وأفضل الدعاء الحمد لله
التخريج (مفصلا): الترمذي والنسائي وابن ماجة وابن حبان في صحيحه والحاكم في المستدرك عن جابر


Best supplication is Al-‘Istighfar (Seeking forgiveness from Allah), said the Prophet.
الجامع الصغير. – لجلال الدين السيوطي
المجلد الثالث >> باب: حرف الخاء

4006 – خير الدعاء الاستغفار
التخريج (مفصلا): الحاكم في تاريخه عن علي


The Al-‘Istighfar supplication of Moses peace be upon him, short and received immediate reply:

28:16 [And] he (Moses) prayed: O my Sustainer! Verily, I have sinned against myself! FORGIVE ME!” And He/Allah forgave him – for, verily, He/Allh alone is truly forgiving, a dispenser of grace.

قَالَ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَغَفَرَ لَهُ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ


Prophet was asked by a bedouin to teach him a supplication that Allah might give him some benefit from, Prophet told him to say:

O my Lord for You all praise, and all gratitude for You as well, while all affairs return to you (for judgement and fulfillment)
كنز العمال – للمتقي الهندي
المجلد الثاني >> الأدعية المطلقة

5097- عن سعد أن أعرابيا قال للنبي صلى الله عليه وسلم: علمني دعاء لعل الله أن ينفعني به، قال قل: اللهم لك الحمد كله، ولك الشكر كله، وإليك يرجع الأمر كله.



© 2015-2002,  Dara O Shayda


Who Seeks The Knowledge (من طلب العلم)

These are a collection of Hadith (Prophetic Narrations) for the reader to form an understanding of who is a scholar in religion of Islam, and who is not:

Remark: The Prophet peace be upon him said knowledge, did not say as we believe today exclusively religious knowledge, so do not limit your mind.


Everyone do Seek the knowledge be it (found) in China, since the seeking of knowledge is obligatory for every Muslim.

Dara: Male and female, Arab and non-Arab, virtuous or not. We do not seek knowledge because we are pure, we seek knowledge because we are not, we need to learn to cleanse our mind with light. “China” perhaps refers to remote distances.

كنز العمال الإصدار 2.01 – للمتقي الهندي
المجلد العاشر >> الباب الأول في الترغيب فيه

28697- اطلبوا العلم ولو بالصين فإن طلب العلم فريضة على كل مسلم.


Seeking knowledge is most preferred by Allah than prayers and fasting and pilgrimage and Jihad on the path of Allah!

Dara: Ignorant Muslim has no Jihad. He just murders innocent civilians.

الجامع الصغير – لجلال الدين السيوطي
المجلد الرابع >> باب: حرف الطاء

5268- طلب العلم أفضل عند الله من الصلاة والصيام والحج والجهاد في سبيل الله عز وجل
التخريج (مفصلا): الديلمي في مسند الفردوس عن ابن عباس


The best worship is seeking the knowledge.

كنز العمال – للمتقي الهندي
المجلد العاشر >> الإكمال من الترغيب في العلم

28821- أفضل العبادة طلب العلم.
الديلمي – عن أبي هرير


Who set out to seek knowledge is upon the Path of Allah until he returns.

الجامع الصغير – لجلال الدين السيوطي
المجلد السادس >> [تتمة باب حرف الميم]

8657- من خرج في طلب العلم فهو في سبيل الله حتى يرجع
التخريج (مفصلا): الترمذي والضياء عن أنس


Who seeks the knowledge, Allah (directly) guarantees his provisions.

Dara: The scholar of Islam does not accept salary, the ones who do are the worst of the evil on this planet! and the worst punished in the Day of Judgement! So a man or woman on the Path of knowledge, specially with families, worries about the daily provisions, and if in his or her heart they are true to Allah (at least intend to) Allah’s warranty is provided for their daily needs.

الجامع الصغير.  – لجلال الدين السيوطي
المجلد السادس >> [تتمة باب حرف الميم]

8838- من طلب العلم تكفل الله له برزقه
التخريج (مفصلا): الخطيب في التاريخ عن زياد بن الحرث الصدائي


Who seeks the knowledge, his previous wrongdoings are expiated.

Dara: The hardship and waste of time and resources and lost opportunity serve as expiation in return for the past life’s wrong doings.

الجامع الصغير. الإصدار – لجلال الدين السيوطي
المجلد السادس >> [تتمة باب حرف الميم]

8837- من طلب العلم كان كفارة لما مضى
التخريج (مفصلا): الترمذي عن سخبرة


Who seeks the knowledge for the sake of rubbing shoulders with other scholars, or to belittle and argue with unlearned, or boasting in the face of people, Allah shall enter him into the flames.

Dara: Today the scholars of Islam are arrogant prestige seeking boastful elitists who belittle the Muslim population and send them astray to certain death in many areas of our society, and for them the guarantee of the flames.

الجامع الصغير. – لجلال الدين السيوطي
المجلد السادس >> [تتمة باب حرف الميم]

8840- من طلب العلم ليجاري به العلماء، أو ليماري به السفهاء، أو يصرف به وجوه الناس إليه، أدخله الله النار
التخريج (مفصلا): الترمذي عن كعب من مالك


Who seeks the knowledge for other than Allah, or attempt a usage for it for other than Allah, shall have a (designated) seating in the flames

زيادة الجامع الصغير، والدرر المنتثرة، – للإمام السيوطي
كتاب “زيادة الجامع الصغير”، للسيوطي >> حرف الميم

3119- من طلب العلم لغير الله، أو أراد به غير الله، فليتبوأ مقعده من النار.
(ه) عن خالد بن دريك.


Who seeks knowledge without applying (to his own life), he is as though making fun of Allah.


كنز العمال – للمتقي الهندي
المجلد العاشر >> الإكمال من الباب الثاني في آفات العلم ووعيد من لم يعمل بعلمه

29066- من طلب العلم لغير العمل فهو كالمستهزئ بربه عز وجل.
الديلمي – عن ابن عباس.


No envy nor flattering allowed except in seeking the knowledge.

Dara: One could feel jealous and seek to compete in acquisition of knowledge, of course free of malice.

كنز العمال – للمتقي الهندي
المجلد العاشر >> الإكمال من الترغيب في العلم

28938- لا حسد ولا ملق إلا في طلب العلم.
(عد، هب) والخطيب – عن أبي هريرة.



© 2015-2002,  Dara O Shayda

When Muslim speaks without Haya(consideration)



Our freedom ends where the hurt for others starts: To go on microphone or Facebook or Google and just speak freely any type of nonsense that  comes to mind after dinner,  pro or against some group of people only brings war and misery.

Investment bankers, governors and media moguls are constantly looking for new ways to fan the fires of war for power and profit.

To entice youth to take to streets only to be mutilated by armies, while residing overseas only to enjoy the safety and prosperity is evil.

A Muslim man or woman, ought to speak publicly in rare occasions only when it suits the general peace and prosperity of all people, not a marginalized stigmatized organization they belong to, and to speak in a fair informed manner about injustices applied to all people, not just the ones they approve of. Or to maintain silence and Haya (Timidity) even if their own lives are threatened:

The Prophet said: (In Hell) Is there anything else that causes the people to fall on their faces, except the harvest of their tongues? And again the Prophet said: The words of Adam’s children are not for him, they are against him. Except what was ordering good and forbidding evil. Allah said: In most of their secret talks there is no good: But if one exhorts to a deed of charity or justice or conciliation between men, (Secrecy is permissible): To him who does this, seeking the good pleasure of Allah, We shall soon give a reward of the highest (value) [4:114].


To speak mindful of Allah: To watch the tongue not to say words that might cause violence and wars and hardship for Allah’s servants, and for that matter for all people!

See those refugees, they are the lucky ones! Our ceaseless uneducated speech about Jihad and Islamic State and Shariah and Hijab and other endless ignorant talk have displaced millions of servants of Allah , Muslim and non-Muslim.

Our reckless speech pleases and profits the American candidates for presidency, the media giants in need of viewership, Investment bankers who bet on turmoils to show return on investments.

Allah’s aid is most sought