Saul of Mass

Imam of the Congregration, preacher of the Midnight Markaz

[Saul of Mass @MonofMass]

Assalamualaikum and welcome to Midnight Markaz

[Saul of Mass @MonofMass]

The Messenger of Allah (ﷺ) said, "By Him in Whose Hand is my life! You will not enter Jannah until you believe, and you will not believe until you love one another. Shall I inform you of something which, if you do, you will love one another? Promote greetings amongst yourselves.

[Ibn ʿAbd Allāh al-Hāshimī @hashimiyy_]

It appears, from this report, that the legal conditions for implementing the ḥadd had been fulfilled: the man repeatedly confessed, the Imam acknowledged the case, and the prescribed punishment was prepared.

However, the punishment was ultimately not carried out, not because the legal conditions were absent, but because the Imam received knowledge that Allah had accepted the man’s repentance.

In other words, information received by the Imam appears to have suspended the implementation of a divinely legislated punishment.

This raises a serious theological question:

If an Imam can receive divine information that affects whether a ḥadd punishment is implemented, then divine inspiration is not merely spiritual guidance or private knowledge.

Rather, it becomes legally operative and capable of altering the application of Sharīʿah after the Prophet Muḥammad ﷺ.

This severely restricts the distinction between Imāmah and Prophethood. The function of receiving divine guidance that affects law is one of the defining features of prophethood.

Moreover, this appears difficult to reconcile with Allah’s statement:

“Today I have perfected for you your religion…” (Qur’ān 5:3)

If the religion was already perfected and completed in the lifetime of the Prophet ﷺ, then on what basis can later divinely received information suspend or override a prescribed punishment whose conditions had already been fulfilled?

Either the ḥadd remained binding as part of the completed religion, or the Imam possessed post-prophetic authority to alter its legal implementation through divinely inspired information.

The latter position makes the distinction between Imāmah and Prophethood extremely difficult to maintain.

This raises one final question: if such exceptions require the present Imam’s divinely received knowledge to suspend or override the apparent legal ruling, then where is the Imam present today to make these exceptions? In his absence, who has the authority to determine when a fulfilled ḥadd is no longer to be implemented?

If this authority is transferred to scholars, then they have tread the path of Ahl al-Kitāb, who took their rabbis and monks as lords besides Allah by allowing them to declare lawful and unlawful in opposition to divine revelation:

“They took their rabbis and monks as lords besides Allah…” (Qur’ān 9:31)

It would also fall under ruling by other than what Allah revealed:

“And whoever does not judge by what Allah has revealed, then those are the disbelievers.” (Qur’ān 5:44)

“And whoever does not judge by what Allah has revealed, then those are the wrongdoers.” (Qur’ān 5:45)

“And whoever does not judge by what Allah has revealed, then those are the defiantly disobedient.” (Qur’ān 5:47)

So the question remains: if the Imam is absent, and scholars claim authority to suspend fulfilled ḥudūd through exceptional judgment, then by what divine proof do they do so without falling into the very path condemned in the Qur’ān?

[Saul of Mass @MonofMass]

Credit to this brother for this post

[Ibn ʿAbd Allāh al-Hāshimī @hashimiyy_]

It appears, from this report, that the legal conditions for implementing the ḥadd had been fulfilled: the man repeatedly confessed, the Imam acknowledged the case, and the prescribed punishment was prepared.

However, the punishment was ultimately not carried out, not because the legal conditions were absent, but because the Imam received knowledge that Allah had accepted the man’s repentance.

In other words, information received by the Imam appears to have suspended the implementation of a divinely legislated punishment.

This raises a serious theological question:

If an Imam can receive divine information that affects whether a ḥadd punishment is implemented, then divine inspiration is not merely spiritual guidance or private knowledge.

Rather, it becomes legally operative and capable of altering the application of Sharīʿah after the Prophet Muḥammad ﷺ.

This severely restricts the distinction between Imāmah and Prophethood. The function of receiving divine guidance that affects law is one of the defining features of prophethood.

Moreover, this appears difficult to reconcile with Allah’s statement:

“Today I have perfected for you your religion…” (Qur’ān 5:3)

If the religion was already perfected and completed in the lifetime of the Prophet ﷺ, then on what basis can later divinely received information suspend or override a prescribed punishment whose conditions had already been fulfilled?

Either the ḥadd remained binding as part of the completed religion, or the Imam possessed post-prophetic authority to alter its legal implementation through divinely inspired information.

The latter position makes the distinction between Imāmah and Prophethood extremely difficult to maintain.

This raises one final question: if such exceptions require the present Imam’s divinely received knowledge to suspend or override the apparent legal ruling, then where is the Imam present today to make these exceptions? In his absence, who has the authority to determine when a fulfilled ḥadd is no longer to be implemented?

If this authority is transferred to scholars, then they have tread the path of Ahl al-Kitāb, who took their rabbis and monks as lords besides Allah by allowing them to declare lawful and unlawful in opposition to divine revelation:

“They took their rabbis and monks as lords besides Allah…” (Qur’ān 9:31)

It would also fall under ruling by other than what Allah revealed:

“And whoever does not judge by what Allah has revealed, then those are the disbelievers.” (Qur’ān 5:44)

“And whoever does not judge by what Allah has revealed, then those are the wrongdoers.” (Qur’ān 5:45)

“And whoever does not judge by what Allah has revealed, then those are the defiantly disobedient.” (Qur’ān 5:47)

So the question remains: if the Imam is absent, and scholars claim authority to suspend fulfilled ḥudūd through exceptional judgment, then by what divine proof do they do so without falling into the very path condemned in the Qur’ān?

[Saul of Mass @MonofMass]

Allah does not forbid you from dealing kindly and fairly with those who have neither fought nor driven you out of your homes. Surely Allah loves those who are fair.

[Saul of Mass @MonofMass]

2只
لَا يَنْهَنكُمْ اللَّهُ عَنِ ٱلَّذِينَ لَمْ يُقَتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُم مِن دِيَزِكُمْ أَن تَبْرُوهُمْ وَتُقْسِطُواْ إِلَيْهِمْ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُقْسِطِينَ (٨)

[Saul of Mass @MonofMass]

Did you not realize that purity of Allah is proclaimed by all those in the heavens and the earth, and by the birds with their wings spread out? Everyone knows one’s own (way of) praying (to Allah) and one’s own (way of) proclaiming Allah’s purity. And Allah knows well what theydo

[Saul of Mass @MonofMass]

An-Nur 24:41

اَلَمْ تَرَ اَنَّ اللّٰهَ يُسَبِّحُ لَهٗ مَنْ فِي السَّمٰوٰتِ وَالْاَرْضِ وَالطَّيْرُ صٰٓفّٰتٍ ؕ كُلٌّ قَدْ عَلِمَ صَلَاتَهٗ وَتَسْبِيْحَهٗ ؕ وَاللّٰهُ عَلِيْمٌۢ بِمَا يَفْعَلُوْنَ

English - Sahih International

[Saul of Mass @MonofMass]

Do you not see that Allāh is exalted by whomever is within the heavens and the earth and [by] the birds with wings spread [in flight]? Each [of them] has known his [means of] prayer and exalting [Him], and Allāh is Knowing of what they do.

[Saul of Mass @MonofMass]

- (that is) those to whom people said, “The people have gathered against you; so, fear them.” It increased them in Faith and they said, “Allah is fully sufficient for us, and the best One in whom to trust.”

English - Tafsir Ibn Kathir (Abridged)

468

[Saul of Mass @MonofMass]

Good morning

May Allah keep you guys safe today and allow no harm to come upon you

Aal-e-Imran 3:173

اَلَّذِيْنَ قَالَ لَهُمُ النَّاسُ اِنَّ النَّاسَ قَدْ جَمَعُوْا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ اِيْمَانًا ۖ وَّقَالُوْا حَسْبُنَا اللّٰهُ وَنِعْمَ الْوَكِيْلُ

[Saul of Mass @MonofMass]

English - Sahih International

Those to whom people [i.e., hypocrites] said, "Indeed, the people have gathered against you, so fear them." But it [merely] increased them in faith, and they said, "Sufficient for us is Allāh, and [He is] the best Disposer of affairs."[1]

[Saul of Mass @MonofMass]

rewards. Each reward is like the size of mount Uhud. Whoever offers the funeral prayer and returns before the burial, then he will return with one great reward.”(p2)

Source: Ṣaḥīḥ al-Bukhārī 47, Ṣaḥīḥ Muslim 945

[Saul of Mass @MonofMass]

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “Whoever follows the funeral of Muslim, in faith and seeking reward, and he remains with it until the prayer is offered and the burial ceremony is finished, then he will return with two great

[Saul of Mass @MonofMass]

The Messenger of Allah ﷺ said: "Whoever gives iftar to one who is fasting will have a reward like his, without that detracting from the reward of the fasting person in the slightest."

[Saul of Mass @MonofMass]

Allah’s purity has been proclaimed by all that is in the heavens and all that is in the earth. And He is the All-Mighty, the All-Wise.

English - Tafsir Ibn Kathir (Abridged)

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[Saul of Mass @MonofMass]

Al-Hashr 59:1

سَبَّحَ لِلّٰهِ مَا فِي السَّمٰوٰتِ وَمَا فِي الْاَرْضِ ۚ وَهُوَ الْعَزِيْزُ الْحَكِيْمُ

English - Sahih International

Whatever is in the heavens and whatever is on the earth exalts Allāh,[1] and He is the Exalted in Might, the Wise.