Rameez Abid's Blog
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Assalamu Alaikum everyone and welcome to my official Telegram channel. I run an Islamic substack blog and the the IT/Marketing company Deen Apps. My official sites: https://rameezabid.substack.com https://deenapps.com
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پستهای کانال
A summarized AI translation of both Razi and Qurtubi's tafsirs is now loaded into the app.
https://tafsir.deenapps.com/index.php?chapter=1&verse=1&trans=usmani&tafsir_type=al-razi#viewer
| 2 | If you find it difficult to implement or too technical. Just copy and paste the whole thing in any AI and tell it to walk you through it step by step. Ask questions along the way to the AI if you don't understand some instructions. I know some non-tech people that were able to implement the tafsir AI I built using that method. | 440 |
| 3 | I’ve built another Telegram research bot tool for exploring fiqh and usul al-fiqh across the four Sunni schools using the Turath (Shamela) library.
This tool helps you:
-Search Hanbali, Hanafi, Maliki, and Shafi‘i sources
-Compare multiple madhhabs in one query
-Search preferred texts first for each school, you can define them by their IDs in the .env file without touching the python code
-Search within any single book as well by its Turath book ID
-Search Usul al-Fiqh sources separately
-Optionally search IslamQA and IslamWeb Arabic fatwa databases through Brave API Search
Workflow: Ask any question in Ara or Eng -> Creates queries to search the Turath database within specified source(s) -> Sends to AI for analysis -> Responds with the result after analysis and cites the exact sources with link to the exact page to explore further on own.
It’s designed for research and quick reference.
✅ Free
✅ Open source
✅ Telegram-based
✅ Built for serious fiqh study
Repo: https://github.com/rameezabid/ai-fiqh-research-assistant
If you’re interested in Islamic research tools, feel free to check it out and share feedback. | 441 |
| 4 |  🔗 https://www.whyislamistrue.com/
By the grace of Allah Most High, Why Islam Is True is now free for the world.
If you haven’t taken the course yet, now is the time to sign up.
And if you have already taken it, please share this announcement with your family and friends.
The Prophet Muhammad ﷺ said:
“Whoever points someone towards something good, it is as though he had done that good thing himself.”
— Muslim
When someone strengthens and protects their iman because you shared this with them, you are rewarded for that too.
Please share widely! | 401 |
| 5 | One of the ugliest things I have seen online Muslim personalities adopt is this… when they are discussing or refuting someone they have fallen out with, they depict the other person with the ugliest possible face as the thumbnail.
They make the eyes look sinister, add an evil smile, or edit the face so realistically that you would think it was real.
This is not befitting even against a disbeliever, let alone a fellow Muslim.
Exceptions do not make the rule, so do not rush to hide behind them.
You would sit there and edit a man’s face to look evil?
You would do that if the Prophet ﷺ were next to you?
You would genuinely think that would make him happy and proud of you?
You are so passionate about the Sunnah… but where is basic decency? Your murūʾah?
فليبلغ الشاهد منكم الغائب
Send this to whoever needs to hear it… or summarise the message to them.
It is no longer “lost Islamic history”. It is “lost Islamic decency”.
Reclaim your dignity, otherwise remove yourself from these circles.
The dīn deserves better defenders than us. | 582 |
| 6 | image.png | 1 |
| 7 | "For most of those who seek the mighty Qur’an, hardly any aspiration remains except strength of memorization, speed of recitation, precise pronunciation of its words, investigation of the articulation points of its letters, and desire for a beautiful voice in reciting it.
All of that, though good, is surpassed by what is more important, more complete, more worthy, and more fitting: understanding its meanings, reflecting upon it, acting according to what it requires, stopping at its limits, and attaining the fruit of fear of Allah Most High through excellent recitation."
-Abu Shama Al-Maqdisi | 655 |
| 8 | Abu Shama Al-Maqdisi (d. 665 AH) has done an excellent job of compiling the story of how the Qur'an that we recite today came to be compiled after the Prophet's ﷺ death in his book Al-Murshid al-Wajeez. He cites varying sources, interprets, gives precedence to some reports over others, reconciles, and more to bring the story together in a comprehensive style.
I thought originally to fully translate it but then I realized that most folks today would prefer to read something like this as a single story with a flowing style without interruptions related to chains, authors, judging accounts, duplicate reports, etc. Therefore, his whole chapter on the topic here has been presented as a single, flowing story of the compilation suited for modern audience. It details the story from the second chapter about the compilation project starting from Abu Bakr but without distractions of chains, multiple reports, duplicates, judgments, etc. It reads like a story rather than a historical account.
For those interested in the details and references cited in the article can consult the original book.
https://rameezabid.substack.com/p/how-the-quran-was-compiled-after | 700 |
| 9 | BTW Al-Makki also says that it's this last third category that people were arguing about which led Uthman to unify the script under a standard codex. | 1 |
| 10 | In the end of his book, the Qur'an scholar Al-Makki ibn Abi Talib (d. 437 AH) divides various Qir'aat (modes of recitations) that have reached us into three types:
1) The famous seven that conform to the Uthmanic codex.
2) Other than the famous seven that conform to the Uthmanic codex.
3) Qir'aat that do not conform to the Uthmanic codex.
He opines that it is permissible to recite the Qur'an with the first two types but not the last because it has reached us via solitary reports, we are not certain about it, and it contradicts the Uthmanic codex on which a consensus has formed.
But what really interested me is when he illustrates the various Qir'aat that have reached us for all three types for Surah al-Fatiha, it's the only surah he covers for sake of brevity. If you view them all together in a table type format, it will immediately show the following:
-None of them are contradictory in the sense that the meaning changes in a way where halal becomes haram or vice versa.
-It's mostly just pronunciation related and in rare cases where a different word is used, it behaves more like variations of the same notions being articulated in different formats.
This is important to understand because I've seen some Christian preachers trying to cast doubts in the hearts of Muslims by claiming that the Qir'aat show a lack of preservation of the Qur'an and are contradictory in some way.
I decided to make a visual representation in a table format of the various Qir'aat of Al-Fatiha based on Al-Makki's representation. You can view it in the link below.
I would suggest to view it on a desktop/laptop for best representation but if you use your phone, then you can scroll to the right to see each of the three sections.
https://quran.deenapps.com/qiraat/fatiha.html | 880 |
| 11 | The Benefit of Multiple Readings
If someone asks, “What is the benefit of reciting according to more than one mode of recitation?”
Al-Makki ibn Abi Talib (d. 437 AH) answers in his book Al-Ibaanah:
The answer is that Allah, Mighty and Majestic, did not place hardship upon His servants in their religion, nor did He impose constriction upon them in what He made obligatory for them. The languages of those upon whom the Qur’an was revealed differed, and a person accustomed to one dialect cannot shift his tongue to another dialect except with difficulty and great effort. So Allah made matters easy for them by revealing His Book in seven distinct dialectal forms within the Qur’an, with meanings that are sometimes the same and sometimes different, so that each people might recite in their own dialect, or in whatever was easy for them from the dialect of others, according to what they were accustomed to.
Some people were accustomed to pronouncing the hamzah, others to lightening it; some to open pronunciation, and others to imālah. The same applies to grammatical inflection, the difference of vowels, and other such features in their dialects. Thus every group was able to speak clearly and recite according to its natural tongue, its dialect, and the dialect of those near to it. In this there was great gentleness toward them and abundant ease for them.
A similar example in the Qur’an of Allah’s kindness to His servants and His making matters easy for them is the gradual revelation of obligations, rulings, commands, and prohibitions, one matter after another, over more than twenty years. Because of this, they were more receptive to it, and it was easier upon them. Had all of it been revealed at once, it would have been difficult and severe for them, and hardship and difficulty would have overtaken them in that. So Allah favored them by revealing some of the obligations; then, when they became accustomed to that obligation, acted upon it, and time passed until it became habitual for them, another obligation was revealed, until Allah completed His religion with ease for His servants. The blessings of Allah cannot be counted.
Another similar example in the Qur’an is that Allah, exalted be His mention, knew that not every person would gather the Qur’an at the time of its revelation, nor would everyone become aware of everything in which the servants were addressed. So He repeated the stories, warnings, threats, affirmation of divine oneness, reports about resurrection and gathering, the proofs for its possibility, and other matters in most of the surahs of the Qur’an, so that whoever received some of the surahs would become aware of all of that, and whoever received other portions would also find similar matters therein. Whoever received even a single surah would become aware of most of that, so that no one would miss what he needed from what Allah intended to make known to His creation. Thus, in repetition there was great kindness and clear guidance to the truth, by Allah’s grace toward His creation. This is among the many blessings of Allah upon His creation and His gentleness toward them. If you were to investigate this, you would find many examples of it." | 706 |
| 12 | "Prophet ﷺ said, “You must adhere to my Sunnah and the Sunnah of the rightly guided caliphs after me.”
We say: 'Umar and the rest of the four caliphs do not independently legislate, for revelation was not sent to them. They were honored with the command to follow their Sunnah because they were the keenest of people to adhere to his Sunnah. In their actions, they were followers of transmitted precedent, not innovators or introducers of new matters.
The meaning of this is that when we command people to follow the Sunnah of the rightly guided caliphs, we only do so because their practice represents another way of knowing the Sunnah of the Prophet ﷺ in matters for which no Sunnah has been transmitted to us."
-Sh. Hatem al-Awni | 595 |
| 13 | "Among the things they considered disliked is sleeping between the dawn prayer and sunrise, for that is a time of gain. For those journeying to Allah, traveling at that time has a tremendous distinction; even if they traveled throughout their entire night, they would not permit themselves to sit back from traveling at that time until the sun rises. It is the beginning of the day and its key, the time when provisions descend, allotments are obtained, and blessing comes. From it the day arises, and the ruling of the entire day is drawn along according to the ruling of that portion. Therefore, sleeping during it should be like the sleep of one compelled by necessity."
-Ibn Qayyim | 733 |
| 14 | "Among the signs of returning to Allah is abandoning contempt for the people of heedlessness, while fearing for them, so that you open the door of hope for yourself: you hope for mercy for yourself and fear punishment for the people of heedlessness. Rather, hope for mercy for them and fear punishment for yourself. If you must look down upon them and detest them because their states have been unveiled to you and you see what they are upon, then be more severe in detesting yourself than in detesting them, and have more hope for Allah’s mercy for them than for yourself.
One of the early generations said: “You will not attain full understanding until you detest creation for the sake of Allah, then turn to yourself and find yourself even more deserving of detestation.”
Among the signs is examining what taints deeds of the shares of the self, and distinguishing the right of the Lord within them from the share of the self. Perhaps most of them, or all of them, are a share for your self while you do not perceive it.
How many illnesses, aims, and selfish shares are in the souls that prevent deeds from being purely for Allah and from reaching Him? A servant may perform a deed where no human being sees him, yet it is not sincere for Allah; and he may perform a deed while eyes are fixed upon him from every side, yet it is sincere for Allah’s Face. None distinguishes this from that except the people of insight and the physicians of hearts who know their diseases and ailments."
-Ibn Qayyim | 940 |
| 15 | Allah's Messenger (ﷺ) said, "A prostitute was forgiven by Allah, because, passing by a panting dog near a well and seeing that the dog was about to die of thirst, she took off her shoe, and tying it with her head-cover she drew out some water for it. So, Allah forgave her because of that." [Bukhari 3321]
Ibn Qayyim commenting on it said:
"At that moment, despite lacking the means, lacking any helper, and lacking anyone before whom she could show off her deed, there arose in her heart something that drove her to risk herself by descending into the well, filling her shoe with water, paying no attention to exposing herself to destruction, carrying it in her mouth while it was full until she was able to climb out of the well, and then humbling herself before this creature which people are accustomed to striking and driving away. She held the shoe for it with her hand until it drank, without hoping from it for reward or thanks. The lights of this measure of tawhid burned away the prostitution that had preceded from her, and she was forgiven." | 1 176 |
| 16 | "The people of sins have three great rivers by which they may purify themselves in this world. If these do not suffice for their purification, they will be purified in the river of Hellfire on the Day of Resurrection: the river of sincere repentance, the river of good deeds that engulf and surround burdens of sin, and the river of great calamities that expiate. When Allah intends good for His servant, He enters him into one of these three rivers, so he arrives on the Day of Resurrection pure and clean, with no need for the fourth river."
-Ibn Qayyim | 761 |
| 17 | A summary of Shaykh Muhammad Abdul Wahid al-Hanbali’s chapter on the topic from his PhD dissertation at Al-Azhar University.
https://rameezabid.substack.com/p/defining-worship-when-does-an-act | 729 |
| 18 | Self-reckoning depends upon having a poor opinion of the soul, for having a good opinion of the soul prevents complete examination and confuses a person, so that he sees evils as good deeds and defects as perfections. The servant’s satisfaction with his obedience is evidence of his good opinion of himself, his ignorance of the rights of servitude, and his lack of knowledge of what the Lord deserves and what befits how He should be dealt with.
The result of this is that ignorance of oneself, of one’s attributes and ailments, of the defects of one’s deeds, and ignorance of one’s Lord, His rights, and what is appropriate in dealing with Him, give rise to satisfaction with one’s obedience and a good opinion of it. From that arise self-admiration, arrogance, and ailments greater than the outward major sins, such as fornication, drinking wine, fleeing from battle, and the like. Satisfaction with obedience is one of the follies and foolishnesses of the soul.
People of firm resolve and insight are most intense in seeking forgiveness immediately after acts of obedience, because they witness their shortcoming in them and their failure to uphold them for Allah as befits His majesty and greatness. Were it not for the command, none of them would dare to present such servitude, nor would he deem it acceptable for his Master.
Allah, exalted, commanded His delegation and the pilgrims of His House to seek His forgiveness after their departure from ‘Arafat, which is the greatest and most virtuous of the standing places. He said: “When you depart from ‘Arafat, remember Allah at the Sacred Monument, and remember Him as He has guided you, for before that you were among those astray. Then depart from where the people depart, and seek Allah’s forgiveness. Indeed, Allah is Forgiving, Merciful” [Al-Baqarah: 198–199]. Allah, exalted, also said: “And those who seek forgiveness before dawn” [Al ‘Imran: 17]. Al-Hasan said: “They extended the prayer until the pre-dawn, then sat seeking Allah’s forgiveness.”
How excellent is Shaykh Abu Yazid when he says: “Whoever realizes true servitude looks at his actions with the eye of ostentation, at his states with the eye of pretension, and at his words with the eye of fabrication.”
-Ibn Qayyim | 1 085 |
| 19 | “Among the principles of the Shariah and wisdom is that one whose good deeds are many and great, and who has a manifest impact in Islam, is tolerated in ways others are not tolerated, and is pardoned in ways others are not pardoned. For sin is impurity, and when water reaches two qullahs it does not carry impurity, unlike a small amount of water, which is affected by the slightest impurity. This is something known among people and settled in their innate dispositions: that one who has thousands of good deeds is pardoned for one or two bad deeds and the like. Allah, exalted is He, will weigh the servant’s good deeds and bad deeds on the Day of Resurrection, and whichever of the two predominates will have the effect.”
-Ibn Qayyim | 807 |
| 20 | You often see many people, when afflicted by some kind of trial, say, “What sin did I commit for You to do this to me?”
More than one person has said to me: “When I repent to Him, turn back, and do righteous deeds, my provision becomes tight and my life becomes troubled. But when I return to disobedience and give myself what it desires, provision and help come to me,” or words to that effect.
So I said to one of them: “This is a test from Him, so that He may reveal your sincerity and patience. Are you truthful in coming to Him and turning toward Him, so that you endure His trial and gain the good end? Or are you false, so that you turn back on your heels?”
-Ibn Qayyim | 867 |
