1 week ago
28 June 2010
The best thing after Iman and the worst thing after Kufr [women] – Sayings of the Salaf
The best thing after Iman and the worst thing after Kufr [women]
It is reported that ‘Umar b. Al-Khattâb – Allâh be pleased with him – once addressed the people and said:
No man can have anything better after faith (îmân) than a woman of righteous character, loving and child-bearing. And no man can have anything worse after unbelief (kufr) than a sharp-tongued woman of bad character.
Al-Hâfidh Abul-Qâsim Al-Asbahânî, Al-Targhîb wa Al-Tarhîb article 1528. Also recorded in other sources with a slight variation in wording
It is reported that ‘Umar b. Al-Khattâb – Allâh be pleased with him – once addressed the people and said:
No man can have anything better after faith (îmân) than a woman of righteous character, loving and child-bearing. And no man can have anything worse after unbelief (kufr) than a sharp-tongued woman of bad character.
Al-Hâfidh Abul-Qâsim Al-Asbahânî, Al-Targhîb wa Al-Tarhîb article 1528. Also recorded in other sources with a slight variation in wording
20 June 2010
13 June 2010
Shaykh Ibn 'Uthaymeen and the Speeding Ticket
..The shaykh (may Allaah have Mercy on him) would not be pleased when people gave him special privileges due to his status.
Once, he was late for a charity engagement in Buraydah, and his driver was driving fast on the highway to get him there on time. On the way, their car was stopped at a police checkpoint. When the officer saw the shaykh in the car, he told them to proceed.
As they moved on, the shaykh asked the driver why they were stopped. The driver explained that he had been driving over the speed limit.
"Go back to the checkpoint," he ordered. When they returned to the checkpoint, the shaykh asked the officer why he had stopped them.
"For speeding," the officer replied.
"So then why did you let us go?" the shaykh asked.
"You were likely in a hurry and had something important to attend to."
"No!" said the shaykh, "How much is a speeding ticket?"
"Shaykh, there is no need…"
"How much is a speeding ticket?" the shaykh insisted.
"Three hundred."
The shaykh then handed the officer 150 riyals, and ordered him to take another 150 from the driver, and said, "Because he broke the law and I did not advise him," and he insisted that the fine be paid!
Once, he was late for a charity engagement in Buraydah, and his driver was driving fast on the highway to get him there on time. On the way, their car was stopped at a police checkpoint. When the officer saw the shaykh in the car, he told them to proceed.
As they moved on, the shaykh asked the driver why they were stopped. The driver explained that he had been driving over the speed limit.
"Go back to the checkpoint," he ordered. When they returned to the checkpoint, the shaykh asked the officer why he had stopped them.
"For speeding," the officer replied.
"So then why did you let us go?" the shaykh asked.
"You were likely in a hurry and had something important to attend to."
"No!" said the shaykh, "How much is a speeding ticket?"
"Shaykh, there is no need…"
"How much is a speeding ticket?" the shaykh insisted.
"Three hundred."
The shaykh then handed the officer 150 riyals, and ordered him to take another 150 from the driver, and said, "Because he broke the law and I did not advise him," and he insisted that the fine be paid!
12 June 2010
10 June 2010
Wrestling is from the Sunnah
Imaam Ibnul-Qayyim al-Jawziyyah
Covering the rules and regulations of a long forgotten Sunnah.
CHAPTER: HIS WRESTLING:
And as for his (sallallaahu ’alayhi wa sallam) wrestling, in the Sunan of Aboo Daawood, upon the authority of Muhammad Ibn ’Alee Ibn Rukaanah, who said, “Verily Rukaanah wrestled the Prophet (sallallaahu ’alayhi wa sallam), and the Prophet (sallallaahu ’alayhi wa sallam) took him down.” [2] And this hadeeth has a story surrounding it that we will now mention. Our Shaykh, Abul-Hajjaaj, al-Haafidh in his book Tahdheebul-Kaamil mentions:
‘‘Rukaanah Ibn ’Abd-Yazeed al-Qurayshee [3] was from those who accepted Islaam upon the conquering of Makkah. And he was the one who wrestled the Prophet (sallallaahu ’alayhi wa sallam), and the Prophet (sallallaahu ’alayhi wa sallam) took him down twice or three times. That was before he accepted Islaam. It is said that this was without a doubt the reason he accepted Islaam. This hadeeth is the most firmly established report of the Prophet’s (sallallaahu ’alayhi wa sallam) wrestling, however, as for what has been mentioned about the Prophet(sallallaahu ’alayhi wa sallam) wrestling Aboo Jahl, that is baseless.’’ [4]
Az-Zubayr Ibn Bukkaar said in his book an-Nasab, ‘‘Rukaanah Ibn ’Abd-Yazeed was the one who wrestled the Prophet(sallallaahu ’alayhi wa sallam) in Makkah before he embraced Islaam. He was from the strongest and harshest of the people. He said, “If you can take me down, I will believe in you.” So the Prophet (sallallaahu ’alayhi wa sallam) wrestled him and took him down. He then proclaimed, “I testify that you are a magician!” Later he accepted Islaam. [5]
CHAPTER: WRESTLING WITH SOMETHING AT STAKE OR WITHOUT:[6]
As for wrestling, then it is permissible with nothing at stake. [7] However, if there is something at stake, then the majority of the scholars prohibited it, like Maalik, [8] Ahmad, [9] and Ash-Shaafi’ee. [10] Some Shaafi’ee scholars allowed it with something at stake, [11] and this position is also found among the Hanafee scholars as well. [12]
IMPORTANT POINTS TO KEEP IN MIND REGARDING WRESTLING:[13]
[1]: There is a slight difference in what was known to the Salaf as wrestling and what we know see in our times. Regarding this, Shaykh al-Mutee’ee said,
‘‘Our Salaf recognized wrestling as a means of strengthening the body, involving skillful grappling movements, in an attempt to put one’s opponent on the floor. Wrestling in our times has many forms: freestyle, Roman, Japanese, etc. Every style still holds to the principle of skillfully grappling the opponent and forcing him down, keeping him from regaining his stance.’’ [14]
[2]: The wrestlers must cover their ’awrahs (private areas) properly and not expose them. It is a condition for the wrestler’s participation that he must properly cover his ’awrah, the area between his navel and his knees. This is something the Sharee’ah specified. So the wrestlers of this time that dress in clothes that do not cover their ’awrahs modestly, this is surely from the evil, prohibited affairs.
[3]: The Muslims’ participation in wrestling must not exceed the Sharee’ah goal in allowing such activities.
[4]: Injuries and physical harm must not be a common part of the wrestlers’ participation. Regarding this, al-’Allaamah ad-Dardeer said, ‘‘The correctness of the intent makes it permissible by the Sharee’ah, so if the intention is not correct, then it must be considered falsehood and idle playing, the kind of activity the people of disobedience indulge in constantly. If it is like that, then it is surely not permissible. Especially when many times it involves injuries that are a direct result from blows suffered during participation in the sport or other than that.’’ The evidences for the prohibition of physical harm are many and well known. As for the evidence regarding the correctness of the intent, we now look to the hadeeth, “Every activity that does not contain the remembrance of Allaah is falsehood and heedlessness, except four things: A man walking between two purposeful goals, grooming his horse, playing with his family, or learning to swim.” [15] In this hadeeth we see a clear dispraise of all types of idle talk and play, and then the Prophet (sallallaahu ’alayhi wa sallam) exempted four things from this warning. And if you contemplated these exceptions, you would find that each one assists you in fulfilling an obligation. As for the rest of the idle activities that the people indulge in from the many different forms of games, those that do not assist them in fulfilling any duties, then they are dangers to be warned against. [16]
[5]: The women are wrestling these days. No doubt, this can not be accomplished except by their ’awrahs (private areas) being exposed, so therefore they must be prohibited from it. Watching women wrestle is also prohibited.
[6]: Some people are pitting themselves against animals in wrestling matches, like bulls for example, as is prevalent in Spain these days. Know that wrestling is encouraged between men due to its helpfulness in strengthening the body in preparation for Jihaad in Allaah’s Way. It is a severe deviation to try to include animals in this sphere, causing them harm, clearly contradicting the Sharee’ah principle of kindness to animals.
Footnotes:
[1] This is a translation of al-Furoosiyyah (p. 86). All footnotes are from Shaykh Mashhoor Hasan Salmaan’s comments unless otherwise noted.
[2] It is found in the Sunan of Aboo Daawood (4/341), at-Tirmidhee (4/247), al-Bukhaaree in at-Taareekhul-Kabeer (1/82,221), al-Haakim in al-Mustadrak (3/452), Ibn Qaani’ in his Mu’jam, as found in Tuhfatul-Ashraaf (3/174). At-Tirmidhee said, “A strange hadeeth, its chain is not firm. We do not know anything about Abul-Hasan al-’Asqalaanee, nor Ibn Rukaanah.” And Ibn Hibbaan said, “It is said that he wrestled the Prophet (sallallaahu ’alayhi wa sallam), but its chain has some controversy,” ath-Thiqaat (3/130). I say, the hadeeth has a witness that raises it to the level of hasan (authentic, with a minor imperfection). Translator’s note: And this is the conclusion of Imaam al-Albaanee also, who mentioned an authentic mursal narration by al-Bayhaqee (10/18) as the witnessing chain. Refer to Irwaa‘ul-Ghaleel (no. 1503).
[3] His full name was Rukaanah Ibn ’Abd-Yazeed Ibn Haashim Ibnul-Mutallib Ibn ’Abd-Manaaf Ibn Qusay Ibn Kalaab Ibn Murrah Ibn Ka’b Ibn Lu’ee Ibn Ghaalib al-Qurasyhee al-Mutallabee.
[4] Ibn Hajar said, “As for what has been reported about the Prophet (sallallaahu ’alayhi wa sallam) wrestling Aboo Jahl, there is no basis for that. The hadeeth of Rukaanah is the most reliable of what has been related regarding the Prophet’s (sallallaahu ’alayhi wa sallam) wrestling.” Refer to at-Talkheesul-Habeer (4/163).
[5] A similar report is found in al-Bayhaqee’s Dalaa‘ilun-Nubuwwah (6/250) by way of Ibn Ishaaq, who narrated from his father. The report is mursal.
[6] al-Furoosiyyah (p. 106)
[7] The proof for that is what has been presented in the previous section. Some of the scholars of Fiqh (jurisprudence) have mentioned the legislation of wrestling in the Religion, as well as the different kinds of sports that benefit and strengthen the body in preparation for jihaad in Allaah’s Way. For examples, look to at-Tamheed (14/88), al-Mughnee (8/666), Tabyeenul-Haqaa‘iq (6/227), al-Fataawaa al-Hindiyyah (6/445), Mughnil-Muhtaaj (4/312), al-Umm (4/148), and Hashiyatud-Daswaqee (2/210).
[8] Refer to at-Tamheed (14/88) and Haashiyatud-Daswaqee (2/210).
[9] Refer to Majmoo’ul-Fataawaa (32/227), al-Mughnee (8/667-8), and al-Insaaf (6/90).
[10] Refer to al-Umm (4/148), al-Muhadhdhib (1/414), and Mughnil-Muhtaaj (4/312).
[11] The Shaafi’ee scholars were known to allow it. See Rawdatut-Taalibeen (10/351) and al-Muhadhdhib (1/414).
[12] Refer to Haashiyah Ibn ’Aabideen (6/403). However, some of the Hanafee scholars prohibited it. For examples, refer to al-Bahrur-Raa‘iq (8/554), Tabyeenul-Haqaa‘iq (6/227), and al-Fataawaa al-Hindiyyah (6/445).
[13] Translator’s note: This was originally a long footnote from the last section, found on (p. 106-108) of al-Furoosiyyah.
[14] Takmilatul-Majmoo’ (15/141)
[15] An authentic (saheeh) hadeeth found, with varying but similar wordings, related by Ahmad (4/144,146,148,222), Aboo Daawood (3/13), Ibn Maajah (2/940), ad-Daarimee (2/204-205), al-Haakim (2/95), al-Bayhaqee (10/13,14,218), and many others.
[16] Refer to Sharhus-Sunnah (10/383) and Tahdheeb Sunan Abee Daawood (3/371).
[16] Refer to Sharhus-Sunnah (10/383) and Tahdheeb Sunan Abee Daawood (3/371).
Checking by Shaykh Mashhoor Hasan Salmaan
Translated by Moosaa Richardson [1]
Covering the rules and regulations of a long forgotten Sunnah.
CHAPTER: HIS WRESTLING:
And as for his (sallallaahu ’alayhi wa sallam) wrestling, in the Sunan of Aboo Daawood, upon the authority of Muhammad Ibn ’Alee Ibn Rukaanah, who said, “Verily Rukaanah wrestled the Prophet (sallallaahu ’alayhi wa sallam), and the Prophet (sallallaahu ’alayhi wa sallam) took him down.” [2] And this hadeeth has a story surrounding it that we will now mention. Our Shaykh, Abul-Hajjaaj, al-Haafidh in his book Tahdheebul-Kaamil mentions:
‘‘Rukaanah Ibn ’Abd-Yazeed al-Qurayshee [3] was from those who accepted Islaam upon the conquering of Makkah. And he was the one who wrestled the Prophet (sallallaahu ’alayhi wa sallam), and the Prophet (sallallaahu ’alayhi wa sallam) took him down twice or three times. That was before he accepted Islaam. It is said that this was without a doubt the reason he accepted Islaam. This hadeeth is the most firmly established report of the Prophet’s (sallallaahu ’alayhi wa sallam) wrestling, however, as for what has been mentioned about the Prophet(sallallaahu ’alayhi wa sallam) wrestling Aboo Jahl, that is baseless.’’ [4]
Az-Zubayr Ibn Bukkaar said in his book an-Nasab, ‘‘Rukaanah Ibn ’Abd-Yazeed was the one who wrestled the Prophet(sallallaahu ’alayhi wa sallam) in Makkah before he embraced Islaam. He was from the strongest and harshest of the people. He said, “If you can take me down, I will believe in you.” So the Prophet (sallallaahu ’alayhi wa sallam) wrestled him and took him down. He then proclaimed, “I testify that you are a magician!” Later he accepted Islaam. [5]
CHAPTER: WRESTLING WITH SOMETHING AT STAKE OR WITHOUT:[6]
As for wrestling, then it is permissible with nothing at stake. [7] However, if there is something at stake, then the majority of the scholars prohibited it, like Maalik, [8] Ahmad, [9] and Ash-Shaafi’ee. [10] Some Shaafi’ee scholars allowed it with something at stake, [11] and this position is also found among the Hanafee scholars as well. [12]
IMPORTANT POINTS TO KEEP IN MIND REGARDING WRESTLING:[13]
[1]: There is a slight difference in what was known to the Salaf as wrestling and what we know see in our times. Regarding this, Shaykh al-Mutee’ee said,
‘‘Our Salaf recognized wrestling as a means of strengthening the body, involving skillful grappling movements, in an attempt to put one’s opponent on the floor. Wrestling in our times has many forms: freestyle, Roman, Japanese, etc. Every style still holds to the principle of skillfully grappling the opponent and forcing him down, keeping him from regaining his stance.’’ [14]
[2]: The wrestlers must cover their ’awrahs (private areas) properly and not expose them. It is a condition for the wrestler’s participation that he must properly cover his ’awrah, the area between his navel and his knees. This is something the Sharee’ah specified. So the wrestlers of this time that dress in clothes that do not cover their ’awrahs modestly, this is surely from the evil, prohibited affairs.
[3]: The Muslims’ participation in wrestling must not exceed the Sharee’ah goal in allowing such activities.
[4]: Injuries and physical harm must not be a common part of the wrestlers’ participation. Regarding this, al-’Allaamah ad-Dardeer said, ‘‘The correctness of the intent makes it permissible by the Sharee’ah, so if the intention is not correct, then it must be considered falsehood and idle playing, the kind of activity the people of disobedience indulge in constantly. If it is like that, then it is surely not permissible. Especially when many times it involves injuries that are a direct result from blows suffered during participation in the sport or other than that.’’ The evidences for the prohibition of physical harm are many and well known. As for the evidence regarding the correctness of the intent, we now look to the hadeeth, “Every activity that does not contain the remembrance of Allaah is falsehood and heedlessness, except four things: A man walking between two purposeful goals, grooming his horse, playing with his family, or learning to swim.” [15] In this hadeeth we see a clear dispraise of all types of idle talk and play, and then the Prophet (sallallaahu ’alayhi wa sallam) exempted four things from this warning. And if you contemplated these exceptions, you would find that each one assists you in fulfilling an obligation. As for the rest of the idle activities that the people indulge in from the many different forms of games, those that do not assist them in fulfilling any duties, then they are dangers to be warned against. [16]
[5]: The women are wrestling these days. No doubt, this can not be accomplished except by their ’awrahs (private areas) being exposed, so therefore they must be prohibited from it. Watching women wrestle is also prohibited.
[6]: Some people are pitting themselves against animals in wrestling matches, like bulls for example, as is prevalent in Spain these days. Know that wrestling is encouraged between men due to its helpfulness in strengthening the body in preparation for Jihaad in Allaah’s Way. It is a severe deviation to try to include animals in this sphere, causing them harm, clearly contradicting the Sharee’ah principle of kindness to animals.
Footnotes:
[1] This is a translation of al-Furoosiyyah (p. 86). All footnotes are from Shaykh Mashhoor Hasan Salmaan’s comments unless otherwise noted.
[2] It is found in the Sunan of Aboo Daawood (4/341), at-Tirmidhee (4/247), al-Bukhaaree in at-Taareekhul-Kabeer (1/82,221), al-Haakim in al-Mustadrak (3/452), Ibn Qaani’ in his Mu’jam, as found in Tuhfatul-Ashraaf (3/174). At-Tirmidhee said, “A strange hadeeth, its chain is not firm. We do not know anything about Abul-Hasan al-’Asqalaanee, nor Ibn Rukaanah.” And Ibn Hibbaan said, “It is said that he wrestled the Prophet (sallallaahu ’alayhi wa sallam), but its chain has some controversy,” ath-Thiqaat (3/130). I say, the hadeeth has a witness that raises it to the level of hasan (authentic, with a minor imperfection). Translator’s note: And this is the conclusion of Imaam al-Albaanee also, who mentioned an authentic mursal narration by al-Bayhaqee (10/18) as the witnessing chain. Refer to Irwaa‘ul-Ghaleel (no. 1503).
[3] His full name was Rukaanah Ibn ’Abd-Yazeed Ibn Haashim Ibnul-Mutallib Ibn ’Abd-Manaaf Ibn Qusay Ibn Kalaab Ibn Murrah Ibn Ka’b Ibn Lu’ee Ibn Ghaalib al-Qurasyhee al-Mutallabee.
[4] Ibn Hajar said, “As for what has been reported about the Prophet (sallallaahu ’alayhi wa sallam) wrestling Aboo Jahl, there is no basis for that. The hadeeth of Rukaanah is the most reliable of what has been related regarding the Prophet’s (sallallaahu ’alayhi wa sallam) wrestling.” Refer to at-Talkheesul-Habeer (4/163).
[5] A similar report is found in al-Bayhaqee’s Dalaa‘ilun-Nubuwwah (6/250) by way of Ibn Ishaaq, who narrated from his father. The report is mursal.
[6] al-Furoosiyyah (p. 106)
[7] The proof for that is what has been presented in the previous section. Some of the scholars of Fiqh (jurisprudence) have mentioned the legislation of wrestling in the Religion, as well as the different kinds of sports that benefit and strengthen the body in preparation for jihaad in Allaah’s Way. For examples, look to at-Tamheed (14/88), al-Mughnee (8/666), Tabyeenul-Haqaa‘iq (6/227), al-Fataawaa al-Hindiyyah (6/445), Mughnil-Muhtaaj (4/312), al-Umm (4/148), and Hashiyatud-Daswaqee (2/210).
[8] Refer to at-Tamheed (14/88) and Haashiyatud-Daswaqee (2/210).
[9] Refer to Majmoo’ul-Fataawaa (32/227), al-Mughnee (8/667-8), and al-Insaaf (6/90).
[10] Refer to al-Umm (4/148), al-Muhadhdhib (1/414), and Mughnil-Muhtaaj (4/312).
[11] The Shaafi’ee scholars were known to allow it. See Rawdatut-Taalibeen (10/351) and al-Muhadhdhib (1/414).
[12] Refer to Haashiyah Ibn ’Aabideen (6/403). However, some of the Hanafee scholars prohibited it. For examples, refer to al-Bahrur-Raa‘iq (8/554), Tabyeenul-Haqaa‘iq (6/227), and al-Fataawaa al-Hindiyyah (6/445).
[13] Translator’s note: This was originally a long footnote from the last section, found on (p. 106-108) of al-Furoosiyyah.
[14] Takmilatul-Majmoo’ (15/141)
[15] An authentic (saheeh) hadeeth found, with varying but similar wordings, related by Ahmad (4/144,146,148,222), Aboo Daawood (3/13), Ibn Maajah (2/940), ad-Daarimee (2/204-205), al-Haakim (2/95), al-Bayhaqee (10/13,14,218), and many others.
[16] Refer to Sharhus-Sunnah (10/383) and Tahdheeb Sunan Abee Daawood (3/371).
[16] Refer to Sharhus-Sunnah (10/383) and Tahdheeb Sunan Abee Daawood (3/371).
Checking by Shaykh Mashhoor Hasan Salmaan
Translated by Moosaa Richardson [1]
08 June 2010
How to Acquire Good Manners
AUTHOR: Shaikh Muhammad bin Saalih Al-‘Uthaimeen
SOURCE: Makaarim-ul-Akhlaaq (pg. 32-35)
PRODUCED BY: Al-Ibaanah.com
[This is a chapter from the book "Makaarim-ul-Akhlaaq" (pg. 32-35) [Dar-ul-Watan Lin-Nashr] By Shaikh Muhammad bin Saalih Al-‘Uthaimeen, prepared and arranged by Khaalid Abu Saalih.]
We mentioned previously that good manners can either be present in someone naturally or they can be instilled into him (i.e. through learning). And we stated that inherent good manners are better than acquired good manners. We mentioned a proof for this which was the Messenger of Allaah’s (sallAllaahu ‘alayhi wa sallam) statement to Al-Ashaj bin ‘Abdil-Qais (radyAllaahu ‘anhu): “Rather, Allaah has molded (i.e. created) you upon these two (noble characteristics).” [1]
It is also because good manners that are innate do not disappear from a human being whereas good manners that are acquired may vanish from a person in many instances since it requires constant practice and effort as well as exercise and hard work. It also requires that one be reminded of it whenever there occurs something that affects a human being. This is why when a man once came to the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) and said to him: “O Messenger of Allaah, advise me”, he (sallAllaahu ‘alayhi wa sallam) said: “Do not get angry.” The man then repeated his request several times, upon which the Prophet continued to reply: “Do not get angry.” [2]
The Prophet (sallAllaahu ‘alayhi wa sallam) also said: “The strong person is not the one who wrestles and overpowers his opponents. Rather the strong person is the one who controls himself in times of anger.” [3]
So a strong person is not someone who wrestles with people and overpowers them, He is someone “who controls himself in times of anger.” He takes hold of himself and restrains himself during instances when he becomes angry.
A person controlling himself in times of anger is considered a characteristic of good manners. So if you become angry, do not let your anger penetrate, rather seek refuge in Allaah from the accursed Devil. And if you are standing, then sit down. If you are sitting, then lie down. And if your anger increases, then perform ablution (wudoo) until it goes away.
A person may acquire and earn good manners by way of training (himself), working hard at it and through constant practice. So he may obtain good manners through one of the following methods:
First: By contemplating on the Book of Allaah and the Sunnah of His Messenger: One should look up the texts that show the virtue of the particular noble characteristic that he wishes to characterize himself with. This is since when a believer sees some texts that praise a characteristic or action, he implements them. [4]
The Prophet (sallAllaahu ‘alayhi wa sallam) indicated this when he said: “The example of a good companion and an evil companion is like that of a seller of musk and a blacksmith. The seller of musk either sells you (perfume), gives you free samples or you get a pleasing smell from him. As for the example of an evil companion – such as a blacksmith – he either burns your clothes or you get a nasty smell from him.” [5]
Second: He should accompany those who are known for having good manners whilst staying far away from those who possess bad manners and poor actions. This is such that he turns this companionship of his into an educational institute that assists him in (his goal of) obtaining good manners. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “A man is upon the religion of his close friend, so let each of you look into whom he takes as a close friend.” [6]
Third: He should reflect on the consequences that come as a result of having bad manners. This is since a person with bad manners is despised. A person with bad manners is forsaken. A person with bad manners is always talked about in a bad way. So when one comes to realize that bad manners will lead him to all of this, he will then keep away from it.
Fourth: He should always envision an image of the Prophet’s (sallAllaahu ‘alayhi wa sallam) manners and how he (sallAllaahu ‘alayhi wa sallam) would humble himself before the creation, being kind to them, forgiving to them and patient with their harm. So if a person visualizes the Prophet’s character and the fact that he was the best of mankind and the greatest of those who worshipped Allaah, he will then perceive a low image of himself and at this point the influence that arrogance has over him will be shattered and this will cause him to have good manners.
Footnotes:
[1] Reported by Abu Dawood (no. 5335), Ahmad in al-Musnad (4/206), Muslim with only the first part of it (no. 25 & 26), and At-Tirmidhee (no. 2011)
[2] Reported by Al-Bukhaaree (no. 6116) and At-Tirmidhee (no. 2020)
[3] Reported by Al-Bukhaaree (no. 6114) and Muslim (no. 107)
[4] Purification (of the soul) cannot be achieved except by way of the messengers as stated by Ibn Al-Qayyim when he said: “Purifying the souls is harder and more difficult than curing the bodies. So whoever purifies his soul through exercise, hard work and being in isolation – all of which the messengers did not come with – he is like a sick person that tries to cure himself based on his own opinion. Where is his opinion with respect to the expertise of a doctor?! The messengers are the doctors of the hearts – there is no way to purify and rectify the hearts except through their way, at their hands and by totally submitting and complying with them. And we ask Allaah for His assistance!” [Madaarij-us-Saalikeen (2/300)]
[5] Reported by Al-Bukhaaree (no. 2101 & 5534) and Muslim (no. 146); An-Nawawee said: “This shows the virtue of accompanying righteous and good people – those who possess chivalry, good manners, piety, knowledge, and good behavior. It also shows the prohibition of accompanying evil people, innovators, and those who backbite people or who are very wicked and so on, i.e. other types of condemnable characteristics.” [See Sharh Saheeh Muslim: (16/394)]
[6] Reported by At-Tirmidhee (no. 2378) who said it was hasan saheeh, Abu Dawood (no. 4833), Ahmad in al-Musnad (2/303, 334) and deemed hasan (sound) by Al-Albaanee in Saheeh-ul-Jaami’ as-Sagheer (no. 3545) and Silsilat-ul-Ahaadeeth as-Saheehah (no. 927).
SOURCE: Makaarim-ul-Akhlaaq (pg. 32-35)
PRODUCED BY: Al-Ibaanah.com
[This is a chapter from the book "Makaarim-ul-Akhlaaq" (pg. 32-35) [Dar-ul-Watan Lin-Nashr] By Shaikh Muhammad bin Saalih Al-‘Uthaimeen, prepared and arranged by Khaalid Abu Saalih.]
We mentioned previously that good manners can either be present in someone naturally or they can be instilled into him (i.e. through learning). And we stated that inherent good manners are better than acquired good manners. We mentioned a proof for this which was the Messenger of Allaah’s (sallAllaahu ‘alayhi wa sallam) statement to Al-Ashaj bin ‘Abdil-Qais (radyAllaahu ‘anhu): “Rather, Allaah has molded (i.e. created) you upon these two (noble characteristics).” [1]
It is also because good manners that are innate do not disappear from a human being whereas good manners that are acquired may vanish from a person in many instances since it requires constant practice and effort as well as exercise and hard work. It also requires that one be reminded of it whenever there occurs something that affects a human being. This is why when a man once came to the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) and said to him: “O Messenger of Allaah, advise me”, he (sallAllaahu ‘alayhi wa sallam) said: “Do not get angry.” The man then repeated his request several times, upon which the Prophet continued to reply: “Do not get angry.” [2]
The Prophet (sallAllaahu ‘alayhi wa sallam) also said: “The strong person is not the one who wrestles and overpowers his opponents. Rather the strong person is the one who controls himself in times of anger.” [3]
So a strong person is not someone who wrestles with people and overpowers them, He is someone “who controls himself in times of anger.” He takes hold of himself and restrains himself during instances when he becomes angry.
A person controlling himself in times of anger is considered a characteristic of good manners. So if you become angry, do not let your anger penetrate, rather seek refuge in Allaah from the accursed Devil. And if you are standing, then sit down. If you are sitting, then lie down. And if your anger increases, then perform ablution (wudoo) until it goes away.
A person may acquire and earn good manners by way of training (himself), working hard at it and through constant practice. So he may obtain good manners through one of the following methods:
First: By contemplating on the Book of Allaah and the Sunnah of His Messenger: One should look up the texts that show the virtue of the particular noble characteristic that he wishes to characterize himself with. This is since when a believer sees some texts that praise a characteristic or action, he implements them. [4]
The Prophet (sallAllaahu ‘alayhi wa sallam) indicated this when he said: “The example of a good companion and an evil companion is like that of a seller of musk and a blacksmith. The seller of musk either sells you (perfume), gives you free samples or you get a pleasing smell from him. As for the example of an evil companion – such as a blacksmith – he either burns your clothes or you get a nasty smell from him.” [5]
Second: He should accompany those who are known for having good manners whilst staying far away from those who possess bad manners and poor actions. This is such that he turns this companionship of his into an educational institute that assists him in (his goal of) obtaining good manners. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “A man is upon the religion of his close friend, so let each of you look into whom he takes as a close friend.” [6]
Third: He should reflect on the consequences that come as a result of having bad manners. This is since a person with bad manners is despised. A person with bad manners is forsaken. A person with bad manners is always talked about in a bad way. So when one comes to realize that bad manners will lead him to all of this, he will then keep away from it.
Fourth: He should always envision an image of the Prophet’s (sallAllaahu ‘alayhi wa sallam) manners and how he (sallAllaahu ‘alayhi wa sallam) would humble himself before the creation, being kind to them, forgiving to them and patient with their harm. So if a person visualizes the Prophet’s character and the fact that he was the best of mankind and the greatest of those who worshipped Allaah, he will then perceive a low image of himself and at this point the influence that arrogance has over him will be shattered and this will cause him to have good manners.
Footnotes:
[1] Reported by Abu Dawood (no. 5335), Ahmad in al-Musnad (4/206), Muslim with only the first part of it (no. 25 & 26), and At-Tirmidhee (no. 2011)
[2] Reported by Al-Bukhaaree (no. 6116) and At-Tirmidhee (no. 2020)
[3] Reported by Al-Bukhaaree (no. 6114) and Muslim (no. 107)
[4] Purification (of the soul) cannot be achieved except by way of the messengers as stated by Ibn Al-Qayyim when he said: “Purifying the souls is harder and more difficult than curing the bodies. So whoever purifies his soul through exercise, hard work and being in isolation – all of which the messengers did not come with – he is like a sick person that tries to cure himself based on his own opinion. Where is his opinion with respect to the expertise of a doctor?! The messengers are the doctors of the hearts – there is no way to purify and rectify the hearts except through their way, at their hands and by totally submitting and complying with them. And we ask Allaah for His assistance!” [Madaarij-us-Saalikeen (2/300)]
[5] Reported by Al-Bukhaaree (no. 2101 & 5534) and Muslim (no. 146); An-Nawawee said: “This shows the virtue of accompanying righteous and good people – those who possess chivalry, good manners, piety, knowledge, and good behavior. It also shows the prohibition of accompanying evil people, innovators, and those who backbite people or who are very wicked and so on, i.e. other types of condemnable characteristics.” [See Sharh Saheeh Muslim: (16/394)]
[6] Reported by At-Tirmidhee (no. 2378) who said it was hasan saheeh, Abu Dawood (no. 4833), Ahmad in al-Musnad (2/303, 334) and deemed hasan (sound) by Al-Albaanee in Saheeh-ul-Jaami’ as-Sagheer (no. 3545) and Silsilat-ul-Ahaadeeth as-Saheehah (no. 927).
05 June 2010
TAFSIR OF SURAH AN-NUR AYYATH 58 , IBN KATHEER (PAGE 122 TO 123)
O you who believe! Let your legal slaves and slave-girls, and those among you who have not come to the age of puberty ask your permission (before they come to your presence) on three occasions; before Fajr (morning) prayer, and while you put off your clothes for the noonday (rest), and after the 'Ishâ' (late-night) prayer. (These) three times are of privacy for you, other than these times there is no sin on you or on them to move about, attending (helping) you each other. Thus Allâh makes clear the Ayât (the Verses of this Qur'ân, showing proofs for the legal aspects of permission for visits, etc.) to you. And Allâh is All-Knowing, All-Wise. (An-Nur 24:58)
Allah command the belivers to ensure that their servents and their children who have not yet reached puberty should seek permission at three times; the first is before the fajr prayer, because people are sleep in their beds at that time.
“and while you puts off clothes during the afternoon.”
Means , at the time of rest, because a man may be in a state of undress with his wife at that time.
and after the 'Ishâ' (late-night) prayer.
Because this is a time for sleep.
If they enter at a time other than these , there is no sin on you if you let them enter, and no sin on them if they see something at a time other than these times.
Abu Dawud recorded that ibn Abbas said: “most of the people do not follow it, the ayah that speaks about asking permission , but I tell my servent women to seek permission to enter.”
Abu dawud said:’Ata also narrated that ibn Abbas commanded this.[Abu Dawud 5: 377]
Ath-Thawri narrated that Musa bin Abi ‘Aishath said,”I asked Ash-Shabi (about the ayah):
ask your permission (before they come to your presence)
He said,”it has not been abrogated.” I said:”but people do not do that.” He said,”may Allah help them. [At-Tabari 19:213]
Allah command the belivers to ensure that their servents and their children who have not yet reached puberty should seek permission at three times; the first is before the fajr prayer, because people are sleep in their beds at that time.
“and while you puts off clothes during the afternoon.”
Means , at the time of rest, because a man may be in a state of undress with his wife at that time.
and after the 'Ishâ' (late-night) prayer.
Because this is a time for sleep.
If they enter at a time other than these , there is no sin on you if you let them enter, and no sin on them if they see something at a time other than these times.
Abu Dawud recorded that ibn Abbas said: “most of the people do not follow it, the ayah that speaks about asking permission , but I tell my servent women to seek permission to enter.”
Abu dawud said:’Ata also narrated that ibn Abbas commanded this.[Abu Dawud 5: 377]
Ath-Thawri narrated that Musa bin Abi ‘Aishath said,”I asked Ash-Shabi (about the ayah):
ask your permission (before they come to your presence)
He said,”it has not been abrogated.” I said:”but people do not do that.” He said,”may Allah help them. [At-Tabari 19:213]
04 June 2010
Three Beautiful Pieces of Advice from The Prophet Muhammad (sallallaahu alayhi wa sallam)
On Abu Ayyoob al-Ansaaree: A man came to the Prophet and said "Oh Messenger of Allaah give me advice and summarize it". The Prophet (sallallaahu alayhi wa sallam) said (what means) "When you stand to pray, pray as if it is your last pray, don't speak with that which you would apologize for tomorrow,and be hopeless for that which is in the hands of the people" (Musnad Ahmad/Authenticated by al-Albaanee)
Shaykh Abdur-Rahmaan bin Naasir as-Si'dee (may Allaah have mercy upon him said about this narration): "These are three pieces of advice and how beautiful they are . If the servant holds on to it, his affairs would be complete and he will be successful. The first piece of advice consist of completing the prayer and striving to perform it in the best manner.That is by him (the servant) taking account of himself for every prayer that he prays, also that he will complete all of that which is within the prayer from that which is obligatory and recommended. He actualizes the state of Ihsaan (perfection) in it which is the highest of states. That is by him standing in the prayer bringing to mind his standing in front of his Lord, and that he is addressing Him with that which he says from his recitation, words of remembrance and supplication. He humbles himself to Him in his standing, bowing,prostration, lowering of himself and rising up in the prayer. That which will aid him upon this noble goal is settling oneself upon that (which was mentioned) without wavering and no laziness of the heart. He also brings to mind in every prayer that it is the last prayer as if he will prayer no other prayer. From that which is known that the one who is bidding farewell strives with his utmost and exerts himself in his affair with all that is at his disposal. He does not cease to carry these beneficial meanings and strong means (of attainment) until the matter becomes easy for him and he becomes accustomed to that. The prayer (being performed) in this manner prevents the one who is praying from every repugnant characteristic and encourages him to observe every beautiful characteristic. That is due to the effects of the increase of faith, the light of the heart, its happiness,and complete desire for the good within himself. As for the second advice: It is the preserving of the tongue and closely watching over it. Indeed upon the preservation of the tongue there is the pivot (of ones life)and it is the controlling of affair of the servant. Therefore when the servant controls his tongue he controls all of his limbs. However when his tongue controls him and doesn't protect him from the harmful speech then indeed his affair(s) become disorderly in his religion and worldly life. Therefore he should not speak with any speech except that he knows its benefit in his religion and his worldly life. Every speech that possibly has in it something that the person will be criticized for or apologize for then let him leave it. That is because if he speaks with it his speech owns him and he becomes a prisoner of it. Or it is possible that it brings about a harm upon him and he wont be able to fend it off. As for the third advice: It is settling oneself upon being connected to Allaah alone in the affairs of his lively hood and hereafter. He doesn't ask anyone except for Allaah. Nor does he desire (anything) except for His bounty. He settles within himself the despair for that which is in the hands of the people (he doesn't hope for getting from them what they have). Indeed giving up hope (for that which is in the hands of the people) is a protection. Whoever gives up hope for having something becomes independent of it. So just as he doesn't ask with his tongue except Allaah, likewise he doesn't connect his heart to anyone except for Allaah. As a result of that he truly remains a servant of Allaah, free from the servitude of the creation. He certainly has freed himself from their slavery and he has earned by way of that the honor and the nobility. For indeed the one who is attached to the creation earns the disgrace and the downfall according to the degree of his attachment to them (the creation) and Allaah knows best".
Taken from Bah-ja-tu Quloob al-Abraar. Explanation of Hadeeth 74.
May Allaah make these words of knowledge and wisdom a benefit for us all in this life as well as in the hereafter. Aameen
Abu Yusuf Khaleefah Brooklyn NYC
8th of Ra-bee' ath-Thaanee 1431h. March 23 2010.
Shaykh Abdur-Rahmaan bin Naasir as-Si'dee (may Allaah have mercy upon him said about this narration): "These are three pieces of advice and how beautiful they are . If the servant holds on to it, his affairs would be complete and he will be successful. The first piece of advice consist of completing the prayer and striving to perform it in the best manner.That is by him (the servant) taking account of himself for every prayer that he prays, also that he will complete all of that which is within the prayer from that which is obligatory and recommended. He actualizes the state of Ihsaan (perfection) in it which is the highest of states. That is by him standing in the prayer bringing to mind his standing in front of his Lord, and that he is addressing Him with that which he says from his recitation, words of remembrance and supplication. He humbles himself to Him in his standing, bowing,prostration, lowering of himself and rising up in the prayer. That which will aid him upon this noble goal is settling oneself upon that (which was mentioned) without wavering and no laziness of the heart. He also brings to mind in every prayer that it is the last prayer as if he will prayer no other prayer. From that which is known that the one who is bidding farewell strives with his utmost and exerts himself in his affair with all that is at his disposal. He does not cease to carry these beneficial meanings and strong means (of attainment) until the matter becomes easy for him and he becomes accustomed to that. The prayer (being performed) in this manner prevents the one who is praying from every repugnant characteristic and encourages him to observe every beautiful characteristic. That is due to the effects of the increase of faith, the light of the heart, its happiness,and complete desire for the good within himself. As for the second advice: It is the preserving of the tongue and closely watching over it. Indeed upon the preservation of the tongue there is the pivot (of ones life)and it is the controlling of affair of the servant. Therefore when the servant controls his tongue he controls all of his limbs. However when his tongue controls him and doesn't protect him from the harmful speech then indeed his affair(s) become disorderly in his religion and worldly life. Therefore he should not speak with any speech except that he knows its benefit in his religion and his worldly life. Every speech that possibly has in it something that the person will be criticized for or apologize for then let him leave it. That is because if he speaks with it his speech owns him and he becomes a prisoner of it. Or it is possible that it brings about a harm upon him and he wont be able to fend it off. As for the third advice: It is settling oneself upon being connected to Allaah alone in the affairs of his lively hood and hereafter. He doesn't ask anyone except for Allaah. Nor does he desire (anything) except for His bounty. He settles within himself the despair for that which is in the hands of the people (he doesn't hope for getting from them what they have). Indeed giving up hope (for that which is in the hands of the people) is a protection. Whoever gives up hope for having something becomes independent of it. So just as he doesn't ask with his tongue except Allaah, likewise he doesn't connect his heart to anyone except for Allaah. As a result of that he truly remains a servant of Allaah, free from the servitude of the creation. He certainly has freed himself from their slavery and he has earned by way of that the honor and the nobility. For indeed the one who is attached to the creation earns the disgrace and the downfall according to the degree of his attachment to them (the creation) and Allaah knows best".
Taken from Bah-ja-tu Quloob al-Abraar. Explanation of Hadeeth 74.
May Allaah make these words of knowledge and wisdom a benefit for us all in this life as well as in the hereafter. Aameen
Abu Yusuf Khaleefah Brooklyn NYC
8th of Ra-bee' ath-Thaanee 1431h. March 23 2010.
03 June 2010
The servant completely belongs to Allaah
The servant completely belongs to Allaah
Taken from Faaidah Jaleelah (Magnificent Benefit) #36
Translated by Abuz-Zubayr 'Abdur-Rahmaan Harrison
Written by/Said by Imaam Ibn Al-Qayyim Al-Jawziyyah
Edited by Editorial Staff at tazkiyah.org
What does he actually own, he whose own forehead is in the Hand of Allaah? His soul is in His Hand. His heart is between two of His Fingers, turning it as He wills. (1) His life, his death, his happiness, his misery, his movement and his stillness, all are in His Hand. His statements and his actions are only by His permission and His will. So he does not make any move, except with His permission, nor does he do any action except by His will. If He entrusts him to himself; He entrusts him to helplessness, loss, negligence and sin. If He entrusts him to someone else; he entrusts him to one who does not posses the ability to harm, benefit, to give life, death, nor resurrection. And if He abandons him; his enemy will capture him and make him his captive. So he cannot dispense without Him for even a blink of an eye. Rather, for as long as he breathes, he requires His assistance, inwardly and outwardly. He is in complete poverty before Him.
1 Muslim recorded a Hadeeth, (2654), narrated from 'Abdullaah ibn 'Amr: That he heard the Prophet (Sallallaahu 'alayhi wa sallam) saying, "Indeed the hearts of the sons of Aadam are between two of the Fingers of the Most Merciful, as one heart. He changes them as He wishes." (go back)
taken from: http://web.archive.org/web/20041013101314/www.tazkiyah.org/readarticle.php?II=PWSD-00006
Taken from Faaidah Jaleelah (Magnificent Benefit) #36
Translated by Abuz-Zubayr 'Abdur-Rahmaan Harrison
Written by/Said by Imaam Ibn Al-Qayyim Al-Jawziyyah
Edited by Editorial Staff at tazkiyah.org
What does he actually own, he whose own forehead is in the Hand of Allaah? His soul is in His Hand. His heart is between two of His Fingers, turning it as He wills. (1) His life, his death, his happiness, his misery, his movement and his stillness, all are in His Hand. His statements and his actions are only by His permission and His will. So he does not make any move, except with His permission, nor does he do any action except by His will. If He entrusts him to himself; He entrusts him to helplessness, loss, negligence and sin. If He entrusts him to someone else; he entrusts him to one who does not posses the ability to harm, benefit, to give life, death, nor resurrection. And if He abandons him; his enemy will capture him and make him his captive. So he cannot dispense without Him for even a blink of an eye. Rather, for as long as he breathes, he requires His assistance, inwardly and outwardly. He is in complete poverty before Him.
1 Muslim recorded a Hadeeth, (2654), narrated from 'Abdullaah ibn 'Amr: That he heard the Prophet (Sallallaahu 'alayhi wa sallam) saying, "Indeed the hearts of the sons of Aadam are between two of the Fingers of the Most Merciful, as one heart. He changes them as He wishes." (go back)
taken from: http://web.archive.org/web/20041013101314/www.tazkiyah.org/readarticle.php?II=PWSD-00006
02 June 2010
Entering Shopping Centres with Uncovered Women
01 June 2010
I cannot obey Him (Allah) in public and disobey Him in private
Narrated `Abdullah ibn Zayd ibn Aslam, from his father, from his grandfather, who said:
When I was accompanying `Umar ibn al-Khattab on his patrol of Madinah at night, he felt tired, so he leant against a wall. It was the middle of the night, and (we heard) a woman say to her daughter, “O my daughter, get up and mix that milk with some water.”
The girl said, “O Mother, did you not hear the decree of Amir al-Mu’minin (chief of the believers) today?”
The mother said, “What was that?”
The girl said, “He ordered someone to announce in a loud voice that milk should not be mixed with water.”
The mother said, “Get up and mix the milk with water; you are in a place where `Umar cannot see you.”
The girl told her mother, “I cannot obey Him (Allah) in public and disobey Him in private.”
`Umar heard this, and told me: “O Aslam, go to that place and see who that girl is, and to whom she was speaking, and whether she has a husband.” So I went to that place, and I saw that she was unmarried, the other woman was her mother, and neither of them had a husband.
I came to `Umar and told him what I had found out. He called his sons together, and said to them: “Do any of you need a wife, so I can arrange the marriage for you? If I had the desire to get married, I would have been the first one to marry this young woman.”
`Abdullah said: “I have a wife.” `Abd al-Rahman said: “I have a wife.” `Asim said: “I do not have a wife, so let me marry her.” So `Umar arranged for her to be married to `Asim. She gave him a daughter, who grew up to be the mother of `Umar ibn `Abd al-`Aziz.
[Related in Sifat al-Safwah and Wafiyat al-A'yan and cited by Ibn al-Jawzi in Ahkam al-Nisa' pp. 441, 442]
When I was accompanying `Umar ibn al-Khattab on his patrol of Madinah at night, he felt tired, so he leant against a wall. It was the middle of the night, and (we heard) a woman say to her daughter, “O my daughter, get up and mix that milk with some water.”
The girl said, “O Mother, did you not hear the decree of Amir al-Mu’minin (chief of the believers) today?”
The mother said, “What was that?”
The girl said, “He ordered someone to announce in a loud voice that milk should not be mixed with water.”
The mother said, “Get up and mix the milk with water; you are in a place where `Umar cannot see you.”
The girl told her mother, “I cannot obey Him (Allah) in public and disobey Him in private.”
`Umar heard this, and told me: “O Aslam, go to that place and see who that girl is, and to whom she was speaking, and whether she has a husband.” So I went to that place, and I saw that she was unmarried, the other woman was her mother, and neither of them had a husband.
I came to `Umar and told him what I had found out. He called his sons together, and said to them: “Do any of you need a wife, so I can arrange the marriage for you? If I had the desire to get married, I would have been the first one to marry this young woman.”
`Abdullah said: “I have a wife.” `Abd al-Rahman said: “I have a wife.” `Asim said: “I do not have a wife, so let me marry her.” So `Umar arranged for her to be married to `Asim. She gave him a daughter, who grew up to be the mother of `Umar ibn `Abd al-`Aziz.
[Related in Sifat al-Safwah and Wafiyat al-A'yan and cited by Ibn al-Jawzi in Ahkam al-Nisa' pp. 441, 442]
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