Ibn ‘Abbâs – Allâh be pleased with him – said, “Address the people once a week, and if you must do so more often, then twice; and if you have to do even more, then three times; and do not make people tired or bored with the Quran. Let me not find you coming to the people to exhort them and tell them stories while they are speaking amongst themselves, thus interrupting their conversation and tiring them. Instead, listen, and when they tell you, address them when they desire to listen to your speech. And beware of making your supplications rhyme, stay away from this, for I found Allâh’s Messenger – peace and praise of Allâh be upon him – and his Companions doing nothing but [staying away from this].”
Al-Bukhârî, Al-Sahîh ‘What is hated about making supplications rhyme.’
Notes
In this narration, the illustrious Companion ‘Abdullâh b. ‘Abbâs gives some guidelines about being wise and aware of people’s condition when teaching them and calling them to Allâh. He advised that a person should not address the people and give talks to them too often, lest they become bored or fed up of hearing the Quran. This consideration is taken from the Sunnah of the Prophet – Allâh’s praise and peace be upon him – as related by Ibn Mas’ûd.
This tradition also expresses the dislike of trying to disseminate knowledge in a way that might be detrimental to its purpose. We are discouraged from spreading knowledge to those who do not desire it or those who are not enthusiastic to receive it and interrupting people while they are speaking. We are encouraged to teach knowledge to those who express their desire for it, because all this means it is more likely that the recipient will benefit from this knowledge.
The narration also warns against the practice of trying to make du’â (supplication) rhyme. This is because occupying oneself with putting together rhyming prayers conflicts with the state of being humble and imploring Allâh, which is how a person should be when supplicating. There is no contradiction between this disliked behavior and the fact that some of the Prophetic supplications and statements rhyme, because the Prophet never used to have to try and make them rhyme, but was effortlessly eloquent and at the same time fully humbled in front of Allâh.
Adapted from Ibn Hajr, Fath Al-Bârî.
Tuesday, 25 January 2011
Only for the Lovers of Knowledge…
Only for the Lovers of Knowledge…
There are a number of verses in the Qur’an showing that the inhabitants of Paradise will visit and remind each other of what they had between them and what they used to occupy themselves with during their time in this life (see as-Saffat; 50-51 and at-Tur; 25-28).
Ibn al-Qayyim, in his book ‘Hadi al-Arwah’ (p. 338), concludes a chapter on this topic by describing the state of those who loved to read, discuss, and otherwise occupy themselves with Shar’i knowledge during their time in this world while everyone else was doing their thing:
“…And if they will discuss the things that happened between them, then discussing what they were curious about in this world related to knowledge, understanding the Qur’an and Sunnah, and the authenticity of ahadith is even more likely and appropriate. This is because discussing these things in this life was more pleasurable for them than eating, drinking, and sex.
So, discussing this in Paradise would be even sweeter, and this is a pleasure that only the people of knowledge experience, and it’s what distinguishes them from everyone else…”
There are a number of verses in the Qur’an showing that the inhabitants of Paradise will visit and remind each other of what they had between them and what they used to occupy themselves with during their time in this life (see as-Saffat; 50-51 and at-Tur; 25-28).
Ibn al-Qayyim, in his book ‘Hadi al-Arwah’ (p. 338), concludes a chapter on this topic by describing the state of those who loved to read, discuss, and otherwise occupy themselves with Shar’i knowledge during their time in this world while everyone else was doing their thing:
“…And if they will discuss the things that happened between them, then discussing what they were curious about in this world related to knowledge, understanding the Qur’an and Sunnah, and the authenticity of ahadith is even more likely and appropriate. This is because discussing these things in this life was more pleasurable for them than eating, drinking, and sex.
So, discussing this in Paradise would be even sweeter, and this is a pleasure that only the people of knowledge experience, and it’s what distinguishes them from everyone else…”
Do you hate someone?
Do you hate someone?
Do you hate someone? Do you really hate someone? You haven't spoken to him for a while? You've been blaming him?
You're not the only one; the Muslim Ummah today is diseased with this to the extent that almost every Muslim knows another Muslim who he hates.
The Ummah is like a building with the Muslims as it's bricks, brotherhood is the cement. Without forgiveness you cannot have brotherhood.
OK then, he wronged you. He deceived you. He backbited you. He lied to you. But even in these extreme situations the Qur'an and the Hadith teach us that we have to forgive others (especially those who hurt us the most) if we wish to earn the forgiveness of Allah on the day of judgement. We have all committed many sins, made many mistakes and no doubt we have wronged others, we have deceived others, we have backbited others and no doubt we have lied to others.
So what makes us focus onto brothers' and sisters' errors while we remain unconscious of our own. Not to forgive is like to live in arrogance, and ignorance of our own shortcomings.
Forgiveness is linked with piety and God-consciousness, is there anybody who is not without sin? Is there anybody who can be arrogant enough to say that he does not need to forgive? Do we not know that Allah forgives those who forgive others? Therefore, we should realise the difficulties of others and forgive them. Allah says in the Qur'an:
"Be quick in the forgiveness from your Lord, and pardon (all) men - for Allah loves those who do good."[Surah ali Imran; 3:133-134]
And we know that Allah Himself is Ar-Rahmaan (the Most Compassionate) and Ar-Raheem (the Most Merciful) and that His Mercy is infinite, and that no matter the sin (except shirk) Allah is always willing to answer the person's call for forgiveness. In fact Allah loves the tear drop that falls from the eye of one who sincerely seeks the forgiveness of his Lord.
And Allah loves us to have hearts that are ready to forgive.
The Prophet (salAllahu alayhi wasalam) once asked his companions;"Do you know what will cause you to have high walled palaces in Paradise (as a symbol of great reward) and will cause you to be raised by God?" When they replied in the negative, he said, "To be forgiving and to control yourself in the face of provocation, to give justice to the person who was unfair and unjust to you, to give to someone even though he did not give to you when you were in need and to keep connection with someone who may not have reciprocated your concern."
Similarly the Prophet (salAllahu alayhi wasalam) said that the best of people are those who are slow to get angry and quick to forgive. On the other hand the worst of people are those, he said who get angry quickly but are slow to forgive.
The characteristic that makes a person most likely to forgive is the purity of his or her heart. Apologies must be accepted, the Prophet (salAllahu alayhi wasalam) said that:
"Whoever apologises to his brother and that apology is not accepted, then the person who refuses to accept the apology bears the sin of one who takes the property of another unjustly.
And the Prophet (salAllahu alayhi wasalam) also said that:
"The doors of the Garden are open on Monday and Thursday. Every Muslim slave who does not associate anything with Allah is forgiven except for the man who has enmity between him and his brother. It is said, 'Leave those two until they have made a reconciliation. Leave those two until they have made a reconciliation.'"
If we look at the example and the character of the Prophet (salAllahu alayhi wasalam) we can see that he was always forgiving and never showed enmity to anyone except those who waged war against him. There was an old lady who used to throw rubbish in his way every day, on one occasion she did not throw rubbish in the street, so he decided to go and see what was the matter. She was ill in bed, to her amazement, the Messenger of Allah (salAllahu alayhi wasalam) came to see her and find out about her.
She accepted Islam. This is the example of the man whom we claim to follow. Thumamah, as the chief of his tribe had killed many Muslims. On his travels, he was caught by the Muslim soldiers and was taken to the Prophet's masjid and tied to one of the pillars. The Messenger of Allah (salAllahu alayhi wasalam) commanded his companions to untie him and give him the best food. The Messenger of God (salAllahu alayhi wasalam) was indeed a mercy for the worlds.
We should similarly be merciful with each other. First of all, we ourselves should not do anything to upset our brothers and sisters (because this is in itself a part of mercy) and then we should forgive those who have upset us or made us angry. We will never be a strong ummah if we are not able to forgive.
Some might say that to forgive is a sign of weakness and humiliation, and for them it is better to be strong and preserve their honor. But honor in the eyes of Allah lies in forgiveness.
"But indeed if any shows patience and forgives that would truly be an exercise of courageous will and resolution in the conduct of affairs."[surah 42:43]
If we are to be really strong then we have to be strong against Shaytaan and forgive our brothers and sisters, and in this way maybe Allah will decide insha-Allah to forgive ourselves for our many mistakes.
" ...honour in the eyes of Allah lies in forgiveness....."
Do you hate someone? Do you really hate someone? You haven't spoken to him for a while? You've been blaming him?
You're not the only one; the Muslim Ummah today is diseased with this to the extent that almost every Muslim knows another Muslim who he hates.
The Ummah is like a building with the Muslims as it's bricks, brotherhood is the cement. Without forgiveness you cannot have brotherhood.
OK then, he wronged you. He deceived you. He backbited you. He lied to you. But even in these extreme situations the Qur'an and the Hadith teach us that we have to forgive others (especially those who hurt us the most) if we wish to earn the forgiveness of Allah on the day of judgement. We have all committed many sins, made many mistakes and no doubt we have wronged others, we have deceived others, we have backbited others and no doubt we have lied to others.
So what makes us focus onto brothers' and sisters' errors while we remain unconscious of our own. Not to forgive is like to live in arrogance, and ignorance of our own shortcomings.
Forgiveness is linked with piety and God-consciousness, is there anybody who is not without sin? Is there anybody who can be arrogant enough to say that he does not need to forgive? Do we not know that Allah forgives those who forgive others? Therefore, we should realise the difficulties of others and forgive them. Allah says in the Qur'an:
"Be quick in the forgiveness from your Lord, and pardon (all) men - for Allah loves those who do good."[Surah ali Imran; 3:133-134]
And we know that Allah Himself is Ar-Rahmaan (the Most Compassionate) and Ar-Raheem (the Most Merciful) and that His Mercy is infinite, and that no matter the sin (except shirk) Allah is always willing to answer the person's call for forgiveness. In fact Allah loves the tear drop that falls from the eye of one who sincerely seeks the forgiveness of his Lord.
And Allah loves us to have hearts that are ready to forgive.
The Prophet (salAllahu alayhi wasalam) once asked his companions;"Do you know what will cause you to have high walled palaces in Paradise (as a symbol of great reward) and will cause you to be raised by God?" When they replied in the negative, he said, "To be forgiving and to control yourself in the face of provocation, to give justice to the person who was unfair and unjust to you, to give to someone even though he did not give to you when you were in need and to keep connection with someone who may not have reciprocated your concern."
Similarly the Prophet (salAllahu alayhi wasalam) said that the best of people are those who are slow to get angry and quick to forgive. On the other hand the worst of people are those, he said who get angry quickly but are slow to forgive.
The characteristic that makes a person most likely to forgive is the purity of his or her heart. Apologies must be accepted, the Prophet (salAllahu alayhi wasalam) said that:
"Whoever apologises to his brother and that apology is not accepted, then the person who refuses to accept the apology bears the sin of one who takes the property of another unjustly.
And the Prophet (salAllahu alayhi wasalam) also said that:
"The doors of the Garden are open on Monday and Thursday. Every Muslim slave who does not associate anything with Allah is forgiven except for the man who has enmity between him and his brother. It is said, 'Leave those two until they have made a reconciliation. Leave those two until they have made a reconciliation.'"
If we look at the example and the character of the Prophet (salAllahu alayhi wasalam) we can see that he was always forgiving and never showed enmity to anyone except those who waged war against him. There was an old lady who used to throw rubbish in his way every day, on one occasion she did not throw rubbish in the street, so he decided to go and see what was the matter. She was ill in bed, to her amazement, the Messenger of Allah (salAllahu alayhi wasalam) came to see her and find out about her.
She accepted Islam. This is the example of the man whom we claim to follow. Thumamah, as the chief of his tribe had killed many Muslims. On his travels, he was caught by the Muslim soldiers and was taken to the Prophet's masjid and tied to one of the pillars. The Messenger of Allah (salAllahu alayhi wasalam) commanded his companions to untie him and give him the best food. The Messenger of God (salAllahu alayhi wasalam) was indeed a mercy for the worlds.
We should similarly be merciful with each other. First of all, we ourselves should not do anything to upset our brothers and sisters (because this is in itself a part of mercy) and then we should forgive those who have upset us or made us angry. We will never be a strong ummah if we are not able to forgive.
Some might say that to forgive is a sign of weakness and humiliation, and for them it is better to be strong and preserve their honor. But honor in the eyes of Allah lies in forgiveness.
"But indeed if any shows patience and forgives that would truly be an exercise of courageous will and resolution in the conduct of affairs."[surah 42:43]
If we are to be really strong then we have to be strong against Shaytaan and forgive our brothers and sisters, and in this way maybe Allah will decide insha-Allah to forgive ourselves for our many mistakes.
" ...honour in the eyes of Allah lies in forgiveness....."
Television As An Agent Of Zina (Fornication)
Television As An Agent Of Zina (Fornication)
Allah (SWT) says in the Quran: "And come not near to the unlawful sexual intercourse…" (Al-Isra 17:32) The words, COME NOT NEAR, means: STAY AWAY FROM ALL such things and practices which LEAD TO zina - which are stepping-stones to fornication. ALL practices, things and institutions which aid and foster fornication and immodesty are FORBIDDEN by Islam. There are different categories of this abominable crime of zina. The Messenger of Allah (SAW) said: "The zina of the eyes is the gaze (at that which is unlawful e.g. nudity); the zina of the ears is to listen (to talks of nudity which excites the carnal desires); the zina of the tongue is to speak (what is evil); the zina of the hand is to touch (the female which is unlawful to man e.g. anyone other than blood mother, blood sister, blood aunt, blood daughter, wife); the zina of the feet is to walk (towards immorality); the zina of the heart is to desire (what is unlawful), and it is the private parts which either commits or shuns the actual act of fornication." (Muslim) In this Hadith, The Messenger of Allah (SAW) speaks of the zina committed by the various parts of the human body. Thus, to look at the nudity and evil portrayed on the television screen constitutes the zina of the eyes. To listen to the immodest and illicit sex talks of the television is zina of the ears. Lust which is aroused by the display, discussion of nudity and lustfulness and perversion on the TV screen constitutes the zina of the heart. Television, therefore, is without any doubt a powerful agent and a stepping-stone for fornication. We find today the WHOLE family - father, mother, sons, and daughters - sitting HUDDLED TOGETHER around the TV screen. TOGETHER, in a display of STARK SHAMELESSNESS, the WHOLE family is committing ZINA of the EYES, ZINA of the EARS, and ZINA of the HEART, and Allah alone knows how many MULTITUDES of men and women indulged in the final act of fornication as a result of watching and being aroused by the evil on the TV screen… Islam lays GREAT emphasis on modesty, so much so, that our Prophet (SAW) said, "Modesty is a part of Imaan (faith)." [At-Tirmidhee. It was declared authentic by Al-Albaanee (ra) in Saheeh Sunan at-Tirmidhee) But TV with its emphasis on illicit, depraved and brutal immorality is the very negation of the Islamic concept of modesty and shame. Mother, father, and children TOGETHER viewing the zina - the fornication and vice (wickedness) on the TV screen. What is now left of humanity? May Allah (SWT) protect us and our children from the FILTH and CORRUPTION of the western world sunk in perversion and immorality. Ameen!!! Allah (SWT) says: "This Day, We shall seal up their mouths, and their hands will speak to Us, and their legs will bear witness to what they used to earn. [It is said that one’s left thigh will be the first to bear the witness. (Tafsir At-Tabari)] (Ya-Sin 26:65)
Serials, Romances, And Stories on Television
What is Islam’s attitude to fiction, novels, and romantic stories? Allah (SWT) says in the Quran: "And of mankind is he who purchases idle talks (i.e. music, singing, etc.) to mislead (men) form the Path of Allah without knowledge, and takes it (the Path of Allah, the Verses of the Quran) by way of mockery. For such there will be a humiliating torment (in the Hellfire). And when Our Verses (of the Quran) are recited to such a one, he turns away in pride, as if he heard them not, as if there were deafness in his ear. So announce to him a painful torment." (Luqman 31:6-7) These verses of the Quran were revealed to PROHIBIT, according to the Mufassireen and Jurists, MUSIC and the STORIES of romances imported from Persia. Since these things divert man’s attention from the remembrance of Allah and transport one into the realm of illusion and imagination the Quran OUTLAWS them. Islam strongly discourages fiction and encourages one to live in reality and not in illusion which has the tendency to make one negligent and forgetful of the prime purpose of man’s creation which it to gain Allah’s Pleasure by fixing the gaze on the Akhirat (Hereafter) and not on the TV screen. Islam, therefore FORBIDS the wasting of time in listening to idle talks and fiction or false stories.
Television Diverts Man's Attention From the Rememberance of Allah (SWT)
The Prophet (SAW) said: "Every sport of amusement that a Muslim occupies himself with is Baatil (baseless, null and not permissible) - except three: [the three types being] his practicing with your bow (and arrow); his training your horse and his playing with his family." [Ibn Majah. It was declared authentic by Al-Albaanee (ra) in Saheeh Sunan Ibn Majah. See also Silsilah Saheehah] Allah (SWT) says in the Quran: "The life of this world is but play and amusement, and the abode of the Hereafter is best for those who Fear (Allah)." (Al-An’am 6:32) The above stated Hadith and verse of the Quran, as well as many other verse of the Quran and Ahaadith make it quite clear that Islam DOES NOT TOLERATE futility, idle sports and amusement. This is so because amusement and entertainment divert one’s attention from the Remembrance of Allah (SWT). It also interferes with one’s worship causing neglect of Salaat (in general) and the congregational prayers (particularly for men). Amusement and entertainment which Islam describes as Lawh, la’b make a person indolent, negligent and irresponsible. Hence, we find the Messenger of Allah (SAW) condemning VERY STRONGLY even such play as chess and backgammon, etc., in the following Hadith: "Whosoever plays with chess and backgammon is like one who has dyed his hand with the flesh and blood of swine." (Muslim)
What They Say About Television
"The Church of England General Synod, in a report to a Government appointed committee deplores scenes of heavy drinking, chain smoking and casual use of obscene language and blasphemous language on TV." (Eastern Province Herald, 23rd October, 1975) The psychiatrists, Dr. William Tompkins of the George Washington School of Medicine, and Dr. Paul Fink of the East Virginia Medical School, have been engaged in intensive research into the effect of people of television advertising. They say that TV commercials "encourage belief in mysticism by making viewers believe they can get what they want almost by magic." Dr. Tompkins says: "Television advertising gets us to accept nonsense and leads us to go looking for a fantasy world." "… the FCC (Federal Communications Commission) was ticked off by the House and Senate Appropriation Committee and told to report on fresh measures to curb video violence or face ‘punitive action’." Mr. Tindall, Director of the Audio-Visual Center of Sydney Teachers’ College said: "Children were learning that violence is not only rampant but frequently justified." "For years, people had been saying the good thing about TV was that it brought news to the living room. But the survey indicated that few children, if given the option, watched the news or current affairs." "An almost unbelievable avalanche of sex, perversion, pornography, blue films, sadism, masochism, bestiality (brutality), murder, rape and brutality has flooded into the public view through the modern ‘boob tube’ of television, or the movies and lurid novels." "In British television, almost unbelievable references to lewdness, perverted sex and depravity are as open and unabashed as news reports." (Tomorrow’s World, August 1971
Music And Television
We can consider music as an integral part of television programs. No TV show is complete without music. Islam has FORBIDDEN music in NO unmistaken terms (For further details and a full discussion of the evidences concerning the prohibition of Music in Islam, refer to: The Islamic Ruling of Music and Singing, by Abu Bilal Mustafah al-Kanadi). For the purpose of the present subject it will suffice to state that Islam categorically FORBIDS ALL types of music. Music in Islam is regarded as a Kabirah (MAJOR SIN)!!! With regard to music our Prophet (SAW) said: "There will be men from among my Ummah who will consume alcohol, giving it another name (so as to deceive themselves and others). Singing girls and musical instruments will be playing to them. Allah. Ta’ala will cause the earth to swallow them. Allah will transform them into apes and swine." [Ibn Majah, Al-Bayhaqee. Al-Albaanee (ra) declared it to be authentic in Silsilat Saheehah] It is reported from Abdullah ibn Mas’ood (RA): "Music sows hypocrisy in the heart like water causes seeds to grow in soil." (Ad-Durru al-Manthoor, by As-Suyootee, explanation of verse 31:6 of the Quran) "And of mankind is he who purchases idle talks (i.e. music, singing, etc.) to mislead (men) form the Path of Allah without knowledge, and takes it (the Path of Allah, the Verses of the Quran) by way of mockery. For such there will be a humiliating torment (in the Hellfire)." (Luqman 31:6) Allah (SWT) says in the Quran: "And when they hear Al-Laghw (dirty, false, evil vain talk) they withdraw from it and say: "To us our deeds, and to you your deeds. Peace be to you. We seek not the ignorant." (Al-Qasas 28:55)
The Female Voice
The female voice, according to Islam, is also included in the category of Satar, i.e. it has to be ‘concealed’ and NOT ‘revealed’. Since the female voice is an entity NOT to be displayed or advertised, it is NOT permissible for males to listen to women singing or even reciting the Quran. When necessity demands that they have to speak to males then their speech should not be attractive, gently and alluring like the deliberate ‘lure’ put in speech by ‘trained’ women of the disbelievers. Recognizing the danger of allurement in the female voice, the Quran commands women thus: "…then be not soft in speech, lest he in whose heart is a disease (of hypocrisy or evil desire for adultery, etc.) should be moved with desire, but speak in an honorable manner." (Al-Ahzab 33:32) Van de Velde in his book Ideal Marriage, states: "The tone-color of a voice, and the intonation of single word - and it may be word of no special meaning or association in itself - may excite incredible intensity of desire. The unique and precious significance that a woman’s voice can give to ‘you’ or ‘thou’ can suffice to overwhelm man’s power of endurance and control…" Islam has, hence, FORBIDDEN its women to speak in a soft or "sexually" sweet tone. If anyone is aware of the springs of sex-psychology he will clearly see the justification for Islam’s restriction in this matter. Islam COMMANDS the concealment of the female voice and prohibits its display in public, but television demands the contrary. Great use is made of the female voice on TV to advertise, to allure, to excite lust, and female singing with the accompaniment of music is most popular. The importance of television programs, like the importance of all the mass media of the disbelievers, hinges on maximum exhibition of the female body and the female voice which have been subverted by the brutal culture of the unbelievers, to pamper the inordinate sexual desires of men who have no belief of Allah - of men who have no fear of Allah left in them.
Nudity, Immoratlity And Television
The most glaring evil propagated by the television media of the world is the crime of nudity and sexual immorality. Commercialized nudity and sexual immorality under the camouflage of "educational" PICTURES are accepted and necessary features of world television. The western world is haunted by the obsession of illicit sex, and it is this carnal obsession of illicit sex coupled with the unbeliever’s god of materialism which makes capital of the female body and TV as well as ALL other mass media. The Islamic concept of morality and modesty is the very direct opposite of the immorality and lustfulness dished out to the world via TV. Islam DEMANDS the concealment of the female body. The Messenger of Allah (SAW) said, "Woman is an object of CONCEALMENT." [At-Tirmidhee. It was declared authentic by Al-Albaanee (ra) in Saheeh Sunan at-Tirmidhee] TV is an institution which is widely used to exhibit the female body. Islam has BANNED ALL forms of immorality and immodesty, but TV exhibits immodesty and immorality in their CRUDEST forms by depicting the actual sex acts and, above all, it audaciously and shamelessly passes these off as "educational". Television as a prime agent of immorality is VERY well known. The Messenger of Allah (SAW) said, "Shamelessness (immodesty) is vice (wickedness), and vice (wickedness) will be in the fire." (Muslim)
Allah (SWT) says in the Quran: "And come not near to the unlawful sexual intercourse…" (Al-Isra 17:32) The words, COME NOT NEAR, means: STAY AWAY FROM ALL such things and practices which LEAD TO zina - which are stepping-stones to fornication. ALL practices, things and institutions which aid and foster fornication and immodesty are FORBIDDEN by Islam. There are different categories of this abominable crime of zina. The Messenger of Allah (SAW) said: "The zina of the eyes is the gaze (at that which is unlawful e.g. nudity); the zina of the ears is to listen (to talks of nudity which excites the carnal desires); the zina of the tongue is to speak (what is evil); the zina of the hand is to touch (the female which is unlawful to man e.g. anyone other than blood mother, blood sister, blood aunt, blood daughter, wife); the zina of the feet is to walk (towards immorality); the zina of the heart is to desire (what is unlawful), and it is the private parts which either commits or shuns the actual act of fornication." (Muslim) In this Hadith, The Messenger of Allah (SAW) speaks of the zina committed by the various parts of the human body. Thus, to look at the nudity and evil portrayed on the television screen constitutes the zina of the eyes. To listen to the immodest and illicit sex talks of the television is zina of the ears. Lust which is aroused by the display, discussion of nudity and lustfulness and perversion on the TV screen constitutes the zina of the heart. Television, therefore, is without any doubt a powerful agent and a stepping-stone for fornication. We find today the WHOLE family - father, mother, sons, and daughters - sitting HUDDLED TOGETHER around the TV screen. TOGETHER, in a display of STARK SHAMELESSNESS, the WHOLE family is committing ZINA of the EYES, ZINA of the EARS, and ZINA of the HEART, and Allah alone knows how many MULTITUDES of men and women indulged in the final act of fornication as a result of watching and being aroused by the evil on the TV screen… Islam lays GREAT emphasis on modesty, so much so, that our Prophet (SAW) said, "Modesty is a part of Imaan (faith)." [At-Tirmidhee. It was declared authentic by Al-Albaanee (ra) in Saheeh Sunan at-Tirmidhee) But TV with its emphasis on illicit, depraved and brutal immorality is the very negation of the Islamic concept of modesty and shame. Mother, father, and children TOGETHER viewing the zina - the fornication and vice (wickedness) on the TV screen. What is now left of humanity? May Allah (SWT) protect us and our children from the FILTH and CORRUPTION of the western world sunk in perversion and immorality. Ameen!!! Allah (SWT) says: "This Day, We shall seal up their mouths, and their hands will speak to Us, and their legs will bear witness to what they used to earn. [It is said that one’s left thigh will be the first to bear the witness. (Tafsir At-Tabari)] (Ya-Sin 26:65)
Serials, Romances, And Stories on Television
What is Islam’s attitude to fiction, novels, and romantic stories? Allah (SWT) says in the Quran: "And of mankind is he who purchases idle talks (i.e. music, singing, etc.) to mislead (men) form the Path of Allah without knowledge, and takes it (the Path of Allah, the Verses of the Quran) by way of mockery. For such there will be a humiliating torment (in the Hellfire). And when Our Verses (of the Quran) are recited to such a one, he turns away in pride, as if he heard them not, as if there were deafness in his ear. So announce to him a painful torment." (Luqman 31:6-7) These verses of the Quran were revealed to PROHIBIT, according to the Mufassireen and Jurists, MUSIC and the STORIES of romances imported from Persia. Since these things divert man’s attention from the remembrance of Allah and transport one into the realm of illusion and imagination the Quran OUTLAWS them. Islam strongly discourages fiction and encourages one to live in reality and not in illusion which has the tendency to make one negligent and forgetful of the prime purpose of man’s creation which it to gain Allah’s Pleasure by fixing the gaze on the Akhirat (Hereafter) and not on the TV screen. Islam, therefore FORBIDS the wasting of time in listening to idle talks and fiction or false stories.
Television Diverts Man's Attention From the Rememberance of Allah (SWT)
The Prophet (SAW) said: "Every sport of amusement that a Muslim occupies himself with is Baatil (baseless, null and not permissible) - except three: [the three types being] his practicing with your bow (and arrow); his training your horse and his playing with his family." [Ibn Majah. It was declared authentic by Al-Albaanee (ra) in Saheeh Sunan Ibn Majah. See also Silsilah Saheehah] Allah (SWT) says in the Quran: "The life of this world is but play and amusement, and the abode of the Hereafter is best for those who Fear (Allah)." (Al-An’am 6:32) The above stated Hadith and verse of the Quran, as well as many other verse of the Quran and Ahaadith make it quite clear that Islam DOES NOT TOLERATE futility, idle sports and amusement. This is so because amusement and entertainment divert one’s attention from the Remembrance of Allah (SWT). It also interferes with one’s worship causing neglect of Salaat (in general) and the congregational prayers (particularly for men). Amusement and entertainment which Islam describes as Lawh, la’b make a person indolent, negligent and irresponsible. Hence, we find the Messenger of Allah (SAW) condemning VERY STRONGLY even such play as chess and backgammon, etc., in the following Hadith: "Whosoever plays with chess and backgammon is like one who has dyed his hand with the flesh and blood of swine." (Muslim)
What They Say About Television
"The Church of England General Synod, in a report to a Government appointed committee deplores scenes of heavy drinking, chain smoking and casual use of obscene language and blasphemous language on TV." (Eastern Province Herald, 23rd October, 1975) The psychiatrists, Dr. William Tompkins of the George Washington School of Medicine, and Dr. Paul Fink of the East Virginia Medical School, have been engaged in intensive research into the effect of people of television advertising. They say that TV commercials "encourage belief in mysticism by making viewers believe they can get what they want almost by magic." Dr. Tompkins says: "Television advertising gets us to accept nonsense and leads us to go looking for a fantasy world." "… the FCC (Federal Communications Commission) was ticked off by the House and Senate Appropriation Committee and told to report on fresh measures to curb video violence or face ‘punitive action’." Mr. Tindall, Director of the Audio-Visual Center of Sydney Teachers’ College said: "Children were learning that violence is not only rampant but frequently justified." "For years, people had been saying the good thing about TV was that it brought news to the living room. But the survey indicated that few children, if given the option, watched the news or current affairs." "An almost unbelievable avalanche of sex, perversion, pornography, blue films, sadism, masochism, bestiality (brutality), murder, rape and brutality has flooded into the public view through the modern ‘boob tube’ of television, or the movies and lurid novels." "In British television, almost unbelievable references to lewdness, perverted sex and depravity are as open and unabashed as news reports." (Tomorrow’s World, August 1971
Music And Television
We can consider music as an integral part of television programs. No TV show is complete without music. Islam has FORBIDDEN music in NO unmistaken terms (For further details and a full discussion of the evidences concerning the prohibition of Music in Islam, refer to: The Islamic Ruling of Music and Singing, by Abu Bilal Mustafah al-Kanadi). For the purpose of the present subject it will suffice to state that Islam categorically FORBIDS ALL types of music. Music in Islam is regarded as a Kabirah (MAJOR SIN)!!! With regard to music our Prophet (SAW) said: "There will be men from among my Ummah who will consume alcohol, giving it another name (so as to deceive themselves and others). Singing girls and musical instruments will be playing to them. Allah. Ta’ala will cause the earth to swallow them. Allah will transform them into apes and swine." [Ibn Majah, Al-Bayhaqee. Al-Albaanee (ra) declared it to be authentic in Silsilat Saheehah] It is reported from Abdullah ibn Mas’ood (RA): "Music sows hypocrisy in the heart like water causes seeds to grow in soil." (Ad-Durru al-Manthoor, by As-Suyootee, explanation of verse 31:6 of the Quran) "And of mankind is he who purchases idle talks (i.e. music, singing, etc.) to mislead (men) form the Path of Allah without knowledge, and takes it (the Path of Allah, the Verses of the Quran) by way of mockery. For such there will be a humiliating torment (in the Hellfire)." (Luqman 31:6) Allah (SWT) says in the Quran: "And when they hear Al-Laghw (dirty, false, evil vain talk) they withdraw from it and say: "To us our deeds, and to you your deeds. Peace be to you. We seek not the ignorant." (Al-Qasas 28:55)
The Female Voice
The female voice, according to Islam, is also included in the category of Satar, i.e. it has to be ‘concealed’ and NOT ‘revealed’. Since the female voice is an entity NOT to be displayed or advertised, it is NOT permissible for males to listen to women singing or even reciting the Quran. When necessity demands that they have to speak to males then their speech should not be attractive, gently and alluring like the deliberate ‘lure’ put in speech by ‘trained’ women of the disbelievers. Recognizing the danger of allurement in the female voice, the Quran commands women thus: "…then be not soft in speech, lest he in whose heart is a disease (of hypocrisy or evil desire for adultery, etc.) should be moved with desire, but speak in an honorable manner." (Al-Ahzab 33:32) Van de Velde in his book Ideal Marriage, states: "The tone-color of a voice, and the intonation of single word - and it may be word of no special meaning or association in itself - may excite incredible intensity of desire. The unique and precious significance that a woman’s voice can give to ‘you’ or ‘thou’ can suffice to overwhelm man’s power of endurance and control…" Islam has, hence, FORBIDDEN its women to speak in a soft or "sexually" sweet tone. If anyone is aware of the springs of sex-psychology he will clearly see the justification for Islam’s restriction in this matter. Islam COMMANDS the concealment of the female voice and prohibits its display in public, but television demands the contrary. Great use is made of the female voice on TV to advertise, to allure, to excite lust, and female singing with the accompaniment of music is most popular. The importance of television programs, like the importance of all the mass media of the disbelievers, hinges on maximum exhibition of the female body and the female voice which have been subverted by the brutal culture of the unbelievers, to pamper the inordinate sexual desires of men who have no belief of Allah - of men who have no fear of Allah left in them.
Nudity, Immoratlity And Television
The most glaring evil propagated by the television media of the world is the crime of nudity and sexual immorality. Commercialized nudity and sexual immorality under the camouflage of "educational" PICTURES are accepted and necessary features of world television. The western world is haunted by the obsession of illicit sex, and it is this carnal obsession of illicit sex coupled with the unbeliever’s god of materialism which makes capital of the female body and TV as well as ALL other mass media. The Islamic concept of morality and modesty is the very direct opposite of the immorality and lustfulness dished out to the world via TV. Islam DEMANDS the concealment of the female body. The Messenger of Allah (SAW) said, "Woman is an object of CONCEALMENT." [At-Tirmidhee. It was declared authentic by Al-Albaanee (ra) in Saheeh Sunan at-Tirmidhee] TV is an institution which is widely used to exhibit the female body. Islam has BANNED ALL forms of immorality and immodesty, but TV exhibits immodesty and immorality in their CRUDEST forms by depicting the actual sex acts and, above all, it audaciously and shamelessly passes these off as "educational". Television as a prime agent of immorality is VERY well known. The Messenger of Allah (SAW) said, "Shamelessness (immodesty) is vice (wickedness), and vice (wickedness) will be in the fire." (Muslim)
One Day You'll Wake Up and Realize
One Day You'll Wake Up and Realize That The Sun Has Risen From The West And The Doors Of Forgiveness Are CLOSED
The Qur’ân and Sunnah speak frequently and emphatically about the fact that a worshipper who repents and asks forgiveness for his sins will be forgiven and will not be asked about those sins again. In fact, Allah tells us that those sins will be exchanged for good deeds.Allah says: “Except those who repent and believe and work righteous deeds, for them Allah will change their evil deeds to good deeds, and Allah is Oft-Forgiving, Most Merciful.” [Sûrah al-Furqân: 70]Ibn Kathîr discusses the issue of evil deeds being changed to good deeds in his Tafsîr, saying:There are two opinions on what it means…The second opinion is that those evil deeds that have passed are turned into good deeds by way of the true and sincere repentance itself. This is because every time that person remembers what he had done, he regrets it, feels remorse, and seeks Allah’s forgiveness. In this way, the sin becomes an act of obedience. On the Day of Judgment, even if he finds those sins recorded against him, they do him no harm and are turned into good deeds on the page of his account. This is what is established by the Sunnah and by the statements related to us from the Pious Predecessors.
Here is the text of that hadîth:Allah’s Messenger said: “Indeed, I know the last person to leave the Hellfire and the last person to enter Paradise. A man will be brought and it will be said: ‘Set aside his major sins and ask him only about his minor ones.’ It will be said to him: ‘On a certain day did you do such deeds and on a certain day did you do such a deed?’ He will say: ‘Yes’, unable to deny anything of it. Then it shall be said to him: ‘For you is a good deed for each of those evil deeds.’ Then he will say: ‘O My Lord! I did other things that I do not see (recorded) here!’”Thereupon Allah’s Messenger (peace be upon him) laughed until we could see his molar teeth. [Sahîh Muslim (190)]
The human being, by nature, is prone to err. This is why the Prophet (peace be upon him) said: “Every descendant of Adam is oft to err, and the best of those who err are those who are oft to repent.” [Sunan al-Tirmidhî (2499) and Sunan Ibn Mâjah (4251)]The Prophet (peace be upon him) also said: “If you were to not commit sins, Allah would remove you and replace you with a people who would commit sins and then seek Allah’s forgiveness, so Allah could forgive them.” [Sahîh Muslim (2749)]Ibn al-Hanafiyyah relates from `Alî that the Prophet (peace be upon him) said: “Indeed Allah loves the believing servant who falls into trials and then repents.” [Musnad Ahmad (605, 810) with a weak chain of transmission]Ibn Hajar al-`Asqalânî mentions this statement in Fath al-Bârî with the wording: ‘The best of you are those of you who fall into trials and then repent.” quoting it from Musnad al-Firdaws from `Alî.Therefore, we must make ourselves upright and not pine over our past faults. We must know that none of us are going to gain admission into Paradise by virtue of our deeds, but only by Allah encompassing us with his mercy and His grace.The believer may very well at times be weak and indulgent. However, he does not establish himself upon a sin and he does not persist in his heedlessness. He neither despairs of Allah’s mercy nor sees renewal as hopeless. Instead, he resolves himself to seek Allah’s forgiveness and to follow up his evil deed with works of righteousness. He knows for certain that Allah is the Most Merciful of all and the best in forgiveness.Allah’s mercy encompasses all things. Allah says: “Indeed the mercy of Allah is near to those who do good.”
[Sûrah al-A`râf: 56]We should resolve, then, to be from among those who do good.We must make it our habit to remember Allah, to thank Him, and to seek His forgiveness, for indeed good deeds wipe away evil ones. If we slip and commit a sin, we must make sure not to follow it up with another sin.Instead, we must hasten to what is good and wipe away the effect of that evil deed from our slate. We must cleanse our countenance of it and remove its pain from our souls.The believer knows that he has no power on his own to turn from sin to obedience, from heedlessness to awareness, and from weakness to strength, except by the grace of Almighty Allah. Therefore, we ask Allah, by his grace and generosity, to turn us towards Him by his mercy, forgive us, and not to leave us to our own devices.
"...As if you weren't meant to expire and be forgotten?"
بسم الله الرحمن الرحيمالسلام عليكم ورحمة الله وبركاته
This is a beautiful admonishment I came across yesterday. It is from Imam Ibn al-Jawzi (rahimahullah). Please take this reminder to heart, act upon it and share with those that you love for them what you love for yourself (admonishment, rectification, guidance).al Imaam Ibnul Jawzee Said:
"O you who persists on mistakes and wrong doings;
O you who has turned away from what the most Loving and Compassionate commands;
O you who obeys the falsifier of the path and the creator of calamities .
How long are you going to insist on your misbehavior?
How long are you going to keep yourself distant from your Lord?
How long will you seek from this world what you cannot have, and keep away from the other world by that which you cannot possess?
Neither are you sure of what Allah prepared of sustenance for you, nor are you satisfied with that which He has commanded for you.
O my brother, by Allah! Admonition does not seem to benefit you!
Afflictions do not seem to threaten you!
Time does not leave you and the call of death does not reach your ears!
As if, you poor man, would live forever andyou weren't meant to expire and be forgotten?"
Source: al Bahr ad-Dumoo' -The sea of tears
This is a beautiful admonishment I came across yesterday. It is from Imam Ibn al-Jawzi (rahimahullah). Please take this reminder to heart, act upon it and share with those that you love for them what you love for yourself (admonishment, rectification, guidance).al Imaam Ibnul Jawzee Said:
"O you who persists on mistakes and wrong doings;
O you who has turned away from what the most Loving and Compassionate commands;
O you who obeys the falsifier of the path and the creator of calamities .
How long are you going to insist on your misbehavior?
How long are you going to keep yourself distant from your Lord?
How long will you seek from this world what you cannot have, and keep away from the other world by that which you cannot possess?
Neither are you sure of what Allah prepared of sustenance for you, nor are you satisfied with that which He has commanded for you.
O my brother, by Allah! Admonition does not seem to benefit you!
Afflictions do not seem to threaten you!
Time does not leave you and the call of death does not reach your ears!
As if, you poor man, would live forever andyou weren't meant to expire and be forgotten?"
Source: al Bahr ad-Dumoo' -The sea of tears
Ibn Taymiyyah: Hardship Isn't the Point
Ibn Taymiyyah: Hardship Isn't the Point
“...And it should be known that Allah’s Pleasure and Love are not dependent on you torturing yourself and going through hardship, such that something is better simply on account of how hard it is. It is assumed by many ignorant people that the reward is obtained in accordance with hardship in everything. No! Rather, the reward is in accordance with the benefit of the act and how much it manifests obedience to Allah and His Messenger.
So, the more beneficial an act and the more obedient its doer, the more virtuous it is. Actions aren’t virtuous due to their quantity. Rather, they are virtuous due to the effect they have on the heart.
This is why when the sister of ‘Uqbah bin ‘Amir made a vow to perform Hajj walking barefoot, the Prophet (صلى الله عليه و سلم) said: “Indeed, Allah is not in need of your sister torturing herself. Have her continue while riding.” It was narrated that he had her slaughter an animal, and it was also narrated that he had her fast. The same applies to the hadith of Juwayriyah when she was performing tasbih using pebbles before noon, and he came back at night and found her sitting in the same position. So, he said to her: “I said four words three times that would outweigh all that you have said today.”
The point of all this is to know that Allah didn’t command us to do except what is beneficial for us, and He didn’t forbid us except from what is harmful to us. This is why Allah praises righteous acts and encourages righteousness and benefit, and discourages corruption and harm.
Allah forbade us from filthy things due to the harm and corruption they bring about, and He commanded us with righteous acts due to the benefit they bring about. It might be the case that such actions cannot be performed except with some hardship, such as Jihad, enjoining the good, preventing the bad, seeking knowledge, etc. So, all of this is obtained through hardship, and one is rewarded for them due to the benefit that they result in. This is like when the Prophet (صلى الله عليه و سلم) said to ‘A’ishah when she performed ‘Umrah from at-Tan’im in the year of the Farewell Hajj: “Your reward is in accordance with your effort.”
However, if the benefit of the act does not outweigh the hardship it involves, this is a form of ruin and corruption, and Allah does not Love corruption.
An example of this is in worldly benefits. Enduring hardship to make a great gain or repel a great enemy is praiseworthy. As for one who endures great effort and hardship in order to make an insignificant amount of money or to repel a very minor harm, he is just like a person who pays a thousand dirhams in exchange for a hundred, or one who walks for an entire day to get a meal while he could’ve gotten a better meal in the very town he lives in.
So, the legislated and recommended course of action is all about justice, balance, and moderation – which are the best and loftiest of affairs – just as the Firdaws is both the highest part of Paradise and the middle (i.e. best) part of it. So, whoever is like this will have this as his destination, by Allah’s Permission...”
['Majmu' al-Fatawa'; 25/126-127]
“...And it should be known that Allah’s Pleasure and Love are not dependent on you torturing yourself and going through hardship, such that something is better simply on account of how hard it is. It is assumed by many ignorant people that the reward is obtained in accordance with hardship in everything. No! Rather, the reward is in accordance with the benefit of the act and how much it manifests obedience to Allah and His Messenger.
So, the more beneficial an act and the more obedient its doer, the more virtuous it is. Actions aren’t virtuous due to their quantity. Rather, they are virtuous due to the effect they have on the heart.
This is why when the sister of ‘Uqbah bin ‘Amir made a vow to perform Hajj walking barefoot, the Prophet (صلى الله عليه و سلم) said: “Indeed, Allah is not in need of your sister torturing herself. Have her continue while riding.” It was narrated that he had her slaughter an animal, and it was also narrated that he had her fast. The same applies to the hadith of Juwayriyah when she was performing tasbih using pebbles before noon, and he came back at night and found her sitting in the same position. So, he said to her: “I said four words three times that would outweigh all that you have said today.”
The point of all this is to know that Allah didn’t command us to do except what is beneficial for us, and He didn’t forbid us except from what is harmful to us. This is why Allah praises righteous acts and encourages righteousness and benefit, and discourages corruption and harm.
Allah forbade us from filthy things due to the harm and corruption they bring about, and He commanded us with righteous acts due to the benefit they bring about. It might be the case that such actions cannot be performed except with some hardship, such as Jihad, enjoining the good, preventing the bad, seeking knowledge, etc. So, all of this is obtained through hardship, and one is rewarded for them due to the benefit that they result in. This is like when the Prophet (صلى الله عليه و سلم) said to ‘A’ishah when she performed ‘Umrah from at-Tan’im in the year of the Farewell Hajj: “Your reward is in accordance with your effort.”
However, if the benefit of the act does not outweigh the hardship it involves, this is a form of ruin and corruption, and Allah does not Love corruption.
An example of this is in worldly benefits. Enduring hardship to make a great gain or repel a great enemy is praiseworthy. As for one who endures great effort and hardship in order to make an insignificant amount of money or to repel a very minor harm, he is just like a person who pays a thousand dirhams in exchange for a hundred, or one who walks for an entire day to get a meal while he could’ve gotten a better meal in the very town he lives in.
So, the legislated and recommended course of action is all about justice, balance, and moderation – which are the best and loftiest of affairs – just as the Firdaws is both the highest part of Paradise and the middle (i.e. best) part of it. So, whoever is like this will have this as his destination, by Allah’s Permission...”
['Majmu' al-Fatawa'; 25/126-127]
'Don't You Feel Lonely?
Nu'aym ibn Hammad: ''Abdullah ibn al-Mubarak used to stay in his house a lot so it was said to him, 'don't you feel lonely?'
He said, 'How can I feel lonely when I am with the Prophet (sallallahu `alayhi wa sallam) and his Companions?'
In another narration, he said, 'Am I on my own?! No, rather I am with the Prophets, the Righteous, the Wise ones; the Prophet and his Companions!' Then he began to recite the following lines of poetry:
"I have companions whose speech I never tire of
Intelligent ones, trustworthy in absence and in presence,
When we gather together then their good speech
Helps me ward off all worries and concerns,
They benefit me with their knowledge of what has passed by
Of wisdom, intelligence, discipline and correct opinion,
I fear neither cruelty nor evil companionship
Nor do I fear from them a ruthless tongue or hand,
If you were to say, 'They are alive' then you have not told a lie
And were you to say, 'They are dead' then you are not wrong."
He said, 'How can I feel lonely when I am with the Prophet (sallallahu `alayhi wa sallam) and his Companions?'
In another narration, he said, 'Am I on my own?! No, rather I am with the Prophets, the Righteous, the Wise ones; the Prophet and his Companions!' Then he began to recite the following lines of poetry:
"I have companions whose speech I never tire of
Intelligent ones, trustworthy in absence and in presence,
When we gather together then their good speech
Helps me ward off all worries and concerns,
They benefit me with their knowledge of what has passed by
Of wisdom, intelligence, discipline and correct opinion,
I fear neither cruelty nor evil companionship
Nor do I fear from them a ruthless tongue or hand,
If you were to say, 'They are alive' then you have not told a lie
And were you to say, 'They are dead' then you are not wrong."
Examples of Tafseer of Sufyan ath-Thawri
Imaam Sufyan ath-Thawri is a famous scholar of the Salaf, renowned mostly as a muhadith. However, his important contributions to fiqh and tafseer are often overlooked by many people. The following examples illustrate Imaam Sufyan’s profound knowledge of the Qur’an:
1. Allah (’azza wajal) says:
وَقُولُوا لِلنَّاسِ حُسْنًا
‘…And speak good to people…’ (2:83)
Imaam Sufyan said that this means: ‘Order people to do good and forbid them from doing evil.’
2. Allah (’azza wajal) said:
وَخُلِقَ الْإِنسَانُ ضَعِيفًا
‘And man was created weak.’ (4:28)
In regards to this ayah, someone asked Imaam Sufyan (rahimahullah), ‘How is man weak?’ He said, ‘A woman walks by a man, and he cannot prevent himself from looking at her, although she does not benefit him at all. What can be weaker than that?’
3. Allah (’azza wajal) says:
دَعْوَاهُمْ فِيهَا سُبْحَانَكَ اللَّهُمّ
‘Their way of request therein will be Subhanaka Allahuma (Glory to You, O Allah!)’ (10:10)
Explaining the meaning of this ayah, Imaam Sufyan said, ‘If one of the men of Paradise will want something, he will only have to call out ‘Subhanaka Allahum’ and the thing he called for will come to him.’
4. Allah (’azza wajal) said:
إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا
“Verily! He has no power over those who believe.” (16:99)
Clarifying the meaning of this ayah, Imaam Sufyan (rahimahullah) said, ‘ (Shaitaan) has no power to make believers perform the kind of sin that Allah does not forgive.
’5. Allah (’azza wajal) said:
سُنَّةَ مَن قَدْ أَرْسَلْنَا قَبْلَكَ مِن رُّسُلِنَا ۖ وَلَا تَجِدُ لِسُنَّتِنَا تَحْوِيلًا“
(This was Our) Sunnah with the Messengers We sent before you (Muhammad), and you will not find any alteration in Our Sunnah” (17:77)
Explaining ‘(This was Our) Sunnah with the Messengers We sent before you,’ Imaam Sufyan (rahimahullah) said, ‘This means: whenever We sent a Messenger before you and his people forced him to leave, they became destroyed.
’6. Allah (’azza wajal) said:
وَكَانُوا لَنَا خَاشِعِينَ
“And (they) used to humble themselves before Us.” (21:90)
Imaam Sufyan said that this means that they constantly feared him in their hearts.
7. Allah (’azza wajal) said:
يَعْلَمُ خَائِنَةَ الْأَعْيُنِ وَمَا تُخْفِي الصُّدُورُ
“Allah knows the fraud of the eyes, and all that the breasts conceal” (40:19)
Imaam Sufyan explained, ‘Seated in a gathering, a man sneaks a looks at a woman who passes by the men in the gathering. If the other men see him looking at her, he puts himself on guard against them and desists from looking. But if they are heedless of what he is doing, he looks at her (and stares) – this is the ‘fraud of the eyes’. All ‘All that the breasts conceal‘ refers to the lust he feels in his soul.
’8. Allah (’azza wajal) said:
وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُم
“And He is with you wheresoever you may be” (57:4)
Imaam Sufyan said, ‘(He is with you) with His Knowledge.’
1. Allah (’azza wajal) says:
وَقُولُوا لِلنَّاسِ حُسْنًا
‘…And speak good to people…’ (2:83)
Imaam Sufyan said that this means: ‘Order people to do good and forbid them from doing evil.’
2. Allah (’azza wajal) said:
وَخُلِقَ الْإِنسَانُ ضَعِيفًا
‘And man was created weak.’ (4:28)
In regards to this ayah, someone asked Imaam Sufyan (rahimahullah), ‘How is man weak?’ He said, ‘A woman walks by a man, and he cannot prevent himself from looking at her, although she does not benefit him at all. What can be weaker than that?’
3. Allah (’azza wajal) says:
دَعْوَاهُمْ فِيهَا سُبْحَانَكَ اللَّهُمّ
‘Their way of request therein will be Subhanaka Allahuma (Glory to You, O Allah!)’ (10:10)
Explaining the meaning of this ayah, Imaam Sufyan said, ‘If one of the men of Paradise will want something, he will only have to call out ‘Subhanaka Allahum’ and the thing he called for will come to him.’
4. Allah (’azza wajal) said:
إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا
“Verily! He has no power over those who believe.” (16:99)
Clarifying the meaning of this ayah, Imaam Sufyan (rahimahullah) said, ‘ (Shaitaan) has no power to make believers perform the kind of sin that Allah does not forgive.
’5. Allah (’azza wajal) said:
سُنَّةَ مَن قَدْ أَرْسَلْنَا قَبْلَكَ مِن رُّسُلِنَا ۖ وَلَا تَجِدُ لِسُنَّتِنَا تَحْوِيلًا“
(This was Our) Sunnah with the Messengers We sent before you (Muhammad), and you will not find any alteration in Our Sunnah” (17:77)
Explaining ‘(This was Our) Sunnah with the Messengers We sent before you,’ Imaam Sufyan (rahimahullah) said, ‘This means: whenever We sent a Messenger before you and his people forced him to leave, they became destroyed.
’6. Allah (’azza wajal) said:
وَكَانُوا لَنَا خَاشِعِينَ
“And (they) used to humble themselves before Us.” (21:90)
Imaam Sufyan said that this means that they constantly feared him in their hearts.
7. Allah (’azza wajal) said:
يَعْلَمُ خَائِنَةَ الْأَعْيُنِ وَمَا تُخْفِي الصُّدُورُ
“Allah knows the fraud of the eyes, and all that the breasts conceal” (40:19)
Imaam Sufyan explained, ‘Seated in a gathering, a man sneaks a looks at a woman who passes by the men in the gathering. If the other men see him looking at her, he puts himself on guard against them and desists from looking. But if they are heedless of what he is doing, he looks at her (and stares) – this is the ‘fraud of the eyes’. All ‘All that the breasts conceal‘ refers to the lust he feels in his soul.
’8. Allah (’azza wajal) said:
وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُم
“And He is with you wheresoever you may be” (57:4)
Imaam Sufyan said, ‘(He is with you) with His Knowledge.’
The More Humble You Are Before Allah..."
The More Humble You Are Before Allah..."
From the words of Ibn Taymiyyah:"..
.And the worshipper - the more humble, needy, and subdued he is before Allah - the closer he will be to Him, and the dearer he will be to Him, and the greater in status he will be to Him. So, the happiest of the Creation is the one who is greatest in servitude to Allah.As for the Creation, as it is said: be in need of whoever you wish, and you will be his prisoner; be sufficient from whoever you wish, and you will be his adversary; be kind to whoever you wish, and you will be his authority...
So, the greatest in status and honor the slave is with others is when he is not in need of them in any way, shape, or form. If you are good to others while not being in need of them, you will be greater in their eyes. When you are in need of them - even if for a sip of water - your status is reduced in their eyes in accordance with what it is you need from them. And this is from the Wisdom and Mercy of Allah, in order that the Religion all be for Allah, and that nothing be associated with Him.Because of this, when Hatim al-Asamm was asked: 'With what can one protect himself from people?'
he answered: "That you freely give them from what you have, and that you are cold and indifferent towards what they have." However, if you are in a position to be compensated from them, and they are also in need of something from you, and the needs of the two sides become equal, you become like two merchants, none of whom has any virtue over the other. If they are the more needy side, that is when they will become subdued.So, with the Exalted Lord, the most generous you are to Him is when you are most in need of Him. With the Creation, the most insignificant you are to them is when you are most in need of them...
From the words of Ibn Taymiyyah:"..
.And the worshipper - the more humble, needy, and subdued he is before Allah - the closer he will be to Him, and the dearer he will be to Him, and the greater in status he will be to Him. So, the happiest of the Creation is the one who is greatest in servitude to Allah.As for the Creation, as it is said: be in need of whoever you wish, and you will be his prisoner; be sufficient from whoever you wish, and you will be his adversary; be kind to whoever you wish, and you will be his authority...
So, the greatest in status and honor the slave is with others is when he is not in need of them in any way, shape, or form. If you are good to others while not being in need of them, you will be greater in their eyes. When you are in need of them - even if for a sip of water - your status is reduced in their eyes in accordance with what it is you need from them. And this is from the Wisdom and Mercy of Allah, in order that the Religion all be for Allah, and that nothing be associated with Him.Because of this, when Hatim al-Asamm was asked: 'With what can one protect himself from people?'
he answered: "That you freely give them from what you have, and that you are cold and indifferent towards what they have." However, if you are in a position to be compensated from them, and they are also in need of something from you, and the needs of the two sides become equal, you become like two merchants, none of whom has any virtue over the other. If they are the more needy side, that is when they will become subdued.So, with the Exalted Lord, the most generous you are to Him is when you are most in need of Him. With the Creation, the most insignificant you are to them is when you are most in need of them...
Ten Things You Will Never Benefit From
Ten Things You Will Never Benefit From
Reference: Fawaa`id ul Fawaa`id of Ibn ul Qayim - Page 384Category: Sayings of the Salaf
There are ten things you will never find benefit in:
The First: Knowledge which is void of action.
The Second: Actions which are void of sincerity to Allah, and void of exemplification of the Sunnah. (Note: These two conditions constitute the act being accepted by Allah i.e. Ikhlaas and Ittiba`a)
The Third: Wealth which is not spent in the way of Allah, so the one who exhausted all of his energy amassing it will not benefit from it in this life, nor will he see the fruits of it in the hereafter.
The Fourth: A heart which is void of the love of Allah and the ardent desire to meet him.
The Fifth: A body which is void of obedience to Allah.
The Sixth: A love for other than Allah which is void of any boundaries. (i.e. unconditional)
The Seventh: Time which is void of benefit and the individual does not take advantage of it to do actions which would bring him closer to Allah.
The Eighth: A thought which goes through the individuals mind and will bring him no benefit.
The Ninth: Doing a favor for someone who, that favor will not bring him closer to Allah nor will it benefit him in the affairs of his livelihood.
The Tenth: Fear and hope of someone whose forelock is in the hands of Allah, like a captive in the company of his master, who can bring no benefit or harm to himself or others, nor can he give life to the dead nor does he have any power over resurrection.
The worse and most detrimental of these ten is two:
1) The Heart
2) The Time
Firstly the heart, because it`s corruption stems from giving precedence to this transient life over the hereafter, and time because it makes the individual feel like he will live forever (which enables him to be even more negligent about his obligation to Allah)
The most amazing thing is when someone is presented with a situation and he turns all of his attention towards Allah to fulfill his needs, and never takes the time to ask Allah for the remedy he is need of to bring his heart back to life from the death of ignorance and negligence, and the cure he is in dire need of for his disease of Shahawaat (following his lowly desires) and Shubuhaat (doubts and misconceptions). Indeed if the heart dies, he will never be conscious of the sins which he commits and his disobedience to Allah.
Translator: Shadeed Muhammad, Abu Az-Zubayr-madeenah.com
Reference: Fawaa`id ul Fawaa`id of Ibn ul Qayim - Page 384Category: Sayings of the Salaf
There are ten things you will never find benefit in:
The First: Knowledge which is void of action.
The Second: Actions which are void of sincerity to Allah, and void of exemplification of the Sunnah. (Note: These two conditions constitute the act being accepted by Allah i.e. Ikhlaas and Ittiba`a)
The Third: Wealth which is not spent in the way of Allah, so the one who exhausted all of his energy amassing it will not benefit from it in this life, nor will he see the fruits of it in the hereafter.
The Fourth: A heart which is void of the love of Allah and the ardent desire to meet him.
The Fifth: A body which is void of obedience to Allah.
The Sixth: A love for other than Allah which is void of any boundaries. (i.e. unconditional)
The Seventh: Time which is void of benefit and the individual does not take advantage of it to do actions which would bring him closer to Allah.
The Eighth: A thought which goes through the individuals mind and will bring him no benefit.
The Ninth: Doing a favor for someone who, that favor will not bring him closer to Allah nor will it benefit him in the affairs of his livelihood.
The Tenth: Fear and hope of someone whose forelock is in the hands of Allah, like a captive in the company of his master, who can bring no benefit or harm to himself or others, nor can he give life to the dead nor does he have any power over resurrection.
The worse and most detrimental of these ten is two:
1) The Heart
2) The Time
Firstly the heart, because it`s corruption stems from giving precedence to this transient life over the hereafter, and time because it makes the individual feel like he will live forever (which enables him to be even more negligent about his obligation to Allah)
The most amazing thing is when someone is presented with a situation and he turns all of his attention towards Allah to fulfill his needs, and never takes the time to ask Allah for the remedy he is need of to bring his heart back to life from the death of ignorance and negligence, and the cure he is in dire need of for his disease of Shahawaat (following his lowly desires) and Shubuhaat (doubts and misconceptions). Indeed if the heart dies, he will never be conscious of the sins which he commits and his disobedience to Allah.
Translator: Shadeed Muhammad, Abu Az-Zubayr-madeenah.com
The signs of Allaah's love for a person are as follows :
The signs of Allaah's love for a person are as follows :
1. When Allah loves someone he puts them under trials ( the more righteous they are, the harder the trials) in order to purify them.
2. When Allaah loves someone, he gives them the "understanding" of the religion of islaam.
3. Whomever Allaah loves, he deviates them and their heart from disobedience and sins..
Abu Huraira Radhiallahu anhu narrated tha Allah's Messenger Salallahu alaihi wa Salam said that Allah said:I will declare war against him who shows hostility to a pious worshipper of mineAnd the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My worshipper keeps on coming closes to Me through perfoming Nawafil (praying or doing extra deeds besides what is (obligatory) till I love him, When i love him I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hands with which he grips, and his legs with which he walks; and if he ask Me, I will give him,and if he ask My Protection (Refuge), I will Protect him. Narrated by Al-Bukhari.In a Hadith Qudsi (Sacred Hadith), the Prophet (SAWS) mentioned that Allah (SWT) said,Myself, Mankind and Jinn are in a great serious state. I create them, then they worship other gods that they make for themselves; I bless them with my bounties, then they thank someone else for what I sent them; My Mercy descends to them while their evil deeds ascend to Me; I endear them with my gifts even though I have no need to any of them while they alienate themselves from Me with their sins even though they are desperate for my help. Whoever returns to Me, I accept him no matter how far he is; and whoever turns away from Me, I approach him and call on him. Whoever leaves a sin for my sake, I reward him with many gifts and whoever seeks to please Me, I seek to please him. Whoever acknowledges My Will and Power in whatever he does, I make the iron bend for his sake.My dear people are those who are with Me.Whoever thanks Me, I grant him more blessings; whoever obeys Me, I raise him and endear him more. Whoever disobeys Me, I keep the doors of My Mercy open for him; if he returns to Me, I bestow him with My Love since I love those who repent and purify themselves for My Sake. If he does not repent, I still treat him by putting them in hardship to purify him. Whoever favors Me over others, I favor them over others. I reward every single good deed ten times over or seven hundred times over to countless times over.I count every single bad deed as one unless the person repents and ask for My Forgiveness in which case I forgive even that one. I take into account any little good deed and I forgive even major sins. My Mercy supersedes My Anger; My Tolerance supersedes My Blame;My Forgiveness supersedes My Punishment as I am more merciful with My slaves than a mother with her child.
From Madarij Al-Salikeen by Ibn-Qayyim Al-Jawzyyah
1. When Allah loves someone he puts them under trials ( the more righteous they are, the harder the trials) in order to purify them.
2. When Allaah loves someone, he gives them the "understanding" of the religion of islaam.
3. Whomever Allaah loves, he deviates them and their heart from disobedience and sins..
Abu Huraira Radhiallahu anhu narrated tha Allah's Messenger Salallahu alaihi wa Salam said that Allah said:I will declare war against him who shows hostility to a pious worshipper of mineAnd the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My worshipper keeps on coming closes to Me through perfoming Nawafil (praying or doing extra deeds besides what is (obligatory) till I love him, When i love him I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hands with which he grips, and his legs with which he walks; and if he ask Me, I will give him,and if he ask My Protection (Refuge), I will Protect him. Narrated by Al-Bukhari.In a Hadith Qudsi (Sacred Hadith), the Prophet (SAWS) mentioned that Allah (SWT) said,Myself, Mankind and Jinn are in a great serious state. I create them, then they worship other gods that they make for themselves; I bless them with my bounties, then they thank someone else for what I sent them; My Mercy descends to them while their evil deeds ascend to Me; I endear them with my gifts even though I have no need to any of them while they alienate themselves from Me with their sins even though they are desperate for my help. Whoever returns to Me, I accept him no matter how far he is; and whoever turns away from Me, I approach him and call on him. Whoever leaves a sin for my sake, I reward him with many gifts and whoever seeks to please Me, I seek to please him. Whoever acknowledges My Will and Power in whatever he does, I make the iron bend for his sake.My dear people are those who are with Me.Whoever thanks Me, I grant him more blessings; whoever obeys Me, I raise him and endear him more. Whoever disobeys Me, I keep the doors of My Mercy open for him; if he returns to Me, I bestow him with My Love since I love those who repent and purify themselves for My Sake. If he does not repent, I still treat him by putting them in hardship to purify him. Whoever favors Me over others, I favor them over others. I reward every single good deed ten times over or seven hundred times over to countless times over.I count every single bad deed as one unless the person repents and ask for My Forgiveness in which case I forgive even that one. I take into account any little good deed and I forgive even major sins. My Mercy supersedes My Anger; My Tolerance supersedes My Blame;My Forgiveness supersedes My Punishment as I am more merciful with My slaves than a mother with her child.
From Madarij Al-Salikeen by Ibn-Qayyim Al-Jawzyyah
The Flavor of the Heart
Imaam Ibnul-Qayyim, rahimahullah said: If you would like to draw a conclusion of what is contained in someone’s heart then use as a proof the movements of his tongue, for surely, he will show you what is contained in his heart regardless of whether he wants to or not. Yahyaa Ibn Mu’aadh said,
The hearts are like pots. They boil with that which they contain and their tongues are their ladles [i.e. scooping spoons]. So look at a man when he speaks. His tongue will scoop out for you that which is contained in his heart, whether it is sweet or bitter, fresh or salty and other than that. And the flavor of his heart will become clear to you from that which his tongue scoops out. 1
This means that just as you can taste the flavor of foods being cooked with your tongue and you realize the true flavor of them, similarly you can taste what is in a man’s heart by way of his tongue, in the same manner that you can taste what is in the pot with your tongue.
Footnote: 1) Collected by Aboo Nu’aym in “al-Hilyah” (vol. 10/pg. 63)
Source: “al-Jawaabul-Kaafee/ad-Daa wad-Dawaa” (pg. 242-249) – K.S.A.: Daaru Ibnil-Jauzee-2006
Transcribed from: The Appendix of An Explanation of the Hadeeth: “Say, ‘I believe in Allah’, and then be upright and steadfast” | Ibn Rajab
The hearts are like pots. They boil with that which they contain and their tongues are their ladles [i.e. scooping spoons]. So look at a man when he speaks. His tongue will scoop out for you that which is contained in his heart, whether it is sweet or bitter, fresh or salty and other than that. And the flavor of his heart will become clear to you from that which his tongue scoops out. 1
This means that just as you can taste the flavor of foods being cooked with your tongue and you realize the true flavor of them, similarly you can taste what is in a man’s heart by way of his tongue, in the same manner that you can taste what is in the pot with your tongue.
Footnote: 1) Collected by Aboo Nu’aym in “al-Hilyah” (vol. 10/pg. 63)
Source: “al-Jawaabul-Kaafee/ad-Daa wad-Dawaa” (pg. 242-249) – K.S.A.: Daaru Ibnil-Jauzee-2006
Transcribed from: The Appendix of An Explanation of the Hadeeth: “Say, ‘I believe in Allah’, and then be upright and steadfast” | Ibn Rajab
Friday, 14 January 2011
The Art of Listening
The Art of Listening
By: Sheikh Abdul Fattah Abu Ghudda
If a person starts telling you, whether in private or public, something that you already knew, you should pretend as if you do not know it. Do not rush to reveal your knowledge or to interfere with the speech.
Instead, show your attention and concentration. The honorable tab’i Imam Ata ibn Abi Rabah said:
“A young man would tell me something that I may have heard before he was born. Nevertheless, I would listen to him as if I had never heard it before.”
Khalid ibn Safwan al-Tamimi, who frequented the courts of two Khalifahs: Umar ibn Abdul Aziz and Hisham ibn Abdul Malik, said: “
If a person tells you something you have heard before, or news that you already learned, do not interrupt him to exhibit your knowledge to those present. This is rude and ill mannered.”
The honorable Imam Abdullah ibn Wahab al-Qurashi al-Masri, a companion of Imam Malik, Al-Laith ibn Sad and Al-Thawri, said:
“Sometimes a person would tell me a story that I have heard before his parents had wed. Yet, I listened as if I have never heard it before.”
Ibrahim ibn al-Junaid said: “A wise man said to his son:
‘Learn the art of listening as you learn the art of speaking.
’” Listening well means maintaining eye contact, allowing the speaker to finish the spech, and restraining your urge to interrupt his speech.
Al-Hafiz al-Khatib al-Baghdadi said in a poem:
" Never interrupt a talkThough you know it inside out"
By: Sheikh Abdul Fattah Abu Ghudda
If a person starts telling you, whether in private or public, something that you already knew, you should pretend as if you do not know it. Do not rush to reveal your knowledge or to interfere with the speech.
Instead, show your attention and concentration. The honorable tab’i Imam Ata ibn Abi Rabah said:
“A young man would tell me something that I may have heard before he was born. Nevertheless, I would listen to him as if I had never heard it before.”
Khalid ibn Safwan al-Tamimi, who frequented the courts of two Khalifahs: Umar ibn Abdul Aziz and Hisham ibn Abdul Malik, said: “
If a person tells you something you have heard before, or news that you already learned, do not interrupt him to exhibit your knowledge to those present. This is rude and ill mannered.”
The honorable Imam Abdullah ibn Wahab al-Qurashi al-Masri, a companion of Imam Malik, Al-Laith ibn Sad and Al-Thawri, said:
“Sometimes a person would tell me a story that I have heard before his parents had wed. Yet, I listened as if I have never heard it before.”
Ibrahim ibn al-Junaid said: “A wise man said to his son:
‘Learn the art of listening as you learn the art of speaking.
’” Listening well means maintaining eye contact, allowing the speaker to finish the spech, and restraining your urge to interrupt his speech.
Al-Hafiz al-Khatib al-Baghdadi said in a poem:
" Never interrupt a talkThough you know it inside out"
“Ah! Woe to me! If only I had never taken so-and-so as a friend!…”
Ibn Jama’ah said:
“So, it is upon the student of knowledge to abandon socialization, as abandoning it is from the most important things that the student of knowledge must do – let alone with members of the opposite gender – especially with those who spend most of their time in play, and spend little of their time in thought, as the nature of individuals can rob you.
The harms of socialization include the passing of life without any benefit, as well as the decline of wealth and religious practice, if this socialization were to occur with the wrong people.
The student of knowledge should not mix except with either those who he can benefit, or can benefit from. And if he is offered the friendship of one who will waste his time with him, will not benefit him, will not benefit from him, and will not assist him in reaching his objective, he should politely end the relationship from the start before it progresses to something deeper, as when something becomes established, it becomes more difficult to change it. There is a phrase that is constantly on the tongues of the Fuqaha’: ‘Repelling something is easier than removing it.’
So, if he requires someone to befriend, let that person be righteous, religious, pious, wary, intelligent, full of benefit, having little evil, good at complying, rarely conflicting, reminding him if he forgets, cooperating with him when he is reminded, helpful if he is in need, and comforting if he is in distress.”
['Tadhkirat as-Sami' wal-Mutakallim'; p. 83]
“So, it is upon the student of knowledge to abandon socialization, as abandoning it is from the most important things that the student of knowledge must do – let alone with members of the opposite gender – especially with those who spend most of their time in play, and spend little of their time in thought, as the nature of individuals can rob you.
The harms of socialization include the passing of life without any benefit, as well as the decline of wealth and religious practice, if this socialization were to occur with the wrong people.
The student of knowledge should not mix except with either those who he can benefit, or can benefit from. And if he is offered the friendship of one who will waste his time with him, will not benefit him, will not benefit from him, and will not assist him in reaching his objective, he should politely end the relationship from the start before it progresses to something deeper, as when something becomes established, it becomes more difficult to change it. There is a phrase that is constantly on the tongues of the Fuqaha’: ‘Repelling something is easier than removing it.’
So, if he requires someone to befriend, let that person be righteous, religious, pious, wary, intelligent, full of benefit, having little evil, good at complying, rarely conflicting, reminding him if he forgets, cooperating with him when he is reminded, helpful if he is in need, and comforting if he is in distress.”
['Tadhkirat as-Sami' wal-Mutakallim'; p. 83]
The Many Guises of Backbiting by Ibn Taymiyyah rahimahullah
Shaikhul-Islam Ibn Taimiyyah said that there are those from the people that backbite or listen to backbiting, and they do so to please the company they keep, with the awareness that the victim is likely to be innocent of some of the things that are uttered about him. Often such offenders feel that if they were to attempt to end such conversation in a gathering, their presence might become unwelcome or burdensome.
There are many methods and guises that are employed when one mentions another in a negative way.
Under the pretense of being informative, one could say that it is not one's habit to mention others, except for the sake of relating another's condition to someone.
Or one could state that by Allah, indeed so-and-so is one to be pitied, thereby showing superiority over one who is to be rejected.
Another method might be to say that so-and-so is a good person; however, he has such and such qualities. Again, one is justified in revealing another's faults.
One could also simply state that we should forget so-and-so, and make supplication for their forgiveness as well as our own, intending only to belittle the one that was mentioned.
In reality, all these tactics are designed to try to deceive Allah (the Exalted) and to please the creation; and in reality, the many that follow these methods only serve to deceive themselves.Then there are those that backbite to raise their own status.
When they hear of someone's error, they employ words like, "Had I prayed for so-and-so last night in my prayer, the news of their sin would not have reached my ears."
Again, when a person states of another that he lacks understanding in a matter, the implication is personal superiority for the one that mentions the other's shortcoming.
There are also those that couple jealousy with backbiting - the act of being critical or belittling to those that are praised in the company of others.
Some people also backbite for the sake of humor, playfulness and lightheartedness.
A person finds a certain amount of satisfaction from being appreciated for his story-telling abilities; speaking ill of someone in a humorous fashion adds flavor to a tale.
Others engage in backbiting by showing surprise and amazement at another's actions: "'How is it that someone could do such a thing?" Yet others mention people and their actions with the pretense of sympathy for their actions or misfortunes. In reality, the one who backbites actually finds contentment and satisfaction at the mention of others and their misdeeds.
Another form of backbiting is relating someone's misfortune to their enemies, so that they, too, may find pleasure in putting them down. From these examples, one can surmise that backbiting pertains to a disease of the heart...
May Allah save us from this most evil of actions and protect us from its temptations.
There are many methods and guises that are employed when one mentions another in a negative way.
Under the pretense of being informative, one could say that it is not one's habit to mention others, except for the sake of relating another's condition to someone.
Or one could state that by Allah, indeed so-and-so is one to be pitied, thereby showing superiority over one who is to be rejected.
Another method might be to say that so-and-so is a good person; however, he has such and such qualities. Again, one is justified in revealing another's faults.
One could also simply state that we should forget so-and-so, and make supplication for their forgiveness as well as our own, intending only to belittle the one that was mentioned.
In reality, all these tactics are designed to try to deceive Allah (the Exalted) and to please the creation; and in reality, the many that follow these methods only serve to deceive themselves.Then there are those that backbite to raise their own status.
When they hear of someone's error, they employ words like, "Had I prayed for so-and-so last night in my prayer, the news of their sin would not have reached my ears."
Again, when a person states of another that he lacks understanding in a matter, the implication is personal superiority for the one that mentions the other's shortcoming.
There are also those that couple jealousy with backbiting - the act of being critical or belittling to those that are praised in the company of others.
Some people also backbite for the sake of humor, playfulness and lightheartedness.
A person finds a certain amount of satisfaction from being appreciated for his story-telling abilities; speaking ill of someone in a humorous fashion adds flavor to a tale.
Others engage in backbiting by showing surprise and amazement at another's actions: "'How is it that someone could do such a thing?" Yet others mention people and their actions with the pretense of sympathy for their actions or misfortunes. In reality, the one who backbites actually finds contentment and satisfaction at the mention of others and their misdeeds.
Another form of backbiting is relating someone's misfortune to their enemies, so that they, too, may find pleasure in putting them down. From these examples, one can surmise that backbiting pertains to a disease of the heart...
May Allah save us from this most evil of actions and protect us from its temptations.
DO NOT REVEAL YOUR SINS
DO NOT REVEAL YOUR SINS
From among the teachings of Allah's Messenger (peace be upon him) is to keep sins a secret matter.
If someone commits a sinful act which is against the Commandments of Allah, or is against the moral character, or is such an act that may cause harm to one's honor, then he should keep it a secret and seek forgiveness from Allah in the darkness of night.
The Messenger of Allah (peace be upon him) said:
"My entire nation is safe, except al-Mujahirin (those who boast of their sins). Among the Mujaharah is that a man commits an (evil) act, and wakes up in the morning while Allah has kept his (sin) a secret, he says: "O so- and-so! Last night I did this and that." He goes to sleep while Allah has kept his (sin) a secret but he wakes up in the morning and uncovers what Allah has kept a secret!" [Saheeh al-Bukhari]
Abdullah Ibn Masoud (May allah be pleased with him) related,
`A man came to the Prophet and said: `O Messenger of Allah! I have mingled with a woman in the far side of al-Medina, and I fulfilled my desire short of actually having sexual intercourse with her. So, here am I, judge me according to what you decide.' Umar Ibn al-Khattab (May allah be pleased with him) then said: `Allah had kept your secret, why did not you keep your secret?' [Sharh Muslim]
Similarly, if one becomes aware of somebody else's sin, he should keep it a secret.
Allah's Messenger (peace be upon him) said:
"He, who relieves a hardship of this Dunya (world) for a believer, Allah will relieve (from him) a hardship of the Day of Resurrection; he who makes easy an indebted person, Allah will make it easy for him in the Dunya and the Hereafter; he who covers a Muslim (meaning his mistakes and shortcomings), Allah will cover him in the Dunya and the Hereafter
[Sahih Muslim]
Today, there are also many novel channels through which sins are propagated in the society, such as books, magazines, and television programs that mention the crimes of others, illicit acts, and immorality under the name of creating awareness among the people. These programs–which are meant to help the people against the crimes– are in reality, helping the crime to spread faster in the society! Crimes, which were previously unknown to people have become common offenses! It is therefore necessary for the Muslims to avoid all such avenues which may lead to the destruction of our Muslim Ummah.
Do not reveal your sins (whether major or minor), not even to your close ones such as your spouse or parents. Ask Allah for the forgiveness for the sins you committed and also ask Allah to help you to save from the same in the future. Hide and do not reveal the sins of your Muslim brothers and sisters, and non-Muslims, to others.
References:Qawaaid wa-Fawaaid min al-Arabeen an-Nawawi by Shaikh Nathim Sultan, Tafseer Ibn Katheer, and others.
From among the teachings of Allah's Messenger (peace be upon him) is to keep sins a secret matter.
If someone commits a sinful act which is against the Commandments of Allah, or is against the moral character, or is such an act that may cause harm to one's honor, then he should keep it a secret and seek forgiveness from Allah in the darkness of night.
The Messenger of Allah (peace be upon him) said:
"My entire nation is safe, except al-Mujahirin (those who boast of their sins). Among the Mujaharah is that a man commits an (evil) act, and wakes up in the morning while Allah has kept his (sin) a secret, he says: "O so- and-so! Last night I did this and that." He goes to sleep while Allah has kept his (sin) a secret but he wakes up in the morning and uncovers what Allah has kept a secret!" [Saheeh al-Bukhari]
Abdullah Ibn Masoud (May allah be pleased with him) related,
`A man came to the Prophet and said: `O Messenger of Allah! I have mingled with a woman in the far side of al-Medina, and I fulfilled my desire short of actually having sexual intercourse with her. So, here am I, judge me according to what you decide.' Umar Ibn al-Khattab (May allah be pleased with him) then said: `Allah had kept your secret, why did not you keep your secret?' [Sharh Muslim]
Similarly, if one becomes aware of somebody else's sin, he should keep it a secret.
Allah's Messenger (peace be upon him) said:
"He, who relieves a hardship of this Dunya (world) for a believer, Allah will relieve (from him) a hardship of the Day of Resurrection; he who makes easy an indebted person, Allah will make it easy for him in the Dunya and the Hereafter; he who covers a Muslim (meaning his mistakes and shortcomings), Allah will cover him in the Dunya and the Hereafter
[Sahih Muslim]
Today, there are also many novel channels through which sins are propagated in the society, such as books, magazines, and television programs that mention the crimes of others, illicit acts, and immorality under the name of creating awareness among the people. These programs–which are meant to help the people against the crimes– are in reality, helping the crime to spread faster in the society! Crimes, which were previously unknown to people have become common offenses! It is therefore necessary for the Muslims to avoid all such avenues which may lead to the destruction of our Muslim Ummah.
Do not reveal your sins (whether major or minor), not even to your close ones such as your spouse or parents. Ask Allah for the forgiveness for the sins you committed and also ask Allah to help you to save from the same in the future. Hide and do not reveal the sins of your Muslim brothers and sisters, and non-Muslims, to others.
References:Qawaaid wa-Fawaaid min al-Arabeen an-Nawawi by Shaikh Nathim Sultan, Tafseer Ibn Katheer, and others.
For the Sake of Allah Alone’ – Is it really?
Ibn Taymiyyah said:
حكي أن أبا حامد الغزالي بلغه أن من أخلص لله أربعين يوما تفجرت ينابيع الحكمة من قلبه على لسانه
قال: فأخلصت أربعين يوما فلم يتفجر شيء فذكرت ذلك لبعض العارفين فقال لي: إنك إنما أخلصت للحكمة ولم تخلص لله تعالى
”… News reached Abu Hamid al-Ghazali that whoever proves sincere to Allah for forty days, wisdom springs from his heart and is established upon his tongue.
He (al-Ghazali) said, ‘So I became sincere to Allah for forty days but nothing happened so I mentioned this to a righteous person and he said to me, ‘You were not sincere for the sake of Allah, rather you were sincere for the sake of attaining wisdom.”
Ibn Taymiyyah then says:
وذلك لأن الإنسان قد يكون مقصوده نيل العلم والحكمة أو نيل المكاشفات والتأثيرات أو نيل تعظيم الناس له ومدحهم إياه أو غير ذلك من المطالب وقد عرف أن ذلك يحصل بالإخلاص لله وإرادة وجهه, فإذا قصد أن يطلب ذلك بالإخلاص لله وإرادة وجهه كان متناقضا, لأن من أراد شيئا لغيره فالثاني هو المراد المقصود بذاته, والأول يراد لكونه وسيلة إليه
فإذا قصد أن يخلص لله ليصير عالما أو عارفا أو ذا حكمة أو صاحب مكاشفات وتصرفات ونحو ذلك, فهو هنا لم يرد الله بل جعل الله وسيلة له إلى ذلك المطلوب الأدنى
“And that is because a person’s intention becomes (solely) the attainment of knowledge or wisdom, or to seek out hidden matters, or to gain popularity with the people and gain their praise etc. He knows that he can only achieve all that by being sincere to Allah and seeking His Face. So if he seeks these things (praise, gaining knowledge etc) by the token of sincerity to Allah and seeking His Face, then such a person contradicts himself because whoever seeks something (e.g. being sincere to Allah) for the sake of something else (e.g. gain understanding/knowledge), then the latter becomes his real goal and the first is just a means to that.
So if a person intends to be sincere to Allah so that he may become a scholar, or pious, or one endowed with wisdom, or one who discovers hidden realities etc, then such a person does not intend Allah, rather he has made Allah a means for him to gain that inferior matter…”
- From the book درء تعارض المنقول مع صريح المعقول by Ibn Taymiyyah (rahimahullah).
- Incredible. It’s such a subtle difference in intention (although not always blameworthy) but it really makes one appreciate and realise the reasons why the Prophet (sallallahu `alayhi wa sallam) feared Riyaa’ for this Ummah so much. Ibn Taymiyyah’s statement above is not really rebuking people who take such a route, but it’s highlighting the great difference between doing something for the Sake of Allah Alone and doing it in order to attain something specific (even though it may be praiseworthy and permissible). This difference is what brings out the true Mukhliseen (sincere) from the Salihin (righteous).
حكي أن أبا حامد الغزالي بلغه أن من أخلص لله أربعين يوما تفجرت ينابيع الحكمة من قلبه على لسانه
قال: فأخلصت أربعين يوما فلم يتفجر شيء فذكرت ذلك لبعض العارفين فقال لي: إنك إنما أخلصت للحكمة ولم تخلص لله تعالى
”… News reached Abu Hamid al-Ghazali that whoever proves sincere to Allah for forty days, wisdom springs from his heart and is established upon his tongue.
He (al-Ghazali) said, ‘So I became sincere to Allah for forty days but nothing happened so I mentioned this to a righteous person and he said to me, ‘You were not sincere for the sake of Allah, rather you were sincere for the sake of attaining wisdom.”
Ibn Taymiyyah then says:
وذلك لأن الإنسان قد يكون مقصوده نيل العلم والحكمة أو نيل المكاشفات والتأثيرات أو نيل تعظيم الناس له ومدحهم إياه أو غير ذلك من المطالب وقد عرف أن ذلك يحصل بالإخلاص لله وإرادة وجهه, فإذا قصد أن يطلب ذلك بالإخلاص لله وإرادة وجهه كان متناقضا, لأن من أراد شيئا لغيره فالثاني هو المراد المقصود بذاته, والأول يراد لكونه وسيلة إليه
فإذا قصد أن يخلص لله ليصير عالما أو عارفا أو ذا حكمة أو صاحب مكاشفات وتصرفات ونحو ذلك, فهو هنا لم يرد الله بل جعل الله وسيلة له إلى ذلك المطلوب الأدنى
“And that is because a person’s intention becomes (solely) the attainment of knowledge or wisdom, or to seek out hidden matters, or to gain popularity with the people and gain their praise etc. He knows that he can only achieve all that by being sincere to Allah and seeking His Face. So if he seeks these things (praise, gaining knowledge etc) by the token of sincerity to Allah and seeking His Face, then such a person contradicts himself because whoever seeks something (e.g. being sincere to Allah) for the sake of something else (e.g. gain understanding/knowledge), then the latter becomes his real goal and the first is just a means to that.
So if a person intends to be sincere to Allah so that he may become a scholar, or pious, or one endowed with wisdom, or one who discovers hidden realities etc, then such a person does not intend Allah, rather he has made Allah a means for him to gain that inferior matter…”
- From the book درء تعارض المنقول مع صريح المعقول by Ibn Taymiyyah (rahimahullah).
- Incredible. It’s such a subtle difference in intention (although not always blameworthy) but it really makes one appreciate and realise the reasons why the Prophet (sallallahu `alayhi wa sallam) feared Riyaa’ for this Ummah so much. Ibn Taymiyyah’s statement above is not really rebuking people who take such a route, but it’s highlighting the great difference between doing something for the Sake of Allah Alone and doing it in order to attain something specific (even though it may be praiseworthy and permissible). This difference is what brings out the true Mukhliseen (sincere) from the Salihin (righteous).
Admiring oneself after doing a good deed
Admiring oneself after doing a good deed
Sometimes a person finds himself filled with self-admiration or showing off after doing a good deed or act of worship, and he is scared that this will cancel out what he has done. What do you advise?
Praise be to Allaah.
If a person feels self admiration after doing something good or fears that he may show off, he should ward that off and resist it by seeking refuge with Allaah from it, and saying Allaahumma inni aoodhu bika an ushrika bika wa ana alam, wastaghfiruka lima laa alam (O Allaah, I seek refuge with you from knowingly associating anything with You, and I seek Your forgiveness for that of which I am unaware)“ as was reported from the Prophet (peace and blessings of Allaah be upon him).
These kind of feelings happen to everyone, but you have to try to be sincere towards Allaah, seek His forgiveness, and remember that there is no strength and no power except with Allaah; if it were not for the help of Allaah, you would not have been able to do this good deed, so to Allaah be praise in the beginning and at the end.
The Prophet (peace and blessings of Allaah be upon him) said to Muadh ibn Jabal: O Muaadh, by Allaah indeed I love you, and I advise you, O Muaadh, do not forget at the end of every prayer to say: Allaahumma inni ala dhikrika wa shukrika wa husni ibaaditika (O Allaah, help me to remember You, give thanks to You and worship You in the best way).(Narrated by Ahmad, Abu Dawood, al-Nasaai, and others; it is saheeh).
Do not forego doing good deeds for fear of showing off, because this is one of the tricks that the Shaytaan uses to weaken people's resolve and stop them from doing things that Allaah loves and is pleased with.
As for merely feeling happy that one has done a good deed, this does not contradict sincerity and faith, for Allaah says (interpretation of the meaning):
Say: In the Bounty of AllAh, and in His Mercy (i.e. IslAm and the QurAn); ”therein let them rejoice. That is better than what (the wealth) they amass [Yoonus 10:58] “ meaning, if he attains guidance, faith and righteous deeds, and the mercy resulting from that overwhelms him and he feels joy and success as a result. Hence Allaah commanded us to rejoice over such things.
The Prophet (peace and blessings of Allaah be upon him) said: If your good deeds make you happy and your bad deeds make you sad, then you are a believer.(Narrated by Ahmad, Ibn Majaah and others from the hadeeth of Abu Umaamah; it is a saheeh hadeeth).
By the same token, if people praise you for your good deed, then this is a portion of the glad tidings of the Hereafter, which Allaah gives a person in this world. The Messenger of Allaah (peace and blessings of Allaah be upon him) was asked, What do you think if a man does a good deed and the people praise him for it? He said: That is the portion of the glad tidings for the believer which he is given in this world. (Narrated by Muslim from the hadeeth of Abu Hurayrah, may Allaah be pleased with him).
So this praise is a sign that Allaah is pleased with him and loves him, so He makes him dear to other people.
We ask Allaah to make our intentions and deeds right.
Reference: Masaail wa Rasaail by Muhammad al-Mahmood al-Najdi, p. 21
Sometimes a person finds himself filled with self-admiration or showing off after doing a good deed or act of worship, and he is scared that this will cancel out what he has done. What do you advise?
Praise be to Allaah.
If a person feels self admiration after doing something good or fears that he may show off, he should ward that off and resist it by seeking refuge with Allaah from it, and saying Allaahumma inni aoodhu bika an ushrika bika wa ana alam, wastaghfiruka lima laa alam (O Allaah, I seek refuge with you from knowingly associating anything with You, and I seek Your forgiveness for that of which I am unaware)“ as was reported from the Prophet (peace and blessings of Allaah be upon him).
These kind of feelings happen to everyone, but you have to try to be sincere towards Allaah, seek His forgiveness, and remember that there is no strength and no power except with Allaah; if it were not for the help of Allaah, you would not have been able to do this good deed, so to Allaah be praise in the beginning and at the end.
The Prophet (peace and blessings of Allaah be upon him) said to Muadh ibn Jabal: O Muaadh, by Allaah indeed I love you, and I advise you, O Muaadh, do not forget at the end of every prayer to say: Allaahumma inni ala dhikrika wa shukrika wa husni ibaaditika (O Allaah, help me to remember You, give thanks to You and worship You in the best way).(Narrated by Ahmad, Abu Dawood, al-Nasaai, and others; it is saheeh).
Do not forego doing good deeds for fear of showing off, because this is one of the tricks that the Shaytaan uses to weaken people's resolve and stop them from doing things that Allaah loves and is pleased with.
As for merely feeling happy that one has done a good deed, this does not contradict sincerity and faith, for Allaah says (interpretation of the meaning):
Say: In the Bounty of AllAh, and in His Mercy (i.e. IslAm and the QurAn); ”therein let them rejoice. That is better than what (the wealth) they amass [Yoonus 10:58] “ meaning, if he attains guidance, faith and righteous deeds, and the mercy resulting from that overwhelms him and he feels joy and success as a result. Hence Allaah commanded us to rejoice over such things.
The Prophet (peace and blessings of Allaah be upon him) said: If your good deeds make you happy and your bad deeds make you sad, then you are a believer.(Narrated by Ahmad, Ibn Majaah and others from the hadeeth of Abu Umaamah; it is a saheeh hadeeth).
By the same token, if people praise you for your good deed, then this is a portion of the glad tidings of the Hereafter, which Allaah gives a person in this world. The Messenger of Allaah (peace and blessings of Allaah be upon him) was asked, What do you think if a man does a good deed and the people praise him for it? He said: That is the portion of the glad tidings for the believer which he is given in this world. (Narrated by Muslim from the hadeeth of Abu Hurayrah, may Allaah be pleased with him).
So this praise is a sign that Allaah is pleased with him and loves him, so He makes him dear to other people.
We ask Allaah to make our intentions and deeds right.
Reference: Masaail wa Rasaail by Muhammad al-Mahmood al-Najdi, p. 21
* A womans brain is tied to her tongue!!*
* A womans brain is tied to her tongue!!*
نحن نؤمن أن التوفيق بيد الله سبحانه وحدة وأن كل شيء مقدر ومكتوب .. ولكن هناكأسباب يجب الأخذ بها مع التوكل على الله
We believe that success is in the hands of Allah SWT and that everything hasbeen written and destined.. but there are actions that we must be doingwhilst having Tawakul on Allah SWT
وهنا أذكر لكم ما قالته عجوز وهي سيدة حكيمة يحبها زوجها كثيراً حتى أنه كانيحلو له أن ينشد لها أبيات الحب والغرام وكلما تقدماً في السن ازداد حبهماوسعادتهما .. وعندما سألت تلك المرأة عن سر سعادتها الدائمة
And I shall mention to you what an old lady, that was very wise and greatlyloved by her husband to a point where he loved to sing love poetry to herand as they grew old their love and happiness grew with them, said when shewas asked about the secret to her enduring happiness.
قالت : الحصول على السعادة الزوجية بيد المرأة , فالمرأة تستطيع أن تجعل منبيتها جنة وارفة الظلال أو جهنم مستعرة النيران .>
She Said: Attaining married life happiness is in the hands of the woman, forshe can make her house a living heaven or turn it into burning hell.
لا تقولي المال .. فكثير من النساء الغنيات تعيسات وهرب منهن أزواجهن
Dont say money for alot of rich women are miserable and have been desertedby their husbands.
ولا تقولي الأولاد .. فهناك من النساء من أنجبن 10 صبيان وزوجها يهينها ولايحبها ويمكن أن يطلقها
And dont say children for there are alot of women with 10 boys, have husbands insulting them, not loving them and will probably divorce them.
ولا تقولي طباخة .. لأن الكثير منهن ماهرات في الطبخ , فالواحدة منهن تطبخ طوالالنهار ومع ذلك تشكو سوء معاملة زوجها وقلة احترامه لها
And dont say cooking because alot of them are experts at cooking, the one ofthem cooks all day and yet complains about the maltreatment of and lack ofrespect by her husband
* إذا ما هو السر ؟؟؟
So what is the secret?
* ماذا كنت تعملين عند حدوث المشاكل مع زوجك ؟؟؟
What did you do when problems ocured with your husband?قالت : عندما يغضب ويثور زوجي – وقد كان عصبياً – كنت ألجأ إلى الصمت المطبقبكل احترام .. إياك والصمت المصاحب لنظرة سخرية ولو بالعين لأن الرجل ذكي ويفهمها
She said: When my husband gets angry and is in rage I used to resort torespectful silence, beware of silence whilst ridiculing him with your lookfor men are smart and get it.
* لم لا تخرجي من الغرفة ؟؟
Why dont you leave the room?
She said: Never leave the room, he will think you are running away and dontwant to listen to him, you must keep silent and agreeing to what he says. Iwould wait for him until he cools down and then I would tell him in a gentlevoice: Are you done? then I leave because he will get tired and needs torest after the rage and shouting, I leave the room to complete my houseworkand my children chores and I try not to remember his anger and assault onme, he will remain by himself tired from the rage he has given me.
* ماذا تفعلين هل تلجئين إلى أسلوب المقاطعة فلا تكلمينه لمدة أيام أو أسبوع ؟
What do you then do, do you give him the silent treatment for a few days ora week?قالت : لا .. إياك وإتباع أسلوب المقاطعة .. لأنها عادة سيئة وهي سلاح ذو حدينعندما تقاطعين زوجك أسبوعاً قد يكون ذلك صعباً عليه في البداية ويحاول أن يكلمكولكن مع الأيام سوف يتعود على ذلك وإن قاطعته أسبوع قاطعك أسبوعين.
She said: No, never give the silent treatment, its a bad habbit and is adouble bladed sword, when you boycott him for a week it would be difficulton him in the beginning and he will try to speak to you but with time hewill get used to it so that if you boycott him for a week he will boycottyou for two.
عليك أن تعوديه على أنك الهواء الذي يستنشقه والماء الذي يشربه ولا يستغني عنه.. كوني كالهواء الرقيق وإياك والريح الشديدة
You have to make him used to the fact that you are the air he breathes, thewater which he drinks and cant live without, be like a gentle breeze andnever like a strong wind.
* إذاً ماذا تفعلين بعد ذلك ؟؟
So what do you do afterwards?
بعد ساعتين أو أكثر .. أضع له كوباً من العصير أو فنجاناً من القهوة وأقول لهتفضل أشرب , لأنه فعلاً محتاج إليه وأكلمه بشكل عادي ... سيقوم بسؤالي هل أنتِغاضبة ؟؟ فأقول لا
After two hours or more, I give him a glass of juice or a cup of coffee andtell him please drink, for he is really in need for it and I talk to himnormaly, he will ask me: are you angry? and I say No.
فيبدأ بالاعتذار عن كلامه القاسي ويسمعني الكلام الجميل
He starts to apologize for his harsh talk and starts sweet talking me.* وهل تصدقين اعتذاره وكلامه الجميل؟؟
And you believe his apology and sweet talk?
طبعاً ... لأني أثق بنفسي ولست غبية ...!!!
Ofcourse, because I trust myself and because I am not stupid.
.هل تريدين مني تصديق كلامه وهو غاضب وتكذيبه وهو هادئ ؟؟؟
You want me to believe his talk whilst he is in rage and disbelieve it whilst he is calm?
ن الإسلام لا يقر طلاق الغاضب ... وهو طلاق!! فكيف ما حصل معي أنا؟؟؟
Islam has not approved divorce whilst in rage , and thats divorce! so whatabout what happened to me?
* فقيل لها ... و كرامتك ؟؟
She was told: What about your dignity?
قالت : أي كرامة ؟
She said: What dignity?كرامتك ألا تصدقي أي كلمة جارحة من إنسان غاضب
Your dignity is when you dont believe a harsh word from an angry person.
و أن تصدقي كلامه عندما يكون هادئاً
And to believe his talk when he is calm.
أسامحه فوراً لأني قد نسيت كل الشتائم وأدركت أهمية.سماع الكلام المفيد
I forgive him immediately because I have forgotten all the foul language andrealized the importance of hearing beneficial talk
وباختصار ومما سبق يمكن أن أقول :سر السعادة الزوجية عقل المرأة ومربط تلك السعادة لسانها
And to summarize the above I can say: The secret to a happy marriage is thewoman's brain and that happiness's knot is her tongue.
نحن نؤمن أن التوفيق بيد الله سبحانه وحدة وأن كل شيء مقدر ومكتوب .. ولكن هناكأسباب يجب الأخذ بها مع التوكل على الله
We believe that success is in the hands of Allah SWT and that everything hasbeen written and destined.. but there are actions that we must be doingwhilst having Tawakul on Allah SWT
وهنا أذكر لكم ما قالته عجوز وهي سيدة حكيمة يحبها زوجها كثيراً حتى أنه كانيحلو له أن ينشد لها أبيات الحب والغرام وكلما تقدماً في السن ازداد حبهماوسعادتهما .. وعندما سألت تلك المرأة عن سر سعادتها الدائمة
And I shall mention to you what an old lady, that was very wise and greatlyloved by her husband to a point where he loved to sing love poetry to herand as they grew old their love and happiness grew with them, said when shewas asked about the secret to her enduring happiness.
قالت : الحصول على السعادة الزوجية بيد المرأة , فالمرأة تستطيع أن تجعل منبيتها جنة وارفة الظلال أو جهنم مستعرة النيران .>
She Said: Attaining married life happiness is in the hands of the woman, forshe can make her house a living heaven or turn it into burning hell.
لا تقولي المال .. فكثير من النساء الغنيات تعيسات وهرب منهن أزواجهن
Dont say money for alot of rich women are miserable and have been desertedby their husbands.
ولا تقولي الأولاد .. فهناك من النساء من أنجبن 10 صبيان وزوجها يهينها ولايحبها ويمكن أن يطلقها
And dont say children for there are alot of women with 10 boys, have husbands insulting them, not loving them and will probably divorce them.
ولا تقولي طباخة .. لأن الكثير منهن ماهرات في الطبخ , فالواحدة منهن تطبخ طوالالنهار ومع ذلك تشكو سوء معاملة زوجها وقلة احترامه لها
And dont say cooking because alot of them are experts at cooking, the one ofthem cooks all day and yet complains about the maltreatment of and lack ofrespect by her husband
* إذا ما هو السر ؟؟؟
So what is the secret?
* ماذا كنت تعملين عند حدوث المشاكل مع زوجك ؟؟؟
What did you do when problems ocured with your husband?قالت : عندما يغضب ويثور زوجي – وقد كان عصبياً – كنت ألجأ إلى الصمت المطبقبكل احترام .. إياك والصمت المصاحب لنظرة سخرية ولو بالعين لأن الرجل ذكي ويفهمها
She said: When my husband gets angry and is in rage I used to resort torespectful silence, beware of silence whilst ridiculing him with your lookfor men are smart and get it.
* لم لا تخرجي من الغرفة ؟؟
Why dont you leave the room?
She said: Never leave the room, he will think you are running away and dontwant to listen to him, you must keep silent and agreeing to what he says. Iwould wait for him until he cools down and then I would tell him in a gentlevoice: Are you done? then I leave because he will get tired and needs torest after the rage and shouting, I leave the room to complete my houseworkand my children chores and I try not to remember his anger and assault onme, he will remain by himself tired from the rage he has given me.
* ماذا تفعلين هل تلجئين إلى أسلوب المقاطعة فلا تكلمينه لمدة أيام أو أسبوع ؟
What do you then do, do you give him the silent treatment for a few days ora week?قالت : لا .. إياك وإتباع أسلوب المقاطعة .. لأنها عادة سيئة وهي سلاح ذو حدينعندما تقاطعين زوجك أسبوعاً قد يكون ذلك صعباً عليه في البداية ويحاول أن يكلمكولكن مع الأيام سوف يتعود على ذلك وإن قاطعته أسبوع قاطعك أسبوعين.
She said: No, never give the silent treatment, its a bad habbit and is adouble bladed sword, when you boycott him for a week it would be difficulton him in the beginning and he will try to speak to you but with time hewill get used to it so that if you boycott him for a week he will boycottyou for two.
عليك أن تعوديه على أنك الهواء الذي يستنشقه والماء الذي يشربه ولا يستغني عنه.. كوني كالهواء الرقيق وإياك والريح الشديدة
You have to make him used to the fact that you are the air he breathes, thewater which he drinks and cant live without, be like a gentle breeze andnever like a strong wind.
* إذاً ماذا تفعلين بعد ذلك ؟؟
So what do you do afterwards?
بعد ساعتين أو أكثر .. أضع له كوباً من العصير أو فنجاناً من القهوة وأقول لهتفضل أشرب , لأنه فعلاً محتاج إليه وأكلمه بشكل عادي ... سيقوم بسؤالي هل أنتِغاضبة ؟؟ فأقول لا
After two hours or more, I give him a glass of juice or a cup of coffee andtell him please drink, for he is really in need for it and I talk to himnormaly, he will ask me: are you angry? and I say No.
فيبدأ بالاعتذار عن كلامه القاسي ويسمعني الكلام الجميل
He starts to apologize for his harsh talk and starts sweet talking me.* وهل تصدقين اعتذاره وكلامه الجميل؟؟
And you believe his apology and sweet talk?
طبعاً ... لأني أثق بنفسي ولست غبية ...!!!
Ofcourse, because I trust myself and because I am not stupid.
.هل تريدين مني تصديق كلامه وهو غاضب وتكذيبه وهو هادئ ؟؟؟
You want me to believe his talk whilst he is in rage and disbelieve it whilst he is calm?
ن الإسلام لا يقر طلاق الغاضب ... وهو طلاق!! فكيف ما حصل معي أنا؟؟؟
Islam has not approved divorce whilst in rage , and thats divorce! so whatabout what happened to me?
* فقيل لها ... و كرامتك ؟؟
She was told: What about your dignity?
قالت : أي كرامة ؟
She said: What dignity?كرامتك ألا تصدقي أي كلمة جارحة من إنسان غاضب
Your dignity is when you dont believe a harsh word from an angry person.
و أن تصدقي كلامه عندما يكون هادئاً
And to believe his talk when he is calm.
أسامحه فوراً لأني قد نسيت كل الشتائم وأدركت أهمية.سماع الكلام المفيد
I forgive him immediately because I have forgotten all the foul language andrealized the importance of hearing beneficial talk
وباختصار ومما سبق يمكن أن أقول :سر السعادة الزوجية عقل المرأة ومربط تلك السعادة لسانها
And to summarize the above I can say: The secret to a happy marriage is thewoman's brain and that happiness's knot is her tongue.
.....::: ~* Imaam Ash-Shafe'ees love poem *~ :::.
>و من الشَقاوة أن تحبَ
و من تحبُ يحبُ غيرك
أو أن تريد الخير للأن
سان و هو يريد ضيرك
“And from misery is that you love, and (the one) who you love, loves other than you,
Or that you want good for a person, and he wants to hurt you”.
{Imam Ash-Shaf'ee}.
و من تحبُ يحبُ غيرك
أو أن تريد الخير للأن
سان و هو يريد ضيرك
“And from misery is that you love, and (the one) who you love, loves other than you,
Or that you want good for a person, and he wants to hurt you”.
{Imam Ash-Shaf'ee}.
Sin leads to more sin by Imam ibn Qayyim al Jawziyyah
Sin leads to more sin
Imaam Ibn al-Qayyim writes regarding sins in his book ad-Daa wa Dawaa:
"And from it [i.e consequences] is that the sin produces more of its like and multiply, so much so that it becomes overwhelming for the slave to leave it off or find a way out"
Just like some of the salaf used to say:
From amongst the punishments of committing sins is that they lead to more sins and from the rewards of performing good deeds is that one performs more good deeds, so if a slave performs a good deed another good deed calls towards him proclaiming do me too!
And if he does it a third good deed proclaims the same thing and so on.
So the reward is multiplied and the good deeds are increased.
And the same thing applies for sins, until performing either good deeds or committing sins become firmly imbedded habits and part of a person’s character.
So if a righteous person was to leave off a good deed then that would weigh him down immensely and he would feel as a fish taken out of its water until he is brought back into it so that his heart finds peace and tranquility again.
And if the sinner was to turn away from his sins towards obedience then he would feel an immense constriction of his soul until he made himself firm upon that righteous action.
To such an extent that a lot of sinners commit sins without acquiring any pleasure from it rather they commit it due to the pain and anguish they feel leaving it off.And a slave does not cease to perform acts of obedience, loving it, but that Allah through His infinite Mercy sends angels to him encouraging him towards obedience and righteousness.
And makes him leave his bed and laziness altogether.And a slave does not cease to commit sins, loving it, but that Allah sends devils upon him edging him on [in sin].
So as for the first one then he sought strength in righteousness and asked for aid [from the angels] so they became from amongst the greatest of helpers.And the other strengthened his army of evil with help [from the devils] so they became aids against him."
Imaam Ibn al-Qayyim writes regarding sins in his book ad-Daa wa Dawaa:
"And from it [i.e consequences] is that the sin produces more of its like and multiply, so much so that it becomes overwhelming for the slave to leave it off or find a way out"
Just like some of the salaf used to say:
From amongst the punishments of committing sins is that they lead to more sins and from the rewards of performing good deeds is that one performs more good deeds, so if a slave performs a good deed another good deed calls towards him proclaiming do me too!
And if he does it a third good deed proclaims the same thing and so on.
So the reward is multiplied and the good deeds are increased.
And the same thing applies for sins, until performing either good deeds or committing sins become firmly imbedded habits and part of a person’s character.
So if a righteous person was to leave off a good deed then that would weigh him down immensely and he would feel as a fish taken out of its water until he is brought back into it so that his heart finds peace and tranquility again.
And if the sinner was to turn away from his sins towards obedience then he would feel an immense constriction of his soul until he made himself firm upon that righteous action.
To such an extent that a lot of sinners commit sins without acquiring any pleasure from it rather they commit it due to the pain and anguish they feel leaving it off.And a slave does not cease to perform acts of obedience, loving it, but that Allah through His infinite Mercy sends angels to him encouraging him towards obedience and righteousness.
And makes him leave his bed and laziness altogether.And a slave does not cease to commit sins, loving it, but that Allah sends devils upon him edging him on [in sin].
So as for the first one then he sought strength in righteousness and asked for aid [from the angels] so they became from amongst the greatest of helpers.And the other strengthened his army of evil with help [from the devils] so they became aids against him."
Speaking Privately with Allah
Speaking Privately with Allah
The Prayer: is a link between the servant and his Lord. The Prophet (saws) said: "Indeed, when one of you prays, he speaks privately with his Lord." [Reported by Al-Bukhaaree]
And Allaah says in the qudsee hadeeth: "I have divided the prayer between Myself and My servant into two parts, and My servant will have what he asks for.
So when the servant says: ‘Al-Hamdulillaahi Rabb-il-‘Alameen’, Allaah says: ‘My servant has praised Me.’
And when he says: ‘Ar-Rahmaan-ir- Raheem’, Allaah says: ‘My servant has extolled Me.’
And when he says: ‘Maaliki-yawm- id-Deen’, Allaah says: ‘My servant has honored Me.’
And when he says: ‘Iyyaaka Na’bdu wa Iyyaaka Nasta’een’, Allaah says: ‘This is between Me and My servant and My servant will have what he asks for.’
And when he says: ‘Ihdinaas-Siraat- al-Mustaqeem. Siraat-aladheena an’amta ‘alaihim. Ghairil-Maghdoobi ‘alaihim wa lad-Daalleen’, Allaah says: ‘This is for My servant and for My servant will be what he asks for.’" [Reported by Muslim]
The Prayer: is a garden of ‘ibaadaat (acts of worship), in which every splendid type of worship is found.
There is the takbeer, by which the prayer is initiated, the standing in which the person praying recites the words of Allaah, the bowing in which he extols his Lord, the rising from the bowing position, which is filled with the praising of Allaah, the prostration in which he glorifies Allaah by His highness and in which he implores him through supplication, the sitting in which there is the tashahhud and (more) supplication and the closing with tasleem.Source:
Virtues of the Prayer by Shaykh Muhammad Saleh Al Uthaymeen
The Prayer: is a link between the servant and his Lord. The Prophet (saws) said: "Indeed, when one of you prays, he speaks privately with his Lord." [Reported by Al-Bukhaaree]
And Allaah says in the qudsee hadeeth: "I have divided the prayer between Myself and My servant into two parts, and My servant will have what he asks for.
So when the servant says: ‘Al-Hamdulillaahi Rabb-il-‘Alameen’, Allaah says: ‘My servant has praised Me.’
And when he says: ‘Ar-Rahmaan-ir- Raheem’, Allaah says: ‘My servant has extolled Me.’
And when he says: ‘Maaliki-yawm- id-Deen’, Allaah says: ‘My servant has honored Me.’
And when he says: ‘Iyyaaka Na’bdu wa Iyyaaka Nasta’een’, Allaah says: ‘This is between Me and My servant and My servant will have what he asks for.’
And when he says: ‘Ihdinaas-Siraat- al-Mustaqeem. Siraat-aladheena an’amta ‘alaihim. Ghairil-Maghdoobi ‘alaihim wa lad-Daalleen’, Allaah says: ‘This is for My servant and for My servant will be what he asks for.’" [Reported by Muslim]
The Prayer: is a garden of ‘ibaadaat (acts of worship), in which every splendid type of worship is found.
There is the takbeer, by which the prayer is initiated, the standing in which the person praying recites the words of Allaah, the bowing in which he extols his Lord, the rising from the bowing position, which is filled with the praising of Allaah, the prostration in which he glorifies Allaah by His highness and in which he implores him through supplication, the sitting in which there is the tashahhud and (more) supplication and the closing with tasleem.Source:
Virtues of the Prayer by Shaykh Muhammad Saleh Al Uthaymeen
Do you hate someone?
Do you hate someone?
Do you hate someone? Do you really hate someone? You haven't spoken to him for a while? You've been blaming him?
You're not the only one; the Muslim Ummah today is diseased with this to the extent that almost every Muslim knows another Muslim who he hates.
The Ummah is like a building with the Muslims as it's bricks, brotherhood is the cement. Without forgiveness you cannot have brotherhood.
OK then, he wronged you. He deceived you. He backbited you. He lied to you. But even in these extreme situations the Qur'an and the Hadith teach us that we have to forgive others (especially those who hurt us the most) if we wish to earn the forgiveness of Allah on the day of judgement. We have all committed many sins, made many mistakes and no doubt we have wronged others, we have deceived others, we have backbited others and no doubt we have lied to others.
So what makes us focus onto brothers' and sisters' errors while we remain unconscious of our own. Not to forgive is like to live in arrogance, and ignorance of our own shortcomings.
Forgiveness is linked with piety and God-consciousness, is there anybody who is not without sin? Is there anybody who can be arrogant enough to say that he does not need to forgive? Do we not know that Allah forgives those who forgive others? Therefore, we should realise the difficulties of others and forgive them. Allah says in the Qur'an:
"Be quick in the forgiveness from your Lord, and pardon (all) men - for Allah loves those who do good."[Surah ali Imran; 3:133-134]
And we know that Allah Himself is Ar-Rahmaan (the Most Compassionate) and Ar-Raheem (the Most Merciful) and that His Mercy is infinite, and that no matter the sin (except shirk) Allah is always willing to answer the person's call for forgiveness. In fact Allah loves the tear drop that falls from the eye of one who sincerely seeks the forgiveness of his Lord.
And Allah loves us to have hearts that are ready to forgive.
The Prophet (salAllahu alayhi wasalam) once asked his companions;"Do you know what will cause you to have high walled palaces in Paradise (as a symbol of great reward) and will cause you to be raised by God?" When they replied in the negative, he said, "To be forgiving and to control yourself in the face of provocation, to give justice to the person who was unfair and unjust to you, to give to someone even though he did not give to you when you were in need and to keep connection with someone who may not have reciprocated your concern."
Similarly the Prophet (salAllahu alayhi wasalam) said that the best of people are those who are slow to get angry and quick to forgive. On the other hand the worst of people are those, he said who get angry quickly but are slow to forgive.
The characteristic that makes a person most likely to forgive is the purity of his or her heart. Apologies must be accepted, the Prophet (salAllahu alayhi wasalam) said that:
"Whoever apologises to his brother and that apology is not accepted, then the person who refuses to accept the apology bears the sin of one who takes the property of another unjustly.
And the Prophet (salAllahu alayhi wasalam) also said that:
"The doors of the Garden are open on Monday and Thursday. Every Muslim slave who does not associate anything with Allah is forgiven except for the man who has enmity between him and his brother. It is said, 'Leave those two until they have made a reconciliation. Leave those two until they have made a reconciliation.'"
If we look at the example and the character of the Prophet (salAllahu alayhi wasalam) we can see that he was always forgiving and never showed enmity to anyone except those who waged war against him. There was an old lady who used to throw rubbish in his way every day, on one occasion she did not throw rubbish in the street, so he decided to go and see what was the matter. She was ill in bed, to her amazement, the Messenger of Allah (salAllahu alayhi wasalam) came to see her and find out about her.
She accepted Islam. This is the example of the man whom we claim to follow. Thumamah, as the chief of his tribe had killed many Muslims. On his travels, he was caught by the Muslim soldiers and was taken to the Prophet's masjid and tied to one of the pillars. The Messenger of Allah (salAllahu alayhi wasalam) commanded his companions to untie him and give him the best food. The Messenger of God (salAllahu alayhi wasalam) was indeed a mercy for the worlds.
We should similarly be merciful with each other. First of all, we ourselves should not do anything to upset our brothers and sisters (because this is in itself a part of mercy) and then we should forgive those who have upset us or made us angry. We will never be a strong ummah if we are not able to forgive.
Some might say that to forgive is a sign of weakness and humiliation, and for them it is better to be strong and preserve their honor. But honor in the eyes of Allah lies in forgiveness.
"But indeed if any shows patience and forgives that would truly be an exercise of courageous will and resolution in the conduct of affairs."[surah 42:43]
If we are to be really strong then we have to be strong against Shaytaan and forgive our brothers and sisters, and in this way maybe Allah will decide insha-Allah to forgive ourselves for our many mistakes.
" ...honour in the eyes of Allah lies in forgiveness....."
Do you hate someone? Do you really hate someone? You haven't spoken to him for a while? You've been blaming him?
You're not the only one; the Muslim Ummah today is diseased with this to the extent that almost every Muslim knows another Muslim who he hates.
The Ummah is like a building with the Muslims as it's bricks, brotherhood is the cement. Without forgiveness you cannot have brotherhood.
OK then, he wronged you. He deceived you. He backbited you. He lied to you. But even in these extreme situations the Qur'an and the Hadith teach us that we have to forgive others (especially those who hurt us the most) if we wish to earn the forgiveness of Allah on the day of judgement. We have all committed many sins, made many mistakes and no doubt we have wronged others, we have deceived others, we have backbited others and no doubt we have lied to others.
So what makes us focus onto brothers' and sisters' errors while we remain unconscious of our own. Not to forgive is like to live in arrogance, and ignorance of our own shortcomings.
Forgiveness is linked with piety and God-consciousness, is there anybody who is not without sin? Is there anybody who can be arrogant enough to say that he does not need to forgive? Do we not know that Allah forgives those who forgive others? Therefore, we should realise the difficulties of others and forgive them. Allah says in the Qur'an:
"Be quick in the forgiveness from your Lord, and pardon (all) men - for Allah loves those who do good."[Surah ali Imran; 3:133-134]
And we know that Allah Himself is Ar-Rahmaan (the Most Compassionate) and Ar-Raheem (the Most Merciful) and that His Mercy is infinite, and that no matter the sin (except shirk) Allah is always willing to answer the person's call for forgiveness. In fact Allah loves the tear drop that falls from the eye of one who sincerely seeks the forgiveness of his Lord.
And Allah loves us to have hearts that are ready to forgive.
The Prophet (salAllahu alayhi wasalam) once asked his companions;"Do you know what will cause you to have high walled palaces in Paradise (as a symbol of great reward) and will cause you to be raised by God?" When they replied in the negative, he said, "To be forgiving and to control yourself in the face of provocation, to give justice to the person who was unfair and unjust to you, to give to someone even though he did not give to you when you were in need and to keep connection with someone who may not have reciprocated your concern."
Similarly the Prophet (salAllahu alayhi wasalam) said that the best of people are those who are slow to get angry and quick to forgive. On the other hand the worst of people are those, he said who get angry quickly but are slow to forgive.
The characteristic that makes a person most likely to forgive is the purity of his or her heart. Apologies must be accepted, the Prophet (salAllahu alayhi wasalam) said that:
"Whoever apologises to his brother and that apology is not accepted, then the person who refuses to accept the apology bears the sin of one who takes the property of another unjustly.
And the Prophet (salAllahu alayhi wasalam) also said that:
"The doors of the Garden are open on Monday and Thursday. Every Muslim slave who does not associate anything with Allah is forgiven except for the man who has enmity between him and his brother. It is said, 'Leave those two until they have made a reconciliation. Leave those two until they have made a reconciliation.'"
If we look at the example and the character of the Prophet (salAllahu alayhi wasalam) we can see that he was always forgiving and never showed enmity to anyone except those who waged war against him. There was an old lady who used to throw rubbish in his way every day, on one occasion she did not throw rubbish in the street, so he decided to go and see what was the matter. She was ill in bed, to her amazement, the Messenger of Allah (salAllahu alayhi wasalam) came to see her and find out about her.
She accepted Islam. This is the example of the man whom we claim to follow. Thumamah, as the chief of his tribe had killed many Muslims. On his travels, he was caught by the Muslim soldiers and was taken to the Prophet's masjid and tied to one of the pillars. The Messenger of Allah (salAllahu alayhi wasalam) commanded his companions to untie him and give him the best food. The Messenger of God (salAllahu alayhi wasalam) was indeed a mercy for the worlds.
We should similarly be merciful with each other. First of all, we ourselves should not do anything to upset our brothers and sisters (because this is in itself a part of mercy) and then we should forgive those who have upset us or made us angry. We will never be a strong ummah if we are not able to forgive.
Some might say that to forgive is a sign of weakness and humiliation, and for them it is better to be strong and preserve their honor. But honor in the eyes of Allah lies in forgiveness.
"But indeed if any shows patience and forgives that would truly be an exercise of courageous will and resolution in the conduct of affairs."[surah 42:43]
If we are to be really strong then we have to be strong against Shaytaan and forgive our brothers and sisters, and in this way maybe Allah will decide insha-Allah to forgive ourselves for our many mistakes.
" ...honour in the eyes of Allah lies in forgiveness....."
The deception of women
The deception of women
This morning I was reading Saydul-Khaatir (basically a book that he compiled regarding random beneficial thoughts and words of wisdom) by Ibn Al-Jawzee and he mentioned therein in the aforementioned chapter title some points that I found to very profound, hence I decided to go ahead and translate it for the benefit of everyone. He said:The greatest physical pleasure (i.e. as it realtes to the five senses) is that of women. For a man can look at a woman in her dress and imagine that she is better than his wife. Or all he thinks about is pretty women and he does not look pass their physical beauty, thus he makes great effort to marry or get a slave girl. But once he gets what he wanted, he cannot help but to focus on her faults which he never thought about before. Hence, he easily becomes bored and he looks for another.
But he does not know that he might get the outward, physical aspect that he was chasing after, however with her comes with a lot of trials and tribulation.
From amongst them is that his second wife has no deen, intelligence, affection, or child rearing capabilities, hence he looses more than he gains.
And this is why so many people fall into zinaa; because they sit with a woman in a situation whereby her faults are hidden from them and all they see is her beauty, so they enjoy that hour, then they move on to another.
A person of intelligence should know that there is no way that he can get all that he desires, "Though you would not accept it save if you close your eyes and tolerate therein." Al-Baqarah: 267
And there is no greater fault of the women of this world except His statement,
"And they shall have therein purified mates or wives." Al-Baqarah: 25
This morning I was reading Saydul-Khaatir (basically a book that he compiled regarding random beneficial thoughts and words of wisdom) by Ibn Al-Jawzee and he mentioned therein in the aforementioned chapter title some points that I found to very profound, hence I decided to go ahead and translate it for the benefit of everyone. He said:The greatest physical pleasure (i.e. as it realtes to the five senses) is that of women. For a man can look at a woman in her dress and imagine that she is better than his wife. Or all he thinks about is pretty women and he does not look pass their physical beauty, thus he makes great effort to marry or get a slave girl. But once he gets what he wanted, he cannot help but to focus on her faults which he never thought about before. Hence, he easily becomes bored and he looks for another.
But he does not know that he might get the outward, physical aspect that he was chasing after, however with her comes with a lot of trials and tribulation.
From amongst them is that his second wife has no deen, intelligence, affection, or child rearing capabilities, hence he looses more than he gains.
And this is why so many people fall into zinaa; because they sit with a woman in a situation whereby her faults are hidden from them and all they see is her beauty, so they enjoy that hour, then they move on to another.
A person of intelligence should know that there is no way that he can get all that he desires, "Though you would not accept it save if you close your eyes and tolerate therein." Al-Baqarah: 267
And there is no greater fault of the women of this world except His statement,
"And they shall have therein purified mates or wives." Al-Baqarah: 25
The Etiquette of Women walking in the Street
The Etiquette of Women walking in the Street
Allah's saying: (And let them not stamp their feet...)
During Jahiliyyah, when women walked in the street wearing anklets and no one could hear them, they would stamp their feet so that men could hear their anklets ringing. Allah forbade the believing women to do this. By the same token, if there is any other kind of adornment that is hidden, women are forbidden to make any movements that would reveal what is hidden, because Allah says: (And let them not stamp their feet...) to the end of it.
From that, women are also prohibited from wearing scent and perfume when they are going outside the home, lest men should smell their perfume. Abu `Isa At-Tirmidhi recorded that Abu Musa, may Allah be pleased with him, said that the Prophet said: (Every eye commits fornication and adultery, and when a woman puts on perfume and passes through a gathering, she is such and such) -- meaning an adulteress.
He said, "And there is a similar report from Abu Hurayrah, and this is Hasan Sahih.'' It was also recorded by Abu Dawud and An-Nasa'i.
By the same token, women are also forbidden to walk in the middle of the street, because of what this involves of wanton display.
Abu Dawud recorded that Abu Usayd Al-Ansari said that he heard the Messenger of Allah , as he was coming out of the Masjid and men and women were mixing in the street, telling the women: (Keep back, for you have no right to walk in the middle of the street. You should keep to the sides of the road.)
The women used to cling to the walls so much that their clothes would catch on the walls.
(And all of you beg Allah to forgive you all, O believers, that you may be successful.) means, practice what you are commanded in these beautiful manners and praiseworthy characteristics, and give up the evil ways of the people of Jahiliyyah, for the greatest success is to be found in doing what Allah and His Messenger command and avoiding what He forbids. And Allah is the source of strength.
(32. And marry those among you who are single (Al-Ayama) and the pious of your servants and maidservants. If they be poor, Allah will enrich them out of His bounty. And Allah is All- Sufficent, All-Knowing.)
(33. And let those who find not the financial means for marriage keep themselves chaste, until Allah enriches them of His bounty. And such of your servants as seek a writing (of emancipation), give them such writing, if you find that there is good and honesty in them. And give them something (yourselves) out of the wealth of Allah which He has bestowed upon you. And force not your slave-girls to prostitution, if they desire chastity, in order that you may make a gain in the goods of this worldly life. But if anyone compels them, then after such compulsion, Allah is Oft-Forgiving, Most Merciful.)
(34. And indeed We have sent down for you Ayat that make things plain, and the example of those who passed away before you, and an admonition for those who have Taqwa.)
Allah's saying: (And let them not stamp their feet...)
During Jahiliyyah, when women walked in the street wearing anklets and no one could hear them, they would stamp their feet so that men could hear their anklets ringing. Allah forbade the believing women to do this. By the same token, if there is any other kind of adornment that is hidden, women are forbidden to make any movements that would reveal what is hidden, because Allah says: (And let them not stamp their feet...) to the end of it.
From that, women are also prohibited from wearing scent and perfume when they are going outside the home, lest men should smell their perfume. Abu `Isa At-Tirmidhi recorded that Abu Musa, may Allah be pleased with him, said that the Prophet said: (Every eye commits fornication and adultery, and when a woman puts on perfume and passes through a gathering, she is such and such) -- meaning an adulteress.
He said, "And there is a similar report from Abu Hurayrah, and this is Hasan Sahih.'' It was also recorded by Abu Dawud and An-Nasa'i.
By the same token, women are also forbidden to walk in the middle of the street, because of what this involves of wanton display.
Abu Dawud recorded that Abu Usayd Al-Ansari said that he heard the Messenger of Allah , as he was coming out of the Masjid and men and women were mixing in the street, telling the women: (Keep back, for you have no right to walk in the middle of the street. You should keep to the sides of the road.)
The women used to cling to the walls so much that their clothes would catch on the walls.
(And all of you beg Allah to forgive you all, O believers, that you may be successful.) means, practice what you are commanded in these beautiful manners and praiseworthy characteristics, and give up the evil ways of the people of Jahiliyyah, for the greatest success is to be found in doing what Allah and His Messenger command and avoiding what He forbids. And Allah is the source of strength.
(32. And marry those among you who are single (Al-Ayama) and the pious of your servants and maidservants. If they be poor, Allah will enrich them out of His bounty. And Allah is All- Sufficent, All-Knowing.)
(33. And let those who find not the financial means for marriage keep themselves chaste, until Allah enriches them of His bounty. And such of your servants as seek a writing (of emancipation), give them such writing, if you find that there is good and honesty in them. And give them something (yourselves) out of the wealth of Allah which He has bestowed upon you. And force not your slave-girls to prostitution, if they desire chastity, in order that you may make a gain in the goods of this worldly life. But if anyone compels them, then after such compulsion, Allah is Oft-Forgiving, Most Merciful.)
(34. And indeed We have sent down for you Ayat that make things plain, and the example of those who passed away before you, and an admonition for those who have Taqwa.)
Save Yourself
فليسع امرؤ في فكاك رقبته من النار، فلا حول ولا قوة إلا بالله.
ثم العلم ليس هو بكثرة الرواية، ولكنه نور يقذفه الله في القلب، وشرطه الاتباع،
والفرار من الهوى والابتداعوفقنا الله وإياكم لطاعته.
“…So let a person strive to keep away his shoulders (to keep away himself) from the Fire… and there is no might nor strength for change except by Allaah..Then it should be known that Knowledge is not by the large number of narrations;Rather Knowledge is light which is put by Allaah in the heart.And its condition is:-Ittibaa’ (holding on to it and acting upon it)- And running away from desires and innovation..may Allaah facilitate for us and for you onto His obedience.
”Imaam ad-Dhahabee
Source : Siyar : 13/323
ثم العلم ليس هو بكثرة الرواية، ولكنه نور يقذفه الله في القلب، وشرطه الاتباع،
والفرار من الهوى والابتداعوفقنا الله وإياكم لطاعته.
“…So let a person strive to keep away his shoulders (to keep away himself) from the Fire… and there is no might nor strength for change except by Allaah..Then it should be known that Knowledge is not by the large number of narrations;Rather Knowledge is light which is put by Allaah in the heart.And its condition is:-Ittibaa’ (holding on to it and acting upon it)- And running away from desires and innovation..may Allaah facilitate for us and for you onto His obedience.
”Imaam ad-Dhahabee
Source : Siyar : 13/323
The story of the Shaykh from Azhar and the Prostitute
Did you hear of the story of the Shaykh from Azhar and the prostitute?
No …
Well, there you go, as was narrated by Shaykh Ali Tantawi [May Allah have mercy on him] in his memoir about Shaykh Ahmad Al-Zayaat [May Allah have mercy on him].
Shaykh Ali Tantawi said:
“The Shaykh (Ahmad Al-Zayaat) was a teacher, who did not know anything of this world except: The Azhar where he used to teach, the house he used to live in, and the road between them.
As years passed by, and he got older, his health started to deteriorate, and he needed to rest. So the doctor forced him to take some time of, and suggested that he goes somewhere away from his place of work and residence, and advised him to enjoy the quietness and calmness of the parks next to the Nile.
So one day, the Shaykh went out and stopped a carriage (as cars were not that available at the time). He told the driver: My son, take me to a nice place were I can enjoy the view and relax.
The driver of the carriage, however, was a wicked person, and took the Shaykh to a place in Egypt, which at the time had several prostitution houses.
After arriving he told the Shaykh: Here [we are].
The Shaykh said: O son, Magrib prayer is drawing near, where can I pray? Take me first to the Masjid.
The Driver [pointing to one of those houses] said: The Masjid is over there.
The door [of the place] was open, and the lady running that house was sitting, in the manner those like her usually sit.
When the Shaykh saw her, he lowered his gaze. He saw a seat, so he headed there and sat, waiting for the Call for prayer (Adhan).
[The woman in confusion, just] stared at him.
What brought that man here?
He doesn’t look like any of her regular customers.
She kept thinking to herself, but did not dare ask him what he was doing here.
What kept her from asking was the shyness that remained in her heart, even as a prostitute. However, that shyness only appears in front of people of Piety.
He, on the other hand, kept doing Tasbeeh (saying Subhan Allah), whilst looking at his watch, until he heard the Adhan of Maghrib from far away.
He asked her: Where is the Moazin (Person who calls for prayers) here?
Why didn’t he call for prayer when the time entered?
Are you his daughter?
She … kept silent.
He waited for a while, and then said: My daughter, Maghrib time is short, and it is not permissible to delay it, and I do not see anyone here, so if you have your Wudu (ablution) then pray behind me Jama’ah.
He gave the call for prayer, and without looking at her, as he was about to give the Iqamah, he noticed stillness behind him?!
He asked: What is wrong? Don’t you have your Wudu?
All of a sudden, as if her Iman (Faith) woke up and she remembered the old days. The days when she was filled with purity, and was away from sin, she started to cry loudly, and threw herself at his feet.
The Shaykh surprised, did not know in what way he can calm her.
She then, started narrating her story.
He saw in her words great regret, and felt the truth in her repentance. He realized the sincerity in what she was saying, so he told her: Listen, my daughter, to what the Lord of all creation says: {Say, “O My servants who have transgressed against themselves [by sinning], do not despair of the Mercy of Allah. Indeed Allah forgives all sins …”} (39:53).
All sins, my daughter, all sins …
The door of repentance is open to every sinner and it is so wide that it can encompass them all no matter how heavy their load [of sins] is … even Kufr.
So whoever disbelieves in the all Mighty, after he was a believer, but repents before the hour of his death comes, and he was sincere in his repentance, and he renewed his Islam, Allah will accept him.
Allah, my dear daughter, is the most Generous of all. Did you ever hear of anyone generous shutting the door in the face of those who come seeking him?
Stand up and go wash yourself, and cover yourself. Go and clean your skin with water and your heart with repentance and regret. Approach your Lord, and I will wait for you.
But do not delay, so that we do not miss Maghrib prayer.
She did as he asked, and returned to him with a new dress and a new heart. She stood behind him and prayed. She felt and tasted the sweetness of that prayer, and felt that this prayer purified her heart.
When the prayer was over, he told her: Come with me, and try to cut every relation you have with this place and everyone in it. Try to erase the time you spent here from your memory.
Consistently ask Allah for his forgiveness, and increase in doing righteous deeds.
Verily, adultery is not as big a sin as Kufr, and Hind [bint ‘Utbah – May Allah be pleased with her], who was a disbeliever and had animosity in her heart to the Prophet of Allah. After that she became from the righteous believers, and we started saying: Allah is well-pleased with her.
The Shaykh then took her to a house of righteous ladies, and then found her a righteous husband and advised him to take good care of her” 1/252.
[Original writer in Arabic forum said]: Notice [May Allah shower you with Mercy] the state of this woman, how she was and how she changed. It was nothing more than simple words from an old man that led her into changing her life upside down.
So if you only think how many people are just like this woman.
People who are drowning in filth, people who the dust from their sins gathered around their hearts shedding away its light.
These sins caused them to see the Truth as Falsehood and the Falsehood as Truth.
How much are they in need of one to take by their hands, and to clear the dust away from their hearts.
They do not need complicated educational and behavioral philosophical treatments, or theories in the manners of interaction and persuasion. Neither are they in need of complicated statements.
What they truly need is for someone to feel sorry for them and for their state … Someone to understand their situation and to hope for their guidance … Someone who would speak a word that would leave his heart, [and touch theirs]. A word which he seeks nothing from except the Face of Allah.
After this the light, that was for so long covered with sins, would emerge and their souls would return to its Fitrah, and would return to its harmony with the universe and to the true manner of life.
No …
Well, there you go, as was narrated by Shaykh Ali Tantawi [May Allah have mercy on him] in his memoir about Shaykh Ahmad Al-Zayaat [May Allah have mercy on him].
Shaykh Ali Tantawi said:
“The Shaykh (Ahmad Al-Zayaat) was a teacher, who did not know anything of this world except: The Azhar where he used to teach, the house he used to live in, and the road between them.
As years passed by, and he got older, his health started to deteriorate, and he needed to rest. So the doctor forced him to take some time of, and suggested that he goes somewhere away from his place of work and residence, and advised him to enjoy the quietness and calmness of the parks next to the Nile.
So one day, the Shaykh went out and stopped a carriage (as cars were not that available at the time). He told the driver: My son, take me to a nice place were I can enjoy the view and relax.
The driver of the carriage, however, was a wicked person, and took the Shaykh to a place in Egypt, which at the time had several prostitution houses.
After arriving he told the Shaykh: Here [we are].
The Shaykh said: O son, Magrib prayer is drawing near, where can I pray? Take me first to the Masjid.
The Driver [pointing to one of those houses] said: The Masjid is over there.
The door [of the place] was open, and the lady running that house was sitting, in the manner those like her usually sit.
When the Shaykh saw her, he lowered his gaze. He saw a seat, so he headed there and sat, waiting for the Call for prayer (Adhan).
[The woman in confusion, just] stared at him.
What brought that man here?
He doesn’t look like any of her regular customers.
She kept thinking to herself, but did not dare ask him what he was doing here.
What kept her from asking was the shyness that remained in her heart, even as a prostitute. However, that shyness only appears in front of people of Piety.
He, on the other hand, kept doing Tasbeeh (saying Subhan Allah), whilst looking at his watch, until he heard the Adhan of Maghrib from far away.
He asked her: Where is the Moazin (Person who calls for prayers) here?
Why didn’t he call for prayer when the time entered?
Are you his daughter?
She … kept silent.
He waited for a while, and then said: My daughter, Maghrib time is short, and it is not permissible to delay it, and I do not see anyone here, so if you have your Wudu (ablution) then pray behind me Jama’ah.
He gave the call for prayer, and without looking at her, as he was about to give the Iqamah, he noticed stillness behind him?!
He asked: What is wrong? Don’t you have your Wudu?
All of a sudden, as if her Iman (Faith) woke up and she remembered the old days. The days when she was filled with purity, and was away from sin, she started to cry loudly, and threw herself at his feet.
The Shaykh surprised, did not know in what way he can calm her.
She then, started narrating her story.
He saw in her words great regret, and felt the truth in her repentance. He realized the sincerity in what she was saying, so he told her: Listen, my daughter, to what the Lord of all creation says: {Say, “O My servants who have transgressed against themselves [by sinning], do not despair of the Mercy of Allah. Indeed Allah forgives all sins …”} (39:53).
All sins, my daughter, all sins …
The door of repentance is open to every sinner and it is so wide that it can encompass them all no matter how heavy their load [of sins] is … even Kufr.
So whoever disbelieves in the all Mighty, after he was a believer, but repents before the hour of his death comes, and he was sincere in his repentance, and he renewed his Islam, Allah will accept him.
Allah, my dear daughter, is the most Generous of all. Did you ever hear of anyone generous shutting the door in the face of those who come seeking him?
Stand up and go wash yourself, and cover yourself. Go and clean your skin with water and your heart with repentance and regret. Approach your Lord, and I will wait for you.
But do not delay, so that we do not miss Maghrib prayer.
She did as he asked, and returned to him with a new dress and a new heart. She stood behind him and prayed. She felt and tasted the sweetness of that prayer, and felt that this prayer purified her heart.
When the prayer was over, he told her: Come with me, and try to cut every relation you have with this place and everyone in it. Try to erase the time you spent here from your memory.
Consistently ask Allah for his forgiveness, and increase in doing righteous deeds.
Verily, adultery is not as big a sin as Kufr, and Hind [bint ‘Utbah – May Allah be pleased with her], who was a disbeliever and had animosity in her heart to the Prophet of Allah. After that she became from the righteous believers, and we started saying: Allah is well-pleased with her.
The Shaykh then took her to a house of righteous ladies, and then found her a righteous husband and advised him to take good care of her” 1/252.
[Original writer in Arabic forum said]: Notice [May Allah shower you with Mercy] the state of this woman, how she was and how she changed. It was nothing more than simple words from an old man that led her into changing her life upside down.
So if you only think how many people are just like this woman.
People who are drowning in filth, people who the dust from their sins gathered around their hearts shedding away its light.
These sins caused them to see the Truth as Falsehood and the Falsehood as Truth.
How much are they in need of one to take by their hands, and to clear the dust away from their hearts.
They do not need complicated educational and behavioral philosophical treatments, or theories in the manners of interaction and persuasion. Neither are they in need of complicated statements.
What they truly need is for someone to feel sorry for them and for their state … Someone to understand their situation and to hope for their guidance … Someone who would speak a word that would leave his heart, [and touch theirs]. A word which he seeks nothing from except the Face of Allah.
After this the light, that was for so long covered with sins, would emerge and their souls would return to its Fitrah, and would return to its harmony with the universe and to the true manner of life.
Exposing The Sins of Your Fellow Muslim
Exposing The Sins of Your Fellow Muslim
We all know very well that we are all sinners. No matter how good we think we are, how ‘religious’ we look, or how good people think we are, we are ALL sinners – without exception. Sometime or the other, be it in public, in private, in the darkness of night or in the brightness of daylight, we all commit sins. It’s an inherent part of human nature.
As far as our own sins are concerned, we should always try to hide them and not make them public. Of course, if we have done something which has hurt someone else or denied them their rights, then we should definitely fess up and ask them for forgiveness (such as stealing something or damaging someone’s property). But if we do something which we know we shouldn’t be doing (such as making out with a member of the opposite sex or looking at stuff we shouldn’t be seeing), we should keep quiet about it and sincerely ask Allah for forgiveness. Allah says in the Holy Quran:
Allah loves those who turn to Him constantly (for forgiveness) and He loves those who keep themselves pure and clean. (Quran, 2:222)
If we see or hear about someone else committing a sin, we should always try to ignore it. Instead of spreading it, we should hide it and keep it a secret. It is reported that the Prophet :SAW: has said:
Whosoever covers (the sins of) a Muslim, Allah covers (his sins) on the Day of Judgment. (Reported by Bukhari)
If we find it too difficult to keep it secret, the most we are allowed to do is discuss the issue with the person, in private, and try to encourage them to stop committing the sin(s). Allah has said:
The believers, men and women, are Auliyâ' (helpers, supporters, friends, protectors) of one another, they enjoin Al-Ma'rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and they forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden). (Quran, 71:9)
The only exception to this is if we find out that someone has committed a crime that has left someone injured or killed, or in which something was stolen or someone was denied something to which they were entitled to. In these cases, we MUST make the information public so that the person is brought to justice.
One thing we must not do when we find out about someone else’s sins is discuss them and gossip about them. Why? Because doing so will considered backbiting, which has been compared to eating the flesh (meat) of our own dead brother. Allah Subhanahu wa T’ala has said:
O you who believe! Avoid much suspicions, indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allâh. Verily, Allâh is the One Who accepts repentance, Most Merciful. (Quran, 49:12)
But what if what we’re saying is really true?
Allah's Apostle :SAW: said:
Do you know what is backbiting? They (the Companions) said: Allah and His Apostle (peace be upon him) know best. Thereupon he (the Prophet) said: Backbiting implies your talking about your brother in a manner which he does not like. It was said to him: What is your opinion about this that if I actually find (that weakness) in my brother which I made a mention of? He said: If (that weakness) is actually found (in him) what you assert, you in fact backbited him, and if that is not in him it is a slander. (Reported by Muslim)
If we enjoy spreading stuff about people, we must think about what we are doing. Allah says in the Holy Quran:
Those who love (to see) scandal published (and) broadcast among the Believers will have a grievous Penalty in this life and in the Hereafter: Allah knows and ye know not. (Quran, 19-24)
In the above verse, Allah is warning all those who like to spread scandals and gossip about other believing Muslims to be careful, because they “will have a grievous Penalty in this life and in the Hereafter”.
May Allah protect us all, and may He forgive all our sins.
Ameen.
We all know very well that we are all sinners. No matter how good we think we are, how ‘religious’ we look, or how good people think we are, we are ALL sinners – without exception. Sometime or the other, be it in public, in private, in the darkness of night or in the brightness of daylight, we all commit sins. It’s an inherent part of human nature.
As far as our own sins are concerned, we should always try to hide them and not make them public. Of course, if we have done something which has hurt someone else or denied them their rights, then we should definitely fess up and ask them for forgiveness (such as stealing something or damaging someone’s property). But if we do something which we know we shouldn’t be doing (such as making out with a member of the opposite sex or looking at stuff we shouldn’t be seeing), we should keep quiet about it and sincerely ask Allah for forgiveness. Allah says in the Holy Quran:
Allah loves those who turn to Him constantly (for forgiveness) and He loves those who keep themselves pure and clean. (Quran, 2:222)
If we see or hear about someone else committing a sin, we should always try to ignore it. Instead of spreading it, we should hide it and keep it a secret. It is reported that the Prophet :SAW: has said:
Whosoever covers (the sins of) a Muslim, Allah covers (his sins) on the Day of Judgment. (Reported by Bukhari)
If we find it too difficult to keep it secret, the most we are allowed to do is discuss the issue with the person, in private, and try to encourage them to stop committing the sin(s). Allah has said:
The believers, men and women, are Auliyâ' (helpers, supporters, friends, protectors) of one another, they enjoin Al-Ma'rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and they forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden). (Quran, 71:9)
The only exception to this is if we find out that someone has committed a crime that has left someone injured or killed, or in which something was stolen or someone was denied something to which they were entitled to. In these cases, we MUST make the information public so that the person is brought to justice.
One thing we must not do when we find out about someone else’s sins is discuss them and gossip about them. Why? Because doing so will considered backbiting, which has been compared to eating the flesh (meat) of our own dead brother. Allah Subhanahu wa T’ala has said:
O you who believe! Avoid much suspicions, indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allâh. Verily, Allâh is the One Who accepts repentance, Most Merciful. (Quran, 49:12)
But what if what we’re saying is really true?
Allah's Apostle :SAW: said:
Do you know what is backbiting? They (the Companions) said: Allah and His Apostle (peace be upon him) know best. Thereupon he (the Prophet) said: Backbiting implies your talking about your brother in a manner which he does not like. It was said to him: What is your opinion about this that if I actually find (that weakness) in my brother which I made a mention of? He said: If (that weakness) is actually found (in him) what you assert, you in fact backbited him, and if that is not in him it is a slander. (Reported by Muslim)
If we enjoy spreading stuff about people, we must think about what we are doing. Allah says in the Holy Quran:
Those who love (to see) scandal published (and) broadcast among the Believers will have a grievous Penalty in this life and in the Hereafter: Allah knows and ye know not. (Quran, 19-24)
In the above verse, Allah is warning all those who like to spread scandals and gossip about other believing Muslims to be careful, because they “will have a grievous Penalty in this life and in the Hereafter”.
May Allah protect us all, and may He forgive all our sins.
Ameen.
Ibn Uthaymeen: "Do not Marry 7 types of Women ...
Ibn Uthaymeen: "Do not Marry 7 types of Women ...
Do not Marry 7 types of Women
1. Al-Annaanah:
The woman who whines, moans and complains and 'ties a band around her head' all the time (i.e. complains of a headache or some illness but in reality she is not sick, rather she is faking).
2. Al-Mannaanah:
The woman who bestows favours, gifts, etc. upon her husband then (at that time or the future) says; "I did such and such for you or on your behalf or because of you.
3. Al-Hannaanah:The women who yearns or craves for her former husband or children of the former husband.
4. Kay'atul-Qafaa:The women who has a brand mark on the nape of her neck (i.e. has a bad reputation or doubts about her).
5. Al-Haddaaqah:The women who cast her eyes at things (i.e. always looking at something to purchase, then desires it and requires her husband to buy it (No Matter What).
6. Al-Barraaqah:The women who spends much of her day enhancing her face and beautifying it to such an extent that it will seem like it was manufactured.
7. Al-Shaddaaqah:The woman who talks excessively.
Taken from the Book: 'A Concise Manual of Marriage' by Shaykh Ibn Uthaymeen
UnlikeLike · Comment · Share · Delete
Do not Marry 7 types of Women
1. Al-Annaanah:
The woman who whines, moans and complains and 'ties a band around her head' all the time (i.e. complains of a headache or some illness but in reality she is not sick, rather she is faking).
2. Al-Mannaanah:
The woman who bestows favours, gifts, etc. upon her husband then (at that time or the future) says; "I did such and such for you or on your behalf or because of you.
3. Al-Hannaanah:The women who yearns or craves for her former husband or children of the former husband.
4. Kay'atul-Qafaa:The women who has a brand mark on the nape of her neck (i.e. has a bad reputation or doubts about her).
5. Al-Haddaaqah:The women who cast her eyes at things (i.e. always looking at something to purchase, then desires it and requires her husband to buy it (No Matter What).
6. Al-Barraaqah:The women who spends much of her day enhancing her face and beautifying it to such an extent that it will seem like it was manufactured.
7. Al-Shaddaaqah:The woman who talks excessively.
Taken from the Book: 'A Concise Manual of Marriage' by Shaykh Ibn Uthaymeen
UnlikeLike · Comment · Share · Delete
Ten things we waste
Ten things we waste
1. Our Knowledge: Wasted by not taking action with it
2. Our Actions: Wasted by committing them without sincerity.
3. Our Wealth: Wasted by using on things that will not bring us ajr (reward from Allah). We waste our money, our status, our authority, on things which have no benefit in this life or in akhirah (hereafter).
4. Our Hearts: Wasted because they are empty from the love of Allah, and the feeling of longing to go to Him, and a feeling of peace and contentment. In it's place, our hearts are filled with something or someoneelse.
5. Our Bodies: Wasted because we don't use them in ibadah (worship) and service of Allah.
6. Our Love: Our emotional love is misdirected, not towards Allah, but towards something/someone else.
7. Our Time: Wasted, not used properly, to compensate for that which has passed, by doing what is righteous to make up for past deeds.
8. Our Intellect: Wasted on things that are not beneficial, that are detrimental to society and the individual, not in contemplation or reflection.
9. Our Service: Wasted in service of someone who will not bring us closer to Allah, or benefit in dunyaa.
10. Our Dhikr (Remembrence of Allah): Wasted, because it does not effect us or our hearts.
Lessons from Imam Ibn Qayyim al-Jawziyyah
1. Our Knowledge: Wasted by not taking action with it
2. Our Actions: Wasted by committing them without sincerity.
3. Our Wealth: Wasted by using on things that will not bring us ajr (reward from Allah). We waste our money, our status, our authority, on things which have no benefit in this life or in akhirah (hereafter).
4. Our Hearts: Wasted because they are empty from the love of Allah, and the feeling of longing to go to Him, and a feeling of peace and contentment. In it's place, our hearts are filled with something or someoneelse.
5. Our Bodies: Wasted because we don't use them in ibadah (worship) and service of Allah.
6. Our Love: Our emotional love is misdirected, not towards Allah, but towards something/someone else.
7. Our Time: Wasted, not used properly, to compensate for that which has passed, by doing what is righteous to make up for past deeds.
8. Our Intellect: Wasted on things that are not beneficial, that are detrimental to society and the individual, not in contemplation or reflection.
9. Our Service: Wasted in service of someone who will not bring us closer to Allah, or benefit in dunyaa.
10. Our Dhikr (Remembrence of Allah): Wasted, because it does not effect us or our hearts.
Lessons from Imam Ibn Qayyim al-Jawziyyah
The Etiquette of Looking
The Etiquette of Looking
Among the most serious that a Muslim must become aware of, is to know what is lawful for him or her to look at and what is not. This is more pressing in the case of Muslims who live in a non-Muslim society, where they are constantly exposed to indecent exposures of both men and women, in the streets, television, magazines, etc.
Indeed the eye is the window to the feelings, and a lustful look carries the message of desire and fornication.
This is why looking at the opposite sex is regulated by the Islamic Shariah, where the rules depend on whether they are Mahram (plural Maharim) or not. This refers to women with whom a man has a specified degree of relationship that precludes marriage.
--------------------------------------------------------------------------------
The Etiquette of Men Looking at Mahram Women
A man is allowed to look at women who are his Mahram, but only at what is usually exposed of their body for the necessity of work inside the house, such as the head, the hands, the feet, the neck, as Allah (SWT) says,
"And say to the believing women that they should lower their gaze (from looking at forbidden things), and guard their private parts (from illegal sexual acts, etc.) and not to show off their adornment except only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husbands fathers, their sons, their husbands sons, their brothers or their brothers sons, or their sisters sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands posses, or male servants who lack vigor, or small children who have no sense of the shame of sex…" (An Nur 24:31)
However, one should not look at what is usually covered such as the knees, the breasts, the armpits, etc. This means that the woman should be decently clothed while in presence of her Mahram men.
--------------------------------------------------------------------------------
Etiquette of Men Looking at Non-Mahram Women
It is forbidden for a man to look at women who are strangers to him (i.e. who are outside the Mahram relationship). He should lower his gaze as Allah (SWT) ordered him,
"Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.). that is purer for them. Verily, Allah is All-Aware of what they do." (An-Nur 24:30)
Adolescent boys (and even younger ones), who can distinguish between a beautiful woman and a less beautiful one, and can appreciate womens physical attributes, should be taught to lower their gaze. This protects them from getting their sexual desires aroused. It is said to hear people saying that there is no harm in an innocent look, especially in the case of teenagers, with the idea that this may somewhat extinguish their sexual desire.
On the contrary, a lustful look may lead to a greater sin, as the Prophet (SAW) said,
"It is written on the son of Adam his lot of zina (fornication/adultery), that will inevitably afflict him: The zina of the eyes is looking, the zina of the ears is hearing, the zina of the tongue is talking, the zina of the hand is assaulting, and the zina of the foot is walking; the heart desires and wishes, and the genitals affirm or deny." (Al-Bukhari and Muslim)
In fact, lowering the gaze is a good deed a Muslim is rewarded for.
The Prophet (SAW) said,
"No Muslim whose eyesight falls inadvertently on the beauties of a woman and then lowers his gaze, but Allah will credit for him a worship he will appreciate its sweetness in his heart." (Ahmad and Al-Tabarani)
While the first inadvertent look is no sin on him, the young man should be taught not to follow it with another, as the Prophet (SAW) said to Ali Ibn Abi Talib (RA),
"O Ali! Do not let the second look follow the first. The first look is allowed to you but not he second." (Al-Tirmidhi, Ahmad & Abu Dawud)
--------------------------------------------------------------------------------
The Etiquette of Men Looking at Other Men and Women Looking at Other Women
A man is not allowed to look at another mans awrah [i.e., his body area from the navel to the knees (these two parts included)] as the Prophet (SAW) said,
"A man should not look at the awrah of another man nor a woman of another woman, nor should a man go under one cloth with another man, nor a woman with another woman." (Muslim)
He (SAW) also said to a man he saw uncovering his thigh,
"Cover your thigh, for the thigh is awrah." (Al-Hakim)
It is clear from this that a man should always cover himself from the navel to the knees in the presence of others, and should not uncover his awrah while swimming or playing sports, or if taking a shower in the presence of others. It is highly recommended to teach boys to cover themselves down to the knees at a young age (from around seven years) so that they grow up with this habit.
This rule applies equally to Muslim women looking at other women, whether these are Muslims or disbelievers. It is regretful that you see a Muslim woman (while changing clothes in the same room with other ladies) allowing herself to look at a disbelieving woman who is barely clothed, believing this is allowed.
Girls should be taught to lower their gaze when they see such scenes, and should learn to cover their awrah at all times, when they are in the presence of other Muslim women.
--------------------------------------------------------------------------------
The Etiquette of Men Looking at Teenage Boys
While in general, men are allowed to look during usual activities at teenage boys whose beard has not grown yet, they are forbidden to look at them if there is fear of temptation, especially in the case of handsome boys. Looking then becomes unlawful, because this may lead to sexual desire and sexual deviation.
--------------------------------------------------------------------------------
Etiquette of Women Looking at Men
A woman is allowed to look at men while they are walking on the street, or for the purpose of buying in the market, or other lawful activities, provided that they are properly clothed, with their awrah completely covered.
The Prophet (SAW) allowed Aisha (RA) to look at the Abyssinians playing with their spears in the courtyard of his mosque, while she was hiding behind him. She is, however, not allowed to look closely at a man, or have lustful or provocative look, or look deliberately at men when they happen to be in the same setting (such as in a bus, or a room).
The reason for this ruling being somewhat more relaxed for women is that usually they are not the ones who initiate a relationship, due to their nature, and that men are usually more daring.
--------------------------------------------------------------------------------
The Etiquette of Looking at a Small Childs Awrah
There is a consensus among the scholars that children who are four years old or younger have no awrah, meaning that there is no harm in looking at their naked bodies. The awrah of children over four years is the genitals and the buttocks.
When the childs consciousness of sex has developed, or when evidences of sexual urge is noticed on him or her, the awrah limit becomes the same as that of adults and should be treated as such.
However, it is better to accustom the child to be properly dressed always.
All the rules of prohibition of looking become void in cases of necessity such as in administering first aid or medical treatment or during a trial testimony as the judge requests.
A child who is raised in the context of these divine rules of lowering the gaze will no doubt acquire the distinguished Islamic personality, and noble social character. Indeed, there is no better way to teach the child these manners than for the parents to lead the way and set the example for the child to emulate.
--------------------------------------------------------------------------------
The Etiquette of Looking for prospect of marriage
Other exceptions are looking at ones spouse, and a man looking at a woman (face and hand/feet) for the prospect of marrying her.
From Abu Hurayrah: “I was with the Prophet (pbuh) when a man came and told him that he had married a woman of the Ansaar.
The Messenger of Allaah (phuh) said to him, Have you seen her? He said, No.
He said, Go and look at her, for there is something in the eyes of the Ansaar.”
(Reported by Muslim, no. 1424; and by al-Daaraqutni, 3/253 (34))
Among the most serious that a Muslim must become aware of, is to know what is lawful for him or her to look at and what is not. This is more pressing in the case of Muslims who live in a non-Muslim society, where they are constantly exposed to indecent exposures of both men and women, in the streets, television, magazines, etc.
Indeed the eye is the window to the feelings, and a lustful look carries the message of desire and fornication.
This is why looking at the opposite sex is regulated by the Islamic Shariah, where the rules depend on whether they are Mahram (plural Maharim) or not. This refers to women with whom a man has a specified degree of relationship that precludes marriage.
--------------------------------------------------------------------------------
The Etiquette of Men Looking at Mahram Women
A man is allowed to look at women who are his Mahram, but only at what is usually exposed of their body for the necessity of work inside the house, such as the head, the hands, the feet, the neck, as Allah (SWT) says,
"And say to the believing women that they should lower their gaze (from looking at forbidden things), and guard their private parts (from illegal sexual acts, etc.) and not to show off their adornment except only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husbands fathers, their sons, their husbands sons, their brothers or their brothers sons, or their sisters sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands posses, or male servants who lack vigor, or small children who have no sense of the shame of sex…" (An Nur 24:31)
However, one should not look at what is usually covered such as the knees, the breasts, the armpits, etc. This means that the woman should be decently clothed while in presence of her Mahram men.
--------------------------------------------------------------------------------
Etiquette of Men Looking at Non-Mahram Women
It is forbidden for a man to look at women who are strangers to him (i.e. who are outside the Mahram relationship). He should lower his gaze as Allah (SWT) ordered him,
"Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.). that is purer for them. Verily, Allah is All-Aware of what they do." (An-Nur 24:30)
Adolescent boys (and even younger ones), who can distinguish between a beautiful woman and a less beautiful one, and can appreciate womens physical attributes, should be taught to lower their gaze. This protects them from getting their sexual desires aroused. It is said to hear people saying that there is no harm in an innocent look, especially in the case of teenagers, with the idea that this may somewhat extinguish their sexual desire.
On the contrary, a lustful look may lead to a greater sin, as the Prophet (SAW) said,
"It is written on the son of Adam his lot of zina (fornication/adultery), that will inevitably afflict him: The zina of the eyes is looking, the zina of the ears is hearing, the zina of the tongue is talking, the zina of the hand is assaulting, and the zina of the foot is walking; the heart desires and wishes, and the genitals affirm or deny." (Al-Bukhari and Muslim)
In fact, lowering the gaze is a good deed a Muslim is rewarded for.
The Prophet (SAW) said,
"No Muslim whose eyesight falls inadvertently on the beauties of a woman and then lowers his gaze, but Allah will credit for him a worship he will appreciate its sweetness in his heart." (Ahmad and Al-Tabarani)
While the first inadvertent look is no sin on him, the young man should be taught not to follow it with another, as the Prophet (SAW) said to Ali Ibn Abi Talib (RA),
"O Ali! Do not let the second look follow the first. The first look is allowed to you but not he second." (Al-Tirmidhi, Ahmad & Abu Dawud)
--------------------------------------------------------------------------------
The Etiquette of Men Looking at Other Men and Women Looking at Other Women
A man is not allowed to look at another mans awrah [i.e., his body area from the navel to the knees (these two parts included)] as the Prophet (SAW) said,
"A man should not look at the awrah of another man nor a woman of another woman, nor should a man go under one cloth with another man, nor a woman with another woman." (Muslim)
He (SAW) also said to a man he saw uncovering his thigh,
"Cover your thigh, for the thigh is awrah." (Al-Hakim)
It is clear from this that a man should always cover himself from the navel to the knees in the presence of others, and should not uncover his awrah while swimming or playing sports, or if taking a shower in the presence of others. It is highly recommended to teach boys to cover themselves down to the knees at a young age (from around seven years) so that they grow up with this habit.
This rule applies equally to Muslim women looking at other women, whether these are Muslims or disbelievers. It is regretful that you see a Muslim woman (while changing clothes in the same room with other ladies) allowing herself to look at a disbelieving woman who is barely clothed, believing this is allowed.
Girls should be taught to lower their gaze when they see such scenes, and should learn to cover their awrah at all times, when they are in the presence of other Muslim women.
--------------------------------------------------------------------------------
The Etiquette of Men Looking at Teenage Boys
While in general, men are allowed to look during usual activities at teenage boys whose beard has not grown yet, they are forbidden to look at them if there is fear of temptation, especially in the case of handsome boys. Looking then becomes unlawful, because this may lead to sexual desire and sexual deviation.
--------------------------------------------------------------------------------
Etiquette of Women Looking at Men
A woman is allowed to look at men while they are walking on the street, or for the purpose of buying in the market, or other lawful activities, provided that they are properly clothed, with their awrah completely covered.
The Prophet (SAW) allowed Aisha (RA) to look at the Abyssinians playing with their spears in the courtyard of his mosque, while she was hiding behind him. She is, however, not allowed to look closely at a man, or have lustful or provocative look, or look deliberately at men when they happen to be in the same setting (such as in a bus, or a room).
The reason for this ruling being somewhat more relaxed for women is that usually they are not the ones who initiate a relationship, due to their nature, and that men are usually more daring.
--------------------------------------------------------------------------------
The Etiquette of Looking at a Small Childs Awrah
There is a consensus among the scholars that children who are four years old or younger have no awrah, meaning that there is no harm in looking at their naked bodies. The awrah of children over four years is the genitals and the buttocks.
When the childs consciousness of sex has developed, or when evidences of sexual urge is noticed on him or her, the awrah limit becomes the same as that of adults and should be treated as such.
However, it is better to accustom the child to be properly dressed always.
All the rules of prohibition of looking become void in cases of necessity such as in administering first aid or medical treatment or during a trial testimony as the judge requests.
A child who is raised in the context of these divine rules of lowering the gaze will no doubt acquire the distinguished Islamic personality, and noble social character. Indeed, there is no better way to teach the child these manners than for the parents to lead the way and set the example for the child to emulate.
--------------------------------------------------------------------------------
The Etiquette of Looking for prospect of marriage
Other exceptions are looking at ones spouse, and a man looking at a woman (face and hand/feet) for the prospect of marrying her.
From Abu Hurayrah: “I was with the Prophet (pbuh) when a man came and told him that he had married a woman of the Ansaar.
The Messenger of Allaah (phuh) said to him, Have you seen her? He said, No.
He said, Go and look at her, for there is something in the eyes of the Ansaar.”
(Reported by Muslim, no. 1424; and by al-Daaraqutni, 3/253 (34))
Subscribe to:
Posts (Atom)