Friday, 14 May 2010
While Imaam Ahmed ibn Hanbal was in prison..
While Imaam Ahmed ibn Hanbal was in prison.. Bismillah Hir Rahmaan Nir Raheem Assalamu alaykum wa rahmatuallahi wa barakatuhu While Imaam Ahmed ibn Hanbal was in prison... In al-Siyar (11/238), al-Dhahabi reports from Abu Ja'far al-Anbaari: When Ahmad was taken to al-Ma'moon, I was told about it, so I crossed the Euphrates and found him sitting in an inn, where I greeted him. He said, "O Abu Ja'far, why did you go to the trouble (of coming here)" I said, "Listen to me, today you are the leader and the people are following you. By Allaah, if you accept that the Qur'aan is created, a lot of people will go along with that, but if you do not, then neither will they. Even if this man (al-Ma'moon) does not kill you, you will still die, because death is inevitable, so fear Allaah, and do not go along with (al-Ma'moon).? Ahmad began to weep and said, "Ma sha Allaah" Then he said, "O Abu Ja'far, say it again,' so I said it again, and he kept saying, "Ma sha Allaah." With regard to his being taken to al-Ma'moon, Imaam Ahmad said: "We reached al-Rahbah at midnight, and a man came to us and said, "Which of you is Ahmad ibn Hanbal" He was told, "This man." He said to the camel-driver, 'Slow down.' Then he said, "Listen to me, why should you worry if you get killed here and go to Paradise" Then he said, "May Allaah be with you," and left. I asked about him and I was told, "He is an Arab from the tribe of Rabee'ah who deals with wool in the desert. He is called Jaabir ibn 'Aamir, and they say good things about him." (Siyar A'laam al-Nubala', 11/241). In al-Bidaayah wa'l-Nihaayah, it says that a Bedouin said to Imaam Ahmad: "Listen to me, you are a representative of the people, so do not be bad news for them. You are the leader of the people today, so beware of doing what they are asking you to do, lest you bear their sins on the Day of Resurrection. If you love Allaah, then bear this with patience, for the only thing standing between you and Paradise is your being killed." Imaam Ahmad said: "His words strengthened my resolve not to do what they were asking me to do." (Al-Bidaayah wa'l-Nihaayah, 1/332). It was reported that Imaam Ahmad said: "I never heard any stronger words at that time than what a Bedouin said to me at Rahbat Tawq, a village between al- Raqqah and Baghdaad on the banks of the Euphrates. He said, "O Ahmad, if they kill you for the truth, you will be a shaheed (martyr), and if you live, you will be praised." And so my heart grew strong." (Siyar A'laam al-Nubala', 11/241). Imaam Ahmad said of the young man Muhammad ibn Nooh, who accompanied him at that time of trial: "Even though he was so young, he had such great knowledge, and I never saw anyone who adhered more firmly to the command of Allaah than Muhammad ibn Nooh, and I hope that his end was good. He said to me one day, "O Abu 'Abd-Allaah, you are not like me. You are a man whom people follow, and they are straining their necks to see what you will do, so fear Allaah and adhere to His commands.? Then he died, and I prayed the janaazah (funeral) prayer for him and buried him." (Siyar A'laam al-Nubala', 11/242) Even his fellow-prisoners, whom Imaam Ahmad used to lead in prayer in chains, had a role to play in helping him to stand firm. One day when he was in prison, Imaam Ahmad said, "I don't care about being in prison ? it is no different from my home ? or about being killed by the sword, but I am afraid of the trial of being whipped.? One of the other prisoners heard him and said, "Don't worry, O Abu 'Abd-Allaah, it is only two lashes of the whip, then you don't feel where the rest fall." It was as if this reassured him and calmed him down. (Siyar A?laam al-Nubala?, 11/240) Al-Ma'mun adopted this belief, and came to torture Ahmad bin Hambal, so that he would do the same. al-Ma'mun died, al-Mu'tasim continued in torturing him, and he took a stand for Allah - the Mighty and Exalted - in which he honored this religion. Eighteen years, and three rulers who tortured him so that he would accept and endorse the belief of the Qur'an being created, but, he refused. Then came al-Wathiq, who reversed all that had happened in terms of the affair of the creation of the Qur'an. He wanted to honor Ahmad bin Hambal publicly, but, Imam Ahmad refused. So, he sent for his sons and showered them with gifts, which they accepted. When Ahmad bin Hambal learned that his sons had accepted the gifts of al-Wathiq, he built a wall between his home and theirs, boycotting them. One day, Ahmad bin Hambal became sick. So, his doctor instructed him to roast a ear of corn in the oven and eat it. So, he bought the corn, and asked that it be roasted. So, it was taken to the oven of his uncle, Salih. When it was brought back to Ahmad, he asked: "Where did you roast it?" They said: "In the oven of your uncle, Salih." He said: "I will not even taste it, as his wealth has been mixed with the gifts of the ruler." As a result, it got to the point that even the jinn would fear him! A crazed girl was brought to al-Wathiq, so, he said: "Send her to Ahmad bin Hambal." When she was brought to Ahmad, they asked him: "Please cure this crazed girl for us!" So, he began to speak to the jinni that had possessed this girl, saying: "Get out of this girl! Get out of this girl!" But, it didn't come out. He continued, saying: "Get out, or I'll - and Ahmad began to threaten the jinni - " and the jinni came out, saying: "O Ahmad! You feared Allah, so, everything is afraid of you! You feared Allah, so, everything is afraid of you!" The jinni waited until Ahmad bin Hambal eventually died, and it returned to possess the girl once again. So, they brought the girl to a shaykh - who, as it was said, is more like us than Ahmad bin Hambal - and he began to speak to the jinni, saying: "Get out, or I'll..." Suddenly, the jinni began to laugh, saying: "Ahmad bin Hambal has died; Ahmad bin Hambal has died..."" "Abstain from the dunya, and Allah will Love you. Abstain from what is with the people, and the people will love you." ['Fi Dhilal Surat at-Tawbah'; p. 195-196]
Thursday, 13 May 2010
Allah will not Change the Condition of a People until They Change Themselves
Allah will not Change the Condition of a People until They Change ThemselvesQuite often the servant of Allah is granted abundant blessings but he becomes bored and longs to change it for another which he claims is better. In fact, Allah, the Merciful does not deprive him of this blessing, and He excuses him for his ignorance and bad choice until the servant is unable to bear the blessing, feels discontent, and complains about it. Then Allah will take it away from him. When he gets what he wished for and sees the great difference between what he had before and what he has now, he is filled with worry and regret and he wishes to have what he had before. If Allah wishes good for His servant, He would make him see that whatever blessings he now has is from Allah and He will show him that Allah is pleased with him, and the servant would praise Him. If he is deceived by his soul to change this blessing, he would ask Allah for guidance.There is nothing more harmful to the servant than becoming bored from the blessings of Allah; as he neither sees them as a blessing, praises Allah for them, nor is happy with them but he becomes bored, complains, and considers them as a means of distress. He does not think that these things are from the greatest blessings of Allah. The majority of people are opposed to the blessings of Allah. They do not feel the blessings of Allah, and moreover, they exert their effort to drive them away because of their ignorance and injustice. How often is a blessing bestowed on a person while he is exerting his effort to drive it away and how often does he actually receive it while he is pushing it away, simply because of his ignorance and injustice. Allah says, "That is so because Allah will never change agrace which He has bestowed on a people until they change what is in their ownselves." (Al-Antal, 8:53) And He, the Almighty says,"Allah will not change the good condition of a people as long as they do not change their state of goodness themselves (by committing sins and by being ungrateful and disobedient to Allah)." (Ar-Ra'd, 13:11)What can be worse than the enmity of a servant toward the blessings he has received? In so doing, he supports his enemy against himself. His enemy arouses fire in his blessings and he increases the fire unawares. He enables his enemy to light the fire and then he helps his own enemy to blow on it until itbecomes strong. Finally, he seeks help against the fire and blames fate
ibn Qayyim al Jawziyyah
ibn Qayyim al Jawziyyah
Leaving the `Asr Prayer
Leaving the `Asr Prayer
By Sh. Saleem al-Hilaalee
Invalidation of Actions
Allaah, the Most Perfect and the Most High has ordered His slaves to establish the prayers with due care. He has told us to take special care concerning the middle prayer, which is the `Asr prayer. [This is the opinion of the majority of the people of knowledge from the Companions and those after them, that the middle prayer is the `Asr prayer. See Sharh us-Sunnah of al-Baghawee (2/232-237)]
He, the Most Perfect and the Most High, says
Guard strictly your prayers, and your middle prayer, and stand before Allaah in devoutness. [Soorah al-Baqarah: 238]
He, the Most Perfect and the Most High, has warned us about being neglectful of them, due to wealth, family and from other temptations of this world. He has particularised the doer of these actions with a severe punishment, particularly regarding the `Asr prayer.
He, the Most High, says:
So woe to the worshippers who are neglectful of their prayers. [Soorah al-Maa’oon:4-5]
The Messenger of Allaah, sallallaahu `alayhi wa sallam, said: Whoever misses the `Asr prayer, it is as if he has lost his family and wealth.
[Related by al-Bukhaaree (2/30), Muslim (626) and others, from the hadeeth of Ibn `Umar, radiyallaahu `anhu.]
It is related from Aboo al-Mulaih `Aamir bin Usaamah bin `Umair bin al-Hadhalee, who said: We were with Buraidah in a battle on a cloudy day, and he said: Be early with the `Asr prayer, for the Prophet said: Whoever leaves the `Asr prayer, then his actions will be invalidated.
[Related by al-Bukhaaree (2/31,66), Ahmad (5/349-450, 357, 360,361), al-Bayhaqee (1/444), al-Baghawee in Sharh us-Sunnah (329), and others.]
By Sh. Saleem al-Hilaalee
Invalidation of Actions
Allaah, the Most Perfect and the Most High has ordered His slaves to establish the prayers with due care. He has told us to take special care concerning the middle prayer, which is the `Asr prayer. [This is the opinion of the majority of the people of knowledge from the Companions and those after them, that the middle prayer is the `Asr prayer. See Sharh us-Sunnah of al-Baghawee (2/232-237)]
He, the Most Perfect and the Most High, says
Guard strictly your prayers, and your middle prayer, and stand before Allaah in devoutness. [Soorah al-Baqarah: 238]
He, the Most Perfect and the Most High, has warned us about being neglectful of them, due to wealth, family and from other temptations of this world. He has particularised the doer of these actions with a severe punishment, particularly regarding the `Asr prayer.
He, the Most High, says:
So woe to the worshippers who are neglectful of their prayers. [Soorah al-Maa’oon:4-5]
The Messenger of Allaah, sallallaahu `alayhi wa sallam, said: Whoever misses the `Asr prayer, it is as if he has lost his family and wealth.
[Related by al-Bukhaaree (2/30), Muslim (626) and others, from the hadeeth of Ibn `Umar, radiyallaahu `anhu.]
It is related from Aboo al-Mulaih `Aamir bin Usaamah bin `Umair bin al-Hadhalee, who said: We were with Buraidah in a battle on a cloudy day, and he said: Be early with the `Asr prayer, for the Prophet said: Whoever leaves the `Asr prayer, then his actions will be invalidated.
[Related by al-Bukhaaree (2/31,66), Ahmad (5/349-450, 357, 360,361), al-Bayhaqee (1/444), al-Baghawee in Sharh us-Sunnah (329), and others.]
Marriage in Islam
MARRIAGE IN ISLAM.
^^^^^^^^^^^^^^^^^^
Islam, unlike other religions is a strong advocate of marriage. There is no place for celibacy like, for example the Roman Catholic priests and nuns. The prophet (pbuh) has said "there is no celibacy in Islam.
Marriage is a religious duty and is consequently a moral safeguard as well as a social necessity. Islam does not equal celibacy with high "taqwa" / "Iman". The prophet has also said, "Marriage is my tradition who so ever keeps away there from is not from amongst me".
Marriage acts as an outlet for sexual needs and regulate it so one does not become a slave to his/ her desires.
It is a social necessity because through marriage, families are established and the family is the fundamental unit of our society. Furthermore, marriage is the only legitimate or halal way to indulge in intimacy between a man and a woman.
Islam takes a middle of the road position to sexual relations , it neither condemns it like certain religions, nor does it allow it freely. Islam urges us to control and regulate our desires, whatever they may be so that we remain dignified and not become like animals.
The purpose of Marriage.
^^^^^^^^^^^^^^^^^^^^^^^
The word "zawj" is used in the Qur'an to mean a pair or a mate. In general it usage refers to marriage. The general purpose of marriage is that the sexes can provide company to one another, love to one another, procreate children and live in peace and tranquility to the commandments of Allah.
* Marriage serves as a means to emotional and sexual gratification and as a means of tension reduction. It is also a form of Ibadah because it is obeying Allah and his messenger - i.e. Marriage is seen as the only possible way for the sexes to unite. One could choose to live in sin, however by choosing marriage one is displaying obedience to Allah.
Marriage is "mithaq" - a solemn covenant (agreement). It is not a matter which can be taken lightly. It should be entered into with total commitment and full knowledge of what it involves. It is not like buying a new dress where you can exchange it if you don't like it. Your partner should be your choice for life. One should be mature enough to understand the demands of marriage so that the union can be a lasting one. For a marriage to be valid certain conditions must be met.
1) consent of both parties.
2) " Mahr" a gift from the groom to his bride.
3) Witnesses- 2 male or female.
4) The marriage should be publicized, it should never be kept secret as it leads to suspicion and troubles within the community.
Is Marriage obligatory?
^^^^^^^^^^^^^^^^^^^^^^^
According to Imams Abu Hanifah, Ahmad ibn Hanbal and Malik ibn Anas, marriage is recommendatory, however in certain individuals it becomes wajib/obligatory. Imam Shaafi'i considers it to be nafl or mubah (preferable). The general opinion is that if a person, male or female fears that if he/she does not marry they will commit fornication, then marriage becomes "wajib". If a person has strong sexual urges then it becomes "wajib" for that person to marry. Marriage should not be put off or delayed especially if one has the means to do so.
A man, however should not marry if he or she does not possess the means to maintain a wife and future family, or if he has no sex drive or if dislikes children, or if he feels marriage will seriously affect his religious obligation.
The general principle is that prophet (pbuh) enjoined up in the followers to marry.
He said "when a man marries, he has fulfilled half of his religion , so let him fear Allah regarding the remaining half." This hadith is narrated by Anas. Islam greatly encourages marriage because it shields one from and upholds the family unit which Islam places great importance.
Selection of a partner:
^^^^^^^^^^^^^^^^^^^^^^^
The choice of a partner should be the one with the most "taqwa" (piety). The prophet recommended the suitors see each other before going through with marriage. It is unreasonable for two people to be thrown together and be expected to relate and be intimate when they know nothing of each other. The couple are permitted to look at each other with a critical eye and not a lustful one. This ruling does not contradict the ayah which says that believing men and women should lower their gaze.
- The couple, however are not permitted to be alone in a closed room or go out together alone. As the hadith says "when a man and a woman are together alone, there is a third presence i.e. shaitan.
- There is no concept of courtship in Islam as it is practised in the west. There is no dating or living in defacto relationship or trying each other out before they commit to each other seriously. There is to be no physical relationship what so ever before marriage. The romantic notions that young people often have, have proven in most cases to be unrealistic and harmful to those involved. We only have to look at the alarming divorce rate in the west to understand this point. e.g. the couple know each other for years, are intimate, live together and so on yet somehow this does not guarantee the success of the future marriage. Romance and love simply do not equal a everlasting bond between two people.
Fact: Romance and love die out very quickly when we have to deal in the real world. The unrealistic expectations that young people have is what often contributes to the failure of their relationship.
- The west make fun of the Islamic way of marriage in particular arranged marriage, yet the irony is that statistically arranged marriages prove to be more successful and lasting than romantic types of courtship.
This is because people are blinded by the physical attraction and thus do not choose the compatible partner.
Love blinds people to potential problems in the relationship. There is an Arabic saying: which says "the mirror of love is blind, it makes zucchini into okra". Arranged marriages on the other hand, are based not on physical attraction or romantic notions but rather on critical evaluation of the compatibility of the couple.
This is why they often prove successful.
Consent of parties.
^^^^^^^^^^^^^^^^^^^
There is a halal arranged marriage and a haram one. It is OK to arrange marriages by suggestion and recommendation as long as both parties are agreeable. The other arranged marriage is when parents choose the future spouse and the couple concerned are forced or have no choice in the matter.
One of the conditions of a valid marriage is consent of the couple.
Marriage by definition is a voluntary union of two people.
The choice of a partner by a Muslim virgin girl is subject to the approval of the father or guardian under Maliki school. This is to safeguard her welfare and interests. The prophet said "the widow and the divorced woman shall not be married until she has consented and the virgin shall not be married until her consent is obtained. The prophet did revoke the marriage of a girl who complained to him that her father had married her against her wishes.
The husband/wife relationship.
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
-The wifes rights - the Husbands obligations.
(1) Maintenance
The husband is responsible for the wifes maintenance. This right is established by authority of the Qur'an and the sunnah. It is inconsequen tial whether the wife is a Muslim , non-Muslim, rich, poor, healthy or sick. A component of his role as "qawam" (leader) is to bear the financial responsibility of the family in a generous way so that his wife may be assured security and thus perform her role devotedly.
The wifes maintenance entails her right to lodging, clothing, food and general care, like medication, hospital bills etc. He must lodge her where he resides himself according to his means. The wifes lodge must be adequate so as to ensure her privacy, comfort and independence.
If a wife has been used to a maid or is unable to attend to her household duties, it is the husbands duty to provide her with a maid if he can afford to do so. The prophet is reported to have said: The best Muslim is one who is the best husband.
(2) "Mahr "
The wife is entitled to a marriage gift that is her own. This may be prompt or deferred depending on the agreement between the parties. A marriage is not valid without mahr. It does not have to be money or gold. It can be non-material like teaching her to read the Qur'an. " Mahr" is a gift from the groom to the bride. This is the Islamic law, unlike some cultures whereby the brides parents pay the future husband to marry the daughter. This practice degrades women and is contrary to the spirit of Islam. There is no specification in the Qur'an as to what or how much the Mahr has to be. It depends on the parties involved.
(3) Non-material rights.
A husband is commanded by the law of Allah to treat his wife with equity, respect her feelings and show kindness and consideration, especially if he has another wife. The prophet last sermon stresses kindness to women.
The wife obligations - the Husbands rights.
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
One of the main duties of the wife is to contribute to the success and blissfulness of the marriage. She must be attentive to the comfort and wellbeing of her husband. The Qur'anic ayah which illustrates this point is:
"Our lord, grant us wives and offspring who will be the apples of our eyes and guide us to be models for the righteous"
The wife must be faithful, trustworthy and honest she must not deceive her husband by deliberately avoiding conceiving. She must not allow any other person to have access to that which is exclusively the husband right i.e. sexual intimacy. She must not receive or entertain strange males in the house without his knowledge and consent. She should not be alone with a strange male. She should not accept gifts from other men without his approval. This is meant to avoid jealousy, suspicion and gossip. The husband possessions are her trust. She may not dispose of his belongings without his permission.
A wife should make herself sexually attractive to her husband and be responsive to his advances. The wife must not refuse her husband sexually as this can lead to marital problems and worse still - tempt the man to adultery. The husband of course should take into account the wifes health and general consideration should be given.
Obedience.
^^^^^^^^^
The purpose of obedience in the relationship is to keep the family unit running as smoothly as possible. The man has been given the right to be obeyed because he is the leader and not because he is superior. If a leader is not obeyed , his leadership will become invalid -Imagine a king or a teacher or a parent without the necessary authority which has been entrusted to them.
Obedience does not mean blind obedience. It is subject to conditions:
(a) It is required only if what is asked from the wife is within the permissible categories of action.
(b) It must be maintained only with regard to matters that fall under the husband rights. http://www.jannah.org/sisters/marr.html
^^^^^^^^^^^^^^^^^^
Islam, unlike other religions is a strong advocate of marriage. There is no place for celibacy like, for example the Roman Catholic priests and nuns. The prophet (pbuh) has said "there is no celibacy in Islam.
Marriage is a religious duty and is consequently a moral safeguard as well as a social necessity. Islam does not equal celibacy with high "taqwa" / "Iman". The prophet has also said, "Marriage is my tradition who so ever keeps away there from is not from amongst me".
Marriage acts as an outlet for sexual needs and regulate it so one does not become a slave to his/ her desires.
It is a social necessity because through marriage, families are established and the family is the fundamental unit of our society. Furthermore, marriage is the only legitimate or halal way to indulge in intimacy between a man and a woman.
Islam takes a middle of the road position to sexual relations , it neither condemns it like certain religions, nor does it allow it freely. Islam urges us to control and regulate our desires, whatever they may be so that we remain dignified and not become like animals.
The purpose of Marriage.
^^^^^^^^^^^^^^^^^^^^^^^
The word "zawj" is used in the Qur'an to mean a pair or a mate. In general it usage refers to marriage. The general purpose of marriage is that the sexes can provide company to one another, love to one another, procreate children and live in peace and tranquility to the commandments of Allah.
* Marriage serves as a means to emotional and sexual gratification and as a means of tension reduction. It is also a form of Ibadah because it is obeying Allah and his messenger - i.e. Marriage is seen as the only possible way for the sexes to unite. One could choose to live in sin, however by choosing marriage one is displaying obedience to Allah.
Marriage is "mithaq" - a solemn covenant (agreement). It is not a matter which can be taken lightly. It should be entered into with total commitment and full knowledge of what it involves. It is not like buying a new dress where you can exchange it if you don't like it. Your partner should be your choice for life. One should be mature enough to understand the demands of marriage so that the union can be a lasting one. For a marriage to be valid certain conditions must be met.
1) consent of both parties.
2) " Mahr" a gift from the groom to his bride.
3) Witnesses- 2 male or female.
4) The marriage should be publicized, it should never be kept secret as it leads to suspicion and troubles within the community.
Is Marriage obligatory?
^^^^^^^^^^^^^^^^^^^^^^^
According to Imams Abu Hanifah, Ahmad ibn Hanbal and Malik ibn Anas, marriage is recommendatory, however in certain individuals it becomes wajib/obligatory. Imam Shaafi'i considers it to be nafl or mubah (preferable). The general opinion is that if a person, male or female fears that if he/she does not marry they will commit fornication, then marriage becomes "wajib". If a person has strong sexual urges then it becomes "wajib" for that person to marry. Marriage should not be put off or delayed especially if one has the means to do so.
A man, however should not marry if he or she does not possess the means to maintain a wife and future family, or if he has no sex drive or if dislikes children, or if he feels marriage will seriously affect his religious obligation.
The general principle is that prophet (pbuh) enjoined up in the followers to marry.
He said "when a man marries, he has fulfilled half of his religion , so let him fear Allah regarding the remaining half." This hadith is narrated by Anas. Islam greatly encourages marriage because it shields one from and upholds the family unit which Islam places great importance.
Selection of a partner:
^^^^^^^^^^^^^^^^^^^^^^^
The choice of a partner should be the one with the most "taqwa" (piety). The prophet recommended the suitors see each other before going through with marriage. It is unreasonable for two people to be thrown together and be expected to relate and be intimate when they know nothing of each other. The couple are permitted to look at each other with a critical eye and not a lustful one. This ruling does not contradict the ayah which says that believing men and women should lower their gaze.
- The couple, however are not permitted to be alone in a closed room or go out together alone. As the hadith says "when a man and a woman are together alone, there is a third presence i.e. shaitan.
- There is no concept of courtship in Islam as it is practised in the west. There is no dating or living in defacto relationship or trying each other out before they commit to each other seriously. There is to be no physical relationship what so ever before marriage. The romantic notions that young people often have, have proven in most cases to be unrealistic and harmful to those involved. We only have to look at the alarming divorce rate in the west to understand this point. e.g. the couple know each other for years, are intimate, live together and so on yet somehow this does not guarantee the success of the future marriage. Romance and love simply do not equal a everlasting bond between two people.
Fact: Romance and love die out very quickly when we have to deal in the real world. The unrealistic expectations that young people have is what often contributes to the failure of their relationship.
- The west make fun of the Islamic way of marriage in particular arranged marriage, yet the irony is that statistically arranged marriages prove to be more successful and lasting than romantic types of courtship.
This is because people are blinded by the physical attraction and thus do not choose the compatible partner.
Love blinds people to potential problems in the relationship. There is an Arabic saying: which says "the mirror of love is blind, it makes zucchini into okra". Arranged marriages on the other hand, are based not on physical attraction or romantic notions but rather on critical evaluation of the compatibility of the couple.
This is why they often prove successful.
Consent of parties.
^^^^^^^^^^^^^^^^^^^
There is a halal arranged marriage and a haram one. It is OK to arrange marriages by suggestion and recommendation as long as both parties are agreeable. The other arranged marriage is when parents choose the future spouse and the couple concerned are forced or have no choice in the matter.
One of the conditions of a valid marriage is consent of the couple.
Marriage by definition is a voluntary union of two people.
The choice of a partner by a Muslim virgin girl is subject to the approval of the father or guardian under Maliki school. This is to safeguard her welfare and interests. The prophet said "the widow and the divorced woman shall not be married until she has consented and the virgin shall not be married until her consent is obtained. The prophet did revoke the marriage of a girl who complained to him that her father had married her against her wishes.
The husband/wife relationship.
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
-The wifes rights - the Husbands obligations.
(1) Maintenance
The husband is responsible for the wifes maintenance. This right is established by authority of the Qur'an and the sunnah. It is inconsequen tial whether the wife is a Muslim , non-Muslim, rich, poor, healthy or sick. A component of his role as "qawam" (leader) is to bear the financial responsibility of the family in a generous way so that his wife may be assured security and thus perform her role devotedly.
The wifes maintenance entails her right to lodging, clothing, food and general care, like medication, hospital bills etc. He must lodge her where he resides himself according to his means. The wifes lodge must be adequate so as to ensure her privacy, comfort and independence.
If a wife has been used to a maid or is unable to attend to her household duties, it is the husbands duty to provide her with a maid if he can afford to do so. The prophet is reported to have said: The best Muslim is one who is the best husband.
(2) "Mahr "
The wife is entitled to a marriage gift that is her own. This may be prompt or deferred depending on the agreement between the parties. A marriage is not valid without mahr. It does not have to be money or gold. It can be non-material like teaching her to read the Qur'an. " Mahr" is a gift from the groom to the bride. This is the Islamic law, unlike some cultures whereby the brides parents pay the future husband to marry the daughter. This practice degrades women and is contrary to the spirit of Islam. There is no specification in the Qur'an as to what or how much the Mahr has to be. It depends on the parties involved.
(3) Non-material rights.
A husband is commanded by the law of Allah to treat his wife with equity, respect her feelings and show kindness and consideration, especially if he has another wife. The prophet last sermon stresses kindness to women.
The wife obligations - the Husbands rights.
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
One of the main duties of the wife is to contribute to the success and blissfulness of the marriage. She must be attentive to the comfort and wellbeing of her husband. The Qur'anic ayah which illustrates this point is:
"Our lord, grant us wives and offspring who will be the apples of our eyes and guide us to be models for the righteous"
The wife must be faithful, trustworthy and honest she must not deceive her husband by deliberately avoiding conceiving. She must not allow any other person to have access to that which is exclusively the husband right i.e. sexual intimacy. She must not receive or entertain strange males in the house without his knowledge and consent. She should not be alone with a strange male. She should not accept gifts from other men without his approval. This is meant to avoid jealousy, suspicion and gossip. The husband possessions are her trust. She may not dispose of his belongings without his permission.
A wife should make herself sexually attractive to her husband and be responsive to his advances. The wife must not refuse her husband sexually as this can lead to marital problems and worse still - tempt the man to adultery. The husband of course should take into account the wifes health and general consideration should be given.
Obedience.
^^^^^^^^^
The purpose of obedience in the relationship is to keep the family unit running as smoothly as possible. The man has been given the right to be obeyed because he is the leader and not because he is superior. If a leader is not obeyed , his leadership will become invalid -Imagine a king or a teacher or a parent without the necessary authority which has been entrusted to them.
Obedience does not mean blind obedience. It is subject to conditions:
(a) It is required only if what is asked from the wife is within the permissible categories of action.
(b) It must be maintained only with regard to matters that fall under the husband rights. http://www.jannah.org/sisters/marr.html
Ibn Taymiyah's letter to his mother
بسم الله الرحمن الرحيم
من أحمد بن تيمية إلى الوالدة السعيدة، أقر الله عينيها بنعمه، وأسبغ عليها جزيل كرمه، وجعلها من خيار إمائه وخدمه. سلام الله عليكم. ورحمة الله وبركاته. فإنا نحمد إليكم الله، الذي لا إله إلا هو، وهو للحمد أهل، وهو على كل شيء قدير.
ونسأله أن يصلي على خاتم النبيين، وإمام المتقين، محمد عبده ورسوله، صلى الله عليه وعلى آله وسلم تسليمًا. كتابي إليكم عن نعم من الله عظيمة، ومنن كريمة، وآلاء جسيمة نشكر الله عليها، ونسأله المزيد من فضله. ونعم الله كلما جاءت في نمو، وازدياد، وأياديه جلت عن التعداد.
وتعلمون أن مقامنا الساعة في هذه البلاد، إنما هو لأمور ضرورية، متى أهملناها؛ فسد علينا أمر الدين والدنيا.
ولسنا والله مختارين للبعد عنكم، ولو حملتنا الطيور؛ لسرنا إليكم. ولكن الغائب عذره معه، وأنتم لو اطلعتم على باطن الأمور فإنكم - ولله الحمد - ما تختارون الساعة إلا ذلك، ولم نعزم على المقام، والاستيطان شهرًا واحدًا، بل كل يوم نستخير الله لنا ولكم. وادعوا لنا بالخيرة فنسأل الله العظيم أن يخير لنا ولكم وللمسلمين، ما فيه الخيرة، في خير وعافية.
ومع هذا فقد فتح الله من أبواب الخير، والرحمة والهداية، والبركة ما لم يكن يخطر بالبال، ولا يدور في الخيال، ونحن في كل وقت مهمومون بالسفر، مستخيرون الله سبحانه وتعالى. فلا يظن الظان أنا نؤثر على قربكم شيئًا من أمور الدنيا قط. بل ولا نؤثر من أمور الدين ما يكون قربكم أرجح منه. ولكن ثم أمور كبار، نخاف الضرر الخاص والعام من إهمالها. والشاهد يرى ما لا يرى الغائب.
والمطلوب كثرة الدعاء بالخيرة فإن الله يعلم ولا نعلم ويقدر ولا نقدر وهو علام الغيوب. وقد قال النبي صلى الله عليه وسلم: (من سعادة ابن آدم استخارته الله ورضاه بما يقسم الله له ومن شقاوة ابن آدم: ترك استخارته الله وسخطه بما يقسم الله له
والتاجر يكون مسافرًا؛ فيخاف ضياع بعض ماله، فيحتاج أن يقيم؛ حتى يستوفيه، وما نحن فيه أمر يجل عن الوصف ولا حول ولا قوة إلا بالله،
والسلام عليكم ورحمة الله وبركاته، كثيرًا كثيرًا، وعلى سائر من في البيت، من الكبار، والصغار، وسائر الجيران، والأهل والأصحاب واحدًا واحدًا،
والحمد لله رب العالمين. وصلى الله على محمد وآله وصحبه وسلم تسليمًا.
The letter of Shaykh ul Islaam Ibn Taymiyyah to his mother, in which he apologises for his stay in Egypt. A stay he felt was necessary to educate the people:
"In the name of Allah, Most Merciful, Dispenser of Mercy
From Ahmad bin Taymiyyah to my dear and honorable Mother, may Allah bless her amply, and grant her peace and comfort, and make her amongst the best of His servants, Assalamu 'alaykum wa rahmatullaahi wa barakatuh.
We praise Allah, the most worthy of praise. There is no deity worthy of worship but He, and He has Power over all things. We ask Him to bless the Seal of the Prophets and Imaam of the pious, Muhammad His servant and Messenger (Sallallaahu `alayhi wa sallam).
Indeed the bounties of Allah come abundantly, and His aid is never ending. We praise Him for it, and ask Him to increase His favor. It will not escape you, my contented mother, the fact that our stay in Egypt is for an important issue. The abandonment of such a task leads to the corruption of our Deen and of our life.
Yet it was not our choice to be far from you. Had birds been able to carry us, we would have come to you. But the absent one has his reason; and had you been able to look deeply into the affairs of the Muslims, you would not choose for me another place to the one I am in now. Nevertheless, I had never intended to reside here permanently. Instead, I pray to Allah to guide you and I to the right choice, and I pray for your well-being. I ask Allah to bless us and the rest of the Muslims, with His goodness and what that goodness encompasses of safety and benefit.
Allah had opened for me His gates of blessings, mercy and guidance in a way I have never conceived of before. Yet I am always considering travel towards you, making the prayers of Istikhaarah. It is inconceivable for me, if given the choice, to favor any of this life's mundane issues or of the lesser obligations of the Deen, to being close to you. Yet there are great issues which l cannot abandon for fear of their general and personal dangers - and the witness sees what the absent does not.
I beseech you to supplicate to Allah profusely. Ask Him to guide us to choose our best paths, for He Knows and we do not, and He is able and we are weak. The Messenger of Allah (Sallallaahu `alayhi wa sallam) said:
It is from the happiness of the son of Adam to practice lstikhaarah and be pleased with what Allah had ordained for him. And it is from the misery of the son of Adam to drop tbe Istikhaarah of Allah and be displeased at Allah's decrees.
Indeed, the traveling trader might fear the loss of his money, so he resides at a place until he is able to travel once again. The matter that we are in the middle of is too great to describe, but there is no power or ability but through Allah.
Finally, convey my salaam to the entire household, young and old, and the rest of neighbors, friends and relatives one by one.
Wasalamu 'alaykum wa rahmatullaahi wa barakatuh
Praise be to Allah, and may His Blessings and Peace be upon Muhammad, his family and companions".
من أحمد بن تيمية إلى الوالدة السعيدة، أقر الله عينيها بنعمه، وأسبغ عليها جزيل كرمه، وجعلها من خيار إمائه وخدمه. سلام الله عليكم. ورحمة الله وبركاته. فإنا نحمد إليكم الله، الذي لا إله إلا هو، وهو للحمد أهل، وهو على كل شيء قدير.
ونسأله أن يصلي على خاتم النبيين، وإمام المتقين، محمد عبده ورسوله، صلى الله عليه وعلى آله وسلم تسليمًا. كتابي إليكم عن نعم من الله عظيمة، ومنن كريمة، وآلاء جسيمة نشكر الله عليها، ونسأله المزيد من فضله. ونعم الله كلما جاءت في نمو، وازدياد، وأياديه جلت عن التعداد.
وتعلمون أن مقامنا الساعة في هذه البلاد، إنما هو لأمور ضرورية، متى أهملناها؛ فسد علينا أمر الدين والدنيا.
ولسنا والله مختارين للبعد عنكم، ولو حملتنا الطيور؛ لسرنا إليكم. ولكن الغائب عذره معه، وأنتم لو اطلعتم على باطن الأمور فإنكم - ولله الحمد - ما تختارون الساعة إلا ذلك، ولم نعزم على المقام، والاستيطان شهرًا واحدًا، بل كل يوم نستخير الله لنا ولكم. وادعوا لنا بالخيرة فنسأل الله العظيم أن يخير لنا ولكم وللمسلمين، ما فيه الخيرة، في خير وعافية.
ومع هذا فقد فتح الله من أبواب الخير، والرحمة والهداية، والبركة ما لم يكن يخطر بالبال، ولا يدور في الخيال، ونحن في كل وقت مهمومون بالسفر، مستخيرون الله سبحانه وتعالى. فلا يظن الظان أنا نؤثر على قربكم شيئًا من أمور الدنيا قط. بل ولا نؤثر من أمور الدين ما يكون قربكم أرجح منه. ولكن ثم أمور كبار، نخاف الضرر الخاص والعام من إهمالها. والشاهد يرى ما لا يرى الغائب.
والمطلوب كثرة الدعاء بالخيرة فإن الله يعلم ولا نعلم ويقدر ولا نقدر وهو علام الغيوب. وقد قال النبي صلى الله عليه وسلم: (من سعادة ابن آدم استخارته الله ورضاه بما يقسم الله له ومن شقاوة ابن آدم: ترك استخارته الله وسخطه بما يقسم الله له
والتاجر يكون مسافرًا؛ فيخاف ضياع بعض ماله، فيحتاج أن يقيم؛ حتى يستوفيه، وما نحن فيه أمر يجل عن الوصف ولا حول ولا قوة إلا بالله،
والسلام عليكم ورحمة الله وبركاته، كثيرًا كثيرًا، وعلى سائر من في البيت، من الكبار، والصغار، وسائر الجيران، والأهل والأصحاب واحدًا واحدًا،
والحمد لله رب العالمين. وصلى الله على محمد وآله وصحبه وسلم تسليمًا.
The letter of Shaykh ul Islaam Ibn Taymiyyah to his mother, in which he apologises for his stay in Egypt. A stay he felt was necessary to educate the people:
"In the name of Allah, Most Merciful, Dispenser of Mercy
From Ahmad bin Taymiyyah to my dear and honorable Mother, may Allah bless her amply, and grant her peace and comfort, and make her amongst the best of His servants, Assalamu 'alaykum wa rahmatullaahi wa barakatuh.
We praise Allah, the most worthy of praise. There is no deity worthy of worship but He, and He has Power over all things. We ask Him to bless the Seal of the Prophets and Imaam of the pious, Muhammad His servant and Messenger (Sallallaahu `alayhi wa sallam).
Indeed the bounties of Allah come abundantly, and His aid is never ending. We praise Him for it, and ask Him to increase His favor. It will not escape you, my contented mother, the fact that our stay in Egypt is for an important issue. The abandonment of such a task leads to the corruption of our Deen and of our life.
Yet it was not our choice to be far from you. Had birds been able to carry us, we would have come to you. But the absent one has his reason; and had you been able to look deeply into the affairs of the Muslims, you would not choose for me another place to the one I am in now. Nevertheless, I had never intended to reside here permanently. Instead, I pray to Allah to guide you and I to the right choice, and I pray for your well-being. I ask Allah to bless us and the rest of the Muslims, with His goodness and what that goodness encompasses of safety and benefit.
Allah had opened for me His gates of blessings, mercy and guidance in a way I have never conceived of before. Yet I am always considering travel towards you, making the prayers of Istikhaarah. It is inconceivable for me, if given the choice, to favor any of this life's mundane issues or of the lesser obligations of the Deen, to being close to you. Yet there are great issues which l cannot abandon for fear of their general and personal dangers - and the witness sees what the absent does not.
I beseech you to supplicate to Allah profusely. Ask Him to guide us to choose our best paths, for He Knows and we do not, and He is able and we are weak. The Messenger of Allah (Sallallaahu `alayhi wa sallam) said:
It is from the happiness of the son of Adam to practice lstikhaarah and be pleased with what Allah had ordained for him. And it is from the misery of the son of Adam to drop tbe Istikhaarah of Allah and be displeased at Allah's decrees.
Indeed, the traveling trader might fear the loss of his money, so he resides at a place until he is able to travel once again. The matter that we are in the middle of is too great to describe, but there is no power or ability but through Allah.
Finally, convey my salaam to the entire household, young and old, and the rest of neighbors, friends and relatives one by one.
Wasalamu 'alaykum wa rahmatullaahi wa barakatuh
Praise be to Allah, and may His Blessings and Peace be upon Muhammad, his family and companions".
Footnotes
1. Shaykh Muhammad Aboo Zahrah comments on his book Ibn Taymeeyah: the general danger is the corruption of people. The personal one is that as a Scholar, he has to fulfil his obligation of guiding the people to the right way. There is also another danger which, is that Ibn Taymeeyah came to Egypt whilst accused in his belief, and that he has a right to defend and vindicate himself.
Fufilling convenants
Asalamu aleykum warahmatulahi wabarakatu
Bismillah Alhamdulilah wasalatu wasalamu ala Rasulilah wa ala ahlihi wa ashabihi wabarik wasalim
Allah, the Exalted, says:
"And fulfill (every) covenant. Verily! The covenant will be questioned about. (17:34)
"And fulfill the Covenant of Allah (Bai`ah: pledge for Islam) when you have covenanted.'' (16:91)
"O you who believe! Fulfill (your) obligations.'' (5:1)
"O you who believe! Why do you say that which you do not do? Most hateful it is with Allah that you say that which you do not do.'' (61:2,3)
Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Three are the signs of a hypocrite: When he speaks, he lies; when he makes a promise, he breaks it; and when he is trusted, he betrays his trust.''
[Al-Bukhari and Muslim].
Another narration adds the words: "Even if he observes Saum (fasts), performs Salat (prayer) and claims to be a Muslim.''
Abdullah bin `Amr bin Al-`as (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Four are the qualities which, when found in a person, make him a sheer hypocrite, and one who possesses one of them, possesses one characteristic of hypocrisy until he abandons it. These are: When he is entrusted with something, he betrays trust; when he speaks, he lies; when he promises, he acts treacherously; and when he argues, he behaves in a very imprudent, insulting manner.''
[Al-Bukhari and Muslim].
Jabir (May Allah be pleased with him) reported: The Prophet (PBUH) said to me, "When the revenues of Bahrain will arrive, I shall give you such and such and such.'' He passed away before the revenues were received. When they arrive during the caliphate of Abu Bakr (May Allah be pleased with him), he ordered to be announced: "Anyone whom Messenger of Allah (PBUH) promised or owed anything, should come to him.'' I went to him and said: "Messenger of Allah (PBUH) had said to me such and such.'' He took a double handful out of the money and gave it to me. I counted it and found that it was five hundred dirham. Then Abu Bakr (May Allah be pleased with him) said to me: "Take twice as much more of that amount.''
[Al-Bukhari and Muslim].
This Hadith is suggestive of fulfillment of the deceased pledge by the ascendant, that is, his death will not invalidate it. Rather, the responsibility of fulfilling his pledge devolves upon his inheritors. Similarly, a new ruler is under obligation to carry out the commitment made by his predecessor on the government level.
please Pass it on make effort for Deen to spread
May Allah (swt) give us the best understanding of Deen and make us those who submit fully to Allah swt Allahuma ameen Asalamu aleykum warahmatulahi ta'ala wabarakatu
Bismillah Alhamdulilah wasalatu wasalamu ala Rasulilah wa ala ahlihi wa ashabihi wabarik wasalim
Allah, the Exalted, says:
"And fulfill (every) covenant. Verily! The covenant will be questioned about. (17:34)
"And fulfill the Covenant of Allah (Bai`ah: pledge for Islam) when you have covenanted.'' (16:91)
"O you who believe! Fulfill (your) obligations.'' (5:1)
"O you who believe! Why do you say that which you do not do? Most hateful it is with Allah that you say that which you do not do.'' (61:2,3)
Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Three are the signs of a hypocrite: When he speaks, he lies; when he makes a promise, he breaks it; and when he is trusted, he betrays his trust.''
[Al-Bukhari and Muslim].
Another narration adds the words: "Even if he observes Saum (fasts), performs Salat (prayer) and claims to be a Muslim.''
Abdullah bin `Amr bin Al-`as (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Four are the qualities which, when found in a person, make him a sheer hypocrite, and one who possesses one of them, possesses one characteristic of hypocrisy until he abandons it. These are: When he is entrusted with something, he betrays trust; when he speaks, he lies; when he promises, he acts treacherously; and when he argues, he behaves in a very imprudent, insulting manner.''
[Al-Bukhari and Muslim].
Jabir (May Allah be pleased with him) reported: The Prophet (PBUH) said to me, "When the revenues of Bahrain will arrive, I shall give you such and such and such.'' He passed away before the revenues were received. When they arrive during the caliphate of Abu Bakr (May Allah be pleased with him), he ordered to be announced: "Anyone whom Messenger of Allah (PBUH) promised or owed anything, should come to him.'' I went to him and said: "Messenger of Allah (PBUH) had said to me such and such.'' He took a double handful out of the money and gave it to me. I counted it and found that it was five hundred dirham. Then Abu Bakr (May Allah be pleased with him) said to me: "Take twice as much more of that amount.''
[Al-Bukhari and Muslim].
This Hadith is suggestive of fulfillment of the deceased pledge by the ascendant, that is, his death will not invalidate it. Rather, the responsibility of fulfilling his pledge devolves upon his inheritors. Similarly, a new ruler is under obligation to carry out the commitment made by his predecessor on the government level.
please Pass it on make effort for Deen to spread
May Allah (swt) give us the best understanding of Deen and make us those who submit fully to Allah swt Allahuma ameen Asalamu aleykum warahmatulahi ta'ala wabarakatu
Monday, 10 May 2010
The Disease of Desires by ibn Taymiyyah
The Disease of Desires By Shaykhul-Islaam Ibn Taymiyyah
"Extracted from Diseases of the Hearts "
Miserliness and jealousy are sicknesses that lead to the soul hating that which would benefit it, and its loving that which would harm it. This is why jealousy was mention alongside hatred and resentment in the preceeding ahaadeeth. As for the sickness of desire and passionate love then this is the soul loving that which would harm it and coupled with this is its hatred of that which would benefit it.Passionate love is a psychological sickness, and when its effects become noticable on the body, it becomes a sickness that afflicts the mind also. Either by afflicting the mind by the likes of melancholy, or afflicting the body through weakness and emaciation. But the purpose here is to discuss its affect on the heart, for passionate love is the foundation that makes the soul covet that which would harm it, similar to the one weak of body who covets that which harms it, and if he is not satiated by that then he is grieved, and if he is satiated then his sickness increases. The same applies to the heart afflicted with this love, for it is harmed by its connection to the loved, either by seeing, touching, hearing, or even thinking about it. And if he were to curb the love then the heart is hurt and grieved by this, and if he gives it to the desire then the sickness becomes stronger and becomes a means trough which the grievance is increased.In the Hadeeth there occurs, " Indeed Allah shelters His believing servant from the world just as one of you shelter your sick ones from food and drink [ that would harm them]"In the hadeeth concerning the saving of Moosa reported by Wahbibn Munabbih [ is a noble taabi ee, this hadeeth is reported from him but is not authentic.] which is recorded by Imaam Ahmad in Zuhd " Allah says indeed I drive away my friends from the delights of this world and its opulence and comfort just ask the compassionate shepherd drives away his camel from the dangerous crazing lands. And Indeed I make them avoid its tranquility and livelihood, just ask the compassionate shepherd makes his camel to avoid the resting places wherein it would be easy pray. This not because I consider them to be insignificant, but so that they may complete their portion of my kindness in Safety and abundance, the delights of the world will not attract him and neither would desires overcome him."Therefore the only cure for the sick lies in his removing the sickness by removing the blameworthy love from his heart.People are divided into two opinions concerning passionate love: one group says that it falls into the category of intentions and wishes, this being the famous opinion. Another group says that it falls into the category of imagination and fantasies and that it is corruption of the imagination since it cause one to depict the one who is loved in other than his true reality. This group went on to say: "And this is why Allah has not been described with passionate love [shirk] and neither that he passionately love [ya shirk] because He is far removed from this, and one cannot be praised who has there corrupt thoughts.."As for the first group, then from them are those who said: He is described with passionate love [shirk] because it is a complete and perfect love and Allah Loves [yuhib]." And it is reported in the narration of Abdul Wahid bin Zayd that He said, "The servant will always continue to draw close to me, loving Me and I loving him {a shiquhoo]." This is the saying of some of the Soofis but majority do not apply this word to Allah, because passionate love is a love exceeding the proper bounds, as for the Love of Allah then it has no end and cannot exceed the proper bounds. Passionate love is to be considered blameworthy without any exceptions, it is not to be praised when it is directed toward the Creator or created because it is a love that exceeds the proper bounds.This is also true because the word 'passionate love' is only employed with regards to a man loving a woman or child [ or vice versa]. it is not employed in things such as the love of one's family, property or status, just as it not employed with regards to the love of the Prophets and the righteous. Commonly, you will find this word being mentioned alongside a forbidden action, such as loving the woman who is not lawful for him, or loving a child joined with the unlawful glance and touch and other such unlawful actions.And for the love of a man for his wife or slave girl which leads him out of the folds of justice such that he does unlawful things for her and leave what is obligatory- as commonly happens- even to the extent that he may oppress his son born of his old wife due to this love of his new wife, or to the extent that he will do things to keep her happy that would harm his religion and worldly life. For example his singling her out for inheritance that she does not deserve, or that he gives her family authority and property that exceeds the limits set by Allah, or he goes to excess in spending on her, or he makes unlawful things possible for her which is harm his religion and worldly life. This passionate love is forbidden with regards for one who has passionate love for someone who is unlawful or with regards to two men. For this contains a corruption that extent of which none can assess except the lord of the servants; it is a sickness that corrupts the religion and objectives of the one who possesses it, then it corrupts his intelligence and then his body. Allah the mos High, says, " Then do not be soft in speech, lest he is whose heart is a disease should be moved with desire, but speak in a honorable manner." Soorah al ahzaab :32 There are some whose hearts contain the disease of desire and whose perceptions are only skin deep. When the object of the desire submits, the sickness is satiated, and this satiation strengthens the desire and pursuit of the object and hence strengthens the sickness. This is a contrast to the one whose objective is not met, for this failure results is removing the satiation that would strengthen the sickness and there by the desire is weakened as is the love. This is because the person definitely intends that there be action accompanying his desire, for otherwise all his desire would be is just whispering of the soul, unless there is some speech or looking accompany this.As for the one who is afflicted with this passionate love but holds back and is patient, then indeed Allah will reward him for his taqwaa as occurs in the hadeeth, " that the one who passionately love someone yet holds back, conceals this and is patient, then dies upon this, will be a martyr." [ A da eef hadeeth, ] This hadeeth is known to be the report of Yahya al Qataat from Mujaahid from Ibn Abbass from the Prophet sallahu wa alyhe wa sallam but it is problematic and such a hadeeth is not to be depended upon.But it is known from the evidences of the Shareeah that if one were to hold back from performing that which is unlawful, be it looking, speaking or acting, and conceals this and does not articulate it so as not to fall into that which is prohibited and he is patient in his obedience to Allah and keep away form disobedience to Allah, despite the pain that his hearts feels due to this passionate love, [similar to the case of the one who is patient thought a calamity, then indeed this person would gain the same rewards as those who have feared Allah and been Patient.
" Verily, he who fears Allah and is patient, then surely Allah makes not the reward of the doers of good to be lost." Surah Yusuf :90
"Extracted from Diseases of the Hearts "
Miserliness and jealousy are sicknesses that lead to the soul hating that which would benefit it, and its loving that which would harm it. This is why jealousy was mention alongside hatred and resentment in the preceeding ahaadeeth. As for the sickness of desire and passionate love then this is the soul loving that which would harm it and coupled with this is its hatred of that which would benefit it.Passionate love is a psychological sickness, and when its effects become noticable on the body, it becomes a sickness that afflicts the mind also. Either by afflicting the mind by the likes of melancholy, or afflicting the body through weakness and emaciation. But the purpose here is to discuss its affect on the heart, for passionate love is the foundation that makes the soul covet that which would harm it, similar to the one weak of body who covets that which harms it, and if he is not satiated by that then he is grieved, and if he is satiated then his sickness increases. The same applies to the heart afflicted with this love, for it is harmed by its connection to the loved, either by seeing, touching, hearing, or even thinking about it. And if he were to curb the love then the heart is hurt and grieved by this, and if he gives it to the desire then the sickness becomes stronger and becomes a means trough which the grievance is increased.In the Hadeeth there occurs, " Indeed Allah shelters His believing servant from the world just as one of you shelter your sick ones from food and drink [ that would harm them]"In the hadeeth concerning the saving of Moosa reported by Wahbibn Munabbih [ is a noble taabi ee, this hadeeth is reported from him but is not authentic.] which is recorded by Imaam Ahmad in Zuhd " Allah says indeed I drive away my friends from the delights of this world and its opulence and comfort just ask the compassionate shepherd drives away his camel from the dangerous crazing lands. And Indeed I make them avoid its tranquility and livelihood, just ask the compassionate shepherd makes his camel to avoid the resting places wherein it would be easy pray. This not because I consider them to be insignificant, but so that they may complete their portion of my kindness in Safety and abundance, the delights of the world will not attract him and neither would desires overcome him."Therefore the only cure for the sick lies in his removing the sickness by removing the blameworthy love from his heart.People are divided into two opinions concerning passionate love: one group says that it falls into the category of intentions and wishes, this being the famous opinion. Another group says that it falls into the category of imagination and fantasies and that it is corruption of the imagination since it cause one to depict the one who is loved in other than his true reality. This group went on to say: "And this is why Allah has not been described with passionate love [shirk] and neither that he passionately love [ya shirk] because He is far removed from this, and one cannot be praised who has there corrupt thoughts.."As for the first group, then from them are those who said: He is described with passionate love [shirk] because it is a complete and perfect love and Allah Loves [yuhib]." And it is reported in the narration of Abdul Wahid bin Zayd that He said, "The servant will always continue to draw close to me, loving Me and I loving him {a shiquhoo]." This is the saying of some of the Soofis but majority do not apply this word to Allah, because passionate love is a love exceeding the proper bounds, as for the Love of Allah then it has no end and cannot exceed the proper bounds. Passionate love is to be considered blameworthy without any exceptions, it is not to be praised when it is directed toward the Creator or created because it is a love that exceeds the proper bounds.This is also true because the word 'passionate love' is only employed with regards to a man loving a woman or child [ or vice versa]. it is not employed in things such as the love of one's family, property or status, just as it not employed with regards to the love of the Prophets and the righteous. Commonly, you will find this word being mentioned alongside a forbidden action, such as loving the woman who is not lawful for him, or loving a child joined with the unlawful glance and touch and other such unlawful actions.And for the love of a man for his wife or slave girl which leads him out of the folds of justice such that he does unlawful things for her and leave what is obligatory- as commonly happens- even to the extent that he may oppress his son born of his old wife due to this love of his new wife, or to the extent that he will do things to keep her happy that would harm his religion and worldly life. For example his singling her out for inheritance that she does not deserve, or that he gives her family authority and property that exceeds the limits set by Allah, or he goes to excess in spending on her, or he makes unlawful things possible for her which is harm his religion and worldly life. This passionate love is forbidden with regards for one who has passionate love for someone who is unlawful or with regards to two men. For this contains a corruption that extent of which none can assess except the lord of the servants; it is a sickness that corrupts the religion and objectives of the one who possesses it, then it corrupts his intelligence and then his body. Allah the mos High, says, " Then do not be soft in speech, lest he is whose heart is a disease should be moved with desire, but speak in a honorable manner." Soorah al ahzaab :32 There are some whose hearts contain the disease of desire and whose perceptions are only skin deep. When the object of the desire submits, the sickness is satiated, and this satiation strengthens the desire and pursuit of the object and hence strengthens the sickness. This is a contrast to the one whose objective is not met, for this failure results is removing the satiation that would strengthen the sickness and there by the desire is weakened as is the love. This is because the person definitely intends that there be action accompanying his desire, for otherwise all his desire would be is just whispering of the soul, unless there is some speech or looking accompany this.As for the one who is afflicted with this passionate love but holds back and is patient, then indeed Allah will reward him for his taqwaa as occurs in the hadeeth, " that the one who passionately love someone yet holds back, conceals this and is patient, then dies upon this, will be a martyr." [ A da eef hadeeth, ] This hadeeth is known to be the report of Yahya al Qataat from Mujaahid from Ibn Abbass from the Prophet sallahu wa alyhe wa sallam but it is problematic and such a hadeeth is not to be depended upon.But it is known from the evidences of the Shareeah that if one were to hold back from performing that which is unlawful, be it looking, speaking or acting, and conceals this and does not articulate it so as not to fall into that which is prohibited and he is patient in his obedience to Allah and keep away form disobedience to Allah, despite the pain that his hearts feels due to this passionate love, [similar to the case of the one who is patient thought a calamity, then indeed this person would gain the same rewards as those who have feared Allah and been Patient.
" Verily, he who fears Allah and is patient, then surely Allah makes not the reward of the doers of good to be lost." Surah Yusuf :90
The Etiquette of Women walking in the Street
The Etiquette of Women walking in the StreetAllah'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 saw 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.)
Subscribe to:
Posts (Atom)