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There is Nothing Heavier on the Scales than Good Manners – Shaykh Zayd ibn Hadi Al-Madkhali

Written by Amjad Khan on . Posted in Articles, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan.

On the authority of Abī Dardā’ that the Messenger of Allāh (sallallāhu alaihi wa sallam) said:

“There is nothing heavier on the scales than good manners.”

In this hadīth there is an exhortation by the prophet for every male and female Muslim to be possessors of good manners, indeed Allah gave his Prophet (alayhis salātu was salām) the most complete of manners, He praised him for them in His statement:

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ۬

And verily you (Muhammad [sallallāhu alaihi wa sallam]) are on an exalted standard of character. (Al-Qalam:4)

And (in addition) Ā’isha, Mother of the Believers (Allāh be pleased with her) was asked about the manners of the Prophet (sallallāhu alaihi wa sallam) so she replied:

“His character was the Qurān,”(1)

meaning he submitted to its commands and abandoned its prohibitions; he would desire that which it exhorted to and fear that which it induced fear in; he adorned himself with the moral excellence which is in it, and took heed with that which is in it from stories (of the past) and parables, and good manners is by way of speech and action.

Good manners are connected to the rights of Allāh, performing them in the most complete manner, and it concerns the rights of creation by interacting well with them – generally and specifically – by way of speech and action. Due to this, it has been mentioned regarding its tremendous virtue and great reward, i.e. the statement of the Prophet (sallallāhu alaihi wa sallam):

“There is nothing heavier on the scales than good manners”, this is a supplication of the Prophet (alayhis salātu was salām), clearly showing that the male and female Muslims should adorn themselves with best of manners. It is not possible (in reality) that a servant (of Allāh) possesses good manners except that he has concern with the Book of Allah and the Authentic Sunnah of the Messenger (alayhis salātu was salām), because good manners are taken from these two weighty tremendous (sources), the Noble Qurān and the Authentic Sunnah.

And in the reported supplication:

اللَّهُمَّ أَنْتَ الْمَلِكُ لَا إِلَهَ إِلَّا أَنْتَ، أَنْتَ رَبِّي وَأَنَا عَبْدُكَ ظَلَمْتُ نَفْسِي وَاعْتَرَفْتُ بِذَنْبِي فَاغْفِرْ لِي ذُنُوبِي جَمِيعًا لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ، وَاهْدِنِي لِأَحْسَنِ الْأَخْلَاقِ لَا يَهْدِي لِأَحْسَنِهَا إِلَّا أَنْتَ، وَاصْرِفْ عَنِّي سَيِّئَهَا لَا يَصْرِفُ عَنِّي سَيِّئَهَا إِلَّا أَنْتَ، تَبَارَكْتَ وَتَعَالَيْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْك»

O Allāh! You are the King, there is no deity worthy of worship except You. You are my Lord and I am Your servant. I have committed wrong against myself and admitted to my error, so forgive me all my sins. Verily, You, only You forgive the sins. (O Allāh!) Direct me to the best manners, for none except You directs to the best manners. Divert me from the worst manners, for only You divert from the worst manners. Glorified and Exalted You are. I seek Your forgiveness and repent to You. (2)

‘Awn Al-Ahad As-Samad Sharh Al-Adab Al-Mufrad vol.1 pgs 295-296

(1)   Sahīh Muslim

(2)  Sahīh Muslim

Rulings of Hajj Pilgrimage, the Sacrifice & the Eid Prayer – Various Scholars

Written by Salafi Dawah Manchester on . Posted in Articles, Eid, Featured, Hajj, Dhul Hijjah, Eid al Adha.

Attached is a comprehensive guide and rulings regarding:

  • Hajj (it’s rulings; types of Hajj; how it is performed; it’s reward; meaning of ihraam; what is not allowed during ihraam; can Hajj be performed for someone else and more)
  • Sacrifice of an animal for those not in Hajj (it’s rulings; who should undertake it; can it be shared amongst numerous families; if i live with my brother or father who slaughters? When to slaughter; rulings regarding the age and condition of the sacrifice; best animal to slaughter, how to distribute, rulings regarding cutting hair and nails and more)
  • Eid Prayer (rulings and requirements for those not in Hajj)

Guide was compiled, summarised and translated by Ustaadh Rayyan Barker (hafidahullah).

The Hajj Pilgrimage and Celebrating its Eid

The Levels of Explanation (Bayaan) – Ibn ‘Uthaymeen from Ibnul-Qayyim

Written by Salafi Dawah Manchester on . Posted in Articles, Basics, Pearls of Wisdom, Qur'aan.

  1. Explanation via revelation – the Qur’an itself.
  2. Explanation of its meaning such as the explanation that dhulm is shirk.
  3. Explanation through action.
  4. Explanation of something asked about not found in the Qur’an, then it is revealed in the Qur’an.
  5. Explanation of something asked about via revelation and is not revealed in the Qur’an, such as the man who entered into ihraam with a scented garment and then asked the Prophet (sallallāhu ‘alayhi wa sallam).
  6. Explanation of some rulings initiated within the Sunnah.
  7. Explanation of the permissibility of something being performed and the absence of him forbidding it.
  8. Explanation of the permissibility of something being performed through affirmation of it.
  9. Explanation of something being allowed as a pardon through remaining silent about it
  10. Explanation of something the Qur’an obligated which has conditions and preventative barriers explained by the Prophet (sallallāhu ‘alayhi wa sallam).

 

Mukhtārāt min ‘Ilaam Al-Muwaqq’een – Shaykh Ibn ‘Uthaymīn
Translated by Abū Humayd

The Levels Of Revelation – Shaykh Ibn ‘Uthaymīn from Ibnul-Qayyim

Written by Salafi Dawah Manchester on . Posted in Aqeedah (Creed & Belief), Articles, Pearls of Wisdom.

 

  1. The true dream.
  2. The Angel casts into his (sallallāhu ‘alayhi wa sallam) heart.
  3. The Angel speaks to him (sallallāhu ‘alayhi wa sallam) in human form.
  4. It comes to him as the ringing of a bell and this is the most difficult upon him (sallallāhu ‘alayhi wa sallam).
  5. He (sallallāhu ‘alayhi wa sallam) sees the Angel in his created form.
  6. That which Allah revealed to him (sallallāhu ‘alayhi wa sallam) on the Night of Ascension.
  7. The direct speech of Allah without mediator.
  8. Some added: Allah speaking to him (sallallāhu ‘alayhi wa sallam) without a veil (based on the opinion that he saw his Lord. However, all the Companions are of the position that he did not see Him).

 

Muktārāt min Zād Al-Ma’ād – Shaykh Ibn ‘Uthaymīn
Translated by Abū Humayd

Father Of The Prophet In The Fire? Yet He Was From Those Before The Sending! – Shaykh Rabī’

Written by Salafi Dawah Manchester on . Posted in Articles, Da'wah - Calling To Islam, Fatawa-Rulings, Methodology - 'Manhaj'.

Question:
Ahlul-Fatra (those people who lived during the break in the series of Messengers) were Mushrikūn (polytheists) kuffār (disbelievers). However, there is a party of the People of Knowledge who say, “Indeed Ahlul-Fatra will not be punished up until the divine proof has been established upon them.” So based on this statement, the following hadīth poses as a problem: “Indeed my father and your father are in the Fire.” [Muslim, hadith no.247]
That which is well known is that the father of the Messenger – صلى الله عليه وسلم – was before the sending (of the Prophet). So what is the principle rule in knowing who Ahlul-Fatra were and who the Mushrikūn were before the sending of the Messenger – صلى الله عليه وسلم –?

Answer:
Ahlul-Fatra are those who had no Prophet sent to them. Allāh, the Most-High, said,

“O People of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad – صلى الله عليه وسلم –) making things clear to you, after a break in (the series of) Messengers, lest you say, “There came to us no bringer of glad tidings and no warner.”[Al-Māidah:19].

This is that period of time between ‘īsā (Jesus) and Muhammad – عليهما الصلاة والسلام – this is a period (of a break in the series of Messengers). Whoever died in this period of time, whilst there didn’t reach him anything from the (divine) Message, the message of Mūsā or ‘īsā, this person although he may have been upon shirk (polytheism), Allāh will raise him on the Day of Resurrection, examine and test him. This applies to the one who died in this period of time, the mentally disabled, the deaf person, the child, the old senile person who lacks understanding. This person will say, “No warner came to me in this period of time and had he come to me, I would have believed.” The mentally disadvantaged would say, “I was disadvantaged mentally, the children would push me into the side of the pathways.” Another would say, “He (the Messenger) came to me, yet I was feeble-minded and couldn’t hear.”
So Allāh will send to them a Messenger from the Angels or other than them, who will say to them, “enter the Fire!” So whoever from them is prepared to enter the Fire, will be considered as an obedient believer. And whoever rejects and refuses, will be considered a disbeliever who shall enter the Fire, because this person, if a warner came to him and established upon him the proof, he would contest and oppose him like the rest of the Mushrikīn. So this person would enter the Fire due to his disbelief.

It is possible that a person is from this period of time (fatra) yet the evidence reached him from the remnants of the religion of Ibrāhīm, Mūsā or ‘īsā. So this person, the proof has been established with him. Hence, the Messenger – صلى الله عليه وسلم – mentioned concerning some of the Mushrikīn – they are in the Fire, because the proof had reached them yet they refused to enter into the true religion – the religion of Islam.

Before the sending of Muhammad there remained something from the da’wah of Ibrāhīm – عليه السلام -. So to whoever it became apparent concerning that which the Arab were upon was Shirk, like with Waraqah ibn Nawfal and Zayd ibn ‘Amr ibn Nufayl and other than them, if he was to remain with his people with that which they were upon, this person would be from the People of the Fire. However, if he was to shun this Shirk and abandon it as did Waraqah and his companions, then these – if Allāh wills – are from the People of Salvation.

The proof cannot be established until a person hears the evidence and understands it. So when you come and read to an Indian person for example, a non-Arab who doesn’t know Arabic and you read the Qur’ān to him, (can we say) the evidence has been established upon him? Another person is English! Another American! Is this the way the da’wah of the Messenger was?!

Therefore it is necessary to establish the clear proof. The Messenger – صلى الله عليه وسلم – used to explain and make clear. So when he used to write to Caesar and Chosroes, there was for them translators who would translate for them so they understood. So once they understand, the proof is then considered as being established and (if they refuse and) want to fight us, we fight them, and if we’re not able, Allāh is in charge of their affair and the proof has been established upon them.

 

Fatāwā Faḍeelatis-Shaykh Rabī’ Al-Madkhalī, Majmū’ Kutub Wa Rasāil Wa Fatāwā Ash-Shaykh Al-‘Allāmah Rabī’ bin Hādī Al-Madkhalī  – Volume 14, page 318 – 320, fatwā no. 48 & 104 (combined together and abridged).
Translated by Abū Humayd Sālim.

A Great Scholar, Noble Companion, Abu Mundhir Ubayy ibn Kab (radia Allaahu anhu) Left Worship to Benefit the People

Written by Amjad Khan on . Posted in Articles, Morals and Manners - 'Akhlaaq', Sahaabah, Scholars of Islam, Seeking Knowledge, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

 

عن أبي العالية قال : كان أبي صاحب عبادة ، فلما احتاج الناس إليه ، ترك العبادة وجلس للقوم 

On Authority of Abī Ā’liyah

Ubayy ibn K’ab used to be a person of  worship, and when the people were in need of him (due to his knowledge and high position amongst the companions) he would leave worship and sit with the people. (to answer their questions).

 [Siyar ‘Alām An-Nubalā Volume 3, page 399].

    • The noble Companion of the Messenger of Allah – from the Ansār and those who partook in the Battle of Badr.
    • He was from the few who had memorised the whole Qur’ān in the lifetime of the Prophet – sallallāhu alayhi wa sallam -whom he ordered the people to take the Qur’ān from.
    • The Messenger of Allah said to him, “O Abā Mundhir (Ubay)! Do you know which verse from the Book of Allah – (you have memorised) with you – is the greatest?” He (Ubay) said, “Allah and His Messenger know best”. The Prophet (repeated and) said, “O Aba Mundhir (Ubay)! Do you know which verse from the Book of Allah – (you have memorised) with you – is the greatest?”. He (Ubay) said, “Allāhu laa ilāha illa huwal-Hayyul-Qayyoom … (āyatul-Kursi).He (Ubay) said, “He (The Prophet) then struck me on my chest and said “By Allah, may you be blessed in your knowledge O Aba Mundhir.” [Muslim, hadith no.810
    • On another occasion, the Prophet said to Ubay ibn K’ab, “Indeed Allah has commanded me to read the Qur’aan to you. He (Ubay) said, “Did He mention me by name?” He (the Prophet) said, “yes”. He (Ubay) said, “I was mentioned by the Lord of the Worlds?!” He said, “yes”. So Ubay began to shed tears. [Al-Bukhaari, hadith no.4961 and Muslim, hadith no. 799].

 

“Whoever does not thank the people has not thanked Allāh”

Written by Amjad Khan on . Posted in Articles, Brotherhood, Morals and Manners - 'Akhlaaq'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Allah’s Messenger [peace and blessings of Allāh be upon him] said, “He does not thank Allāh, he who does not thank the People”. [(1)]

One of the Islamic mannerisms that is befitting for a Muslim to adhere to is to show gratitude to the one who was good to you; any type of good, whether it was by (sharing) knowledge or commanding good and forbidding evil, or by doing good in fulfilling a person’s needs.

[جزاك الله خيرا – May Allāh reward you with good]

If you said that to him, indeed you have done your utmost in praising and thanking him. As for the one who does good to you and you didn’t thank him, or mention him with good, then this is a blessing to which a person has shown ingratitude. Oh, Muslim! It is not from Islamic manners to reject some good that someone – whether close to you or not – has done to you. This is the meaning of the hadīth, “Whoever does not thank the people has not thanked Allāh”. Allāh is the bestower of blessings, The Most Great, The one who confers good (to His servants), the Generous. The people likewise are good-doers within the limits of their ability. So, whoever receives good from the people, it is from Islamic etiquettes to thank them for being good to him – whatever type of goodness it may be. Allah’s Messenger said, “Allāh has prescribed Ihsan in everything”. [(2)] And one of the mistakes committed is that someone close to you or not close to you does good to you and you do not thank him for his goodness nor mention him with good in order that supplication can be made for him.

An Excerpt from “Awn Al-Ahad As-Samad Sharh Al-Adab Al-Mufrad- By Al-Allaamah Zayd Ibn Hādi Al-Madkhalī [may Allah have mercy upon him]. Page 242. slightly paraphrased

(1) Abū Dāwud- hadith no.4811, At-Tirmidhī- hadith no. 1954, Ahmad- hadith no.7939. Saheeh – Authenticated by Al-Albāni

(2) Saheeh Muslim Hadith no. 1955