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Tag: manners

Dressing Up Smartly And Wearing What Suits Your Personality – [Brief Reminder By Shaikh Uthaymeen]

In The Name of Allaah, The Most Merciful, The Bestowed of Mercy

Shaikh Uthaymeen [rahimahullaah] said: If two men went past you – a mechanic who is wearing trousers and a very senior scholar [also] wearing trousers in a country  where the scholars do not wear that type of clothing, then indeed you would look down on the second person [i.e. the scholar] and not the first person [i.e. the mechanic].

The Shaikh [rahimahullaah] also said: It is not befitting that dressing up smart  becomes the greatest concern of a person. Dressing up smartly and wearing a Ghut’rah is based on [a person’s] desire [for it], therefore it should not be given [much] importance; but on the other hand, the affair should not be the opposite [such that you refrain] from giving importance to your [appearance] and your clothing. It has been mentioned earlier [i.e. in this Book – Sharh Hilyati Taalibil Ilm] that wearing fine clothing is something beloved to Allaah [The Mighty and Majestic]. Umar [radiyallaahu-anhu] said: “It is more beloved to me that I see a reciter wearing white clothing.” Indeed because it is elegance. [Source: Excerpt from ‘Sharh Hilyati Taalibil Ilm’ page 65. slightly paraphrased]

Invoke Your Lord With Humility And In Secret – [A Command to Strive For Sincerity When Supplicating And Limiting Oneself to Legislated Acts of Worship]

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

Allaah [The Most High] said:

ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً ۚ إِنَّهُ لَا يُحِبُّ الْمُعْتَدِينَ

Invoke your Lord with humility and in secret. He likes not the aggressors. [Soorah al-A’raaf Ayah 55]

Imaam As’Sadi (rahimahullaah) said: Ad-Du’aa [Invocation or Supplication] includes Du’aa Al-Mas’alah and Du’aa Al-Ibaadah. [Ref 1]

Du’aa Al-Mas’alah [Supplication, when a request is made]: So supplication is to request one’s needs, and is worship when the servant requests that from his Lord. This is because it involves showing one’s poverty before Allaah, the Most High, and ones need to turn to Him, and one’s certain faith that He is the one having full power, the Most Generous, the one who gives bounteously and is Most Merciful. Seeking ones need from someone else from the creation is permissible if the one to whom the request is made is able to hear and understand it, and has the power to respond to it, like saying, ‘O so and so give me food.’

Du’aa Al-Ibaadah [Invocation through worship]: As for invocation through worship, then it is that the person does an act of worship seeking reward and fearing punishment, and this is not correct unless directed to Allaah alone. To direct this to anyone else besides Allaah is major shirk which takes a person out of the Religion [Ref A], and he falls under the threat in the saying of Allaah, the Most High:

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ ۚ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ

And your Lord said: “Invoke Me, [i.e. believe in My Oneness (Islamic Monotheism)] (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in humiliation!” [40:60] [Ref 2]

Therefore, Allaah commanded (us) to supplicate to Him with humility- being earnest in [our supplication of] request and devotedly in worship. [خُفْيَةً – secretly]- neither loudly nor overtly due to out of fear of [falling] into Riyaa [show off]; rather [it should be done] secretly [i.e. in a low tone] and out of sincerity to Allaah [The Most High].

[إِنَّهُ لَا يُحِبُّ الْمُعْتَدِينَ – He likes not the aggressors]: Meaning: Those who transgress the limits in every affair. And from transgression is when the servant requests from Allaah [things that are not a source of well-being or righteousness] for him, or he goes into extremes whilst asking [Ref 3] [i.e. going beyond what the sharee’ah legislates in acts of worship, either adding acts or words to the act which are not allowed in the Sharee’ah etc [Ref 4], or he raises his voice [i.e. raises his voice where it is not legislated to raise ones voice – for example in the Qunoot it is allowed to raise ones voice but not in other instances unless there is evidence to do so [Ref 5]. All this is considered to be transgression. [Ref 6]


[Ref 1: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan’. Publisher. Daar Ibn Hazm. 1st Ed 1424AH (Year 2003). slightly paraphrased]

[Ref A: See article for further clarification regarding shirk and excuse of ignorance: http://www.manhaj.com/manhaj/articles/uncnb-takfir-and-the-excuse-of-ignorance-shaykh-abd-al-muhsin-al-abbaad.cfm

[Ref 2: English Translation of Usool Ath-Thalaatha page 96’ by Abu Talhah Daawud Burbank (may Allaah have mercy on him and his wife]

[Ref 3: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan’. Publisher. Daar Ibn Hazm. 1st Ed 1424AH (Year 2003). slightly paraphrased]

[Ref 4: For further details regarding this affair- those who are over-stringent or go beyond bounds in acts of worship-, refer to the statements of the scholars in Sharh Saheeh Muslim 16/220 by Imaam An-Nawawi (rahimahullaah); Sharh Riyaadus Saaliheen 1/416-418’ by Shaikh Uthaymeen (rahimahullaah) and Majmoo Al-Fataawaa 10/620 by Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) regarding the innovations of the monks and the innovators]

[Ref 5: Shaikh Bin Baaz (rahimahullaah sheds light on this affair, see link: http://www.binbaz.org.sa/noor/635 ]

[Ref 6: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan’. Publisher. Daar Ibn Hazm. 1st Ed 1424AH (Year 2003). slightly paraphrased]

Opponents Had Nothing to Offer Besides Spreading Doubt in Public But Their Evil Plots Backfired

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

[وَقَالَ فِرۡعَوۡنُ ٱئۡتُونِى بِكُلِّ سَـٰحِرٍ عَلِيمٍ۬ -And Fir’aun (Pharaoh) said: “Bring to me every well-versed sorcerer]; meaning: ”Everyone who is proficient in magic; magicians who can perform different types of magic and are at different levels of proficiency in their field”.  So when the magicians arrived to defeat Moosaa and Haaroon, Allaah says that Moosaa said to them: [أَلۡقُواْ مَآ أَنتُم مُّلۡقُونَ-Cast down what you want to cast!]; Moosaa said this to them because he did not care about what they were going to do first, for he was certain that he will defeat them and nullify their falsehood (by the aid of Allaah).  So after they threw their ropes, which appeared as serpents in the eyes of the people, Allaah says that Moosaa said to them:

مَا جِئۡتُم بِهِ ٱلسِّحۡرُ‌ۖ إِنَّ ٱللَّهَ سَيُبۡطِلُهُ ۥۤ‌ۖ إِنَّ ٱللَّهَ لَا يُصۡلِحُ عَمَلَ ٱلۡمُفۡسِدِينَ

“What you have brought is sorcery, Allah will surely make it of no effect. Verily, Allah does not set right the work of Al-Mufsidun (the evil-doers, corrupts, etc.); meaning: Indeed, you want to aid falsehood against truth and Allaah will nullify your actions.

This will also be the case with every corrupter- the one who uses tricks, devices plots and evil plans- for indeed his deeds will be of no effect. And even if he has weapons to aid him pursue his goal at a particular time period, however the end result will be nothing for him and Allaah will make the truth apparent. As for those who do righteous deeds for the sake of Allaah -deeds that are based on the beneficial ways and are based on what Allaah has commanded- then indeed Allaah will bless their deeds, make them bear righteous end results and make them remain  (as a source of good for themselves & an example for others to follow).

So when Moosaa threw his staff, it became a real serpent and swallowed all the ropes that were thrown by the magicians and made to look like serpents in the eyes of the people, and thus their magic was nullified and their falsehood obliterated.

Allaah [The Most High] says: [وَيُحِقُّ ٱللَّهُ ٱلۡحَقَّ بِكَلِمَـٰتِهِۦ وَلَوۡ ڪَرِهَ ٱلۡمُجۡرِمُونَ – And Allah will establish and make apparent the truth by His Words, however much the Mujrimun (criminals, disbelievers, polytheists, sinners, etc.) may hate it].

After the magicians witnessed the truth, they prostrated (in repentance to Allaah); so Fir’awn threatened them – that he will crucify them, and cut their hands and legs, but they gave no concern to Fir’awn’s threats; rather they remained steadfast upon their Eemaan. As for Fir’awn and his chiefs, then not a single one of them believed, rather they persisted upon transgression, and this is why Allaah [The Most High] says:

فَمَآ ءَامَنَ لِمُوسَىٰٓ إِلَّا ذُرِّيَّةٌ۬ مِّن قَوۡمِهِۦ عَلَىٰ خَوۡفٍ۬ مِّن فِرۡعَوۡنَ وَمَلَإِيْهِمۡ أَن يَفۡتِنَهُمۡ‌ۚ وَإِنَّ فِرۡعَوۡنَ لَعَالٍ۬ فِى ٱلۡأَرۡضِ وَإِنَّهُ ۥ لَمِنَ ٱلۡمُسۡرِفِينَ

But none believed in Musa (Moses) except the offspring of his people, because of the fear of Fir’aun (Pharaoh) and his chiefs, lest they should persecute them; and verily, Fir’aun (Pharaoh) was arrogant tyrant on the earth, he was indeed one of the Musrifun (polytheists, sinners and transgressors, those who give up the truth and follow the evil, and commit all kinds of great sins).

[فَمَآ ءَامَنَ لِمُوسَىٰٓ إِلَّا ذُرِّيَّةٌ۬ – But none believed in Musa (Moses) except the offspring of his people]; Meaning: The youth amongst Bani Israa’eel, who exercised patience due to the Eemaan that was firmly established in their hearts, whilst being in a state of fear because Fir’awn had complete authority and power in the land, so it is expected that he will seek to punish them, for he was an extreme transgressor.

And the wisdom -and Allaah knows best- behind the fact that only the offspring of Moosaa’s people believed in Moosaa, is because the offspring- the youth- are more likely to accept the truth and quicker to submit to it, as opposed to the old people and those similar to them – those who were brought up in a religion of disbelief, for indeed due to the corrupt creed that is established in their hearts, they are the ones most likely not to accept the truth.


[Source: An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan’ by Imaam As-Sadi (rahimahullaah)]

The People of The Hereafter Are Three – [By Bishr Ibn Al-Haarith (rahimahulaah)]

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

Imaam Ibnul Qayyim [rahimahullaah] said that Bishr Ibul  Haarith [rahimahullaah] said: The people of the hereafter are three: The Aabid, the Zaahid and the Siddeeq. The Aabid worships Allaah [i.e. with love, fear and hope] whilst being attached to searching for [permissible] provision. The Zaahid worships Allaah [i.e. with love, fear and hope] whilst not being attached to worldly things which one can do without. The Siddeeq worships Allaah [i.e. with love, fear and hope] together with pleasure and compliance [i.e. strict compliance with Allaah’s  commands and prohibitions]; he takes from the [permissible] worldly things when he sees it fit to [do so] and abandons them when he sees it fit [to do so]. [Al-Fawaa-id: page: 175. Abridged & Slightly paraphrased.]


Who is an Aabid?  [A devout worshipper]

Who is a Zaahid? [He is one who abandons those permissible things he is not in need of, which also are not of any benefit to him in the afterlife. (See Madaarij As-Saalikeen). Sufyaan Ath-thawree said that the Zaahid is not the one who eats stringy food or wears woollen clothes, rather he is one who neither rejoices in some worldly gain nor becomes sad when he fails to get something.]

Who is a Siddeeq: [Shaikh Saaleh al Fawzaan says: The Siddeeq is the one who is (known) for much truthfulness and is extremely truthful. [Al-Haa-iyyah: page:117]

Do You Know What Backbiting Is?

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

Abu Hurairah [radiyallaahu-anhu] narrated that the Messenger of Allaah [sallal-laahu-alayhi-wasallam] said, ‘’Do you know what backbiting is?’’ They (i.e. the sahaabah) replied Allaah and his Messenger know best’’; he said [sallal-laahu-alayhi-wasallam] said, ‘’It is to mention your brother what he dislikes’’. Someone asked, ‘’What if what I said is true?’’ He [sallal-laahu-alayhi-wasallam] replied, ‘’If what you said about him is true you have backbitten him, and if it is not true you have slandered him’’. [Muslim]

When is speaking about someone behind his back not considered backbiting? It is not considered backbiting when a person makes a complaint about an oppressor to a person who has the ability to stop the oppression; when seeking help to stop an evil- by making that known to the person who has the ability to stop the evil; when seeking for a fatwa; when warning the Muslims so that they are not deceived; when mentioning a person who commits his evil openly or one who calls to bidah and when identifying someone with a physical defect, whilst not intending defamation. [Subul As-Salaam- Vol 4 page 553-554]

Scapegoating

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

Allaah [The Most High] said:

وَمَن يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِ بَرِيئًا فَقَدِ احْتَمَلَ بُهْتَانًا وَإِثْمًا مُّبِينًا

And whoever earns a fault or a sin and then throws it on to someone innocent, he has indeed burdened himself with falsehood and a manifest sin. [Surah An-Nisaa. Aayah 112]

Be warned against Fujoor Fil Khusoomah [Iniquity when disputing]! Imaam Muhammad Ibn Saaleh Al-Uthaymeen [rahimahullaah] said, ‘’Iniquity when disputing is of types: To claim what one is not entitled to and reject what is obligatory upon him [to fulfil, give etc]’’.


[Sharh Riyaadus Saaliheen 4/49-50]

 

Naseehah – [A Brief Faa’idah]

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

Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him] said:

The meaning of ‘Naseehah’ is Al-Khuloos [purity]. It is said that something is ‘Naasih’ meaning: It is free from deceit. And it is said: ‘Asalun Naasihun’ [Pure Honey]; Labanun Naasihun [Pure Milk]- meaning: Free from deceit and bad mixtures. This is how it is [with regards] to the religion of Islaam, for indeed it is free from every falsehood and deception, cheating and treachery. It is a pure and unadulterated religion. Likewise, the Muslim’s apparent [affairs] are the same as his hidden [affairs]- upon purity and safe from evil manners, treachery, betrayal and other than that. As for the one who cheats, deceives and plots, or his apparent [affairs] are in opposition to his hidden [affairs], this trait is not from the Religion. [Source: An Excerpt from ‘Minhatur-Rabbaaniyyah Fee Sharhi Ar-ba’een An-Nawawiyyah’- page 12]

 

An Affair That Should Make Us Shy In The Presence of Allaah When The Nafs Inclines Towards Sin

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

Allaah [The Most High] said:

وَلَقَدۡ خَلَقۡنَا ٱلۡإِنسَـٰنَ وَنَعۡلَمُ مَا تُوَسۡوِسُ بِهِۦ نَفۡسُهُ ۥ‌ۖ وَنَحۡنُ أَقۡرَبُ إِلَيۡهِ مِنۡ حَبۡلِ ٱلۡوَرِيدِ

إِذۡ يَتَلَقَّى ٱلۡمُتَلَقِّيَانِ عَنِ ٱلۡيَمِينِ وَعَنِ ٱلشِّمَالِ قَعِيدٌ۬

مَّا يَلۡفِظُ مِن قَوۡلٍ إِلَّا لَدَيۡهِ رَقِيبٌ عَتِيدٌ۬

And indeed We have created man, and We know what his ownself whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge). (Remember!) that the two receivers (recording angels) receive (each human being after he or she has attained the age of puberty), one sitting on the right and one on the left (to note his or her actions). Not a word does he (or she) utter, but there is a watcher by him ready (to record it). [50:16-18]

Few Reminders from the above Aayaat:

Allaah [The Most High] informed us that He alone created human beings-males and females- and He knows all their state of affairs. He knows everything that is hidden about them and what their own souls whisper to them. Allaah [The Most High] is nearer to them than their jugular veins by His knowledge, even though the jugular vein is the closest thing to the human. Therefore, this should make the human being mindful of Allaah -the One Who knows all the hidden affairs in the soul and heart of the human being in all circumstances. This should also make the human being shy in the presence of Allaah -that he [or she] is not seen committing what Allaah has forbidden or abandoning what Allaah has commanded. [An Excerpt from ‘Tayseer Al-kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan’. Slightly paraphrased]

The Heart Does Get Sick Just As The Body Gets Sick!

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

Imaam Ibnul Qayyim [rahimahullaah] said:

The heart does get sick just as the body gets sick and its cure is found in repentance and bring keen [to obey Allaah and the Messenger etc]. The heart does become rusty just as a mirror becomes rusty, and remembrance of Allaah polishes it. The heart does become unadorned just as the body, and fear of Allaah beautifies it. The heart does suffer from discomfort just as the body suffers from discomfort due to hunger, and its food and drink are knowledge and awareness of Allaah, love of Allaah, reliance upon Allaah, turning sincerely to Allaah in repentance and obedience with Tawheed, and carrying out acts of obedience to Allaah. [An Excerpt from ‘Al-Fawaa’id 143’]

The Effect of Admonition On Our Hearts and Actions

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

Imaam Ibnul Jawzee (rahimahullaah) said:

Indeed the listener is awaken at the time of hearing admonitions, but when he leaves a gathering (in which) Allaah was remembered he returns to a (state) of impenitence and heedlessness. So, I pondered and came to know of its causes and saw that the people were in different (circumstances) in that regard. The general state of affairs is that the heart does not remain upon a distinct state of wakefulness after one hears an admonition, and this is due to two reasons:

Firstly: An admonition is like a whip and a whip does not cause harm after its use ceases.  Its pain is (felt) at the time it is used.

Secondly: Whilst listening to Admonitions, a person may be turned away from [worldly distractions]- his body and thoughts are isolated from the influences of the worldly life and he pays attention with his heart; however when he returns to the [worldly] preoccupations, he is captivated by its hassles.

There are those who are firm and do not go back and forth: They carry on in a state of [wakefulness and righteous action] without turning away.

There are those whose natural inclinations make them incline towards heedlessness at times, but at other times they are called back through admonitions to perform [righteous] actions.  They are similar to a grain of (corn) that is blown back and forth by the breeze.

And there are those who are not affected by [admonitions] except in accordance with the degree of what they heard- similar to water rolling on a smooth rock.  [Source: An Excerpt from ‘Saydul Khaatir’ page: 14. slightly paraphrased]