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Tag: manners

The Blessing of Contentment

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

Question: The questioner asks: How can a person attain contentment with what Allaah has provided for him (or her)?

Answer: Among those specific (manners) that will enable a person to be contented with what Allaah portioned out for him (or her) is to have Ridaa (i.e. to be pleased with Allaah’s decree and submit to it without any resistance or displeasure) with the livelihood Allaah has portioned out for him (or her). Allaah (Glorified be He and free is He from all imperfections) stated:

نَحْنُ قَسَمْنَا بَيْنَهُم مَّعِيشَتَهُمْ فِي الْحَيَاةِ الدُّنْيَا ۚ وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِّيَتَّخِذَ بَعْضُهُم بَعْضًا سُخْرِيًّا ۗ وَرَحْمَتُ رَبِّكَ خَيْرٌ مِّمَّا يَجْمَعُونَ

It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work. But the Mercy (Paradise) of your Lord (O Muhammad) is better than the (wealth of this world) which they amass. [43:32]

This (i.e. what is stated in this ayah) enables a person to be contented with what Allaah has portioned out for him (or her). And also because of this Allaah (The Most High) said to His noble Messenger (sallal-laahu-alayhi-wasallam):

وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِّنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ ۚ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَىٰ

And strain not your eyes in longing for the things We have given for enjoyment to various groups of them (polytheists and disbelievers in the Oneness of Allah), the splendour of the life of this world that We may test them thereby. But the provision (good reward in the Hereafter) of your Lord is better and more lasting. [20:131]

Abu Hurairah (radiyallaahu-anhu) said that the Messenger of Allaah (salllal-laahu-alayhi-wasallam) said: Look to those below you (i.e. compare yourselves to those lesser in status and provision than you etc) and do not look to those above you (i.e. those given higher status or provision more than you). This is more appropriate lest you look down upon Allaah’s favours (upon you). [Reported by Muslim]


[Source: Fadaa’il Al-A’maal pages 29-30’ by Shaikh Muhammad Bin Abdillaah As-Subayyil (rahimahullaah)]

A Warning Against Covetousness!

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

Ibn Abbaas [radiyallaahu-anhumaa] said, “I heard the Messenger of Allaah [sallal-laahu-alayhi-wasallam] say, ‘If the son of Aadam had a valley filled with wealth, he would love to have [another one] similar to it. Nothing can suffice the son of Aadam’s soul except dust. And Allaah forgives the one who repents’”. [Saheeh Muslim- Hadeeth number 1049]

Few Reminders Related to The Above Hadeeth

  • The son of Aadam does not cease being eager for the Dunyah until death and thus his mouth is filled with the dust in his grave.
  • Allaah accepts the repentance of a person who repents from that blameworthy eagerness for the Dunyah [worldly possessions].
  • This hadeeth censures blameworthy eagerness for the Dunyah, the [blameworthy] love of gathering worldly things and being desirous of them.

[Source: An Excerpt from ‘Saheeh Muslim Bi-Sharhin Nawawi’ Vol 7-8. page 124′ Daar Kotob Al-Ilmiyyah 1st Ed 1421AH (Year 2000). slightly paraphrased]

 

Allāh Hates all Lowly Manners, Characteristics, Speech and Actions – Shaykh Zayd, Shaykh ‘Abdullāh Bassām and Shaykh Fawzān

عن أنس رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: ما كان الفحش في شيء؛ إلا شانه، و ما كان الحياء في شيء؛ إلا زانه

On the authority of Anas (Allāh be pleased with him), that the Messenger of Allāh (sallāhu alaihi wa salam) said:

Indecency is not present in an affair except that it makes it ugly, and shyness/shame is not present in an affair except that it beautifies it. (Authenticated by al-Imām Al-Albāni in Sahīh At-Tirmidhi vol.2 pg. 369)

Shaykh Zayd ibn Hādi (rahimahullāh):

This hadith indicates the great status of shyness/shame in the religion of Islam, due to (the effect it has on the servant of) making him feel ashamed of facing Allah, whilst abandoning His commands, or carrying out a prohibition, or wrongdoing in speech or action in an affair connected to the rights of the creation.

Alongside that, the Hadith shows the dispraise of indecency in speech or actions, regardless of if it is linked to the rights of Allāh, His messenger or the ummah (in general). This is because Islam calls to the adornment of all praiseworthy characteristics, statements and deeds and the abandonment of all lowly despicable characteristics, actions and statements.

عن أبي الدرداء رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: إن الله يبغض الفاحش البذيء

Abu ad-Darda (Allāh be pleased with him), said that the Messenger of Allāh (sallāhu alaihi wa salam) said:

Verily, Allāh hates the fāhish and the badhī.

Shaykh Al-Fawzān (hafidahullāh) explains:

Al-Fāhish are the perpetrators of foul indecent disgusting actions and Al-Badhī are the utterers of indecency, cursing, revilement and slandering etc.

All of these affairs are evil and Allāh hates those who posses these two characteristics.

 ‎  ليس المؤمن بالطعان، ولا اللعان، ولا الفاحش، ولا البذيء ‎ :عن عبد الله بن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه وسلم

‘Abdullāh ibn Mas’ūd (Allāh be pleased with him) narrated that the Messenger of Allāh (sallāhu alaihi wa salam) said:

The (complete) believer does not revile and curse (frequently whether he has a reason or not) and neither does he commit immoral vile disgusting deeds or utter lewd immoral speech. (Authenticated by al- Imām Al-Albāni in Sahīh At-Tirmidhi vol.2 pg. 370)

Shaykh ‘Abdullāh Bassām (rahimahullāh) mentions at the end of his explanation of this hadīth:

In conclusion, these are not the manners of someone whose heart has been illuminated with the light of īmān in Allāh. Nor of one whose manners have been beautified by at-Taqwa. Or of one whose conduct has been improved by worship, or by the one whose tongue has become rectified and refined by adh-dhikr; rather these are only the manners of the riffraff from the sinful and hypocrites.

Shaykh Zayd ibn Hādi (rahimahullāh) concludes his explanation of the hadīth of Anas by saying:

When the issue is as you have learnt oh Muslims, then verily it is compulsory upon us to take an example from what these texts show us, in relation to the praiseworthy nature of shyness/shame and the evil of depravity, indecency, lewdness etc.


Compiled, abridged and paraphrased from:
Shaykh Zayd ibn Hādi’s ‘Awnul-Ahadis-Samad Sharhul-Adabil-Mufrad vol.2 pgs. 213-214
Shaykh Fawzān’s Tashīlul-Ilmām bi Fiqhil-Ahādīth min Bulūghil-Marām Vol.6 pgs 263-264
Shaykh ‘Abdullāh Bassām’s Tawdīhil-Ahkām min Bulūghil-Marām vol.7 pg 497

Take Good Care of the Youth – Shaykh Al-Uthaymīn

Shaykh Al-Uthaymīn (Allah have mercy on him) said:

The legislated texts came urging with (cultivating and) taking good care of the youth; directing them to that which is good, upright and proper.

Therefore, if the youth are upright and proper – and they are the foundation and future of this nation, their uprightness is built upon strong pillars of the religion and manners – in the future they will be a light for this nation and righteous successors for our scholars, inshā Allāh.


Source: Shaykh Uthaymīn’s “Min Mushkilāt Ash-Shabāb” page 5

Our Noble Messenger Informed Us That Our Creator Commanded Us to Be Humble

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

Iyaad Bin Himaar [radiyallaahu-anhu] said: The Messenger [sallal-laahi-alayhi-wasallam] stood amongst us one day and addressed (us), so he said: Indeed Allaah has revealed to me that you must be humble, so that no one boasts over another and no one oppresses another. [Saheeh Muslim: Hadeeth Number: 2865]

[Indeed Allaah has revealed to me that you must be humble]- Meaning: Everyone should be humble towards the other and not elevate himself above another [person]; rather he [a person] should place him [i.e. the other person] in the same rank as himself or honours him more. And it was from the customary behaviour of the Salaf [may Allaah have mercy upon them] for one amongst them to treat someone younger than him like his own son and someone older than him like his own father, and someone similar to him like his own brother. So he looks at the one older than him with honour and reverence, the one younger than him with compassion and mercy and the one similar to him with equality-none transgresses against the other. This is from the affairs that are obligatory upon a person to characterise himself with- humble in the presence of Allaah and towards his Muslim brothers.

[An Excerpt from Sharh Riyaadus-Saaliheen- by Imaam Muhammad Ibn Saaleh Al-Uthaymeen (rahimahullaah): Number: 602 slightly paraphrased]

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]