Archive

Archive for the ‘Salih al Munajjid’ Category

The definition of sincerity— Sh. Salih al-Munajjid

February 13, 2016 1 comment

 

Linguistically: It is extracted from the verb (Akhlas) whose source is (Ikhlaas), which means to make pure and not mixed with anything else.

 

This is why Chapter Al-Ikhlaas was given this name, because it emphasizes the Oneness of Allah and that He should be worshipped alone. Ibn Al-Atheer (rahimahullah) said:

“It was given this name because the one who recites it purifies his monotheism to Allah.”

The word Ikhlaas is the word of Tawheed (monotheism).

 

Al-Fayrooz Abaadi (rahimahullah) said:

“Akhlasa means to give up Riyaa’ (showing off) [i.e. offer worship purely for Allah].”

Al-Qaamoos Al-Muheet (797).

 

Al-Jurjaani (rahimahullah) said:

“Ikhlaas is to give up Riyaa’ when offering acts of worship.”

At-Ta’reefaat (28).

 

Technically: In Islamic terminology, the scholars defined it in different ways, and the following are the most important of these definitions:

Ibn Al-Qayyim (rahimahullah)  said:

“Ikhlaas is to purify one’s intention when worshiping Allah and devote the act purely for Him.”

Madaarij As-Saalikeen (91/2).

 

Al-Jurjaani (rahimahullah) said:

“Ikhlaas means to cleanse the heart from any defect or impurity that affects its purity.”

It was also said that Ikhlaas is to scrub away anything that affects its clarity.

At-Ta’reefaat (28).

 

Huthayfah Al-Mar’ashi (rahimahullah)  said:

“Ikhlaas is when the slave feels that performing a deed is the same for him whether he performs it in public or in seclusion.”

Al-Bayaan Fi Aadaab Hamalat Al-Qur’aan (13).

 

Others said:

“Ikhlaas is not to expect any reward from anyone for the deed you perform and to want anyone to see the deed except Allah.”

Madaarij As-Saalikeen (92/2).

odkK45J

In addition to this, there are many other definitions, which were stated by the righteous Salaf, may Allah have mercy upon them, such as:

1. To perform the deed for Allah and not to join anyone with Him in the intention
2. To perform the deed without people noticing.

Madaarij As-Saalikeen (91-92/2).

 

A sincere person is the one who does not care if people stop caring or respecting him in return for reforming and purifying his heart and making it sound in the scale of Allah. Also, he does not like that people know about anything he does, even if it is as small and minor as the weight of an ant.
It is very common in Islamic texts to use the word intention instead of the word sincerity. For jurists, intention in principle means to differentiate between acts of worship and habits when performing a deed, and it is to differentiate between acts of worship amongst themselves.

Jaami’ Al-‘Uloom Wal-Hikam (11/1)

 

Differentiating between acts of worship and habits when performing a deed, is like differentiating between taking a bath to clean one’s body or as a ritual bath to cleanse himself from impurity due to sexual intercourse or a wet dream. Differentiating between acts of worship amongst themselves, is like differentiating between praying four Rak’ahs for Dhuhr from those for ‘Asr.

 

However, if the word intention is used as a means to find out who is meant by performing a deed: is it performed purely and sincerely for the sake of Allah or not, then in this case intention is included and part of the definition of sincerity.

Truthfulness and sincerity when performing an act of worship have close meanings, but the difference is that sincerity takes place after one starts performing the deed, while truthfulness is usually before the deed starts. Therefore, sincerity branches out of truthfulness.

At-Ta’reefaat (28).

 

[From the book: Sincerity, page 4-7, by Sh. Salih al-Munajjid]

 

 

Advertisements

Different kinds of humility


 

Humility is one of the greatest blessings that Allaah can bestow upon His slave. He says (interpretation of the meaning):

“And by the Mercy of Allaah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you”

[Aal ‘Imraan 3:159]

 

“And verily, you (O Muhammad) are on an exalted (standard of) character”

[al-Qalam 68:4]

 

This refers to the Prophet (peace and blessings of Allah be upon him) being a true slave of Allah in many ways and his treating all people with the utmost kindness. His character was one of complete humility based on sincerity towards Allah and compassion towards the slaves of Allah, which was the complete opposite of the characteristics of the proud and arrogant.

Al-Majmoo’ al-Kaamilah li Mu’allafaat al-Shaykh al-Sa’di, 5/442, 443

 

There are many means of attaining humility, which no Muslim adopts but he will attain this characteristic. They were explained by Imam Ibn al-Qayyim as follows:

Humility comes from knowing about Allah and His names and attributes, and His greatness, venerating Him, loving Him and being in awe of Him; and also from knowing about oneself and one’s faults, and weaknesses. From that may develop the attitude of humility, which means feeling helpless before Allah, and being humble and compassionate towards His slaves, so that the person does not feel superior towards anyone, or think that he has any rights over anyone else; rather he thinks that others are better than him, and that their rights come before his. This is a characteristic that Allah gives to those whom He loves, honours and draws close to Him.

Al-Rooh, p. 233.

 

There are many reports which speak of the reward of humility. For example:

It was narrated from Abu Hurayrah that the Messenger of Allah (peace and blessings of Allah be upon him) said:

“Wealth does not decrease because of charity, and Allah increases His slave in honour when he forgives others. And no one humbles himself before Allah but Allah will raise him (in status).”

Narrated by Muslim, 2588. Al-Nawawi included it in a chapter entitled: “The recommendation of forgiveness and humility.”

Al-Nawawi said:

The Prophet (peace and blessings of Allaah be upon him) said: “And no one humbles himself before Allaah but Allaah will raise him (in status).” This is understood in two ways: the first is that He will raise him (in status) in this world, and give him status in people’s hearts because of his humility, and give him a high status in people’s eyes. The second is that what is meant is his reward in the Hereafter, where his status will be raised because of his humility in this world.

The scholars said: It may be that both are meant, (and that his status will be raised) both in this world and in the Hereafter. And Allaah knows best.

Sharh Muslim, 16/142.

 

Humility may mean various things, such as:

1.     A person humbling himself to the commands and prohibitions of Allaah, doing what He commands and avoiding what He forbids. 

Ibn al-Qayyim said:

Because a person may hesitate to obey His commands out of laziness, thus behaving in a reluctant way in an attempt to flee from servitude towards Allah, and his soul may have the desire to commit haraam actions, but when  the person humbles himself to the commands and prohibitions of Allah, he will humble himself to true submission (‘uboodiyyah).

Al-Rooh p. 233.

 

2.     Humbling oneself before the might, majesty and power of Allah. 

Ibn al-Qayyim said:

Every time he feels that he is great, he remembers the might of Allah and that might belongs to Him only, and he remembers His intense anger against those who compete with Him in that, then he humbles himself before Him and submits to the might of Allah. This is the ultimate humility and inevitably includes the first type of humility mentioned above, but the converse can never apply (i.e., this type of humility inevitably leads to the first type, but a person may submit to the commands and prohibitions of Allah but he does not humble himself before His might).

The one who is truly humble is the one who is blessed with both. And Allaah is the One Whose help we seek.

Al-Rooh, p. 233.

 

3.     Humility in one’s dress and manner of walking. 

It was narrated from Ibn ‘Umar that the Prophet (peace and blessings of Allah be upon him) said:

“Whilst a man was letting his garment drag out of pride, he was swallowed up by the earth and will continue sinking in it until the Day of Resurrection.”

Narrated by al-Bukhaari, 3297.

It was also narrated by al-Bukhaari (5452) and Muslim (2088) from the hadeeth of Abu Hurayrah. According to the version narrated by al-Bukhaari:

“Whilst a man was walking in a garment admiring himself with his hair nicely combed, Allah caused (the earth) to swallow him up and he will continue sinking in it until the Day of Resurrection.”

 

4.     Humility towards one who is of a lesser status and helping him  

It was narrated that al-Bara’ ibn ‘Aazib said:

The Prophet (peace and blessings of Allah be upon him) was moving soil with us on the day of al-Ahzaab, and I saw him with dust covering the whiteness of his stomach, and he (the Prophet (peace and blessings of Allah be upon him)) was saying, “(O Allah)! Without You, we would not have been guided, nor would we have given in charity, nor would we have prayed. So (O Allah!) send tranquility (Sakeenah) upon us as they (the chiefs of the enemy tribes) have rebelled against us. And if they intend affliction (i.e. want to frighten us and fight against us) then we would not (flee but would withstand them).” And he raised his voice whilst saying it.

Narrated by al-Bukhaari, 6809; Muslim, 1803.

 

5.     Humility in interactions with one’s wife and helping her. 

It was narrated that al-Aswad said: I asked ‘Aa’ishah what the Prophet (peace and blessings of Allaah be upon him) used to do in his house, and she said:

He used to serve his family and when the time for prayer came he would go out and pray.

al-Bukhaari, 644.

 

Al-Haafiz Ibn Hajar said:

This shows that we are encouraged to be humble and not arrogant, and that a man should serve his family.

Fath al-Baari, 2/163

 

6.     Humility towards the young and joking with them. 

It was narrated that Anas said:

The Prophet (peace and blessings of Allah be upon him) was the best of people in character. I had a brother whose name was Abu ‘Umayr. He said, I think he was weaned, and when he (the Prophet (peace and blessings of Allah be upon him)) came he would say, “O Abu Umayr, what happened to the nughayr (a small bird that he kept as a pet)?”

Narrated by al-Bukhaari, 5850; Muslim, 2150.

 

Al-Nawawi said:

The nughayr is a small bird.

This hadeeth teaches us many things, such as being kind to small children. This demonstrates the good character of the Prophet (peace and blessings of Allaah be upon him) and how he was of noble character and humble.

Sharh Muslim, 14/129

 

7.     Humility towards servants and slaves 

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:

“If the servant of one of you brings his food and he does not want to make him sit and eat with him, then let him offer him a morsel or two, because he has prepared it and served it.”

Narrated by al-Bukhaari, 2418 and 5144; Muslim, 1663.

We ask Allaah to make us among those who humble themselves before His might.

 

Source: Islam-qa

 

 

 

 

 

 

 

 

 

 

Do not belittle sins- Sh. Salih al-Munajjid

September 19, 2015 Leave a comment

 

Through belittling sins, many people fall into disobedience. They may be of the opinion that minor sins, being minor, will not result in any punishment, and possibly aren’t sins at all, and this is not the opinion held by people of faith.

 

Ibn Mas`ood, [may Allah be pleased with him], said:

“The believer views their sins as a mountain at whose trough they sit, all the time fearing its collapse onto them. The sinner views their sins like a fly that passes by their nose, and they do like so with their hand.” He then swatted with his hand.

[Reported by Al-Bukhaari (6308)]

donot-sin

Also, Allah the Exalted Says (what means):

“O you who have believed, fear Allaah as He should be feared” [Quran 3:102]

Meaning, true Taqwaa is not avoiding ending up in Hellfire by avoiding major sins only, but avoiding minor sins also, and everything that has the potential to lead a person to Hellfire. The way to do so is to place between yourself and Hellfire a protective fort built on actions of obedience.

 

Minor sins pose a great danger, and the master and chief of the Messengers warned from them, as `Abdullaah ibn Mas`ood [may Allah be pleased with him], reported, that Allah’s Messenger [ﷺ] said:

“Beware of belittled sins, because they gather on a person until they destroy him.” The Messenger of Allah [ﷺ] set a parable for this by a group of people who set camp in an area, and each of the persons goes in search of a branch and comes back with one. Eventually, a great bundle of wood is collected. It is then set on fire and food is cooked over it.

[Reported by Ahmad (22302) and Al-Haithami said in Majma` Az Zawaa’id, “Its narrators are those found in the Saheeh collections]

 

[From the book: Piety, of Sh. Salih al-Munajjid, page 20-21]

 

Expel effeminate men from your homes.

August 5, 2015 1 comment

 

Al-Bukhari, may Allaah have mercy on him, narrated in his Saheeh, in a chapter on expelling men who imitate women from homes, the Hadeeth of Ibn ‘Abbas, may Allah be pleased with him, who said:

“The Prophet, sallallaahu ‘alayhi wa sallam, cursed men who imitate women and women who imitate men, and said: ‘Expel them from your homes.’ The Prophet, sallallaahu ‘alayhi wa sallam, expelled so and so [a man]. And ‘Umar expelled so and so [a woman].”

(Reported by Al-Bukhari in Kitab al-Libas, chapter 62, Fath Al-Bari, 10/333)

 

Then Al-Bukhari, may Allah have mercy on him, quoted the Hadeeth of Umm Salamah, may Allah be pleased with her, which he narrated under the title “What is forbidden of men who imitate women entering upon women”:

“From Umm Salamah, may Allah be pleased with her, who said that the Prophet, sallallaahu ‘alayhi wa sallam, was in her house, where there was also an effeminate man, who told her brother ‘Abdullah ibn Abi Umayyah:

‘If Allaah wills that you conquer at-Taa’if tomorrow, I will show you the daughter of Ghaylaan; she has four folds of fat in front and eight behind.’ The Prophet, sallallaahu ‘alayhi wa sallam, said: ‘This person should not enter upon you.'”

(Reported by Al-Bukhari, chapter 113, Fat-h Al-Bari, 9/333)

 

An effeminate man, or Mukhannath, is defined as a man who may resemble women physically, or through imitation of their movements and speech, and so on.

 

If it is physical i.e. this is the way that he was made, then there is no blame on him, but he must try as much as he can to change this resemblance. If he is imitating women deliberately he is described as Mukhannath, whether he commits the evil deed (homosexual acts) or not.

 

The effeminate man being referred to here – who was like a servant – used to enter the houses of the Messenger of Allaah, sallallaahu ‘alayhi wa sallam, because he was considered an old male servant who lacked vigor (Refer to the Qur’an 24:31)

 

When the Messenger of Allaah, sallallaahu ‘alayhi wa sallam, realized that this person could describe women very precisely and that he was describing a woman as having four folds of fat in front and eight behind (four on each side), he ordered that he should be thrown out and not allowed to enter his wives’ apartments, because of the mischief that he could cause, such as possibly describing the women he saw to strangers, or having a bad influence on the members of the household, such as leading women to imitate men, or men to imitate women, by walking in a coquettish manner or speaking softly, or bringing about worse mischief than that.

 

So how about the situation nowadays, when we see many of these servants imitating the opposite sex, especially the Kafirs who are living in Muslim homes and who we know for certain are having a bad influence on Muslim boys and girls. There is even a group known as ‘the third sex’ who wear make-up and dress in women’s clothes. What a disaster this is for the Ummah which is supposed to be the Ummah of Jihaad!

 

If you want to know more about how the Prophet, sallallaahu ‘alayhi wa sallam, opposed this ‘third sex’ and how his Companions, may Allah be pleased with them, fought with their sense of honor against such things, think about this Hadeeth:

Abu Hurayrah, may Allah be pleased with him, reported that an effeminate man who had dyed his hands with henna (as women do) was brought to the Prophet, sallallaahu ‘alayhi wa sallam, and it was said:

“O Messenger of Allaah! This man is imitating women.” So he banished him to al-Baqee’ [as a punishment, this man was sent to an isolated place, and this was also in order to protect others] It was said: “Why do you not kill him?” He, sallallaahu ‘alayhi wa sallam, said: “I have been forbidden to kill those who pray.”

(Reported by Abu Dawood, 4928, and others; see Saheeh al-Jaami’, 2502)

 

[Dangers in the home, by Sheikh Muhammed Salih Al-Munajjid, page 23-25]

 

Segregate men and women during family visits


 

People are naturally gregarious and sociable; they need friends, and friendships entail visiting one another.

 

When there are visits between families, we should block the path of evil by preventing Ikhtilaat (inter-mixing between men and women). One of the indications that such inter-mixing is Haraam is the Qur’aanic verse (which means):

{And when you ask them (his wives) for anything you want, ask them from behind a screen; that is purer for your hearts and for their hearts.}

[Qur’an 33:53]

Segregation of sexes

If we were to look for the evil results of inter-mixing during family visits, we would find many objectionable consequences, such as:

♦ In most cases the Hijab (Islamic attire) of women in these mixed gatherings is non-existent or improper, so a woman may display her beauty before someone in front of whom it is not permissible for her to uncover herself. Allaah The Almighty Says (what means):

{And tell the believing women not to reveal their adornment.} [Qur’an 24:31].

It may be that a woman adorns herself for strangers in a mixed gathering in a way that she never does for her own husband.

 

♦ When men see women in one gathering, this is a cause of corruption in the religion and morals, and provokes desires in a forbidden manner.

 

♦ In a mixed gathering, the husband and wife may argue with or ignore one another in an alarming fashion. A man might look or wink at another’s wife, or he may laugh and joke with her, and she with him. After the couple returns home, the settling of scores would begin. The man might inquire: “Why did you laugh at what so-and-so. said, when he did not say anything funny?” The woman would counter: “And why did you wink at so-and-so?” The man would retort: “When he spoke, you understood him quickly, but you do not understand what I say at all!” Thus they would trade accusations and the matter could end in enmity and even divorce

 

Some men and women may regret their luck in marriage, when a man compares his wife to his friend’s wife, or a woman compares her husband to her friend’s husband. A man may say to himself: “So-and-so talks well and answers questions; she is well-educated and my wife is ignorant; she has no education” and a woman may say to herself: “So-and-so is so lucky! Her husband is smart and eloquent, and my husband is so boring and speaks without thinking!” This spoils the marital relationship or leads to bad treatment

 

Some people may show off to one another in mixed gatherings, by pretending to have what that they do not really possess. So a man may issue instructions to his wife in front of other men and pretend that he has a strong personality, but when he is alone with her at home he is as tame as a house cat. A woman may borrow gold and wear it so that the other people see that she has such and such. However, the Prophet, sallallaahu ‘alayhi wa sallam, said:

“The one who shows off with something that does not belong to him is like one who wears a garment of falsehood.” (Reported by Al-Bukhaari, Fat-h Al-Baari, 9/317)

 

♦ Late-night mixed gatherings result in wasting time, sins of the tongue, and leaving small children at home alone (so that they do not disturb their parents’ evening with their cries!)

 

♦ Late-night mixed gatherings could develop to the extent of involving many kinds of major sins, such as drinking and gambling, especially among the so-called “upper classes”. One of the major sins that occur during these gatherings is mimicking the Kuffar (disbelievers) and imitating them in fashion trends and various customs. The Messenger of Allaah, sallallaahu ‘alayhi wa sallam, said:

“Whoever imitates a people is one of them.”

(Reported by Imaam Ahmad in al-Musnad, 2/50; Saheeh al-Jaami?, 2828, 6025)

 

[Dangers in the home, by Sheikh Muhammed Salih Al-Munajjid, page 8-11]

 

Beware of allowing non-Mahram (marriageable male) relatives to enter upon the wife in the home when the husband is absent


 

Some homes are not free of the presence of relatives of the husband who are not his wife’s Mahrams (unmarriageable male guardians). They may be living in his home with him due to particular circumstances, such as being students or single. These relatives enter the home without anyone raising an eyebrow, because they are known in the neighborhood as being relatives – brothers, nephews or uncles – of the head of the household. This relaxed attitude could generate a lot of evil which will earn the wrath of Allaah The Almighty if it is not controlled and brought within the limits set by Him.

 

The basic principle in this matter is the Hadeeth (narration) of the Prophet, sallallaahu ‘alayhi wa sallam:

“Beware of entering upon women.” A man from among the Ansaar (Helpers) said: “O Messenger of Allaah, what do you think about the brother-in-law?” He, sallallaahu ‘alayhi wa sallam, said: “The brother-in-law is death!”

(Reported by al-Bukhari, Fat-h al-Bari, 9/330)

 

An-Nawawi, (may Allaah have mercy on him), said:

“What is being referred to in this Hadeeth is the husband’s relatives, apart from his father and sons. These [his father and sons] are Mahrams for his wife and can be alone with her, therefore they are not described as ‘death’.

 

What is referred to here is his [the husband’s] brother, nephew, uncle and cousin, and others whom his wife would be permitted to marry if she were not already married.

 

Usually people take the matter lightly with regard to these relatives, so a man may be alone with his brother’s wife. Thus he is likened to death, indicating that he should be prevented from being alone with her even more than a stranger should.”

(Fath al-Bari, 9/331)

 

The phrase ‘the brother-in-law is death’ has a number of meanings, including:

  • The woman’s being alone with her brother-in-law may lead to spiritual destruction if she commits sin

 

  • It may lead to death if she commits the immoral act (fornication or adultery) and the punishment of stoning is carried out on her

 

  •  It may lead to the woman being destroyed if her husband leaves her because his jealousy leads him to divorce her

 

  • It may mean, beware of being alone with a non-Mahram woman just as you would beware of death

 

  • It may mean that being alone with a non-Mahram woman is as bad as death. It was also said that it means, let the brother-in-law die rather than be alone with a non-Mahram woman

 

All this stems from the concern of Islam to preserve families and households, and to prevent the tools of destruction from reaching them in the first place. Having learned what the Prophet, sallallaahu ‘alayhi wa sallam, said, what do you think now of those husbands who tell their wives: “If my brother comes and I am not here, let him into the sitting room”, or a wife who tells a guest: “Go into the sitting room”, when there is no one else present in the house?

 

To those who raise the issue of trust as an excuse, saying: “I trust my wife, and I trust my brother, or my cousin”, we say, your trust is all well and good, and you should not be suspicious when you have no cause to be, but you should know that the Hadeeth of the Prophet, sallallaahu ‘alayhi wa sallam:

“No man is alone with a non-Mahram woman, but the Shaytaan (Satan, the devil) is the third one present with them.”

(Reported by at-Tirmithi, 1171)

includes the most pious of people as well as the most corrupt. Islam does not exempt anyone from such rulings.

[Dangers in the home, by Sheikh Muhammed Salih Al-Munajjid, page 5-7]

 

Patience in the wake of calamities- Sh. Salih al-Munajjid


 

Mujaahid, [may Allaah have mercy upon him], said:

“Beautiful patience is the type that consists of no worry or overt sadness.”

[Tafseer Ibn Katheer (2/619)]

 

The thing that contradicts patience is the actions of wailing women, as well as women who slap their own faces, tear their clothes, strike their heads, along with screaming, wailing, and calling with calls of pre-Islaamic ignorance. As for a person telling a doctor about their sickness in order to be cured, then there is no harm in that. Also, the wailing or moaning when one is sick, the purpose of which is to relieve some pain, is not a problem.

 

Sufyaan Ath-Thawri, [may Allaah have mercy upon him], said:

“There are three aspects of patience: To not speak about your pain, or calamity, and to not praise yourself.”

[Tafseer At-Tabari (7/160)]

However, it means to not inform about your sickness or pain in the form of showing discontent with that sickness or pain.

 

As for talking about it with a good cause, such as asking about how to have your sickness cured, or how to get out of your disaster, and so forth, then this is not out of discontent, and does not take a person out of the realm of being patient.

 

Also, not everyone who claims to be patient is actually patient; rather, many people show apparent patience in the wake of calamities, but in the depths of their hearts, they have been afflicted with extreme sorrow.

 

Sa`eed ibn Jubair, may Allaah be pleased with him, said:

“Patience is for the slave to realize the calamity that they have been struck with, and to expect reward and good recompense with Allaah due to it. Some people are sorrowful while showing that they are strong, and only showing that they are patient.”

[Az-Zuhd by Ibn Al-Mubarak (pg. 111)]

 

So, the one who has lost a son, and the people find them strong and patient, might just as well be impatient in their heart by losing trust in Allaah the Exalted or showing discontentment with what He has done, and with His predestination.

[Patience by Sh. Salih al-Munajjid, page 18-19]

 

%d bloggers like this: