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Counsel in Sevens

September 30, 2013 Leave a comment

 

Abu Hurayrah (radyAllahu`anhu) narrated that the Prophet (salAllahu ‘alayhi wa sallam) said, “Seven [types of] people are shaded by Allah in the shade of His Throne, on the Day when there will be no shade but His Shade [i.e. on the Day of Judgement] –

[1] a just ruler, a young man who grew up in the worship of Allah, [2] a person whose heart is attached to the mosque [and longs to return to it] from the moment he leaves it until he returns to it, [3] two persons who love each other for the sake of Allah, [4] meet for His sake and depart from each other for His sake, [5] a person who remembers Allah in solitude and his eyes well up with tears, [6] a man whom an extremely beautiful and rich woman seduces, but he [rejecting her seduction] says, ‘I fear Allah’; and [7] a person who gives charity and conceals it [to such an extent] that his left hand does not know what his right hand has given.”

Narrated by Abu Hurairah & collected in Sahih al-Bukhari (english trans.) vol.1, p.356, no.629 & Sahih Muslim english trans.) vol.2, p.493, no.2248

 

Abu Bakr al-Siddiq (radyAllahu`anhu) said, “The miser will not escape one of seven things –

[1] either he will die and the one who will inherit his wealth will spend it in that which Allah the Exalted has forbidden, or [2] Allah will empower over him a tyrant ruler who will take his wealth from him after humiliating him, or [3] He will inflame in him a desire that will cause him to loose his wealth, or [4] he will have the idea of constructing a building in an unsuitable piece of land and will thus waste his wealth, or [5] one of the calamities of the dunya such as drowning, burning, theft or similar things will befall it, or [6] he will be afflicted with permanent illness and he will spend all his wealth seeking a cure, or [7] he will bury the wealth in a place which he will forget and thus will never find it again.”

 

`Umar (radyAllahu`anhu) said,

[1] The one who laughs a lot will lose his respect; [2]the one who makes mockery of people will be mocked by others; [3] the one who is excessive in something will become known for it; [4] the one who speaks a lot will make many blunders; [5] the one who makes many blunders will lose his sense of shame; [6] the one who loses his sense of shame will lose his God-consciousness; and [7] the one who loses his God-consciousness will cause his heart to die.”

`Uthman (radyAllahu`anhu) said when discussing the saying of Allah the Exalted, “And beneath it was a treasure for them, and their father was righteous man”, “the treasure is a gold tablet and on it were written seven lines:

[1] I am amazed at the one who knows death is coming yet laughs; [2] I am amazed at the one who knows that all things are predestined yet becomes distressed over what he has missed; [3] I am amazed at the one who knows about accountability and yet gathers wealth; [4] I am amazed at the one who knows about the Hellfire yet sins; [5] I am amazed at the one who believes in Allah with certainty yet remembers others beside Him; [6] I am amazed at the one who believes in Paradise with certainty yet is at ease in the dunya; and [7] I am amazed at the one who knows Satan is an enemy yet obeys him.”

 

`Ali (radyAllahu`anhu) was asked,

“What is heavier than the sky? What is wider than the earth? What is richer than the sea? What is harder than rock? What is hotter than fire? What is colder than ice? What is more bitter then poison?

 

He replied, “[1] Accusing the innocent is heavier than the sky; [2] the Truth is wider than the earth; [3] a content heart is richer than the sea; [4] the heart of a hypocrite is harder than a rock; [5] a tyrant ruler is hotter than fire; [6] being in need of help from a scoundrel is colder than ice; and [7] backbiting is more bitter than poison).”

 

Ibn `Abbas (radyAllahu`anhu) said,

“It is a duty on an intelligent person to choose seven things over seven others – [1] poverty over wealth, [2] lowliness over honour, [3] humility over arrogance, [4] hunger over satiety, [5] sadness over happiness, [6] inferiority over superiority, and [7] death over life.”

 

[Preparing For The Day Of Judgement By: Imaam Ibn Hajar Al‘ Asqalani, page 33-35]

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The Principle: “Not all that is known should be said; Not all that is said should be spread.”

July 4, 2013 Leave a comment

[Conveying Knowledge with Responsibility]

 

Imaam al-Bukhari, (rahimahullah), said:

Chapter: Selecting some people to impart knowledge to, fearing that others will not understand it.”

[stated by al Bukhari in his saheeh [1/300]

 

Anas bin Maalik (radiallahu ‘anhu) relates:

Once Mu’aadh was riding along with Allaah’s Messenger sallallaahu ‘alayhi wa sallam when he said to him: ‘O Mu’aadh ibn Jabal!’ Mu’aadh replied: At your service 0 Messenger of Allaah. So he said: ‘O Mu’aadh’ To which Mu’aadh replied: At Your service 0 Messenger of Allaah, saying this three times. So the Prophet sallallaahu ‘alayhi wa sallam said: ‘There is no one who testifies that none has the right to be worshippcd except Allaah and that Muhammad is the Messenger of Allaah – truthfully from his heart – except that Allaah will forbid the Fire to him.”

Mu’aadh said:

0 Messenger of Allaah, shall I not inform the people and give them the glad tidings? So he said: ‘No! For they will then depend solely upon it.’ So Mu’aadh related this at the time of his death, fearing that he would be sinful [if be did not convey this knowledge].

[related by al Bukhari in his saheeh [#28]]
 

Shaykh Muhammad ibn Saalih al-’Uthaymeen said about the above hadeeth:

“The permissibility of restricting knowledge to some people over others, whereby if some people were to be informed of certain parts of knowledge, it would cause fitnah (trial and discord).


Ibn Mas’ood (radiallahu ‘anhu) said:

No one relates something to a people which they do not understand, except that it puts some of them into trial and discord (fitnah).

[related by Muslim in the introduction of his saheeh [1/11]

And ‘Ali (radiallaahu ‘anhu) said:

“Relate knowledge to people according to their level of understanding. Do you wish that Allaah and His Messenger should be disbelieved.” [al Bukhari [#197]]

 

Thus, information should be related to each person according to their levels of ability, comprehension and intellects.”

[al qawlul mufeed alaa kitabit tawheed [1/54]

 

 

Examples from our Salaf us-Saalih:
The following examples demonstrate the above knowledge-based principle:
[1]: Abu Hurayrah (radiallaahu ‘anhu) said:

“I have two types of knowledge which I memorised from Allaah’s Messenger sallallahu alayhi wa sallam; of which one type I have already conveyed. But if I were to convey the other, they would cut my throat.”

[Al-Bukhari #120]
Shaykh Saalih ibn ‘Abdul-’Aziz alush-Shaykh, (hafidhahullah), said:

‘He did not disclose such ahaadeeth concerning this fitnah; the hadeeth concerning the censure of Banu Umayyah, and other ahadeeth of this nature. He said the [above] saying during the rule of Mu’aawiyah (radiallahu anhu), and Mu’aawiyah had just re-unified the people after they had split-up and fought each other, the history of which is known. So why didn’t Abu Hurayrah disclose these ahaadeeth? Were they not the ahaadeeth of Allaah’s Messenger (sallallahu alayhi wa sallam)? Yes! But they were not those ahaadeeth related to Sharee’ah rulings, rather they were of another nature. So why did he not disclose them? Because he did not want to create fitnah amongst the people because of it. That is why he did not say: ‘This is a true hadeeth, and it is not permissible for us to hide knowledge.’ Since hiding the knowledge in that time in which Abu Hurayrah was speaking was necessary for him, to do, since he did not want to cause splits between the people after they had recently been re-unified in the Year of Unity (’Aamul-Jamaa’ah) – under the leadership of Mu’aawiyah (radiallaahu ‘anhu).’

[ad-dawabitush-shar’iyyah li mawqifil-muslim fil fitan (pg. 39)]

 

[2] Ibn ‘Abbas (radiallaahu ‘anhuma) said:

“I used to teach the Qur’aan to some of the Muhaajiroon, amongst whom was ‘Abdur-Rahmaan ibn ‘Awf. Whilst I was in his house in Minaa, and he was with ‘Umar lbn al-Khattaab during his last Hajj, ‘Abdur-Rahmaan came to me and said: If only you had seen the man who came to the Leader of the Believers, saying: 0 Leader of the Believers, What do you say about such and such a person who says that if ‘Umar should die, I will give the bay’ah to such and such a person, and that – by Allaah – the bay’ah to Abu Bakr was nothing but a reaction, which afterwards became established. So ‘Umar became angry and said: If Allaah wills, I will stand before the people tonight and I will warn the people against those who desire to deprive the people of their rights. However, ‘Abdur-Rahmaan said: ‘O Leader of the Believers! Do not do this. For the Hajj season gathers the ra’aa (common people) and the ghawghaa (those who incline towards mischeif and evil), and it will be those who will gather closest to you when you stand to address the people. I fear that you will rise and address the people , but some of them will spread your words and will not understand them, and some will twist your words and take them out of context. So wait until you reach al-Madeenah, the land of Hijrah and the Sunnah. where you will be amongst the people of knowledgea nd understanding and the noblest of people. So there you may have to say what you wish to say, with confidence. Since the people of knowledge will understand your words and put them their correct context.’ So ‘Umar said: By Allaah! That is what I shall do in my first address to the people of al-Madeenah – if Allaah wills…”

[al-Bukhari #6830]

Al-Haafidh lbn Hajar, (rahimahullaah), said:

“In this is a lesson that knowledge is not to be taken from other than the people of knowledge; nor to relate, except to one who has understanding; and not to relate to one who has little understanding, due to him not being able to comprehend.”

[Fathul Baree 12/188]

 

[3] ‘Amr ibn Abi Qurrah – (rahimahullaah) – said:

 

‘Hudhayfah was in al-Madaa’in and he mentioned things that Allaah’s Messenger sallallahu alayhi wa sallam used to say, whilst in a state of anger, to some people from his Companions. The people who heard these things from Hudhayfah would then go to Salmaan and mention to him what Hudhayfah had said. So Salmaan would say: ‘Hudhayfah is more knowledgeable about what he says.’ They would then return to Hudhayfah and say: ‘We mentioned your saying to Salmaan, and he neither affirmed it nor rejected it.’ So Hudhayfah came to Salmaan, who was in his vegetable farm, and said: 0 Salmaan! What prevents you from affirming what I heard from Allaah’s Messenger sallallahu alayhi wa sallam? So Salmaan said: ‘Indeed Allaah’s Messenger sallallahu alayhi wa sallam would sometimes become angry, and would say certain things in anger to his Companions. So would you not stop until you create love of certain people in the hearts of some people, and create hatred of others in the hearts of some people, to the extent that it may lead them to differing and splitting up? You know that Allaah’s Messenger sallallahu alayhi wa sallam gave a sermon, saying: ‘Any person from my Ummah who I abused or cursed in anger, then I am one of the children of Adam (i.e. human being), and I become angry, as they become angry. However, I have been sent as a mercy to the creation. So (O Allaah) make them (i.e. those abuses or curses) a blessing for them on the Day of Judgement.’ So by Allaah! Either you stop, or else I will write to ‘Umar.”

[related by Abu Dawud #4657. It was authenticated by Al-Albani in as-saheeh #1757]

 

Taken from: http://www.ahlalhdeeth.com/vbe/showthread.php?t=69

 

Giving preference to “Miskeen” over “Professional beggars”.

June 30, 2013 Leave a comment

 

Abu Hurairah (radiAllahu anhu) reported: Messenger of Allah (Sallallahu alaihi wasallam) said,

“A Miskeen (needy) is not the one who can be turned away with a date-fruit or two, or a morsel or two.

The true Miskeen is one who, despite his poverty, abstains from begging”.

[Al-Bukhari and Muslim].

 

In another narration Messenger of Allah (sallallahu alaihi wasallam) said,

” A Miskeen is not the one who goes round begging from people and who can be turned away with a morsel or two, or a date-fruit or two.

A true Miskeen is he who does not find enough to suffice him, does not disclose his poverty so that he might be given alms, and does not stand up to beg”.

[Al-Bukhari and Muslim].

 

Commentary:

This Hadith throws light on a very important problem relating to beggars who go door to door begging. They are, in fact, not poor because they accumulate a lot of wealth through small amounts which they collect every day.

 

The real needy and poor are those who are not well-to-do, but their appearance and dress hide their poverty. Their self-respect does not permit them to make a request for help.

 

The real purport of this Hadith is that it is the latter category of poor people, with a sense of self-respect, who should be given preference in financial help over the professional beggars because it is they who are really poor.

Countering Tribulations with Righteous Deeds

June 27, 2013 Leave a comment

 

In places of Fitan and disasters, many people become occupied in following events and become over-enthusiastic in it. In addition, gatherings become filled with talk of  ‘I heard, I saw, I think, if it was like this it would have been better, if this was put first or if that was delayed it would have been more appropriate’ etc such that it takes away their concern for the recommended supererogatory acts and they perhaps fall short of the obligatory acts, or they delay the prayer from its set time due to them having spent the night in debates for example, or they abandon some of their livelihood or the rights of their wives and children.

 

Abu Hurayrah narrates that the Messenger of Allah (sallallahu `alayhi wa sallam) said,

‘By (righteous) deeds, prepare for Fitan which is like a piece of the dark night wherein a man will wake up as a believer and pass the evening as a disbeliever, or wherein he will enter the evening as a believer and in the morning come as a disbeliever. He will sell his religion for a temporal gain of this World.’

[Sahih Muslim, al-Tirmidhi, Ahmad]

 

Al-Hasan al-Basri said regarding this narration,

‘A man will wake up prohibiting the blood, honour and wealth of his brother but he shall enter the evening making it permissible.

And he will pass the evening prohibiting the blood, honour and wealth of his brother but he shall come in the morning making it permissible.’

[Al-Tirmidhi]

 

Abu Hurayrah narrates that the Messenger of Allah (sallallahu `alayhi wa sallam) said,

‘Prepare for 6 things by doing (righteous) deeds: The Anti-Christ, the Smoke, the Beast of the Earth, the Rising of the Sun from the East, the matter of the masses and the personal issues of each of you.’

[Sahih Muslim]

 

Umm Salamah said,

‘The Messenger of Allah (sallallahu `alayhi wa sallam) woke up one night in a frightened state saying, ‘Subhanallah! What has Allah sent down from the Stores and what has come of Fitan? Who will wake up the people of the house – i.e. his wives – so that they may pray? Perhaps a clothed one in this world will be naked in the Hereafter.’

[Al-Bukhari]

 

Righteous good deeds are a means of remaining steadfast upon the Truth.

Allah Ta’ala said,

“…But if they had done what they were told, it would have been better for them, and would have strengthened their (Faith)”

[al-Nisa: 66]

 

[‘Basa’ir fil Fitan’, page-49]

 

Abu Bakr to his son: “I would not have veered away from you.”

June 20, 2013 Leave a comment

 

When the fighting began in earnest, the Messenger of Allah sallallahu alaihi wasallam left his command post and descended to the battlefield. Rousing his troops to fight bravely, the messenger of Allah sallallahu alaihi wasallam proceeded to set an example for them by entering into the thick of the battle. He sallallahu alaihi wasallam fought intensely on that day, and throughout the battle, Abu Bakr radiAllahu anhu remained close by his side, eager to fight any polytheist that appeared before him, even if that meant fighting against his own son.

 

For on that day, his son Abdur Rahmaan was fighting alongside the polytheists. Happily for Abdur Rahmaan, however his father did not see him that day on the battlefield.

 

Later on, when he embraced Islam, Abdur Rahmaan radiAllahu anhu said to his father,

“You appeared before me as a clear target on the Day of Badr. But I veered away from you, opting not to kill you.”

 

Abu Bakr radiAllahu anhu replied, “But had you appeared before me as a clear target, I would not have veered away from you.”

[Taareekh al Khulafaa, by As-Suyootee, page94]

 

Making things easy for a Muslim – Very Important aspect in today’s age

June 16, 2013 Leave a comment

 

It is related that Abu Hurayra [radiAllahu anhu] said that the Messenger of Allah [Sallallahu alaihi wasallam] said,

“If anyone relieves his brother of one of the afflictions of this world, Allah will relieve him of one of the afflictions of the Day of Rising.

 

Allah will give ease in this world and the Next to anyone who eases the hardship of another.

 

Allah will veil anyone who veils another Muslim in this world and the Next.

 

Allah will help His slave as long as His slave is helping his brother.

 

If anyone travels a path by which he seeks knowledge, Allah will make the way to the Garden easy for him.

 

People do not meet in the mosque to recite the Book of Allah and study it together without tranquillity descending on them, mercy covering them, and the angels encircling them.

 

If someone is slow in acting by it, his ascription to it is not hastened. “

[Muslim 36/2699 and at- Tirrnidhi 2945]

 

AI-Mubarakpuri said in Tuhfat’l-Awadhi,

“If anyone relieves his brother of one of the afflictions of this world,’ means removes it from him and relieves him of it’. “

 

At-Tayyibi said,

“It is as if he had opened someone’s trachea enabling them to breathe. It is similar to the saying, ‘You are in breath.’ It is as if their calamity was like something blocking the trachea. When they are relieved of it they can breathe again. What is meant by ‘brother’ is brother in faith.”

 

According to a variant reading of the hadith found in Muslim,

“If anyone relieves a believer of one of the afflictions of the Day of Rising, Allah will relieve him.” Since all creatures are the dependants of Allah and relieving affliction is doing good, Allah repays the person who does that with an ample repayment; as Allah says, “Shall the recompense for doing good be other than consummate good?” (55:60)

 

The words “Anyone who veils a Muslim” refers to veiling the ugly actions which he does. One should not disgrace him or clothe him in a garment which Allah has concealed – in other words, reveal his faults or nakedness.

 
An-Nawawi said in his commentary on the words of the Prophet [sallallau alaihi wasallam],

“On the Day of Rising, Allah will veil anyone who veils another Muslim”:

The veiling being recommended here is covering the faults and flaws of those who are not known for causing harm and corruption. In the case of one of those who are known for that, it is recommended not to veil them but that one present their case to those in authority, provided that one does not fear harm from doing it. That is because covering up for this sort of person encourages him to continue his harm, corruption, violation of sacred things, and inciting others to do similar actions. In any case the veiling referred to applies to acts of disobedience which occurred in the past and have now ended.

 
If someone sees another actually involved in doing an act of disobedience, then he must hasten to object to it and forbid it to the best of his ability. It is not lawful to put off doing that. If he is unable to do it, he should report it to the authorities, provided that will not result in further corruption.
The words “anyone who eases the hardship of another” refer to making things easy for someone who is poor, including both believers and unbelievers. In other words, if anyone is owed something by someone poor and one makes it easy for him by deferring it or forgoing some or all of it, “Allah will give him ease” in exchange for his making things easy for His slave, thus giving one repayment in kind.

 

 
In Fayd al-Qadir, the commentary on al-Jami’ as-Saghir, al-Munawi said:

The words “Anyone who veils another Muslim in this world” refer to veiling his ugly actions, and the words “does not disgrace him” mean by making known something which might cause him shame in respect of his deen, honour, property, or family. So you should not disgrace or expose him by talking about such things. The words “Allah will veil him on the Day of Rising” mean that He will not disgrace him in front of people by displaying his faults and wrong actions. On the contrary, Allah will make his reckoning easy and not punish him, since because He is Living and Generous. Veiling faults is one facet of modesty and generosity.

 
‘Uthman summoned some suspect people and then sent a party out to arrest them, but they split up and he did not manage to capture them. He freed a slave out of thankfulness to Allah Almighty that the abasement of no Muslim should occur at his hands.

 

[Injustice and the Unjust by Shaykh  Muhammad Mitwalli Al-Sharawi , page 11-13]

 

The Gates of Hell

June 15, 2013 Leave a comment

 

Allah has told us that Hell has seven gates, as He said:
“And surely, Hell is the promised place for them all. It [Hell] has seven gates, for each of these gates is a [special] class [of sinners] assigned”. (15:43-44)

 

Ibn Katheer commenting on this aayah, said:

“This means that each gate has been allotted its share of the followers of Iblees who will enter it, and the will not be able to avoid it. May Allaah protect us from it. Each will enter a gate according to his deeds, and will be assigned to a level of Hell according to his deeds.”

 

It was reported from ‘Ali ibn Abi Taalib (radiAllahu anhu) that he said, during a khutbah (sermon):

“The gates of Hell are such and-such”.

 

Abu Harun said,

“They are in layers, one above the other”.

 

It is reported that he also said,

“The gates of Hell number seven, one above the other. The first will be filled, then the second, then the third, until all of them are filled.”

(Tafseer Ibn Katheer, 4/162)

 

 

When the disbelievers come to Hell, its gates will be opened, and they will enter it, to remain there forever:

“And those who disbelieved will be driven to Hell in groups, till, when they reach it, the gates thereof will be opened [suddenly like a prison at the arrival of the prisoners]. And its keepers will say, “Did not the Messengers come to you from yourselves – reciting to you the Verses of your Rabb, and warning you of the Meeting of this Day of yours”. They will say, “Yes” but the Word of torment has been justified against the disbelievers”. (39:71)

 

 

After they are admitted, they will be told:

“Enter you the gates of Hell, to abide therein. And [indeed] what an evil abode of the arrogant!” (39:72)

 

These gates will be shut upon the evildoers, and they will have no hope of ever escaping from them after that, as Allah says, “But those who reject Our Signs, they are the [unhappy] Companions of the Left Hand. On them will be Fire vaulted over [all round].” (90:19-20)

 

Ibn ‘Abbaas said,

“vaulted” (literally: “shut over them”) means that the gates will be locked”.

al-Mujaahid pointed out that the word used (mu’sadah) is the word used in the dialect of Quraysh to mean “locked” or shut” (Tafseer Ibn Katheer 7/298)

 

In the Qur’aan Allah says:
“Woe to every [kind of] scandalmonger and backbiter, who piles up wealth and lays it by. Thinking that his wealth would make him last forever! By no means! He will be sure to be thrown into that which Breaks to Pieces. And what will explain to you that which breaks to pieces? The Fire of [the wrath of] Allaah, kindled [to a blaze], which mounts [right] to the heart. It shall be made into a vault over them, in columns outstretched.” (104:1-9)

 

 

Allaah  states that the gates of Hell will be locked behind them. Ibn Abbaas said,

“In columns outstretched” means that the gates will be stretched out”. ‘Atiyah said, “It is a pillar of iron”. Muqaatil said, “The gates will be closed firmly behind them and locked with a bolt of iron, so that the pain and heat will be intensified. The expression “stretched forth” applies to the “pillar”, meaning that the bolts with which the  gates are locked will be very long, because a long bolt is stronger than a short one”

(Ibn Rajab, at-Takhweef min an-Naar, p.61)

 

The gates of Hell may be opened and closed before the Day of Judgement. The Prophet (Sallallahu alaihi wasallam) told us that the gates of Hell are locked during the month of Ramadhan. at-Tirmidhi reported that Abu Hurayrah said the Prophet (sallallahu alaihi wasallam) said:

“When the first night of Ramadhan comes, the Shayaateen and evil jinns are chained up. The gates of Hell are closed and not one of them is opened. The gates of Paradise are opened and not one of them is closed.”

(Ibid, p.66)

[al-Jannah wa an-Naar, page 10]

 

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