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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]

 

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Expel effeminate men from your homes.

August 5, 2015 Leave a 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]

 

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

January 4, 2015 Leave a comment

 

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]

 

The reality of Tawakkul (reliance)

December 3, 2014 Leave a comment

 

The reality of Tawakkul is:

for the heart to rely on Allaah, along with taking the correct means, with complete certainty that Allaah the Exalted is the Provider, Creator, and the Giver and Taker of life. Also, that there is no deity worthy of worship besides Him the Exalted and no Lord except Him.

 

 

Tawakkul is broader than Isti`aanah (seeking help) because Isti`aanah is for a person to ask Allaah the Exalted for His Help in a particular matter; it is a branch of Tawakkul. One relies on Allaah the Exalted in seeking His Help in their affairs. Also, Tawakkul is broader in that it has to do with relying on Allaah the Exalted in bringing about beneficial things and driving harmful things away, as well as other issues.

 

Ibn Taymiyyah, may Allaah have mercy on him, said:

“Tawakkul comprises of reliance on Allaah, in order for Him to help the person do what they are ordered to do, as well as reliance on Allaah in giving the person what they cannot achieve. Isti`aanah (seeking help) is in actions, and Tawakkul is broader than that. Tawakkul is also in bringing about good things and driving harmful things away, as Allaah the Exalted Says:

{If only they had been satisfied with what Allaah and His Messenger gave them and said: ‘Sufficient for us is Allaah; Allaah will give us of His bounty, and [so will] His Messenger; indeed, we are desirous toward Allaah,’ [it would have been better for them].} [Quran 9:59]”

Majmoo’ Al-Fataawa (8/177)

 

Therefore, Tawakkul occurs in obtaining beneficial things and pushing harmful things away, and Isti`aanah is only needed in worship. Therefore, Tawakkul is broader than Isti`aanah, and Allaah the Exalted has combined both principles when He Says (what means):

{It is You we worship and You we ask for help.} [Quran 1:5]

Therefore, worship is for Him, help is sought from Him, and reliance is on Him Alone, without any partners.

 

If things occur opposite to what you hope, then thank Allaah and do not fear anything. If you leave and submit your matters to Allaah, and constantly turn back to Allaah and rely on Him, then Allaah the Exalted will grant you victory and will help you.

 

[Reliance on Allah, by Shaikh Salih al-Munajjid, page 9-10]

 

Women’s attendance at ‘Eed prayers – Sh. Salih al-Munajjid

October 4, 2014 Leave a comment

 

Hafsah [radiAllahu anha] said:

“We used to prevent prepubescent girls from attending ‘Eed prayers. Then a woman came and stayed at the fort of Banu Khalaf, and told us about her sister. Her sister’s husband had taken part in twelve campaigns with the Prophet, sallallaahu ‘alayhi wa sallam, and [she said]: ‘My sister was with him on six of them. She said: “We used to treat the wounded and take care of the sick. My sister asked the Prophet, sallallaahu ‘alayhi wa sallam, whether there was anything wrong with her not going out [on ‘Eed] if she did not have a Jilbaab. He said: ‘Let her friend give her one of her Jilbaabs so that she may witness the blessings of ‘Eed and see the Muslims gathering.’”

 

When Um ‘Atiyah [radiAllahu anha] came, I asked her: ‘Did you hear the Prophet , sallallaahu ‘alayhi wa sallam, [say this]?’ She said: ‘May my father be sacrificed for him’ – and she never mentioned him without saying ‘may my father be sacrificed for him’ – ‘I heard him saying that we should bring out the young girls and those who were secluded, or the young girls who were secluded, and the menstruating women, so that they could witness the blessings of ‘Eed and see the gathering of the believers, but those who were menstruating were to keep away from the prayer-place itself.”

(Reported by Al-Bukhaari, 324).

 

 

The ‘young girls’ (‘Awaatiq, sing. ‘Aatiq) are girls who have reached adolescence or are close to it, or have reached the age of marriage, or are very precious to their families, or who are spared from having to do humiliating work. It appears that they used to prevent these young girls from going out because of the corruption that arose after the first generation of Islaam; but the Companion did not approve of that and they thought that the ruling should remain in their time as it had been during the time of the Prophet, sallallaahu ‘alayhi wa sallam.

 

 

“Her Jilbaabs” – she should lend her some of her clothes that she does not need.

“Secluded” – they would have a curtain in the corner of the house behind which virgins would stay.

“Menstruating women” – Huyyad, sing. Haa’id – this may refer either to girls who have reached the age of puberty, or women who are having their period and are not Taahir (pure).

 

“Menstruating women should avoid the prayer-place itself” – Ibn al-Munayyir, may Allaah have mercy on him, said:

“The reason why they should avoid the prayer-place is that if they stand with the women who are praying even though they are not praying, it may appear that they have no respect for the prayer or are careless, so it better for them to avoid that.”

 

It was said that the reason why menstruating women should avoid the prayer-place is as a precaution, so that women will not come near men for no reason if they are not praying, or so that they will not offend others with their blood or their odor. The Hadeeth urges everyone to attend ‘Eed prayer, and to co-operate with one another in righteousness and piety. The menstruating woman should not forsake the remembrance of Allaah or places of goodness such as gatherings for the purpose of seeking knowledge and remembering Allaah – apart from mosques. The Hadeeth also indicates that women should not go out without a Jilbaab

 

This Hadeeth tells us that it is not proper for young women and women in seclusion to go out except for a valid reason. It states that it is preferable (Mustahabb) for a woman to wear a Jilbaab, and that it is permissible to lend and borrow clothes. It also indicates that ‘Eed prayer is obligatory (Waajib).

 

Ibn Abi Shaybah, may Allaah have mercy on him, also narrated that Ibn ‘Umar, may Allaah be pleased with them both, used to take whoever he could of his household out to the ‘Eed prayers. The Hadeeth of Umm ‘Atiyah, may Allaah be pleased with her, also states the reason for the ruling, which is so that women may witness the blessings of ‘Eed, see the gathering of the Muslims, and share the blessings and purification of this day.

Muslim Women Praying

 

At-Tirmithi, may Allaah have mercy on him, said in his Sunan, after quoting the Hadeeth of Umm ‘Atiyah, may Allaah be pleased with her.

“Some of the scholars referred to this Hadeeth and allowed women to go out to the ‘Eed prayers, and some of them disliked this.

 

It was reported that ‘Abd-Allaah ibn al-Mubaarak, may Allaah have mercy on him, said: ‘I do not like for women to go out to ‘Eed prayers nowadays. If a woman insists on going out, her husband should let her, if she goes out wearing her shabbiest clothes and not adorning herself. If she insists on adorning herself, then she should not go out. In this case the husband has the right to stop her from going out.

 

It was reported that ‘Aa’ishah, may Allaah be pleased with her, said: ‘If the Prophet , sallallaahu ‘alayhi wa sallam, had seen what has happened to women, he would have stopped them from going to the mosques, just as the women of Bani Israa’eel were stopped.’

 

It was reported that Sufyaan al-Thawri, may Allaah have mercy on him, did not like women to go to the ‘Eed prayers in his day.”

(Reported by At-Tirmithi, 495).

 

 

Umm ‘Atiyah, may Allaah be pleased with her, gave her Fatwa in the Hadeeth mentioned above a while after the Prophet, sallallaahu ‘alayhi wa sallam, had died, and it is not reported that any of the Companions disagreed with this. The words of ‘Aa’ishah, may Allaah be pleased with her: “If the Prophet , sallallaahu ‘alayhi wa sallam, had seen what has happened to women, he would have stopped them from going to the mosques”, do not contradict this (provided that women are meeting the Islaamic conditions attached to their going out)… It is better if permission is given only to those women who are not going to look at men or be looked at, whose attendance will not lead to anything undesirable and who are not going to rub shoulders with men on the street or in the mosque. (i.e., women whose going out will not cause Fitnah or temptation to her or to men).

 

Men should check on their womenfolk when they going out for the prayer to make sure that their Hijaab is complete, because they are the “shepherds” who are responsible for their “flocks”. Women should go out in shabby clothes, not adorned or wearing perfume. Menstruating women should not enter the mosque or prayer-place; they can wait in the car, for example, where they can hear the Khutbah.

 

[Eid Etiquette and Rulings, page 12-16 by Shaikh Salih al-Munajjid]

 

 

Spiritual training for the members of the household

June 8, 2014 Leave a comment

 

‘Aa’ishah [radiAllahu anha] said:

“The Messenger of Allaah, sallallaahu ‘alayhi wa sallam, used to pray Qiyaam at night,

 

and when he prayed Witr he would say: ‘Get up and pray Witr, O ‘Aa’ishah’”

(Reported by Muslim, Muslim bi Sharh Al-Nawawi, 6/23).

 

The Prophet, [sallallaahu ‘alayhi wa sallam], said:

“May Allaah have mercy on a man who gets up at night and prays, then he wakes up his wife to pray, and if she refuses he throws water in her face.”

(Reported by Ahmed and Abu Dawud. Saheeh Al-Jaami’, 3488).

 

 

Encouraging the women of one’s household to give charity is another means of increasing faith. This is something very important which the Prophet, [sallallaahu ‘alayhi wa sallam], encouraged, when he said:

“O women! Give in charity, for I have seen that you form the majority of the inhabitants of Hell.”

(Reported by al-Bukhaaree, Al-Fath, 1/405).

 

One of the new ideas is to have a box at home for donations to the poor and needy: whatever is put in the box belongs to them, because it is their vessel in the Muslim home.

 

If the family members see an example among them fasting on al-Ayyaam al-Beed (the 13th, 14th and 15th of each Hijri (lunar) month), Mondays and Thursdays, Taasoo’aa’ and ‘Aashooraa’ (the 9th and 10th of Muharram), ‘Arafah, and frequently in Muharram and Sha’baan, this will be a motive for them to do likewise.

 

[40 Recommendation by Shaikh Salih al-Munajjid, page- 14,15]

Signs of sincerity – Shaikh Salih al-Munajjid

May 8, 2014 Leave a comment

 

The scholars mentioned some signs, which reflect that the person has sincerity, such as:

 

Not longing to become known:

Ibraaheem ibn Al-Ad-ham, [may Allaah have mercy upon him], said:

A slave who seeks to become famous and known is not a sincere slave of Allaah.” 

[Hilyat Al-Awliyaa’ (31/2)]

 

 

Not longing to be praised:

Some scholars said:

“A scholar should address the people while having a sincere intention. As soon as he starts liking what he is saying, then he should stop and remain silent, and if being silent becomes appealing to him, then he should start to talk. He should never stop holding himself to account because people naturally like to be recognized and praised.”

 

 

In addition to the above point, the following are more signs reflecting sincerity:

 Being energetic in working for the sake of Islaam.
 Rushing to work for the sake of Islaam for the sake of Allaah and not only when there is an expected return.
 Persevering and not complaining.

 Being keen on hiding one’s deeds.

 Perfecting the work even if it is done in secret.

 Being keen on performing deeds in secret.

 Making the work done in secret more than that done in public.

 

These are signs reflecting sincerity on the part of the slave, but  one should be careful not to feel sincere, because the moment one starts to feel that he is sincere, then he needs to purify his intention as this feeling (of being sincere) reflects that he lost sincerity. We ask Allaah to make us among His sincere slaves and to purify our hearts and deeds from showing off and hypocrisy.

 

[Sincerity, pg. 50-51]

 

Related Links:

⇔  A Sermon by Abu Bakr As-Siddiq [RadiAllahu anhu] on Sincerity and drawing Lessons

⇔  From the chapter of ‘Sincerity’: Tanbih Al-Ghafileen

⇔  “Ad-Deen is sincerity” (الدِّينُ النَّصِيحَةُ)

⇔  Hiding deeds

⇔  Hiding ones tears

⇔  “And was this showing off, O Sufyan?”

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