Archive for November 2010

‘Don’t You Feel Lonely?   Leave a comment


Nu’aym ibn Hammad: ”Abdullah ibn al-Mubarak used to stay in his house a lot so it was said to him, ‘don’t you feel lonely?’

 

He said, ‘How can I feel lonely when I am with the Prophet (sallallahu `alayhi wa sallam) and his Companions?’

In another narration, he said, ‘Am I on my own?! No, rather I am with the Prophets, the Righteous, the Wise ones; the Prophet and his Companions!’ Then he began to recite the following lines of poetry:

“I have companions whose speech I never tire of

Intelligent ones, trustworthy in absence and in presence,

When we gather together then their good speech

Helps me ward off all worries and concerns,

They benefit me with their knowledge of what has passed by

Of wisdom, intelligence, discipline and correct opinion,

I fear neither cruelty nor evil companionship

Nor do I fear from them a ruthless tongue or hand,

If you were to say, ‘They are alive’ then you have not told a lie

And were you to say, ‘They are dead’ then you are not wrong.”

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Posted November 24, 2010 by thesunnahway in Heart Softners

Keep only a few friends   Leave a comment


Sufyaan Ath-Thawri: A True Mountain of Knowledge & the Leader of Believers in Hadeeth

Sufyaan ath-Thawri (may Allah have mercy on him) said that one foolishly compromised one’s religion when one kept too many friends. Having too many acquaintances diverts one from one’s duty towards one’s Lord, for a person who has many friends is always busy socializing with them and fulfilling their rights over him; so he becomes prreoccupied with people when he really should be preoccupied with his religious duties. The ill-effects of being too gregarious can last well beyond a social gathering. Sufyaan said, “I might meet a brother and as a result, remain heedless (of what I should be doing) for an entire month.”

A friend, Sufyaan insisted, should be someone who helps one to improve as a Muslim; otherwise he is not worth keeping as a friend. Sufyaan expressed this sentiment when he sad, “If someone is not with you, then he is against you.”

And Yousuf ibn Asbaat reported that he heard Sufyaan ath-Thawri say, “Whenever I spoke contrary to the desires of any man, he, regardless of who he was, would inevitably become furious with me. The people of knowledge and piety have departed.”

Sufyaan once advised someone to test the character of the person he wanted to befriend. Sufyaan said, “Choose whoever you want as your companion. But when you have made your choice, make him angry, and then order someone to go and ask him what he thinks about you-without him knowing that you sent that person.”

Bakr ibn Muhammad Al-‘Aabid related that Sufyaan ath-Thawri once said to him, “Direct me to a man with whom I can keep company.” Sufyaan said, “You are searching for something that cannot be found.”

Khalf ibn Ismaa’eel Al-Barzaanee reported that he heard Sufyaan ath-Thawri said, “Acquaint yourself with fewer people, and as a result, you will backbite less (frequently).” And Sufyaan ibn ‘Uyainah said, “I once saw ath-Thawri in my sleep and I said to him, ‘Advise me,’ and he responded, ‘Acquaint yourself with fewer people.”

Source: Biography of Imam Sufyaan ath-Thawri

May Alah have mercy on him, ameen

Posted November 24, 2010 by thesunnahway in Naseeha

Evil of Craving for Wealth   Leave a comment


Imam Ahmad, An-Nasaa’i, At-Tirmidhi and Ibn Heban in their Saheeh report the hadeeth of Ka’b ibn Malik al-Ansari (ra) of the Prophet (saw), who said:

“Two hungry wolves let loose among sheep are not more harmful than a person craving after wealth and status is to his Deen.”
At- Tirmidhi said, “It is hasan saheeh.”

It is also reported from the Prophet (saw) in the hadeeth of Ibn `Umar, Ibn `Abbaas, Abu Hurairah, Usama ibn Zayd, Jaabir, Abu Sa`eed al-Khudree and `Aasim ibn `Adiyy al-Ansaree (ra), and the wording of the hadeeth is that of Jaabir (ra):

“Two ravenous wolves which spend the night amongst sheep whose shepherd is absent, will not cause more havoc for the people than will love of status and wealth to a Believer’s Deen.”

The hadeeth of Ibn Abbaas (ra) narrates as, “…love of wealth” in place of “…craving.”

This analogy given to us by the Prophet (saw) clearly illustrates the dangers of craving wealth and worldly status. The hadeeth explains that desire for wealth is more dangerous to man than hungry wolves are to a flock of stranded sheep. The hadeeth explains that very few sheep can escape the havoc caused by the wolves, implying that very little of a Muslim’s Deen is safe in the face of his lust for wealth and status. This is a severe warning against the evil of craving wealth and status in the world.

Craving for Wealth

Craving wealth, or “Hubb Al-Dunya,” is when a person has an intense desire for wealth, relentlessly exerting effort to attain it – even if through halal (lawful) means. It was reported that this hadeeth was in response to the emergence of some elements of Hubb Al-Dunya, as Al-Tabaraani reports from `Aasim ibn `Adiyy (ra) who said,
“I bought one hundred shares from the shares of Khaybar, and that reached the Prophet (saw), so he said, ‘Two ravenous wolves remaining amongst sheep whose owner has lost them will not be more harmful than a Muslim’s seeking after wealth and status will be to his Deen’.”

Based on the situation and the response by the Prophet (saw), the craving for wealth, is the extreme love for material possession that leads a man to relentlessly chase after it.

For a man to chase after wealth is to waste his efforts on something that he cannot change. The provision of every man is fixed by Allah (swt), and he cannot increase it. So, rather than running after his Rizq (something already guaranteed for him), the Believer should strive to attain a high rank in Paradise (something not already guaranteed for him). Abdullah bin Mas’ood, Abu Amamah, and Huthayfah bin Al-Yaman (RAA) narrated that the Prophet (saw) said:

“The Holy Spirit (Gibreel [as]) inspired to me that no person shall die except after they have completed their share of Rizq (wealth, sustenance, livelihood appointed for them), so fear Allah when seeking wealth” [Ibn Heban]

The wealth of this world has no lasting benefit for man. It must eventually be abandoned, and all that it brings is accountability for its possessor on the Day of Judgment. This in itself is indeed enough to show the blameworthiness of craving for wealth.

Abu Hurairah reported that Allah’s Messenger (saw) said:

“A servant says, ‘My wealth, my wealth’, but out of his wealth three things are only his: whatever he eats and makes use of or by means of which he dresses himself and it wears out or he gives as charity, and this is what he stored for himself (as a reward for the Hereafter), and what is beyond this (it is of no use to you) because you are to depart and leave it for other people.” [Muslim]

This hadeeth has been narrated on the authority of Al-‘Alaa’ bin ‘Abd al-Rahman with the same chain of narrators.
Craving after this world torments a person – he is so preoccupied with amassing wealth that he does not attain any joy or pleasure in it. Furthermore, he does not find time – due to his love of this world – for the Hereafter, and is obsessed with that which will perish, while forgetting that which will last and remain.

Purpose of Our Life

We are taught by Islam that the real objective of our existence is to worship Allah (swt) through righteous actions while living in this world. Allah (swt) revealed:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ (56) مَا أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَمَا أُرِيدُ أَنْ يُطْعِمُونِ (57) إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ
“I have not created the jinn and the men except for this that they should worship Me and I do not ask any sustenance of them, nor do I ask them to feed Me and Allah Himself is the Sustainer, Possessor of power and might” [TMQ 51:56 – 58]

Securing our material well being is important, even a fard (obligation) for those in a position of responsibility, but it is not the ultimate goal of this life. A Believer must never allow his thoughts and actions to be consumed by such an objective. In contrast, the secular-Capitalist mentality views economic well-being as the central focus of one’s very existence – resulting in perpetual mental anxiety, consumed by chasing the fleeting desires of this world. Islam deems the satisfaction of one’s needs as necessary and indispensable, but does not view them as the purpose of life. As Allah (swt) has warned us in the Qur’an that wealth becomes an allurement and a delusion if man loses sight of his real purpose. Allah (swt) revealed:

وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ
“The life of this world is but a delusion”[TMQ 3:185]
Therefore, the right path is to engage in worldly economic matters in the manner prescribed by Allah (swt) and His Prophet (saw), both at societal and individual level. Allah (swt) states:

وَابْتَغِ فِيمَا آَتَاكَ اللَّهُ الدَّارَ الْآَخِرَةَ وَلَا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيَا

“‘Seek the other world by means of that which Allah has bestowed upon you, and do not be negligent about your share in this world ” [TMQ 28:77]
It is clear from the above ayah that we, as Muslims, are instructed to focus on the Akhirah (i.e. “the other world”) while not forgetting about (i.e. “and do not be negligent”) what we require in order to survive in this world. In other words, our minds must be preoccupied with the Akhirah to the point where we need to remind ourselves about pursuing “our share of this world.”
May Allah (swt) make us among those who fear Him in all aspects of our lives, and make us among those who will not be deceived by this dunya.

يَا أَيُّهَا النَّاسُ إِنَّ وَعْدَ اللَّهِ حَقٌّ فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا وَلَا يَغُرَّنَّكُمْ بِاللَّهِ الْغَرُورُ

“O people, the promise of Allah is surely true. Therefore, let not the worldly life deceive you, nor let that great deceiver deceive you concerning Allah” [TMQ 35:5]

Posted November 24, 2010 by thesunnahway in Uncategorized

Origin of Birthdays a pagan custom   Leave a comment


 

The early Christians considered the celebration of anyone’s birth to be a pagan custom. Few branches of Christianity today hold an official stance on birthdays. Orthodox Christianity prefers the celebration of name days only, though not for theological reasons. Some Christian communities, especially in the Hispanosphere, celebrate both naming days and birthdays. Jehovah’s Witnesses

and some Sacred Name groups refrain from celebrating birthdays on the basis that they are portrayed in a negative light in the Bible and have historical connections with magic, superstitions, and Paganism.

superstitious origins for customs associated with birthday celebrations have been suggested. One source states that the tradition of birthday parties started in Europe. It was feared that evil spirits were particularly attracted to people on their birthdays and to protect them, they would be visited by friends and family, who would bring good thoughts and wishes.

The evidence in the Qur’aan and Sunnah indicates that celebrating birthdays is a bid’ah or innovation in religion, which has no basis in the pure sharee’ah. It is not permitted to accept invitations to birthday celebrations, because this involves supporting and encouraging bid’ah. Allaah, may He be glorified and exalted, says (interpretation of the meaning):

Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not allowed…?” [al-Shoora 42:21]

Then We have put you (O Muhammad) on a plain way of (Our) commandment. So follow that, and follow not the desires of those who know not. Verily, they can avail you nothing against Allaah (if He wants to puish you). Verily, the zaalimoon (wrongdoers) are awliyaa’ (protectors, helpers, etc.) to one another, but Allaah is the Wali (Protector, Helper) of the muttaqoon (pious).” [al-Jaathiyah 45:18-19]

Follow what has been sent down unto you from your Lord, and follow not any awliyaa’ (protectors, helpers, etc.) besides Him. Little do you remember!” [al-A’raaf 7:3]

According to saheeh reports, the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does something that is a not part of this matter of ours (i.e., Islam) will have it rejected” (reported by Muslim in his Saheeh); and “The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). The most evil of things are those which have been newly invented (in religion), and every innovation is a going astray.” There are many other ahaadeeth that convey the same meaning.

Besides being bid’ah and having no basis in sharee’ah, these birthday celebrations also involve imitation of the Jews and Christians in their birthday celebrations. The Prophet (peace and blessings of Allaah be upon him) said, warning us against following their ways and traditions: “You would follow the ways of those who came before you step by step, to such an extent that if they were to enter a lizard’s hole, you would enter it too.” They said, “O Messenger of Allaah, (do you mean) the Jews and Christians?” He said, “Who else?” (Reported by al-Bukhaari and Muslim). The Prophet (peace and blessings of Allaah be upon him) also said:

Whoever imitates a people is one of them.”

What is Tabarruj   Leave a comment


What is Tabarruj

 
Abu Ubaydah (RA): when a woman exhibits her beauty and her body in a way as to cause sexual excitement in men.
 
Mubarrad: when a woman reveals her physical attractiveness which she is required to hide.
Mujahid and Qatadah: means walking in a lewd way.

Muqatil: when a wom?an only covers hear head with her scarf without covering her neck and chest.

 
 Ibn Jawzi, after quoting the above statements, writes: I believe that coming out of her house and roaming about the streets in itself is sufficient to cause trouble, let alone exhibiting her beauty and her body. [Ahkaam’un Nisa]
———————————————————————————————————————————————————————- 
1. Tabarruj is disobedience to Allaah and His Messenger (sall-Allaahu ‘alayhi wa sallam)
The one who disobeys Allaah and His Messenger (sall-Allaahu ‘alayhi wa sallam) can only harm himself and can not in any way harm Allaah. The Messenger (sall-Allaahu ‘alayhi wa sallam) said:
“All of my followers will enter Paradise except those who refuse.” It was asked: “O Messenger of Allaah, who would refuse?” He (sall-Allaahu ‘alayhi wa sallam) said: “He who obeys me enters Paradise and he who disobeys me has refused.” (Reported by al-Bukhaaree)
It is reported that Mu’awiyyah (radee Allaahu ‘anhu) gave a sermon in Greater Syria and in it he mentioned that the Prophet (sall-Allaahu ‘alayhi wa sallam) prohibited seven things and he named tabarruj as one of them.
‘Abdullaah ibn Mas’ood (radee Allaahu ‘anhu) reported that the Prophet (sall-Allaahu ‘alayhi wa sallam) used to dislike ten kinds of behavior and he (‘Abdullaah ibn Mas’ood) mentioned that from amongst them is displaying and beautification which is done in an improper place.
Jalaal-ud-Deen as-Suyuti (d.911H) (rahimahullaah) said that: “Tabarruj, by displaying beautification, is showing off to strangers and this is disliked.” This is the explanation of the meaning of ‘Abdullaah ibn Mas’ood’s statement “improper place”, it is not the case if the beautification is done for the husband.
 
2. Tabarruj is a grave destructive sin
Umayymah, the daughter of Ruqayyah visited the Prophet (sall-Allaahu ‘alayhi wa sallam) to acknowledge the message of Islam and to acknowledge that he (sall-Allaahu ‘alayhi wa sallam) was and is the Messenger of Allaah. The Prophet (sall-Allaahu ‘alayhi wa sallam) said to her:
“I give my acknowledgment that you must not set partners to worship besides Allaah, that you do not steal, commit fornication or adultery, that you do not kill your child, that you do not commit any falsehood before your hands and between your legs, that you do not wail and that you do not make tabarruj like that of jahiliyyah (pre-Islamic era).” (Reported by Ahmad ibn Hanbal in his Musnad, Shaykh Ahmad Shakir graded the chain of the hadeeth as “good” and stated that Imaam ibn Kathir mentioned this hadeeth in his tafsir [exegesis] saying that the chain of this narration is “good”) [narration]
It’s clear that the Prophet (sall-Allaahu ‘alayhi wa sallam) associated tabarruj (display of beauty) with grave destructive sins.
 
3. Tabarruj brings the curse and expulsion from the Mercy of Allaah
The Messenger (sall-Allaahu ‘alayhi wa sallam) said: “There shall be (in the later) part of my nation women who are dressed but are in fact naked. On their heads are humps like those of camels. Curse them for they are surely cursed.” (Reported by at-Tabaaranee, Shaykh al-Albaanee graded this hadeeth “Saheeh”)
 
4. Tabarruj is an attribute of the people of hell
The Messenger (sall-Allaahu ‘alayhi wa sallam) said: “Of the people of Hell there are two types whom I have never seen: The one possessing whips like the tail of an ox and they flog people with them. The second one the women who would be naked in spite of their being dressed, who are seduced to wrong paths and seduce others with their hair high like humps. These women would not get into Paradise and they would not perceive its odour, although its fragrance can be perceived from such and such distance.” (Reported by Muslim)
 
5. Tabarruj is darkness on the Day of Resurrection
It is narrated that the Prophet (sall-Allaahu ‘alayhi wa sallam) said: The parable of a woman who moves with a slow sweeping motion trailing her beautified clothes performing not for her husband is like darkness of the Day of Judgement, she has or comes with no light.” (Reported by at-Tirmidhee in his Sunan, Shaykh al-Albaanee graded the hadeeth “weak”)
 
Abu Bakr ibn al-Arabi (d.543H) (rahimahullaah) said that although this hadeeth [narration] is weak: “…its meaning is correct because the enjoyment in disobedience is in fact torture and suffering. The meaning is that this type of woman will come on the Day of Resurrection black in darkness as if she physically originated from darkness. In contrast, what happens to be difficult and painful in performance of obedient acts is a true enjoyment because of the reward awaiting those who are obedient to Allaah and His Messenger (sall-Allaahu ‘alayhi wa sallam).”
 
The odor of the mouth of a fasting person may not be a pleasant in this world, to Allaah however it is better than the odor of musk because the Muslim has obeyed Allaah and performed what is due upon him from fasting. Similarly the woman wearing her Hijab may be looked upon as “reactionist”, “old fashioned” or “a walking tent”, she however is the winner on the Day of Resurrection and those who mock her put themselves on a dangerous road and may be subjected to the wrath of Allaah (subhaanahu wa ta’aala).
 
6. Tabarruj is hypocrisy
The Prophet (sall-Allaahu ‘alayhi wa sallam) said:“The best of your women is the affectionate, the fertile (in productivity), the propitious (favorable), the consultative if they fear Allaah. The most evil of your women are the Mutabar’rijat (those who do at-Tabarruj [display their beauty]), the Mutakhayelat (who strut/swagger), and they are the hypocrites. Those who enter Al-Jannah (the Paradise) are like the Cough Crow [i.e. rare].” (Reported by al-Bayhaqi in his Sunan)
The cough crow has a red beak and red legs and is rare, so the expression in the hadeeth [Prophetic Narration] “cough cow” indicates that the women who will enter Paradise will be few.
 
7. Tabarruj is disgraceful
The Prophet (sall-Allaahu ‘alayhi wa sallam) said:“Any woman who takes of her clothes in other than her husband’s home has broken the shield between her and Allaah.” (Reported by Ahmad ibn Hanbal & al-Haakim who said it is “Saheeh” according to the conditions of al-Bukhaaree and Muslim and adh-Dhahabee agreed)
 
Imaam Abu Zakariya an-Nawawee (d.676H) (rahimahullaah) commenting on this hadeeth said: “The saying of the Prophet (sall-Allaahu ‘alayhi wa sallam): ‘Any woman who takes off her clothes in other than her husband’s home’, means showing off her beauty to strangers by taking off her shield of clothes, she has broken the shield between her and Allaah (subhaanahu wa ta’aala).”
Allaah (subhaanahu wa ta’aala) stated: {O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment and the raiment of righteousness, that is better…} (Al-A’raf 7:26)
So if a woman does not fear Allaah and uncovers her private parts then she is breaking the shield between her and Allaah, Most High, and because she uncovered and dishonored herself and committed a grievance against her husband then Allaah will uncover her shield, she will be in a scandal.
 
8. Tabarruj is an unchaste and disgraceful sin
The women is ‘awrah, a source of attraction, her body is not to be shown, to wear clothes that show off her body and its shape and features is disgraceful. Allaah (subhaanahu wa ta’aala) orders us to stay away from disgraceful sins: {And when they commit a Faahishah (evil deed, going round the Ka’bah in naked state, every kind of unlawful sexual intercourse, etc.), they say: ‘We found our fathers doing it, and Allaah has commanded us of it.’ Say: ‘Nay, Allaah never commands of Faahishah. Do you say of Allaah what you know not?” (Al-A’raf [7]:28)
Rather, it is Satan who orders such Faahishah, such disgraceful sins. Allaah (subhaanahu wa ta’aala) says: {Shaytaan (Satan) threatens you with poverty and orders you to commit Fahshaa (evil deeds, illegal sexual intercourse, sins etc.); whereas Allaah promises you Forgiveness from Himself and Bounty, and Allaah is All-Sufficient for His creatures’ needs, All-Knower.} (Al-Baqarah [2]:268)
 
The Mutabar’rijat (those who do at-Tabarruj [display their beauty]) create a sinful virus that spreads disgraceful sins amongst the Muslim society. Allaah (subhaanahu wa ta’aala) says: {Verily, those who like that (the crime of) illegal sexual intercourse should be propagated among those who believe, they will have a painful torment in this world and in the Hereafter. And Allaah knows and you know not.} (An-Nur [24]:19)
Tabarruj is the leading course for the spread of zina (illegal sexual relations).
 
9. Tabarruj is a Satanic way
The story of Adam and his wife demonstrates how the enemy of Allaah (i.e. Satan) was so keen to incite them to show their private parts in order to spread evil and disgraceful sins. It also shows that tabarruj of women is a primary goal for Shaytaan to achieve. Allaah (subhaanahu wa ta’aala) says: {O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the raiment of righteousness, that is better.} (Al-A’raf [7]:26)
 
It is very clear that Satan is the one who established the call for Tabarruj and showing off and he is the leader of those leaders who call for the liberation of women. Satan is the Imaam of everyone who obeys him and follows him in disobedience to Allaah, Most Merciful, especially those Mutabar’rijat (those who do at-Tabarruj [display their beauty]) who harm the Muslims and deceive their youth. The Prophet (sall-Allaahu ‘alayhi wa sallam) said: “I have not left after me any chance of turmoil more harmful to men than the harm done to them because of women.” (Reported by al-Bukhaaree)
Adam (‘alayhis-sallam) forgot, made a mistake, repented and asked for forgiveness from Allaah and Allaah accepted his repentance. The struggle between Adam’s offspring and Satan continues, the Devil still whispers to drive us (men and women) to disobey Allaah and follow sins and there is no safeguard except in returning to Allaah in good faith and repentance, remembering Allaah and asking Him for His help to overcome lusts and desires.
 
10. Tabarruj is the way of the Jews
The Jews have an important role in the destruction of nations through fitnah, the seduction and temptation of women. The spread of tabarruj is an effective weapon of their wide spread establishments. One just has to look around to see Hollywood, Bollywood and famous houses of fashion, advertising, x-rated movies and clothes are all wide spread. In fact, the Prophet (sall-Allaahu ‘alayhi wa sallam) said:“Watch out for this worldly life (safeguard yourself from its temptation) guard yourself from the allurement of women. Verily, the first trial for the people of Israel was caused by women.” (Reported by Muslim)
Their (the Jews) books also testify to this fact. In the third chapter of Isaiah it is quoted that: “Moreover, the LORD said: ‘Because the daughters of Zion are proud and walk with heads held high and seductive eyes, and go along with mincing steps, and tinkle the bangles on their feet. Therefore the Lord will afflict the scalp of the daughters of Zion with scabs, and the LORD will make their foreheads bare’.” (Isaiah, Chapter 3, V.16-17)
 

Furthermore:

“In that day the Lord will take away the beauty of their anklets, headbands, crescent ornaments, dangling earrings, bracelets, veils, headdresses, ankle chains, sashes, perfume boxes, amulets, finger rings, nose rings, festal robes, outer tunics, cloaks, money purses, hand mirrors, undergarments, turbans and veils.” (Isaiah, Chapter 3, V.18-23)
 
Although the Prophet (sall-Allaahu ‘alayhi wa sallam) warned against mimicking the non-believers and their ways, many Muslims don’t abide by this warning. This is a testimony for the Prophet (sall-Allaahu ‘alayhi wa sallam) who said: “You will tread the same path as was trodden by those before you, inch by inch and step by step, so that if they enter the hole of the lizard you will follow them into it also.” His companions asked him: “Do you mean the Jews and the Christians.” He (sall-Allaahu ‘alayhi wa sallam) replied: “Who else?” (Reported by Muslim)
 
The similarity of those women who disobey Allaah and His Messenger (sall-Allaahu ‘alayhi wa sallam) to the Jews is very evident because their response to Allaah’s command was and is similar to that of the Jews: “We have heard and disobeyed.” (Al-Baqarah [2]:93)
This is unlike the response of the believing woman who would respond (to the commands of Allaah) saying: “We hear and we obey.” (Al-Baqarah [2]:85)
 
They remember the saying of Allaah (subhaanahu wa ta’aala): “And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him and follows other than the believers’ way. We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination.” (An-Nisa [4]:115)
 
11. Tabarruj is filthy Jahiliyyah (ignorance)
Allaah (subhaanahu wa ta’aala) says: “And stay in your houses, and do not display yourselves like that of the times of ignorance.” (Al-Ahzab [33]:33)
 
The Prophet (sall-Allaahu ‘alayhi wa sallam) described the times of ignorance as filthy and wicked and ordered us to reject them. Allaah (subhaanahu wa ta’aala) described the Prophet (sall-Allaahu ‘alayhi wa sallam) in that: “…he allows them as lawful at-Tayyibaat [(i.e. all good and lawful) as regards things, deeds, beliefs, persons, foods, etc.], and prohibits them as unlawful al-Khabaa’ith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons, foods, etc.).” (Al-A’raf [7]:157)
The call to bring about the times of jahiliyyah [time of ignorance] is similar to the call for tabarruj, both of which are wicked ways which the Messenger (sall-Allaahu ‘alayhi wa sallam) made unlawful. The Prophet (sall-Allaahu ‘alayhi wa sallam) said: Verily, ever matter of jahiliyyah [time of ignorance] is under my hate.” (Reported by Aboo Daawood, at-Tirmidhee, Ahmad and other)
Tabarruj and all forms of jahiliyyah such as false pride and haughtiness, ill thoughts about Allaah, call for falsehood, setting up rivals with Allaah, ruling by the laws of other than Islam, usury, etc., are all inclusive.
 
12. Tabarruj is an animal act
To reveal and expose of our natural behavior to that of animals, whenever man inclines to such behavior he starts his decline to a level lower than the level of manhood that Allaah has bestowed upon him. Allaah bestowed a natural inclination towards covering, preservation and safeguarding modesty, to consider the acts of display, exposition and uncovering as an act of beauty represents a corruption of the Fitrah (natural disposition / inclination) and is degeneration in state and a sign of decadence and decline.
The progress of mans stability is linked to his or her covering of the body. The Hijab cover is fitting to the instinct of gheerahh which draws its strength from the soul. The “so-called” liberation from the chains of covering is an instinct which draws its instincts from lusts which incites tabarruj and mixing of the sexes. The one who is satisfied with the second instinct must sacrifice the first one in order to silence the voice of the innate ghareeh in his heart in return for the “so-called” enjoyment of tabarruj and mixing. From this we understand that tabarruj is a sign of corruption of Fitrah (natural disposition / inclination), lack of bashfulness and insensitivity.
 
13. Tabarruj is a door to wide-spread evil
Anyone who carefully examines the Islamic texts, the Qur’aan and the authentic Sunnah and the lessons from history becomes convinced about the evils of tabarruj and its harms, both in religious and worldly matters, especially when it is associated with the mixing of sexes. Some of its underlying consequences are:
 
a) The competition amongst the displaying women in showing of their beauty, this is seduction, and it leads to the spoiling of morality and leaves women as merchandised articles for anyone to look at.
 
b) The corruption of the morality of men, especially the youth and those in adolescence, it pushes them to commit various kinds of sin. We have seen teenage kids on the corners of many streets in Europe, North America and other parts of the world roaming around smoking, at times half naked, on drugs and looking to engage in sexual relationships. Why, what happened? Many try to hide from the hard facts. The drive for lust and the materialistic life became the objective of the new generation, the Pepsi, MTV generation. The result, AIDS and other sexually transmitted diseases!
c) The destruction of family ties and the causing of a lack of trust between family members and the threat of divorce.
 
d) The commercial abuse of women in the world of advertising, entertainment and other areas.
 
e) Doing harm to women by declaring their ill intentions and evil conscience thus rendering her venerable to harm by the wicked.
 
f) The spread of diseases. The Prophet (sall-Allaahu ‘alayhi wa sallam) said:“Sin did not spread in any particular nation until they openly conducted (their sins) and as a result plague and other illnesses that were not present amongst their predecessors because present amongst them.”
 
g) The facilitation of the sin of zina [adultery] and fornication of the eye. The Prophet (sall-Allaahu ‘alayhi wa sallam) said:
“Adultery of the eye is the lustful look.” (Reported by Muslim)
 
h) Tabarruj makes it difficult to lower the gaze.
 
i) It justifiably brings down the Punishment of Allaah and His Punishment is more severe than an atomic bomb. Allaah says:“And when We decide to destroy a town (population), We (first) send a definite order (to obey Allaah and be righteous) to those among them [or We (first) increase in number those of its population] who are given the good things of this life. Then, they transgress therein, and thus the word (of torment) is justified against it (them). Then We destroy it with complete destruction.” (Al-Isra [17]:16)
The Prophet (sall-Allaahu ‘alayhi wa sallam) said: “When people see wrong or evil and they don’t change it then it is eminent that the Punishment of Allaah will fall upon them.” (Reported by Aboo Daawood and others)

Posted November 14, 2010 by thesunnahway in Women

Strengthening the Character- By Ibn Qayyim al-Jawziyyah   Leave a comment


Strengthening the Character- By Ibn Qayyim al-Jawziyyah

Strengthening the Character

1) Six Ettiquettes of Learning [2]

Ibn al-Qayyim – rahimahullâh – said: “There are six stages to knowledge:

Firstly: Asking questions in a good manner.Secondly: Remaining quiet and listening attentively.Thirdly: Understanding well.Fourthly: Memorising.Fifthly: Teaching.Sixthly – and it is its fruit: Acting upon the knowledge and keeping to its limits.”[3]

2) Fruits of Humility

 Ibn al-Qayyim – rahimahullâh – said:[4]

“One of the Salaf (Pious Predecessors) said: ‘Indeed a servant commits a sin by which he enters Paradise; and another does a good deed by which he enters the Fire.’ It was asked: ‘How is that?’ So he replied: ‘The one who committed the sin, constantly thinks about it; which causes him to fear it, regret it, weep over it and feel ashamed in front of his Lord – the Most High – due to it. He stands before Allâh, broken-hearted and with his head lowered in humility. So this sin is more beneficial to him than doing many acts of obedience, since it caused him to have humility and humbleness – which leads to the servant’s happiness and success – to the extent that this sin becomes the cause for him entering Paradise. As for the doer of good, then he does not consider this good a favour from his Lord Upon him. Rather, he becomes arrogant and amazed with himself, saying: I have achieved such and such, and such and such. So this further increases him in self adulation, pride and arrogance – such that this becomes the cause for his destruction.’ ”

3) Purifying the Heart

Ibn al-Qayyim – rahimahullâh – said:

“There is no doubt that the heart becomes covered with rust, just as metal dishes – silver, and their like – become rusty. So the rust of the heart is polished with dhikr (remembrance of Allâh), for dhikr polishes the heart until it becomes like a shiny mirror. However, when dhikr is abandoned, the rust returns; and when it commences then the heart again begins to be cleansed. Thus the heart becoming rusty is due to two matters: sins and ghaflah (neglecting remembrance of Allâh). Likewise, it is cleansed and polished by two things: istighfâr (seeking Allâh’s forgiveness) and dhikr.”[5]

4) Jihâd Against the Self

“Jihâd (striving) against the soul has four stages:

Firstly: To strive in learning guidance and the religion of truth, without which there will be no success. Indeed, there can be no true happiness, nor any delight in this world and in the Hereafter, except through it.

Secondly: Striving to act upon what has been learnt, since knowledge without action will not benefit, rather it will cause harm.

Thirdly: Striving to invite others towards it and to teach those who do not know, otherwise he may be considered from those who hide what Allâh has revealed of guidance and clear explanation. Such knowledge will neither benefit, nor save a person from the punishment of Allâh.

Fourthly: Striving to be patient and persevering against those who oppose this da‘wah (call) to Allâh and those who seek to cause harm – patiently bearing all these hardships for the sake of Allâh.

When these four stages are completed then such a person is considered to be amongst the Rabbâniyyûn. The Salaf were agreed that a Scholar does not deserve the title of Rabbânî until he recognises and knows the truth, acts upon it, and teaches it to others. So whosoever has knowledge, acts upon it, and teaches this knowledge to others, is considered from the Rabbâniyyûn.”[6]

5) Trials of the Heart

Ibn al-Qayyim said, whilst commenting upon the following hadîth: “Trials and tribulations will be presented to hearts, as a reed mat is interwoven stick by stick. Any heart which absorbs these trials will have a black mark put in it. However, any heart that rejects them will have a white mark put in it. The result is that hearts will be of two kinds: one white like a white stone, which will not be harmed by trials as long as the heavens and earth endure; and the other dark and rusty, like an over-turned vessel; not able to recognise the good, nor reject evil, but rather being absorbed with its desires.”[7]

“The fitan (trials) which are presented to the hearts – and which are the cause of its weakness – are:

(i) the trials relating to shahwah (false desire) and

(ii) the trials relating to shubhah (doubt)… so the first causes intentions and will to be corrupted, whilst the second causes knowledge and beliefs to be corrupted”.[8] Speaking about such trials, he – rahimahullâh – said: “Hearts – when exposed to such fitân (trials) – are of two types:

[The first type]: a heart, which, when exposed to such trials, absorbs it like a sponge that soaks-up water, leaving in it a black stain. Such a heart continues to soak-up the various trials that are presented to it, until it becomes dark and corrupted – which is what is meant by “an over-turned vessel.” So when this occurs, two dangerous and deadly diseases take hold of it and plunge it into destruction:

Firstly: confusing good with evil, so it neither recognises the good, nor rejects the evil. This disease may take hold of it to such an extent that it believes good to be evil; and evil to be good, Sunnah to be bid‘ah (innovation), and innovations to be the Sunnah; and the truth to be falsehood: and falsehood the truth.

Secondly: judging by its whims and desires, over and against what Allâh’s Messenger came with being enslaved by its whims and desires and being led by them also.

[The second type]: a white heart in which the light of îmân is bright and its radiance is illuminating. So when trials are presented to such a heart, it rejects and turns away from them. This further increases its light and illumination and its strength.”[9]

[u]6) Four Principles of Worship [/u

“(The Ayah): “You alone do we worship.” [Sûrah al fâtihah 1:5] is built upon four principles:- Ascertaining what Allâh and His Messenger love and are pleased with, from

i. the sayings of the heart and

ii. of the tongue; and

iii. the actions of the heart and

iv. of the limbs.

So al-‘Ubûdiyyah (servitude and slavery to Allâh) is a comprehensive term for all these four Stages. The one who actualises them has indeed actualised: “You alone do we worship.”

The saying of the heart: It is I‘tiqâd (belief) in what Allâh – the Most Perfect – informed about His Self; concerning His Names, His Attributes, His Actions, His Angels, and all that He sent upon the tongue of His Messenger.

The saying of the tongue: It is to inform and convey (what Allâh has revealed), to call to it, defend it, to explain the false innovations which oppose it, to establish its remembrance and to convey what it orders.

The action of the heart: Such as love for Him, reliance upon Him, repenting to Him, having fear and hope in Him, making the Dîn purely and sincerely for Him, having patience in what He orders and prohibits, having patience with what He decrees and being pleased with it, having allegiance and enmity for His sake, humbling oneself in front of Him and having humility in front of Him, becoming tranquil with Him and other than this from the actions of the heart which are actually connected to the action of the limbs … and actions of the limbs without the action of the heart is of little benefit if any benefit at all.

The action of the limbs: Such as Prayer and Jihâd, attending the Jumu‘ah and being with the Jamâ‘ah, aiding those who are unable and displaying goodness and kindness to the creation, and other than this.”[10]

<span>Notes:

[1] He is Abû ‘Abdullâh, Shamsud Dîn Muhammad ibn Abu Bakr (better known as Ibn al-Qayyim (or ibn Qayyim al-Jawziyyah). He was born in the year 691H in the city of Damascus. From an early age he set about acquiring knowledge and studied under many prominent teachers, the most notable of whom was Shaykhul-Islâm Ibn Taymiyyah. His students include the likes of Ibn Kathîr, adh-Dhahabî, Ibn Rajab, Ibn ‘Abdul-Hâdî and others. He authored over ninety books and booklets – all of them being characterised by their touching address to the soul and the heart, as well, as their accuracy, precision and depth of research. Ibn al-Qayyim died on the night of Thursday 13th Rajab at the time of the ‘Ishâ adhân in the year 751H. Testaments about his comprehensive knowledge, firm adherence to the way of the Salaf; excellent manners, worship and zuhd have been given by Al-Hâfidh Ibn Hajar in ad-Dururul-Kâminah (3/400), Al-Hâfidh Ibn Rajab in Dhayl Tabaqâtul-Hanâbilah (2/447), ash-Shawkânî in al-Badrut-Tâli’(2/143-146) and also Al-Hâfidh Ibn Kathîr who said about him in al-Bidâyah wan-Nihâyah (14/246): “He attained great proficiency in many branches of knowledge, particularly knowledge of Tafsîr, Hadîth and Usûl. When Shaykh Taqiyyud-Dîn Ibn Taymiyyah returned from Egypt in the year 712H, he stayed with the Shaykh until he died, learning a great deal of knowledge from him; along with the knowledge which he had already occupied himself in obtaining. So he became a singular Scholar in many branches of knowledge. He also continued to seek knowledge greatly day and night and was constant in humbly calling upon his Lord. He recited well and had fine manners. He had a great deal of love and did not harbour any envy for anyone, nor harm anyone, nor seek to find fault with anyone, nor bear any malice towards anyone. I was one of those who most often kept company with him and I was one of the most beloved of people to him. I do not know anyone in the world, in this time, who is a greater worshipper than him. His Salâh (Prayer) used to be very lengthy, with prolonged rukû’ (bowing) and sujûd (prostration). His companions would often reproach him for this, yet he never retorted back, nor did he abandon this practice – may Allâh shower His Mercy upon him.” [2] The following are some points of benefit – extracted from the various works of the Shaykh pertaining to purification of the souls and curing the diseases of the hearts. [3] Miftâh Dârus-Sa‘âdah ( p.283). [4] Al-Wâbilus-Sayyib minal-Kalimit-Tayyib ( p. 15). [5] Al-Wâbilus-Sayyib (p. 80). [6] Zâd ul-Ma‘âd fî Hadî Khayril-‘Ibâd (pp. 9-11). [7] Related by Muslim (no. 144), from Hudhaifah, radiallâhu ‘anhu. [8] Ighâthatul-Luhfân (p. 40). [9] Ighâthatul-Luhfân (pp. 39-40). [10] Madârijus-Sâlikîn (1/100-101).</

Posted November 14, 2010 by thesunnahway in CHARACTER/TAZKIYYAH

Those who reject Naseehah(advice) and say “Only Allaah can judge me!”   Leave a comment


Those who reject Naseehah(advice) and say “Only Allaah can judge me!”

 So many times we hear people saying the likes of “the only person I fear is Allah and only He can judge so if you judge me that’s a sin

It is our job as the Ummah of Muhammad (sal Allahu alaihi wa sallam) to carry on his message and guide and warn people. 

Let us turn to the Sunnah for further understanding of this:

Once the Angel Jibreel (alaihis salaam) was sent by Allah (subhana wa ta’ala) to destroy a town. Jibreel (alaihis salaam) asked if the pious man in the town, who spent his every moment in the remembrance of Allah, was also meant to be destroyed. Allah (subhana wa ta’ala) told him to annihilate that ‘pious’ man first, since he did not bother to guide his people.

Hadith – Al-Tirmidhi #5142, Narrated AbuBakr as-Siddiq 

You people recite this verse, “You who believe, care for yourselves; he who goes astray cannot harm you when you are rightly guided.” I heard Allah’s Messenger say, “When people see something objectionable and do not change it, Allah will soon include them all in His punishment.” 

Hadith – Al-Tirmidhi #5140, Narrated Hudhayfah

The Prophet said, “By Him in Whose hand my soul is, you must enjoin what is reputable and forbid what is disreputable, or Allah will certainly soon send punishment from Himself to you. Then you will make supplication and not receive an answer.”

[Transmitted by Tirmidhi]

Hadith – Qudsi 22

Let not any one of you belittle himself. They said: O Messenger of Allah, how can any one of us belittle himself? He said: He finds a matter concerning Allah about which he should say something, and he does not say [it], so Allah (mighty and sublime be He) says to him on the Day of Resurrection: What prevented you from saying something about such-and-such and such-and-such? He say: [It was] out of fear of people. Then He says: Rather it is I whom you should more properly fear.

The fact that Allaah is the only Judge should make us terrified to even think about doing something wrong. And Allaah has very clearly told us that we will be punished if we do not make any efforts to correct or guide those who we witness committing sin. So when we do point out an error to another person, we are NOT judging them, we are obeying the command of Allah to correct and guide them. This is true Islam.

The Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“Verily the most beloved speech to Allah is the servant’s saying, ‘Subhaanak Allaahumma wa bihamdika wa tabaarakasmuka wa ta’aalaa jad-duka wa laa ilaaha ghayruk.’ (Glorified are you, O Allah, and to you is the praise, Blessed is Your Name and Lofty is your Majesty, there is none worthy of worship other than you.)

The most hated speech to Allah is when a man says to another man, ‘Fear Allah!’ and he replies, ‘Worry about your own self!’ “

[It was reported by Al-Asbahaanee in At-Targheeb (#739), and Sheikh Albani authenticated it in Silsilatul-Ahaadeethis-Saheehah (#2598)]

Posted November 14, 2010 by thesunnahway in Naseeha