- ●◄ ►● - "Pub
lished by, M NajimudeeN Bsc - INDIA|®|- - - - * - Translator::
http://translate.google.com/m/ - ●◄ ►● - > Saheeh Al-Bukhaari:
Of all the works of Hadeeth, Saheeh Al-Bukhaari and Saheeh Muslim are
regarded as the most authentic and authoritative books, after
Al-Quran. Indeed the very word "Saheeh" means"authentic". Saheeh
Al-Bukhaari was compiled by Imaam (leader) of Hadeeth, Mohammad Ibn
Ismaa'eel Al-Bukhaari, born 194H in Bukhaara, central Asia . He
traveled at an early age seeking knowledge to Hijaaz (Makkaah and
Madeenah), Ancient Syria, Iraq Egypt etc. He devoted more than 16
years of his life to the actual compilation of this work. He learnt
from more than 1000 scholars. It is said that Imaam Al-Bukhaari
collected over 300,000 Hadeeths and he himself memorized 200,000 of
which some were unreliable. He wrote many books especiallyon the
bibliography of Hadeeth narrators and other books on various issues of
Fiqh (Islamic jurisprudence). However, his book 'Saheeh Al-Bukhaari',
standsout for being the most authentic book of Hadeeth. It was also
the first book to contain only authentic Hadeeths, while previous
books contained authentic and non-authentic Hadeeths, as well as
sayings of the companions and others. Imaam Al-Bukhaari died in his
hometown, Bukhaara in the territory of Khurasaan ) West Turkistan ),
in the year 256H.
He grouped the traditions of the Prophet under various headings
dealing with specific points of Islamic jurisprudence. In his time,
the schools of law had been generally established and his objective
was to catalogue the traditions he regarded as authentic in relation
to their respective topics of jurisprudence.
Before he recorded each Hadeeth,he would perform ablution and offer a
two-Rak'ah prayer and supplicate to Allaah. Many religious scholars of
Islam tried to find fault in the great remarkable collection, but
without success. It is for this reason, they unanimously agreed that
the most authentic book after the Book of Allaah is SaheehAl-Bukhaari.
Some facts about Saheeh Al-Bukhaari:
1. It contains 7,275 Hadeeths, which he chose from the large number of
Hadeeths that he had collected.
2. The number of complete unrepeated Hadeeths is 2230.
3. All the Hadeeths mentioned areauthentic.
4. The conditions for accepting a Hadeeth were very stringent. Such as:
a) The chain of narrators must belinked, i.e. every narrator must have
met his predecessor, (the man of whom he heard the Hadeeth from, up to
the Prophet .)
b) For it to be enclosed in the Saheeh, the narrators must be of the
highest caliber regarding their piety, manners, memory, integrity,
etc.
5. The book is not a mere book ofnarrations; it is essentially a
course of study on Hadeeth, its derivatives, inductions and research.
6. Each one of its 97 chapters is headed by a relevant verse from the
Quran that complements the meaning of the Hadeeths quoted.
7. Finally, much more could be said about this monumental work,
however, it is enough to say that many people have reached fame and
achieved the highest qualifications by studyingthe book, researching
it and commenting on it.
Saheeh Muslim:
Saheeh Muslim is the second most authentic book of Hadeeth after
Saheeh Al-Bukhaari, compiled by Imaam Muslim ibn Al-Hajaaj Al-Nisapuri
. Born in202H and died in 261 H. He traveled widely to gather his
collection of Hadeeth to Iraq Hijaaz, Ancient Syria, and Egypt . He
learnt from many scholars, most of which were Al-Bukhaari's teachers.
He also learnt from the Imaam Al-Bukhaari himself and became his most
loyal student. Like Imaam Al-Bukhaari, Allaah have mercy upon him, he,
Allaah have mercy upon him, wrote many books on the sciences of
Hadeeth.
He, Allaah have mercy upon him, sought not so much to complement the
issues at stake in the fiqh , the lslamic jurisprudence, but rather to
produce a collection of sound traditions, an authentic record, on
which future studies of Hadeeth could be based.
Some facts about Saheeh Muslim:
1. The book contains 4000 non-repeated Hadeeths and 12000 repeated ones.
2. Many narrations are mentionedin Saheeh Al-Bukhaari, but with
different chain of narrators.
3. In every chapter more than oneHadeeth with the same meaning but
with different chains and textare listed. The first Hadeeth in each
chapter is the strongest, followed by weaker narrations in order to
strengthen weaker narrations.
4. Excellent classification.
5. The book is forwarded by a detailed introduction about the basis of
the sciences of Hadeeth.
Saheeh Al-Bukhaari is preferred over Saheeh Muslim based on the
authenticity of the Hadeeths. Imaam Al-Bukhaari was more strict in
selecting Hadeeths (chains) than Imaam Muslim . Besides considering
all the conditions of a Saheeh Hadeeth, Imaam Al-Bukhaari stipulated a
further condition that a narrator should meet the person from whom he
is narrating the Hadeeth.
Imaam Muslim however, did not stipulate the evidence of meeting the
narrator from whomhe is narrating, but according to him, it is
sufficient to accept the Hadeeth of a narrator if he lives inthe same
period and there was the possibility of meeting the narrator from whom
he is reporting the Hadeeth. So, the condition of Imaam Muslim was
less strict than the conditionof Imaam Al-Bukhaari .
While Bukhaari's compilation is considered the more reliable of the
two, Muslim's arrangement of his material has been recognised as
superior, and rightly so. While Al-Bukhaari made the traditions in his
collection testify to his own schedule of various points of law,Muslim
left them to speak for themselves.
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Islam is a religion of Mercy, Peace and Blessing. Its teachings emphasize kind hear tedness, help, sympathy, forgiveness, sacrifice, love and care.Qur’an, the Shari’ah and the life of our beloved Prophet (SAW) mirrors this attribute, and it should be reflected in the conduct of a Momin.Islam appreciates those who are kind to their fellow being,and dislikes them who are hard hearted, curt, and hypocrite.Recall that historical moment, when Prophet (SAW) entered Makkah as a conqueror. There was before him a multitude of surrendered enemies, former oppressors and persecutors, who had evicted the Muslims from their homes, deprived them of their belongings, humiliated and intimidated Prophet (SAW) hatched schemes for his murder and tortured and killed his companions. But Prophet (SAW) displayed his usual magnanimity, generosity, and kind heartedness by forgiving all of them and declaring general amnesty...Subhanallah. May Allah help us tailor our life according to the teachings of Islam. (Aameen)./-
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Monday, April 8, 2013
The two most authentic books of Hadeeth
Staying Steadfast in Turbulent Times
- ●◄ ►● - "Pub
lished by, M NajimudeeN Bsc - INDIA|®|- - - - * - Translator::
http://translate.google.com/m/ - ●◄ ►● - > Steadfastness in
faith has been mentioned on more than one occasion in the Noble Quran
and the Sunnah (Prophetic tradition). Allaah The Exalted, enjoined the
Muslims to be upright in their religion, praising the steadfast people
and promising them generous rewards.
For instance, Allaah The Exalted Says (what means): {So remain ona
right course as you have been commanded, [you] and those who have
turned back with you [to Allaah], and do not transgress. Indeed, He is
Seeing of what you do.} [Quran 11:112]
Allaah The Exalted also Says (what means): {Indeed, those who have
said: "Our Lord is Allaah" and then remained on a right course – the
angels will descend upon them, [saying], "Donot fear and do not grieve
but receive good tidings of Paradise, which you were promised.} [Quran
41:30]
In addition, Sufyaan ibn 'Abdullaah once asked the Prophet to tell him
some concise words about Islam so that he would not need to ask anyone
else. The Prophet said: "Say, 'I believe in Allaah and then hold on
firmly to the straight path.'"
The Prophet said: "(Try to) keep to the straight path although you
will not be able to do so completely; and know that the best of your
deeds is prayer, and only a (true) believer maintains his ablution."
The meaning of uprightness:
Being upright in religion means adopting a moderate approach inshowing
obedience to Allaah The Almighty, abiding by His Sharee'ah (Islamic
law) and remaining on the right path regarding His Oneness. Hence,
being upright in religion means adhering to the orders of Allaah The
Almighty in terms of His Oneness, devoting all acts of worship
sincerely to Him only, as well as observing refined manners and the
Islamic moral code in one's relationships with other people and in all
one's deeds.
Uprightness is the path to salvation:
Scholars clarified that being upright in religion means being
straightness; the Arabic word 'Mustaqeem' means straight, without any
curves. Allaah The Almighty Says (what means): {And, [moreover], this
is My path, which is straight, so follow it; and do not follow [other]
ways, for you will be separated from Hisway.} [Quran 6:153]
Uprightness and the allies of Allaah The Almighty:
Prominent scholars defined uprightness differently, yet all
thedefinitions share the same meaning:
1- When Abu Bakr was asked about uprightness, he answered,"It means
not to associate partners with Allaah."
2- 'Umar defined it as follows,"To be upright in following the orders
of Allaah The Exalted and avoiding the prohibitions and notto elude
others like a fox."
3- 'Uthmaan said in this regard, "Uprightness means devotion to
Allaah; offering all acts of worship with full sincerityto Allaah."
4- 'Ali defined uprightness as follows, "It means carrying out the
obligatory acts of worship".
5- Al-Hasan Al-Basri said, "Upright people are those who adhere to the
commands of Allaah The Exalted, follow His straight path, obey Him and
shundisobedience."
6- jMuaahid said, "Upright people are those who adhere to the
testimony that none is truly worthy of worship but Allaah until they
die."
7- Ibn Zayd and Qataadah both, said, "Uprightness means adhering to
obedience of Allah The Exalted."
8- Sufyaan Ath-Thawri said that the upright person is the one whose
deeds are in accordance with his words.
9- Ar-Rabee' ibn Khuthaym said, "Uprightness means turningaway from
everything and everyone but Allaah The Exalted."
10- Al-Fudhayl ibn 'Iyaadh said, "Uprightness is disinterest in the
mortal life, while seeking the immortal one."
11- Ibn Taymiyyah said,"Uprightness means to hold fast to loving
Allaah The Exalted and fulfilling the meaning of servitude to Him
without turning away from Him."
12- Imaam Al-Harawi said,"Striving hard in following the commands of
Allaah moderately."
The fruits of uprightness:
1. Happiness in this life.
2. The descent of the angels of mercy on upright people.
3. The angels of mercy would bring them glad tidings in their graves
that they will be granted firmness.
4. At the time of Resurrection.
5. Entering Paradise, the abode ofdignity that will last forever;
Allaah The Almighty Says (what means): {No fatigue will touch them
therein, nor from it will they [ever] be removed.} [Quran15:48]
lished by, M NajimudeeN Bsc - INDIA|®|- - - - * - Translator::
http://translate.google.com/m/ - ●◄ ►● - > Steadfastness in
faith has been mentioned on more than one occasion in the Noble Quran
and the Sunnah (Prophetic tradition). Allaah The Exalted, enjoined the
Muslims to be upright in their religion, praising the steadfast people
and promising them generous rewards.
For instance, Allaah The Exalted Says (what means): {So remain ona
right course as you have been commanded, [you] and those who have
turned back with you [to Allaah], and do not transgress. Indeed, He is
Seeing of what you do.} [Quran 11:112]
Allaah The Exalted also Says (what means): {Indeed, those who have
said: "Our Lord is Allaah" and then remained on a right course – the
angels will descend upon them, [saying], "Donot fear and do not grieve
but receive good tidings of Paradise, which you were promised.} [Quran
41:30]
In addition, Sufyaan ibn 'Abdullaah once asked the Prophet to tell him
some concise words about Islam so that he would not need to ask anyone
else. The Prophet said: "Say, 'I believe in Allaah and then hold on
firmly to the straight path.'"
The Prophet said: "(Try to) keep to the straight path although you
will not be able to do so completely; and know that the best of your
deeds is prayer, and only a (true) believer maintains his ablution."
The meaning of uprightness:
Being upright in religion means adopting a moderate approach inshowing
obedience to Allaah The Almighty, abiding by His Sharee'ah (Islamic
law) and remaining on the right path regarding His Oneness. Hence,
being upright in religion means adhering to the orders of Allaah The
Almighty in terms of His Oneness, devoting all acts of worship
sincerely to Him only, as well as observing refined manners and the
Islamic moral code in one's relationships with other people and in all
one's deeds.
Uprightness is the path to salvation:
Scholars clarified that being upright in religion means being
straightness; the Arabic word 'Mustaqeem' means straight, without any
curves. Allaah The Almighty Says (what means): {And, [moreover], this
is My path, which is straight, so follow it; and do not follow [other]
ways, for you will be separated from Hisway.} [Quran 6:153]
Uprightness and the allies of Allaah The Almighty:
Prominent scholars defined uprightness differently, yet all
thedefinitions share the same meaning:
1- When Abu Bakr was asked about uprightness, he answered,"It means
not to associate partners with Allaah."
2- 'Umar defined it as follows,"To be upright in following the orders
of Allaah The Exalted and avoiding the prohibitions and notto elude
others like a fox."
3- 'Uthmaan said in this regard, "Uprightness means devotion to
Allaah; offering all acts of worship with full sincerityto Allaah."
4- 'Ali defined uprightness as follows, "It means carrying out the
obligatory acts of worship".
5- Al-Hasan Al-Basri said, "Upright people are those who adhere to the
commands of Allaah The Exalted, follow His straight path, obey Him and
shundisobedience."
6- jMuaahid said, "Upright people are those who adhere to the
testimony that none is truly worthy of worship but Allaah until they
die."
7- Ibn Zayd and Qataadah both, said, "Uprightness means adhering to
obedience of Allah The Exalted."
8- Sufyaan Ath-Thawri said that the upright person is the one whose
deeds are in accordance with his words.
9- Ar-Rabee' ibn Khuthaym said, "Uprightness means turningaway from
everything and everyone but Allaah The Exalted."
10- Al-Fudhayl ibn 'Iyaadh said, "Uprightness is disinterest in the
mortal life, while seeking the immortal one."
11- Ibn Taymiyyah said,"Uprightness means to hold fast to loving
Allaah The Exalted and fulfilling the meaning of servitude to Him
without turning away from Him."
12- Imaam Al-Harawi said,"Striving hard in following the commands of
Allaah moderately."
The fruits of uprightness:
1. Happiness in this life.
2. The descent of the angels of mercy on upright people.
3. The angels of mercy would bring them glad tidings in their graves
that they will be granted firmness.
4. At the time of Resurrection.
5. Entering Paradise, the abode ofdignity that will last forever;
Allaah The Almighty Says (what means): {No fatigue will touch them
therein, nor from it will they [ever] be removed.} [Quran15:48]
Grave Consequences of Bad Manners
--
"Published by, M NajimudeeN Bsc - INDIA|®|"- - - - *-Translator:->
http://translate.google.com/m/ -
-
-
The Prophet guided his Ummah (nation) to everything good and warned
them against everything evil, and bad morals are among the things
which the Prophet warned against. Theyare detestable and indicate an
unrighteous demeanor that usually arises from unsoundness of the
heart.
Pillars of Bad Morals
Ibn-ul-Qayyim said,
Bad manners are established and constructed upon four pillars:
ignorance, injustice, desires and anger.
Ignorance makes a person see beauty in an ugly image and ugliness in a
beautiful image, andthe perfect thing as deficient and the deficient
as perfect.
Injustice motivates one to put things in an inappropriate place, and,
therefore, he gets angry when he should be pleased and satisfied when
he should be angry. He also becomes rash when he should be deliberate,
stingy when he should be charitable, and generous when he should be
miserly. He retreats when he should be courageous, and advances when
he should retreat.
He becomes lenient when he should be tough and severe when he should
be lenient, humble when he should be proud and arrogant when he should
be humble.
Desires urge one to be miserly, stingy, unchaste, greedy, gluttonous,
and lowly… to the end of all evil attributes.
Anger drives one to be ostentatious, spiteful, envious, aggressive and foolish.
Any two of these evil morals formother bad morals. The fundamental
causes behind thesefour bad morals are two: excessive weakness and
excessivepower.
Excessive weakness leads to humiliation, miserliness, meanness,
ignobility, baseness, stinginess and fanaticism on trivialities.
Excessive power leads to injustice, anger, stiffness, foulness and indiscretion.
When two bad morals mingle, many more evil morals ensue. The human
soul may be weak and strong at the same time, andthe person hence
becomes the haughtiest when he is powerful and the most humiliated
when he is subdued. He is aggressive and tyrannical, but, when
subdued, may become weaker than a woman. He is gutless in the face of
the powerful, and audacious towards the weak.
Consequently, bad morals generate more bad morals, and good morals
generate more good morals.
Could Good Morals Turn into Bad Ones?
Bearing in mind that bad morals could turn into good ones by following
the Sharee'ah and training the self upon good manners, we now wish to
ask whether it is possible that good morals turn into bad ones?
To answer this question, we will mention a digest of what Al-Maawardi
said. He mentioned that good morals andleniency may turn into rough
demeanors and obscenity due to accidental causes that render
gentleness into harshness, leniency into roughness and cheerfulness
into scowling. Here are some causes for this.
1- One's position of presidency or administration may alter his morals
and incite him to keep away from his old friends. This usually comes
from ignobility.
2- Removal from office, which may develop bad morals and hopelessness
owing to extreme sorrow or lack of patience.
3- Wealth: when a person feels that he is rich, his morals may change
and he may become haughty.
4- Becoming poor may change one's morals, either because he fears
being described as needy orbecause he feels sorrow over lostrichness.
5- Concerns can also distract one's mind and cause anxieties, and
consequently, one could no longer endure. It is said that concerns are
like poison and that sadness is like a disease concealed in the heart
of the depressed.
6- Diseases also change one's character just as they affect his body,
so neither do morals become moderated and nor can aperson bear such
diseases.
7- Aging, as it affects the organs and also affects man's morals. Just
as it weakens the body beyond tolerating physical weight, old age also
weakens thesoul beyond bearing what it usedto bear of opposing
desires, anger and the like.
These were seven causes that may result in bad manners.
Also, hatred is a particular cause of a specific bad manner. A person
avoids the one whom he hates and would treat him in a particularly bad
way. If the bad manner is caused by something, it ends only when its
cause comes to an end.
Scholars and the Righteous Predecessors Warn Against Bad Morals
Al-Fudhayl ibn 'Iyaadh said, "Do not socialize with a person who has
bad morals, for he calls to nothing except evil."
He also said, "Accompanying a good-mannered man with no religious
practice is better for methan accompanying a worshipperwho is
bad-mannered."
Al-Hasan said, "The ill-mannered person is a self-tormentor."
Yahya ibn Mu'aath said, "Being bad mannered is an evil deed with which
a lot of good deeds would [nevertheless] not be beneficial. Having
good manners is a good deed with which a lot of evil deeds would not
be harmful."
Imam Al-Ghazaali said, "Bad morals are deadly poisons, massive
destruction, disgraceful ignominy, flagrant vices and wicked
attributes that keep one away from Allaah The Almighty. Bad manners
cause one to sink into the company of the devils and lead to the
kindled fire of Allaah which leaps up over the hearts."
He also said, "Wicked morals are the diseases of hearts and illnesses
of the inner-selves; they would make man miss the everlasting life."
He also added,
A Muslim ought to socialize with others. However, he should warn
himself of and keep away from any bad manner existing among them. A
believer is the mirror of his fellow believer and he sees hisown
defects through the defects of others. He also recognizes
thatdispositions are close to one another in following desires. If a
peer has a certain attribute, his counterparts inevitably have the
origin of this attribute, something greater, or at least something of
it. So a person should examine and purify himself from any moral
defect. This would indeed be an excellent means of self-discipline.
He also said, "Good manners represent faith and bad manners represent
hypocrisy."
Ramifications of Bad Manners
Ill-mannered persons are spoken of badly and they are detested in the
sight of Allaah and in the sight of His Prophet . Also, all people,
irrespective of their attitudes, dislike them.
It was narrated on the authority of Jaabir ibn 'Abdullaah that the
Prophet said: "And the most detested to me and farthest from me in the
Hereafterwill be those of the worst manners." [Ahmad, Al-Albaani -
Hasan]
The ill-mannered person is the one whom people dispraise a lot and
which he himself hears. It was narrated on the authority of Ibn
'Abbaas that the Prophet said: "The people of Paradise are those whom
Allaah The Almighty fills their ears with people's praise while they
hear it,and the people of Hell are those whom Allaah The Almighty
fills their ears with people's dispraise while they hear it." [Ibn
Maajah, Al-Albaani - Saheeh]
Ill-mannered people cause troubles, grief, distress and poverty to
themselves as well as suffering to others.
Abu Haazim Salamah ibn Dinaar said, "Wretchedness due to ill manners
afflicts the ill-mannered person himself the most, then his wife, and
then his children. When he enters his house while his children are
happy, they would rush away outof fear at the sound of his voice. His
riding animal would even swerve from his way because of the stones
that he hurls at it. His dog would bounce against the wall upon seeing
him and even his cat would escape from him."
Dear Muslim, monitor yourself and let no bad manner penetrate your
heart. Treat yourself from the very outset, and the matter will be
easy; when the disease deepens, it may lead one to destruction. May
Allaah The Almighty help all of us avoid bad manners.
"Published by, M NajimudeeN Bsc - INDIA|®|"- - - - *-Translator:->
http://translate.google.com/m/ -
-
-
The Prophet guided his Ummah (nation) to everything good and warned
them against everything evil, and bad morals are among the things
which the Prophet warned against. Theyare detestable and indicate an
unrighteous demeanor that usually arises from unsoundness of the
heart.
Pillars of Bad Morals
Ibn-ul-Qayyim said,
Bad manners are established and constructed upon four pillars:
ignorance, injustice, desires and anger.
Ignorance makes a person see beauty in an ugly image and ugliness in a
beautiful image, andthe perfect thing as deficient and the deficient
as perfect.
Injustice motivates one to put things in an inappropriate place, and,
therefore, he gets angry when he should be pleased and satisfied when
he should be angry. He also becomes rash when he should be deliberate,
stingy when he should be charitable, and generous when he should be
miserly. He retreats when he should be courageous, and advances when
he should retreat.
He becomes lenient when he should be tough and severe when he should
be lenient, humble when he should be proud and arrogant when he should
be humble.
Desires urge one to be miserly, stingy, unchaste, greedy, gluttonous,
and lowly… to the end of all evil attributes.
Anger drives one to be ostentatious, spiteful, envious, aggressive and foolish.
Any two of these evil morals formother bad morals. The fundamental
causes behind thesefour bad morals are two: excessive weakness and
excessivepower.
Excessive weakness leads to humiliation, miserliness, meanness,
ignobility, baseness, stinginess and fanaticism on trivialities.
Excessive power leads to injustice, anger, stiffness, foulness and indiscretion.
When two bad morals mingle, many more evil morals ensue. The human
soul may be weak and strong at the same time, andthe person hence
becomes the haughtiest when he is powerful and the most humiliated
when he is subdued. He is aggressive and tyrannical, but, when
subdued, may become weaker than a woman. He is gutless in the face of
the powerful, and audacious towards the weak.
Consequently, bad morals generate more bad morals, and good morals
generate more good morals.
Could Good Morals Turn into Bad Ones?
Bearing in mind that bad morals could turn into good ones by following
the Sharee'ah and training the self upon good manners, we now wish to
ask whether it is possible that good morals turn into bad ones?
To answer this question, we will mention a digest of what Al-Maawardi
said. He mentioned that good morals andleniency may turn into rough
demeanors and obscenity due to accidental causes that render
gentleness into harshness, leniency into roughness and cheerfulness
into scowling. Here are some causes for this.
1- One's position of presidency or administration may alter his morals
and incite him to keep away from his old friends. This usually comes
from ignobility.
2- Removal from office, which may develop bad morals and hopelessness
owing to extreme sorrow or lack of patience.
3- Wealth: when a person feels that he is rich, his morals may change
and he may become haughty.
4- Becoming poor may change one's morals, either because he fears
being described as needy orbecause he feels sorrow over lostrichness.
5- Concerns can also distract one's mind and cause anxieties, and
consequently, one could no longer endure. It is said that concerns are
like poison and that sadness is like a disease concealed in the heart
of the depressed.
6- Diseases also change one's character just as they affect his body,
so neither do morals become moderated and nor can aperson bear such
diseases.
7- Aging, as it affects the organs and also affects man's morals. Just
as it weakens the body beyond tolerating physical weight, old age also
weakens thesoul beyond bearing what it usedto bear of opposing
desires, anger and the like.
These were seven causes that may result in bad manners.
Also, hatred is a particular cause of a specific bad manner. A person
avoids the one whom he hates and would treat him in a particularly bad
way. If the bad manner is caused by something, it ends only when its
cause comes to an end.
Scholars and the Righteous Predecessors Warn Against Bad Morals
Al-Fudhayl ibn 'Iyaadh said, "Do not socialize with a person who has
bad morals, for he calls to nothing except evil."
He also said, "Accompanying a good-mannered man with no religious
practice is better for methan accompanying a worshipperwho is
bad-mannered."
Al-Hasan said, "The ill-mannered person is a self-tormentor."
Yahya ibn Mu'aath said, "Being bad mannered is an evil deed with which
a lot of good deeds would [nevertheless] not be beneficial. Having
good manners is a good deed with which a lot of evil deeds would not
be harmful."
Imam Al-Ghazaali said, "Bad morals are deadly poisons, massive
destruction, disgraceful ignominy, flagrant vices and wicked
attributes that keep one away from Allaah The Almighty. Bad manners
cause one to sink into the company of the devils and lead to the
kindled fire of Allaah which leaps up over the hearts."
He also said, "Wicked morals are the diseases of hearts and illnesses
of the inner-selves; they would make man miss the everlasting life."
He also added,
A Muslim ought to socialize with others. However, he should warn
himself of and keep away from any bad manner existing among them. A
believer is the mirror of his fellow believer and he sees hisown
defects through the defects of others. He also recognizes
thatdispositions are close to one another in following desires. If a
peer has a certain attribute, his counterparts inevitably have the
origin of this attribute, something greater, or at least something of
it. So a person should examine and purify himself from any moral
defect. This would indeed be an excellent means of self-discipline.
He also said, "Good manners represent faith and bad manners represent
hypocrisy."
Ramifications of Bad Manners
Ill-mannered persons are spoken of badly and they are detested in the
sight of Allaah and in the sight of His Prophet . Also, all people,
irrespective of their attitudes, dislike them.
It was narrated on the authority of Jaabir ibn 'Abdullaah that the
Prophet said: "And the most detested to me and farthest from me in the
Hereafterwill be those of the worst manners." [Ahmad, Al-Albaani -
Hasan]
The ill-mannered person is the one whom people dispraise a lot and
which he himself hears. It was narrated on the authority of Ibn
'Abbaas that the Prophet said: "The people of Paradise are those whom
Allaah The Almighty fills their ears with people's praise while they
hear it,and the people of Hell are those whom Allaah The Almighty
fills their ears with people's dispraise while they hear it." [Ibn
Maajah, Al-Albaani - Saheeh]
Ill-mannered people cause troubles, grief, distress and poverty to
themselves as well as suffering to others.
Abu Haazim Salamah ibn Dinaar said, "Wretchedness due to ill manners
afflicts the ill-mannered person himself the most, then his wife, and
then his children. When he enters his house while his children are
happy, they would rush away outof fear at the sound of his voice. His
riding animal would even swerve from his way because of the stones
that he hurls at it. His dog would bounce against the wall upon seeing
him and even his cat would escape from him."
Dear Muslim, monitor yourself and let no bad manner penetrate your
heart. Treat yourself from the very outset, and the matter will be
easy; when the disease deepens, it may lead one to destruction. May
Allaah The Almighty help all of us avoid bad manners.
Shirk and its different forms, - Does the hadeeth “I am not afraid that you will worship others along with Allah after my death” mean that shirk will never occur among this ummah?.
- ●◄ ►● - "Pub
lished by, M NajimudeeN Bsc - INDIA|®|- - - - * - Translator::
http://translate.google.com/m/ - ●◄ ►● - > Narrated 'Uqba bin
'Amir:
Bukhari - Volume 2, book 23, number 428: Narrated 'Uqba bin 'Amir: One
day the Prophet went out and offered the funeral prayers of the
martyrs ofUhud and then went up the pulpit and said, "I will pave the
way for you as your predecessor and will be a witness on you. By
Allah! I see my Fount (Kauthar) just nowand I have been given the keys
of all the treasures of the earth (or the keys of the earth). By
Allah! I am not afraid that you will worship others along with Allah
after my death, but I am afraid that you will fight with one another
for the worldly things." This hadeeth is often used bythose comitting
bidah asjustification for some of the acts which can be labeled as
"shirk" (such as calling out on others besides Allah, grave
worshipping, etc.). The claim is that the Ummah of the Prophet (SAW)
arenot at risk of comitting shirk. What is the correctinterpretation
of this hadeeth.
Praise be to Allaah.
Firstly:
The hadeeth was narrated by al-Bukhaari (1344) and Muslim (2296) from
'Uqbah ibn 'Aamir, and says that the Prophet (blessings and peace of
Allah be upon him) came out one day and prayed for the people of Uhud
as he used to pray for the dead. Then he went to the minbar and said:
"I will be there ahead of you, and I will be your witness. By Allaah,
I can see my Cistern now. I am given the keys to the treasures of the
earth, orthe keys to the earth. By Allaah, I do not fear that you will
associate others with Allaah after I am gone, but I fear that you will
compete with one another for them (the treasures of the earth)."
What is meant by his praying for them (the people of Uhud) as he used
to pray for the dead is his offering supplication for them with the
du'aa' that is recited in the funeral prayer. This was seven years
after they were martyred (may Allah be pleased with them).
There is nothing in the hadeeth to say that shirk(association of
others with Allah) will not happen in this ummah; rather it may be
understood that he did not fear it for the entire ummah, based on the
fact that it has occurred among some of them, as is indicated in other
texts in which he (blessings and peace of Allah be upon him) stated
that some of his ummah would fall into shirk.
An-Nawawi (may Allah have mercy on him) said in his commentary on
Muslim (Sharh Muslim): In this hadeeth we see the miracles of the
Messenger of Allah (blessings and peace of Allah be upon him), because
what it means isa foretelling that his ummah would be given the
treasures of the earth, which did indeed come to pass; and that they
would not all apostatise because Allah,may He be exalted, protected
them from that; and that they would compete with one another for
worldly gain. And all of that came to pass. End quote.
Al-Haafiz Ibn Hajar al-'Asqallaani (may Allah have mercy on him)
said:The words "I do not fear that you will associate others with
Allah" mean:(I do not fear that you will do that) en masse, because
that happened with some of them – may Allah protect us. This hadeeth
is one of the miracles of the Prophet (blessings and peace of Allah be
upon him), hence the author narrated it under the heading of the signs
of Prophethood.
End quote from Fath al-Baari, 3/211
Secondly:
The saheeh Sunnah indicates that among this ummah will be somewho
associate others with Allah, may He be exalted.
1.
al-Bukhaari (7116) and Muslim (2906) narrated from Abu Hurayrah (may
Allah be pleased with him) that the Messenger of Allah (blessings and
peace of Allah be upon him) said: "The Hour will not begin until the
backsides of the women of Daws wobble (as they go) around
Dhu'l-Khalasah."
Dhu'l-Khalasah was a false god of Daws that they used to worship
during the Jaahiliyyah.
2.
Muslim (2907) narrated that 'Aa'ishah said: I heard the Messenger of
Allah (blessings and peace of Allah be upon him) say: "Night and day
will not cease until al-Laat and al-'Uzza are worshipped." I said: O
Messenger of Allaah, when Allaah revealed the words "He it is Who has
sent His Messenger (Muhammad صلى الله عليه وسلم) with guidance and the
religion of truth (Islamic Monotheism) to make it victorious over all
(other) religions even though the Mushrikoon (polytheists, pagans,
idolaters, and disbelievers in the Oneness of Allaah and in His
Messenger Muhammad صلى الله عليه وسلم) hate (it)" [al-Saff 61:33], I
thought that that had been fulfilled and would never be undone. He
said: "As much of that as Allaah wills will happen, then Allaah will
send a pleasant wind which willcause everyone in whose heart is faith
the size of a grain of mustard seed to die, then there will be left
those in whom there is no good, and they will revert to the religion
of their forefathers."
Thus it becomes clear that some of the Muslimswill fall into shirk and
apostasy, without that affecting the entire ummah, for it is protected
against uniting in misguidance.
How can the Muslim doubt that calling upon the dead, beseeching them
at times of calamity and asking them to relieve distress are acts of
shirk? In fact this is the essence of what the earlier mushrikeen used
to do, seeking to draw close to Allah or seeking intercession with
Him, asAllah says (interpretationof the meaning):
"And those who take Auliya (protectors and helpers) besides Him (say):
"We worship them only that they may bringus near to Allah." Verily,
Allah will judge betweenthem concerning that wherein they differ.
Truly, Allah guides not him who is a liar, and a disbeliever."
[az-Zumar 39:3]
"And they worship besides Allah things that hurt them not, nor
profitthem, and they say: 'These are our intercessors with Allah.'
Say: 'Do you inform Allahof that which He knows not in the heavens and
on the earth?' Glorified and Exalted be He above all that which they
associate as partners with Him!
Mankind were but one community (i.e. on one religion - Islamic
Monotheism), then they differed (later), and had not it been for a
Word that went forth before from your Lord, it would have been settled
between them regarding what they differed"
[Yoonus 10:18, 19]
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:The
one who makes the angels and Prophets mediators on whom he calls and
in whom he puts his trust, and asks them to bring benefits and ward
off harm, such as asking them for forgiveness of sins, guidance of
hearts, relief of distress and meeting his needs, is a kaafir
according to the consensus of the Muslims.
End quote from Majmoo'al-Fataawa, 1/124
This consensus was narrated by more than one of the scholars who
affirmed it, see: al-Furoo'by Ibn Muflih, 6/165; al-Insaaf, 10/327;
Kashshaaf al-Qinaa', 6/169; Mataalib Ooli'n-Nuha, 6/279. These are the
essential reference books of Hanbali fiqh.
In Kashshaaf al-Qinaa' it says, after mentioning this consensus under
theheading of the ruling onthe apostate: Because this is like the
action of the idol worshippers who say, 'We only worship them so that
they might bring us closer to Allah.'
End quote.
More than one of the scholars has clearly stated that what some ofthe
ignorant Muslims do of focusing their devotion on graves is the
essence of what the earlier mushrikeen used to do.
Ar-Raazi (may Allah have mercy on him) said in hiscommentary on the
verse from Soorat Yoonus quoted above, explaining the explanations
that the mushrikeen gave for their worship of idols:
Fourthly: they made these idols and statues in the image of their
Prophets and great men,and claimed that if they devoted themselves to
worshipping these statues, those great men would be intercessors for
them with Allah, may He be exalted. The equivalent to that in our own
times is the devotion of many people to venerating thegraves of great
men, in the belief that if they venerate their graves, they will
intercede for them with Allah.
End quote from Mafaateeh al-Ghayb, 17/49
lished by, M NajimudeeN Bsc - INDIA|®|- - - - * - Translator::
http://translate.google.com/m/ - ●◄ ►● - > Narrated 'Uqba bin
'Amir:
Bukhari - Volume 2, book 23, number 428: Narrated 'Uqba bin 'Amir: One
day the Prophet went out and offered the funeral prayers of the
martyrs ofUhud and then went up the pulpit and said, "I will pave the
way for you as your predecessor and will be a witness on you. By
Allah! I see my Fount (Kauthar) just nowand I have been given the keys
of all the treasures of the earth (or the keys of the earth). By
Allah! I am not afraid that you will worship others along with Allah
after my death, but I am afraid that you will fight with one another
for the worldly things." This hadeeth is often used bythose comitting
bidah asjustification for some of the acts which can be labeled as
"shirk" (such as calling out on others besides Allah, grave
worshipping, etc.). The claim is that the Ummah of the Prophet (SAW)
arenot at risk of comitting shirk. What is the correctinterpretation
of this hadeeth.
Praise be to Allaah.
Firstly:
The hadeeth was narrated by al-Bukhaari (1344) and Muslim (2296) from
'Uqbah ibn 'Aamir, and says that the Prophet (blessings and peace of
Allah be upon him) came out one day and prayed for the people of Uhud
as he used to pray for the dead. Then he went to the minbar and said:
"I will be there ahead of you, and I will be your witness. By Allaah,
I can see my Cistern now. I am given the keys to the treasures of the
earth, orthe keys to the earth. By Allaah, I do not fear that you will
associate others with Allaah after I am gone, but I fear that you will
compete with one another for them (the treasures of the earth)."
What is meant by his praying for them (the people of Uhud) as he used
to pray for the dead is his offering supplication for them with the
du'aa' that is recited in the funeral prayer. This was seven years
after they were martyred (may Allah be pleased with them).
There is nothing in the hadeeth to say that shirk(association of
others with Allah) will not happen in this ummah; rather it may be
understood that he did not fear it for the entire ummah, based on the
fact that it has occurred among some of them, as is indicated in other
texts in which he (blessings and peace of Allah be upon him) stated
that some of his ummah would fall into shirk.
An-Nawawi (may Allah have mercy on him) said in his commentary on
Muslim (Sharh Muslim): In this hadeeth we see the miracles of the
Messenger of Allah (blessings and peace of Allah be upon him), because
what it means isa foretelling that his ummah would be given the
treasures of the earth, which did indeed come to pass; and that they
would not all apostatise because Allah,may He be exalted, protected
them from that; and that they would compete with one another for
worldly gain. And all of that came to pass. End quote.
Al-Haafiz Ibn Hajar al-'Asqallaani (may Allah have mercy on him)
said:The words "I do not fear that you will associate others with
Allah" mean:(I do not fear that you will do that) en masse, because
that happened with some of them – may Allah protect us. This hadeeth
is one of the miracles of the Prophet (blessings and peace of Allah be
upon him), hence the author narrated it under the heading of the signs
of Prophethood.
End quote from Fath al-Baari, 3/211
Secondly:
The saheeh Sunnah indicates that among this ummah will be somewho
associate others with Allah, may He be exalted.
1.
al-Bukhaari (7116) and Muslim (2906) narrated from Abu Hurayrah (may
Allah be pleased with him) that the Messenger of Allah (blessings and
peace of Allah be upon him) said: "The Hour will not begin until the
backsides of the women of Daws wobble (as they go) around
Dhu'l-Khalasah."
Dhu'l-Khalasah was a false god of Daws that they used to worship
during the Jaahiliyyah.
2.
Muslim (2907) narrated that 'Aa'ishah said: I heard the Messenger of
Allah (blessings and peace of Allah be upon him) say: "Night and day
will not cease until al-Laat and al-'Uzza are worshipped." I said: O
Messenger of Allaah, when Allaah revealed the words "He it is Who has
sent His Messenger (Muhammad صلى الله عليه وسلم) with guidance and the
religion of truth (Islamic Monotheism) to make it victorious over all
(other) religions even though the Mushrikoon (polytheists, pagans,
idolaters, and disbelievers in the Oneness of Allaah and in His
Messenger Muhammad صلى الله عليه وسلم) hate (it)" [al-Saff 61:33], I
thought that that had been fulfilled and would never be undone. He
said: "As much of that as Allaah wills will happen, then Allaah will
send a pleasant wind which willcause everyone in whose heart is faith
the size of a grain of mustard seed to die, then there will be left
those in whom there is no good, and they will revert to the religion
of their forefathers."
Thus it becomes clear that some of the Muslimswill fall into shirk and
apostasy, without that affecting the entire ummah, for it is protected
against uniting in misguidance.
How can the Muslim doubt that calling upon the dead, beseeching them
at times of calamity and asking them to relieve distress are acts of
shirk? In fact this is the essence of what the earlier mushrikeen used
to do, seeking to draw close to Allah or seeking intercession with
Him, asAllah says (interpretationof the meaning):
"And those who take Auliya (protectors and helpers) besides Him (say):
"We worship them only that they may bringus near to Allah." Verily,
Allah will judge betweenthem concerning that wherein they differ.
Truly, Allah guides not him who is a liar, and a disbeliever."
[az-Zumar 39:3]
"And they worship besides Allah things that hurt them not, nor
profitthem, and they say: 'These are our intercessors with Allah.'
Say: 'Do you inform Allahof that which He knows not in the heavens and
on the earth?' Glorified and Exalted be He above all that which they
associate as partners with Him!
Mankind were but one community (i.e. on one religion - Islamic
Monotheism), then they differed (later), and had not it been for a
Word that went forth before from your Lord, it would have been settled
between them regarding what they differed"
[Yoonus 10:18, 19]
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:The
one who makes the angels and Prophets mediators on whom he calls and
in whom he puts his trust, and asks them to bring benefits and ward
off harm, such as asking them for forgiveness of sins, guidance of
hearts, relief of distress and meeting his needs, is a kaafir
according to the consensus of the Muslims.
End quote from Majmoo'al-Fataawa, 1/124
This consensus was narrated by more than one of the scholars who
affirmed it, see: al-Furoo'by Ibn Muflih, 6/165; al-Insaaf, 10/327;
Kashshaaf al-Qinaa', 6/169; Mataalib Ooli'n-Nuha, 6/279. These are the
essential reference books of Hanbali fiqh.
In Kashshaaf al-Qinaa' it says, after mentioning this consensus under
theheading of the ruling onthe apostate: Because this is like the
action of the idol worshippers who say, 'We only worship them so that
they might bring us closer to Allah.'
End quote.
More than one of the scholars has clearly stated that what some ofthe
ignorant Muslims do of focusing their devotion on graves is the
essence of what the earlier mushrikeen used to do.
Ar-Raazi (may Allah have mercy on him) said in hiscommentary on the
verse from Soorat Yoonus quoted above, explaining the explanations
that the mushrikeen gave for their worship of idols:
Fourthly: they made these idols and statues in the image of their
Prophets and great men,and claimed that if they devoted themselves to
worshipping these statues, those great men would be intercessors for
them with Allah, may He be exalted. The equivalent to that in our own
times is the devotion of many people to venerating thegraves of great
men, in the belief that if they venerate their graves, they will
intercede for them with Allah.
End quote from Mafaateeh al-Ghayb, 17/49
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