Bashfulness of the Prophets and Pious Predecessors

In Jaami' Al-'Uloom wal-Hikam , Ibn Rajab said, "Know that there are
two types of bashfulness: that which isinnate and not acquired. It is
one of the most sublime morals that Allaah The Almighty grants to the
slave. Therefore, it was narrated that the Messenger of Allaah said:
"Bashfulness brings only what is good." It prevents one from
committing evil deeds or adopting bad morals. On the other hand, it
urges adopting noble and sublime morals. Given this, bashfulness is
one ofthe characteristics of faith."
It was narrated on the authority of 'Umar that he said, "A person who
is bashful does not disobey Allaah The Almighty, and a person who is
pious will be saved."
Al-Jarraah ibn 'Abdullaah Al-Hakami the warriorof the people of
Ash-Shaam, said, "I abandoned sins for forty years out of bashfulness
and then I achieved piety." Then he added, "It was narrated in a
Mursal Hadeeth by Al-Hasan that the Prophet said: "Bashfulness has two
forms: a type that is part of faith and a type that is impotence."
This could bethe words of Al-Hasan .
Bishr ibn Ka'b Al-'Adawi said to 'Imraan ibn Husayn , "We find in some
books that a form of bashfulness is due to showing tranquility and
veneration towards Allaah The Almighty and aform of it is due to
weakness." 'Imraan became angry and said, "Inarrate to you from the
Messenger of Allaah and you object it!"
It is as 'Imraan said, the praiseworthy bashfulness meant in the words
of the Prophet, , is that moral which urges doing what is goodand
abandoning what is evil. As for weakness and impotence which entail
neglecting the rights of Allaah The Almighty or Hisslaves, this is not
a part ofbashfulness. Rather, it is weakness, debility, impotence and
meanness.
Bashfulness of the Prophets
Bashfulness of Moosa :
It was narrated on the authority of Abu Hurayrah that the Messenger of
Allaah, , said: "Moosa was bashful and used to cover his body
completely out of his bashfulness." [Al-Bukhaari]
Bashfulness of the Messenger of Allaah, :
It was narrated on the authority of Abu Sa'eed Al-Khudri that he said,
"The Prophet was more bashful than a virgin in her private room. If he
saw a thing which he disliked, we would recognize that (feeling) in
his face." [Al-Bukhaari]
As for his bashfulness of his Lord, it was narrated on the authority
of Maalik ibn Sa'sa'ah that when prayer was obligated as fifty prayers
per day, the Prophet , kept going and coming between Moosa and his
Lord asking Him to reduce them until they finally became five. Moosa
further advisedhim to return to his Lord and ask Him to reduce the
prayers, but the Prophet, , responded: "I kept asking my Lord until I
became bashful. Rather, I will be satisfied and submit." [Al-Bukhaari]
It was narrated on the authority of 'Aa'ishah that she said, "A woman
asked the Prophet how to wash herself aftermenstruation. She mentioned
that he taught her how to take a bath and then told her totake a piece
of cotton with musk and purify herself. She said, "How should I purify
myself with that?" He (the Prophet ) said "Purify yourself with it,
Subhaan-Allaah (Glory be to Allah)!" and he coveredhis face with his
hand." 'Aa'ishah added , "I pulled her towards me for I understood
what the Prophet meant and, therefore, said, 'Follow (with the cotton)
the trace of the blood.'" [Muslim
Bashfulness of the Companions:
Bashfulness of Abu Bakr :
Once, As-Siddeeq addressed the Muslims and said, "O people! Show
Allaah His due reverence. Since I have given the Messenger of Allaah
the pledge of allegiance, by Allaah, I never went out to answer the
call of nature without having my head covered out of bashfulness of
Allaah The Almighty." ] Makaarim Al-Akhlaaq [
He also said, "A person who lacks bashfulness lacks piety; and if a
person lacks piety, his heart dies."
He also said, "A person who is bashful does not disobey (Allaah The
Almighty); a person who does not disobey is pious;and a person who is
pious will be saved."
Bashfulness of 'Uthmaan :
Talking about 'Uthmaan and his bashfulness, Al-Hasan Al-Basri said,
"He used to be alone at home with the door closed, and when he tookoff
his clothes to wash himself, his bashfulness prevented him from
standing up straight."
Bashfulness of Abu MoosaAl-Ash'ari :
It was narrated that he said: "I perform Ghusl (ritual bath) in the
house while the lights are out, nevertheless, I cannot stand upright
unless I puton my garment due to my bashfulness of my Lord." ] Az-Zuhd
by ImaamAhmad]
It was narrated on the authority of Qataadah that he said, "Abu Moosa
used to perform Ghusl in the house while the lights were out while
crouching and bending his back. He did not standupright until he put
on his clothes."
It was narrated on the authority of Anas that he said, "Abu Moosa
Al-Ash'ari used to wear his clothes when hewent to sleep out of fear
that his 'Awrah (private parts) would be exposed."
Bashfulness of Abu Muslim Al-Khawalaani :
Abu Muslim Al-Khawalaani said, "Itis from the favors of Allaah The
Almighty uponme that I have not done anything to make me bashful for
thirty years except for having sexual intercourse with my wife."
Bashfulness of Muhammad ibn Seereen :
Muhammad ibn Seereen said, "I have never had sexual intercourse with a
woman, neither while being awake or asleep (i.e.,in a dream) but with
Umm 'Abdullaah(i.e., his wife). If I saw a woman in a dream, I would
lower my gaze as soon as I knew that she isunlawful to me."
Therefore, one of the righteous predecessors, said, "I wish my reason
while I am awake was like that of Ibn Seereen during sleep."
Bashfulness of Abu 'Uqbah Al-Jarraah :
He was a brave hero, venerated, very tall, a noble worshipper and
reciter of the Quran. He said, "I abandoned sins for forty years out
of bashfulness and then I was granted piety." ] As-Siyar
Bashfulness of Al-Aswad ibn Yazeed :
When Al-Aswad ibn Yazeed was in the agonies of death, he wept. It was
said to him, "What is this impatience?" He replied, "Who is more
worthy to do so than I? By Allaah, if I will be given forgiveness from
Allaah The Almighty, I will be bashful of Him regarding my deeds. It
happens thata man does a little fault against another who pardons him,
nevertheless the first man is bashful of him."

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Praised Manners, - Relationship of Sin and Attitude to Aqeedah.

Does falling into sin indicate that there is something wrong with
one's 'aqeedah (belief system)?
Praise be to Allaah.
Good attitudes – which are those that are obedience in and of
themselves or lead to obedience – are part of Islam, in fact they are
Islam. Allaah praised His Prophet Muhammad (peace and blessings of
Allaah be upon him) for being "on an exalted standard of character"
and Ibn 'Abbas interpreted khuluq (translated here as "character") as
meaning Islam.
Allaah says (interpretation of the meaning):
"And verily, you (O Muhammad) are on an exalted (standard of) character"
[al-Qalam 68:4]
Ibn 'Abbaas (may Allaah be pleased with him) said: You are on an
exalted standard of religion, which is Islam. Narrated by
al-Tabaraaniin his Tafseer (12/179).
The correct view is that character cannot be separated from religion.
Al-Fayroozabaadi said in his book Basaa'ir Dhawi'l-Tamyeez (2/568): It
should be noted that religion is all character. Whoever excels over
you in character will excel over you in religious commitment. End
quote.
Undoubtedly 'aqeedah (belief) has a strong connection to one's conduct
and character, negative or positive. That is clear from a number of
things, including the following:
1 – The Muslim who believes that Allaah can hear him and see him and
knows his secrets, and that belief is very strong in him, will be
affected by this and will not do anything that a person whose belief
in these matters is weak might do.
Among the evidence for this is the following:
(a) The verse in which Allaah says (interpretation of the meaning):
"But if you do good and keep away from evil, verily, Allaah is Ever
Well‑Acquainted with what you do"
[al-Nisa' 4:128]
(b) The verse in which Allaah says (interpretation of the meaning):
"O you who believe! Stand out firmly for justice, as witnesses to
Allaah, even though it beagainst yourselves, or your parents, or your
kin, be he rich or poor, Allaah is a Better Protector to both (than
you). So follow not the lusts (of your hearts), lestyou avoid justice;
and if you distort your witness or refuse to give it, verily, Allaah
is Ever Well‑Acquainted with what you do"
[al-Nisa' 4:135]
(c) The verse in which Allaah says (interpretation of the meaning):
"Verily, Allaah commandsthat you should render back the trusts to
those, to whom they are due; and that when you judge between men,
youjudge with justice. Verily, how excellent is the teaching which He
(Allaah) gives you! Truly, Allaah is Ever All‑Hearer, All‑Seer"
[al-Nisa' 4:58]
2 – The Muslim who believes in the promises and warnings of Allaah
will be motivated by thatbelief to do that which isbeloved to Allaah,
and tokeep away from everything that is hated by Him.
It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace
and blessings of Allaah be upon him) said: "The most perfect of the
believers in faith is the one who is best in attitude." Narrated by
al-Tirmidhi (1162) and he said: it is hasan saheeh. Also narrated by
Abu Dawood (4682).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
It is well known that the most beloved of His creation to Him are the
believers, and if the most perfect of them in faith are those who are
best in attitude, then themost beloved to him are those who are best
in attitude, and khuluq (character, attitude) is religion as Allaah
says (interpretation of the meaning): "And verily, you (O Muhammad)
are on an exalted (standard of) character" [al-Qalam 68:4]. Ibn
'Abbaas said: On a high standard of religion. It was also interpreted
thus by Sufyaan ibn 'Uyaynah, Ahmad ibn Hanbal and others, as we have
explained elsewhere. Al-Istiqaamah (p. 442).
Al-Mubaarakfoori (may Allaah have mercy on him) said: He said, "The
most perfect of the believers in faith is the one who is best in
attitude" because perfection of faith implies a good characterand good
treatment towards all people.
Tuhfat al-Ahwadhi (4/273).
3 – Strength of faith motivates one to do righteous deeds, and
prevents one from indulging in sin.
This is indicated by the following:
(a) It was narrated fromAbu Hurayrah that the Prophet (peace and
blessings of Allaah be upon him) said: "No adulterer is a believer at
the time when he is committing adultery; no thief is a believer at the
time when he is stealing;no drinker of wine is a believer at the time
when he is drinking it." Narrated by al-Bukhaari (2334) and Muslim
(57).
(b) It was narrated fromAbu Shurayh that the Prophet (peace and
blessings of Allaah be upon him) said: "By Allaah he does not believe,
by Allaah he does not believe, by Allaah he does not believe." It was
said: Who, O Messenger of Allaah? He said: "The onefrom whose harm his
neighbour is not safe." Narrated by al-Bukhaari (5670).
(c) It was narrated from'Abd-Allaah ibn 'Umar that the Messenger of
Allaah (peace and blessings of Allaah be upon him) passed by an
Ansaari man who was exhorting his brother to be modest. The Messenger
of Allaah (peace and blessings of Allaah be upon him) said: "Let him
be, for modesty is part of faith."Narrated by al-Bukhaari (24) and
Muslim (36).
Maalik ibn Dinar (may Allaah have mercy on him) said: Faith starts in
the heart weak and feeble like a plant. If its owner takes care of it
and nourishes it with beneficial knowledge and righteous deeds, and
keeps away from it weeds and things that will make it weak, then soon
it will grow and increase and will develop roots and branches, and
will bear fruit and provide shade endlessly, until it becomes like a
mountain. But if its owner neglects it and does not take care of it, a
goat will come and eatit, or a child will come and take it, and the
weeds will grow and overshadow it and destroy it. The same applies to
faith.
Khaythamah ibn 'Abd al-Rahmaan said: Faith grows strong in fertile
soil and grows weak in arid soil. Its fertile soil is righteous deeds
and its arid soil is sin and disobedience. Quoted byIbn Taymiyah in
al-Eemaan, p. 213.
4 – By the will and decree of Allaah, faith prevents many bad
attitudes and sins against which Islam issues stern warnings, such as
getting angry, rending one's garment, tearing out one's hair and
wailing. Faith also calls a person to acquire the best of attitudes,
such as patience, acceptance and seeking reward. It was narrated that
Suhayb al-Roomi (may Allaah be pleased with him) said: The Messenger
of Allaah (peace and blessings of Allaah be upon him) said: "How
wonderful is the situation of the believer, for all his affairs are
good. If something good happens to him, he givesthanks for it and that
is good for him; if something bad happens to him, he bears it with
patience, and that is good for him. This does not apply to anyone but
the believer." Narrated by Muslim (2999).
In Sunan Abi Dawood (4700) it says: 'Ubaadah ibn al-Saamit said to his
son: You will never taste the reality of faith until you understand
that whatever befalls you would never have missed you, and whatever
misses you would never have befallen you. I heard the Messenger of
Allaah (peace and blessings of Allaah be upon him) say: "The first
thing that Allaah created was the Pen, and he said to it: 'Write.'
It said: 'O Lord, what should I write?'
He said: 'Write the decrees of all things until the Hour begins.'"
O my son, I heard the Messenger of Allaah (peace and blessings of
Allaah be upon him) say: "Whoever dies believing in something other
than this does not belong to me." Classed as saheeh (authentic) by
al-Albaani.
5 – Islam urges us to do agreat deal of good deeds, confirming their
connection to belief in Allaah and the Last Day, and it forbids sins
and deeds that incur punishment by reminding us of belief inAllaah and
the Last Day.
This is indicated by the following:
(a) It was narrated that Abu Hurayrah said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: "Whoever believes in
Allaah and the Last Day, let him honour his neighbour; whoever
believes in Allaah and the Last Day, let him honour his guest; whoever
believes in Allaah and the Last Day, let him speak good or else remain
silent." Narrated by al-Bukhaari (5672) and Muslim (47).
(b) It was narrated from'Abd-Allah ibn 'Umar thatthe Prophet (peace
and blessings of Allaah be upon him) said: "It is notpermissible for a
womanwho believes in Allaah and the Last Day to travel for a distance
of three nights, unless she has a mahram (close male relative whom she
can never marry) with her." Narrated by al-Bukhaari (1036)and Muslim
(1338).
(c) It was narrated that Umm Habeebah said: I heard the Messenger of
Allaah (peace and blessings of Allaah be upon him) say: "It is not
permissible for a womenwho believes in Allaah and the Last Day to
mourn for more than three days for anyone who dies, except for a
husband, four months and ten days." Narrated by al-Bukhaari (1221) and
Muslim (1486).
6 –The Prophet (peace and blessings of Allaah be upon him) explained
in his Sunnah (propheticteachings) that false belief, such as
hypocrisy,leads to bad attitudes and bad deeds.
It was narrated from AbuHurayrah that the Prophet (peace and blessings
of Allaah be upon him) said: "The signs of the hypocrite are three:
when he speaks he lies, when he makes a promise he breaks it, and when
he isentrusted with something he betrays that trust." Narrated by
al-Bukhaari (33) and Muslim (59).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:Those
who go against the people of hadeeth (ahl al-sunnah-followers of the
Prophet) are those who are likely to have bad deeds, either because of
corrupt beliefs and hypocrisy, or because of a sickness in the heart
and weakness of faith. Among them arethose who neglect obligatory
duties, transgress the limits, take rights and duties lightly and are
hard hearted, as is clear to everyone. Most of their Shaykhs are
accused of major sins even if there are among them some who are known
for asceticism and worship. The asceticism and worship of some of the
common folk of Ahl al-Sunnah are better than what they do.
It is well known that knowledge is the basis of action, and sound
roots produce sound branches. A man does not do evil actions except
for two reasons, either need or ignorance. The one who is aware of the
abhorrence of a thing that he has no need of will not do it, unless
his whims and desires have overpowered his reason and led him to
commit sin, which is another matter altogether. Majmoo' al-Fataawa
(4/53).
We ask Allaah to set all our affairs straight and to guide us to the
best ofwords, deeds and attitudes.
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Praised Manners, - Praying for the one who treats you kindly by saying “Jazak Allaahu khayran”.

Is there anything wrong with saying "Jazak Allaahu khayran (may Allaah
reward you with good)" to the one from whom you take money?.
Praise be to Allaah.
Good manners dictate that you should reciprocate the one whodoes you a
favour. The Prophet (peace and blessings of Allaah be upon him)
enjoined thatand said: "Whoever doesyou a favour, then reciprocate,
and if you cannot find anything with which to reciprocate, then pray
for him until you think that you have reciprocated him." Narrated by
Abu Dawood (1672); classed as saheeh by al-Albaani.
Reciprocating kindness means choosing that which will make the onewho
did you a favour feel happy, just as he made you feel happy. So you
should strive to thank him in kind. Allaahsays (interpretation of the
meaning):
"Is there any reward for good other than good?"
[al-Rahmaan 55:60]
If you are not able to reciprocate with a gift, or helping with some
task, or offering some service, etc, then at least you can say du'aa'
for him, and this du'aa' may be a means of bringing him happiness in
this world and in the Hereafter.
One of the best forms of du'aa' for the one who has done you a favour
is that which is mentioned in the Sunnah:
It was narrated that Usaamah ibn Zayd (may Allaah be pleased with him)
said: The Messengerof Allaah (peace and blessings of Allaah be upon
him) said: "Whoever has a favour done for him and says tothe one who
did it, 'Jazak Allaahu khayran,' has done enough to thank him."
Narrated by al-Tirmidhi (1958) and by al-Nasaa'i in al-Sunan al-Kubra
(6/53); classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
This du'aa' is also narrated from the Prophet (peace and blessings of
Allaah be upon him) in a lengthy hadeeth in which it says:"You are the
Ansaar, mayAllaah reward you with good (jazaakum Allaahu khayran), for
you are decent and patient." Narrated by Ibn Hibbaan(7277) and
al-Haakim (4/79). He said: its isnaadis saheeh, and al-Dhahabi agreed
with him. Shaykh al-Albaani said in al-Silsilah al-Saheehah (3096): It
is as they said.
This phrase was often uttered by the Sahaabah(may Allaah be pleased with them).
It says in Musannaf Ibn Abi Shaybah (5/322): 'Umar ibn al-Khattaab
(may Allaah be pleased with him) said: If one of you knew what there
is in his saying to his brother, 'Jazaak Allaahu khayran', you would
say it a great deal to one another.
Usayd ibn al-Hudayr (may Allaah be pleased with him) said to 'Aa'ishah
(may Allaah be pleased with her): May Allaah reward you with good (O
'Aa'ishah), for by Allaah, you never have any problem but Allaah
grants you a way out and makes it a blessing for the Muslims. Narrated
by al-Bukhaari (336) and Muslim (367).
In Saheeh Muslim (1823) it is narrated that Ibn 'Umar (may Allaah be
pleased with him) said: I came to my father when he was wounded and
they praised him and said: May Allaah reward you with good, and he
said: I have hope and fear – meaning hope for that which is with
Allaahof reward and mercy, and fear of that which is with Him of
punishment.
What is meant by the phrase "Jazaak Allaahu khayran (May Allaah reward
with you good)" is asking Allaah to reward you with a great deal of
good.
Fayd al-Qadeer (1/410)
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said in Sharh
Riyaadh al-Saaliheen (4/22):
Reciprocation depends on the situation. With some people,
reciprocation may be by giving him something similar to what he gave
you, or more. With others it may be by praying for him and he would
not accept a gift of money, because if a great man who has a lot of
wealth and high status and honour among his people gives you something
and you give him a similar gift, he will think that you are failing to
give him his due, but for such a person you should pray to Allaah for
him. "And if you cannot find anything with which to reciprocate, then
pray for him until you think that you have reciprocated him." That may
be by saying to him,Jazaak Allaahu khayran. That is because if Allaah
rewards him with good, that will bring him happiness in this world and
in the Hereafter. Endquote.
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Praised Manners, - They are denouncing him for applying the Sunnah and saying that it divides the Muslims.

The imam of our mosquesaid in a Friday khutbah that we should not be
strict in following the Sunnah of the Prophet (peace and blessings of
Allaah be upon him) because the Sunnah divides Muslims and we must be
united. He quoted as evidence the fact that a Bedouin cameto the
Messenger of Allaah (peace and blessings of Allaah be upon him) and
said: O Messenger of Allaah, tell me of an action which, ifI do it, I
will enter Paradise. He said: Worship Allaah and do not associate
anything with Him, establish the prescribed prayers, pay the
obligatory zakaah and fast Ramadaan." He said: By the One in Whose
hand is my soul, I shall never do anything more or less than that.
When he turned to leave, the Prophet (peace and blessings of Allaah be
upon him) said: "Whoever would like to look upon a man who is one of
the peopleof Paradise, let him look upon this man."
Is this correct? Please note that we are followers of the Sunnah, and
he calls the one whofollows the Sunnah an extremist.
Please advise us, may Allaah bless you.
Praise be to Allaah.
Firstly:
Your imam has said something that is wrongand false. What he should
have done was fear Allaah his Lord and refrain from speaking words
that involved sin.
The Prophetic Sunnah is the guidance of the Prophet (peace and
blessings of Allaah be upon him) and his wordsand deeds. How can the
Sunnah be dividing the Muslims?! What can unite them if the
Sunnahdivides them?
If this imam was sincere he would have said that the Sunnah is what
unites people, and brings them together.
Imam Abu'l-Muzaffar al-Sam'aani (may Allaah have mercy on him)
said:The reason why ahl al-hadeeth were united is that they learned
theirreligion from the Qur'aan and Sunnah andsound reports, which
united them and brought them together, whereas the followers
ofinnovation learned theirreligion by means of reasoning, which
divided them and made them differ. Al-Intisaar li Ahl al-Hadeeth (p.
47),
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
The cause of unity and harmony is accepting the religion as a whole
and following all of it, which is worshipping Allaah alone with no
partner or associate, as He enjoined, both inwardly and outwardly.The
cause of division is failing to do some of that which is enjoined upon
a person, and transgression among different groups.
The result of unity is mercy from Allaah, His pleasure and blessings,
happiness in this world and in the Hereafter andbrightness of the
face, whereas the result of division is the punishment and curse
ofAllaah, darkness of the face and the disavowal of the Messenger.
Majmoo' al-Fataawa (1/17).
He (may Allaah have mercy on him) also said:
Accepting sound reports from the Prophet (peace and blessings of
Allaah be upon him) brings harmony, as was narrated from Maalik (may
Allaah have mercy on him) who said: When knowledge decreases harshness
will prevail and when there is little knowledge of hadeeth then whims
and desires will prevail.
Dar' al-Ta'aarud (1/149)
How can the follower of the Sunnah be called an extremist when the
Muslim is enjoined to follow it and take the guidance of the Prophet
(peace and blessings of Allaah be upon him) as his example? What would
this imam say about the deeds of the Sahaabah (may Allaah bepleased
with them) when they followed the Sunnah of their Prophet (peace and
blessings of Allaah be upon him) so closely? What would he say about
this event?
It was narrated that Abu Sa'eed al-Khudri (may Allaah be pleased with
him) said: Whilst the Messenger of Allaah (peace and blessings of
Allaah be upon him) wasleading his companions in prayer, he took off
hissandals and placed themto his left. When the people saw that, they
took off their sandals too. When the Messenger of Allaah (peace and
blessings of Allaah be upon him) finished the prayer he said: What
made you take off your sandals? They said: We saw you take off your
sandals so we took ours off too. The Messenger of Allaah (peace and
blessings of Allaah be upon him) said: Jibreel (peace and blessings of
Allaah be upon him) came to me and told me that there was some dirt on
them. and he said: When one of you comes to the mosque, let him look
and if he sees any dirt (impurity) on his shoes, let him wipe it off
and pray in them."
Narrated by Abu Dawood (650); classed assaheeh by al-Albaani.
These companions of theProphet (peace and blessings of Allaah be upon
him) took off their shoes whilst praying simply because they saw their
Prophet (peace andblessings of Allaah be upon him) take off his shoes.
So what if it was aSunnah narrated from him or it was something that
he taught?
Secondly:
Criticizing the followers of the Sunnah of the Prophet (peace and
blessings of Allaah be upon him) and accusing them of being
extremistsor fanatics is offensive and is slander. Allaah hasissued a
warning to the one who does that, let alone the fact that it is an
imitation of the mushrikeen who did thisbefore him.
Allaah says (interpretation of the meaning):
"And those who annoy believing men and women undeservedly, they bear
(on themselves) the crime of slander and plain sin"
[al-Ahzaab 33:58]
"Verily, (during the worldly life) those who committed crimes used to
laugh at those who believed.
30. And, whenever they passed by them, used to wink one to another (in mockery).
31. And when they returned to their own people, they would return jesting;
32. And when they saw them, they said: 'Verily, these have indeed gone astray'"
[al-Mutaffifeen 83:29-32]
Shaykh al-'Uthaymeen (may Allaah have mercy on him) said:
"And when they saw them" means, when the sinners saw the believers, they said:
"Verily, these have indeed gone astray" i.e., gone astray from the
right path, and they are backward and narrow-minded and extreme, and
other such labels. Those people have their successors in our own
times. Some people say of good people that theyare regressive and
backward, and they say of the one who is religiously committed that he
is extremist and narrow-minded. Even worse than all of that, they said
of the Messengers that they were sorcerers or madmen. Allaah says
(interpretation of the meaning): "Likewise, no Messenger came to
thosebefore them but they said: 'A sorcerer or a madman!'"
[al-Dhaariyaat 51:52]. The heirs of the Messengers, who are
thescholars and those who are religiously committed encounter the same
from the enemies of the Messengers as the Messengers encountered, of
offensive labels and mockery, and so on. Among these accusationsthat
the followers of innovation and those who deny the attributes of
Allaah gave to those of the early generation who affirmed His
attributes was that they thought of Allaah as a physical being, and
other such negative accusations which put people off from the
rightway.
Liqaa'aat al-Baab il-Maftooh (no. 30).
Thirdly:
The kind of strictness in religious adherence which is to be
criticized is that which regards mustahabb things as obligatory and
makrooh things as haraam. The Prophet (peace and blessings of Allaah
be upon him) warned against going to extremes in religion, andhe also
warned against undue strictness. Extremism and strictness does not
mean applying the Sunnah, rather it means changing its rulings and
being too strict with regard to commands and prohibitions when that is
not the case.
Shaykh al-Islam Ibn Taymiyah said – commenting on the hadeeth, "Do not
be too strict with yourselves, for some people were strict on
themselves and Allaah was strict on them, and we see the remnants of
that in theirhermitages and monasteries." - :
Here the Prophet (peace and blessings of Allaah be upon him) forbade
being strict in religion by going beyond what isprescribed. Strictness
may sometimes means taking what is not obligatory or mustahabband
making it obligatoryor mustahabb with regard to acts of worship, and
sometimes it may mean taking something that is not haraam or makrooh
and making it haraam or makrooh with regard to things that are good.
The reason for that is that Allaah was very strict on those among the
Christians who were too strict on themselves, until it ended up in the
innovation of monasticism.
Thus it may be noted that the Prophet dislikedsuch things that the
Christians did, such as innovation of monasticism, even though many
devoted Muslims have fallen into the same trap on the basis of their
interpretation for which they may be excused, or they fell into this
trap with no justification.
It may also be noted thatbeing too strict with oneself in the
beginningmay lead to further strictness imposed by Allaah, either
through laws or through His decree. As for laws, this is what the
Prophet (peace and blessings of Allaah be upon him) feared during his
own time, of an increase in obligations or prohibitions such as
thatwhich he feared when they gathered to pay Taraweeh with him, and
when they asked about things that had not beenforbidden, and such as
the fact that when a person vows to do an actof worship it becomes
obligatory for him to do it even though he is forbidden to make
vows,and similarly expiations which become obligatory for specific
reasons.
As for the divine decree, we have often seen and heard that those who
goto extremes in some issues, will be caused to suffer in ways that
lead to things becoming more strict on him with regard to what is
obligatory and what is haraam, such as many ofthose who are affected
with waswaas about purification. When they do more than is prescribed,
they will endup suffering from things that lead to something that may
cause more hardship and harm to them.
Iqtida' al-Siraat al-Mustaqeem (103, 104).
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said, commenting
on the hadeeth of the Messenger (peace and blessings of Allaah be upon
him): "O people, beware of going to extremes in religious matters for
those who came before you were doomed because of going to extremes in
religious matters." Narrated by al-Nasaa'i (3059) and Ibn Maajah
(3029); classed as saheehby al-Albaani in Saheeh al-Nasaa'i:
In this hadeeth the Messenger (peace and blessings of Allaah be upon
him) warned his ummah against going toextremes and proved that going
to extremes isa cause of doom, because it is contrary to sharee'ah,
and because it led to the downfall of previous nations. So it may be
understood fromthis that going to extremes is haraam for two reasons:
1 –He (peace and blessings of Allaah be upon him) warned against it,
and a warning is a prohibition and more.
2 –It is the cause of nations' downfall as those who came before us
were destroyed, and whatever is the cause of doom is haraam.
With regard to worship, people may go to one of two extremes or be
moderate. Some are negligent, some exaggerate and some are moderate.
The proper way (as prescribed by Islam) is the middle way betweengoing
to extremes and being negligent. Being moderate and not inclining
towards either extreme is what is required. It is not permissible to
exaggerate and go to extremes in religious matters, or to be
carelessand not pay any heed. Rather we should tread a middle path
between both.
Majmoo' Fataawa al-Shaykh Ibn 'Uthaymeen (9/367, 368).
Fourthly:
The hadeeth which your imam quoted as evidence was narrated by
al-Bukhaari (1333) and Muslim (14), and there is no dispute as to its
soundness, but he hasmisunderstood it. If he had studied its
narrations and what the scholars said, he would not have quoted it as
evidence in this manner.According to a report narrated by al-Bukhaari,
it says, "and taught him the laws of Islam." This wording includes all
other obligatory duties, and things that are recommended.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
The words "he was asking about Islam" mean, about the laws of Islam.
It may be understood that he asked about the realties of Islam. He did
not mention the Shahaadah to him because he knew that he already knew
it, or he knew that he was asking about practical laws, or he
mentioned it but the narrator did not transmit it because it is so
well known. And he did not mention Hajj either because it had notbeen
enjoined yet or because the narrator had shortened the report. This
second view is supported by the report narrated by the compiler –
i.e., al-Bukhaari – concerning fasting via Ismaa'eel ibn Ja'far from
Abu Suhayl in this hadeeth. He said: The Messenger of Allaah (peace
and blessings of Allaah be upon him) toldhim of the laws of Islam, and
he included all obligatory and recommended deeds in that.
"And the Messenger of Allaah (peace and blessings of Allaah be upon
him) mentioned zakaah" – in the report of Ismaa'eel ibn Ja'far it
says: He told me of what Allaah had enjoined upon me of zakaah. He
said: The Messenger of Allaah (peace and blessings of Allaah be upon
him) told him of the laws of Islam. This report shows that there were
things in the story that were told in brief form, such as explaining
the minimum thresholds for paying zakaah, which are not explained in
these two reports, and neither are the names of the prayers. It seems
that the reason for that is that these things were well known among
them, or that the purpose of the story wasto show that the one who
adheres to the obligatory duties will be saved even if he does not do
naafil actions.
With regard to him succeeding when he does not fall short in that,
this is clear, but how can he succeed if he does not add anything to
it? Al-Nawawi answered by saying that the hadeeth confirms that he
will succeed because he has done what he is required to do, and there
is nothing to suggest that if he does more than that he will not be
successful, because if he succeeds by doing what is obligatory, he is
more likely to succeed if he does recommended actions as well as
obligatory deeds.
Fath al-Baari (1/108)
We hope that the imam will think about the phrase "and he taught him
the laws of Islam", and we hope that he willthink about the last words
that we have quoted from al-Haafiz Ibn Hajar, in which he approved of
the words of Imam al-Nawawi, thatsuccess is more likely for the one
who does the obligatory duties and adds to them the recommended deeds.
Fifthly:
We advise you to adhereto the commands of Allaah, may He be exalted,
and His Messenger (peace and blessings of Allaah be upon him), and we
also advise you to adhere to the Sunnah and kept doing mustahabb
deeds,without going to extremes or exaggerating, and teach that to
people with wisdom and good methods. It is not permissible for you to
put people off by being too strict in matters that are broad in scope,
or bymaking mustahabb things obligatory, or by going to extremes in
denouncing people, especially the elite such as the imam of the mosque
or the mufti or one who holds a similar status in people's eyes.
Listen to this comprehensive advice from a great scholar:
Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:
You must adhere to the Sunnah of the Messenger of Allaah (peace and
blessings of Allaah be upon him) and stick to it, and not pay any
attention to the criticism of those who criticize you or blame you for
that. If your parents criticize you for adhering to the Sunnah and
they want you to be heedless about that, then do not obey them with
regard to that, especially if these sunnahs are obligatory duties that
must be adhered to, and they arenot just mustahabb, so long as it does
not reach the level of being exaggeration. But if it means that you
are exaggerating, then that is not appropriate, rather you should be
balanced and moderate in applying the Sunnah and acting upon it,
without going to extremes or exaggerating, and without being careless
or heedless. This is what you should do. Whateverthe case, you will be
rewarded – in sha Allaah– and you must adhere to the Sunnah of the
Messenger of Allaah (peace and blessings of Allaah be upon him) and
try to convince those who are criticizing you about that, especially
your parents. You shouldencourage them to follow the Sunnah and
explain to them the reward and goodness that there is in that. Perhaps
they will drop these objections, and maybe this deed will cause them
to also adhere to the Sunnah, and you will be the one who called them
to Allaah, may He be glorified and exalted. Undoubtedly the one who
wants to call peopleto Allaah is obliged to begin with his relatives
and the closest of peopleto him, and one's parents are among the
closest of people to a person.
Whatever the case, if your adherence to the Sunnah does not go to
extremes of exaggeration, then it is something praiseworthy, and you
must continue in it, and call your parents and others to it. And
Allaah knows best.
Al-Muntaqa min Fataawaal-Shaykh al-Fawzaan (2/301, 302)
Finally: Just as it is blameworthy exaggeration to make mustahabb
things like obligatory deeds or makrooh things like haraam deeds, or
to oblige ourselves to do things that Allaah has not made obligatory
upon us, it is also ignorance of the basic principles of sharee'ah to
ignore the important general principle which is that harmony and
loveamong Muslims are essential, and we must be united in adhering
toIslam and protect the honour of the Muslim from criticism and shame,
let alone aggression and harm. It is ignorance to neglect all of that
just because someone adheres to something that is mustahabb but others
do not see it as such, or to something that he does not adhere to, and
respond by transgressing against the Muslim's honour or rights because
he neglects something that others adhere to. It is by such means that
the accursed enemy attains his goal among the believers, and it is
even worse when it happens in a foreign land where others see us as
representatives of Islam.
Imam Muslim narrated inhis Saheeh (2812) that Jaabir ibn 'Abd-Allaah
(may Allaah be pleased with him) said: I heard the Prophet (peace and
blessings of Allaah be upon him) say: "The Shaytaan has despaired of
being worshipped in the Arabian Peninsula, but he will sow seeds of
discord among them."
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
As for the description of prayer, one of its issues is the Basmalah
(saying Bismillaah…), and the people differ as to whether it is a
verse of the Qur'aan or not, and whether it is to be recited or not.
Both sideshave written books that show a great deal of ignorance and
wrongdoing, even though the issues is not that serious. Adhering
blindly to one's view in these and similar matters is one of the signs
of division and dissent which is forbidden for us. The reason for
discussing these controversial minor issues is to find out which view
is more sound, as these issues are among the least serious
controversial issues, but the shaytaan may play a role in creating
divisions among Muslims because of these minor issues.
Then he said: It is mustahabb for a man to try to reconcile people by
refraining from these mustahabb deeds, because the interests served by
reconciling people in Islam is greater than the interestserved by
doing such things. Similarly, the Prophet (peace and blessings of
Allaah be upon him) decided not to change the structure of the Ka'bah,
because leaving it as it was would reconcile people, and Ibn Mas'ood
criticized 'Uthmaan for offering prayers in full whilst travelling,
but he still prayed behind him when he offered the prayer in full, and
said: Dissent is evil.
Majmoo' al-Fataawa (22/405-407).
And Allaah knows best.

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