The word Ghusl in Arabic means to wash the entirebody with water.
Allaah Says in the Quran )what means(: "And they ask you ]O Muhammad[
about menstruation. Say: 'It is harm, so keep away from women during
menstruation. And do not approach them until they are pure...'"]Quran
2: 222[
Herein, we continue stating other actions thatrequire Ghusl if one is
in a state of major impurity:
·Circumambulating the Ka'bah)The Sacred House in Makkah(
Ibn 'Abbaasreported that the Messenger of Allaahsaid:"Circumambulation
is a type of prayer, but Allaah has permitted speaking during it.
Whoever speaks during it should only speak good."]At-Tirmithi &
Others[
·Touching or Carrying the Quran
The Companionswere all agreed that it is forbidden to touch or carry
the Quran while one is in a state of impurity. There are some jurists,
such as Daawood bin Hazmwho allowed the physically unclean person,
whether because of sexual intercourse or menstruation, to touch
orcarry the Quran, and saw nothing wrong with this. He derives his
support from a Hadeeth in the Saheehayn )the two mostauthentic Hadeeth
sources( in which it is stated that the Prophetsent a letter to
Heraclius, beginning with:
"In the name of Allaah, the Compassionate, the Merciful: )the hecited
the verse which means(:"…O people of the Scripture! Come to a word
that is equitable between us and you – that we will not worship except
Allaah and not associate anything with Him and not take one another as
lords instead of Allaah. But if theyturn away, then say: 'Bear witness
that we are Muslims]submitting to Him[."]Quran 3:64[
Ibn Hazmconcluded:"This is the letter that the Messenger of
Allaahwrote, containing this verse, to the Christians, and of course
they must have touched it." The majority of scholars answer this point
of his by stating that one is allowed to touch parts of the Quran that
are used in letters, books, Tafseer)Quranic exegesis(, and so on, as
such things are notcopies of the Quran, nor is it confirmed that such
an action is forbidden.
·Reciting the Quran
According to most scholars, one who is physically unclean)because of
sex or menstruation( may not recite any portion of the Quran. This is
based on a Hadeeth from 'Aliin which he stated that nothing kept the
Messenger of Allaahfrom the Quran except being sexually
impure.]At-Tirmithi[
Healso related: "I saw the Messenger of Allaahperform ablution and
recite some of the Quran, after which he said:'This is for the one who
is not in post-sex impurity. If one is in post-sex impurity, he may
not do so, not even one verse."]Ahmad & Abu Ya'la[ Imaam
Al-Haythamistated about this Hadeeth: "Its narrators are trustworthy."
Also, Imaam Ash-Shawkaanistated: "If this)report( is authentic, that
is proof enough that it is forbidden. The first Hadeeth does not
forbid it, for it merely states thatit was his practice not to recite
the Quran while hewas in post-sex impurity. Similar reports do not
even show that it is disliked. Therefore, how can it be used as a
proof that it is forbidden?" Imaams Al-Bukhaari, At-Tabaraani, Abu
Daawood, and Ibn Hazmwere of the opinion that it is permissible for
one who is in post-sex impurity )or in menstruation( to recite the
Quran. Ibn 'Abbaasdid not see anything wrong with a sexually impure
person reciting the Quran.
The Prophetwould mention Allaah under all circumstances. Imaam
IbnHajarstated: "There isno authentic Hadeeth reported by the
author)Al-Bukhaari( concerning the prohibition of reciting by one who
is sexually impure or menstruating." The sum total of what has been
related on this issue informs us on this point, though the
interpretations differ.
·Staying in the Mosque
It is forbidden for one who is physically unclean)because of sex or
menstruation( to stay in the mosque. 'Aa'ishahsaid: "The Messenger of
Allaahsaw that his companions' houses were practically in the mosque,
so he said:"Direct those houses away from the mosque." He then entered
the mosque, but the people did nothing in the hope that Allaah would
reveal to the Prophetthat what they were doing was permissible.
However, when hecame out from the mosque, he said:"Direct those houses
away from the mosque, for it is not permitted for a menstruating woman
or sexually impure person to be in the mosque."]Abu Daawood[
Umm Salamahrelated that the Prophetonce came out to the courtyard of
the mosque and said at the top of his voice: "The mosque is off limits
to menstruating women and those who are sexually impure." ]IbnMaajah &
At-Tabaraani[ Such people can, however, pass through the mosque, for
Allaah Says )what means(:"O you who have believed! Do not approach
prayer while you are intoxicated until you know what you are saying or
in a state of sexual impurity, except those passing through ]a place
of prayer[, until you have washed]your whole body[..."]Quran 4: 43[
Zayd bin Aslamsaid:"The companions of the Messenger of Allaahwould
walk through the mosques while they weresexually impure." ]Ibn
Al-Munthir[ Yazeed bin Habeebreported that the Companions' doors
opened out into the mosque, and that when they were sexually impure,
they could find no water or any path to water save through the mosque;
then, Allaah revealed )what means(:"…Or in a state of sexual
impurity,except those passing through ]a place of prayer[…"]Quran 4:
43[ ]At-Tabari[
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Wednesday, August 28, 2013
Actions that require Ghusl-II
Dought & clear - He wants to work some days of the week and spend the rest in worship.
I know a Brother in Islaam, who left his haraam job, after realsing
the haraam nature of it - Alhamdhu Lillah.
He is now looking for a job that is just sufficient to feed and clothe
his family. He is keen to work only as many days to earn that income.
The rest of the week he wants to spend in the mosque reading
Qu'raanand praying etc..
Is his behaviour permissible? Does Islaamnot say that the daytime is
for seeking sustenanceand the night for prayers.? Is it not better for
him to seek a good job so that the extra money can be given as zakat
to the poor? Doesn't his family have rights over him with regard to
time.
Praise be to Allaah.
The Muslim who is able to earn a living must strive to earn that
whichwill keep him and those under his guardianship, such as his wife
and children, from having to beg, and to earn what he needs to spend
on their maintenance. If he manages to do that, then if he spends the
rest of his time, whether during the night or the day, in worshipping
Allaah by praying, fasting, reading Qur'aan,that is better. There is
nospecific time for worshipin general, but yes, praying qiyaam at
night is better than praying during the day. This does not mean that
there is no reward for praying naafil prayers during the day. He
should start by doing that which is obligatory, whether the obligation
is towards Allaah or towards His creation, then he can use the rest of
his time for doing that which is mustahabb, and if he indulges in some
permissible activities for the purpose of relaxation and recreation,
that is OK.
Shaykh 'Abd al-Kareem al-Khudayr
the haraam nature of it - Alhamdhu Lillah.
He is now looking for a job that is just sufficient to feed and clothe
his family. He is keen to work only as many days to earn that income.
The rest of the week he wants to spend in the mosque reading
Qu'raanand praying etc..
Is his behaviour permissible? Does Islaamnot say that the daytime is
for seeking sustenanceand the night for prayers.? Is it not better for
him to seek a good job so that the extra money can be given as zakat
to the poor? Doesn't his family have rights over him with regard to
time.
Praise be to Allaah.
The Muslim who is able to earn a living must strive to earn that
whichwill keep him and those under his guardianship, such as his wife
and children, from having to beg, and to earn what he needs to spend
on their maintenance. If he manages to do that, then if he spends the
rest of his time, whether during the night or the day, in worshipping
Allaah by praying, fasting, reading Qur'aan,that is better. There is
nospecific time for worshipin general, but yes, praying qiyaam at
night is better than praying during the day. This does not mean that
there is no reward for praying naafil prayers during the day. He
should start by doing that which is obligatory, whether the obligation
is towards Allaah or towards His creation, then he can use the rest of
his time for doing that which is mustahabb, and if he indulges in some
permissible activities for the purpose of relaxation and recreation,
that is OK.
Shaykh 'Abd al-Kareem al-Khudayr
Dought & clear - Guidance is in the hand of Allaah.
How can we reconcile between the aayahs (interpretation of the
meanings): "Verily, you (O Muhammad) guide not whom you like"
[al-Qasas 28:56] and "And verily, you (O Muhammad) are indeed guiding
(mankind) to the Straight Path"[al-Shooraa 42:52]?
Praise be to Allaah.
Allaah has created man and given him reason, and He has sent down to
him Revelation and sent tohim Messengers to callhim to the truth and
warn him against falsehood. Then He has left him to make his own
choice.
"And say: 'The truth is from your Lord.' Then whosoever wills, let him
believe; and whosoever wills, let him disbelieve
[al-Kahf 18:29 – interpretation of the meaning]
Allaah commanded His Messenger Muhammad(peace and blessings of Allaah
be upon him) to convey the truth to all of mankind. Then they have the
choice to do as they wish. If a person obeys, he benefits himself, and
if he disobeys, he harms himself, as Allaah says (interpretation of
the meaning):
"Say: 'O you mankind! Now truth (i.e. the Qur'aan and Prophet
Muhammad), has come to you from yourLord. So whosoever receives
guidance, he does so for the good of his own self; and whosoever goes
astray, he does so to his own loss; and I am not (set) over you as a
Wakeel (disposer of affairs to oblige you for guidance)'"[Yoonus
10:108]
Islam is the religion ofthe natural state of man (fitrah), the
religion of reason and thought. Allaah has distinguished the truth
from falsehood. He has enjoined all that is good and forbidden all
that is evil. He has permitted good things and forbidden evil things.
There is no compulsion in religionbecause the benefits or harms come
back upon the created being, not upon the Creator. Allaah says
(interpretation of the meaning):
"There is no compulsion in religion. Verily, the Right Path has become
distinct from the wrong path. Whoever disbelieves in Taaghoot (false
gods) and believes in Allaah, then he has grasped the most trustworthy
handhold that will never break"
[al-Baqarah 2:256]
And Allaah says (interpretation of the meaning):
"Whosoever does righteous good deed, it is for (the benefit of)his
ownself; and whosoever does evil, it is against his ownself. And your
Lord is not at all unjust to (His) slaves"[Fussilat 41:46]
Guidance is in the hand of Allaah. If Allaah willed, He couldguide all
of mankind, for there is nothing that He cannot do on this earth or in
the heavens. Nothing happens in His Dominion except that which He
wills.
"Say: 'With Allaah is the perfect proof and argument, (i.e. the
Oneness of Allaah, the sending of His Messengers and His Holy Books,
to mankind); had He so willed, He would indeed have guided you
all'"[al-An'aam 6:149 – interpretationof the meaning]
But in His Wisdom, Allaah has created us with the ability to choose,
and He has sent down to us guidance and the Criterion. So whoever
obeys Allaah and His Messenger will enter Paradise and whoeverdisobeys
Allaah and His Messenger will enter Hell, as Allaah says
(interpretation ofthe meaning):
"Verily, proofs have come to you from yourLord, so whosoever sees,
will do so for (the good of) his ownself, and whosoever blinds
himself, will do so to his own harm, and I (Muhammad) am not a watcher
over you"[al-An'aam 6:104]
The Messenger(peace and blessings of Allaah be upon him) has no part
in guidance; all that he and the Muslims have to do is to explain and
convey the message, and show them guidance but they cannot force
people tofollow it, as Allaah said to His Messenger(peace and
blessings of Allaah be upon him)(interpretation of the meaning):
"And had your Lord willed, those on earth would have believed, all of
them together. So, will you (O Muhammad) then compel mankind,
untilthey become believers"[Yoonus 10:99]
And Allaah says (interpretation of the meaning):
"And the duty of the Messenger is only to convey (the Message)
plainly"[al-'Ankaboot 29:18]
Guidance to the truth is in the hand of Allaah alone and no human
being has any share in that, as Allaahsaid to His Messenger(peace and
blessings of Allaah be upon him)(interpretation of the meaning):
"Verily, you (O Muhammad) guide not whom you like, but Allaah guides
whom He wills. And He knows best those who are the guided[al-Qasas
28:56]
Allaah guides whomsoever He wills and sends astray whomsoever He
wills. He has told us that He guides those who obey Him and turn to
Him, as He says (interpretation of the meaning):
"While as for those who accept guidance, He increases their guidance
and bestowson them their piety"[Muhammad 47:17]
But whoever disobeys Allaah and turns away from Him, Allaah will not
guide him, as He says (interpretation ofthe meaning):
"Truly, Allaah guides not him who is a liar, and a disbeliever"
[al-Zumar 39:3]
Allaah is Omniscient and knows what has happened and is happening and
what is yet to come. Allaah knows the believers and the disbelievers,
and what they will do, and He knows what their fate will be in the
Hereafter. He has written all that inal-Lawh al-Mahfooz(the Preserved
Tablet), as He says (interpretation of the meaning):
"And all things We have recorded in a Book"[al-Naba' 78:29]
Allaah has created man with the ability to choose, and He has created
him able to doboth, either believer or disbelieve, as He says
(interpretation ofthe meaning):
"Verily, We showed him the way, whether he be grateful or
ungrateful"[al-Insaan 76:3]
Man has the choice in terms of his reason only; if he loses his reason
by which he is able to distinguish between the alternatives of good
and evil, truth and falsehood, then he is not accountable. Hence
according to Islamic sharee'ah, the pen is lifted from the insane
person (i.e., he is not accountable) until he recovers his senses, and
from the child until he reaches the age of understanding, and from the
sleeper until he wakes up. None of these people are accountable until
they gain or recover the reason by which they may distinguish between
the alternatives of faith and disbelief, truth and falsehood, and so
on.
Whatever direction a person takes, there will be reward and
punishment, If he obeys, there will be Paradise:
"Indeed he succeeds who purifies his ownself (i.e. obeys and performs
all that Allaah ordered, by following the true Faith of Islamic
Monotheism and by doing righteous good deeds"
[al-Shams 91:9 – interpretation of the meaning]
and if he disobeys, there will be Hell:
"And indeed he fails who corrupts his ownself (i.e. disobeys what
Allaah has ordered by rejecting the true Faith of Islamic Monotheism
or by following polytheism, or by doing every kind of evil wicked
deeds"[al-Shams 91:10 – interpretation of the meaning]
The choice of one of these two ways is something about which a person
will bequestioned by the Lord of the Worlds. Hence it is clear that
faith or disbelief, obedience or disobedience, is the matter of
personal choice. Allaah has made reward and punishment dependent upon
this choice:
"Whosoever does righteous good deed, it is for (the benefit of)his
ownself; and whosoever does evil, it is against his ownself. And your
Lord is not at all unjust to (His) slaves"[Fussilat 41:46]
Whoever loves Allaah and His Messenger and desires good in this world
and in the Hereafter, let him enter Islam, and whoever turns away from
that and is content with this world and has no interest in the
Hereafter and does not submit, then his abode will be Hell. The
individual is theone who will benefit or harm himself. There is no
compulsion to chooseeither. Allaah says (interpretation of the
meaning):
"Verily, this (Verses of the Qur'aan) is an admonition, so whosoever
wills, let him take a Path to his Lord (Allaah)"
[al-Insaan 76:29]
From Usool al-Deen al-Islami by Shaykh Muhammad ibn Ibraaheem al-Tuwayjri
meanings): "Verily, you (O Muhammad) guide not whom you like"
[al-Qasas 28:56] and "And verily, you (O Muhammad) are indeed guiding
(mankind) to the Straight Path"[al-Shooraa 42:52]?
Praise be to Allaah.
Allaah has created man and given him reason, and He has sent down to
him Revelation and sent tohim Messengers to callhim to the truth and
warn him against falsehood. Then He has left him to make his own
choice.
"And say: 'The truth is from your Lord.' Then whosoever wills, let him
believe; and whosoever wills, let him disbelieve
[al-Kahf 18:29 – interpretation of the meaning]
Allaah commanded His Messenger Muhammad(peace and blessings of Allaah
be upon him) to convey the truth to all of mankind. Then they have the
choice to do as they wish. If a person obeys, he benefits himself, and
if he disobeys, he harms himself, as Allaah says (interpretation of
the meaning):
"Say: 'O you mankind! Now truth (i.e. the Qur'aan and Prophet
Muhammad), has come to you from yourLord. So whosoever receives
guidance, he does so for the good of his own self; and whosoever goes
astray, he does so to his own loss; and I am not (set) over you as a
Wakeel (disposer of affairs to oblige you for guidance)'"[Yoonus
10:108]
Islam is the religion ofthe natural state of man (fitrah), the
religion of reason and thought. Allaah has distinguished the truth
from falsehood. He has enjoined all that is good and forbidden all
that is evil. He has permitted good things and forbidden evil things.
There is no compulsion in religionbecause the benefits or harms come
back upon the created being, not upon the Creator. Allaah says
(interpretation of the meaning):
"There is no compulsion in religion. Verily, the Right Path has become
distinct from the wrong path. Whoever disbelieves in Taaghoot (false
gods) and believes in Allaah, then he has grasped the most trustworthy
handhold that will never break"
[al-Baqarah 2:256]
And Allaah says (interpretation of the meaning):
"Whosoever does righteous good deed, it is for (the benefit of)his
ownself; and whosoever does evil, it is against his ownself. And your
Lord is not at all unjust to (His) slaves"[Fussilat 41:46]
Guidance is in the hand of Allaah. If Allaah willed, He couldguide all
of mankind, for there is nothing that He cannot do on this earth or in
the heavens. Nothing happens in His Dominion except that which He
wills.
"Say: 'With Allaah is the perfect proof and argument, (i.e. the
Oneness of Allaah, the sending of His Messengers and His Holy Books,
to mankind); had He so willed, He would indeed have guided you
all'"[al-An'aam 6:149 – interpretationof the meaning]
But in His Wisdom, Allaah has created us with the ability to choose,
and He has sent down to us guidance and the Criterion. So whoever
obeys Allaah and His Messenger will enter Paradise and whoeverdisobeys
Allaah and His Messenger will enter Hell, as Allaah says
(interpretation ofthe meaning):
"Verily, proofs have come to you from yourLord, so whosoever sees,
will do so for (the good of) his ownself, and whosoever blinds
himself, will do so to his own harm, and I (Muhammad) am not a watcher
over you"[al-An'aam 6:104]
The Messenger(peace and blessings of Allaah be upon him) has no part
in guidance; all that he and the Muslims have to do is to explain and
convey the message, and show them guidance but they cannot force
people tofollow it, as Allaah said to His Messenger(peace and
blessings of Allaah be upon him)(interpretation of the meaning):
"And had your Lord willed, those on earth would have believed, all of
them together. So, will you (O Muhammad) then compel mankind,
untilthey become believers"[Yoonus 10:99]
And Allaah says (interpretation of the meaning):
"And the duty of the Messenger is only to convey (the Message)
plainly"[al-'Ankaboot 29:18]
Guidance to the truth is in the hand of Allaah alone and no human
being has any share in that, as Allaahsaid to His Messenger(peace and
blessings of Allaah be upon him)(interpretation of the meaning):
"Verily, you (O Muhammad) guide not whom you like, but Allaah guides
whom He wills. And He knows best those who are the guided[al-Qasas
28:56]
Allaah guides whomsoever He wills and sends astray whomsoever He
wills. He has told us that He guides those who obey Him and turn to
Him, as He says (interpretation of the meaning):
"While as for those who accept guidance, He increases their guidance
and bestowson them their piety"[Muhammad 47:17]
But whoever disobeys Allaah and turns away from Him, Allaah will not
guide him, as He says (interpretation ofthe meaning):
"Truly, Allaah guides not him who is a liar, and a disbeliever"
[al-Zumar 39:3]
Allaah is Omniscient and knows what has happened and is happening and
what is yet to come. Allaah knows the believers and the disbelievers,
and what they will do, and He knows what their fate will be in the
Hereafter. He has written all that inal-Lawh al-Mahfooz(the Preserved
Tablet), as He says (interpretation of the meaning):
"And all things We have recorded in a Book"[al-Naba' 78:29]
Allaah has created man with the ability to choose, and He has created
him able to doboth, either believer or disbelieve, as He says
(interpretation ofthe meaning):
"Verily, We showed him the way, whether he be grateful or
ungrateful"[al-Insaan 76:3]
Man has the choice in terms of his reason only; if he loses his reason
by which he is able to distinguish between the alternatives of good
and evil, truth and falsehood, then he is not accountable. Hence
according to Islamic sharee'ah, the pen is lifted from the insane
person (i.e., he is not accountable) until he recovers his senses, and
from the child until he reaches the age of understanding, and from the
sleeper until he wakes up. None of these people are accountable until
they gain or recover the reason by which they may distinguish between
the alternatives of faith and disbelief, truth and falsehood, and so
on.
Whatever direction a person takes, there will be reward and
punishment, If he obeys, there will be Paradise:
"Indeed he succeeds who purifies his ownself (i.e. obeys and performs
all that Allaah ordered, by following the true Faith of Islamic
Monotheism and by doing righteous good deeds"
[al-Shams 91:9 – interpretation of the meaning]
and if he disobeys, there will be Hell:
"And indeed he fails who corrupts his ownself (i.e. disobeys what
Allaah has ordered by rejecting the true Faith of Islamic Monotheism
or by following polytheism, or by doing every kind of evil wicked
deeds"[al-Shams 91:10 – interpretation of the meaning]
The choice of one of these two ways is something about which a person
will bequestioned by the Lord of the Worlds. Hence it is clear that
faith or disbelief, obedience or disobedience, is the matter of
personal choice. Allaah has made reward and punishment dependent upon
this choice:
"Whosoever does righteous good deed, it is for (the benefit of)his
ownself; and whosoever does evil, it is against his ownself. And your
Lord is not at all unjust to (His) slaves"[Fussilat 41:46]
Whoever loves Allaah and His Messenger and desires good in this world
and in the Hereafter, let him enter Islam, and whoever turns away from
that and is content with this world and has no interest in the
Hereafter and does not submit, then his abode will be Hell. The
individual is theone who will benefit or harm himself. There is no
compulsion to chooseeither. Allaah says (interpretation of the
meaning):
"Verily, this (Verses of the Qur'aan) is an admonition, so whosoever
wills, let him take a Path to his Lord (Allaah)"
[al-Insaan 76:29]
From Usool al-Deen al-Islami by Shaykh Muhammad ibn Ibraaheem al-Tuwayjri
Dought & clear - He weeps when he hearsQur’aan but he does the secret habit and mistreats his parents. Is he a hypocrite?.
I read on a website about the characteristicsof the beloved prophet
,and this made me cry. I also cry sometimes while praying in the
masjid, especially if the imam has a passionate voice. Despite this, I
fall in sins like masturbation, and talking loudly to my father. I
read on your website about the reasons of such sins and how to stop
doing them. My question is: AmI considered hypocrite by committing
such sins?.
Praise be to Allaah.
Firstly:
We think that your asking whether you are a hypocrite or not is a sign
of much goodness in you in sha Allaah, because when a Muslim fears
that he may fall into hypocrisy, this indicates that his heart
is(spiritually) alive and that he is keen to protect his faith.
Ibraaheem al-Taymi said:Whenever I examine my words against my deeds,I
fear that I am insincere.Al-Hasan al-Basri said of hypocrisy: No one
fears it but a believer, and no one feels safe from it buta hypocrite.
Ibn al-Qayyim (may Allaah have mercy on him) said:
The more faith and knowledge a person has,the more he will fear that
he may be among this class of people (i.e., hypocrites), hence the
leaders and earliest generations of this ummah were so afraid that
they might be among them. 'Umar usedto say to Hudhayfah: I adjure you
by Allaah, didthe Messenger of Allaah(peace and blessings of Allaah be
upon him) mention me along with the people (i.e., the hypocrites)? He
said: No, but I would not praise anyone after you, meaning; I would
not praise people (by saying that they are not mentioned among the
hypocrites). It does not mean that 'Umar was theonly one who was free
of hypocrisy.
Tareeq al-Hijratayn(p. 604)
The greatest of the awliya' (close friends of Allaah) feared this for
themselves.
1 – Ibn Abi Mulaykah said: I met thirty of the companions of the
Prophet(peace and blessings of Allaah be upon him), all of whom feared
being hypocrites, and none of them ever said that he had faith
equivalent to that of Jibreel and Mikaa'eel.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
The most prominent among Sahaabah whom Ibn Abi Mulaykah met were:
'Aa'ishah, her sister Asma', Umm Salamah, the four 'Abd-Allaahs, Abu
Hurayrah, 'Uqbah ibn al-Haarith and al-Miswar ibn Makhramah. These are
among those from whom he heard hadeeth. He also met other more
prominent Sahaabah than these, such as 'Ali ibn Abi Taaliband Sa'd ibn
Abi Waqqaas, and he confirmed that they were afraid of hypocrisy in
their actions and nothing to the contrary was narrated from any of the
Sahaabah, so it is as if there was consensus on this matter. That is
because the believers' deeds maybecome contaminated with elements that
undermine ikhlaas (sincerity towards Allaah). The fact that they
feared it does not mean that they fell into it, rather it means that
they were extremely cautious and pious, may Allaah be pleased with
them.
Fath al-Baariby Ibn Hajar(1/110,111).
2 – al-Haafiz Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:
al-Ja'd Abu 'Uthmaan said: I said to Abu Raja' al-'Attaaridi: Did you
meet anyone whom I met of the companions of the Prophet(peace and
blessings of Allaah be upon him) who feared falling into hypocrisy? He
said: Yes. Praise be to Allaah I met some of the prominent ones among
them, and they used to fear it a great deal. And he had met 'Umar.
3 – and he (may Allaah have mercy on him) said:
Among those of the Sahaabah who used to seek refuge with Allaah from
falling into hypocrisy were: Hudhayfah, Abu'l-Darda' and Abu Ayyoob
al-Ansaari. Among the Taabi'een there were many who did that. Ibn
Sireen said: There is nothing I fear more thanthis verse
(interpretationof the meaning):"And of mankind, there are
some(hypocrites) who say: 'We believe in Allaah andthe Last Day,'
while in fact they believe not" [al-Baqarah 2:8]. Ayyoobsaid: Every
verse in the Qur'aan which mentions hypocrisy I fear lest it apply to
me. Mu'aawiyahibn Qurrah said: 'Umar used to fear it, so how I can
feel safe from it? al-Hasan spoke a great deal concerning this matter,
as did the imamsof Islam after them.
According to a report narrated by Ibn Haani', Imam Ahmad was asked:
What do you say about one who does not fear hypocrisy for himself?
Hesaid: Who can feel safe from hypocrisy?
Fath al-Baariby Ibn Rajab (1/178, 179).
Pay attention to two important matters:
1 – The hypocrisy that was feared by those imams among the Sahaabah
and those who came after them was hypocrisy in deeds, which leads to
hypocrisyin the heart, which leadsone to Hell – we seek refuge with
Allaah – this is the kind of hypocrisy which is mentioned in a number
of ahaadeeth which warn the Muslim against acquiring its
characteristics, such as the following:
It was narrated that 'Abd-Allaah ibn 'Amr said: The Messenger of
Allaah(peace and blessings of Allaah be upon him) said: "There are
four characteristics, whoever has them all is a pure hypocrite, and
whoever has one of them has one of the characteristics of hypocrisy,
until he gives it up: when he speaks helies, when he makes a covenant
he betrays it, when he makes a promise he breaks it, and when he
disputes he resorts to obscene speech."
Narrated by al-Bukhaari (34) and Muslim (58).
It was also narrated (2632) by al-Tirmidhi (may Allaah have mercy on
him) who said after it:
What this means according to the scholarsis hypocrisy of action. It
was the hypocrisy of disbelieving at the time of the Messenger of
Allaah(peace and blessings of Allaah be upon him). Something similar
was narrated from al-Hasan al-Basri when he said: Hypocrisy is of two
types: hypocrisy of action and hypocrisy of disbelief.
End quote.
Al-Haafiz Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:
This goes back to what we mentioned above: that hypocrisy may be minor
or major. Minor hypocrisy is hypocrisy of action, which is what these
people feared for themselves. It leads to major hypocrisy which
isfeared for the one who is overcome by minor hypocrisy to such an
extent that it robs him offaith altogether, as Allaah says
(interpretation of the meaning):
"when they turned away(from the path of Allaah), Allaah turned their
hearts away (from the Right Path)"
[al-Saff 61:5]
"And We shall turn their hearts and their eyes away (from guidance),
as they refused to believe therein for the first time"
[al-An'aam 6:110]
Fath al-Baariby Ibn Rajab (1/179).
Imam al-Nawawi commented on this hadeeth … See hisSharh Muslim(2/46-48).
2 – These prominent figures were the most righteous of people in
heart, and they were those who most respected the sacred limits and
were least likely to transgress them,but because of their great
awareness of theirLord and their fear of Hiswrath, they would regard a
minor sin – if they fell into it – as a major sin. Some of them feared
showing off, and others feared falling short in their deeds lest their
actions contradict their words, and others thought that being
distracted by permissibleinteractions in their homes with their wives
and families even though they focused properly in gatherings of dhikr
was a kind of hypocrisy.
It was narrated that Hanzalah al-Usaydi said: Abu Bakr met me and
said: How are you, O Hanzalah? I said: Hanzalah has become a
hypocrite. He said: Subhaan Allaah! What are you saying? I said: When
we are with the Messenger of Allaah(peace and blessings of Allaah be
upon him) he reminds us of the Fire and the Garden until it isas if we
are seeing them with our own eyes, but when we depart from the
Messenger of Allaah(peace and blessings of Allaah be upon him), we
attend to our wives and children and businesses, and we forget a great
deal. Abu Bakr said: By Allaah, we experience something similar. Abu
Bakr and I went and entered upon the Messenger of Allaah(peace and
blessings of Allaah be upon him), andI said: Hanzalah has become a
hypocrite, O Messenger of Allaah. The Messenger of Allaah(peace and
blessings of Allaah be upon him) said: "Why is that?" I said: O
Messenger of Allaah, when we are with you, you remind us of the Fire
and the Garden until it is as if weare seeing them with our own eyes,
but when we depart from you, we attend to our wives and children and
businesses, and we forget a great deal. The Messenger of Allaah(peace
and blessings of Allaah be upon him) said: "By the One in Whose hand
is mysoul, if you continued as you are when you are with me, and
continued to remember (Paradise and Hell), the angels would shake
hands with you in your homes and on the streets. But, O Hanzalah,
there is a time for this and a time for that" (he said it) three
times.
Narrated by Muslim (2750).
Al-Nawawi (may Allaah have mercy on him) said:
With regard to the words "we attend to ourwives and children and businesses",
Al-Harawi and others said: What this means is that we get absorbed
with that and get busy with it.
"businesses" refers how a man earns a living.
"Hanzalah has become a hypocrite" means: he was afraid that he had
become a hypocrite, because he felt the fear of Allaah when he was
sitting with the Prophet(peace and blessings of Allaah be upon him),
andthat was manifested in the way he focused on remembrance of Allaah
and thinking of the Hereafter, but when he departed he became
distracted by his wife and children and earning a living in this
world, and the basic meaning of hypocrisy is showing the opposite of
what one conceals of evil, so he was afraid that he was a hypocrite
because of that. But the Prophet(peace and blessings of Allaah be upon
him) told him that this was not hypocrisy, and that they were not
expected to be like that all the time. "There is a time for this and a
time for that."
Sharh Muslim(17/66, 67)
Al-Haafiz Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:
When it became clear to the Sahaabah (may Allaah be pleased with them)
that hypocrisy meant a difference between one's inner thoughts and
outward appearance, some of them feared that if they lost the focus
and presence of mind they attained when they listened to reminders,
after they returned to worldly matters and were distracted by their
families and children and wealth, that this was hypocrisy, as was
narrated inSaheehMuslimfrom Hanzalah al-Asadi … and he quoted the
hadeeth –
Fath al-Baariby Ibn Rajab (1/111).
With regard to your situation, you have to fear more than those pure
awliya' (close friends of Allaah) amongthe Sahaabah, Taabi'eenand
subsequent generations did, because you are disobeying Allaah by doing
the secret habit and by mistreating your parents. Your saying thatyou
sometimes raise your voice somewhat to your father will not excuse you
from the warning of punishment. You are forbidden to sayeven "uff" (a
mild word of objection) to your parents, so how about if you raise
your voice and speak loudly to them? What you must do is beware lest
your sins lead you to a bad end.
Al-Bukhaari (may Allaah have mercy on him) gave a chapter heading to
the report he narrated from Ibraaheem al-Taymi, Ibn Abi Mulaykah and
al-Hasan al-Basri – whichwe have quoted above –saying: Chapter on the
believer's fear that his deeds may be cancelled out without him
realizing.
And he ended this chapter by saying:
And there is fear for the one who persists in hypocrisy and sin
without repenting, because Allaah says (interpretation of the
meaning):"and do not persist in what (wrong) they have done, while
they know" [Aal 'Imraan 3:135].
End quote.
Al-Haafiz Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:
What the words of al-Bukhaari (may Allaah have mercy on him) – And
there is fear for the one who persists in hypocrisy and sin without
repenting, because Allaah says (interpretation of the meaning):"and do
not persist in what (wrong) they have done, while they know" [Aal
'Imraan 3:135]– mean is that if one persists in sin and the various
types of hypocrisy without repenting there is the fear that the one
who does that may be punished by having his faith taken away
altogether, so that he becomes a complete hypocrite and meets a bad
end – we seek refuge with Allaah from that – as it is said that sinis
the way to kufr.
Fath al-Baariby Ibn Rajab (1/181).
Secondly:
We encourage you to continue softening your heart and weeping when you
hear Qur'aan, and listening to exhortations, and at the same time we
encourage you to repentfrom sinful actions and to refrain from doing
the secret habit, and to refrain from mistreating your parents. We
encourage you to hastento apologize to them and to honour them
andtreat them kindly in word and deed. Beware of continuing to sin
without repenting, and remember that the one who truly fears Allaah is
not the one who weeps and sheds tears, rather he is the one who gives
up something for which he fears he may be punished.
What we have quoted toyou of warnings about that is sufficient, in sha
Allaah, to make you hasten to repent and turn to Allaah.
And Allaah knows best.
,and this made me cry. I also cry sometimes while praying in the
masjid, especially if the imam has a passionate voice. Despite this, I
fall in sins like masturbation, and talking loudly to my father. I
read on your website about the reasons of such sins and how to stop
doing them. My question is: AmI considered hypocrite by committing
such sins?.
Praise be to Allaah.
Firstly:
We think that your asking whether you are a hypocrite or not is a sign
of much goodness in you in sha Allaah, because when a Muslim fears
that he may fall into hypocrisy, this indicates that his heart
is(spiritually) alive and that he is keen to protect his faith.
Ibraaheem al-Taymi said:Whenever I examine my words against my deeds,I
fear that I am insincere.Al-Hasan al-Basri said of hypocrisy: No one
fears it but a believer, and no one feels safe from it buta hypocrite.
Ibn al-Qayyim (may Allaah have mercy on him) said:
The more faith and knowledge a person has,the more he will fear that
he may be among this class of people (i.e., hypocrites), hence the
leaders and earliest generations of this ummah were so afraid that
they might be among them. 'Umar usedto say to Hudhayfah: I adjure you
by Allaah, didthe Messenger of Allaah(peace and blessings of Allaah be
upon him) mention me along with the people (i.e., the hypocrites)? He
said: No, but I would not praise anyone after you, meaning; I would
not praise people (by saying that they are not mentioned among the
hypocrites). It does not mean that 'Umar was theonly one who was free
of hypocrisy.
Tareeq al-Hijratayn(p. 604)
The greatest of the awliya' (close friends of Allaah) feared this for
themselves.
1 – Ibn Abi Mulaykah said: I met thirty of the companions of the
Prophet(peace and blessings of Allaah be upon him), all of whom feared
being hypocrites, and none of them ever said that he had faith
equivalent to that of Jibreel and Mikaa'eel.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
The most prominent among Sahaabah whom Ibn Abi Mulaykah met were:
'Aa'ishah, her sister Asma', Umm Salamah, the four 'Abd-Allaahs, Abu
Hurayrah, 'Uqbah ibn al-Haarith and al-Miswar ibn Makhramah. These are
among those from whom he heard hadeeth. He also met other more
prominent Sahaabah than these, such as 'Ali ibn Abi Taaliband Sa'd ibn
Abi Waqqaas, and he confirmed that they were afraid of hypocrisy in
their actions and nothing to the contrary was narrated from any of the
Sahaabah, so it is as if there was consensus on this matter. That is
because the believers' deeds maybecome contaminated with elements that
undermine ikhlaas (sincerity towards Allaah). The fact that they
feared it does not mean that they fell into it, rather it means that
they were extremely cautious and pious, may Allaah be pleased with
them.
Fath al-Baariby Ibn Hajar(1/110,111).
2 – al-Haafiz Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:
al-Ja'd Abu 'Uthmaan said: I said to Abu Raja' al-'Attaaridi: Did you
meet anyone whom I met of the companions of the Prophet(peace and
blessings of Allaah be upon him) who feared falling into hypocrisy? He
said: Yes. Praise be to Allaah I met some of the prominent ones among
them, and they used to fear it a great deal. And he had met 'Umar.
3 – and he (may Allaah have mercy on him) said:
Among those of the Sahaabah who used to seek refuge with Allaah from
falling into hypocrisy were: Hudhayfah, Abu'l-Darda' and Abu Ayyoob
al-Ansaari. Among the Taabi'een there were many who did that. Ibn
Sireen said: There is nothing I fear more thanthis verse
(interpretationof the meaning):"And of mankind, there are
some(hypocrites) who say: 'We believe in Allaah andthe Last Day,'
while in fact they believe not" [al-Baqarah 2:8]. Ayyoobsaid: Every
verse in the Qur'aan which mentions hypocrisy I fear lest it apply to
me. Mu'aawiyahibn Qurrah said: 'Umar used to fear it, so how I can
feel safe from it? al-Hasan spoke a great deal concerning this matter,
as did the imamsof Islam after them.
According to a report narrated by Ibn Haani', Imam Ahmad was asked:
What do you say about one who does not fear hypocrisy for himself?
Hesaid: Who can feel safe from hypocrisy?
Fath al-Baariby Ibn Rajab (1/178, 179).
Pay attention to two important matters:
1 – The hypocrisy that was feared by those imams among the Sahaabah
and those who came after them was hypocrisy in deeds, which leads to
hypocrisyin the heart, which leadsone to Hell – we seek refuge with
Allaah – this is the kind of hypocrisy which is mentioned in a number
of ahaadeeth which warn the Muslim against acquiring its
characteristics, such as the following:
It was narrated that 'Abd-Allaah ibn 'Amr said: The Messenger of
Allaah(peace and blessings of Allaah be upon him) said: "There are
four characteristics, whoever has them all is a pure hypocrite, and
whoever has one of them has one of the characteristics of hypocrisy,
until he gives it up: when he speaks helies, when he makes a covenant
he betrays it, when he makes a promise he breaks it, and when he
disputes he resorts to obscene speech."
Narrated by al-Bukhaari (34) and Muslim (58).
It was also narrated (2632) by al-Tirmidhi (may Allaah have mercy on
him) who said after it:
What this means according to the scholarsis hypocrisy of action. It
was the hypocrisy of disbelieving at the time of the Messenger of
Allaah(peace and blessings of Allaah be upon him). Something similar
was narrated from al-Hasan al-Basri when he said: Hypocrisy is of two
types: hypocrisy of action and hypocrisy of disbelief.
End quote.
Al-Haafiz Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:
This goes back to what we mentioned above: that hypocrisy may be minor
or major. Minor hypocrisy is hypocrisy of action, which is what these
people feared for themselves. It leads to major hypocrisy which
isfeared for the one who is overcome by minor hypocrisy to such an
extent that it robs him offaith altogether, as Allaah says
(interpretation of the meaning):
"when they turned away(from the path of Allaah), Allaah turned their
hearts away (from the Right Path)"
[al-Saff 61:5]
"And We shall turn their hearts and their eyes away (from guidance),
as they refused to believe therein for the first time"
[al-An'aam 6:110]
Fath al-Baariby Ibn Rajab (1/179).
Imam al-Nawawi commented on this hadeeth … See hisSharh Muslim(2/46-48).
2 – These prominent figures were the most righteous of people in
heart, and they were those who most respected the sacred limits and
were least likely to transgress them,but because of their great
awareness of theirLord and their fear of Hiswrath, they would regard a
minor sin – if they fell into it – as a major sin. Some of them feared
showing off, and others feared falling short in their deeds lest their
actions contradict their words, and others thought that being
distracted by permissibleinteractions in their homes with their wives
and families even though they focused properly in gatherings of dhikr
was a kind of hypocrisy.
It was narrated that Hanzalah al-Usaydi said: Abu Bakr met me and
said: How are you, O Hanzalah? I said: Hanzalah has become a
hypocrite. He said: Subhaan Allaah! What are you saying? I said: When
we are with the Messenger of Allaah(peace and blessings of Allaah be
upon him) he reminds us of the Fire and the Garden until it isas if we
are seeing them with our own eyes, but when we depart from the
Messenger of Allaah(peace and blessings of Allaah be upon him), we
attend to our wives and children and businesses, and we forget a great
deal. Abu Bakr said: By Allaah, we experience something similar. Abu
Bakr and I went and entered upon the Messenger of Allaah(peace and
blessings of Allaah be upon him), andI said: Hanzalah has become a
hypocrite, O Messenger of Allaah. The Messenger of Allaah(peace and
blessings of Allaah be upon him) said: "Why is that?" I said: O
Messenger of Allaah, when we are with you, you remind us of the Fire
and the Garden until it is as if weare seeing them with our own eyes,
but when we depart from you, we attend to our wives and children and
businesses, and we forget a great deal. The Messenger of Allaah(peace
and blessings of Allaah be upon him) said: "By the One in Whose hand
is mysoul, if you continued as you are when you are with me, and
continued to remember (Paradise and Hell), the angels would shake
hands with you in your homes and on the streets. But, O Hanzalah,
there is a time for this and a time for that" (he said it) three
times.
Narrated by Muslim (2750).
Al-Nawawi (may Allaah have mercy on him) said:
With regard to the words "we attend to ourwives and children and businesses",
Al-Harawi and others said: What this means is that we get absorbed
with that and get busy with it.
"businesses" refers how a man earns a living.
"Hanzalah has become a hypocrite" means: he was afraid that he had
become a hypocrite, because he felt the fear of Allaah when he was
sitting with the Prophet(peace and blessings of Allaah be upon him),
andthat was manifested in the way he focused on remembrance of Allaah
and thinking of the Hereafter, but when he departed he became
distracted by his wife and children and earning a living in this
world, and the basic meaning of hypocrisy is showing the opposite of
what one conceals of evil, so he was afraid that he was a hypocrite
because of that. But the Prophet(peace and blessings of Allaah be upon
him) told him that this was not hypocrisy, and that they were not
expected to be like that all the time. "There is a time for this and a
time for that."
Sharh Muslim(17/66, 67)
Al-Haafiz Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:
When it became clear to the Sahaabah (may Allaah be pleased with them)
that hypocrisy meant a difference between one's inner thoughts and
outward appearance, some of them feared that if they lost the focus
and presence of mind they attained when they listened to reminders,
after they returned to worldly matters and were distracted by their
families and children and wealth, that this was hypocrisy, as was
narrated inSaheehMuslimfrom Hanzalah al-Asadi … and he quoted the
hadeeth –
Fath al-Baariby Ibn Rajab (1/111).
With regard to your situation, you have to fear more than those pure
awliya' (close friends of Allaah) amongthe Sahaabah, Taabi'eenand
subsequent generations did, because you are disobeying Allaah by doing
the secret habit and by mistreating your parents. Your saying thatyou
sometimes raise your voice somewhat to your father will not excuse you
from the warning of punishment. You are forbidden to sayeven "uff" (a
mild word of objection) to your parents, so how about if you raise
your voice and speak loudly to them? What you must do is beware lest
your sins lead you to a bad end.
Al-Bukhaari (may Allaah have mercy on him) gave a chapter heading to
the report he narrated from Ibraaheem al-Taymi, Ibn Abi Mulaykah and
al-Hasan al-Basri – whichwe have quoted above –saying: Chapter on the
believer's fear that his deeds may be cancelled out without him
realizing.
And he ended this chapter by saying:
And there is fear for the one who persists in hypocrisy and sin
without repenting, because Allaah says (interpretation of the
meaning):"and do not persist in what (wrong) they have done, while
they know" [Aal 'Imraan 3:135].
End quote.
Al-Haafiz Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:
What the words of al-Bukhaari (may Allaah have mercy on him) – And
there is fear for the one who persists in hypocrisy and sin without
repenting, because Allaah says (interpretation of the meaning):"and do
not persist in what (wrong) they have done, while they know" [Aal
'Imraan 3:135]– mean is that if one persists in sin and the various
types of hypocrisy without repenting there is the fear that the one
who does that may be punished by having his faith taken away
altogether, so that he becomes a complete hypocrite and meets a bad
end – we seek refuge with Allaah from that – as it is said that sinis
the way to kufr.
Fath al-Baariby Ibn Rajab (1/181).
Secondly:
We encourage you to continue softening your heart and weeping when you
hear Qur'aan, and listening to exhortations, and at the same time we
encourage you to repentfrom sinful actions and to refrain from doing
the secret habit, and to refrain from mistreating your parents. We
encourage you to hastento apologize to them and to honour them
andtreat them kindly in word and deed. Beware of continuing to sin
without repenting, and remember that the one who truly fears Allaah is
not the one who weeps and sheds tears, rather he is the one who gives
up something for which he fears he may be punished.
What we have quoted toyou of warnings about that is sufficient, in sha
Allaah, to make you hasten to repent and turn to Allaah.
And Allaah knows best.
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