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Saturday, September 28, 2013

Etiquettes of Seeking Knowledge - II

•Specialization: If a Muslim wants to specialize in one science, he
should choose the most honorable branch of science and the most
beneficent one that suits his abilities. It was said, "If you want to
be a scholar, you should know everything about one thing, but if you
want to be cultured, then know something about everything."
•Memorizing with understanding and reflection: The Prophetsaid:"May
Allaah Brighten the face of the person who hears something from us and
memorizes it until he transmits it to others. Perhaps the one whom it
reaches comprehends it better than the one who heard it. Or perhaps
the one who heard it never comprehended it"]At-Tirmidhi[ This
indicates the importance of memorization.
•Documenting: It was said, "Write down knowledge." It was also said,
"Knowledge is like game that is hunted and writing catches it." Hence,
we should write down knowledge in order not to forget it and carefully
choose what we write. It was said, "There are three categories of
people who listen to the scholar; the first one writes down all that
he hears; the second does not write but only hears, while the third
selects and he is the best among the three".
•Studying and reviewing: Mu'aath ibn Jabal, May Allaah Be Pleased with
him, said:"Seek knowledge as seeking it for the Sake of Allaah leads
to fearing Him, and seeking it is an act of worship, studying it is
Tasbeeh )glorification of Allaah(, searching for it is Jihaad )a
difficult struggle(, teaching it is charity to those who do not have
it, and conveying it to those who deserve to learn it is a good deed."
•Arranging learning hours: A Muslim should always be well organized in
all his affairs and should be keen on organizing his time and spend it
in gaining knowledge and know-how.
•Avoiding shyness in seeking knowledge: Allaah The Almighty Says )what
means(:}So ask the people of the message if you do not know.{]Quran
16:43[ 'Aa'ishah, May Allaah be Pleased with her, said:"The best women
are the women of the Ansaar, shyness did not prevent them from
comprehending their religion."So the Muslim should ask about that
which he desires to know more of and shyness should not prevent him
from asking. For knowledge is a treasure kept in chests and the keys
are questions.
•Traveling to seek knowledge. Jabir ibn 'Abdullaah, May Allaah Be
Pleased with them, said,"It reached me that a man heard a Hadeeth from
the Messenger of Allaahso I purchased a camel and rode it for a month
until I reached Ash-Shaam. I knew that this man was 'Abdullaah ibn
Unays. I told his gate keeper to say to him, 'Jabir is at the door.'
The gate keeper said, 'Jabir ibn 'Abdullaah?' 'Yes,' I replied. So
'Abdullaah rushed out and embraced me and I embraced him. I said, 'It
reached me that you heard a Hadeeth from the Messenger of
Allaahconcerning Qisaas )retribution( and I feared that one of us
might die before I get it. So Abdullaah ibn Unays mentioned to him the
Hadeeth."]Ahmad and At-Tabaraani[
'Ubaydullaah ibn 'Adiyy, May Allaah Be Pleased with him, said: "I knew
about a Hadeeth that was heard by 'Ali, May Allaah Be Pleased with
him, and I feared that I might not find it with anyone else if he
died, so I travelled to him and found him in Iraq." ]Al-Khateeb[
Ibn Mas'ood, May Allaah Be Pleased with him, said: "If I knew of
someone who I can reach by riding my camel and who is more
knowledgeable than me with what was revealed to the ProphetI would go
to him to increase my knowledge." ]Ibn 'Asaakir[
Ash-Sha'bi, May Allaah Have mercy upon him, said, "A man travelled
from the furthest reaches of Ash-Shaam to the furthest reaches of
Yemen to listen to words of wisdom. I do not perceive this travel as a
loss."
•Applying what one learned; Allaah The Almighty Disapproved of those
who do not apply what they know and likened them to donkeys that carry
)heavy loads of( books, but do not understand what they carry. Allaah
The Almighty Says )what means(:}The example of those who were
entrusted with the Torah and then did not take it on is like that of a
donkey who carries volumes ]of books[.{]Quran 62:5[
Allaah The Almighty Says )what means(:}Do you order righteousness of
the people and forget yourselves while you recite the Scripture? Then
will you not reason?{]Quran 2:44[ So a Muslim should know with
certainty that he will be asked about what he put forth for himself
during his life. The Prophetsaid:"The slave will not step forward on
the Day of Resurrection until he is asked about his age and how he
spent it, his knowledge and what he did with it, his wealth and how he
acquired it and spent it, and about his body and how he used
it."]At-Tirmithi[
•Respecting the teacher: a teacher has a great virtue upon his students.
•Listening attentively: Al-Hasan ibn 'Ali, May Allaah Be Pleased with
him, said to his son: "O son, when you sit with scholars, be more
diligent to listen than to speak and learn to listen attentively just
as you learn to be quiet. When you ask, your questions should be for
the purpose of understanding and realizing, not for arguing or showing
deficiency."
•Observing etiquettes during learning sessions: A Muslim should sit
with his teacher politely and calmly. He should not keep turning his
head, pointing or laughing. He should present himself in a pleasant
manner, be clean and avoid speaking or asking questions until taking
permission. One should not belittle his colleagues or mock them,
rather he should know that they are his brothers in knowledge so they
should be shown mercy and respect.
Among the reasons that help in gaining knowledge and studying is to
study in a location that has adequate light, quiet and freedom from
distracting noises. One should avoid studying in bed as this makes one
feel sleepy. Moreover, books should be arranged well and organized.
And one should give his body its right by resting occasionally. He
should choose the right time for studying and divide this time
appropriately to study all branches of science.

Hope – the Most Sublime Rank for the Followers

In this article, we will talk about hoping for Allah's mercy. The
believers' relationship with their Lord is characterized both by fear
and hope, such that the former deters them from sins and disobedience,
whereas the latter drives them towards good deeds.
Ibn Al-Qayyimsaid:
"Hoping for the reward of Allah is one of the most supreme and
honorable ranks of one who pursues the right path. Allah The Almighty
praises those ]who do that[, when He Says )what means(:}There has
certainly been for you in the Messenger of Allah an excellent pattern
for anyone whose hope is in Allah and the Last Day and ]who[ remembers
Allah often.{]Quran 33:21[ It was also narrated in a Hadeeth Qudsi,
that Allah The Almighty Says: 'O son of Adam, If you supplicate to Me,
expecting My forgiveness, I will forgive you however great or many
your sins may be.' When a person has hope, it means that he or she is
bound and attached to these names of his or her Lord: "The Benevolent,
The Beneficent". The more one knows Allah The Almighty, His names,
attributes and the dominance of His mercy over His wrath, the more his
or her hope increases ]in Him[. Had it not been for hope, the
servitude of the heart and organs ]to Allah[ would have ceased, and
monasteries, churches, synagogues and mosques, where the name of Allah
is frequently mentioned, would have been demolished. If not for the
spirit of hope, ]our[ limbs would not have performed acts of
obedience, and neither would the ships of good deeds have sailed in
the seas of will without its pleasant breeze."
Similarly, the Prophetsaid:"If a believer ]truly[ knew of the
punishment of Allah, no one would expect His Paradise. Equally, were a
disbeliever to know of the ]actual[ mercy of Allah, none would despair
of His Paradise."'Abdullaah ibn Mas'ood, may Allah be pleased with
him, remarked, "The most encouraging verse in the Quran is in the
Chapter Az-Zumar )The Groups(; Allah The Almighty Says )what
means(,}Say, "O My servants who have transgressed against themselves
]by sinning[, do not despair of the mercy of Allah. Indeed, Allah
forgives all sins. Indeed, it is He who is the Forgiving, the
Merciful."{]Quran 39:53["
One of those who visited Maalik ibn Anasduring the night in which he
died, asked him, "O Abu 'Abdullaah, how do you find yourself?"
Heanswered, "I do not know what to say to you except that you will
soon see ]aspects[ of the clemency of Allah that you have never
expected."
Glory be to Allah The Almighty! If those who turn away from Him only
know how He waits for their return and how Merciful He is to them,
they will long for Him enormously. Indeed, if this is His will towards
such people, how will He be to those who draw near to Him? 'Abdullaah
ibn Al-Mubaarak approached Sufyaan Ath-Thawriboth, on the night of
]standing in[ 'Arafah, and found him kneeling ]in prayer[, as his eyes
overflowed with tears; he asked, "Who is the worst person in this
gathering ]in the plains of 'Arafah[?' Sufyaan Ath-Thawrireplied:
"Whoever thinks that Allah will not forgive their sins ]i.e., of the
people who are present[.'"
On a similar night, Al-Fudhayl ibn 'Iyaadhobserved people's
glorification ]of Allah The Almighty[ and their crying, so he asked
those around him: "If those people went to a man and requested
one-sixth of a dirham from him, would he let them return
empty-handed?" When they replied in the negative, he commented: "By
Allah, pardoning is easier for Allah than ]that[." Therefore, I
implore Allah The Almighty, seeking His forgiveness, knowing fully
that He absolves and forgives; even if people's sins are great, they
are minor in comparison to His mercy.
Hence, a slave should have much hope in Him, especially when he or she
is on the verge of death. Allah The Almighty Says, as narrated in a
Hadeeth: "I am ]to him or her[ as My slave thinks of Me." That is why,
perhaps, when Waathilah ibn Al-Asqa', may Allah be pleased with him,
went to see Yazeed ibn Al-Aswadas he lay dying, he asked him, "What is
your expectation about Allah?" The latter replied: "My sins have
brought me to the brink of ruin, but I hope for the mercy of Allah."
So, Waathilah, may Allah be pleased with him, ]happily[ exclaimed
"Allah is The Greatest", and then said, "I heard the Messenger of
Allahsay:'Allah The Almighty Says: 'I am as My slave thinks of Me, so
let him think of Me what he wants'.'"For the same reason, when
Sulaymaan At-Taymiwas dying, he instructed his son: "O Mu'tamir, talk
to me about exemptions ]in Islam[, so that I may meet Allah while
having good expectations of Him."
Hope prompts one to do good deeds
It is witnessed as a reality in life that many neglect good deeds and
dare to commit evil and sins, claiming that they trust in the mercy
and forgiveness of Allah The Almighty. Undoubtedly, this is a
misunderstanding of the true meaning of hope. The words of Al-Hasan
Al-Basriare applicable to such people mentioned above; he says: "There
are people whose confidence in forgiveness diverts them from doing
what is moral, so much so that they die with no virtues. They
proclaim: 'we have good expectation of Allah'. Surely, they are liars,
for if they had hope ]in Him[, they would have done good ]to support
their claim[."
Allah The Almighty is indeed the most Forgiving, Ever Merciful;
however, I would like to draw your attention, dear reader, to the
subtle meaning embedded in the verse )which means(:}Indeed, those who
have believed and those who have emigrated and fought in the cause of
Allah - those expect the mercy of Allah. And Allah is Forgiving and
Merciful.{]Quran 2:218[. Contemplate how this verse alludes to these
people hoping for the mercy of Allah The Almighty alongside doing
those great noble deeds.
Dear Muslim, let us, then, do good and repent from our sins and evil
which we have committed. Let us repeat the words of Mahmood
Al-Warraaq: "O Allah, I have much hope in Your forgiveness and You
]alone[ manage my affairs. I have concealed my secrets from my
relatives and others; You are the only One to Whom I disclose them as
I am confident that You will veil them. O Allah! Do not fail me on the
Day of Resurrection when all hidden matters will be exposed. O Allah,
do not reveal my secrets before people; Your protection will provide
me with an argument ]for my forgiveness[, even though I have no basis
for contention or a real excuse."

Dought & clear, - [Sifat al-Salaah (description of the prayer)] - - Saying between the two prostrations: Rabb ighfir li wa li waalidayya (Lord forgive me and my parents).

What is the ruling on saying "Rabb ighfir li wa li waalidaya (Lord
forgive me and my parents)" when sitting between the two prostrations?
Is that permissible?.
Praise be to Allaah.
You should adhere to what was narrated of the du'aa' of the Prophet
(blessings and peace of Allah be upon him) between the two
prostrations, which is to say, "Rabb ighfir li(Lord forgive me)", as
it was narrated by an-Nasaa'i (1145) and Ibn Maajah (897) from
Hudhayfah (may Allah be pleased with him) that the Prophet (blessings
and peace of Allah be upon him) used to say between the two
prostrations: "Rabb ighfir li, Rabb ighfir li(Lord forgive me, Lord
forgive me)."
It is proven that the Prophet (blessings and peace of Allah be upon
him) also used to say between the two prostrations: "Allaahumma ighfir
li warhamni wajburni warfa'ni wahdini wa 'aafini warzuqni(O Allaah,
forgive me, have mercy on me, console me, raise me in status, guide
me, grant me well being and grant me provision)."
At-Tirmidhi (284) narrated from Ibn 'Abbaas (may Allah be pleased with
him) that the Prophet (blessings and peace of Allah be upon him) used
to say between the two prostrations: "Allaahumma ighfir li warhamni
wajburni wahdini warzuqni(O Allaah, forgive me, have mercy on me,
console me, guide me, and grant me provision)."
Abu Dawood (850) narrated it as follows: "Allaahumma ighfir li
warhamni wa 'aafini wahdini warzuqni(O Allaah, forgive me, have mercy
on me, grant me well being, guide me and grant me provision)."
Ibn Maajah (898) narrated it as follows: "Rabb ighfir li warhamni
wajburni warzuqni warfa'ni(O Lord, forgive me, have mercy on me,
console me, grant me provision and raise me in status).
This hadeeth was classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.
An-Nawawi (may Allah have mercy on him) said inal-Majmoo'(3/414): With
regard to the hadeeth of Ibn 'Abbaas, it was narrated by Abu Dawood,
at-Tirmidhi and others with a jayyid isnaad. It was narrated by
al-Haakim inal-Mustadrakand he said: Its isnaad is saheeh. He quoted
the different versions then he said: To be on the safe side, the best
option is to combine all the reports and say all the phrases
mentioned, of which there are seven: "Allaahumma ighfir li warhamni wa
'aafini wajburni warfa'ni wahdini warzuqni(O Allaah, forgive me, have
mercy on me, grant me well being, console me, raise me in status,
guide me and grant me provision)." End quote.
With regard to adding to this du'aa', what appears to be the case is
that it is permissible, but it is preferable to keep to what has been
narrated and to offer du'aa' for one's parents in prostration or
before saying the salaam at the end of the prayer. Muslim (479)
narrated from Ibn 'Abbaas (may Allah be pleased with him) that the
Messenger of Allah (blessings and peace of Allah be upon him) said:
"…as for prostrating, strive in du'aa', for it is deserving of a
response (from your Lord)."
Shaykh Ibn Baaz (may Allah have mercy on him) said: Then he should
rise from prostration, saying "Allahu akbar (Allah is most great),"
and sit muftarishan, which means sitting on the left foot and holding
the right foot upright, placing his right hand on his right thigh or
on his knee, extending his fingers over his knee, and placing his left
hand on his left thigh or his left knee, extending his fingers over
it. This is the Sunnah. And he should say: "Rabb ighfir li, Rabb
ighfir li, Rabb ighfir li(Lord forgive me, Lord forgive me, Lord
forgive me), as the Messenger (blessings and peace of Allah be upon
him) used to do. And it is mustahabb to say in addition to
that:Allahumma ighfir li warhamni wahdini wajburni warzuqni wa
'aafini(O Allah, forgive me, have mercy on me, guide me, console me,
grant me provision and grant me well being), because that is proven
from the Prophet (blessings and peace of Allah be upon him). And if he
says more than that, there is nothing wrong with it, such as if he
says, "Allahumma ighfir li wa li waalidayya(O Allah, forgive me and my
parents)" or "Allaahumma adkhilni al-Jannah wa anjini min an-naar(O
Allah, admit me to Paradise and save me from Hell)" or "Allaahumma
aslih qalbi wa 'amali(O Allah, make my heart and my actions righteous)
and so on. But he should ask a great deal for forgiveness between the
two prostrations, as was narrated from the Prophet (blessings and
peace of Allah be upon him).
End quote fromFataawa ash-Shaykh Ibn Baaz, 11/36
And Allah knows best.

Dought & clear, - [Sifat al-Salaah (description of the prayer)] - - He sneezed whilst he was praying – should he say al-hamdu Lillaah?.

If I sneeze whilst I am praying, should I say al-hamdu Lillaah or not?.
Praise be to Allaah.
If a person sneezes whilst he is praying, it is prescribed for him to
say al-hamdu Lillaah, may He be glorified, whether the prayer is
obligatory or naafil. This is the view of the majority of scholars
among the Sahaabah and Taabi'een, and it was also the view of Imam
Maalik, al-Shaafa'i and Ahmad, but they differed as to whether he
should say it silently or out loud. The correct view and the view of
Imam Ahmad is that he should say it out loud, but only loud enough
that he can hear himself, lest he distract other worshippers. That is
indicated by the general meaning of the report narrated by Abu
Hurayrah (may Allaah be pleased with him), that the Prophet(peace and
blessings of Allaah be upon him) said: "If one of you sneezes, let him
say 'Al-hamdu Lillaah'…" The hadeeth was narrated by al-Bukhaari. That
is also supported by the report narrated by Rifaa'ah ibn Raafi' (may
Allaah be pleased with him) who said: I prayed behind the Messenger of
Allaah(peace and blessings of Allaah be upon him) and I sneezed and
said: Praise be to Allaah, much good and blessed praise, as our Lord
loves and is pleased with. When the Messenger of Allaah(peace and
blessings of Allaah be upon him) had finished praying he said: "Who is
the one who spoke during the prayer?" and no one said anything. Then
he said it a second time, "Who is the one who spoke during the
prayer?" and no one said anything. Then he said it a third time, "Who
is the one who spoke during the prayer?" and Rifaa'ah ibn Raafi' said:
It was me, O Messenger of Allaah. He said: "What did you say?" He
said: I said: Praise be to Allaah, much good and blessed praise, as
our Lord loves and is pleased with. The Messenger of Allaah(peace and
blessings of Allaah be upon him) said: "By the One in Whose hand is my
soul, thirty-odd angels competed to see which of them would take it
up." Narrated by al-Tirmidhi, Abu Dawood and al-Nasaa'i. Al-Tirmidhi
said: a hasan hadeeth. Al-Haafiz narrated inal-Tahdheebfrom
al-Tirmidhi that it is saheeh. It was also narrated by al-Bukhaari in
hisSaheehbut he did not mention that he said that after sneezing,
rather he said it after rising from bowing. It may be that he sneezed
whilst rising from bowing and he said that because he sneezed, and the
Prophet(peace and blessings of Allaah be upon him) approved of that
and did not rebuke him for it. This indicates that it is prescribed
during prayer, but if a person sneezes whilst praying then praises
Allaah, it is not permissible for those who hear him to say Yarhamak
Allaah (may Allaah have mercy on you), because that is part of human
speech and it is not permissible during prayer. It is proven that the
Prophet(peace and blessings of Allaah be upon him) denounced someone
who said Yarhamak Allaah to a man who sneezed whilst praying, then he
said to him: "In this prayer nothing of human speech is permitted; it
is only tasbeeh (glorifying Allaah), takbeer (magnifying Allaah) and
recitation of Qur'aan." Narrated by Imam Muslim, Abu Dawood and
al-Nasaa'i.
And Allaah is the Source of strength. May Allaah send blessings and
peace upon our Prophet Muhammad and his family and companions. End
quote.
Standing Committee for Academic Research and Issuing Fatwas.
Fataawa Al-Lajnah al-Daa'imah li'l-Buhooth al-'Ilmiyyah wa'l-Ifta' (26/113).