October (63)
Friday, December 18, 2009
INDEX of ALL POSTS
October (63)
Monday, November 9, 2009
Advice to the Male-Guardians of Women
| AUTHOR: | Shaikh Saalih Al-Fawzaan |
| SOURCE: | Source mentioned below |
| PRODUCED BY: | Al-Ibaanah.com |
Shaikh Saalih Al-Fawzaan was asked: “What is your advice to the male guardians of certain women that are lax when it comes to the issue of the Hijaab and who are engrossed in exposing their alluring bodily features to male-strangers in the markets and other places? What is the role of a woman’s male guardian in safeguarding her Religion?”
So he replied: “Allaah says: ‘Men are the protectors and maintainers of women because Allaah has favored some of them (i.e. men) over others (women).’ [Surah An-Nisaa: 34] Allaah has enabled and entrusted men to take care of and be responsible for women. And He commanded the women to obey Him and forbade them from disobeying Him. This includes the Hijaab.The Hijaab is one of Allaah’s commandments. So therefore it is an obligation on her male-guardian to require her to wear it, regardless is he is her direct male-guardian such as her father, son, brother or someone who has guardianship over her, or if he is the general guardian, such as the Muslim ruler who may mandate the Muslim women to wear the Hijaab.
So the Muslim ruler may oblige the women of his country to wear the Hijaab, in the general sense, while the male guardians in charge of households may oblige the women who live in their homes to wear the Hijaab (in the specific sense). They are responsible for these women. If the women knew that the general ruler in charge of her affairs as well as her specific male-guardian oblige her to obey Allaah and abandon disobeying Him, she would not put up any resistance in these matters. But when the male-guardians show laxity in these matters, the women become audacious. And there are callers to evil, lewdness, and hypocrisy behind them who encourage them to unveil and take off the Hijaab.
So the matter today is dangerous. It is incumbent upon a woman’s male guardians – both the general and the specific ones – to assist and aid one another in obliging the women to abide by the Hijaab. It is also an obligation upon the male guardians, may Allaah grant them correctness, to silence the tongues of those who invite to evil and corruption – those who call to unveiling and to the removal of the Hijaab. This is what Allaah has entrusted them with.” [Ta’ammulaat fee Awaakhir Surat-il-Ahzaab: 47-48]
The Fruits of Putting one’s Trust in Allaah
The Fruits of Putting one’s Trust in Allaah
As for the fruits of putting one’s trust in Allaah (i.e. tawakkul), then they are many. The greatest of them is that Allaah will suffice him in whatever he seeks after. “And whoever puts his trust in Allaah, He will suffice him.” [Surah At-Talaaq: 3]
So whoever relegates his affairs to Allaah, relies on Him alone, and believes that no one can give him good or repel harm from him except Allaah, “He will suffice him.”
This means that Allaah will protect him from all harms since the recompense is based on the action a person does. So when someone puts his trust in Allaah in the correct manner, He rewards him by sufficing him and taking charge of his affairs. Allaah Himself takes charge of this individual’s affairs and does not relegate it to anyone else. This is the greatest fruit of tawakkul (reliance upon Allaah).
Allaah says: “O Prophet, Allaah is sufficient for you.” [Surah Al-Anfaal: 64]
And He says: “And if they intend to deceive you, then verily Allaah is sufficient for you. It is He who supported you with His help and with the believers.” [Surah Al-Anfaal: 62]
So in summary: The greatest fruit of putting one’s trust in Allaah is that Allaah will suffice and take care of whoever relies in Him. This is why Allaah informs us of His Prophet Nooh when he told his people: “If my staying with you and my reminding you of the verses of Allaah are hard on you, then I put my trust in Allaah. So devise your plot – you and your partners – and let not your plot be in doubt for you. Then pass your sentence on me and give me no respite.” [Surah Yoonus: 71]
And He quotes His Prophet Hood as saying: “I am free from that which you ascribe as partners in worship apart from Him. So plot against me – all of you – and give me no respite. I put my trust in Allaah, my Lord and your Lord. There is not a creature that moves (i.e. lives) except that He has a grasp of its forelock. Verily, my Lord is on a Straight Path.” [Surah Hood: 54-56]
He quotes His Prophet Shu’aib as saying: “And my guidance is only due to Allaah. In Him I trust and to Him I repent.” [Surah Hood: 88]
And He said to His Prophet Muhammad: “Call your associates and then plot against me and give me no respite. Verily, my Protector is Allaah who has revealed the Book. He is the One who protects the righteous. And those whom you call upon besides Him cannot help you nor can they help themselves.” [Surah Al-A’raaf: 195-197]
Allaah informs us through the statements of these noble messengers that they challenged their people and their false deities to bring harm to them in some way. They did this because they had complete reliance on Allaah. And whoever puts his trust in Allaah, He will be sufficient for him.
Another fruit of relying upon Allaah is that it brings about loves from Allaah, as He says: “Verily, Allaah loves those who put their trust in Him.” [Surah Aali ‘Imraan: 159]
So if someone truthfully puts his trust in Allaah, Allaah will love him. And if Allaah loves this person, he will find success and happiness in this life and the next since he will be from among Allaah’s friends and allies.
Also from the fruits of putting one’s trust in Allaah is that a person will proceed in doing beneficial things and not fear or dread anyone except Allaah. So for example, those who are engaged in Jihaad by way of fighting battles against disbelievers – they only do so because they put their trust in Allaah. So in turn, this reliance on Allaah instills courage and strength into them and as a result, all of the hardships and difficulties that face them become lessened. And they take delight in dying in the Way of Allaah and attaining martyrdom in His Cause. All of this is due to their reliance and trust in Allaah.
Another fruit of putting one’s trust in Allaah is that it encourages one to go out and seek sustenance or to acquire knowledge or to do any of the other beneficial things. The one who puts his trust in Allaah perseveres and puts his heart into seeking after the useful and necessary means of life because he knows that Allaah is with those who rely on Him and that He will aid them. So he perseveres in seeking after all of the beneficial things of this life and the Hereafter and he is not from those who are lazy and weak.
It is for this reason that the Companions were the bravest of people. They genuinely put their trust and reliance in Allaah to the point that they were able to conquer lands in the east and the west. They conquered lands through victory in battle and conquered hearts through calling them to Allaah. All of this was because they put their trust in Allaah and because they relied on Him. Allaah says: “O you who believe, whoever amongst you apostates from his religion, Allaah will bring a people whom He will love and they will love Him, humble towards the believers and stern towards the disbelievers, fighting in the Cause of Allaah and never fearing the blame of the blamers. That is the Grace of Allaah which He bestows upon whom He wills. And Allaah is All-Sufficient for His creatures’ needs, All-Knowing.” [Surah Al-Maa’idah: 54]
So they didn’t fear for the sake of Allaah the blame of the blamers since they relied on Him to the utmost degree and entrusted their affairs in Him absolutely. They did not turn to anyone else regardless if the people were content or discontent with it, so long as they continued to do what was pleasing to Allaah. It is stated in the hadeeth: “Whoever seeks to please Allaah by (doing something that is) displeasing (to) the people, Allaah becomes pleased with him and makes the people pleased with him. And whoever seeks to please the people by (doing something that is) displeasing (to) Allaah, Allaah becomes displeased with him and makes the people displeased with him.” [1]
So relying upon Allaah, putting one’s trust in Him, and entrusting one’s affairs to Him is the foundation of Tawheed. It is the foundation of actions. And it is the foundation of goodness. This is why Allaah made it a condition of Faith, where He says: “So in Allaah put your trust if you are truly believers.” [Surah Al-Maa’idah: 23]
There still remains one issue related to this topic, which we would like to discuss, and it is the issue of tawkeel, or delegating authority to someone else. If you entrust someone to obtain something for you, such as buying a product for you or renting something for you or litigating on your behalf, does this mean that you have put your trust in someone other than Allaah? No, this does not mean that. Choosing someone to represent you and act on your behalf is not tawakkul.
Tawakkul means complete reliance and relegation of one’s affairs, which cannot be done except on Allaah.
As for tawkeel, it is when you appoint someone else to obtain something permissible that you are looking for, which he has the ability to obtain. This is one of the allowable means. So hire a representative from the perspective of implementing the means and put your trust in Allaah when obtaining your objective from the perspective of worship. But do not put your trust (tawakkul) in this representative. Instead put your trust in Allaah.
So therefore, commissioning someone else to handle some of your affairs does not violate your creed nor does it mean that you are putting your trust in someone other than Allaah. It is merely working hand in hand with someone towards achieving an objective. Allaah says:“Assist one another in (matters of) piety and righteousness and do not assist one another in sin and transgression.”[Surah Al-Maa’idah: 2]
So a wakeel (representative) is only there to assist an individual by taking his place and serving as a means to get what he wants. In the same way that him doing something on his own constitutes a means, then likewise, his commissioning a representative to handle his affairs is also a means. And it does not fall under the realm of putting one’s trust in other than Allaah.
In conclusion, I ask Allaah to make us and you from those who put their trust in Allaah in truth – those who implement the required means and rely upon their Lord, those who do not rely on anyone else nor entrust their affairs to anyone else. May Allaah send the peace and praises on our Prophet, Muhammad, his family and all of his Companions.
Footnotes:
[1] Reported by Ibn Hibbaan in his Saheeh (1/435) and At-Tirmidhee in his Sunan (7/133) in a similar narration, both on the authority of ‘Aa’ishah; Others reported it as well.
Published on: August 5, 2007
| AUTHOR: | Shaikh Saalih Al-Fawzaan |
| SOURCE: | Haqeeqat-ut-Tawakkul (pg. 35-42) |
| PRODUCED BY: | Al-Ibaanah.com |
As for the fruits of putting one’s trust in Allaah (i.e. tawakkul), then they are many. The greatest of them is that Allaah will suffice him in whatever he seeks after. “And whoever puts his trust in Allaah, He will suffice him.” [Surah At-Talaaq: 3]
So whoever relegates his affairs to Allaah, relies on Him alone, and believes that no one can give him good or repel harm from him except Allaah, “He will suffice him.”
This means that Allaah will protect him from all harms since the recompense is based on the action a person does. So when someone puts his trust in Allaah in the correct manner, He rewards him by sufficing him and taking charge of his affairs. Allaah Himself takes charge of this individual’s affairs and does not relegate it to anyone else. This is the greatest fruit of tawakkul (reliance upon Allaah).
Allaah says: “O Prophet, Allaah is sufficient for you.” [Surah Al-Anfaal: 64]
And He says: “And if they intend to deceive you, then verily Allaah is sufficient for you. It is He who supported you with His help and with the believers.” [Surah Al-Anfaal: 62]
So in summary: The greatest fruit of putting one’s trust in Allaah is that Allaah will suffice and take care of whoever relies in Him. This is why Allaah informs us of His Prophet Nooh when he told his people: “If my staying with you and my reminding you of the verses of Allaah are hard on you, then I put my trust in Allaah. So devise your plot – you and your partners – and let not your plot be in doubt for you. Then pass your sentence on me and give me no respite.” [Surah Yoonus: 71]
And He quotes His Prophet Hood as saying: “I am free from that which you ascribe as partners in worship apart from Him. So plot against me – all of you – and give me no respite. I put my trust in Allaah, my Lord and your Lord. There is not a creature that moves (i.e. lives) except that He has a grasp of its forelock. Verily, my Lord is on a Straight Path.” [Surah Hood: 54-56]
He quotes His Prophet Shu’aib as saying: “And my guidance is only due to Allaah. In Him I trust and to Him I repent.” [Surah Hood: 88]
And He said to His Prophet Muhammad: “Call your associates and then plot against me and give me no respite. Verily, my Protector is Allaah who has revealed the Book. He is the One who protects the righteous. And those whom you call upon besides Him cannot help you nor can they help themselves.” [Surah Al-A’raaf: 195-197]
Allaah informs us through the statements of these noble messengers that they challenged their people and their false deities to bring harm to them in some way. They did this because they had complete reliance on Allaah. And whoever puts his trust in Allaah, He will be sufficient for him.
Another fruit of relying upon Allaah is that it brings about loves from Allaah, as He says: “Verily, Allaah loves those who put their trust in Him.” [Surah Aali ‘Imraan: 159]
So if someone truthfully puts his trust in Allaah, Allaah will love him. And if Allaah loves this person, he will find success and happiness in this life and the next since he will be from among Allaah’s friends and allies.
Also from the fruits of putting one’s trust in Allaah is that a person will proceed in doing beneficial things and not fear or dread anyone except Allaah. So for example, those who are engaged in Jihaad by way of fighting battles against disbelievers – they only do so because they put their trust in Allaah. So in turn, this reliance on Allaah instills courage and strength into them and as a result, all of the hardships and difficulties that face them become lessened. And they take delight in dying in the Way of Allaah and attaining martyrdom in His Cause. All of this is due to their reliance and trust in Allaah.
Another fruit of putting one’s trust in Allaah is that it encourages one to go out and seek sustenance or to acquire knowledge or to do any of the other beneficial things. The one who puts his trust in Allaah perseveres and puts his heart into seeking after the useful and necessary means of life because he knows that Allaah is with those who rely on Him and that He will aid them. So he perseveres in seeking after all of the beneficial things of this life and the Hereafter and he is not from those who are lazy and weak.
It is for this reason that the Companions were the bravest of people. They genuinely put their trust and reliance in Allaah to the point that they were able to conquer lands in the east and the west. They conquered lands through victory in battle and conquered hearts through calling them to Allaah. All of this was because they put their trust in Allaah and because they relied on Him. Allaah says: “O you who believe, whoever amongst you apostates from his religion, Allaah will bring a people whom He will love and they will love Him, humble towards the believers and stern towards the disbelievers, fighting in the Cause of Allaah and never fearing the blame of the blamers. That is the Grace of Allaah which He bestows upon whom He wills. And Allaah is All-Sufficient for His creatures’ needs, All-Knowing.” [Surah Al-Maa’idah: 54]
So they didn’t fear for the sake of Allaah the blame of the blamers since they relied on Him to the utmost degree and entrusted their affairs in Him absolutely. They did not turn to anyone else regardless if the people were content or discontent with it, so long as they continued to do what was pleasing to Allaah. It is stated in the hadeeth: “Whoever seeks to please Allaah by (doing something that is) displeasing (to) the people, Allaah becomes pleased with him and makes the people pleased with him. And whoever seeks to please the people by (doing something that is) displeasing (to) Allaah, Allaah becomes displeased with him and makes the people displeased with him.” [1]
So relying upon Allaah, putting one’s trust in Him, and entrusting one’s affairs to Him is the foundation of Tawheed. It is the foundation of actions. And it is the foundation of goodness. This is why Allaah made it a condition of Faith, where He says: “So in Allaah put your trust if you are truly believers.” [Surah Al-Maa’idah: 23]
There still remains one issue related to this topic, which we would like to discuss, and it is the issue of tawkeel, or delegating authority to someone else. If you entrust someone to obtain something for you, such as buying a product for you or renting something for you or litigating on your behalf, does this mean that you have put your trust in someone other than Allaah? No, this does not mean that. Choosing someone to represent you and act on your behalf is not tawakkul.
Tawakkul means complete reliance and relegation of one’s affairs, which cannot be done except on Allaah.
As for tawkeel, it is when you appoint someone else to obtain something permissible that you are looking for, which he has the ability to obtain. This is one of the allowable means. So hire a representative from the perspective of implementing the means and put your trust in Allaah when obtaining your objective from the perspective of worship. But do not put your trust (tawakkul) in this representative. Instead put your trust in Allaah.
So therefore, commissioning someone else to handle some of your affairs does not violate your creed nor does it mean that you are putting your trust in someone other than Allaah. It is merely working hand in hand with someone towards achieving an objective. Allaah says:“Assist one another in (matters of) piety and righteousness and do not assist one another in sin and transgression.”[Surah Al-Maa’idah: 2]
So a wakeel (representative) is only there to assist an individual by taking his place and serving as a means to get what he wants. In the same way that him doing something on his own constitutes a means, then likewise, his commissioning a representative to handle his affairs is also a means. And it does not fall under the realm of putting one’s trust in other than Allaah.
In conclusion, I ask Allaah to make us and you from those who put their trust in Allaah in truth – those who implement the required means and rely upon their Lord, those who do not rely on anyone else nor entrust their affairs to anyone else. May Allaah send the peace and praises on our Prophet, Muhammad, his family and all of his Companions.
Footnotes:
[1] Reported by Ibn Hibbaan in his Saheeh (1/435) and At-Tirmidhee in his Sunan (7/133) in a similar narration, both on the authority of ‘Aa’ishah; Others reported it as well.
Published on: August 5, 2007
How to Acquire Good Manners
How to Acquire Good Manners
By Shaikh Muhammad bin Saalih Al-‘Uthaimeen
Source: Makaarim-ul- Akhlaaq (pg. 32-35)
Produced by: Al-ibaanah.com
[This is a chapter from the book "Makaarim-ul- Akhlaaq" (pg. 32-35) [Dar-ul-Watan Lin-Nashr] By Shaikh Muhammad bin Saalih Al-‘Uthaimeen, prepared and arranged by Khaalid Abu Saalih.]
We mentioned previously that good manners can either be present in someone naturally or they can be instilled into him (i.e. through learning). And we stated that inherent good manners are better than acquired good manners. We mentioned a proof for this which was the Messenger of Allaah’s (sallAllaahu ‘alayhi wa sallam) statement to Al-Ashaj bin ‘Abdil-Qais (radyAllaahu ‘anhu): “Rather, Allaah has molded (i.e. created) you upon these two (noble characteristics) .” [1]
It is also because good manners that are innate do not disappear from a human being whereas good manners that are acquired may vanish from a person in many instances since it requires constant practice and effort as well as exercise and hard work. It also requires that one be reminded of it whenever there occurs something that affects a human being. This is why when a man once came to the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) and said to him: “O Messenger of Allaah, advise me”, he (sallAllaahu ‘alayhi wa sallam) said: “Do not get angry.” The man then repeated his request several times, upon which the Prophet continued to reply: “Do not get angry.” [2]
The Prophet (sallAllaahu ‘alayhi wa sallam) also said: “The strong person is not the one who wrestles and overpowers his opponents. Rather the strong person is the one who controls himself in times of anger.” [3]
So a strong person is not someone who wrestles with people and overpowers them, He is someone “who controls himself in times of anger.” He takes hold of himself and restrains himself during instances when he becomes angry.
A person controlling himself in times of anger is considered a characteristic of good manners. So if you become angry, do not let your anger penetrate, rather seek refuge in Allaah from the accursed Devil. And if you are standing, then sit down. If you are sitting, then lie down. And if your anger increases, then perform ablution (wudoo) until it goes away.
A person may acquire and earn good manners by way of training (himself), working hard at it and through constant practice. So he may obtain good manners through one of the following methods:
First: By contemplating on the Book of Allaah and the Sunnah of His Messenger: One should look up the texts that show the virtue of the particular noble characteristic that he wishes to characterize himself with. This is since when a believer sees some texts that praise a characteristic or action, he implements them. [4]
The Prophet (sallAllaahu ‘alayhi wa sallam) indicated this when he said: “The example of a good companion and an evil companion is like that of a seller of musk and a blacksmith. The seller of musk either sells you (perfume), gives you free samples or you get a pleasing smell from him. As for the example of an evil companion – such as a blacksmith – he either burns your clothes or you get a nasty smell from him.” [5]
Second: He should accompany those who are known for having good manners whilst staying far away from those who possess bad manners and poor actions. This is such that he turns this companionship of his into an educational institute that assists him in (his goal of) obtaining good manners. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “A man is upon the religion of his close friend, so let each of you look into whom he takes as a close friend.” [6]
Third: He should reflect on the consequences that come as a result of having bad manners. This is since a person with bad manners is despised. A person with bad manners is forsaken. A person with bad manners is always talked about in a bad way. So when one comes to realize that bad manners will lead him to all of this, he will then keep away from it.
Fourth: He should always envision an image of the Prophet’s (sallAllaahu ‘alayhi wa sallam) manners and how he (sallAllaahu ‘alayhi wa sallam) would humble himself before the creation, being kind to them, forgiving to them and patient with their harm. So if a person visualizes the Prophet’s character and the fact that he was the best of mankind and the greatest of those who worshipped Allaah, he will then perceive a low image of himself and at this point the influence that arrogance has over him will be shattered and this will cause him to have good manners.
Footnotes:
[1] Reported by Abu Dawood (no. 5335), Ahmad in al-Musnad (4/206), Muslim with only the first part of it (no. 25 & 26), and At-Tirmidhee (no. 2011)
[2] Reported by Al-Bukhaaree (no. 6116) and At-Tirmidhee (no. 2020)
[3] Reported by Al-Bukhaaree (no. 6114) and Muslim (no. 107)
[4] Purification (of the soul) cannot be achieved except by way of the messengers as stated by Ibn Al-Qayyim when he said: “Purifying the souls is harder and more difficult than curing the bodies. So whoever purifies his soul through exercise, hard work and being in isolation – all of which the messengers did not come with – he is like a sick person that tries to cure himself based on his own opinion. Where is his opinion with respect to the expertise of a doctor?! The messengers are the doctors of the hearts – there is no way to purify and rectify the hearts except through their way, at their hands and by totally submitting and complying with them. And we ask Allaah for His assistance!” [Madaarij-us- Saalikeen (2/300)]
[5] Reported by Al-Bukhaaree (no. 2101 & 5534) and Muslim (no. 146); An-Nawawee said: “This shows the virtue of accompanying righteous and good people – those who possess chivalry, good manners, piety, knowledge, and good behavior. It also shows the prohibition of accompanying evil people, innovators, and those who backbite people or who are very wicked and so on, i.e. other types of condemnable characteristics.” [See Sharh Saheeh Muslim: (16/394)]
[6] Reported by At-Tirmidhee (no. 2378) who said it was hasan saheeh, Abu Dawood (no. 4833), Ahmad in al-Musnad (2/303, 334) and deemed hasan (sound) by Al-Albaanee in Saheeh-ul-Jaami’ as-Sagheer (no. 3545) and Silsilat-ul- Ahaadeeth as-Saheehah (no. 927).
Published By Al-Ibaanah.com on: February 27, 2007
We mentioned previously that good manners can either be present in someone naturally or they can be instilled into him (i.e. through learning). And we stated that inherent good manners are better than acquired good manners. We mentioned a proof for this which was the Messenger of Allaah’s (sallAllaahu ‘alayhi wa sallam) statement to Al-Ashaj bin ‘Abdil-Qais (radyAllaahu ‘anhu): “Rather, Allaah has molded (i.e. created) you upon these two (noble characteristics) .” [1]
It is also because good manners that are innate do not disappear from a human being whereas good manners that are acquired may vanish from a person in many instances since it requires constant practice and effort as well as exercise and hard work. It also requires that one be reminded of it whenever there occurs something that affects a human being. This is why when a man once came to the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) and said to him: “O Messenger of Allaah, advise me”, he (sallAllaahu ‘alayhi wa sallam) said: “Do not get angry.” The man then repeated his request several times, upon which the Prophet continued to reply: “Do not get angry.” [2]
The Prophet (sallAllaahu ‘alayhi wa sallam) also said: “The strong person is not the one who wrestles and overpowers his opponents. Rather the strong person is the one who controls himself in times of anger.” [3]
So a strong person is not someone who wrestles with people and overpowers them, He is someone “who controls himself in times of anger.” He takes hold of himself and restrains himself during instances when he becomes angry.
A person controlling himself in times of anger is considered a characteristic of good manners. So if you become angry, do not let your anger penetrate, rather seek refuge in Allaah from the accursed Devil. And if you are standing, then sit down. If you are sitting, then lie down. And if your anger increases, then perform ablution (wudoo) until it goes away.
A person may acquire and earn good manners by way of training (himself), working hard at it and through constant practice. So he may obtain good manners through one of the following methods:
First: By contemplating on the Book of Allaah and the Sunnah of His Messenger: One should look up the texts that show the virtue of the particular noble characteristic that he wishes to characterize himself with. This is since when a believer sees some texts that praise a characteristic or action, he implements them. [4]
The Prophet (sallAllaahu ‘alayhi wa sallam) indicated this when he said: “The example of a good companion and an evil companion is like that of a seller of musk and a blacksmith. The seller of musk either sells you (perfume), gives you free samples or you get a pleasing smell from him. As for the example of an evil companion – such as a blacksmith – he either burns your clothes or you get a nasty smell from him.” [5]
Second: He should accompany those who are known for having good manners whilst staying far away from those who possess bad manners and poor actions. This is such that he turns this companionship of his into an educational institute that assists him in (his goal of) obtaining good manners. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “A man is upon the religion of his close friend, so let each of you look into whom he takes as a close friend.” [6]
Third: He should reflect on the consequences that come as a result of having bad manners. This is since a person with bad manners is despised. A person with bad manners is forsaken. A person with bad manners is always talked about in a bad way. So when one comes to realize that bad manners will lead him to all of this, he will then keep away from it.
Fourth: He should always envision an image of the Prophet’s (sallAllaahu ‘alayhi wa sallam) manners and how he (sallAllaahu ‘alayhi wa sallam) would humble himself before the creation, being kind to them, forgiving to them and patient with their harm. So if a person visualizes the Prophet’s character and the fact that he was the best of mankind and the greatest of those who worshipped Allaah, he will then perceive a low image of himself and at this point the influence that arrogance has over him will be shattered and this will cause him to have good manners.
Footnotes:
[1] Reported by Abu Dawood (no. 5335), Ahmad in al-Musnad (4/206), Muslim with only the first part of it (no. 25 & 26), and At-Tirmidhee (no. 2011)
[2] Reported by Al-Bukhaaree (no. 6116) and At-Tirmidhee (no. 2020)
[3] Reported by Al-Bukhaaree (no. 6114) and Muslim (no. 107)
[4] Purification (of the soul) cannot be achieved except by way of the messengers as stated by Ibn Al-Qayyim when he said: “Purifying the souls is harder and more difficult than curing the bodies. So whoever purifies his soul through exercise, hard work and being in isolation – all of which the messengers did not come with – he is like a sick person that tries to cure himself based on his own opinion. Where is his opinion with respect to the expertise of a doctor?! The messengers are the doctors of the hearts – there is no way to purify and rectify the hearts except through their way, at their hands and by totally submitting and complying with them. And we ask Allaah for His assistance!” [Madaarij-us- Saalikeen (2/300)]
[5] Reported by Al-Bukhaaree (no. 2101 & 5534) and Muslim (no. 146); An-Nawawee said: “This shows the virtue of accompanying righteous and good people – those who possess chivalry, good manners, piety, knowledge, and good behavior. It also shows the prohibition of accompanying evil people, innovators, and those who backbite people or who are very wicked and so on, i.e. other types of condemnable characteristics.” [See Sharh Saheeh Muslim: (16/394)]
[6] Reported by At-Tirmidhee (no. 2378) who said it was hasan saheeh, Abu Dawood (no. 4833), Ahmad in al-Musnad (2/303, 334) and deemed hasan (sound) by Al-Albaanee in Saheeh-ul-Jaami’ as-Sagheer (no. 3545) and Silsilat-ul- Ahaadeeth as-Saheehah (no. 927).
Published By Al-Ibaanah.com on: February 27, 2007
Good Manners when Dealing with the Creation
Good Manners when Dealing with the Creation
As for having good manners with the creation, then some of them have defined it as withholding abuse, extending kindness and having a cheerful countenance. This has been mentioned as a saying of Al-Hasan Al-Basree, may Allaah have mercy on him. [1]
First: The Meaning of Withholding Abuse:
What is meant by withholding abuse is that a person refrains from harming others whether financially, spiritually or socially (i.e. by harming his reputation). So whoever does not withhold from harming the creation, he does not possess good manners. On the contrary, he is ill-mannered.
The Messenger proclaimed the prohibition of harming a Muslim through any means of abuse. He did this during the greatest of gatherings in which he congregated with his ummah, saying: "Indeed, your blood (i.e. lives), your wealth and your honor are sacred for you just like the sanctity of this day of yours in this month of yours in this land of yours." [2]
If a man transgresses against people by taking their wealth or by committing fraud or by deceiving them or by hitting them and committing a crime against them or by reviling, backbiting or slandering them, such a person is not good-mannered towards people. This is since he has not refrained from harming others.
And the sin of this becomes even greater every time his bad manners are directed towards someone who has a bigger right over you. So maltreatment of your parents, for example, is worse than you treating anyone else bad. Maltreatment of your relatives is worse than you treating strangers bad. And maltreatment of your neighbors is worse than treating those who are not your neighbors bad. This is why the Prophet (sallAllaahu 'alayhi wa sallam) said: "By Allaah, he does not believe! By Allaah, he does not believe! By Allaah, he does not believe!" They (i.e. the Companions) said: "Who O Messenger of Allaah?" He said: "He whose neighbor is not safe from his calamities." [3]
Second: The Meaning of Extending Kindness:
The word nadaa (kindness) means generosity and courtesy, i.e. to extend one's generosity and courtesy to others. Generosity does not mean what some people think it to be, which is giving money only. Rather, generosity can also be by way of giving one's self, offering one's status (to assist), donating one's wealth and spreading one's knowledge.
If we see an individual taking care of the people's needs by helping them, directing their affairs to those who are not able to reach them, spreading his knowledge amongst the people and donating his wealth to them, can we describe this man as having good manners? Yes, we can say he has good manners because he has extended kindness and generosity. This is why the Prophet (sallAllaahu 'alayhi wa sallam) said:"Fear Allaah wherever you may be, and follow up an evil deed with a good deed, (for) it will wipe it out. And treat the people with good manners." [4]
What falls under treating the people with good manners is: If you are oppressed and maltreated by someone, you should pardon and forgive that person. Allaah has praised those who pardon others, as He says about the inhabitants of Paradise: "Those who spend (in Allaah's Cause) during times of prosperity and adversity, who repress anger and who pardon people. Verily, Allaah loves the good-doers." [Surah Aali 'Imraan: 134]
And Allaah says: "And to forego is closer to piety (Taqwaa)." [Surah Al-Baqarah: 237]
And He says: "And let them pardon and forgive." [Surah An-Noor: 22]
And He says: "So whoever forgives and makes reconciliation, his reward is with Allaah." [Surah Ash-Shooraa: 40]
A person is in constant contact with people, so he will most definitely encounter some bad treatment from people. But his stance with regard to this bad treatment should be that of pardoning and overlooking. And he should know for certain that by pardoning, overlooking, and responding with good, the animosity that exists between him and his brother will transform to amicability, love and friendship. Allaah says:"The good deed and the evil deed are not equal. Repel (the evil) with that which is better, then behold, the one between whom he and you there was enmity (will become) as though he were a close friend." [Surah Fussilat: 34]
Those of you who have knowledge of the Arabic language should reflect on how the end-result is derived here via the abrupt mention of "idhaa" (which means "then behold" here). The abrupt mention of this word indicates that the result (at the end of the ayah) will come to pass immediately, and that is: "…then behold, the one between whom he and you there was enmity (will become) as though he were a close friend."
However, not everyone is granted this same result. This is why Allaah says: "But none are granted it except those who are patient. And none are granted it except those who possess a great portion (of moral character)." [Surah Fussilat: 35]
Do we understand from this that pardoning a criminal is praiseworthy in the absolute sense and that it is something that we were ordered to do? Some people have come up with this understanding based on this verse. However, it should be known that pardoning should only be commended if forgiving is the best and most advisable option. However, if retribution is the best option then doing that is better. This is why Allaah says: "The recompense for an evil is an evil the like thereof. But whoever forgives and makes reconciliation, his reward is with Allaah. Verily, He likes not the wrongdoers." [Surah Ash-Shooraa: 40] So here Allaah has linked forgiveness with reconciliation.
So it is possible that forgiveness may not necessarily mean reconciliation. For example, it could be that this individual who committed a crime against you and was insolent towards you is an evil man who is known for being evil and corrupt, and so if you were to forgive him, he would persist in his evil and mischief. In this situation, it is better that this man is punished for his crime since there is reconciliation in this.
Shaikh-ul-Islaam Ibn Taimiyyah said: "Reconciliation is obligatory whereas forgiveness is optional. So in the event that forgiveness will cause reconciliation to be bypassed, this means that we have given precedence to something optional over something obligatory. And the religious legislation did not come to institute this." And he has spoken truthfully, may Allaah have mercy on him.
An Important Note:
I would like to take this opportunity to point out something that many people do today with the intention of being good and sympathetic. And it is that when a person gets into an accident and as a result another person dies, the guardians of the deceased come and revoke the blood-money that is owed by this offender that committed the accident. So is their canceling of the blood-money praiseworthy and considered as being from good manners or does this issue have more detail to it?
There is more detail required on this issue. We must reflect and ponder on the condition of this offender who has caused this accident. Is he from among those people who are known to be careless and inconsiderate? Does he fall into the type of people that say: "I don't care if I run over somebody on the road because I already have his blood-money prepared inside my desk" and we seek refuge in Allaah!
Or is he someone who has fallen into an accident even though he employed complete discretion and complete poise and balance, but in spite of this Allaah had already decreed all things to come to pass?
If he falls under the second category of people, then forgiving him is better. However, even if he does fall under this second category of prudent and well-poised people, before we forgive him, we must look to see if the victim has any debt he owes.
If the victim owes a debt, we cannot forgive the offender. And had we already pardoned the offender, the pardon would be dismissed. This is an issue that perhaps many people are unaware of. We say this because the heirs will assume entitlement of this blood-money from the victim that was killed in an accident, and their entitlement will not be satisfied until they pay back the deceased's debt if he owed someone money.
This is why when Allaah mentions inheritance, He says: "(The distribution in all cases is) after the payment of legacies he may have bequeathed or a debt (he owes)." [Surah An-Nisaa: 11]
The point is that forgiving people is part of good manners and it falls under the realm of extending kindness to others. This is since extending kindness can either be in the form of giving something or in the form of revoking something, and pardoning falls under revoking something.
Third: A Cheerful Countenance:
Having a cheerful countenance means that your face is radiant and illuminated when you come in contact with other human beings. The opposite of this is to appear with a gloomy face. This is why the Prophet (sallAllaahu 'alayhi wa sallam) said: "Do not think little of any good deed, even if it is encountering your brother with a cheerful face." [5]
A poet put this understanding into a verse, saying:
"My son, indeed piety can be something so trivial,
as a cheerful face and a soft-spoken tongue."
So a cheerful face allows happiness to enter into people; it brings out love and amiability; and it causes the heart to expand – both yours and those you encounter.
On the other hand, if you always appear upset, people will run away from you. They will not be happy sitting with you or talking to you. Perhaps you may even be afflicted with psychological problems. You may be suffering from a dangerous disease known as stress. If so, then being happy and having a cheerful face is from the most effective treatments one can use to combat this disease. This is why doctors advise those who are afflicted with this illness to keep away from those things that cause them to be instigated and angered since that will only cause their sickness to grow.
So being happy and having a cheerful face causes this disease to be exterminated. And as a result of these two characteristics, a person will become loved by the people and dear to them.
These are the three foundations that good manners when dealing with the creation revolve around.
Also from the signs of good manners towards creation is: That a person observes good relations with those friends and relatives that he is contact with. He should not be bothered by them nor should he inconvenience them. On the contrary, he should cause happiness to go into their hearts according to the extent that he is able to, within the confines of Allaah's Legislation. This restriction is absolutely necessary since there are some people who cannot be made happy except with things that are disobedience to Allaah, and we seek refuge in Allaah! So we should not consent with him in this. However, causing happiness and joy to enter into those you keep ties with whether they are your family members, friends or relatives according to the limits of the Religion is part of having good manners. This is why the Prophet (sallAllaahu 'alayhi wa sallam) said: "The best of you are those who are the best towards their family. And I am the best of you towards my family." [6]
Many people, unfortunately, display good manners in front of people yet they do not behave in the same manner towards their family. This is extremely wrong and the opposite of how things should be. How can you have good manners in front of strangers yet bad manners in front of your own family?
Someone may say: Because I take care of them and support them! We respond by saying: This is not something that should cause you to display bad manners towards them. Your family members and relatives have the most right out of all people that you should be good-mannered towards them when accompanying and spending time with them. This is why when a man once asked the Prophet (sallAllaahu 'alayhi wa sallam): "O Messenger of Allaah, who has the most right amongst people of my good companionship", he (sallAllaahu 'alayhi wa sallam) replied: "Your mother." The man said: "Then who?" He replied: "Your mother." The man said: "Then who?" He replied: "Your mother." The man said: "Then who?" He replied: "Your father." [7]
In spite of this, some people behave contrary to this. So you will find him having a bad relationship with his mother while having a good relationship with his wife. So he gives having good ties with his wife precedence (over having good ties with his mother) whereas the status of his wife before him is like that of a captive. The Prophet (sallAllaahu 'alayhi wa sallam) said: "Take care of the women for indeed they are like captives before you." [8]
In summary: Keeping good relations with family, friends and relatives is all part of having good manners.
Footnotes:
[1] See al-Adaab-ush-Shar'eeyah (2/216); There are also other definitions for good manners such as the definition of Al-Waasitee, where he said: "It is when one does not argue due to his complete awareness of Allaah. It is also said it means the relinquishment of immoral characteristics and the adornment of virtuous characteristics. It is also said that it means offering the good while withholding the vile. Sahl was once asked about it so he replied: 'The lowest form of it is showing, tolerance, lack of retribution and mercy towards the wrongdoer, while asking Allaah to forgive him and showing sympathy towards him.'" [Refer to Madaarij-us-Saalikeen of Ibn Al-Qayyim (2/294), Ihyaa 'Uloom-id-Deen of Abu Haamid Al-Ghazaalee (3/53) and al-Adaab-ush-Shar'eeyah (2/216)]
[2] Reported by Al-Bukhaaree (no. 67, 1741 & 4406) and Muslim (no. 29 & 30)
[3] Reported by Al-Bukhaaree (no. 6016) and by Muslim (no. 73) with the wording: "He whose neighbor is not safe from his calamities will not enter Paradise."
[4] Reported by At-Tirmidhee (no. 1987) who said it was "hasan saheeh" and Ahmad in al-Musnad (4/153, 158 & 236) from Abu Dharr and Mu'aadh bin Jabal, may Allaah be pleased with them. It is also found in Saheeh al-Jaami'-us-Sagheer (no. 97)
[5] Reported by Muslim (no. 144) and in extended form by At-Tirmidhee (no. 1833)
[6] Reported by At-Tirmidhee (no. 3895) and Ibn Hibbaan in his Saheeh (no. 1312 of al-Mawaarid) from the narration of 'Aa'ishah, may Allaah be pleased with her; It is found in Saheeh al-Jaami'-us-Sagheer (no. 3314); It was also reported by Ibn Maajah (no. 1977) from the narration of Ibn 'Abbaas (radyAllaahu 'anhu).
[7] Reported by Al-Bukhaaree (no. 5971), Muslim (no. 201) and Ibn Maajah (no. 2706)
[8] Reported by At-Tirmidhee (no. 3087) who said it was "hasan saheeh"
Published on: May 20, 2007
| AUTHOR: | Shaikh Muhammad bin Saalih Al-'Uthaimeen |
| SOURCE: | Makaarim-ul-Akhlaaq (pg. 23-31) |
| PRODUCED BY: | Al-Ibaanah.com |
As for having good manners with the creation, then some of them have defined it as withholding abuse, extending kindness and having a cheerful countenance. This has been mentioned as a saying of Al-Hasan Al-Basree, may Allaah have mercy on him. [1]
First: The Meaning of Withholding Abuse:
What is meant by withholding abuse is that a person refrains from harming others whether financially, spiritually or socially (i.e. by harming his reputation). So whoever does not withhold from harming the creation, he does not possess good manners. On the contrary, he is ill-mannered.
The Messenger proclaimed the prohibition of harming a Muslim through any means of abuse. He did this during the greatest of gatherings in which he congregated with his ummah, saying: "Indeed, your blood (i.e. lives), your wealth and your honor are sacred for you just like the sanctity of this day of yours in this month of yours in this land of yours." [2]
If a man transgresses against people by taking their wealth or by committing fraud or by deceiving them or by hitting them and committing a crime against them or by reviling, backbiting or slandering them, such a person is not good-mannered towards people. This is since he has not refrained from harming others.
And the sin of this becomes even greater every time his bad manners are directed towards someone who has a bigger right over you. So maltreatment of your parents, for example, is worse than you treating anyone else bad. Maltreatment of your relatives is worse than you treating strangers bad. And maltreatment of your neighbors is worse than treating those who are not your neighbors bad. This is why the Prophet (sallAllaahu 'alayhi wa sallam) said: "By Allaah, he does not believe! By Allaah, he does not believe! By Allaah, he does not believe!" They (i.e. the Companions) said: "Who O Messenger of Allaah?" He said: "He whose neighbor is not safe from his calamities." [3]
Second: The Meaning of Extending Kindness:
The word nadaa (kindness) means generosity and courtesy, i.e. to extend one's generosity and courtesy to others. Generosity does not mean what some people think it to be, which is giving money only. Rather, generosity can also be by way of giving one's self, offering one's status (to assist), donating one's wealth and spreading one's knowledge.
If we see an individual taking care of the people's needs by helping them, directing their affairs to those who are not able to reach them, spreading his knowledge amongst the people and donating his wealth to them, can we describe this man as having good manners? Yes, we can say he has good manners because he has extended kindness and generosity. This is why the Prophet (sallAllaahu 'alayhi wa sallam) said:"Fear Allaah wherever you may be, and follow up an evil deed with a good deed, (for) it will wipe it out. And treat the people with good manners." [4]
What falls under treating the people with good manners is: If you are oppressed and maltreated by someone, you should pardon and forgive that person. Allaah has praised those who pardon others, as He says about the inhabitants of Paradise: "Those who spend (in Allaah's Cause) during times of prosperity and adversity, who repress anger and who pardon people. Verily, Allaah loves the good-doers." [Surah Aali 'Imraan: 134]
And Allaah says: "And to forego is closer to piety (Taqwaa)." [Surah Al-Baqarah: 237]
And He says: "And let them pardon and forgive." [Surah An-Noor: 22]
And He says: "So whoever forgives and makes reconciliation, his reward is with Allaah." [Surah Ash-Shooraa: 40]
A person is in constant contact with people, so he will most definitely encounter some bad treatment from people. But his stance with regard to this bad treatment should be that of pardoning and overlooking. And he should know for certain that by pardoning, overlooking, and responding with good, the animosity that exists between him and his brother will transform to amicability, love and friendship. Allaah says:"The good deed and the evil deed are not equal. Repel (the evil) with that which is better, then behold, the one between whom he and you there was enmity (will become) as though he were a close friend." [Surah Fussilat: 34]
Those of you who have knowledge of the Arabic language should reflect on how the end-result is derived here via the abrupt mention of "idhaa" (which means "then behold" here). The abrupt mention of this word indicates that the result (at the end of the ayah) will come to pass immediately, and that is: "…then behold, the one between whom he and you there was enmity (will become) as though he were a close friend."
However, not everyone is granted this same result. This is why Allaah says: "But none are granted it except those who are patient. And none are granted it except those who possess a great portion (of moral character)." [Surah Fussilat: 35]
Do we understand from this that pardoning a criminal is praiseworthy in the absolute sense and that it is something that we were ordered to do? Some people have come up with this understanding based on this verse. However, it should be known that pardoning should only be commended if forgiving is the best and most advisable option. However, if retribution is the best option then doing that is better. This is why Allaah says: "The recompense for an evil is an evil the like thereof. But whoever forgives and makes reconciliation, his reward is with Allaah. Verily, He likes not the wrongdoers." [Surah Ash-Shooraa: 40] So here Allaah has linked forgiveness with reconciliation.
So it is possible that forgiveness may not necessarily mean reconciliation. For example, it could be that this individual who committed a crime against you and was insolent towards you is an evil man who is known for being evil and corrupt, and so if you were to forgive him, he would persist in his evil and mischief. In this situation, it is better that this man is punished for his crime since there is reconciliation in this.
Shaikh-ul-Islaam Ibn Taimiyyah said: "Reconciliation is obligatory whereas forgiveness is optional. So in the event that forgiveness will cause reconciliation to be bypassed, this means that we have given precedence to something optional over something obligatory. And the religious legislation did not come to institute this." And he has spoken truthfully, may Allaah have mercy on him.
An Important Note:
I would like to take this opportunity to point out something that many people do today with the intention of being good and sympathetic. And it is that when a person gets into an accident and as a result another person dies, the guardians of the deceased come and revoke the blood-money that is owed by this offender that committed the accident. So is their canceling of the blood-money praiseworthy and considered as being from good manners or does this issue have more detail to it?
There is more detail required on this issue. We must reflect and ponder on the condition of this offender who has caused this accident. Is he from among those people who are known to be careless and inconsiderate? Does he fall into the type of people that say: "I don't care if I run over somebody on the road because I already have his blood-money prepared inside my desk" and we seek refuge in Allaah!
Or is he someone who has fallen into an accident even though he employed complete discretion and complete poise and balance, but in spite of this Allaah had already decreed all things to come to pass?
If he falls under the second category of people, then forgiving him is better. However, even if he does fall under this second category of prudent and well-poised people, before we forgive him, we must look to see if the victim has any debt he owes.
If the victim owes a debt, we cannot forgive the offender. And had we already pardoned the offender, the pardon would be dismissed. This is an issue that perhaps many people are unaware of. We say this because the heirs will assume entitlement of this blood-money from the victim that was killed in an accident, and their entitlement will not be satisfied until they pay back the deceased's debt if he owed someone money.
This is why when Allaah mentions inheritance, He says: "(The distribution in all cases is) after the payment of legacies he may have bequeathed or a debt (he owes)." [Surah An-Nisaa: 11]
The point is that forgiving people is part of good manners and it falls under the realm of extending kindness to others. This is since extending kindness can either be in the form of giving something or in the form of revoking something, and pardoning falls under revoking something.
Third: A Cheerful Countenance:
Having a cheerful countenance means that your face is radiant and illuminated when you come in contact with other human beings. The opposite of this is to appear with a gloomy face. This is why the Prophet (sallAllaahu 'alayhi wa sallam) said: "Do not think little of any good deed, even if it is encountering your brother with a cheerful face." [5]
A poet put this understanding into a verse, saying:
"My son, indeed piety can be something so trivial,
as a cheerful face and a soft-spoken tongue."
So a cheerful face allows happiness to enter into people; it brings out love and amiability; and it causes the heart to expand – both yours and those you encounter.
On the other hand, if you always appear upset, people will run away from you. They will not be happy sitting with you or talking to you. Perhaps you may even be afflicted with psychological problems. You may be suffering from a dangerous disease known as stress. If so, then being happy and having a cheerful face is from the most effective treatments one can use to combat this disease. This is why doctors advise those who are afflicted with this illness to keep away from those things that cause them to be instigated and angered since that will only cause their sickness to grow.
So being happy and having a cheerful face causes this disease to be exterminated. And as a result of these two characteristics, a person will become loved by the people and dear to them.
These are the three foundations that good manners when dealing with the creation revolve around.
Also from the signs of good manners towards creation is: That a person observes good relations with those friends and relatives that he is contact with. He should not be bothered by them nor should he inconvenience them. On the contrary, he should cause happiness to go into their hearts according to the extent that he is able to, within the confines of Allaah's Legislation. This restriction is absolutely necessary since there are some people who cannot be made happy except with things that are disobedience to Allaah, and we seek refuge in Allaah! So we should not consent with him in this. However, causing happiness and joy to enter into those you keep ties with whether they are your family members, friends or relatives according to the limits of the Religion is part of having good manners. This is why the Prophet (sallAllaahu 'alayhi wa sallam) said: "The best of you are those who are the best towards their family. And I am the best of you towards my family." [6]
Many people, unfortunately, display good manners in front of people yet they do not behave in the same manner towards their family. This is extremely wrong and the opposite of how things should be. How can you have good manners in front of strangers yet bad manners in front of your own family?
Someone may say: Because I take care of them and support them! We respond by saying: This is not something that should cause you to display bad manners towards them. Your family members and relatives have the most right out of all people that you should be good-mannered towards them when accompanying and spending time with them. This is why when a man once asked the Prophet (sallAllaahu 'alayhi wa sallam): "O Messenger of Allaah, who has the most right amongst people of my good companionship", he (sallAllaahu 'alayhi wa sallam) replied: "Your mother." The man said: "Then who?" He replied: "Your mother." The man said: "Then who?" He replied: "Your mother." The man said: "Then who?" He replied: "Your father." [7]
In spite of this, some people behave contrary to this. So you will find him having a bad relationship with his mother while having a good relationship with his wife. So he gives having good ties with his wife precedence (over having good ties with his mother) whereas the status of his wife before him is like that of a captive. The Prophet (sallAllaahu 'alayhi wa sallam) said: "Take care of the women for indeed they are like captives before you." [8]
In summary: Keeping good relations with family, friends and relatives is all part of having good manners.
Footnotes:
[1] See al-Adaab-ush-Shar'eeyah (2/216); There are also other definitions for good manners such as the definition of Al-Waasitee, where he said: "It is when one does not argue due to his complete awareness of Allaah. It is also said it means the relinquishment of immoral characteristics and the adornment of virtuous characteristics. It is also said that it means offering the good while withholding the vile. Sahl was once asked about it so he replied: 'The lowest form of it is showing, tolerance, lack of retribution and mercy towards the wrongdoer, while asking Allaah to forgive him and showing sympathy towards him.'" [Refer to Madaarij-us-Saalikeen of Ibn Al-Qayyim (2/294), Ihyaa 'Uloom-id-Deen of Abu Haamid Al-Ghazaalee (3/53) and al-Adaab-ush-Shar'eeyah (2/216)]
[2] Reported by Al-Bukhaaree (no. 67, 1741 & 4406) and Muslim (no. 29 & 30)
[3] Reported by Al-Bukhaaree (no. 6016) and by Muslim (no. 73) with the wording: "He whose neighbor is not safe from his calamities will not enter Paradise."
[4] Reported by At-Tirmidhee (no. 1987) who said it was "hasan saheeh" and Ahmad in al-Musnad (4/153, 158 & 236) from Abu Dharr and Mu'aadh bin Jabal, may Allaah be pleased with them. It is also found in Saheeh al-Jaami'-us-Sagheer (no. 97)
[5] Reported by Muslim (no. 144) and in extended form by At-Tirmidhee (no. 1833)
[6] Reported by At-Tirmidhee (no. 3895) and Ibn Hibbaan in his Saheeh (no. 1312 of al-Mawaarid) from the narration of 'Aa'ishah, may Allaah be pleased with her; It is found in Saheeh al-Jaami'-us-Sagheer (no. 3314); It was also reported by Ibn Maajah (no. 1977) from the narration of Ibn 'Abbaas (radyAllaahu 'anhu).
[7] Reported by Al-Bukhaaree (no. 5971), Muslim (no. 201) and Ibn Maajah (no. 2706)
[8] Reported by At-Tirmidhee (no. 3087) who said it was "hasan saheeh"
Published on: May 20, 2007
A Conclusive Study on the Issue of Hijrah
AL-IBAANAH BOOK PUBLISHING
NEW PUBLICATION (MARCH 2006)
A Conclusive Study on the Issue of Hijrah
By Husayn bin 'Awdah Al-'Awaayishah
With Additional Appendixes containing the Statements of the Contemporary Scholars on Hijrah
Paperback, 6x9 in., 188 pages
ISBN: 0-9777522-0-8
NEW PUBLICATION (MARCH 2006)
A Conclusive Study on the Issue of Hijrah
By Husayn bin 'Awdah Al-'Awaayishah
With Additional Appendixes containing the Statements of the Contemporary Scholars on Hijrah
Paperback, 6x9 in., 188 pages
ISBN: 0-9777522-0-8
ORDER THE BOOK NOW!
About the Book:
This is a translation of the book “Al-Fasl-ul-Mubeen fee Mas’alat-il-Hijrah wa Mufaaraqat-il-Mushrikeen” [A Conclusive Study on the Issue of Hijrah and Separating from the Polytheists] written by the well-known student of knowledge, Husayn bin ‘Awdah Al-‘Awaayishah. Many of the readers may already be aware of the author due to the large amount of his works that have been translated into the English language. However, this book differs from all of them due to the fact that it consists more of a research on the issue at hand and a relaying of the statements of the scholars from the past on this subject.
This is explained well by the author in his introduction, when he says: “So due to Hijrah having the high position and status that it has, I decided to write what I could on it, seeking to voice myself through the words of our past scholars and Fuqahaa, by way of their books on Tafseer, Hadeeth and Fiqh. This was so that the conclusive opinion derived can be based on the upholders of knowledge and so that the resulting view can be from its people.”
And he has spoken truthfully as the majority of his work consists of statements of the well-known scholars of the past on Hijrah, while some chapters have been added from the author’s own words to incite the readers and summarize what the scholars have stated.
As an added benefit, thirteen appendixes have been placed at the end of the book containing the words of the present day scholars on Hijrah – those who have passed away and those still alive – so as to make this book as comprehensive on the subject as possible.
Indeed, this is the first time, according to our observation, that such a book of this magnitude – in that it compiles the statements of the Muslim scholars, past and present – has ever been presented on this subject in the English language.
The main reason such a project was undertaken was due to the urgent need for a clarification on this tremendous act of worship since, as the Prophet has foretold us, Islaam has and continues to enter every household and area and people are accepting Islaam while in the Lands of the Disbelievers. So the questions constantly arise and the discussions grow long on the aspect of Hijrah – is it obligatory or recommended or neither of the two? And the issue has become such that the people have become divided into two sides – one that absolutely mandates it on the people, paying no attention to its guidelines, etiquettes or detailed matters, and another that completely disregards it and considers it as being something abrogated and no longer part of the Religion.
However, the true way of Ahlus-Sunnah wal-Jamaa’ah is that of the middle course, between the two extremities. And this is what is outlined in detail here, such that the scholars, past and present, have spoken elaborately on this subject, clarifying it from every angle. So you will find in their statements a clarification on the rules of Hijrah, the types of Hijrah, the categories of people with regards to it, the definitions of the “Land of Islaam” and the “Land of Shirk”, those exempted from Hijrah, the conditions for residing in the Lands of Disbelief, and much more. Adding to the benefit, as stated above, is the words of the scholars of recent and present times, which give the reader remarkable insight into the issues of Hijrah as they apply in modern times, for indeed, even though the basis and rules of Hijrah do not change, its manner and surrounding factors change throughout the course of time. And this is evident in their statements, so refer to them. One may ask why there is a need for so many statements from so many different scholars on the same topic. But one only needs to read their statements to realize the variety and diversity of points of benefit raised by them, all of which serve to support one another and assist the reader in getting a universal understanding of Hijrah and all of its facets.
We ask Allaah to make this unique effort sincerely for His sake and to make it a means for clarifying the truth regarding this magnificent act of worship to the masses of English-speaking Muslims. Verily, He is the All-Hearer of supplications and the Responder to them.
From the scholars whose words you can read in this book are:
1. Al-Khattaabee
2. Ash-Shawkaanee
3. As-San'aanee
4. Ibn Taimiyyah
5. Al-Mawza'ee
6. Sideeq Hasan Khaan
7. Al-Wanshareeshee
8. Al-Buhootee
9. Mar'ee bin Yoosuf Al-Karmee
10. Ad-Duwayyaan
11. Muhammad bin 'Abdil-Wahhaab
12. As-Suyootee
13. Ibn Katheer
14. Ibn Al-'Arabee
15. Al-Qurtubee
16. Al-Mardaawee
17. Al-Aloosee
18. An-Nawawee
19. Al-Munaawee
20. Majd-ud-Deen Abul-Barakaat
21. Ibn Qudaamah
22. Al-Maawardee
23. Ibn Hajr
24. 'Abdur-Rahmaan bin Qaasim
25. Muhammad Amaan Al-Jaamee
26. Al-Albaanee
27. Ibn Al-'Uthaimeen
28. Ibn Baaz
29. Saalih Al-Fawzaan
30. Ahmad An-Najmee
31. Zayd Al-Madkhalee
32. 'Ubayd Al-Jaabiree
33. Saalih Aali Shaikh
34. Saalih As-Suhaymee
35. Muqbil Al-Waadi'ee
About the Author:
Husayn bin ‘Awdah Al-‘Awaayishah is one of the well-known students of knowledge from Jordan who has benefited a great deal from the late Imaam Al-Albaanee. He has authored dozens of books many of which have been translated into English.
The Book of Knowledge
AL-IBAANAH BOOK PUBLISHING
NEW PUBLICATION (MARCH 2006)
THE CLASSICAL KNOWLEDGE SERIES: BOOK 1
The Book of Knowledge
By Imaam Abu Khaithama Zuhyar bin Harb An-Nasaa'ee (Died 243H)
With Verification and Notes by Imaam Al-Albaanee
Complete with Arabic text for all narrations
Paperback, 6x9 in., 64 pages
ISBN: 0-9777522-1-6
NEW PUBLICATION (MARCH 2006)
THE CLASSICAL KNOWLEDGE SERIES: BOOK 1
The Book of Knowledge
By Imaam Abu Khaithama Zuhyar bin Harb An-Nasaa'ee (Died 243H)
With Verification and Notes by Imaam Al-Albaanee
Complete with Arabic text for all narrations
Paperback, 6x9 in., 64 pages
ISBN: 0-9777522-1-6
ORDER THE BOOK NOW!
About the Book:
This is the first book in the "Classical Knowledge Series" - a collection of selected scholarly works from the past that deal with the subject of religious knowledge. This particular book is a translation of the famous classical work "Kitaab-ul-'Ilm", a collection of narrations about the virtues, merits, manners, and etiquettes of knowledge, written by Imaam Abu Khaithama An-Nasaa'ee (Died 234H). In this initial installment, the reader will have a glimpse into the statements and actions of our pious predecessors with regard to seeking, spreading and implementing knowledge. There are over 160 narrations in total, including statements of the Prophet, his Companions, the Taabi'een and the suceeding early generations. In addition to this, the great scholar of Hadeeth of recent times, Imaam Muhammad Naasir-ud-Deen Al-Albaanee, has reviewed the treatise and verified the narrations contained within it, distinguishing the authentic from the weak. So this treatise is of great benefit and deserving of being read and studied by every Muslim, whether in gatherings or individually.
Lastly, due to the nature of verifying narrations, many terms related to the Science of Hadeeth were employed by Imaam Al-Albaanee throughout the footnotes in the treatise. Explanations of these terms and concepts can be found in the Glossary section at the back of the book.
We ask Allaah to make this publication a guiding light to those who read it and an invaluable resource of reference for those who study it and use it for research.
Important Note:
This book contains the Arabic text for all of its narrations including the vowelization of all letters so as to make it an easy to study reference-guide. It is the perfect book for people to study in gatherings and circles or for one to just read on his own and encourage himself to seek and spread knowledge. May Allaah accept this effort.
About the Author:
He was a great Haafidh (i.e. scholar of Hadeeth), reliable in narration and firm in memory. He narrated hadeeth from many scholars, the likes of Sufyaan bin ‘Uyainah, Hushaym bin Basheer, Yahyaa bin Sa’eed Al-Qattaan, ‘Abdur-Rahmaan bin Mahdee and Wakee’. Similarly, many scholars narrated from him, such as Al-Bukhaaree and Muslim, the latter of whom reported so many hadeeth on his authority, that they number past a thousand. The scholars agree unanimously upon his reliability and trustworthiness.
Ibn Hibbaan (rahimahullaah) said of him: “He was precise and accurate in narration. And he was one of the close companions of Ahmad and Yahyaa bin Ma’een.”
Al-Khateeb Al-Baghdaadee (rahimahullaah) said: “He was reliable, trustworthy, a Haafidh (scholar of Hadeeth) and precise (in narration).”
He was born in the year 160H and died in the year 234H, may Allaah have mercy on him.
Knowledge Mandates Action
AL-IBAANAH BOOK PUBLISHING
NEW PUBLICATION (MARCH 2006)
THE CLASSICAL KNOWLEDGE SERIES: BOOK 2
Knowledge Mandates Action
By Imaam Al-Khateeb Al-Baghdaadee (Died 463H)
With Verification and Notes by Imaam Al-Albaanee
Complete with Arabic text for all narrations
Paperback, 6x9 in., 108 pages
ISBN: 0-9777522-2-4
NEW PUBLICATION (MARCH 2006)
THE CLASSICAL KNOWLEDGE SERIES: BOOK 2
Knowledge Mandates Action
By Imaam Al-Khateeb Al-Baghdaadee (Died 463H)
With Verification and Notes by Imaam Al-Albaanee
Complete with Arabic text for all narrations
Paperback, 6x9 in., 108 pages
ISBN: 0-9777522-2-4
ORDER THE BOOK NOW!
About the Book:
This is the second book in the "Classical Knowledge Series", which is a collection of selected scholarly works from the past that deal with the subject of religious knowledge. The first book in this blessed series was “The Book of Knowledge” written by Imaam Abu Khaithamah Zuhayr bin Harb An-Nasaa’ee (Died 234H), may Allaah have mercy on him.
Since that book served as an introduction to knowledge, its virtues, merits and manners, it seemed proper that the second book be dedicated to the next level of knowledge, which is its result and outcome, and that is righteous deeds. And what better work to present on this subject than the classic and well-known treatise of the distinguished Imaam, Al-Khateeb Al-Baghdaadee, “Iqtidaa-ul-‘Ilm al-‘Amal” (Knowledge Mandates Action).
In this treatise, the author gathers over 200 narrations from the Prophet, his Companions and the pious predecessors on the virtue and obligation of acting upon knowledge. Thus the work serves as an inspiration and encouragement to the readers, guiding them to transfer whatever knowledge they gain of Islaam into good deeds and righteous actions. You will find this book filled with beautiful admonitions and golden words of advice from our righteous predecessors, inciting us to acquire knowledge and to then put it into practice by way of acts of worship.
In addition to this, the great scholar of Hadeeth of recent times, Imaam Muhammad Naasir-ud-Deen Al-Albaanee, has reviewed the treatise and verified the narrations contained within it, distinguishing the authentic from the weak. So this treatise is of great benefit and deserving of being read and studied by every Muslim, whether in gatherings or individually.
Lastly, due to the nature of verifying narrations, many terms related to the Science of Hadeeth were employed by Imaam Al-Albaanee throughout the footnotes in the treatise. Explanations of these terms and concepts can be found in the Glossary section at the back of the book.
We ask Allaah to make this publication a guiding light to those who read it and an invaluable resource of reference for those who study it and use it for research.
Important Note:
This book contains the Arabic text for all of its narrations including the vowelization of all letters so as to make it an easy to study reference-guide. It is the perfect book for people to study in gatherings and circles or for one to just read on his own and encourage himself to act upon his knowledge. May Allaah accept this effort.
About the Author:
Al-Khateeb Al-Baghdaadee was one of the Imaams of Ahlus-Sunnah who is reknowned and reputed for his high position in the subject of Hadeeth. He has authored many books about the etiquettes, manners and guidance on seeking knowledge and Hadeeth, this particular book being one of them.
Four Essays on the Obligation of Veiling
AL-IBAANAH BOOK PUBLISHING
NEW PUBLICATION (SEPTEMBR 2006)
SECOND EDITION
Four Essays on the Obligation of Veiling
By the Esteemed Scholars: 'Abdul-'Azeez bin Baaz, Muhammad bin Saalih Al-'Uthaimeen,
Saalih bi Fawzaan Al-Fawzaan & Zayd bin Muhammad Haadee Al-Madkhalee
With Additional Appendixes and Footnotes
Paperback, 6x9 in., 120 pages
ISBN: 0-9777522-3-2
NEW PUBLICATION (SEPTEMBR 2006)
SECOND EDITION
Four Essays on the Obligation of Veiling
By the Esteemed Scholars: 'Abdul-'Azeez bin Baaz, Muhammad bin Saalih Al-'Uthaimeen,
Saalih bi Fawzaan Al-Fawzaan & Zayd bin Muhammad Haadee Al-Madkhalee
With Additional Appendixes and Footnotes
Paperback, 6x9 in., 120 pages
ISBN: 0-9777522-3-2
ORDER THE BOOK NOW!
About the Book:
This is the second edition of the book “Three Essays on the Obligation of Veiling” which was published in 2003 and received with warm acceptance by the English-speaking Muslims to the point that there was a need for it to be reprinted since the original edition had run out, all praise be to Allaah.
In an effort to provide as much benefit to the readers as possible, a new treatise was added to this new edition, thus bringing the total number of treatises in this book to four, and changing the title to: “Four Essays on the Obligation of Veiling.”
Therefore, this book consists of four separate treatises from different authors on the subject of Hijaab and veiling compiled into one book. In addition to this, there are several appendixes with quotes from the scholars of past and present elucidating points raised in the treatises.
Important Note:
This book contains the Arabic text for all of its narrations including the vowelization of all letters so as to make it an easy to study reference-guide. It is the perfect book for people to study in gatherings and circles or for one to just read on his own and encourage himself to act upon his knowledge. May Allaah accept this effort.
About the Authors:
Imaams Ibn Baaz and Ibn Al-‘Uthaimeen, may Allaah have mercy on them, were without doubt among the top leading scholars of their lifetime. Today, Shaikhs Saalih Al-Fawzaan and Zayd Al-Madkhalee have carried on this legacy in the lands of Saudi Arabia, being two of the senior and revered scholars of this present time.
The Night Prayer in Ramadaan
AL-IBAANAH BOOK PUBLISHING
NEW PUBLICATION (SEPTEMBER 2006)
The Night Prayer in Ramadaan
By Imaam Muhammad Naasir-ud-Deen Al-Albaanee (Died 1420H)
Complete with Arabic text for all narrations
Paperback, 6x9 in., 48 pages
ISBN: 0-9777522-4-0
NEW PUBLICATION (SEPTEMBER 2006)
The Night Prayer in Ramadaan
By Imaam Muhammad Naasir-ud-Deen Al-Albaanee (Died 1420H)
Complete with Arabic text for all narrations
Paperback, 6x9 in., 48 pages
ISBN: 0-9777522-4-0
ORDER THE BOOK NOW!
About the Book:
Before you is a complete translation of the book “Qiyaamu Ramadaan” (The Night Prayer in Ramadaan) written by Imaam Muhammad Naasir-ud-Deen Al-Albaanee.
This treatise is in essence an abridged version of one of Al-Albaanee’s other books, Salaat-ut-Taraaweeh, along with several additional points of benefit and a section on ‘Itikaaf. The book’s introduction also consists of a counter-refutation against those who replied to Al-Albaanee’s afore-mentioned book on Taraaweeh.
The main core of the book, however, contains a point-by-point discussion on the Night Prayer in Ramadaan, as well as the benefits and rulings of ‘Itikaaf, along with their evidences. The Arabic text for all ayaat and ahaadeeth have also been included in this edition so as to increase the benefit for those readers who wish to memorize the proofs.
Important Note:
This book contains the Arabic text for all of its narrations so as to make it an easy to study reference-guide.
About the Author:
Imaam Al-Albaanee was one if not the greatest scholars at the head of this century. Although he passed away in 1419, he left behind him a legacy of Islamic awareness and a mountain of knowledge in the form of books, lectures, verifications and scholarly research. This particular book is one of his smaller well-known works, may Allaah have mercy on him,
Lessons on Fasting, Taraaweeh & Zakaat + 48 Questions & Answers on Fasting
Lessons on Fasting, Taraaweeh & Zakaat + 48 Questions & Answers on Fasting
By Imaam Muhammad bin Saalih Al-'Uthaimeen (Died 1421H)
Complete with Arabic text for all narrations
Paperback, 6x9 in., 88 pages
ISBN: 0-9777522-5-9
By Imaam Muhammad bin Saalih Al-'Uthaimeen (Died 1421H)
Complete with Arabic text for all narrations
Paperback, 6x9 in., 88 pages
ISBN: 0-9777522-5-9
ORDER THE BOOK NOW!
About the Book:
This book is a compilation of two treatises from Imaam Muhammad bin Saalih Al-‘Uthaimeen, may Allaah have mercy on him, both on the subject of Fasting and Ramadaan. The first book, though small in size, contains numerous beneficial points. It is divided up into eight sections, which were designed to serve as lessons on distinct topics commonly talked about during the month of Ramadaan.
The second book is a collection of questions and answers on fasting, which were recorded, transcribed and later published in Arabic with the approval of Imaam Ibn ‘Uthaimeen. It is helpful as well since it covers and provides answers to many everyday situations that one encounters while fasting.
Both of these treatises can be found on the author’s website www.binothaimeen.org, along with many more of his valuable works. Additionally, the Arabic text for all Qur’aanic ayaat and Prophetic ahaadeeth have been included. Both treatises also contain referencing and verifications for the proofs and evidences found within them, thus making this book a valuable source of reading, studying and reference.
About the Author:
Imaam Ibn ‘Uthaimeen was one of the great scholars of this century. He was born in ‘Unayzah, Saudi Arabia in 1347H and passed away in 1421H after spending a lifetime filled with knowledge, good deeds, and calling to the correct way. He has authored numerous books, particularly on the subjects of Creed and Islamic Jurisprudence, fields in which he excelled at. We hope that this book can provide a glimpse into the magnificent extent of his knowledge and wisdom.
Raising Children in Light of the Qur'aan and Sunnah
AL-IBAANAH BOOK PUBLISHING
NEW PUBLICATION (MARCH 2007)
Raising Children in Light of the Qur'aan and Sunnah
By 'Abdus-Salaam bin 'Abdillaah As-Sulaymaan
With an Introduction by Shaikh Saalih Al-Fawzaan
Paperback, 6x9 in., 64 pages
ISBN: 0-9777522-7-5
NEW PUBLICATION (MARCH 2007)
Raising Children in Light of the Qur'aan and Sunnah
By 'Abdus-Salaam bin 'Abdillaah As-Sulaymaan
With an Introduction by Shaikh Saalih Al-Fawzaan
Paperback, 6x9 in., 64 pages
ISBN: 0-9777522-7-5
ORDER THE BOOK NOW!
About the Book:
Although short in size, this book offers a wealth of beneficial advice and guidelines on raising children in Islaam starting from the age of infancy to the years of adolescence. Therefore you will find covered in this treatise issues relating to a child before he is born, at the time of his delivery and during his youth and pre-teen years.
The author presents the material in an easy to follow format employing evidences from the Qur’aan and Sunnah as well as personal suggestions and comments.
In these present times when Muslims are increasing in the West in vast numbers, a book like this is necessary in order to deal with the many issues and questions that arise amongst families trying to raise their children in a correct and proper Islamic manner.
About the Author:
‘Abdus-Salaam bin ‘Abdillaah As-Sulaymaan is one of the students of knowledge in Saudi Arabia who has done a great amount of work in transcribing many of Shaikh Saalih Al-Fawzaan’s lectures and lessons for their publication in book format. He has also authored some works on his own, this present book being a prime example, which Shaikh Saalih Al-Fawzaan has reviewed and approved of, may Allaah preserve them both.
The Rules of Sacrificial Offerings & Slaughtering - Abridged
The Rules of Sacrificial Offerings & Slaughtering - Abridged
By Imaam Muhammad bin Saalih Al-'Uthaimeen[D. 1421H]
Paperback, 6x9 in., 48 pages
ISBN: 0-9777522-9-1
By Imaam Muhammad bin Saalih Al-'Uthaimeen[D. 1421H]
Paperback, 6x9 in., 48 pages
ISBN: 0-9777522-9-1
ORDER THE BOOK NOW!
About the Book:
Before you is a translation of the book: “Talkhees Ahkaam-ul-Udhiyah wadh-Dhakaat” [The Rules of Sacrificial Offerings and Slaughtering – Abridged] which is a condensed version of a larger book written by Imaam Muhammad bin Saalih Al-‘Uthaimeen [D. 1421H].
In his introduction, he states: “I had previously written a rather lengthy book on the rules of sacrificial offerings and slaughtering, which was published in 93 pages and contained discussions on some issues of difference. However, foreseeing that the book might be too long for the average reader, I felt that I should abridge that book and leave out unnecessary discussions while adding to it what needed to be added.”
The author has divided his discussion into ten solid and informative chapters in which he covers the various rules and regulations of sacrificial offerings and slaughtering. So this treatise serves as a valuable guide for those intending to perform the sacrifice on the day of ‘Eid. It is hoped that it will serve as a source of benefit and guidance to English-speaking Muslims throughout the world.
The book consists of the following chapters:
Chapter One: The Definition and Ruling of a Sacrificial Offering
Chapter Two: The Conditions of a Sacrificial Offering
Chapter Three: The Preferable and Detestable Types of Sacrificial Offerings
Chapter Four: Who does the Sacrificial Offering Cover?
Chapter Five: Designating a Sacrificial Offering and Its Regulations
Chapter Six: What should be Eaten and Distributed from the Sacrificial Offering?
Chapter Seven: Things a Person who Intends to Sacrifice should Avoid
Chapter Eight: The Conditions of Slaughtering
Chapter Nine: The Etiquettes of Slaughtering
Chapter Ten: Detestable Acts when Slaughtering
The Status of Jesus in Islam
The Status of Jesus in Islam
By Dr. Rabee' Ibn Haadee Al-Madkhalee
Completely Revised and Updated
Paperback, 6x9 in., 48 pages
ISBN: 0-9814757-0-1
By Dr. Rabee' Ibn Haadee Al-Madkhalee
Completely Revised and Updated
Paperback, 6x9 in., 48 pages
ISBN: 0-9814757-0-1
ORDER THE BOOK NOW!
About the Book:
In this brief treatise, the author sets out to clarify Islam’s true position towards Jesus, which is the middle course between two extremes. At one extreme there are those who believe that Jesus is God, the Son of God or part of a divine trinity while on the other extreme there are others who slander him and deny his message.
The correct belief regarding Jesus as confirmed in the Qur’an and Prophet Muhammad’s teachings is that he was no more than a prophet and messenger of God sent with the same message as all the prophets before him such as Moses, Abraham and Noah. That message was to worship God alone and avoid false deities. This is the one true unwavering message of the Creator to His creation throughout the course of time, and it is the same message that Jesus brought to his people and which Muhammad brought to his people after him.
We hope that this short treatise will serve as an invitation to Christians to reflect on the beauty and simplicity of Islam, which has taken a moderate stance towards Jesus, assigning him a lofty role as one of the foremost messengers of God.
About the Author:
Dr. Rabee’ Ibn Haadee Al-Madkhalee is one of the well-known scholars of Saudi Arabia. He is a former graduate and professor at the renowned Islamic University of Madeenah. He has authored numerous books and treatises about Islam which clarify misconceptions and false notions concerning it.
The Superiority of the Knowledge of the Predecessors over the Knowledge of the Successors
The Superiority of the Knowledge of the Predecessors over the Knowledge of the Successors
By Al-Haafidh Ibn Rajab Al-Hanbalee (Died 795H)
Complete with Arabic text for all narrations
Paperback, 6x9 in., 80 pages
ISBN: 0-9777522-6-7
By Al-Haafidh Ibn Rajab Al-Hanbalee (Died 795H)
Complete with Arabic text for all narrations
Paperback, 6x9 in., 80 pages
ISBN: 0-9777522-6-7
ORDER THE BOOK NOW!
About the Book:
This is the third book in the “Classical Knowledge Series” which is a collection of works written by the scholars of the past on the virtues, etiquettes and aspects of knowledge. This particular book written by the great scholar, Al-Haafidh Ibn Rajab, is one of the well known works authored on the subject.
In spite of its small size, the treatise brings to light many amazing and intricate points of benefit with regard to knowledge and discerning between which of its types are beneficial and non-beneficial. Indeed, the Prophet praised some forms of knowledge while condemning others. And at times he would ask Allaah to grant him beneficial knowledge while at other times he would seek refuge in Him from non-beneficial knowledge.
It is for this reason that the author took on the task of clarifying the various types, characteristics, signs and consequences of both beneficial knowledge and non-beneficial knowledge in this short treatise, as well as affirming the superiority of the knowledge of the predecessors (Salaf) over the knowledge of those who succeeded them (Khalaf).
Altogether, this is a splendid and remarkable book – loaded with reminders and admonitions and designed to assist and guide any sincere Muslim in his quest for seeking knowledge.
Three publications of the book were used for this present translation. The main publication that was relied on was the Dar-ul-Imaam Ahmad, Egypt 2005 Edition with verification of narrations based on the works of Imaam Muhammad Naasir-ud-Deen Al-Albaanee. It is important to note that all section headings were added by that publisher – not by the author or translator – in order to assist the reader.
Verification and referencing of narrations not covered by the Dar-ul-Imaam Ahmad edition were taken from the Dar-ul-Bashaa’ir-ul-Islaamiyyah edition from the footnotes of Muhammad bin Naasir Al-‘Ajamee and noted with an [A] for [Al-‘Ajamee] at the end of the footnote to distinguish this source from the previous one.
Furthermore, all biographical accounts of the Salaf (excluding the Sahaabah) found in this book were taken from the footnotes of the Dar-ul-Hadeeth, Egypt 1989 edition with the notes of Muhammad ‘Abdul-Hakeem Al-Qaadee. No indications were made to distinguish his words as it is evident the biographical accounts are his notes.
Therefore, this work is a combination of the above sources and employs footnotes from all three of these works so as to make this English publication as beneficial and resourceful as possible.
Finally, the last part of the book contains another treatise from Al-Haafidh Ibn Rajab called Dhamm Qaswat-il-Qalb or “A Condemnation of the Hardening of the Heart.” This small treatise was added as a supplement since the author touches upon this subject in the last part of his treatise Fadlu ‘Ilm-is-Salaf ‘alaa ‘Ilm-il-Khalaf (The Superiority of the Knowledge of the Predecessors over the Knowledge of the Successors).
The source used for the translation of this short treatise was the one found in the Maktabah Awlaad-ush-Shaikh Lit-Turaath edition which is a compilation of several of Imaam Ibn Rajab’s treatises in two volumes with notes and verifications by Naasir An-Najjaar. It is a complete translation of the treatise with the exception of some poetic lines written by the author.
We hope that this publication serves as a benefit for the Muslims and an encouragement and inspiration for them to seek knowledge and abide by its proper etiquettes.
About the Author:
Al-Haafidh Ibn Rajab Al-Hanbalee was one of the great scholars of the 8th century. He is well known today for the legacy of monumental works that he left behind him such as his explanation of Saheeh Al-Bukhaaree, his explanation of An-Nawawee’s Forty Hadeeth and scores of other treatises, including this one which reveals his pure Creed, upright methodology and sound knowledge.
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