Saturday, November 5, 2011
“Muhammad (S) was only a warner and bringer of glad tidings to those who have faith.”
Allah says: “Say (O Muhammad): I have no power over any good or harm
to myself except as Allah wills. If I had knowledge of the unseen, I
should have multiplied all good, and no evil should have touched me: I
am but a warner, and a bringer of glad tidings to those who have faith.”
[Sûrah al-A`râf: 188]
One half of our testimony of faith is to declare
“Muhammad is the Messenger of Allah.” And indeed, it is central to the
Islamic faith that Prophet Muhammad (peace be upon him) is Allah’s final
Messenger to all humanity.
Allah says to His Messenger (peace be upon him) in the Qur’ân: “We
have not sent you but as a messenger to all humanity, giving them glad
tidings and warning them.” [Sûrah Saba’: 28]
Allah also says: “Say (O Muhammad): Mankind! I am Allah’s Messenger to you all.” [Sûrah al-A`râf: 158]
However, there are some people who violate this testimony,
not by disbelieving in the Prophet (peace be upon him) or the
universality of his Message, but rather by going to extremes with the
respect and reverence that they confer to him.
There are those who have declared him to be an eternal light that was passed from one Prophet
to the next until finally culminating in the person of Muhammad (peace
be upon him). Some have declared him a presence in which Allah
manifested himself. The first of these presumptions is advanced by
certain extremist Shi’ite and the Bâtinî sects, as well as the most
extreme of Sufi groups. The second is the belief of the pantheists.
Such statements are tantamount to heresy.
Allah’s Messenger (peace be upon him) was merely a human being, and
one of Allah’s servants. Allah chose him and honored him by appointing
him the Seal of the Prophets and Messengers and making him the most
noble of Adam’s offspring. His humanity is an established fact, in spite
of the false claims that have been advanced about him, like the ones we
have mentioned above.
Allah says: “Say (O Muhammad): I am merely a man like yourselves who
has been inspired that your God is One God. So whoever puts his hopes in
the meeting with his Lord should work righteousness and refrain from
ascribing any partners to Allah in his worship.” [Sûrah al-Kahf: 11]
Allah also says: “Say: Glory be to my Lord! Am I anything but a man who has been sent?” [Sûrah al-Isrâ’: 93]
The Prophet (peace be upon him) said: “I am but a man like yourselves. I am prone to forget just as you are.” [Sahîh al –Bukhârî(1/104, 105) and Sahîh Muslim (1/402)]
There are numerous other texts that show conclusively that Muhammad
(peace be upon him) was merely a human being and that Allah
distinguished him by bestowing upon him prophecy and the Message. Those
who go to extremes and raise him above his true status are in fact
contradicting their testimony that “Muhammad is the Messenger of Allah”.
There are those who go to excesses by offering to the Prophet (peace
be upon him) certain acts of devotion that are to be offered to Allah
alone. Some people even offer to him supplications, pray to his grave,
and call to him in devout humility.
The Prophet (peace be upon him) went to great lengths to warn us against such behavior.
He did so repeatedly and emphatically. Even before he did so, the
Qur’ân made the matter perfectly clear. Allah declares supplications,
devotions, prayers, and all other forms of worship to be for Him alone.
Allah says: “And your Lord says: ‘Call on Me; I will answer your
supplication – but those who are too arrogant to serve Me will surely
find themselves in Hell – in humiliation!’ ” [Sûrah Ghâfir: 60]
Allah also says: “They were ever quick in emulation in good works;
they used to call on Us with love and reverence, and humble themselves
before Us.” [Sûrah al-Anbiyâ’: 90]
Likewise, He says: “So pray to your Lord and offer sacrifice.” [Sûrah al-Kawthar: 2]
Allah also says: “Say: ‘Truly, my prayer and my sacrifice, my life and my death, are all for Allah, the Lord of the Worlds’.” [Sûrah al-An`âm: 162]
`Umar b. al-Khattâb relates that Allah’s Messenger (peace be upon
him) said: “Do not praise me excessively like the Christians praised
Jesus, the son of Mary. I am but a servant, so call me Allah’s servant
and Messenger.” [Sahîh al –Bukhârî (4/142)]
`A’ishah relates the following [Sahîh Muslim (1/376)]:
When death approached Allah’s Messenger, he began putting a sheet of his on his face. When he became hot and distressed because of it, he would remove it and say: “Allah’s curse came upon the Jews and the Christians because they took the graves of their Prophets as places of worship.”
The Prophet was warning the Muslims against what they had done. Had it not been for the fear that it would be taken as a mosque, his grave would have been in an open place.
The Prophet (peace be upon him) was so stern in prohibiting people
from taking graves as places for Allah’s worship, cursing those who did
so, because it is a practice that ultimately leads people to polytheism.
So what can we say about those people who actually direct their
worship to the denizens of the graves, offer sacrifices to them,
supplicate to them, swear oaths by them, or circumambulate their graves?
Al-Qurtubî writes, commenting on this matter [aL-Qurtubî, al-Mufhim lima Ashkal min Talkis Kitâb Muslim (2/128)]:
Therefore, the Muslims went to great lengths to block the tendency to do so at the grave of the Prophet (peace be upon him). They raised the dirt walls around it high, completely surrounding it and blocking off the entrances to it.
Then they feared that the location of his grave might be turned into a direction for prayer, because it was in the direction the worshippers face and some of them might get the idea that facing it was an act of worship. For this reason, they built two walls at the northern corners of the grave and placed them at a slant so that they would form a triangle with one of its corners pointing to the North. In this way, no one could be able to directly face the grave while making his prayer.
Those who seek to direct themselves to the grave can only do so with
their hearts, because it is quite impossible to actually face it or even
reach it.
It is, in fact, just as Ibn Taymiyah describes it. “Approaching his
grave is neither possible nor something enjoined upon us.” It took the
building of three walls to produce this situation.
This shows us how Allah protected the grave of the Prophet (peace be
upon him) in on answer to his prayer. The Prophet (peace be upon him)
had offered this supplication: “O Allah! Do not let my grave become an
idol that people worship.” [al-Muwatta’ as narrated by Yahyâ b.
Yahyâ al-Laythî. (p. 414). The hadîth is related by `Atâ’ b. Yasâr with
a discontinuous chain of narration.]
There are still others who go to extremes regarding the Prophet
(peace be upon him) by claiming that he knows the unseen. They claim
that he is aware of them and their circumstances. Some even go so far as
to claim that they have seen him and met with him while they were fully
awake.
This is in blatant denial of what the Qur’ân says, and it has in it
the implication of disbelief in Allah, since Allah clearly says: “Say:
None in the heavens or on earth, except Allah, knows what is hidden: nor
can they perceive when they shall be raised up.” [Sûrah al-Naml: 65]
Allah also says: “To Allah belongs the unseen secrets of the heavens and the Earth” [Sûrah Hûd: 123]
He says: “He knoweth the unseen and that which is manifest. He is the Great, the Most High.” [Sûrah al-Ra`d: 9]
Allah commands the Prophet (peace be upon him) with the following:
“Say (O Muhammad): I do not say to you, I have with me the treasures of
Allah, nor do I know the unseen.” [Sûrah al-An`âm: 50]
Allah also commands him with: “Say (O Muhammad): I have no power over
any good or harm to myself except as Allah wills. If I had knowledge of
the unseen, I should have multiplied all good, and no evil should have
touched me: I am but a warner, and a bringer of glad tidings to those
who have faith.” [Sûrah al-A`râf: 188]
My dear brothers and sisters in Islam, we must know the full meaning
and the implications of our testimony that Muhammad (peace be upon him)
is the Messenger of Allah. Only those who act according to its
requirements openly and in secret are true to their testimony.
As for those who misunderstand it or act contrary to it, they can fall into serious danger.
Source: IslamToday
“The time of our lives…”
A famous quotes is “Time is Money” but is it?
Following is another quote I was reading today:
“Our life is made up of time; our days are measured in hours,
our pay measured by those hours, our knowledge is measured by years. We
grab a few quick minutes in our busy day to have a coffee break. We
rush back to our desks, we watch the clock, we live by appointments. And
yet your time eventually runs out and you wonder in your heart of
hearts if those seconds, minutes, hours, days, weeks, months, years and
decades were being spent the best way they possibly could. In other
words, if you could change anything, would you?”
— Cecelia Ahern
— Cecelia Ahern
In this world, we live within time and space which are of course both Creations of Allah (subhana wa ta’ala).
So we are bound by space and time.
But do we ever give the appropriate importance to our time?
I know we always say “I must make time for this and time for that… time to go to work, time to make money, time costs money, time is money and so on. ” This is not what I mean. Are we getting our priorities right as with regards to time?
How are you spending your time today? Do you know why you was given today, did you appreciate this day, that Allah (subhana wa ta’ala) blessed you with and what did you do with your time?
Or are you just spending your day idle and procrastinating? Putting off what you have to do for later?Thinking that you will be given the extra time to do beneficial activities later. I am also asking myself the same question…
We have to reflect on our purpose in life and why we have been given time in our lives, however much time Allah (subhana wa ta’ala) will permit us with.
Our life in this world is only temporary and it is a test for the life in the Hereafter, which will be our eternal life.. The purpose of our life is :
And I (Allâh) created not the jinns and humans except they should worship Me (Alone). (Adh-Dhariyat 51:56)
Worshipping Allah not only on when we perform our prayers but doing every action of our lives for His sake and to please Him.
Once we grasp the truth and purpose of our existence then it is possible for us to appreciate and use our time correctly.
Ibn-ul Qayyim said, “The highest, most worthy and most useful of reflection is what is intended for Allah and the Hereafter.”
Imam Hassan Al-Banna, said “Time is life itself.”
Imam Shafi’i said,”Out of my company with Sufis, I benefited only two things, one of which is their saying: like a sword, time will cut you if you do not cut it. …” In other words, if you do not spend time doing something useful, you are the loser by wasting it.
Ibn Qayyim Al-Jawziyyah said: “One’s time is in fact his age. It is the material of his eternal life either in everlasting joy or painful torture. It passes more quickly than clouds do. It is only the time one dedicates to Allah that constitutes one’s real life and age. The rest does not count; the life he leads in it is only animal life. Compared to a life of indulgence in appetitive activities, false aspirations and negligence of Allah’s remembrance – and at best in sleep and being idle – death is a much better alternative.”
The Prophet (salallahu alahi wa salam) said:
Take advantage of five matters before five other matters:
1) Your youth before you become old,
2) Your health before you fall sick,
3) Your richness before you become poor,
4) Your free time before you become busy,
5) Your life before your death.
Also it has been reported that he (salallahu alaihi wa salam) said:
Narrated by Ibn Abbas:
The Prophet (Salallahu alaihi wa salam)
said, ‘There are two blessings which many people lose: Health and free
time for doing good”
[Al- Bukhari 76:421]
On the authority of ‘Abdullaah ibn ‘Umar (radhi-yallaahu ‘anhumaa) who said:
If you live until the evening, then do not
expect to live until the following morning. And if you live until the
morning, then do not expect to see the evening. Take from your health
for your sickness and from your life for your death.
Reported by al-Bukhari
Between hypocrisy and politeness
1. I would like to know the dividing line between hypocrisy and
courtesy, because in many cases I feel that there is some two-facedness
in people’s behaviour and dealings, based on their interests and whims
and desires, and it is said that it is just courtesy. Is this true?
2. Is it possible for true friendship to be mixed with a little
hypocrisy? I have a friend who does not love me as I thought she did.
She held a special place in my heart that was shared by no one else, but
recently I found out that my status with her is zero, and her behaviour
with me for many years was superficial. I thought, and everyone was
certain about that, that our friendship was strong, and until now I do
not know how to end this friendship after finding out what is really
going on.
3. Can the way this friend behaved be regarded as hypocrisy?
4. What is the punishment for hypocrisy in friendship?.
Answer
Praise be to Allaah.
Some people often confuse the meanings of hypocrisy, politeness and
flattery, and the reason for that is the failure to understand the true
meanings of brotherhood and sincere friendship. In their minds they do
not separate truth and falsehood, good conduct and bad.
Firstly:
The word hypocrisy usually indicates pure evil. Hypocrisy is never something praiseworthy in any way whatsoever. The psychologists have defined it as showing a good face in order to achieve something bad and harmful.
So the hypocrite is never seeking something good, rather he is seeking to harm people and betray them and bring evil to them, and he achieves that by showing a good face and appearing to be loving and friendly.
Allaah says, warning against keeping company with hypocrites (interpretation of the meaning):
“O you who believe! Take not as (your) Bitaanah (advisors, consultants, protectors, helpers, friends) those outside your religion (pagans, Jews, Christians, and hypocrites) since they will not fail to do their best to corrupt you. They desire to harm you severely. Hatred has already appeared from their mouths, but what their breasts conceal is far worse. Indeed We have made plain to you the Ayaat (proofs, evidences, verses) if you understand.
119. Lo! You are the ones who love them but they love you not, and you believe in all the Scriptures [i.e. you believe in the Tawraat (Torah) and the Injeel (Gospel), while they disbelieve in your Book, the Qur’aan]. And when they meet you, they say, ‘We believe.’ But when they are alone, they bite the tips of their fingers at you in rage. Say: ‘Perish in your rage. Certainly, Allaah knows what is in the breasts (all the secrets)’”
[Aal ‘Imraan 3:118-119]
The same applies to everyone who presents a friendly face to people and appears loving, when in fact he is seeking to harm them and do something bad to them.
Secondly:
As for the one who is polite, he does not wish ill to anyone and he is not trying to harm anyone either outwardly or inwardly, but he may show a friendly, cheerful and kind face in order to soften the heart of one who has a bad attitude, or so as to ward off his harm from himself or others, but without agreeing with him in his falsehood or supporting him in any way, either by words or actions.
Ibn Muflih al-Hanbali (may Allaah have mercy on him) said:
It was said to Ibn ‘Aqeel in al-Funoon: I hear the command of Allaah (interpretation of the meaning): “Repel (the evil) with one which is better (i.e. Allaah orders the faithful believers to be patient at the time of anger, and to excuse those who treat them badly) then verily he, between whom and you there was enmity, (will become) as though he was a close friend” [Fussilat 41:34], but I hear people regard those who show something other than what they feel as hypocrites. How can I obey Allaah and rid myself of hypocrisy?
Ibn ‘Aqeel said: Hypocrisy means showing a good face whilst concealing bad intentions, and harbouring ill will whilst appearing good in order to cause harm. What the verse refers to is showing a good attitude in response to a bad one for the purpose of changing it to a good one.
From this it may be understood that hypocrisy means concealing ill will whilst making a show of goodwill in order to cause harm and evil. The one who shows a good attitude in response to bad treatment in order to remove evil is not a hypocrite, rather he is trying to put things right. Have you not heard the words of Allaah “then verily he, between whom and you there was enmity, (will become) as though he was a close friend”? This is done in order to soften hearts, ward off enmity, extinguish the flames of hatred, create love and correct beliefs. This is how one makes friends and wins hearts.
Al-Adaab al-Shar’iyyah (1/50, 51).
Hence politeness is part of a good attitude, and the scholars said a great deal about it.
Ibn Battaal (may Allaah have mercy on him) said: Politeness is part of the attitude of the believers, and it is lowering the wing of humility to people, speaking gently, and not speaking harshly to them, which are among the best means of creating harmony.
Fath al-Baari (10/528).
In his Saheeh, al-Bukhaari included a chapter entitled “Chapter on politeness with people” in which he said:
It was narrated from Abu’l-Darda’: We smile at people when our hearts are cursing them.
He also included the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) concerning this topic:
A man asked permission to enter upon the Prophet (peace and blessings of Allaah be upon him) and he said: “Let him in, what a bad son – or brother – of the clan he is.” When he entered he spoke kindly to him. I said to him: O Messenger of Allaah, you said what you said then you spoke kindly to him? He said: “O ‘Aa’ishah, the worst of people in status before Allaah is the one whom people leave alone for fear of his foul mouth.”
Ibn Muflih al-Hanbali (may Allaah have mercy on him) said:
This attitude of Abu’l-Darda’ does not mean approving of something haraam; rather it is politeness that may achieve some purpose. This is what is meant by the report narrated in al-Saheehayn and elsewhere from ‘Aa’ishah (may Allaah be pleased with her): “O ‘Aa’ishah, the worst of people in status before Allaah is the one whom people leave alone for fear of his foul mouth.”
It says in Sharh Muslim and elsewhere: Being polite to one whose foul mouth you fear. The Prophet (peace and blessings of Allaah be upon him) did not praise him to his face or in his absence, rather he sought to soften his heart by giving him some worldly thing and speaking gently to him.
Ibn ‘Abd al-Barr quoted the words of Abu’l-Darda’ with regard to the virtues of good manners.
Al-Adaab al-Shar’iyyah (1/50).
The scholars wrote chapters on politeness, and Ibn Abi’l-Dunya wrote an essay entitled Politeness towards people, in which he said (p, 48, 50):
It was narrated that Humayd ibn Hilaal said: I met some people who regarded politeness as an act of charity towards one another.
It was narrated that al-Hasan said: Being friendly towards people is half of reason. End quote.
Hanbal said that he heard Abu ‘Abd-Allaah – i.e., Ahmad ibn Hanbal – say:
People need politeness and kindness, and enjoining what is good without harshness, except a man who does evil openly, who must be told and stopped.
Al-Adaab al-Shar’iyyah (1/191).
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
In some cases politeness dictates that we should not say the truth. Is this regarded as a kind of lying?
He replied:
That depends. If the politeness will result in rights being denied or falsehood being approved, then this politeness is not permissible. But if the politeness will not result in any falsehood, and it is just kind words that are general in meaning, and it does not involve testifying falsely in anyone’s favour or denying anyone’s rights, then I do not think there is anything wrong with it.
Majmoo’ Fataawa al-Shaykh Ibn Baaz (5/280).
Thirdly:
It is also important to differentiate between praiseworthy politeness and blameworthy flattery. People mix them up because they are confused about proper manners and attitudes nowadays.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
Some of them think that politeness is flattery, but they are mistaken, because politeness is recommended but flattery is haraam. The difference is that flattery refers to the one who shows one thing whilst concealing another. The scholars explained it as mixing with the evildoer and showing approval of what he is doing without denouncing it, and politeness is showing kindness to the ignorant whilst teaching him, and to the evildoer whilst denouncing his action, and not being harsh towards him when he is not committing evil openly, and rebuking him gently in word and deed, especially if his heart needs to be softened and so on.
Fath al-Baari (10/528).
Fourthly:
Many friends – and this happens a lot among women – misunderstand the true nature of their friendship, and they tend to go to extremes and develop strong feelings when the other person does not feel the same way; rather the other side does not intend to form such a strong friendship, rather the aim is just an ordinary friendship as dictated by circumstances. In that case the one who felt the deeper attachment may feel pain such as could not be borne by mountains. We need to guide this friendship that could captivate our hearts because of people we love, so that we will not be surprised one day and start imagining that everything has started to collapse around us when a friendship was never like that in the first place.
‘Umar ibn al-Khattaab (may Allaah be pleased with him) said: Your love should not reach the point of infatuation and your hatred should not reach the point of destruction.
At the same time we need to deepen our understanding of brotherhood, which dictates loyalty, honesty and sincerity, where there is no room for excessive politeness and courtesy. In the past they said: When friendship is sincere there will be no pretence.
Undoubtedly such flattery is blameworthy and has no place in brotherhood and true friendship. If there is some occasional flattery among friends, it should be only what is dictated by circumstances, so as to ward off fitnah or preserve love. But if flattery is the basis of that friendship, then it is a distortion of all the meanings of true brotherhood.
‘Ali (may Allaah be pleased with him) said: The worst of friends is the one who tries too hard to flatter you and the one who expects too much courtesy from you and the one who makes you feel the need to justify yourself constantly.
It was said to one of them: Who should we make friends with? He said: The one who removes from you the burden of pretence and with whom you feel no reservations.
Ja’far ibn Muhammad al-Saadiq (may Allaah be pleased with him) used to say: The most burdensome of my brothers to me is the one who flatters me too much and I feel reserved with him. Ihya’ ‘Uloom al-Deen (2/181).
And Allaah knows best.
Firstly:
The word hypocrisy usually indicates pure evil. Hypocrisy is never something praiseworthy in any way whatsoever. The psychologists have defined it as showing a good face in order to achieve something bad and harmful.
So the hypocrite is never seeking something good, rather he is seeking to harm people and betray them and bring evil to them, and he achieves that by showing a good face and appearing to be loving and friendly.
Allaah says, warning against keeping company with hypocrites (interpretation of the meaning):
“O you who believe! Take not as (your) Bitaanah (advisors, consultants, protectors, helpers, friends) those outside your religion (pagans, Jews, Christians, and hypocrites) since they will not fail to do their best to corrupt you. They desire to harm you severely. Hatred has already appeared from their mouths, but what their breasts conceal is far worse. Indeed We have made plain to you the Ayaat (proofs, evidences, verses) if you understand.
119. Lo! You are the ones who love them but they love you not, and you believe in all the Scriptures [i.e. you believe in the Tawraat (Torah) and the Injeel (Gospel), while they disbelieve in your Book, the Qur’aan]. And when they meet you, they say, ‘We believe.’ But when they are alone, they bite the tips of their fingers at you in rage. Say: ‘Perish in your rage. Certainly, Allaah knows what is in the breasts (all the secrets)’”
[Aal ‘Imraan 3:118-119]
The same applies to everyone who presents a friendly face to people and appears loving, when in fact he is seeking to harm them and do something bad to them.
Secondly:
As for the one who is polite, he does not wish ill to anyone and he is not trying to harm anyone either outwardly or inwardly, but he may show a friendly, cheerful and kind face in order to soften the heart of one who has a bad attitude, or so as to ward off his harm from himself or others, but without agreeing with him in his falsehood or supporting him in any way, either by words or actions.
Ibn Muflih al-Hanbali (may Allaah have mercy on him) said:
It was said to Ibn ‘Aqeel in al-Funoon: I hear the command of Allaah (interpretation of the meaning): “Repel (the evil) with one which is better (i.e. Allaah orders the faithful believers to be patient at the time of anger, and to excuse those who treat them badly) then verily he, between whom and you there was enmity, (will become) as though he was a close friend” [Fussilat 41:34], but I hear people regard those who show something other than what they feel as hypocrites. How can I obey Allaah and rid myself of hypocrisy?
Ibn ‘Aqeel said: Hypocrisy means showing a good face whilst concealing bad intentions, and harbouring ill will whilst appearing good in order to cause harm. What the verse refers to is showing a good attitude in response to a bad one for the purpose of changing it to a good one.
From this it may be understood that hypocrisy means concealing ill will whilst making a show of goodwill in order to cause harm and evil. The one who shows a good attitude in response to bad treatment in order to remove evil is not a hypocrite, rather he is trying to put things right. Have you not heard the words of Allaah “then verily he, between whom and you there was enmity, (will become) as though he was a close friend”? This is done in order to soften hearts, ward off enmity, extinguish the flames of hatred, create love and correct beliefs. This is how one makes friends and wins hearts.
Al-Adaab al-Shar’iyyah (1/50, 51).
Hence politeness is part of a good attitude, and the scholars said a great deal about it.
Ibn Battaal (may Allaah have mercy on him) said: Politeness is part of the attitude of the believers, and it is lowering the wing of humility to people, speaking gently, and not speaking harshly to them, which are among the best means of creating harmony.
Fath al-Baari (10/528).
In his Saheeh, al-Bukhaari included a chapter entitled “Chapter on politeness with people” in which he said:
It was narrated from Abu’l-Darda’: We smile at people when our hearts are cursing them.
He also included the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) concerning this topic:
A man asked permission to enter upon the Prophet (peace and blessings of Allaah be upon him) and he said: “Let him in, what a bad son – or brother – of the clan he is.” When he entered he spoke kindly to him. I said to him: O Messenger of Allaah, you said what you said then you spoke kindly to him? He said: “O ‘Aa’ishah, the worst of people in status before Allaah is the one whom people leave alone for fear of his foul mouth.”
Ibn Muflih al-Hanbali (may Allaah have mercy on him) said:
This attitude of Abu’l-Darda’ does not mean approving of something haraam; rather it is politeness that may achieve some purpose. This is what is meant by the report narrated in al-Saheehayn and elsewhere from ‘Aa’ishah (may Allaah be pleased with her): “O ‘Aa’ishah, the worst of people in status before Allaah is the one whom people leave alone for fear of his foul mouth.”
It says in Sharh Muslim and elsewhere: Being polite to one whose foul mouth you fear. The Prophet (peace and blessings of Allaah be upon him) did not praise him to his face or in his absence, rather he sought to soften his heart by giving him some worldly thing and speaking gently to him.
Ibn ‘Abd al-Barr quoted the words of Abu’l-Darda’ with regard to the virtues of good manners.
Al-Adaab al-Shar’iyyah (1/50).
The scholars wrote chapters on politeness, and Ibn Abi’l-Dunya wrote an essay entitled Politeness towards people, in which he said (p, 48, 50):
It was narrated that Humayd ibn Hilaal said: I met some people who regarded politeness as an act of charity towards one another.
It was narrated that al-Hasan said: Being friendly towards people is half of reason. End quote.
Hanbal said that he heard Abu ‘Abd-Allaah – i.e., Ahmad ibn Hanbal – say:
People need politeness and kindness, and enjoining what is good without harshness, except a man who does evil openly, who must be told and stopped.
Al-Adaab al-Shar’iyyah (1/191).
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
In some cases politeness dictates that we should not say the truth. Is this regarded as a kind of lying?
He replied:
That depends. If the politeness will result in rights being denied or falsehood being approved, then this politeness is not permissible. But if the politeness will not result in any falsehood, and it is just kind words that are general in meaning, and it does not involve testifying falsely in anyone’s favour or denying anyone’s rights, then I do not think there is anything wrong with it.
Majmoo’ Fataawa al-Shaykh Ibn Baaz (5/280).
Thirdly:
It is also important to differentiate between praiseworthy politeness and blameworthy flattery. People mix them up because they are confused about proper manners and attitudes nowadays.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
Some of them think that politeness is flattery, but they are mistaken, because politeness is recommended but flattery is haraam. The difference is that flattery refers to the one who shows one thing whilst concealing another. The scholars explained it as mixing with the evildoer and showing approval of what he is doing without denouncing it, and politeness is showing kindness to the ignorant whilst teaching him, and to the evildoer whilst denouncing his action, and not being harsh towards him when he is not committing evil openly, and rebuking him gently in word and deed, especially if his heart needs to be softened and so on.
Fath al-Baari (10/528).
Fourthly:
Many friends – and this happens a lot among women – misunderstand the true nature of their friendship, and they tend to go to extremes and develop strong feelings when the other person does not feel the same way; rather the other side does not intend to form such a strong friendship, rather the aim is just an ordinary friendship as dictated by circumstances. In that case the one who felt the deeper attachment may feel pain such as could not be borne by mountains. We need to guide this friendship that could captivate our hearts because of people we love, so that we will not be surprised one day and start imagining that everything has started to collapse around us when a friendship was never like that in the first place.
‘Umar ibn al-Khattaab (may Allaah be pleased with him) said: Your love should not reach the point of infatuation and your hatred should not reach the point of destruction.
At the same time we need to deepen our understanding of brotherhood, which dictates loyalty, honesty and sincerity, where there is no room for excessive politeness and courtesy. In the past they said: When friendship is sincere there will be no pretence.
Undoubtedly such flattery is blameworthy and has no place in brotherhood and true friendship. If there is some occasional flattery among friends, it should be only what is dictated by circumstances, so as to ward off fitnah or preserve love. But if flattery is the basis of that friendship, then it is a distortion of all the meanings of true brotherhood.
‘Ali (may Allaah be pleased with him) said: The worst of friends is the one who tries too hard to flatter you and the one who expects too much courtesy from you and the one who makes you feel the need to justify yourself constantly.
It was said to one of them: Who should we make friends with? He said: The one who removes from you the burden of pretence and with whom you feel no reservations.
Ja’far ibn Muhammad al-Saadiq (may Allaah be pleased with him) used to say: The most burdensome of my brothers to me is the one who flatters me too much and I feel reserved with him. Ihya’ ‘Uloom al-Deen (2/181).
And Allaah knows best.
Islam Q&A
Leave a trace…
Many people pass by in this life and then move away and
became among the bygones. Among those, the footprints of some have
completely disappeared and if you try to follow them, you would find
nothing. This is because they did not walk on a definite path, for they
had neither purpose nor aim. However, the footprints of others are still
prominent and their trails brilliant, appealing to the beholders.
Although they have passed away, their good mention remains. That is
because they insisted on leaving a mark.
“Every human being has an existence and a legacy (to
leave); and his existence does not serve a purpose without his trace.
The trace he leaves indicates the value of his existence.” [Dr. ‘Ali Al-Hammaadi]
Allaah The Almighty created people to worship Him (Alone as confirmed in His Statement what means): {And I did not create the Jinn and mankind except to worship Me} [Quran 51:56] and for this purpose, He subjected to them all that is in existence (as stated in His Saying what means): {And
He has subjected to you whatever is in the heavens and whatever is on
the earth – all from Him: Indeed in that are signs for a people who give
thought}[Quran 45:13].
Thus, the main task of man as a vicegerent on earth is to
worship Allaah The Almighty and benefit from all those powers subjugated
to him for the sake of worship. That is to say, making a mark in life
and making a positive contribution to the world are among the main tasks
of mankind in this world.
As the last divine message, the compendium of divine
teachings, and the method approved by Allaah The Almighty for humankind
throughout the ages, until He inherits the earth and all that is on it,
Islam encompasses in its principles, laws and ordinances all the means
that ensure that humanity achieves the happiness of both abodes (of the
world and the Hereafter).
Islam covers all areas of life, keeping in mind the human
constitution and people’s needs, in an integrated structure which
combines both the spiritual and the moral on the one hand, and making
something of one’s life on the other hand.
Thus, a Muslim realizes the raison d’être for his existence and mission on earth, which includes, of course, to leave his imprint in the register of builders.
Are you among the living?
How easy it is for the answer to this question to readily
trip off our tongues! But if man is really living, then, what is the
sign of his being among the ranks of the living? Neither eating, nor
drinking, nor sleeping, nor any such process could stand as proof of
life. The living should have a mark to leave.
The life of a person is devoid of meaning and value if he
remains sedentary and motionless, in the depth of stillness. Ar-Raafi‘i,
the litterateur, expressed this sentiment in his statement: “If you make no addition to life, then you will be but a worthless addition to it.” [Wahy Al-Qalam: Mustafa Saadiq Ar-Raafi‘i]
Whoever fails to create for himself a trace to leave behind when he dies, is just like the “Men who are born, then live then die” as put by Al-Hakeem, without leaving anything to be recorded about him by history other than the words: birth, life and death.
On the contrary, the efficient believer who knows well the
value of living a purposeful and constructive life always seeks to leave
his mark on it. Efficiency is to obtain benefit from what is in our
hands. Allaah The Almighty has subjected to us the land, the sea,
animals and plants, and endowed us with time (to do what we like). The
efficient person is he who makes use of his living moments. For this
reason, on the Day of Judgment, man will be questioned about his
lifetime: what did he spend it in.
The hoopoe, the tutor:Has the news of the hoopoe of Solomon reached you? One day, Prophet Sulaymaan (Solomon) gathered his soldiers from men, Jinn, birds and wild animals, but he missed the hoopoe (as mentioned by Allaah The Almighty what means): {And he took attendance of the birds and said, “Why do I not see the hoopoe - or is he among the absent?} [Quran 27:20] He then threatened to punish him saying (what means): {“I will surely punish him with a severe punishment or slaughter him unless he brings me clear authorization.”} [Quran 27:21]
But it was not long before the hoopoe came to Sulaymaan in the same assembly and said (what means): {“I have encompassed [in knowledge] that which you have not encompassed, and I have come to you from Sheba with certain news.”}
[Quran 27:22] In this way, he aroused his curiosity to know the story,
then told him what confirmed that certain news; and this goes indicates
the hoopoe’s tact and mastery of the arts of speech.
Then, he told him in detail (what means): {Indeed, I found [there] a woman ruling them, and she has been given of all things, and she has a great throne.}
[Quran 27:23] He started with a rousing introduction to stimulate the
interest of the listener, and then told him about the serious matter
that kept him from attendance, saying (what means): {“I found her
and her people prostrating to the sun instead of Allaah, and Satan has
made their deeds pleasing to them and averted them from [His] way, so
they are not guided.”} [Quran 27:24]
In this manner he raised the issue of polytheism, the
heinous crime and most grievous sin to be committed on the surface of
the earth. What a wonderful trait in the hoopoe, to be concerned with
reform! He did not excuse himself on the grounds of his being
incompetent for religious assignments, nor upon the claim that he was
too weak to change falsehood. Rather, he found a role for himself, which
was to notify others about this odious incident of polytheism.
Since this hoopoe was positive and proactive, and liked to
leave a trace, he did not satisfy himself with mere notification. He
ascertained the even way, which is to affirm the oneness of Allaah The
Almighty, and not to ascribe to Him any partner (in worship): {“[And]
so they do not prostrate to Allaah, Who brings forth what is hidden
within the heavens and the earth and Knows what you conceal and what you
declare — Allaah — there is no deity except Him, Lord of the Great
Throne.”} [Quran 27:25-26]
An ant gives life to a whole nation (of ants)
This was the wonderful ant whose mention has also
beenimmortalized (in the Quran) by virtue of its good deed and positive
conduct. The story is mentioned with the story of Sulaymaan who was taught the language of the birds. Sulaymaan was marching with his soldiers: {Until,
when they came upon the valley of the ants, an ant said, “O ants, enter
your dwellings that you not be crushed by Solomon andhis soldiers while they perceive not.”}[Quran 27:18]
You have the right to wonder at this ant, which had a good assumption when it said: {while they perceive not.”} You
may also wonder at its eagerness to do something positive, and not to
rely on negative surrender. It warned its people, without caring about
its small size, not submitting to the obsession of failure to neglect
notifying or warning, and not acting upon the adage: “After me, the deluge”.
Similar to it is the story of the bee, which is the best
example for work, devotion and relentless activity, such that at the end
of its effort it produces delicious honey.
If your slow in deeds, nothing will hasten you forward
The Prophet s.a.w. said “Whoever is slowed by his deeds will not be hastened forward by his lineage.” [Muslim]
All of mankind comes from the same source, Adam and Hawa. All people share this common lineage. And they have all been created for the same purpose and they are all expected to heed the guidance that has come from Allah.
In reality, there is nothing naturally or inborn that separates one
human being from another. The only thing that is going to distinguish
them is their consciousness of God (taqwa) that is in their hearts and
which is manifested in their deeds. If a person himself did not work for
Paradise, then he is not going to be blessed with Paradise due to what
others have done, no matter how close their blood relationship may be.
If the deeds are not there, one’s lineage is not going to help the
person whatsoever. This is true for the noblest lineage of mankind.
Compiled From:
“Commentary on the Forty Hadith of al-Nawawi” – Jamaal al-Din M. Zarabozo, pp. 1339, 1340
“Commentary on the Forty Hadith of al-Nawawi” – Jamaal al-Din M. Zarabozo, pp. 1339, 1340
Source: Friday Nasiha
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