Umar ibn Al-Khattab (RadiAllahu Anhu)
"To be alone means that you avoid bad company. But to have a true friend is better than being alone."
— Umar ibn Al-Khattāb [Adab Shar’iyyah 4/124]
"To be alone means that you avoid bad company. But to have a true friend is better than being alone."
— Umar ibn Al-Khattāb [Adab Shar’iyyah 4/124]
The Length of the Islamic Beard
Question:
I request your Eminence to make clear the ruling on shaving the beard, or removing anything from it, and what is the legislated area of the beard?
Answer:
Shaving the beard is forbidden, because it is disobedience to the Messenger of Allaah (sallallaahu alaihi wa sallam), for the Prophet (sallallaahu alaihi wa sallam) said: Grow your beards and shorten your moustaches. [1]
And because it is a departure for the guidance of the Messengers to the guidance of the Zoroastrians and the polytheists. The legislated area of the beard is as defined by the scholars of the language, which is that it is the facial hair, the jaws and the cheeks, that is, the hair on the cheeks, jaws and chin - all of this is the beard.
And removing anything from it is an act of disobedience and also, because the Messenger (sallallaahu alaihi wa sallam) said: Grow your beards. [2] and: Leave your beards. [3] and: Let your beards... [4] and: Expand your beards... [5] - and this proves that it is not permitted to remove anything from it, however, acts of disobedience differ, so shaving is worse then removing part of it, because it is a greater and clearer violation than removing part of it.
[1] Ahmad 2/52.
[2] Ahmad 2/52.
[3] Muslim no. 260.
[4] Al-Bukhari no. 5892
[5] Muslim no. 259.
Shaykh Muhammad bin Saalih al-`Uthaymeen
Question:
I request your Eminence to make clear the ruling on shaving the beard, or removing anything from it, and what is the legislated area of the beard?
Answer:
Shaving the beard is forbidden, because it is disobedience to the Messenger of Allaah (sallallaahu alaihi wa sallam), for the Prophet (sallallaahu alaihi wa sallam) said: Grow your beards and shorten your moustaches. [1]
And because it is a departure for the guidance of the Messengers to the guidance of the Zoroastrians and the polytheists. The legislated area of the beard is as defined by the scholars of the language, which is that it is the facial hair, the jaws and the cheeks, that is, the hair on the cheeks, jaws and chin - all of this is the beard.
And removing anything from it is an act of disobedience and also, because the Messenger (sallallaahu alaihi wa sallam) said: Grow your beards. [2] and: Leave your beards. [3] and: Let your beards... [4] and: Expand your beards... [5] - and this proves that it is not permitted to remove anything from it, however, acts of disobedience differ, so shaving is worse then removing part of it, because it is a greater and clearer violation than removing part of it.
[1] Ahmad 2/52.
[2] Ahmad 2/52.
[3] Muslim no. 260.
[4] Al-Bukhari no. 5892
[5] Muslim no. 259.
Shaykh Muhammad bin Saalih al-`Uthaymeen
Cursing:
وَيَدْعُ ٱلْإِنسَٰنُ بِٱلشَّرِّ دُعَآءَهُۥ بِٱلْخَيْرِ ۖ وَكَانَ ٱلْإِنسَٰنُ عَجُولًا
And man invokes (Allah) for evil as he invokes (Allah) for good and man is ever hasty [i.e., if he is angry with somebody, he invokes (saying): "O Allah! Curse him, etc." and that one should not do, but one should be patient]. (17-Al-Isra : 11).
Cursing a Believer.
Question:
When a person curses another and the gates of heaven are closed because the one who was cursed does not deserve it, does the curse return to the person who uttered it? Is it permissible to curse a woman because she does not wear Hijab (veil)?
Answer:
A true believer whose faith is complete does not curse others. In Musnad and Al-Jame’, Imam Ahmad and Al-Tirmidhi respectively related on the authority of ‘Alqamah from 'Abdullah ibn Mas`ud (may Allah be pleased with him) that the Prophet (peace be upon him) stated:
“The believer is not a slanderer, or a curser, or one who indulges in obscenity, or engages in foul talk.” [Al-Tirmidhi classified it as a good Hadith Gharib (a Hadith with a single narrator usually at the beginning of the chain of narration)]
It was authentically established in the two Sahihs (authentic books) on the authority of Thabit ibn Al-Dahhak from the Prophet (peace be upon him) that he said:
“Cursing a believer is like killing him.”
Thus, it is impermissible for believers to curse any Muslim except one who is cursed by Allah in His Book, or by the Prophet (peace be upon him). One should not curse the sinner, such as the unveiled woman, because of her sin. Muslims should, rather advise and urge her kindly to observe Hijab. One who curses another who does not deserve the curse is strongly warned that the curse returns to him/her if it is unjustified. This is affirmed by the report narrated by Abu Al-Darda’ (may Allah be pleased with him) that the Prophet (peace be upon him) said:
“When a person curses somebody or something, the curse goes up to heaven and the gates of heaven get closed. Then it comes down to the earth and its gates get closed. Then it turns right and left, and if it does not find an entrance to go anywhere, it returns to the person or thing that was cursed; if he or it deserves to be cursed; otherwise it returns to the person who uttered it.” [Related by Imam Ahmad in his Musnad and Abu Dawud in his Sunan]
May Allah grant us success. May peace and blessings of Allah be upon our Prophet Muhammad, his family and Companions!
[Source: The Permanent Committee for Scholarly Research and Ifta’. Fatwa 20163]
وَيَدْعُ ٱلْإِنسَٰنُ بِٱلشَّرِّ دُعَآءَهُۥ بِٱلْخَيْرِ ۖ وَكَانَ ٱلْإِنسَٰنُ عَجُولًا
And man invokes (Allah) for evil as he invokes (Allah) for good and man is ever hasty [i.e., if he is angry with somebody, he invokes (saying): "O Allah! Curse him, etc." and that one should not do, but one should be patient]. (17-Al-Isra : 11).
Cursing a Believer.
Question:
When a person curses another and the gates of heaven are closed because the one who was cursed does not deserve it, does the curse return to the person who uttered it? Is it permissible to curse a woman because she does not wear Hijab (veil)?
Answer:
A true believer whose faith is complete does not curse others. In Musnad and Al-Jame’, Imam Ahmad and Al-Tirmidhi respectively related on the authority of ‘Alqamah from 'Abdullah ibn Mas`ud (may Allah be pleased with him) that the Prophet (peace be upon him) stated:
“The believer is not a slanderer, or a curser, or one who indulges in obscenity, or engages in foul talk.” [Al-Tirmidhi classified it as a good Hadith Gharib (a Hadith with a single narrator usually at the beginning of the chain of narration)]
It was authentically established in the two Sahihs (authentic books) on the authority of Thabit ibn Al-Dahhak from the Prophet (peace be upon him) that he said:
“Cursing a believer is like killing him.”
Thus, it is impermissible for believers to curse any Muslim except one who is cursed by Allah in His Book, or by the Prophet (peace be upon him). One should not curse the sinner, such as the unveiled woman, because of her sin. Muslims should, rather advise and urge her kindly to observe Hijab. One who curses another who does not deserve the curse is strongly warned that the curse returns to him/her if it is unjustified. This is affirmed by the report narrated by Abu Al-Darda’ (may Allah be pleased with him) that the Prophet (peace be upon him) said:
“When a person curses somebody or something, the curse goes up to heaven and the gates of heaven get closed. Then it comes down to the earth and its gates get closed. Then it turns right and left, and if it does not find an entrance to go anywhere, it returns to the person or thing that was cursed; if he or it deserves to be cursed; otherwise it returns to the person who uttered it.” [Related by Imam Ahmad in his Musnad and Abu Dawud in his Sunan]
May Allah grant us success. May peace and blessings of Allah be upon our Prophet Muhammad, his family and Companions!
[Source: The Permanent Committee for Scholarly Research and Ifta’. Fatwa 20163]
"There are three reasons why the haqq is rejected.
Inability, neglect and evil intentions, i.e. false desire.
Inability is ignorance.
Neglect is not taking a proper interest in the search for the haqq.
Evil intention means not really wanting the haqq but instead the person has partisanship and false desire."
Shaykh Muhammad ibn Salih 'Uthaimeen
Explanation of kafiya Shafiya 2/108
✍ قال العلّامة ابن العثيمين رحمه الله تعالى
👈 رد الحق أسبابه ثلاثة :
⬅ قصور ، وتقصير ، وسوء قصد نية؛ يعنى هوى
-1⃣ فالقصور : هو الجهل .
-️ 2⃣ والتقصير : هو التفريط في طلب الحق .
-3⃣ والثالث : سوء القصد ؛ يعني لا يقصد الحق إنما هو متعصب صاحب هوى .
💥 شرح الكافيه الشافيه(108/2)
Inability, neglect and evil intentions, i.e. false desire.
Inability is ignorance.
Neglect is not taking a proper interest in the search for the haqq.
Evil intention means not really wanting the haqq but instead the person has partisanship and false desire."
Shaykh Muhammad ibn Salih 'Uthaimeen
Explanation of kafiya Shafiya 2/108
✍ قال العلّامة ابن العثيمين رحمه الله تعالى
👈 رد الحق أسبابه ثلاثة :
⬅ قصور ، وتقصير ، وسوء قصد نية؛ يعنى هوى
-1⃣ فالقصور : هو الجهل .
-️ 2⃣ والتقصير : هو التفريط في طلب الحق .
-3⃣ والثالث : سوء القصد ؛ يعني لا يقصد الحق إنما هو متعصب صاحب هوى .
💥 شرح الكافيه الشافيه(108/2)
Nasheeds | Shaykh Dr. Saalih al Fawzaan [hafidhah…: http://youtu.be/4Ee3kH0Ox88
http://www.salafitalk.net/st/viewmessages.cfm?Forum=16&Topic=6686
http://abdurrahman.org/2015/04/23/ruling-on-the-nasheeds-songs-shaykh-al-albaani/
http://www.westlondondawah.net/the-ruling-on-islamic-nasheeds-shaykh-muhammad-aman-al-jami/
https://abdurrahman.org/2015/04/30/the-salaf-did-not-used-to-sing-anasheed-and-call-them-as-religious-shaykh-al-albaani/
Shaykh ‘Abd al-‘Azeez ibn Bāz [رحمه الله] said:
❝Some pious men said, ‘Listening to songs causes some people to be hypocrites, others to be stubborn, others to be liars, others to be self-indulgent and others to be frivolous.’❞
[Fatwas of Ibn Bāz, (3/414) | Alifta]
http://www.salafitalk.net/st/viewmessages.cfm?Forum=16&Topic=6686
http://abdurrahman.org/2015/04/23/ruling-on-the-nasheeds-songs-shaykh-al-albaani/
http://www.westlondondawah.net/the-ruling-on-islamic-nasheeds-shaykh-muhammad-aman-al-jami/
https://abdurrahman.org/2015/04/30/the-salaf-did-not-used-to-sing-anasheed-and-call-them-as-religious-shaykh-al-albaani/
Shaykh ‘Abd al-‘Azeez ibn Bāz [رحمه الله] said:
❝Some pious men said, ‘Listening to songs causes some people to be hypocrites, others to be stubborn, others to be liars, others to be self-indulgent and others to be frivolous.’❞
[Fatwas of Ibn Bāz, (3/414) | Alifta]
Shaykh ul-Islaam Ibn Taymîyyah رحمه الله said:
“Music is forbidden according to all of the four Imaams.” [al-Minhaj 3/442]
Sheikh Uthaymeen [رحمه الله]:
"If you see your brother debating and disputing when the truth is clear and he does not want to follow it, you should flee from him in the same way as you flee from a lion. Tell him that you have nothing more than that to say to him, and let him be."
[Sharh Hilyah Talib-ul-‘Ilm, Page 28]
Ibnul Qayyim رحمه الله said:
“Singing [and music] is worse and more harmful than stories of emperors, because it directs [one] to adultery and fornication and it is the fountainhead of hypocrisy. It is the snare of the Shaytaan, and it intoxicates the intellect, Its obstructing (people) from the Qur’aan is worse than any way in which other types of phony speech blocks them, because the souls of people lean towards [sounds like this] and have the desire to listen to it.” [Ighaathatul-Lahfaan’,1/258-259]
Ibn Rajaab Rahimahullah said:
"People started singing about alcohol & other sinful activities thefore the sahaba took a firm stance against music." [Fat-h, Volume: 6, Page: 77]
Ibn Mas'ūd رضي الله عنه said:
"Music breeds hypocrisy in the heart just as water causes vegetation." [Igātha al-Lahfān 1/225-268]
Imām ash-Shafi'ī [رحمه الله] said: "Whosoever listens to music, then he is an idiot (سفيه) whose testimony is to be rejected."
[الأم للشافعي (٦\٢٠٩)]
Imam Ahmed Bin Hanbal [رحمه الله] was asked about ghinaa’ (singing/music). So, he said:
"Music causes hypocrisy to sprout/grow in the heart"
[Al-Mughni of Ibn Qudaamah, (12/42)]
“Music is forbidden according to all of the four Imaams.” [al-Minhaj 3/442]
Sheikh Uthaymeen [رحمه الله]:
"If you see your brother debating and disputing when the truth is clear and he does not want to follow it, you should flee from him in the same way as you flee from a lion. Tell him that you have nothing more than that to say to him, and let him be."
[Sharh Hilyah Talib-ul-‘Ilm, Page 28]
Ibnul Qayyim رحمه الله said:
“Singing [and music] is worse and more harmful than stories of emperors, because it directs [one] to adultery and fornication and it is the fountainhead of hypocrisy. It is the snare of the Shaytaan, and it intoxicates the intellect, Its obstructing (people) from the Qur’aan is worse than any way in which other types of phony speech blocks them, because the souls of people lean towards [sounds like this] and have the desire to listen to it.” [Ighaathatul-Lahfaan’,1/258-259]
Ibn Rajaab Rahimahullah said:
"People started singing about alcohol & other sinful activities thefore the sahaba took a firm stance against music." [Fat-h, Volume: 6, Page: 77]
Ibn Mas'ūd رضي الله عنه said:
"Music breeds hypocrisy in the heart just as water causes vegetation." [Igātha al-Lahfān 1/225-268]
Imām ash-Shafi'ī [رحمه الله] said: "Whosoever listens to music, then he is an idiot (سفيه) whose testimony is to be rejected."
[الأم للشافعي (٦\٢٠٩)]
Imam Ahmed Bin Hanbal [رحمه الله] was asked about ghinaa’ (singing/music). So, he said:
"Music causes hypocrisy to sprout/grow in the heart"
[Al-Mughni of Ibn Qudaamah, (12/42)]
Imam Ahmad ibn Hanbal Rahimahullah was asked;
"Why don’t you spend more time with people?"
He Rahimahullah answered;
"Because I hate saying goodbye".
Source: Manaqib Ahmad by Ibn’ul Jawzi [Page 410]
"Why don’t you spend more time with people?"
He Rahimahullah answered;
"Because I hate saying goodbye".
Source: Manaqib Ahmad by Ibn’ul Jawzi [Page 410]
Ibn al-Jawzī [رحمه الله] said:
❝Learn lessons from those who came before you, before you become a lesson for those after you.❞
[Al-Latā’if, (Page: 7) | Translated By Abū Ruqayyah 'Abd us-Samad]
❝Learn lessons from those who came before you, before you become a lesson for those after you.❞
[Al-Latā’if, (Page: 7) | Translated By Abū Ruqayyah 'Abd us-Samad]
"Sitting with poor & less fortunate people REMOVES THE EGO & PRIDE FROM YOUR HEART ."
☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆
- Imam Ibn Al Qayyim (rahimahullah)
☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆
- Imam Ibn Al Qayyim (rahimahullah)
🔆SHAVING BEARD FOR NOT GETTING JOB ⁉️
If I Don't Cut my Beard I Won't Find a Job--Shaykh Sulaymaan Ar-Ruhaylee Explains
https://mtws.posthaven.com/if-i-dont-cut-my-beard-i-wont-find-a-job-shaykh-sulaymaan-ar-ruhaylee-explains
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If I Don't Cut my Beard I Won't Find a Job--Shaykh Sulaymaan Ar-Ruhaylee Explains
https://mtws.posthaven.com/if-i-dont-cut-my-beard-i-wont-find-a-job-shaykh-sulaymaan-ar-ruhaylee-explains
Download Shave_for_Job.mp3 (https://phaven-prod.s3.amazonaws.com/files/audio_part/asset/1776908/vXx6XMR0wGoxE2BrsNzH5GzQKA4/Shave_for_Job.mp3)
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Shaikh ’Uthaimeen, may Allaah have mercy on him said, “Three men, in front of them is a sinner.
One of them says, ‘I’m not going to give this sinner salaam and will boycott him, distance myself from him and not speak to him.’
The second says, ‘I will go along with this sinner and give him salaam, smile in his face, invite him over and respond to his invitations, he’s just like a righteous man to me.’
The third says, ‘This sinner, I hate him for his sins and I love him for his eemaan, I will not boycott him unless doing so will lead to his rectification, if ostracising him doesn’t lead to his rectification but instead causes him to sin even more, then I won’t boycott him.’
So I say: the first person is an excessive extremist, the second is someone excessively neglectful—and the third one is balanced.
We say the same in all issues of worship and all dealings with the creation, people are either neglectful, extremists or balanced.”
Majmoo’ Fataawaa wa Rasaa’il Fadilatish-Shaikh Muhammad ibn Saalih al–’Uthaimeen, vol. 1, p. 43.
One of them says, ‘I’m not going to give this sinner salaam and will boycott him, distance myself from him and not speak to him.’
The second says, ‘I will go along with this sinner and give him salaam, smile in his face, invite him over and respond to his invitations, he’s just like a righteous man to me.’
The third says, ‘This sinner, I hate him for his sins and I love him for his eemaan, I will not boycott him unless doing so will lead to his rectification, if ostracising him doesn’t lead to his rectification but instead causes him to sin even more, then I won’t boycott him.’
So I say: the first person is an excessive extremist, the second is someone excessively neglectful—and the third one is balanced.
We say the same in all issues of worship and all dealings with the creation, people are either neglectful, extremists or balanced.”
Majmoo’ Fataawaa wa Rasaa’il Fadilatish-Shaikh Muhammad ibn Saalih al–’Uthaimeen, vol. 1, p. 43.
Dua'a For the One Who is Worried About the Future:
One of the most effective ways of dealing with worries about the future is to recite this du’a which the Prophet (peace and blessings of Allah be upon him) used to recite:
اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي، وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي، وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي، وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ، وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ
“Allahumma aslih li deeni alladhi huwa ‘ismatu amri, wa aslih li dunyaya allati fiha ma’ashi, wa aslih li akhirati allati ilayha ma’adi, waj’al al-hayata ziyadatan li fi kulli khayr, wa’l-mawta rahatan li min kulli sharr - (O Allah, correct my religious commitment which is the foundation of my life, and correct my worldly affairs in which is my livelihood, and grant me good in the Hereafter to which is my return. Make my life a means of accumulating good, and make death a respite for me from all evil).” - (Narrated by Muslim, 2720).
And he said,
اللَّهُمَّ رَحْمَتَكَ أَرْجُو فَلا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ ، وَأَصْلِحْ لِي شَأْنِي كُلَّهُ ، لَا إِلَهَ إِلَّا أنْتَ
“Allahumma rahmataka arju fa la takilni ila nafsi tarfata ‘aynin wa aslih li shani kullahu, la ilaha illa anta - (O Allah, for Your mercy I hope, so do not abandon me to myself even for a moment. And correct all my affairs. There is no god but You).” - (Narrated by Abu Dawood with a saheeh isnad [chain of transmitters], no. 5090; classed as hasan/good by al-Albani in Saheeh al-Kalim al-Tayyib, p.49).
One of the most effective ways of dealing with worries about the future is to recite this du’a which the Prophet (peace and blessings of Allah be upon him) used to recite:
اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي، وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي، وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي، وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ، وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ
“Allahumma aslih li deeni alladhi huwa ‘ismatu amri, wa aslih li dunyaya allati fiha ma’ashi, wa aslih li akhirati allati ilayha ma’adi, waj’al al-hayata ziyadatan li fi kulli khayr, wa’l-mawta rahatan li min kulli sharr - (O Allah, correct my religious commitment which is the foundation of my life, and correct my worldly affairs in which is my livelihood, and grant me good in the Hereafter to which is my return. Make my life a means of accumulating good, and make death a respite for me from all evil).” - (Narrated by Muslim, 2720).
And he said,
اللَّهُمَّ رَحْمَتَكَ أَرْجُو فَلا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ ، وَأَصْلِحْ لِي شَأْنِي كُلَّهُ ، لَا إِلَهَ إِلَّا أنْتَ
“Allahumma rahmataka arju fa la takilni ila nafsi tarfata ‘aynin wa aslih li shani kullahu, la ilaha illa anta - (O Allah, for Your mercy I hope, so do not abandon me to myself even for a moment. And correct all my affairs. There is no god but You).” - (Narrated by Abu Dawood with a saheeh isnad [chain of transmitters], no. 5090; classed as hasan/good by al-Albani in Saheeh al-Kalim al-Tayyib, p.49).
Luqman said to his son,
“Wisdom is in doing ten things – enlivening the dead heart, sitting with the needy, staying away from the gathering of kings, honouring the humble, freeing the slave, being hospitable to the stranger, enriching the poor, and venerating the people of honour. These things are better than wealth, are a protection from fear, a weapon in war, a merchandise at the time of commerce, an intercessor when afflicted with terror, an indication that conviction has entered the heart, and a covering when no clothes can cover one [on the Day of Judgement].”
[Preparing For The Day Of Judgement By: Imaam Ibn Hajar Al‘ Asqalani, page 40-41]
“Wisdom is in doing ten things – enlivening the dead heart, sitting with the needy, staying away from the gathering of kings, honouring the humble, freeing the slave, being hospitable to the stranger, enriching the poor, and venerating the people of honour. These things are better than wealth, are a protection from fear, a weapon in war, a merchandise at the time of commerce, an intercessor when afflicted with terror, an indication that conviction has entered the heart, and a covering when no clothes can cover one [on the Day of Judgement].”
[Preparing For The Day Of Judgement By: Imaam Ibn Hajar Al‘ Asqalani, page 40-41]
THE DISLIKE OF PRAISING SOMEONE IN THEIR PRESENCE – Shaykh Uthaymeen
By Shaykh Allaama Muhammed bin Salih al-Uthaymeen
Taken From ‘The Explanation of Riyadh as-Saaliheen’
Translated by Abbas Abu Yahya
360 Chapter- The dislike of praising someone in their presence because you fear that he will be corrupted by conceit/arrogance etc and the permissibility of praising someone who is rightfully secure.
1797- From Abu Moosa al- Ashaari –RadhiAllaahu anhu- who said: The Prophet (صلى الله عليه و سلم) said ‘You have destroyed or broken this man’s back.’
Agreed upon by Bukhari and Muslim
1798 – From Abu Bakra (رضي الله عنه): A person was mentioned in front of the Prophet (صلى الله عليه و سلم) and another man praised him with goodness the Prophet (صلى الله عليه و سلم) said: ‘Woe be to you! You have cut off the neck of your companion’ The Messenger (صلى الله عليه و سلم) kept repeating this statement, then he said:
‘If one of you has to praise a person and there is no other option then say, I regard him to be such and such if you regard him as that, and Allaah is the one who takes him to account, and no one can testify about a person, above Allaah.’
Agreed upon by Bukhari and Muslim.
1799- From Hammam bin al-Haarith, from al-Miqdaad (رضي الله عنه) that a man began to praise Uthmaan (رضي الله عنه), al-Miqdaad sat up on his knees and began throwing small pebbles at his face.
Uthmaan said: ‘What bothers you?’
He said: ‘Indeed the Messenger of Allaah (صلى الله عليه و سلم) said: ‘If you see those who praise people in their presence, then throw dirt in their faces.’
Collected by Muslim.
Imam an-Nawawi said:
‘These are Ahadeeth which prohibit praising a person in his presence, however there are many authentic Ahadeeth regarding the permissibility of doing this.
The scholars have said: The way we combine these (apparently opposing) Ahadeeth is:
If the one being praised has perfect Eeman, certainty, is secure in himself, trains his soul and possesses awareness to the extent that he will not be trialed or deceived by this praise nor will this praise play upon his conscience then in this circumstance it is not prohibited nor is it disliked to praise him in his presence.
If however, any of these above matters are feared and that person is not secure, then it is disliked to praise him in his presence, and it is disliked in the strongest terms. The differing Ahadeeth, are understood in this context and according to this explanation.
What is mentioned regarding the permissibility of praising a person in his presence; there is the statement the Prophet (صلى الله عليه و سلم) made to Abu Bakr (رضي الله عنه): ‘I hope you are from them.’ Meaning, he (صلى الله عليه و سلم) hoped Abu Bakr would be from those who will be called to enter Paradise from all its Gates.
In another hadeeth (the Prophet (صلى الله عليه و سلم) said to Abu Bakr (رضي الله عنه): ‘You are not from them.’ Meaning you are not from those who trail their garments below their ankles to show off.’
Also, the Messenger of Allaah (صلى الله عليه و سلم) said to Umar(رضي الله عنه) anhu: ‘I do not see the Shaytan, except that he follows a pathway other than your path.’
[Taken from the text of ‘Riyadh as-Saliheen’]
Shaykh Muhammed bin Salih al-Uthaymeen said in his explanation:
The author brings forth an explanation concerning ‘praising another person’ and the question arises, is it necessary for a person to praise his brother with what he has or does not have? There are different situations to this scenario.
The first situation: That there is benefit in praising him and it is encouragement for him, motivating him to praiseworthy characteristics and noble manners. There is no harm in doing this because it is encouragement for your companion. Therefore if you witness generosity, being good to others, courage and sacrificing and you mention his qualities in front of him to others in order to encourage him and make him firm in order to continue with what he is doing, then this is good and is what is intended by the saying of Allaah Ta’ala:
<<Help one another in Al-Birr and At-
By Shaykh Allaama Muhammed bin Salih al-Uthaymeen
Taken From ‘The Explanation of Riyadh as-Saaliheen’
Translated by Abbas Abu Yahya
360 Chapter- The dislike of praising someone in their presence because you fear that he will be corrupted by conceit/arrogance etc and the permissibility of praising someone who is rightfully secure.
1797- From Abu Moosa al- Ashaari –RadhiAllaahu anhu- who said: The Prophet (صلى الله عليه و سلم) said ‘You have destroyed or broken this man’s back.’
Agreed upon by Bukhari and Muslim
1798 – From Abu Bakra (رضي الله عنه): A person was mentioned in front of the Prophet (صلى الله عليه و سلم) and another man praised him with goodness the Prophet (صلى الله عليه و سلم) said: ‘Woe be to you! You have cut off the neck of your companion’ The Messenger (صلى الله عليه و سلم) kept repeating this statement, then he said:
‘If one of you has to praise a person and there is no other option then say, I regard him to be such and such if you regard him as that, and Allaah is the one who takes him to account, and no one can testify about a person, above Allaah.’
Agreed upon by Bukhari and Muslim.
1799- From Hammam bin al-Haarith, from al-Miqdaad (رضي الله عنه) that a man began to praise Uthmaan (رضي الله عنه), al-Miqdaad sat up on his knees and began throwing small pebbles at his face.
Uthmaan said: ‘What bothers you?’
He said: ‘Indeed the Messenger of Allaah (صلى الله عليه و سلم) said: ‘If you see those who praise people in their presence, then throw dirt in their faces.’
Collected by Muslim.
Imam an-Nawawi said:
‘These are Ahadeeth which prohibit praising a person in his presence, however there are many authentic Ahadeeth regarding the permissibility of doing this.
The scholars have said: The way we combine these (apparently opposing) Ahadeeth is:
If the one being praised has perfect Eeman, certainty, is secure in himself, trains his soul and possesses awareness to the extent that he will not be trialed or deceived by this praise nor will this praise play upon his conscience then in this circumstance it is not prohibited nor is it disliked to praise him in his presence.
If however, any of these above matters are feared and that person is not secure, then it is disliked to praise him in his presence, and it is disliked in the strongest terms. The differing Ahadeeth, are understood in this context and according to this explanation.
What is mentioned regarding the permissibility of praising a person in his presence; there is the statement the Prophet (صلى الله عليه و سلم) made to Abu Bakr (رضي الله عنه): ‘I hope you are from them.’ Meaning, he (صلى الله عليه و سلم) hoped Abu Bakr would be from those who will be called to enter Paradise from all its Gates.
In another hadeeth (the Prophet (صلى الله عليه و سلم) said to Abu Bakr (رضي الله عنه): ‘You are not from them.’ Meaning you are not from those who trail their garments below their ankles to show off.’
Also, the Messenger of Allaah (صلى الله عليه و سلم) said to Umar(رضي الله عنه) anhu: ‘I do not see the Shaytan, except that he follows a pathway other than your path.’
[Taken from the text of ‘Riyadh as-Saliheen’]
Shaykh Muhammed bin Salih al-Uthaymeen said in his explanation:
The author brings forth an explanation concerning ‘praising another person’ and the question arises, is it necessary for a person to praise his brother with what he has or does not have? There are different situations to this scenario.
The first situation: That there is benefit in praising him and it is encouragement for him, motivating him to praiseworthy characteristics and noble manners. There is no harm in doing this because it is encouragement for your companion. Therefore if you witness generosity, being good to others, courage and sacrificing and you mention his qualities in front of him to others in order to encourage him and make him firm in order to continue with what he is doing, then this is good and is what is intended by the saying of Allaah Ta’ala:
<<Help one another in Al-Birr and At-
Taqwa (virtue, righteousness and piety)>> [5:2]
The second situation: That you praise him in order to make apparent his excellence amongst the people in order for this praise to spread amongst the people so they respect him, as the Prophet (صلى الله عليه و سلم) did with Abu Bakr and Umar.
Concerning Abu Bakr, the Prophet was speaking one day and asked: ‘Who amongst you is fasting today?’
Abu Bakr replied: ‘I am.’
Then the Prophet asked again: ‘Who amongst you has followed a funeral procession today?’
Abu Bakr replied: ‘I have.’
The Prophet said: ‘Who has given charity today?’
Abu Bakr said: ‘I have.’
The Prophet asked: ‘Who amongst you has visited a sick person today?’
Abu Bakr replied: ‘I have.’
The Prophet said: ‘These matters are not gathered in a person except he enters Paradise.’
[Collected by Muslim]
In addition to this the Prophet once spoke of the one who trails his garment on the ground out of pride and that Allaah will not look at him, and Abu Bakr said: ‘O Messenger of Allaah indeed one side of my garment loosens away from me though I attempt to keep it up.’
The Prophet replied: ‘Indeed you are not of those who do it out of pride.’
The Prophet said to Umar: ‘I do not see the Shaytan, except that he follows a pathway other than your path.’ This means that when you O Umar follow a pathway then Shaytan runs away from it and takes another pathway.
These are examples of the Prophet explaining the excellence of Abu Bakr and Umar, and there is no harm in this.
The third situation: To praise someone and to take it to an extreme and to describe him in a way that he is not worthy of. This is prohibited and it is lying and deception. For example mentioning a leader or minister or someone of this rank and extolling him and describing him with praiseworthy characteristics which he does not posses. This is not permissible and is harmful for the one being praised.
The fourth situation: someone praises another person with that which he does posses however he fears that the person being praised will be deceived by this and become amazed of his own self and becomes conceited with himself, and raise himself above others. This is also prohibited and not permissible.
The author mentioned ahadeeth regarding praising someone in his presence: ‘Woe be to you! You have cut off the neck of your companion.’ This means that it is as if you have slaughtered him due to your praise of him, this means that your praise caused him to raise himself (become conceited) which is why the Prophet ordered for dirt to be thrown in the face of the those who praise people in their presence.
If it is well known that someone does not sit in a gathering of noble standing and status, except that he praises those present, and this person is one who praises those of high status but he is not like the one who praises anyone and everyone. This person is the one whom you hear him praise anyone and everyone, [good or bad,] time and time again but the other type of person praises any senior person, judge or scholar etc, whenever he sits with them. In this case it is permissible to throw dust in their face because a man praised Uthmaan (رضي الله عنه) so al-Miqdad stood and took some small pebbles and threw them in the face of the person who praised. Uthmaan asked him ‘ Why did you do that?’ He said, indeed the Prophet (صلى الله عليه و سلم) said: ‘If you see those who praise people in their presence, then throw dirt in their faces.’
To conclude it is incumbent upon everyone to only speak good because the Prophet (صلى الله عليه و سلم) said: ‘Whoever believes in Allaah and the Last Day, then he should speak good or remain silent.’
And Allaah is the One who gives success.’
[Taken From: ‘The Explanation of Riyadh as-Saaliheen’ by Shaykh Allaama Muhammed bin Salih al-Uthaymeen, Vol.6
page 562-565]
Source: [https://abdurrahman.org/2014/10/08/the-dislike-of-praising-someone-in-their-presence-shaykh-uthaymeen/]
The second situation: That you praise him in order to make apparent his excellence amongst the people in order for this praise to spread amongst the people so they respect him, as the Prophet (صلى الله عليه و سلم) did with Abu Bakr and Umar.
Concerning Abu Bakr, the Prophet was speaking one day and asked: ‘Who amongst you is fasting today?’
Abu Bakr replied: ‘I am.’
Then the Prophet asked again: ‘Who amongst you has followed a funeral procession today?’
Abu Bakr replied: ‘I have.’
The Prophet said: ‘Who has given charity today?’
Abu Bakr said: ‘I have.’
The Prophet asked: ‘Who amongst you has visited a sick person today?’
Abu Bakr replied: ‘I have.’
The Prophet said: ‘These matters are not gathered in a person except he enters Paradise.’
[Collected by Muslim]
In addition to this the Prophet once spoke of the one who trails his garment on the ground out of pride and that Allaah will not look at him, and Abu Bakr said: ‘O Messenger of Allaah indeed one side of my garment loosens away from me though I attempt to keep it up.’
The Prophet replied: ‘Indeed you are not of those who do it out of pride.’
The Prophet said to Umar: ‘I do not see the Shaytan, except that he follows a pathway other than your path.’ This means that when you O Umar follow a pathway then Shaytan runs away from it and takes another pathway.
These are examples of the Prophet explaining the excellence of Abu Bakr and Umar, and there is no harm in this.
The third situation: To praise someone and to take it to an extreme and to describe him in a way that he is not worthy of. This is prohibited and it is lying and deception. For example mentioning a leader or minister or someone of this rank and extolling him and describing him with praiseworthy characteristics which he does not posses. This is not permissible and is harmful for the one being praised.
The fourth situation: someone praises another person with that which he does posses however he fears that the person being praised will be deceived by this and become amazed of his own self and becomes conceited with himself, and raise himself above others. This is also prohibited and not permissible.
The author mentioned ahadeeth regarding praising someone in his presence: ‘Woe be to you! You have cut off the neck of your companion.’ This means that it is as if you have slaughtered him due to your praise of him, this means that your praise caused him to raise himself (become conceited) which is why the Prophet ordered for dirt to be thrown in the face of the those who praise people in their presence.
If it is well known that someone does not sit in a gathering of noble standing and status, except that he praises those present, and this person is one who praises those of high status but he is not like the one who praises anyone and everyone. This person is the one whom you hear him praise anyone and everyone, [good or bad,] time and time again but the other type of person praises any senior person, judge or scholar etc, whenever he sits with them. In this case it is permissible to throw dust in their face because a man praised Uthmaan (رضي الله عنه) so al-Miqdad stood and took some small pebbles and threw them in the face of the person who praised. Uthmaan asked him ‘ Why did you do that?’ He said, indeed the Prophet (صلى الله عليه و سلم) said: ‘If you see those who praise people in their presence, then throw dirt in their faces.’
To conclude it is incumbent upon everyone to only speak good because the Prophet (صلى الله عليه و سلم) said: ‘Whoever believes in Allaah and the Last Day, then he should speak good or remain silent.’
And Allaah is the One who gives success.’
[Taken From: ‘The Explanation of Riyadh as-Saaliheen’ by Shaykh Allaama Muhammed bin Salih al-Uthaymeen, Vol.6
page 562-565]
Source: [https://abdurrahman.org/2014/10/08/the-dislike-of-praising-someone-in-their-presence-shaykh-uthaymeen/]
THE FITNAH OF DOUBTS AND DESIRES
Imaam Ibnul-Qayyim al-Jawziyyah (rahimahullaah)
Fitnah is of two types: the fitnah of ‘shubuhaat’ (doubts and misunderstandings), this one being the greater fitnah of the two, and the fitnah of ‘shahawaat’ (desires). It is quite possible that (these two fitan) can be present in the ‘abd (servant) at the same time, or one of them may be within him to the exclusion of the other.
Regarding the fitnah of shubuhaat (doubts and misunderstandings), this is due to having a weak vision and a lack of knowledge. If this is accompanied by corrupt intentions and the goal of fulfilling one’s desires, then herein lies the greatest of all fitan, this is indeed the worst of afflictions. Say what you like about the deviation of evil motives, the dominant factor in such a person is his hawaa (desires), and not hudaa (guidance), in addition to his weak vision and his lack of knowledge of that which the Messenger (sallallaahu ’alayhi wa sallam) came with...
This is the kind of fitnah which leads to kufr and nifaaq (hypocrisy). This is the fitnah of the hypocrites and ahlul-bidah (the people of innovation), according to the degree of their bid’ah. Thus, the majority of them innovate because of the fitnah of shubuhaat (doubts and misunderstandings), whereby they confuse the truth with falsehood and guidance with misguidance.
READ the full article here: http://www.troid.ca/media/pdf/fitnahofdoubtsanddesires.pdf
Imaam Ibnul-Qayyim al-Jawziyyah (rahimahullaah)
Fitnah is of two types: the fitnah of ‘shubuhaat’ (doubts and misunderstandings), this one being the greater fitnah of the two, and the fitnah of ‘shahawaat’ (desires). It is quite possible that (these two fitan) can be present in the ‘abd (servant) at the same time, or one of them may be within him to the exclusion of the other.
Regarding the fitnah of shubuhaat (doubts and misunderstandings), this is due to having a weak vision and a lack of knowledge. If this is accompanied by corrupt intentions and the goal of fulfilling one’s desires, then herein lies the greatest of all fitan, this is indeed the worst of afflictions. Say what you like about the deviation of evil motives, the dominant factor in such a person is his hawaa (desires), and not hudaa (guidance), in addition to his weak vision and his lack of knowledge of that which the Messenger (sallallaahu ’alayhi wa sallam) came with...
This is the kind of fitnah which leads to kufr and nifaaq (hypocrisy). This is the fitnah of the hypocrites and ahlul-bidah (the people of innovation), according to the degree of their bid’ah. Thus, the majority of them innovate because of the fitnah of shubuhaat (doubts and misunderstandings), whereby they confuse the truth with falsehood and guidance with misguidance.
READ the full article here: http://www.troid.ca/media/pdf/fitnahofdoubtsanddesires.pdf
#Khushoo` (awe, fear of Allaah)
🔴 Make the most of this month by developing Khushoo` and making it an integral part of your `Ibaadah.
🔴 Know that sinning is what diminishes the Khushoo` in the heart.
🔴 If we have not benefited from our previous Ramadhaan - from our Siyaam and our Qiyaam - then know that it was due of the lack of sincerity and Khushoo` among us, except for those whom Allaah تعالى protected.
The Messenger صلى الله عليه وسلم said:
أول شيء يرفع من هذه الأمة الخشوع حتى لا ترى فيها خاشعا
“The very first thing to be raised from this Ummah is Khushoo` until there is not a single person in it with Khushoo`.” [Saheeh al-Jaami` (2569) and graded as “Saheeh” by Shaikh al-Albaanee]
He صلى الله عليه وسلم also said:
أوَّلُ ما يُرْفَعُ مِنَ الناسِ الخشوعُ
“The first thing to be raised from the people is Khushoo`.” [Saheeh al-Jaami` (2576) and graded as “Saheeh” by Shaikh al-Albaanee]
Abu Dardaa’ رضي الله عنه said to one of the companions:
إِنْ شئتَ لأُحَدِّثَنَّكَ بأوِّلِ علْمٍ يُرْفَعُ منَ الناسِ الخشوعُ يوشِكُ أنْ تدخُلَ مسجِدَ جماعَةٍ فلا تَرَى فيه رجلًا خاشِعًا
“If you wish I will tell you what the first type of knowledge taken from the people will be - it is al-Khushoo` (the fear of Allaah- humility, submissiveness) such that if you enter a Jaami'ah Masjid, you will not see a single man who has Khushoo`.” [Sunan al-Tirmidhee (2653) and graded as “Saheeh” by Shaikh al-Albaanee]
🔴 Make the most of this month by developing Khushoo` and making it an integral part of your `Ibaadah.
🔴 Know that sinning is what diminishes the Khushoo` in the heart.
🔴 If we have not benefited from our previous Ramadhaan - from our Siyaam and our Qiyaam - then know that it was due of the lack of sincerity and Khushoo` among us, except for those whom Allaah تعالى protected.
The Messenger صلى الله عليه وسلم said:
أول شيء يرفع من هذه الأمة الخشوع حتى لا ترى فيها خاشعا
“The very first thing to be raised from this Ummah is Khushoo` until there is not a single person in it with Khushoo`.” [Saheeh al-Jaami` (2569) and graded as “Saheeh” by Shaikh al-Albaanee]
He صلى الله عليه وسلم also said:
أوَّلُ ما يُرْفَعُ مِنَ الناسِ الخشوعُ
“The first thing to be raised from the people is Khushoo`.” [Saheeh al-Jaami` (2576) and graded as “Saheeh” by Shaikh al-Albaanee]
Abu Dardaa’ رضي الله عنه said to one of the companions:
إِنْ شئتَ لأُحَدِّثَنَّكَ بأوِّلِ علْمٍ يُرْفَعُ منَ الناسِ الخشوعُ يوشِكُ أنْ تدخُلَ مسجِدَ جماعَةٍ فلا تَرَى فيه رجلًا خاشِعًا
“If you wish I will tell you what the first type of knowledge taken from the people will be - it is al-Khushoo` (the fear of Allaah- humility, submissiveness) such that if you enter a Jaami'ah Masjid, you will not see a single man who has Khushoo`.” [Sunan al-Tirmidhee (2653) and graded as “Saheeh” by Shaikh al-Albaanee]