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ﷲ ތަޢާލާ އިންސާނާއަށް ދެއްވާފައިވާ ޝުޢޫރުތަކުގެ ތެރެއިން ލޯތްބަކީ މުޅިންވެސް އާދަޔާއިޚިލާފު ޝުޢޫރެކެވެ. ރުޅި އެއީވެސް ޝުޢޫރެކެވެ. ހިނިތުންވުން އެއީވެސް ޝުޢޫރެކެވެ. ނަމަވެސް މިއީ ވަރަށް ކުޑަ ހިނދުކޮޅަކަށް އައިސް ގޮސް ވާ އެއްޗެކެވެ. އެހެން ނަމަވެސް ލޯތްބަކީ ޝުޢޫރުތަކުގެ ތެރެއިން އެންމެ ވަރުގަދަ ޝުޢޫރެވެ. ލޯތްބެއް އުފެދިއްޖެ ހިތަކުން އެލޯތްބެއް ނެރެލުމަކީ އެހާ ފަސޭހަކަމެއް ނޫނެވެ. ލޯބި ބެހިގެން ވަނީ ދެ ބަޔަކަށެވެ. ކިޔަމަންތެރިކަން، އަޅާލުމާއި ކުލުނުގެ ލޯތްބެވެ. އިޝްގީ ލޯތްބަކީ ހަގީގީ ލޯތްބެއް ނޫނެވެ. އަނބިމީހާ ދެކެވެސް ވާ ލޯތްބަކީ އަޅާލުމާއި ކުލުނުގެ ލޯތްބެވެ. ނަމަވެސް ލޯބި ފާޅުކުރާގޮތް އެކި ޙާލަތްތަކުގައި ތަފާތުވެއެވެ. ތިމާގެ އަނބި ދަރިންނާއި މުދަލާއި ގެދޮރު ދެކެ ލޯބިވާ ފަދައިން ތިމާގެ ގައުމު ދެކެ ލޯބިވުމަކީވެސް އޮތް ކަމެކެވެ.  

ލޯބީގެ ޤާނޫން އަސާސީ އަކީ ﷲ ދެކެ ވާންޖެހޭ ލޯތްބެވެ. އެއީ ﷲ އަށް ބިރުވެތިވެ ކިޔަމަންތެރިވެ ނަހީ ތަކުން ދުރުވުމެވެ. ﷲ އަށް ބިރުވެތިވުން ޙައްގު ގޮތުބައި އެކަލާންގެއަށް ބިރުވެތިވުމެވެ. ދެން އޮތީ ލޮބުވެތި ރަސޫލުﷲ ޞައްލަﷲ ޢަލައިވަސައްލަމް އަށް ކުރުން ކޮންމެ މީހަކަށްވެސް ވާޖިބު ވެގެންވާ ލޯތްބެވެ. ތިމާގެ އަނބިދަރިންނާއި މުދަލަށްވުރެ ބޮޑަށް ރަސޫލުﷲ ޞައްލަﷲ ޢަލައިވަސައްލަމް ދެކެ ލޯބިވުމަކީ އީމާންކަން ފުރިހަމަ ވުމުގެ ޝަރުތެކެވެ. ﷲ ތަޢާލާ އާއި ރަސޫލުﷲ ޞައްލަﷲ ޢަލައިވަސައްލަމް އަށް ލޯބިކުރުން ވާޖިބު ވެގެން ވަނީ އަޅުގަނޑުމެންނަކީ މުސްލިމުން ކަމުގައި ވާތީ އެވެ. މި ދެ ލޯބި ފިޔަވައި ދެން އިންސާނާ ކުރާ ހުރިހާ ލޯތްބެއް ކުރަން ޖެހޭނީ މި ދެ ލޯތްބާއި ފުށުނާރާ ގޮތަށެވެ. ﷲ ތަޢާލާ އާއި ރަސޫލުﷲ ޞައްލަﷲ ޢަލައިވަސައްލަމް ގެ އަމުރުފުޅުތަކާއި ޚިލާފުނުވާ ގޮތަށެވެ.

އެހެންކަމުން ގައުމީ ލޯބިވެސް ވާންޖެހޭނީ މިގޮތުގެ މަތިންނެވެ. އަޅުގަނޑުމެންގެ ދީނަކީ އިސްލާމްދީނެވެ. އެއްވެސް ޙާލަތެއްގައި ޤައުމިއްޔަތު ނުވަތަ ވަތަނިއްޔަތު އެއީ ދީނެއްގެ ގޮތުގައި ބަލައިގެން ނުވާނެއެވެ. ގައުމީ ލޯތްބައްވުރެ އިސްލާމްދީން އިސްކުރަން ޖެހޭނެއެވެ. އެހެންކަމުން ގައުމީ ލޯބި ވުމުގައި އިސްލާމް ދީނާއި ފުށުއަރާ ކަމެއް އޮވެގެން ނުވާނެއެވެ.

ގައުމީ ލޯތްބަކީ ހިތް ކަމުގައި ބަލާނަމަ ހިތުން އުފެދޭ އެންމެ ފަލަ އަދި އެންމެ ފުރަތަމަ ލޭ ހޮޅިއަކީ މިނިވަންކަން ކަމުގައި ބުނެވިދާނެއެވެ. ޤައުމީ ލޯތްބަކީ ދިފާޢީ ލޯތްބެއް ކަމުގައިވެސް ބެލެވިދާނެއެވެ. މިނިވަންކަން ގެއްލި ދިޔުމުން ޤައުމީ ލޯބި އުތުރި އަރައެވެ. އަދި ޤައުމު ދިފާޢު ކުރުމުގެ ރޫޙު އުފެދިގެން ދެއެވެ. ޤައުމީ ލޯތްބަކީ އެ ޤައުމެއްގެ ރައްޔިތުން އެކަތި ގަނޑަކަށް ހަދައިދޭ ބާރެކެވެ.

ކޮންމެ ގޮތަކަށް ވީ ކަމުގައި ވިޔަސް، ﷲ އާއި އެއިލާހުގެ ރަސޫލާ މުޙައްމަދު ޞައްލަﷲ ޢަލައިހި ވަސައްލަމްގެ ލޯތްބަށްވުރެ އެހެން އެއްވެސް ލޯތްބެއް މަތިވެރި ކުރުމަކީ މުސްލިމަކަށް އެކަށީގެންވާ ކަމެއް ނޫނެވެ.

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ޢިލްމުވެރިން ދޫކޮށް ކުޅިވަރާއި މިއުޒިކް ގެ ވަބާގެ އަހުލުންނަށް އަޅުގަނޑުމެން ގެ މުޖުތަމަޢު ވަކި ހިއްޕާފައިވަނީ ވަރަށް ނުރައްކާތެރި އަދި އެހާމެ ގެއްލުންހުރި މިންވަރަކަށެވެ. މި މައްސަލައަކީ އަޅާނުލާ ފަރުޖެއްސޭ ވަރުގެ ކުޑަ މައްސަލައެއް ނޫނެވެ. ހުރިހާ ބޭފުޅުންނަށްވެސް އެނގިވަޑައިގަންނަވާނޭ ފަދައިން ކުޅިވަރާއި މުނި ފޫހި ފިލުވުމަކީ ޙައްޤު ބަސް ކުރިއެރުވުމުގެ މަޤްޞަދުގައި ކުރެވޭ ކަމެއްނޫނެވެ. ގިނަ ފަހަރު ކުޅިވަރު ވެގެންދަނީ ވަގުތު ބޭކާރު ކުރުމަކަށެވެ. އަދި ކުޅިވަރަށް ދެވިހިފާލެއް ބޮޑު ކަމުން ﷲ ފަރުޟު ކުރައްވާފއިވާ ފަސްނަމާދުވެސް އޭގެ ވަގުތުގައި އަދާ ކުރުމަށް ބުރަހެލިވެ ފަރުވާ ކުޑަކޮށް ދޫކޮށްލަނީއެވެ. އަދި މުނިފޫހި ފިލުވުމަށްޓަކައި ރޭގަނޑު ގެ ތަކުގައި ނިވިދިއްލޭ ބޮކިތައް ލައިގެން ދެ ޖިންސުގެ ޒުވާނުން ގައިގޯޅިވެ ނެށުން ފަދަ ފާޙިޝް ކަންތައްތަކަކީ މިއަދު މި މުޖުތަމަޢުގައި ޢާއްމު ވެފައިވާ ކަމެކެވެ.

ޢިލްމުވެރިންނަކީ ޙައްޤުގެ އަހުލުވެރިންނެވެ. އެމީހުންނާއި ދުރަށް ދިޔުމަކީ ޙައްޤާއި ދުރަށް ދިޔުމާއި އެއްފަދަ ކަމެކެވެ. މިހެން ވުމުގެ ސަބަބުން ގިނަ ފަހަރަށް އަޅުގަނޑުމެންގެ މުޖުތަމަޢުގައި މިވަނީ ބާތިލް ގޮތްތައް ފެތުރިފައެވެ. ކޮންމެ ކަމެއްގައިވެސް ރަނގަޅުގޮތް އެނގޭނީ އެކަމުގެ ޢިލްމުވެރިންނަށެވެ. އެހެންކަމުން މި މުޖުތަމަޢަށް ދިމާވެފައިވާ މި ބޮޑު މައްސަލައާއި މެދު އަޅުގަނޑުމެން ވަރަށް ފުޅާ ދާއިރާއެއްގައި ވިސްނަން ޖެހެއެވެ. މިކަމާއިމެދު ދިރާސާ ކުރަން ޖެހެއެވެ. އަދި މިކަން ރަނގަޅު ކުރުމަށް ކުރެވިދާނޭ ކަންކަމާއި މެދު ވިސްނައި އެ ގޮތަށް ޢަމަލު ކުރަން ޖެހެއެވެ. ޤައުމީ ޙައިސިއްޔަތުން ކަމުގެ ބޮޑުކަން މީހުންނަށް ހާމަކޮށްދޭން ޖެހެއެވެ.

ޢިލްމުވެރިންނަކީ ވަރަށް ޤަދަރުވެރި ބަޔެކެވެ. ނަމަވެސް އެބޭފުޅުންނަށް ޙައްޤުވެގެންވާ ޤަދަރު އަޅުގަނޑުމެންގެ މުޖުތަމަޢުގައި ނުދެވޭކަން ފާހަނގަ ކުރެވެއެވެ. ގިނަފަހަރަށް އެބޭފުޅުން ވިދާޅުވާ އެއްޗަކަށް މަލާމާތްކުރުން ނޫން އެހެން ކަމެއް އަޅުގަނޑުމެންނަށް ނުކުރެވެއެވެ. ޙަޤީގަތުގައި ކުޅިވަރު ކުޅޭ މީހުންނާއި މުނިފޫހި ފިލުވައިދޭ މީހުންނަކީ އެހާ ޤަދަރުވެރި ބަޔެއް ނޫނެވެ. ސަބަބަކީ ކުޅިވަރާއި މުނިފޫހި ފިލުވުމާއި މަޖަލަކީ އިންސާނީ ދަރިފަސްކޮޅަށް އެހާ މުހިއްމު އަސާސީ ކަންކަމެއް ނޫނެވެ. ނަމަވެސް ޢިލްމަކީ އޭގެ ޙަޤީޤީ ގޮތް އޮޅިއްޖެނަމަ މުޖުތަމަޢު މަގުފުރެދި އެކި ގޮތް ގޮތުން ހަލާކުވެ ފަނާ ވެދާނެ އެއްޗެކެވެ. އެހެންކަމުން ޢިލްމަކީ މުޖުތަމަޢުގެ ތަރައްޤީ އާއި އަމަން އަމާންކަމަށް ވަރަށް މުހިއްމު އަދި އެހާމެ ފައިދާހުރި އެއްޗެކެވެ. އަޅުގަނޑުމެންނަށް ޢިލްމު ފޯރުކޮށް ދެއްވަން ތިއްބެވީ ޢިލްމުވެރިންނެވެ.

ޢިލްމުވެރިންގެ ޤަދަރު ވެއްޓެން ދިމާވި ސަބަބެއް ކަމުގައި ޢިލްމުވެރިންގެ ނަމުގައި ނުކުތް ޖާހިލުން ބެލެވިދާނެއެވެ. އެމީހުން އެމީހުން ބޭނުންވާ ގޮތަކަށް ޙައްޤުގެ ނަމުގައި ކަންތައްތައް ބަޔާންކޮށްދީ ދޮގުހެދީއެވެ. ޙައްޤަށް ލޯބި ކުރައްވާ ޢިލްމުވެރިޔަކު ޙައްޤު ބަޔާން ކޮށްދެއްވީމާ މި މީހުން މީސްތަކުންނަށް ޢިލްމު އޮޅުވާލަނީ އެވެ. ދުނިޔޭގެ ކުޑަކުޑަ ފައިސާ ކޮޅެއްގެ ދަހިވެތި ކަމުގައެވެ. މިފަދަ މީހުންނަކީ މުޖުތަމަޢުގެ ހަލާކެވެ.

މި މީސްމީހުން މީސްތަކުންނަށް މަގުދައްކަނީ ކުޅިވަރާއި މުނިފޫހި ފިލުވުމުގައި ވަގުތު ހޭދަކޮށް ދުނިޔޭގެ ދުވަސްތައް މަޖަލާއި ހިތްހަމަޖެހުމާއި އުފަލާއި އަރާމުގައި ހޭދަކުރުމަށެވެ. ޝަހާދަތުގެ ދެކަލިމަ ކިޔައިގެން ކިތައްމެ ބޮޑު ފާފައަކަށް އަރައިގަތަސް މައްސަލައެއް ނޫން ކަމުގައެވެ! މިފަދަ ޝައިތާނުންގެ ވަސްވާހުގެ ސަބަބުން މީސްތަކުންގެ މެދުގައި ޢިލްމުވެރިންގެ އަގު ވެއްޓެއެވެ. ޙައްޤުގެ މަޤަށް މީސްތަކުން ކުރާ އިތުބާރު ގެއްލި ދެއެވެ. އަދި ޢިލްމީ ގޮތުން މީސްތަކުންގެ ވިސްނުން ބައިބައިވެ ޙައްޤު ގޮތަކީ ކޮބައިކަން ވިސްނައިގަތުމަށް މީސްތަކުންނަށް ދަތިވެއެވެ.

މިކަންކަން ރަނގަޅުކޮށް މުޖުތަމަޢު އިޞްލާޙު ކުރެވޭނީ ޢިލްމުވެރިންގެ ނަމުގައި މީސްތަކުން މަގުފުރައްދާ މީހުން ވަކިކޮށް އެބައިމީހުންނަށް ޙައްޤު އަދަބުދީ އެބައިމީހުންގެ އަނގަ ބަންދުކޮށްގެންނެވެ. އަދި ޙައްޤުގެ ޢިލްމުވެރިން ޙައްޤުބަސް ފެތުރުމަށްޓަކައި އިތުރު ޕޮރޮގްރާމްތައް ހިންގައި ފޮތްތައް ލިޔެ ވެބްސައިޓްތައް ހަދައި އިތުރު މަސައްކަތްތައް ކުރަންޖެހޭނެއެވެ. އޭރުން، ﷲ އިރާދަކުރެއްވިއްޔާ، ބޭކާރު ކުޅިވަރު ތަކާއި މުނިފޫހި ފިލުވުމުގެ މަޖަލުން މީސްތަކުން ދުރުވެ އެމީހުންގެ ހަމަބުއްދިޔަށް ރުޖޫޢަވާނެއެވެ. އަދި މި މުޖުތަމަޢު އިޞްލާޙު ވެގެންދާނެއެވެ.

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By Shaykh Muhammad Naasirud-Deen al-Albaanee

The Imaam of Daar-ul-Hijrah (Madeenah), Imaam Maalik Ibn Anas, may Allaah have mercy on him, said: “Whosoever introduces into Islaam an innovation, which he deems is good, then he has claimed that Muhammad (saws) has betrayed (the trust of conveying) the Message. Read the saying of Allaah, the Mighty and Majestic: ‘This day I have completed your Religion for you, and I have perfected My favor upon you, and I am pleased with Islaam as a Religion for you.’

One thing the Muslim scholars do not differ about at all is the fact that Islaam is established upon two magnificent and great fundamental principles. Indeed they are
1) worshipping only Allaah apart from others and
2) following and taking our example from only the Prophet (saws) apart from others.

However, what I want to discuss here only concerns the principle that states: A Muslim’s Eemaan does not become complete until he believes that Muhammad (saws) is the Messenger of Allaah. And that if any person on the face of this earth were to bear witness to Allaah’s Oneness according to the three categories (of Tawheed), then he will not be a believer until he adds to that his belief that Muhammad (saws) is His slave and messenger. So if it is this way, then it is required for every Muslim to learn the meaning of this beautiful statement (of Tawheed): “So know that Laa Ilaaha Illaa Allaah (there is no deity worthy of worship except Allaah)” [Surah Muhammad: 19] and to acknowledge the true sense of its meaning in two parts. First, to believe in it and second, to put it into actuality in himself, his worship and his belief in Allaah.

Likewise, it is an obligation upon every Muslim to know the meaning of “And I bear witness that Muhammad is His slave and messenger.” This testimony (of bearing witness that Muhammad (saws) is Allaah’s slave and messenger) completes the first testimony (of bearing witness that there is no deity that has the right to be worshipped except Allaah). So due to this, the testimony (of Faith) does not become complete unless the Muslim believes in this (second) testimony – understanding, believing and accepting it firstly, and then applying it in the affairs of his life secondly. So our saying: “And I bear witness that Muhammad is His slave and messenger” requires, among other things, that we believe that Muhammad (saws) conveyed the message and that he carried out his task in its complete and perfect form, such that no one that comes after him, however high or elevated he may be, can correct or amend some part of it. Our Lord, may He be Glorified and Exalted, indicated this fact in his saying: “This day I have completed your Religion for you, and I have perfected My favor upon you, and I am pleased with Islaam as a Religion for you.” [Surat-ul-Maa’idah: 3]

This is why it is authentically reported on the Prophet (saws) from numerous paths of narration that he said: “I have not left anything that will bring you closer to Allaah and distance you from the Hellfire, except that I have commanded you with it. And I have not left anything that will bring you closer to the Hellfire and distance you from Allaah except that I have forbade you from it.” So there has not been left any room for amending anything from it, whether it be a simple or a trivial thing being amended.

This is why it is reported on the Imaam of Daar-ul-Hijrah (Madeenah), Imaam Maalik Ibn Anas, may Allaah have mercy on him, that he said: “Whosoever introduces into Islaam an innovation, which he deems is good, then he has claimed that Muhammad (saws) has betrayed (the trust of conveying) the Message. Read the saying of Allaah, the Mighty and Majestic: ‘This day I have completed your Religion for you, and I have perfected My favor upon you, and I am pleased with Islaam as a Religion for you.’ [Surat-ul-Maa’idah:3] So whatever was not (part of) the Religion on that day, is not (part of) the Religion on this day. And the last part of this ummah (nation) will not be rectified, except by that which rectified its first part.”

This was from the understanding of Imaam Maalik, the Imaam of Daar-ul-Hijrah, such that he plainly stated in a clear Arabic language that whoever introduces into Islaam just one innovation and then claims that it is something good, he has in fact claimed that Muhammad (saws) betrayed the Message. And whoever makes this claim, he does not believe (truly) that “Muhammad is His slave and messenger.” As is very clear in the words of this noble Imaam, it (the innovation) is “not (part of) the Religion on this day.”

So it is upon the Muslim to implement his Ittibaa’ (following of the Prophet), such that he could be truthful in (his declaration that) Muhammad, Allaah’s Messenger, is His slave and messenger. And that he (saws) brought the complete and pure message, without adding to it or subtracting from it. If this is the case, then every Muslim must acknowledge his extent and stop at the points where his Prophet (saws) has placed limits for him, such as the acts of worship and deeds of obedience (to Allaah). This is because the pen has dried with what was revealed previously (i.e. no more revelation after Muhammad (saws). And there was no room left open to approve of an act of worship that didn’t exist previously in the first days (i.e. of the Prophet). Consequently, our pious predecessors (Salaf As-Saalih) have come and gone all acknowledging the extent of the Prophet (saws) in that he first fulfilled his mission and conveyed the Message, as you know. And (second) that he was the best worshipper amongst Allaah’s worshippers and the most fearing of Allaah. So there is no room to correct him:

1. From the standpoint of legislating (revealed matters) into the Religion, as you have heard the ayah and Imaam Maailk’s comments about it.

2. Such that it can be claimed that there is someone who is a better worshipper and more worshipping (of Allaah) than Allaah’s Messenger (saws). This is impossible.

So whoever understands these two facts, which are related to one’s belief that Muhammad (saws) is Allaah’s slave and messenger, he will limit the worship he performs for Allaah to only that which has been reported on the Prophet (in the ahaadeeth). And he will not put any example or role model before him other than the Prophet (saws). Nor will he ever claim this second point, meaning it is impossible that it can get into the mind of any believer that he is more dutiful to Allaah or more fearing of Allaah or more worshipping of Allaah than him (saws). This is something impossible.

We will mention what has been reported in the two Saheeh collections on the authority of Anas Ibn Maalik (raa) that a group of people went to see the Prophet (saws) but asked his wives because they were not able to find him. So they asked his wives about the Prophet’s worship – about his standing in prayer at night, his fasting during the day and about his relations with his wives. So they mentioned to them what they knew about his guidance regarding that – and his guidance is the best guidance on the face of this earth as is stated in the khutbah al-Haajah: “And the best guidance is the guidance of Muhammad.” The wives of the Prophet mentioned to these men that he (saws) would fast and break his fast, and that he would pray at night and also sleep and that he would marry women.

Anas (raa) said: “When they heard that from the wives of the Prophet, they found his (saws) worship to be little.” They thought it to be little because of what had settled in their minds that the Prophet must pray the whole night and that he must fast all the time and that he was a monk and did not go near his wives. So they were shocked to find something that was not in compliance with their notions. So they assumed that the reason for this was because Allaah had forgiven all of the Prophet’s past and future sins. So it is as if they said: “The Prophet (saws) only minimized in his worship – which they thought to be little – because Allaah had forgiven his sins.

So there wasn’t left any obstacle preventing him from increasing in the worship of his Lord.” This was a mistake on their part without a doubt. This is since they didn’t know that this worship which they thought to be little, was in fact worship that could not be fulfilled by even the best worshipper amongst mankind, not even Dawood (as) about whom it is authentically reported in Saheeh Al-Bukhaaree that the Prophet (saws) said: “Dawood was the best worshipper amongst mankind.” This group of people did not know that the Prophet was the best worshipper amongst mankind with this worship (of his) and that not even the best worshipper amongst mankind was able to perform his worship, as I have mentioned.

And that was from the things that he (saws) was asked about when some people – who were well aware of his habits not like that group of people that was ignorant of his habits – found him, and they felt compassion for him (saws), because they saw him standing in prayer until his feet had become swollen. So they said to him: “O Messenger of Allaah! Allaah has forgiven your past and future sins.” They meant by this: “Have pity on yourself, O Messenger of Allaah! Be easy in the worship, for your feet have become swollen.” And his response was: “Should I not then be a grateful servant?”

This is a refutation of the false reasoning employed by that small band of people, who said the reason for the Prophet’s little worship was because Allaah had forgiven his past and future sins. They were not aware that the Prophet (saws) would stand in night prayer until his feet would become swollen. So when it was said to him: “O Messenger of Allaah! Allaah has forgiven your past and future sins”, he responded: “Should I not then be a grateful servant?”

Basing on what they imagined was little worship on the part of the Prophet and what they knew of Allaah having forgiven his past and future sins, each person in this small group assumed that they were obligated to exceed in worship and that they must surpass what they heard about the Prophet’s worship with regard to his fasting, praying at night and relations with women. So they made the following pledges to themselves: The first person said “I will pray all night and won’t sleep.” The second one said: “As for me, I will fast all the time and never go a day without fasting.” And the third person said: “I will not marry women.”

Why? Because they assumed that marriage was a distraction and turned one away from perfecting one’s worship to Allaah. But they did not know – and Allaah knows best but it seem to me that they were new (reverts) to Islaam who did not learn yet of the Commands and Rulings of Islaam – that marriage was itself worship, as is found in the famous hadeeth, when a group of poor people came to the Prophet (saws) and said:

“The people with much wealth and income have surpassed us – they pray like we pray, they fast like we fast, and they make Hajj like we make Hajj. And they give money in charity but we don’t give away anything in charity!” So the Prophet (saws) said to them: “Shall I not direct you to something, which if you do, you will surpass those in front of you and those behind you will never be able catch up to you (in reward), except for those who do the same as you?” So the representative of the poor people went back to his companions among the poor folk and related to them the good news that came from the Prophet. So they became very happy at hearing it. However, it was not long before their representative went to Allaah’s Messenger again to tell him: “O Messenger of Allaah! What you told us was conveyed to the rich folk and so they have begun to do what we are doing.” So Allaah’s Messenger (saws) said: “That is the bounty of Allaah, which He gives to whom He pleases.”

This is the narration of Imaam Muslim found in his Saheeh. In another narration of the hadeeth, it is reported that the Prophet (saws) said to them: “Verily in every tasbeehah (saying SubhanAllaah) there is charity for you. And in every tahmeedah (saying Al-Hamdulillaah) there is charity. And in every takbeerah (saying Allaahu Akbar) there is charity. And in every tahleelah (saying Bismillaah) there is charity. Commanding good is charity and forbidding evil is charity. And removing a harmful obstacle from the road is charity.” Then the Prophet (saws) continued to mention many noble characteristics. Then he said at the end of the hadeeth: “And in your having relations with your wife, there is charity.” They said in amazement: “O Messenger of Allaah, will one of us fulfill his desire (with his wife) and get rewarded for that?” So the Prophet (saws) said: “Don’t you see that if one fulfills it in a forbidden way, that he will have a burden (of sin) for it?” They said: “Of course, O Messenger of Allaah.” So he said: “Then likewise, if he fulfills it in a lawful way he will be rewarded for it.”

So they were not aware of the likes of this hadeeth and other hadeeths in which there is found an incitement to get married and especially in producing children and progeny, as is reported in the authentic hadeeth: “Marry the fertile and loving woman, for indeed I will compete with other nations by you, as regards to who has the most followers, on the Day of Judgement.” So the one who marries and keeps himself chaste and keeps his wife chaste, he will be rewarded for that. This group was ignorant about this, so there was one among them who made a pledge binding on himself that he would not marry, saying: “As for me, I will not marry women.” Then that group left and when the Prophet (saws) returned home, his wives informed him of what they heard from that group of people and the pledges they made to themselves. So the Prophet (saws) gave a khutbah about this in his masjid, saying: “What’s wrong with these people who say such and such” (?) – repeating to the audience what these individuals who came to his house had said. “This last person will not marry women. The second said he would fast everyday and not go a day without fasting. And the other one said that he will pray all night and not sleep.”
However it was from the Prophet’s etiquettes when admonishing, reprimanding and teaching the people that he would hide the faults of those who committed errors or sinned (by not mentioning their names). So he would not expose them but rather make such statements like the one you just read above: “What’s wrong with these people who say such and such?” This is because there is no benefit in mentioning the (name of the) person who erred, unless his error involves a large group of people and he is present (for the reminder). But if the people leave and he leaves, the opportunity for reminding them goes away. So in this situation, one must mention that to the people publicly. And it is not like that which is thought by some people who know about wisdom and gentleness when commanding good and forbidding evil, for they do not realize that gentleness does not nullify manifesting the criticism of one who errs if his error involves a group of people. The stories of our Salaf (predecessors), all praise be to Allaah, are filled with reports bearing witness to this fact. It is sufficient for me to just mention what the two Shaikhs (Al-Bukhaaree and Muslim) reported in their Saheehs from the hadeeth of ‘Abdullaah Ibn ‘Umar who said:

“‘Umar Ibn Al-Khattaab, rady Allaahu ‘anhu, was giving the Friday khutbah – naturally in the Prophet’s masjid – when a man from the Companions of Allaah’s Messenger entered – and in one narration it states that it was ‘Uthmaan Ibn ‘Affaan. So ‘Umar stopped his khutbah and turned towards this person that had come late and had missed coming early to hear the dhikr and to hear the Jumu’ah khutah. So the man responded, saying: ‘O Commander of the Believers, I did not do anything except hear the Adhaan, make wudoo and then come to the masjid.’ So he said to him reprimanding him in a disapproving interrogating manner: ‘The wudoo also, for I heard Allaah’s Messenger (saws) say: Whoever goes to (pray) Jumu’ah, then he should take ghusl (bath).’”

The point we derive from this report is that he (ra) reprimanded ‘Uthmaan Ibn ‘Affaan publicly in front of a large gathering of witnesses because he came late to the Jumu’ah khutbah and prayer. So therefore: The principle of teaching and reminding someone is based on the foundation of: Hiding the faults of people, unless there is a benefit that requires that it be done in public. This is the principle that the Messenger of Allaah implemented when he gave the khutbah regarding that group of people that had come to his house. So he said: “What is wrong with these people who say such and such” making an indication of them but not naming anyone of them.

The point is that the Prophet (saws) said: “As for me…”, which is a refutation of the essence of what was stated by those people who claimed the reason that the Prophet, had little worship was due to Allaah having forgiven his past and future sins. So he said: “As for me, then I am the most fearing amongst you of Allaah, and the most dutiful amongst you towards Allaah. As for me, then indeed I fast and I don’t fast” – meaning I don’t fast all the time. “And I pray at night and I also sleep” – meaning I do not stay up the whole night, as is done by those extremists amongst worshippers who increase and try to surpass the worship of Allaah’s Messenger (saws). This is why ‘Aa’ishah said, as is recorded in Saheeh Muslim: “The Prophet (saws) never stayed up a whole night in worship.”

So the Prophet (saws) said, reminding us that the Religion is moderation and that worhsip is moderation – neither exaggeration nor negligence: “As for me, then I am the most fearing amongst you of Allaah, and the most dutiful amongst you towards Allaah. As for me, then indeed I fast and I don’t fast. And I pray at night and I also sleep. And I marry women. So whoever turns away from my Sunnah then he is not from me.”

So the Prophet’s Sunnah, as it came to us from Islaam, is that which all the Muslims are obligated to adhere to. And I guarantee that if Dawood, who was the best worshipper amongst mankind according to the testimony of Allaah’s Messenger, came after the Prophet’s being sent with this complete and perfect Islaam, he would not be able to encompass doing all of the Prophet’s acts of worship. This means all of the acts of worship that Allaah’s Messenger brought whether through speech, actions or silent approval. Due to this, there remain no grounds for any Muslim to add an act of worship after Allaah completed His Religion by sending His Prophet with this perfect Islaam.

So after realizing that the Prophet is the best worshipper amongst mankind and the most dutiful and fearing of Allaah amongst them, there should not be anything but following of Allaah’s Messenger (saws). We are upon certainty that we will never be able to encompass the worship of Allaah’s Messenger, except for occasionally or at brief periods of time. So we are completely incapable of following and tracing the footsteps of Allaah’s Messenger in his worship. This is impossible – with respect to every individual amongst mankind after the Prophet.

Therefore, there remains nothing before us except that we all strive for two things:

  1. To learn the Sunnah of Allaah’s Messenger in all matters that came to us from Islaam – whether in Creed or in Worship or in characteristics and manners. And as I said before, we will never be able to do more than just imitate him, as it is said:”So imitate (them) if you are not like them,
    Verily, imitating the righteous ones is success.”It is not for us to imitate anyone amongst mankind except him, because he is the most perfect of humans according to unanimous agreement. And everyone that imitates him after he has gone will be overwhelmed by his ocean of worship.
  2. This is the first thing – that we must know the Sunnah of Allaah’s Messenger according to the wide and extensive meaning. This is since the Prophet’s saying concerning that group of people: “So whoever turns away from my Sunnah, then he is not from me”, this sentence in this general hadeeth does not refer to the abandonment of the recommended sunnah acts, for example, that this person is not from the Prophet. This is not what is meant by the hadeeth. Rather, the meaning of the hadeeth is: “Whoever turns away from my Sunnah” meaning from my Way and from my Methodology in all affairs of my religious life. This is the kind of person that is not from him. And this kind of person varies with regard to his remoteness from following the Prophet.So the Sunnah has two meanings:
    1. A religious Arabic language-based one, and it is that which the Messenger of Allaah (saws) and those who followed his way were upon.
    2. That which has occurred in the custom of the Fuqahaa in dividing the worship into two types – Fard (Obligation) and Sunnah (Recommended). The Sunnah here according to their definition of it is: “That which the one who does it will be rewarded for and which the one who abandons it will not be punished for.”

As for the person that abandons the Messenger’s Sunnah, with its first meaning – i.e. his way and methodology – then this person is in misguidance. And his deviance can either be large or little depending on his closeness or remoteness to following Allaah’s Messenger (saws). So based on this, we should find ourselves as having no need for amending and introducing a “good innovation” (bid’ah hasanah) into Islaam, claiming that there is nothing wrong with this innovation. This is because we should find ourselves as falling short and being incapable of following the noble Prophet (saws) in everything that has been reported to us concerning his worship, whether it is related to supplications, remembrances or prayers. So it is sufficient for us to just follow him, according to our abilities. Here, I would like to mention a story reported by Al-Bukhaaree in his Saheeh so that you can realize the worth of Allaah’s saying: “This day I have completed your Religion for you, and I have perfected My favor upon you, and I am pleased with Islaam as a Religion for you.” [Surat-ul-Maa’idah: 3]

Al-Bukhaaree reported that one of the Jewish Rabbis went to ‘Umar Ibn Al-Khattaab during the time of his Khilaafah and said to him: “O Commander of the Believers! There is an ayah in the Book of Allaah that if it had been revealed unto us – a gathering of Jews – we would have taken the day it was revealed as a day of ‘Eid (holiday).” So he asked: “Which ayah is it?” So the Rabbi mentioned the ayah: “This day I have completed your Religion for you…” So ‘Umar said: “This ayah was indeed revealed on a day of ‘Eid, on the day of Jumu’ah while the Allaah’s Messenger was in ‘Arafaat (meaning in his farewell pilgrimage). So this ayah was indeed sent down on a very great day in which there is a combination of two virtues and two ‘Eids – the ‘Eid of Jumu’ah and the ‘Eid of ‘Arafaat.”

Why did this Jew say: “Had it been revealed unto us, we would have taken the day it was revealed as a day of ‘Eid?” It is because he was aware of the greatness of this blessing, which Allaah bestowed upon His servants. But what about us Muslims today? Unfortunately, we do not give this great blessing its due weight in worth. This is why you find many people in the past – in previous generations – who have filled the Muslims with prayers, words of remembrance and supplications that the Prophet did not come with. What has come to us from the Prophet is truly sufficient and adequate, in fact it is more than our human capabilities can grasp. However, each one of us takes from this worship what he is able to and what conforms to his capability and capacity.

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The true meaning of the Kalimatut Tawheed
With an explanation of the false erroneous meanings given to it by ahlul bid’ah
A compilation from a work of The ‘Allaamah Ash Shaikh Saalih bin Fawzaan bin ‘Abdullah Al Fawzaan
Compiled and translated by, Abu ‘Abdis Salaam Siddiq Al Juyaanee

All praise and thanks belong to Allah. We praise Him, seek His aid and ask for His forgiveness. We repent to Him (Allah) and seek refuge in Him from the evil of ourselves and from our bad deeds. He whom Allah guides none can lead astray and he whom Allah leads astray none can guide. I testify and bear witness that none has the right to worshiped except Allah alone without any partners. I testify and bear witness that Muhammad is His slave and messenger. May Allah send the salaat was sallam upon him (Muhammad) his family, companions and all those who follow them in good until the last day.

To continue:
The most important thing in a Muslim’s life is to know and understand the meaning of the statement of Tawheed (i.e. la ilaaha illAllah). It must be understood that the mere articulation of this beautiful statement is not enough to benefit the one who utters it. One must know its meaning, believe in it and act upon it; the ‘Ulamaa have explained this point in grave detail due to its importance and relevance in the life of every Muslim. Unfortunately, most of the Muslims today are ignorant of its true meaning. This ignorance has lead them to all types of evil, such as praying and slaughtering to those who are dead in the grave and in general giving aspects of worship to other than Allah. One must know the meaning of this beautiful statement, believe in it, as well as act upon that which it points to. The Imaam Al Mujaddid Muhammad bin Abdul Wahhab has pointed out this reality in his wonderful book entitled “The Explanation of the statement of Tawheed”. He said, “It is not intended to just utter it (la ilaaha illAllah) upon his tongue while being ignorant of its meaning, for verily the hypocrites utter it yet they will be under the disbelievers in the lowest part of the fire.
“The Shaikh Al ‘Allaamah Saalih bin Fawzaan bin ‘Abdullah Al Fawzaan said when explaining the first part of the afore mentioned point,
“It is not intended to just say la ilaaha illAllah with the tongue and not understand its meaning. It is incumbent that you learn the meaning of la ilaaha illAllah. For if you were to say it and not know its meaning (it would be impossible) for you to believe in that which it points to. For how can you believe in something that you are ignorant of?! It is a must that you know its meaning so that you may believe in it. What you believe in your heart, you will say upon your tongue. Therefore it is a must that you learn the meaning of la ilaaha illAllah. As for saying it only upon your tongue without understanding its meaning, (then this) will not benefit in the least.”
The true meaning of la ilaaha illAllah as explained by the ‘Ulamaa is,
“Nothing has the right to be worshiped in truth except Allah”
Shaikh Saalih Al Fawzaan says elsewhere in his explanation of Muhammad bin ‘Abdul Wahaab’s book entitled (The Explanation of The Statement of Tawheed), “The explanation of Ahlus Sunnah wa Jama’ah of the meaning of la ilaaha illAllah is that nothing has the right to be worshiped in truth except Allah. This is because there are many things that are worshiped.
However, the only thing that has the right to be worshiped in truth, is Allah alone. Everything else that is worshiped other than Allah is worshiped in falsehood as Allah says,
“This is because Allah is the truth (the only one who is worshiped in truth) and what they (the polytheists) invoke besides Him is false (falsehood) and Verily Allah, He is the Most High, the Most Great.” [Suratul Hajj: 62] ” end of Shaikh’s quote. (may Allah preserve him) As was stated earlier, most of the Muslims do not know nor understand the true meaning of la ilaaha illAllah and thus interpret it with erroneous interpretations that lead to kufr and shirk. Shaikh Saalih Fawzaan (may Allah preserve him) goes over these distorted and vile interpretations else where in the same book and says, “As for the explanation of the statement of Tawheed by the people who believe (the false belief) that Allah is everywhere, ibn ‘arabee and his followers. They say that the meaning of la ilaaha illAllah is that, there is nothing worshiped except Allah, or there is nothing worshiped in existence except Allah. The meaning of this is that everything that is worshiped is Allah. This is because with them the existence is not divided into the Creator and the creation, (rather) everything is Allah.
This is why they are called the people who believe that Allah is everywhere (and that the existence is one). They make the existence one and do not divide it, so (with them) everything is Allah. So whatever an individual worships is Allah. So the one who worships the cow and the one who worships the statue and the one who worships the rock and the one who worships the human being and the one who worships the Angels, all of them (as far as these astray people believe) are worshiping Allah. This is because (they believe) that all that exists is Allah. As for those (who are rightly guided) and say that the existence is divided into the Creator and the creation, they say that this one (who believes that Allah is everywhere) is a mushrik (a polytheist). It (the existence) is not one thing (and is only considered to be one thing) by the (astray) ones who says that, “verily the existence is one thing (and that thing) is Allah.

So whatever you worship in this existence from trees and rocks and statues and false gods, then verily you will be worshiping Allah because this (the existence is all) Allah. Because of this reason many of the common folk have erred when they say, “nothing is worshiped except you (Allah).” If they said that nothing is worshiped except Allah, then this would agree with the (astray and misguided) people who say that Allah is everywhere. Now if they were to add “in truth” then this would be correct; this is because everything that is worshiped other than Allah, is worshiped in falsehood. Allah says, “This is because Allah is the truth (the only one who is worshiped in truth) and what they (the polytheists) invoke besides Him is false (falsehood) and Verily Allah, He is the Most High, the Most Great.” [Suratul Hajj: 62]
The scholars of philosophical rhetoric say that meaning of la ilaaha illAllah is that, there is no one who has the ability to originate, create, and arrange the affaires except Allah. This is not correct, (in fact this) agrees with the religion of the mushrikoon (the polytheists). The polytheists say that nothing has the ability to create except Allah. None gives life except Allah. None causes death except Allah. None provides and give sustenance except Allah. This is the meaning of Tawheedur Ruboobiyyah.
1
The explanation of the meaning of la ilaaha illAllah by the Jahmiyyah and the Mu’tazeelah and those who are upon their methodology is to negate the Names and Attributes (of Allah). This is because with them, whoever affirms the Names and Attributes (of Allah) is a Mushrik (polytheist). Tawheed with them is to negate the Names and Attributes (of Allah).
The explanation of the meaning of la ilaaha illAllah by the hizbees and the ikhwaanees of today; is that there is no ruler/legislator except Allah (meaning none should rule except with that which Allah has revealed). Haakimiyyah (governorship/legislation) as they have named it, is the meaning of la ilaaha illAllah. (However), its (true) meaning encompasses
1 The ‘Ulamaa explain that this belief of the mushrikoon is not sufficient because it only covers one aspect of Tawheed (i.e. Tawheedur Ruboobiyyah). The true meaning of this beautiful statement of Tawheed includes and encompasses all aspects of Tawheed. It includes and encompasses At Tawheedur Ruboobiyyah (the singling out of Allah alone that He is the only Creator, Provider and Arranger of affairs), At Tawheedul Ulohiyyah (that all worship is for Allah alone) and At Tawheedul Asmaa was Sifaat (TheTawheed of the Names and Attributes of Allah). all aspect of worship. So we say to them, “where are the rest of the categories of worship?! Where is bowing, prostrating, slaughtering, taking of vows and the rest of the types of worship?!” Is worship only haakimiyyah, since its meaning is only haakimiyyah with them. Where is that which would prohibit him from the types of shirk? SubhaanAllah! It is a must to point out these matters and affairs.

La ilaaha illAllah is a great statement which saves from the fire the one who establishes it. All of the deen (religion) is built upon it, the first of it and the last of it. The call of the Messengers (may Allah be pleased with them), and every book that was sent down was built upon this statement (la ilaaha illAllah).”
The end of the speech of the Shaikh (may Allah preserve him)
In conclusion dear reader (may Allah have mercy upon me and you), learn, believe in and act upon the true meaning of la ilaaha illAllah which is, “nothing has the right to be worshiped in truth except Allah.” This necessitates an affirmation that all worship be given to Allah alone, as well as a complete and total disbelief in all that is worshiped other than Allah. Allah says,
“Whoever disbelieves in everything worshiped other than Allah, and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is the All Hearer All Knower” [Suratul Baqarah: 256]
The Messenger of Allah (salallaahu alayhi was sallam) said in the hadeeth of Taariq bin Ashyam collected by Muslim, “Whoever says la ilaaha illAllah (nothing has the right to be worshiped in truth except Allah) and disbelieves in everything that is worshiped other than Allah…”

We ask Allah to make us from the people who understand the true meaning of la ilaaha illAllah and save us from those who are ignorant of its meaning. We ask Allah to make us of those who establish Tawheed and to save us from those who fall into shirk, the little of it and the big of it. May Allah send the salaat was sallam upon His Messenger (sallallahu alayhi wa sallam), his family and his companions. Our final du’ah is all praise is for Allah the Lord of the mankind, jinn and all that exists.

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Is it permissible to sell drugs to the non-muslims (or others) if that is the only way to keep alive? for example as it is s happening to the poor people in Afghanistan?.

Praise be to Allaah. 

Drugs are regarded as being among the most dangerous things that those who follow haraam desires can consume, because of the various diseases that may result from them, in addition to what they lead to of promiscuity, moral corruption, spread of immorality and crimes in society. Moreover, the spread of drugs in non-Muslim societies leads to drugs of various types being spread by bad and corrupt people to Muslim countries, which leads to chronic problems, whether in the form of spiritual or physical diseases. So this evil must be prevented and fought by all means. 

Claims of necessity in such cases should be paid no heed. Rather if a Muslim has no other choice, it is permissible for him to eat dead meat, but it is not permissible for him to sell drugs. There is no real case of necessity that makes it permissible for a Muslim to sell drugs. The questioner’s saying “if that is the only way to keep alive” is clearly an exaggeration. 

If he plants drug-producing plants in the ground to sell them and deal in them, he could just as well plant permissible plants, and eat from them and sell the surplus harvest. 

Granting concessions in such cases opens the door to a great deal of evil and promotes the spread of this corruption. 

Abu Dawood (3488) narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “When Allaah forbids the consumption of a thing to some people He also forbids its price to them.” Classed as saheeh by al-Albaani in Saheeh al-Jaami’ (5107). 

Muslim (1579) narrated from Ibn ‘Abbaas that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The One Who has forbidden drinking it has also forbidden selling it.” 

And it was narrated from Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, during the year of the Conquest when he was in Makkah: “Allaah and His Messenger have forbidden the sale of alcohol, dead meat, pork and idols.” Agreed upon. 

Al-Haafiz Ibn Rajab al-Hanbali (may Allaah have mercy on him) said: 

Whatever Allaah has forbidden the use of, He also forbids selling it and consuming its price, as is clearly stated in the report quoted above: “When Allaah forbids a thing he also forbids its price.” These words are general in meaning and comprehensive, and apply to everything the use of which is haraam. End quote.  

Jaami’ al-‘Uloom wa’l-Hukam (415). 

And Ibn Hazm (may Allaah have mercy on him) said: 

It is not permissible to sell alcohol, whether to a believer or a disbeliever. End quote. 

Al-Muhalla (7/356). 

Ibn al-Qayyim said in Zaad al-Ma’aad (5/763): 

If it is asked: Will you deem it permissible for a Muslim to sell alcohol and pork to a dhimmi because the dhimmi believes them to be permissible? The answer is: That is not permissible, and its price is haraam. End quote. 

Ibn Jizzi said: 

It is not permissible for a Muslim to sell alcohol to a Muslim or to a kaafir. End quote. 

Al-Qawaaneen al-Fiqhiyyah (p. 117) 

Al-Nawawi said: 

Selling alcohol is invalid whether it is sold to a Muslim or to a dhimmi, or one dhimmi sells it to another, or the Muslim delegates a dhimmi to sell it for him. All of that is indubitably invalid, in our view. End quote. 

Al-Majmoo’ (9/271). 

It says in Fataawa al-Lajnah al-Daa’imah (13/49): 

It is not permissible to deal in that which Allaah has forbidden of food and other things, such as alcohol and pork, even with the kaafirs, because it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “When Allaah forbids a thing, He forbids its price. And because he (peace and blessings of Allaah be upon him) cursed alcohol and the one who drinks it, the one who sells it, the one who buys it, the one who carries it, the one to whom it is carried, the one who consumes its price, the one who presses it and the one for whom it is pressed. End quote.  

These are comments of the Muslim scholars concerning the prohibition on selling alcohol, even if it is sold to non-Muslims, based on the evidence of the proven ahaadeeth from the Prophet (peace and blessings of Allaah be upon him) concerning that. 

And Allaah knows best.

Islam Q&A

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During the Prophet’s lifetime men and women met frequently, in all situations. This was accepted as normal. The Prophet did not issue any instructions to prevent such meeting. In fact, he dealt with it as perfectly normal. He only encouraged people to perform their duty of enjoining what is right and forbidding what is wrong. Again this applies to all Muslims, in all situations. God describes believers in the following terms: “The believers, men and women, are friends to one another: They enjoin what is right and forbid what is wrong; they attend to their prayers, and pay their zakah, and obey God and His Messenger. It is on these that God will have mercy. Surely, God is Almighty, Wise.” (9: 71) This verse clearly indicates that there is no difference between men and women in these qualities. Enjoining what is right and forbidding what is wrong is thus a quality that all Muslims should have at all times. When we consider how life was in the first Muslim society established by the Prophet we find this quality operating all the time. We will cite a few Hadiths in support:

Jabir reports: “The Prophet visited Umm Mubashshir, one of his Ansari companions, in her date farm. He asked her: ‘Who planted these date trees: was he a Muslim or an unbeliever?’ She said: ‘A Muslim.’ He said: ‘Whenever a Muslim plants something and a man or animal eats of its fruit, he will have that fruit credited to him as a sadaqah, or charity.'” (Related by Muslim) The relevance of this Hadith to the question we are discussing is that the Prophet’s statement encourages kindness to all. The farm owner, Umm Mubashshir, is encouraged to give away whatever she could of the yield of her farm, because that would be credited to her as charity, which God rewards at least ten times its value.

Anas ibn Malik reports: “The Prophet passed by a woman who was crying hard near a grave. He said to her: ‘Fear God and be patient in your adversity.’ She said: ‘Leave me alone. You have not experienced the like of my tragedy.’ She apparently did not recognize the Prophet. She was told, however, that he was the Prophet (after he had left). Therefore, she went to see him, but she found that he had no doorkeeper. When she met him, she said to him: ‘I did not recognize you.’ He said to her: ‘True patience is that shown when the first shock is received’.” (Related by Al-Bukhari and Muslim)

It should be noted that Al-Bukhari enters a shorter version of this Hadith under the heading, “A man says to a woman by the side of a grave to be patient.” Ibn Hajar quotes Al-Zayn ibn Al-Muneer’s comment that Al-Bukhari’s usage of “a man” in his heading is intended to indicate that this applies to all people, and it is not a special privilege granted to the Prophet. Indeed it is perfectly permissible for men and women to exchange any words like these, enjoining what is right and forbidding what is wrong, or offering condolences, or good words of admonition. This is universally applicable to young and old people alike, because it serves a good religious purpose.

Subayah bint Al-Harith reports that she “was married to Saad ibn Khawlah who was one of the Prophet’s companions who took part in the Battle of Badr. He died during the Prophet’s farewell pilgrimage when she was pregnant. It was only a few days after his death that she gave birth. When she was out of confinement after delivery, she put on her makeup, hoping for a proposal of marriage. Abu Al-Sanabil ibn Baakak, a man from the Abd Al-Dar clan, came to her and said: ‘How come you are wearing makeup, hoping to get married? By God, you cannot get married before the lapse of four months and ten days (after your husband’s death’.)” (Related by Al-Bukhari and Muslim)

The relevance here to our point is that Abu Al-Sanabil was admonishing a woman who was not related to him. We learn from other reports that he subsequently proposed to marry her, but she declined. The point in dispute between them here is the length of her waiting period. He thought she had to observe the full waiting period of four months and ten days. She, however, was aware that a pregnant woman finishes her waiting period on giving birth, whether this takes place after a few days or nine months. Indeed she went that evening to ask the Prophet about this point and he confirmed that she was free to marry again.

Another Hadith gives us the opposite situation, with a woman admonishing a man who happened to be the Caliph. “Abd Al-Malik ibn Marwan sent some cushions and other articles of furniture to Umm Al-Dardaa’. One night, he rose up at night and called his servant. It appears that the servant was slow answering him. He cursed him. In the morning Umm Al-Dardaa’ said to him: ‘I heard you last night cursing your servant when you called him. The Prophet said: Those who curse will not be allowed to intercede or act as witnesses on the Day of Judgment’.” (Related by Muslim)

All these Hadiths confirm that men and women exchanged advice, encouraging what is right and forbidding what is wrong. Other Hadiths show that such mixing took place also when providing a service or giving help. Jabir reports : “A woman from the Ansar said to the Prophet: ‘Shall I make something for you to sit on? I have a servant who is a carpenter.’ The Prophet said to her: ‘If you wish.’ She got a pulpit made for him. The following Friday, the Prophet sat on the pulpit made for him.” (Related by Al-Bukhari)

Anas reports: “Any maid in Madinah could come to the Prophet and take him by the hand, taking him wherever she wished.” (Related by Al-Bukhari) Another version of this Hadith is given by Ahmad, stating that such a maid would take the Prophet “to do whatever help she wanted.” Al-Nassaie relates on the authority of Abdullah ibn Abi Awfa: “God’s messenger did not disdain to go with any widow or poor person and do for them whatever they needed.”

A Hadith that is more relevant to the point we are discussing is reported by Asma’ bint Abu Bakr. It shows her pointing the way for a poor man to get round her husband’s opposition to him establishing a position for business next to her home. She said: “…A man said to me: ‘I am a poor person. Can I take a position here in the shade of your home where I can sell things?’ I said: ‘If I were to give you permission now, Al-Zubayr (her husband) would not allow it. Your best way is to come and ask me when he is present.’ He came over and addressed me saying: ‘I am a poor person. May I sit and sell things in the shade of your home?’ I retorted: ‘Is there no place in Madinah where you can sell other than my home?’ Al-Zubayr said to me: ‘Will you stop a poor man trying to earn a living’?” (Related by Muslim)

JAZAK ALLAH KHAIR

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