Women: Man’s Greatest Tribulation

بسم الله الرحمن الرحيم

Usamah ibn Zayd (radiAllahu ‘anhu — may Allah be pleased with them) narrated that the Prophet (sallallaahu ‘alayhi wa sallam — peace be upon him) said, “I have not left after me any fitnah (trial) more harmful upon the men then the women.” [Agreed upon].

Shaykh Muhammad ibn Saalih ibn Al-Uthaymeen (rahimahullah — may Allah have mercy upon him) said explaining this hadith: The Prophet (sallallaahu ‘alayhi wa sallam) informed us that he didn’t leave a greater fitnah upon men than women, and that is because people are as Allah ta’ala (the exalted) said:

“Beautified for people is the love of that which they desire – of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land.” — Surah Aali-Imran (3) : 14

All of these are from what has been made beautiful to mankind in this Dunya (worldly life) and became a means of fitnah for them, but women are the greatest fitnah. That is why Allah started his statement with:

“Beautified for people is the love of that which they desire – of women”

The Prophet (sallallaahu ‘alayhi wa sallam) informed of that intending to warn of women’s fitnah and so that people could be cautious of them. That is because people are human; if they’re presented with the fitnah then they’ll become scared of it.

Benefits of the hadith: It is obligatory to block every avenue of fitnah with women. Also, it’s obligatory for the women to cover themselves from foreign (i.e., non-family) men; covering her face, hands, and legs as many people of knowledge view. It is also obligatory to stay far away from mixing with men because with men is fitnah. It is also a cause for evil from two angles: 1-  from the angle of the men, and 2- from the angle of the women. With this, The Prophet (sallallaahu ‘alayhi wa sallam) said, “The best ranks for the men are in the front and the worst are at the end. The best ranks for the women are at the back and the worst are in the front.” That is so that the women is far from the man, and the further they are the better.

The Prophet (sallallaahu ‘alayhi wa sallam) used to order the women to to go out to the ‘Eid prayer but they don’t mix with the men; rather, they had a specific place. So much so that if the Prophet (sallallaahu alayhi wa sallam) gave a khutbah (lecture) to the men and finished he’d go to the woman and advise and remind them. This proves that the women would be in a separate place from the men. This separation, at that time, is from the might of the religion and staying away from transgression; so what about in this time of ours? Therefore, it is obligatory to prevent the fitnah of the women with every means possible and its incumbent to not be tricked by the evil and corrupt people that blind-follow the non-Muslims that call to mixing between men and women. That’s the call of Shaytan (Satain)(a’uthubillah — Allah’s aid we seek), he is the one who beautifies women in the hearts. No doubt the nations that raised the women and made them mix with the men are in a great travesty. I ask Allah to protect the Muslims from evil and fitnah because he’s the al- mighty and al-capable.

Taken from: Sh. Muhammad ibn Saalih ibn Al-Uthaymeen’s explanation of “Riyaadh As-Saaliheem”

Character Building: “From the perfection of one’s Islam is leaving off what doesn’t concern you”

Bismillah!

 

On the authority of Abu Hurairah (radiAllahu ‘anhu — may Allah be pleased with him) said the Messenger of Allah (sallallaahu ‘alayhi wa sallam — peace be upon him), “From the perfection of one’s Islam is leaving off that which doesn’t concern him.” [Tirmithi and others]

Shaykh Saalih Aali Shaykh (hafithahullah — may Allah preserve him) said explaining this hadith: The people of knowledge, from them Ibn Abi Zed Al-Qayrawani Al-Maliki[1], have said, “All good characteristics stem from four ahaadeeth (pl. hadith)”, mentioning this hadith as one of them. This hadith is a foundation from the foundations of character. Imam An-Nowawi (in his book “Imam Nowawi’s 40 Hadith”) chose these hadith to be comprehensive of different subjects; so in every subject there’s a foundational principle.

 

In his statement (sallallaahu ‘alayhi wa sallam), “From the perfection of one’s Islam is leaving off that which doesn’t concern you”, the word from means that some of what makes one’s Islam perfect is leaving off that which doesn’t concern him. This is apparent in the Arabic language.  As for his statement (sallallaahu ‘alayhi wa sallam), “Perfection of one’s Islam”, this sentence is used in numerous ahaadeeth. From them the statement of the Prophet (sallallaahu ‘alayhi wa sallam), “If one of you perfects his Islam, then ever good deed that he does will be multiplied by ten times up to seven hundred times. And ever evil deed that he does he is multiplied like it.” In another narration, “If the servant (of Allah) accepts Islam and perfects it then Allah will forgive all of his evil deeds he’d committed. After that the worth of a good deed will be multiplied ten times to seven hundred times, and evil deeds like that (except what Allah pardons).” So these, and other then them, prove that perfecting one’s Islam is a great level and merit.

 

Perfecting Islam is something that the scholars have differed upon into different views:

The first view: That the meaning of perfecting Islam is that the servant upholds the obligatory acts and stays away from the prohibited acts. It is the level of the moderate people that come in the statement of Allah:

“Then we caused to inherit the Book those We have chosen of Our servants; and among them is he who wrongs himself, and among them is he who is moderate, and among them is he who is foremost in good deeds by permission of Allah” — Surah Fatir (35) : 32

Therefore, the person who is moderate upholds the obligatory acts, leaves off the prohibited acts, and puts with the obligatory some supererogatory acts; whoever is like that then surely he’s perfected his Islam.

The second view: That the perfection Islam means that the servant be on the level of perfection in ebadah (worship), as it came in the well known hadith of Jibreel wherein: “He said, ‘Tell me about perfection.” He (sallallaahu ‘alayhi wa sallam) said, ‘To worship Allah as if you see Him, and if you don’t see Him then He sees you.’” So, the one who perfects his Islam is the one who’s reached the level of perfection. This second view is apparently complete, but it’s not complete from every aspect.

The third view: That the perfection of Islam is not in one category, rather its in many; so the by the amount [one’s] Islam is perfect he’s have the appropriate merit and reward. This is like his statement (sallallaahu ‘alayhi wa sallam), “If one of you perfects his Islam, then ever good deed that he does will be multiplied by ten times up to seven hundred times. And ever evil deed that he does he is multiplied like it.” They [i.e., the scholars who hold this view] say that the one who accepts Islam and perfects his Islam then he starts at ten multiples of reward. In other words, his good deed is recorded with ten like it, up to seven hundred times. This is according to the level of perfection of Islam, therefore proving the difference in reward according to the difference of Islam. In other words the level of perfection differs and the people who’ve perfected their Islam differ in they’re level of merit and reward applicably. From the reasons it’ll be increased to seven hundred times be by the perfection of Islam being magnificent. This is what Ibn Umar (radiAllahu ‘anhuma — may Allah be pleased with them both) and other then him said about His statement (‘azza wa jal — mighty and majestic):

“Whoever comes [on the Day of Judgment] with a good deed will have ten times the like thereof [to his credit]” — Surah Al-An’aam (6) : 160

He (Ibn Umar) said, “The one who gets his good deed multiplied by ten is for the Bedouin believers. But as for the one who perfected his Islam, then for him is greater as it comes in His statement (subhaanahu wa ta’ala — glory to him the exalted):

“While if there is a good deed, He multiplies it and gives from Himself a great reward.” — Surah An-Nisa (4) : 40

This is a correct judgment because the people in the perfection of their Islam differ.

The people who check, from the people of knowledge, have concluded and clarified that the perfection of Islam has different levels and is not one level. The people of transgression, meaning the people that oppress themselves, are not the same as the people who perfect their Islam.

 

His statement (sallallaahu ‘alayhi wa sallam), “From the perfection of one’s Islam is leaving off that which does not concern him”, this action — leaving off that which doesn’t concern you — is from perfecting Islam, and this is apparent in all of the levels. So the one who comes with acts of obedience, stays away from the prohibited, busying him with obeying his Lord superseding that which doesn’t concern him. They’re busying themselves with good deeds apparently and hidden superseding worrying about things that don’t concern them.

 

What is understood from perfection of one’s Islam is placing precedence to what concerns him. And that which doesn’t concern the Muslim from statements that won’t benefit their religion, worldly life, next life, or past, and then leaving it off is from perfecting one’s Islam. This is general and comprehensive to other affairs that don’t benefit. Leaving off that which is does not concern him is a proof that one desires goodness because otherwise you could fall into prohibited actions or leaving off the obligatory.

 

In conclusion, this hadith is from the great ahaadeeth of character and it is necessary for us and obligatory upon us to be diligent in perfecting out Islam because in it is great merit. From perfection of Islam is leaving off that which does not concern you from speech, listening, not asking that does not have purpose, and not looking into people’s affairs what doesn’t have purpose (this one did, that one didn’t do, this one went, and that one came to the end of it). All of this is shameful and cancels the servant’s perfection of Islam if it overcomes him.

 

With that we say: In this hadith is a great commandment in this great characteristic of Al-Mustafa (i.e., the Prophet) (sallallaahu ‘alayhi wa sallam). Leaving off that which doesn’t concern you leads to correcting the heart and actions. Some of the Salaf said about people who talk a lot between themselves, “Those people don’t have a lot of actions and have a lot of speech.” People who have a lot of speech without actions, sitting in gatherings for long hours talking don’t benefit from it and this is shameful. If the servant pondered over the obligatory actions will find they’re a lot. Some people over do the permissible things, possibly having with it some prohibited speech and actions, leaving off a lot of obligatory acts. This is not from the characteristics of the student of knowledge. The student of knowledge strives for his actions to always be in what benefits him. In other words, in what he was commanded with in the Shari’ah (legislation) or called to, and leaves off that which doesn’t concern him from speech and actions openly and hidden.

 

_______________________

Footnotes:

[1] His full name is Abu Abdullah Muhammad Abdullah ibn Abi Zayd Al-Qayrawani Al-Maliki. He was a major scholar of Maliki Fiqh from Morocco (present day Tunisia) who died 386 H. May Allah have mercy upon him

 

And I send peace and salutations upon our Prophet Muhammad, his family and his companions.

Summarized from: Sh. Saalih Aali Shaykh’s explanation of Imam Nowawi’s 40 Hadeeth

 

 

Fudayl ibn ‘Eyyaad and The Elderly Man

In the name of Allah (The One). I send peace and blessings upon His Messenger (Al-Mustafa) and upon His Messenger’s family, companions, and those who follow him in righteousness until the Day of Judgement (Yowm Al-Qiyaamah).

One day Fudayl ibn ‘Eyyad (d. 187 AH) passed by an elderly man and said to him, “How old are you?” “Sixty years”,  The man replied. Fudayl said to him, “For sixty years you’ve been been going to your Lord scared to reach Him.” “Enna lillahi wa enna ilayhi raji’oon — Verily, from Allah we come and to Him we return”, said the man. Fudayl then asked, “Do  you know the explanation of what you said? Allah has a slave that will return to him. Therefore, whoever knows that Allah has a slave and that to Him he shall return, then he must know he’s waiting. And whoever knows he’s waiting, then he must know he’ll be questioned. And whoever knows he’ll be question, then prepare for the question with an answer.” The elderly man asked, “So what’s the solution?” Fudayl responded, “It’s easy!” The man persisted on and asked, “What is it?!” Fudayl said, “Make good of what is left for you so that Allah will forgive you of what passed. For indeed, if you transgress in what you have remaining then you’ll get what passed and what’s left.”

 

Taken from: “Jaam’i Al-Uloom wal-Hikam”, by: Ibn Rajb Al-Hanbali

Source: http://library.islamweb.net/newlibrary/display_book.php?idfrom=219&idto=221&bk_no=81&ID=42

 

May Allah make us from those who benefit from their time and constantly implore Allah’s forgiveness for the transgression we’ve committed.

And I send peace and salutations upon our Prophet Muhammad, his family and his companions.

It’s all about your endgame!

In the name of Allah (The One). I send peace and blessings upon His Messenger (Al-Mustafa) and upon His Messenger’s family, companions, and those who follow him in righteousness until the Day of Judgement (Yowm Al-Qiyaamah).

Imam Abu Ja’far At-Tahawi (rahimahullah — may Allah have mercy on him) (d. 321 H — 935 CE) said in his book “Aqeedah At-Tahawiya”:

“And actions are judged by (a people’s) endings.”

Shaykh Saalih Al-Fowzan (hafithahullah — may Allah preserve him) said in his explanation of the book: A person should not rely upon his actions, even if he is the most righteous of people; rather, he should fear an evil ending. No one should pass judgement that someone is from the inhabitants of the Hellfire, due to the abundance of their actions, because no one knows how he will end. The Hadeeth of the Prophet (sallallaahu ‘alayhi wa sallam — peace and blessings of Allah be upon him) that was narrated by Ibn Mas’ood, “The way that each of you is created is that you are gathered in your mother’s womb for forty days as a sperm-drop and then for a similar length of time as a blood-clot and then for a similar length of time as a lump of flesh. Then an angel is sent and he breathes the spirit into you and is encharged with four commandments: to write down your provision, your life-span, your actions, and whether you will be wretched or happy. By Him, apart from Whom there is no god, one of you can do the actions of someone destined for the Garden until there is only an armspan between him and it, and then what is written will overtake him and he will do the actions of someone destined for the Fire and enter it. And one of you can do the actions of someone destined for the Fire until there is only an armspan between him and it, and then what is written will overtake him and he will do the actions of someone destined for the Garden and enter it.” [Agreed upon — Bukhari and Muslim]

Therefore, a person should fear an evil ending. Additionally, not pass judgment that anyone is going to have an evil ending because he doesn’t know how that person will end. Towbah (repentance) wipes away that which comes before it.

“Say to those who have disbelieved [that] if they cease, what has previously occurred will be forgiven for them.” [Surah Al-Anfal (8) : 38]

So, actions are judged by the ending. But from Allah’s generosity ‘azza wa jal (Mighty and Majestic) to his worshipers is that whosoever lived upon goodness then (Allah) will complete (his life) for him upon goodness. Likewise, whosoever lived upon transgression (Allah) will complete (his life) upon transgression. With that, it is upon a person to take proper means and have good thoughts about Allah ‘azza wa jal.

Some people say, “I’ll repent before I die.” We respond to them with: do you know when you’ll die? It’s possible that you’ll die at a time when it isn’t possible to make towbah. Also, you don’t know if the towbah will be accepted, because towbah has conditions.

Taken from: ” التعليقات الميسر على متن العقيدة الطحاوية — A brief  commentary on the text Aqeedah At-Tahawiya”, page 110-111

 

I ask Allah to make us from amongst those who have a good pious ending and constantly remember to make towbah for our sins!

And I send peace and salutations upon our Prophet Muhammad, his family and his companions.

From the Benefits of Taqwah: ‘Preservation of One’s Offspring after his Death’

In the name of Allaah, the Beneficent, Most Merciful. May peace and blessings be upon our Prophet Muhammad, his family and companions. As for what follows;

On the authority of Abu Dharr and Mu’aadh bin Jabal, may Allaah be pleased with them both, narrated that the Prophet, may peace and blessings be upon him, stated: “Observe taqwah of Allaah wherever you may be…” [At-Tirmidhi]

[It comes in the book “Al-Jaami’ fee Sharhil Arba’een An-Nawawiyyah” a mention of the benefits of Taqwah and here is one of them.]

 ‘Preservation of One’s Offspring after his Death’

Allaah, the Most High, says:

“And let those (executors and guardians) have the same fear in their minds as they would have for their own children, if they had left weak offspring behind. So let them fear Allah and speak right words.” [4:9]

Thus, whoever desires that  his family be preserved after he is gone let him fear Allaah (during his life) so that Allaah will preserve them after him and cover them with His attention and mercy.

As Allaah mentions:

“And as for the wall, it belonged to two orphan boys in the town; and there was under it a treasure belonging to them; and their father was a righteous man, and your Lord intended that they should attain their age of full strength and take out their treasure as a mercy from your Lord.” [18:82]

Muhammad bin Al-Munkadir, may Allaah have mercy upon him, stated:

“Indeed Allaah will preserve a mans children, the children of his children, his village/town that he is in and the dwelling places around it, i.e. his village/town, all because of his righteousness. Therefore they will continue to be in the preservation and protection of Allaah.”

Sa’eed bin Al-Musayyib, may Allaah have mercy upon him, said to his son:

“Oh dear son, verily I increase in my prayers for you hoping that Allaah will preserve you by this action of mine. And he recited the verse,

“And their father was a righteous man.” [18:82]

[“Al-Jaami’ fee Sharhil Arba’een An-Nawawiyyah” vol.2 Page; 723]

Advice about Differing between Spouses

In the name of Allaah, the Beneficent, Most Merciful. May peace and blessings be upon our Prophet Muhammad, his family and companions. As for what follows;

Our brother has an issue with his wife. He mentions first that he’s constantly in contention with her for reasons that are trivial most of the time. What do you advise these two spouses with?

Sheikh ‘Abdul ‘Azeez bin Baaz, may Allaah have mercy upon him, answers: “We advise both of them with forbearance and gentleness, and encouragement upon the truth and patience. Abandoning argumentation and divorce. We advise everyone to cooperate upon good and encouragement upon the truth and forsaking differing. We advise the woman to hear and obey her husband in that which is good. We advise the husband with patience, forbearance and not being hasty when it comes to divorce, hitting or cursing. Each one of them must bare the harms of the other and use gentleness in all their affairs. Due to the statement of the Prophet, may peace and blessings be upon him: “Indeed gentleness is not found in a thing except that it beautifies it and it isn’t removed from a thing except that it uglifies it.”

And this act in included in the statement of Allaah, the Most High:

“And live with them in kindness.” [4:19]

“And for they (women) have rights (over their husbands as regards living expenses, etc.) similar (to those of their husbands) over them (as regards obedience and respect, etc.) to what is reasonable” [2:228]

Therefore, constant arguing and conflict between spouses are from the reasons of divorce. Likewise cursing and name-calling. So it is obligatory upon each of them to guard their tongues from what is unbefitting, the body parts from what is unbefitting, gentleness in their affairs and forbearance and patience.”

http://www.binbaz.org.sa/mat/16965

Advice from Sheikh Bin Baaz to the Fathers

In the name of Allaah, the Beneficent, Most Merciful. May peace, blessings and salutations be upon our Prophet Muhammad, his family and companions. As for what follows;

Question: Some fathers do not concern themselves with their sons regarding the affairs of the religion for example they don’t command them with the prayer, reading the Qur’aan nor accompanying upright people. However we find them, i.e. fathers, commanding them, i.e. their sons, with keeping up with school and they become angry if their sons miss a day or so. Therefore what is your advice oh Noble Sheikh?

Sheikh ‘Abdul ‘Azeez bin Baaz, may Allaah have mercy upon him, answers: “My advice to the fathers, uncles and brothers is that they fear Allaah regarding those who are under their care from children and that they command them with the prayer when they reach seven years of age and discipline them once they reach ten just as it has been authentically reported that the Messenger, may Allaah bless him and grant him peace, said:

“Command your children with the prayer when they reach seven years old and discipline them concerning it when they reach ten years and seperate them in the beds.”

So it is mandatory upon the fathers, mothers and older brothers that they maintain and take care of those who are under their care regarding the prayer and other than it, prevent them from what Allaah has forbade and bind them to what He has obligated.

This is what is obligatory. They, i.e. children, are a trust with them as Allaah, glorified be He, says:

“Oh you believe! Save yourselves and your families from a Fire whose fuel is men and stones…” [66:6]

And He, the Mighty and Majestic, said:

“And enjoin As-Salat (the prayer) on your family, and be patient in offering them [i.e. the Salat (prayers)].” [20:132]

And Allaah mentions about His Prophet and Messenger Isma’eel, may peace be upon him:

“And mention in the Book (the Qur’aan) Isma’eel (Ishmael). Verily! He was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family and his people As-Salat (the prayers) and the Zakat, and his Lord was pleased with him.” [19:54-55]

http://www.binbaz.org.sa/mat/186#_ftn1