Allaah hates not to be asked, and the son of Adam hates to be asked – Tafseer Ibn Katheer

The Command to call upon Allah By His grace and kindness

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ ۚ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ

And your Lord said: “Call upon Me, I will answer you. Verily, those who scorn My worship they will surely enter Hell in humiliation!
( Soorah Ghafir 40:60)

Allah encourages His servants to call upon Him, and He guarantees to respond.

Sufyan Ath-Thawri used to say:

“O You Who love most those who ask of You, and O You Who hate most those who do not ask of You, and there is no one like that apart from You, O Lord.” 

This was recorded by Ibn Abi Hatim.

Similarly; the poet said:

“Allah hates not to be asked, and the son of Adam hates to be asked.”

Qatadah said that Ka`b Al-Ahbar said,

“This Ummah has been given three things which were not given to any nation before, only to Prophets.

(1) When Allah sent a Prophet, He said to him, `You are a witness over your nation.’ But you have been made witnesses over mankind;

(2) It was said to the Prophets individually, `Allah has not laid upon you any hardship in religion,’ but He said to this entire Ummah: (and﴿ Allahhas not laid upon you in religion any hardship) (22:78) and

(3) It was said to the Prophets individually; `Call upon Me, I will answer you,’ but it was said to this Ummah, (Call upon Me, I will answer you).”

This was recorded by Ibn Abi Hatim.

Imam Ahmad recorded that Al-Nu`man bin Bashir, may Allah be pleased with him, said, “The Messenger of Allah said:

(Indeed the supplication is the worship. )” Then he recited,

(And your Lord said: “Call upon Me, I will answer you. Verily, those who scorn My worship they will surely enter Hell in humiliation!”).

This was also recorded by the Sunan compilers; At-Tirmdhi, An-Nasa’i, Ibn Majah, and Ibn Abi Hatim and Ibn Jarir. At-Tirmidhi said, “Hasan Sahih.” It was also recorded by Abu Dawud, At-Tirmidhi, An-Nasa’i, and Ibn Jarir with a different chain of narration. Allah’s saying:

(Verily, those who scorn My worship) means, `those who are too proud to call on Me and single Me out,’

(they will surely enter Hell in humiliation!) means, in disgrace and insignificance. Imam Ahmad recorded from `Amr bin Shu`ayb from his father, from his grandfather that the Prophet said:

(The proud will be gathered on the Day of Resurrection like ants in the image of people, and everything will be stepping on them, humiliating them, until they enter a prison in Hell called Bulas. They will be fed flames of fire, and given for drink a paste of insanity dripping from the people the Fire.)”

Source: Tafseer Ibn Katheer, Dar-us-Salam English Publication

Beware of Self Delusion (al Ghuroor)

[09/08 1:18 am] Whatsapp Rabee Almaqaalih:

من مجالس شيخنا ربيع العامرة بالنصح والتوجيه

كنت عنده يوم الأربعاء بتاريخ ٢١|٤|١٤٣٣ من هجرة

نبينا محمد صلى الله عليه وسلم.
وكان يتكلم على الغرور ويذمه ثم ذكر :
《 عبد الله القصيمي 》
قال : كان رجلا ذكيا جدا له كتابات قوية لو ثبت يمكن يمثل شيخ الإسلام ابن تيمية في هذا العصر !
لكنه ( الغرور ) الذي أضله ، فيه غرور شديد ، والله كنت أقرأ له والتمس الغرور في بعض كتاباته .
ولما نصحه بعض العلماء تكبر للغرور الذي فيه وارتد عن الدين .انتهى
كتبه : أبو حسان سمير القيسي

From the sittings of Shaykh Rabee full of advice and guidance:

“I was with the shaykh on Wednesday 21/4/1433 AH and he was speaking about self delusion. He was dispraising it and he then made mention of “Abdullah Al-Qaseemi”.

Shaykh Rabee said

“This was an extremely intelligent man who had powerful writings. Had he remained firm, he could well have been like the Shaykh ul Islam ibn Taymiyyah of our times! However, self delusion _(alghuroor)_ is what caused him to stray. He was severely deluded by himself. By Allah, I would read his books and sense self delusion in some of his writings. 

When some of the scholars advised him, he became haughty due to that very same delusion that he had (about himself) and thereafter he apostated and left the Religion.”

[End of quote]

Written by Hassaan Sameer Al-Qaysee

I, Nadeem Ahsan-Shah received this from brother Rabee Al-Maqaalih of Madinah (via a whatsapp group) who confirmed to me that he heard this directly from brother Hassaan Sameer Al-Qaysee.

Translated by Abu Ishaaq Nadeem Ahsan-Shah.

May Allah keep us firm upon His Deen and protect us from feeling safe from the Hell-Fire.

May Allāh Have Mercy Upon The One Who Knows His Level – Shaykh Ḥāmid Ibn Khamīs al-Junaybī

May Allah Have Mercy Upon The One Who Knows His Level by Shaykh Haamid Ibn Khamees al-Junaybi

Translated by Abu Ḥāzim Ṣābir Crispin hafidhahullaah

Audio ID: HAJU_TL_20150930_may_Allah_have_mercy_on_the_one_who_knows_his_level_ar_eng

Bismillāh wa -Alḥamdulillāh wa Ṣalātu wa Salām ‘alā Rasūlillāh ‘amma ba’d

On Wednesday 30th September 2015, Muwahhideen Publications hosted a LIVE tele-link lecture with Shaykh Ḥāmid Ibn Khamīs al-Junaybī (May Allāh Preserve Him) who is from the well-known Mashāyikh of the U.A.E.

Listen / Download Mp3 Here (Time 51:06) 

This following is notes from the tele-lecture…

All praise belongs to Allāh; to Him alone belong all greatness. He is the Glorified, the One Who no one besides Him owns all the Greatness and Power. The dominion belongs to Him and all praise belongs to Him. All of the affairs are in His Hands; everything comes from Him and everything shall return to Him. He is to be praised and He is the All-Great. He is near His servants with His Knowledge and is aware of everything they say do and think; absolutely nothing is a secret from Him. He knows everything that is in their souls and is aware of what they do in private and in public. He is the Only One Who gives and withholds; He is the One Who debases and the One Who raises others. The One Who makes some people noble and lowers others; the One Who gives life and causes death. There is nothing and no one who deserves worship except Him. He – The Exalted – said about Himself: “To Him belongs all that is in the heavens and all that is in the earth, and He is the Most High, the Most Great.” [1]

All praises and thanks be to Allāh, Who (Alone) created the heavens and the earth, and originated the darkness and the light, yet those who disbelieve hold others as equal with their Lord. He it is Who has created you from clay, and then has decreed a stated term (for you to die). And there is with Him another determined term (for you to be resurrected), yet you doubt (in the Resurrection). And He is Allāh (to be worshipped Alone) in the heavens and on the earth, He knows what you conceal and what you reveal, and He knows what you earn (good or bad).” [2]

Allāh (سبحانه و تعالى) sent His Messenger as one who would give glad tidings and warn the people; he was a shining light who called others to Allāh. He was at the forefront of those who were humble; he was humble to Allāh, the Lord of all that exists. He (صلى الله عليه وسلم) said: “Do not excessively praise me as the Christians excessively praised ‘Īsā Ibn Maryam; I am only a slave, so say the slave of Allāh and His Messenger.”

He (صلى الله عليه وسلم) used to visit the sick, attend funerals and would accept invitations when people invited him. He used to ride a donkey and eat bread made out of barley and he would dip it in old oil when people would invite him. He performed Ḥajj on a very weak animal and was wearing clothing that was not even worth four dirhams and in spite of this he said: “O Allāh make this a Ḥajj in which there will be no showing off.”

When his Companions (عنھم الله رضي) saw him, they loved him more than anyone else and in spite of this they would never stand up for him when he entered because they knew he disliked that. He used to milk his own animal with his hands, fix his shoes with his own hands and he served himself in his house, and he was the one whom the entire Arabian Peninsula was under his control yet he (صلى الله عليه وسلم) said: “Whoever is humble for Allāh, Allāh would raise him.”

The Prophet (صلى الله عليه وسلم) knew that establishing Tawḥīd and directing all forms of worship to Allāh is might and whoever does this is the mighty person and has reached the highest rank for the human being; a rank that no one else can reach except by fulfilling Tawḥīd. The Prophet (صلى الله عليه وسلم) nurtured his Companions upon this principle and he knew that having arrogance prevents the perfection of Tawḥīd.

Arrogance and Tawḥīd cannot perfectly join in one soul; it contradicts the perfection of Tawḥīd. Tawḥīd necessitates that a servant humbles himself before his Lord and likewise he is humble to the created beings. The humble person who has fulfilled Tawḥīd does not see himself as being better than anyone else. He knows that the bounty is in the Hand of Allāh (سبحانه و تعالى) and he does not see himself as having prestige over anyone else because this prestige comes from none other than Allāh.

When a servant completes Tawḥīd and builds this foundation of Tawḥīd, he will do so revering and worshipping Allāh (سبحانه و تعالى) , having a complete and perfect love for Allāh which will cause him not to compete with Allāh in His Greatness and Majesty, which is befitting to nothing and no one other than Allāh.

The Prophet (صلى الله عليه وسلم) said teaching his Companions: “No one will enter Jannah if he has within his heart even a mustard seed of arrogance.” It was said: “O Messenger of Allāh, men like to have nice clothing and shoes.” So the Prophet (صلى الله عليه وسلم) responded: “Indeed Allāh is Beautiful and He loves beauty. Arrogance is rejecting the truth and disdaining the people.”

Likewise, he (صلى الله عليه وسلم) said: “Whoever drags his garment out of arrogance, Allāh will not even look at him on the Day of Resurrection.”

He also informed us saying: “The arrogant people will be resurrected on the Day of Resurrection as small as ants and they will be covered with humiliation.”

In another ḥadīth the Prophet (صلى الله عليه وسلم) said: “Once a man was walking in a garment he was very impressed with and was combing the front of his hair (he was arrogant about his clothing and hair). Allāh caused the earth to swallow him and he will continue to be swallowed until the Day of Resurrection.”

If you know O servant of Allāh that you were created from nothing but dirt and will return to dirt, you should not put yourself above your level and give yourself any status you do not deserve. If you know this you would know that this only returns to the affair of Tawḥīd. That a person is only as good as he is in actions in worshipping his Lord and the only reason each person was created was to single out his Lord in worship. If you know this, it would cause you to fear giving your weak self any status it does not deserve or any position it has not earned. Allāh has made signs for the people of Īmān and signs for the people of arrogance. Allāh has made punishments for those who are arrogant on the earth without right just as He has made rewards for those who are humble. From the greatest of punishments for those who are arrogant is as Allāh said:

“I shall turn away from My Āyāt (verses of the Qur’ān) those who behave arrogantly on the earth, without a right, and (even) if they see all the Āyāt (proofs, evidences, verses, lessons, signs, revelations, etc.), they will not believe in them. And if they see the way of righteousness (monotheism, piety, and good deeds), they will not adopt it as the Way, but if they see the way of error (polytheism, crimes and evil deeds), they will adopt that way, that is because they have rejected Our Āyāt (proofs, evidences, verses, lessons, signs, revelations, etc.) and were heedless (to learn a lesson) from them.” [3]

The signs that Allāh will turn away from the arrogant people are both the signs in nature, which are evidence to His Oneness and likewise the signs and verses of His Book. He will turn them away such that they will look at the evidence all around them in nature, which point to the fact that the Creator is One and that He alone should be worshipped, they could have the evidence right in front of them in the Qur’ān and read it but not understand it. Because of their arrogance Allāh would turn their hearts away from pondering the truth, and this is the greatest of punishments – having a blind heart; having a covering over the heart such that the truth is presented to a person and they cannot even recognize it.

What is befitting for the servant to keep in mind is that he is a slave who has been commanded to make his entire life for the Sake of Allāh. He was created to worship his Lord and he was not created to have arrogance and make himself better than others or try to become the ruler over others and compel others. Whenever someone’s soul whispers to him that he is better than others and he has these thoughts of arrogance, he is to remember how great Allāh is. That He (Allāh) is the Only One Who is worthy of this Greatness, and by doing so the person humbles himself.

Imām Ibn al-Qayyim (الله رحمھ) mentions about the people of Īmān that when they feel within themselves that they are better than others, they remember how great and exalted their Lord is and that He is the Only One deserving this Greatness. And they should remember how angry He becomes with whoever tries to compete with Him in this Greatness. By doing so the servants humble themselves in their hearts and souls and they get rid of these feelings of arrogance. This is the peak of having humility.

Whenever Allāh blesses someone and allows them to gain some understanding of the Dīn, allows them to learn some of the legislative rulings or He blesses them to be a devout worshiper or one who remembers Allāh often or blesses him to be one who fasts often or stands the night in prayer or any of the other acts of worship and because of that blessing the servant feels that he is better than those who do not perform these acts of worship, he feels that he has a higher status than other people because of this blessing he has been given, he should realize that this is part of having insufficient knowledge of Allāh and His Names and Attributes and having a lack of reverence for Allāh (سبحانه و تعالى).

Take a minute and ponder with me, O my brother about the story of Qārūn and how he was arrogant and thought he was better than everyone else. Allāh mentions his story in Sūrah Qaṣaṣ:

Verily, Qārūn (Korah) was of Mūsā’s (Moses) people, but he behaved arrogantly towards them. And We gave him of the treasures, that of which the keys would have been a burden to a body of strong men.When his people said to him: ‘Do not be glad (with ungratefulness to Allāh’s Favours). Verily! Allāh likes not those who are glad (with ungratefulness to Allāh’s Favours). But seek, with that (wealth) which Allāh has bestowed on you, the home of the Hereafter, and forget not your portion of legal enjoyment in this world, and do good as Allāh has been good to you, and seek not mischief in the land. Verily, Allāh likes not the Mufsidūn (those who commit great crimes and sins, oppressors, tyrants, mischief-makers, corrupts). He said: ‘This has been given to me only because of knowledge I possess.’ Did he not know that Allāh had destroyed before him generations, men who were stronger than him in might and greater in the amount (of riches) they had collected. But the Mujrimūn (criminals, disbelievers, polytheists, sinners, etc.) will not be questioned of their sins (because Allāh knows them well, so they will be punished without account).” [4] “So We caused the earth to swallow him and his dwelling place. Then he had no group or party to help him against Allāh, nor was he one of those who could save themselves.” [5]

After mentioning this story Allāh reminds His servants and gives them a get principle when He said:

That home of the Hereafter (i.e. Paradise), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqūn.” [6]

Ponder upon this with me, O my bother – may Allāh bless you – two great statements in which the Messenger (صلى الله عليه وسلم) clarified to you the virtue of being humble for the Sake of Allāh.

The first of them is: “Whoever leaves alone some clothing out of humbleness for the Sake of Allāh and he is able to wear that clothing, Allāh will call him on the Day of Resurrection in front of all of the creation and give him the choice to wear whichever of the garments of īmān he wishes.” [7]

What is meant by this ḥadīth is whoever is living amongst people who are middle class and they dress in a way that is normal (they do not wear very poor clothing or very fancy clothing) and this person himself is able to wear the clothing of the rich people but so that he fits in with the others and so that their hearts are not hurt when they see him wearing clothing they are not able to wear, he dresses as they do. Whoever does this out of humility for the Sake of Allāh will get this great reward. He will be called in front of the creation on the Day of Judgement and will be given the choice to wear whichever of the garments of īmān he wishes. However, if a person is living amongst people who wear nice clothing, he should wear the same as they wear because, “Indeed Allāh is Beautiful and He loves beauty.”

The second ḥadīth that I would like you to ponder with me about is the statement of the Messenger (صلى الله عليه وسلم): “Shall I not inform you of the people of Jannah?” His Companions said: “Please do.” He said: “Every weak person (i.e. he is not arrogant); if this person swears in the Name of Allāh then Allāh will make whatever he swears to come true.” He then said: “Shall I not inform you of the people of the Hellfire?” They said: “Please do.” He (صلى الله عليه وسلم) said: “Every person who is rough, harsh and arrogant (in the way that he walks; the one who struts arrogantly when he walks).” [8]

I would like to conclude – may Allāh bless you – by informing you of some of the means to gain this humility, to make ourselves humble for the Sake of Allāh. In doing so I will site some of the statements of Imām Ibn al-Qayyim in his book Ar-Rūh in which he said that humility comes from having knowledge of Allāh and knowing His Names and Attributes and the characteristics of Majesty that belong to Him. Likewise, it comes from revering Him, loving Him and giving Him His due respect. This humility also comes from a person knowing himself and knowing the details of his own shortcomings and knowing how very imperfect he is and knowing all of his mistakes and the outcomes of all of his mistakes.

As a result of knowing these things a person becomes humble. His heart breaks in front of Allāh and he lowers the wing of humility to the servants of Allāh. He does not consider himself to be better than anyone else and he does not consider himself to have any rights over anyone else. Rather, he believes that everyone is better than him and that he owes something to everyone else. This state of being humble is something that Allāh only gives to those whom He loves and those who are close to Him.

We ask Allāh to make us all from those who are humble for the Sake of Allāh and who are humble towards the servants of Allāh. And we ask Allāh to make us from those who love Him and those whom He loves. We ask Him to make us from those who are merciful towards the other servants of Allāh and we ask Him to forgive all of our shortcomings and sins and to grant us success in achieving what He loves and is pleased with. And we ask Him to cause us to live upon Islām, Tawḥīd and the Sunnah and to die following nothing but Islām, Tawḥīd and the Sunnah. And Allāh is the Highest and Most Great, and He knows best.

Wa Billāhi Tawfīq
Wa SallAllāhu wa Sallama wa Bārak ‘alā Nabiyyinā Muḥammad wa ‘alā Ālihi wa Ṣaḥbihi wa Sallam

Footnotes:

[1] Sūrah ash-Shūrā 42:4
[2] Sūrah al-An’ām 6:1-3
[3] Sūrah al-A’rāf 7: 146
[4] Sūrah al-Qaṣaṣ 28:76-78
[5] Sūrah al-Qaṣaṣ 28:81
[6] Sūrah al-Qaṣaṣ 28:83
[7] Reported by at-Tirmidhī and authenticated by Shaykh al-Albānī
[8] Reported by al-Bukhārī

http://store.mpubs.org/may-allah-have-mercy-upon-the-one-who-knows-his-level-by-shaykh-haamid-ibn-khamees-al-junaybi/

From The Characteristics Of The Salafi is Humbleness – Shaykh ‘Arafat Muhammady

From The Characteristics Of The Salafi Is Humbleness

Bismillah wa-Alhamdulillah wa Salaatu wa Salaam ‘alaa Rasulillah ‘amma ba’d

• From the things we have been commanded with is that we lower the wing of humility to the believers. This is something that the Messenger (sallAllahu ‘alayhi wa sallam) himself was commanded with from his Lord.

“And be kind and humble to the believers who follow you.” [Soorah ash-Shu’ara 26:215]

Allah commanded him with this humility and he certainly implemented that. He used to sit between his Companions as though he was one of them. The Prophet (sallAllahu ‘alayhi wa sallam) said: “No Prophet was sent except that he would shepherd sheep” – which is an indication of them being nurtured upon this humility – They said: “Even you O Messenger ofAllah?” He said: “Even me. I used to shepherd them for a payment from the people of Makkah.”

• The affair of his humility reached the stage that there was no door that the Messenger would close upon an individual. He was easily accessible, he used to sit upon the ground and he would eat, he would ride donkeys and he would lick his fingers after he would eat a meal. And the Messenger (sallAllahu ‘alayhi wa sallam) said: “Whoever seeks other my Sunnah is not from me.”

• It was reported in Abu Daawood and Tirmidhee that the Messenger (sallAllahu ‘alayhi wa sallam) was walking and a man passed him with a donkey and said: “Get on O Messenger ofAllah!” And so the Prophet (sallAllahu ‘alayhi wa sallam) said: “No, you have more right to the back of your donkey than me.” The man said: “Indeed I have preserved it for you O Messenger of Allah.” So the Messenger rode on the back of the donkey.

‘Abdullah Ibn ‘Amr Ibn al-‘Aas (radhiyAllahu ‘anhu) was approached by some of his students and they asked him to inform them of the characteristics of the Prophet (sallAllahu ‘alayhi wa sallam) for indeed they have heard that he is described in the Tawraat. He said: “Yes, indeed he has been described with some of the characteristics Allah described him with in the Qur’aan.” Allah says:

“O Prophet! Verily, We have sent you as witness, and a bearer of glad tidings, and a warner” [Soorah al-Ahzab 33:45]

• Similarly, he is described in the Tawraat with the noble characteristics that we find in the Book of Allah. From them is that he is not harsh or hard of heart, neither is he one who used to waste time in market places; nor is he one who repels evil with evil but indeed he pardons and forgives. So we find that this is similarly the case when we look at his description in theQur’aan. He was merciful, clement and gentle. He was not known to have bad character and bad manners. Allah mentions:

“And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh hearted, they would have broken away from about you” [Soorah Aali ‘Imraan 3:159]

• On an occasion when the Messenger (sallAllahu ‘alayhi wa sallam) was giving thekhutbah he said: “Indeed Allah had revealed to me that you should be humble; that no one raises himself arrogantly over another and no one transgresses over another.”

• These are some of the characteristics of the Messenger and indeed if we were to discuss the manifestation of his humility there is no doubt that the affair will be very lengthy – that which is related to his household, how he dealt with the people, his family, his Companions and the different arenas where this humility has been narrated.

• It is upon the student of knowledge to know that Allah has chosen him and given him something special. Allah has selected him with knowledge, which is something that is blessed. The Prophet (sallAllahu ‘alayhi wa sallam) said: “Whoever Allah wants good for He gives him understanding of the Deen.”

• He should give thanks for that and be humble on the basis of it. Firstly, he is humble to his Lord and the people – those who are superior to him and older and more knowledgeable, and those who have preceded him in da’wah. He should be humble to his ‘ulamaa` and those who he has benefited from, else he would have caused much to go to waste.

Mujaahid (rahimahullah) mentions that there are two people who will not benefit. The first is the one who is shy so this shyness causes him to lose out on benefit, and this is shyness that is not praiseworthy. The second is the mutakabbir (the one who is haughty, proud and arrogant). He will not benefit because he is not humble with the ‘ulamaa` nor is he humble with the people.

• From the affairs that the student of knowledge should concentrate upon is that he studies the Seerah and analyse how the Messenger was and how he used to humble himself. When‘Aa`ishah (radhiyAllahu ‘anhaa) was asked concerning his affair in his house she said that he (sallAllahu ‘alayhi wa sallam) was one who was busy serving his family and when the prayer would be established he would leave for salaah. Another narration states he used to repair and sew his own thawb and he would repair his own sandals.

• It is for the student of knowledge specifically and the Muslim in general to emulate the Messenger (sallAllahu ‘alayhi wa sallam) in this humbleness. He was not too proud to walk with the slaves and the poor, to the extent that some narrations mention that the young children would hold on to his hand and pull him, and he would allow them to do so – the pinnacle of humility, sallAllahu ‘alayhi wa sallam.

• We observe as it relates to this humility that he was humble with his Companions and he would visit them. On an occasion he visited Jaabir (radhiyAllahu ‘anhu) when he was ill and made wudhoo’ and sprinkled the water upon him. Likewise, he visited S’ad Ibn Abee Waqqaas (radhiyAllahu ‘anhu) walking on foot and he made du’aa for him saying: “O Allah establish for him his hijrah.”

• When the black woman who would take care of the masjid passed away and the Companions buried her, the Prophet (sallAllahu ‘alayhi wa sallam) asked why did they not inform him of her death and he asked to be shown where her grave is and he thus prayedjanaazah over her.

• When ‘Aa`ishah freed Bareerah – who was a slave – her husband Mugheeth was in pursuit of her and the continuation of their marriage so the Messenger interceded for Mugheethsaying: “O Bareerah, fear Allah. He (Mugheeth) is your husband and he is the father of your children.” She said: “O Messenger of Allah, are you commanding me or interceding?” He said: “Verily I am only interceding.” So she said: “Verily I have no need for him.”

• In another narration it is mentioned that Mugheeth was following Bareerah around theka’bah and the Messenger (sallAllahu ‘alayhi wa sallam) said: “Would you not be amazed at the love of Mugheeth for Bareerah?” This indicates the good character and manners of the Messenger (sallAllahu ‘alayhi wa sallam) and his humility.

• It is upon the student of knowledge to be cautious of not looking down upon the people and belittling those who are lesser than him in knowledge. This one who he belittles, he was like him once upon a time so how does he belittle one whose stage he was at before Allahblessed him with knowledge and taught him that which he knew not.

• So why does a person seek knowledge and study? He studies to humble himself, and he is humbled by knowledge. Not that he becomes from the tyrants, despots and the arrogant. That knowledge humbles him and causes him to be filled with humility and he knows that this is from the greatest of his acts of worship.

• The Prophet (sallAllahu ‘alayhi wa sallam) used to pass by the children and give themsalaam, which indicated the humility of the Messenger (sallAllahu ‘alayhi wa sallam). And that is so those children would learn the affair of the salaam and they would see and observe the humility of the Messenger and be nurtured upon it. On the basis of that, Anas Ibn Maalik(radhiyAllahu ‘anhu) would likewise greet the children with salaam and would say that verily the Messenger (sallAllahu ‘alayhi wa sallam) used to do so.

• From the young children are those whom the Prophet (sallAllahu ‘alayhi wa sallam) would play with and they urinated upon him and he did nothing other than call for some water and purified the area. Zaynab Bint Humayd (radhiyAllahu ‘anhaa) brought her child to the Messenger (sallAllahu ‘alayhi wa sallam) and said: “O Messenger of Allah, allow him to give you the pledge of allegiance.” The Messenger (sallAllahu ‘alayhi wa sallam) responded that he was too young, so he rubbed him on his head and he made du’aa for him.

• The Prophet (sallAllahu ‘alayhi wa sallam) would be humble with his Companions and sit with them as if he was one of them to the extent that one of the Bedouins will come from the desert and not know which is Muhammad, so he would say: “Which one of you isMuhammad?” And someone would say: “That white man who is sitting over there; the white faced man who is bright and beautiful.”

• He did not sit with the sittings of kings or great statesmen. He did not have a specific garment he would wear; neither would he wear a crown or anything that would cause him to be distinct from anyone else. The stranger would have to ask who Muhammad was.

• On an occasion the Prophet (sallAllahu ‘alayhi wa sallam) passed by a gravesite where a woman crying. He said to her: “Fear Allah and be patient.” She responded: “Go away from me for you have not been afflicted with my calamity!” It was later said to her that that was the Prophet (sallAllahu ‘alayhi wa sallam) so she went to his house and informed him that she did not know it was him whereupon he replied: “Verily patience is required when the calamity first hits.”

• He himself used to say: “No one humbles himself for Allah except that Allah raises him.”He (sallAllahu ‘alayhi wa sallam) likewise said: “Those who are arrogant will be raised like ants on the Day of Judgement.”

• Just as the affair of humility causes a person to be raised and just as the arrogant is in actuality a lowly individual, we find that the affair of humility is something that causes a person to be high, it raises him. May Allah have mercy upon the individual that humbles himself to the truth. As it occurs in some lines of poetry:

Be humble and you will be like the sun manifest to the one who observes upon the surface of the water even though it is high

And do not be like dukhaan (smoke) that rises by itself up into the atmosphere, while it is a lowly base substance

• It comes in the Tabaqaat of Ibn S’ad that the Prophet (sallAllahu ‘alayhi wa sallam) used to eat just as a servant eats. He said: “I eat as a servant eats and I sit as a servant sits for indeed I am a servant.” He (sallAllahu ‘alayhi wa sallam) likewise said, as reported inSaheeh al-Bukhaaree: “If I was invited to the hoof of an animal then I would respond.”

• This is indicative of the humility of the Messenger (sallAllahu ‘alayhi wa sallam). If he was invited to something that was very meagre he would still respond to that, and all of this returns to his humility. The hoof was something small and the invite itself indicated that the person who did so had love for him, so he would respond and answer those invitations. Indeed Allah loves His servant who is generous and loves that from His servant just as He dislikes that His servant is miserly.

• It is a must that we know that the ‘ulamaa` are upon this humility. And how can that not be the case when they are the inheritors of the Prophets, as the Prophet (sallAllahu ‘alayhi wa sallam) mentioned. They have inherited from them this knowledge and so they are known for their firm footing in knowledge just as Allah mentioned:

“It is only those who have knowledge among His slaves that fear Allah.” [Soorah Faatir 35:28]

• They are the ones who are known with these characteristics and they do not in any way, shape or form pander after the dunyaa. Rather, they manifest these characteristics and they are the ‘ulamaa` on the basis of the manifestation of these characteristics.

Shaykh-ul-Islaam Ibn Taymiyyah (rahimahullah) mentions that whoever has acceptance among the people and is known for truthfulness, then he is from the Imaams of guidance. Whoever has the statement that is accepted and is known for his truthfulness, then he is from the leaders of guidance. Indeed this is no doubt from the wisdom of Allah and so, it is not from wisdom that you do not seek anyone but yourself and that one is self-conceited. Rather this is something that should be refrained from, and it is a despicable characteristic. Allahmentions:

“And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our aayaat (proofs, evidences, verses, lessons, signs, revelations, etc.).” [Soorah as-Sajdah 32:24]

• That is what this characteristic necessitates. So one follows the Prophets and the Messengers and by necessity the more a person increased in knowledge, the more he should increase in humility. He is not full of himself, being full of pride and arrogance; rather the more he grows in knowledge the more humble he becomes. If a person analyses the lives of our great ‘ulamaa` of the past he would see many examples of this and before them – of course – the Prophets and the Messengers.

• There occurs in the Musnad of Imaam Ahmad on the authority of Anas Ibn Maalik that the Prophet (sallAllahu ‘alayhi wa sallam) used to dislike that the Companions stood for him. They mentioned that there is no one they wished they could stand for more than the Messenger (sallAllahu ‘alayhi wa sallam) but they refrained from doing so based on their knowledge of his dislike for that.

• From his humility is that he disliked that the people should mention him over and above the other Prophets. He (sallAllahu ‘alayhi wa sallam) said: “Do not give me preference over Moosaa” – even though he was better than Moosaa. He was the best of the Prophets and Messengers but he would advise his Companions: “Do not give me precedence over Moosaa.”

• He (sallAllahu ‘alayhi wa sallam) also said: “We have more right to have doubt than Ibraaheem.” Which is in reference to the statement of Allah when Ibraaheem asked:

“My Lord! Show me how You give life to the dead.” [Soorah al-Baqarah 2:260]

• The Messenger likewise said: “I do not say that anyone is better than Yoonus.” This is another narration wherein he praised one of the Prophets over himself.

• We have numerous examples of the Messenger, that though he was greater than them all (the Prophets and the Messengers) he still showed and taught his Ummah humility and prevented them praising him over and above the rest them.

• Therefore, it is upon the student of knowledge that he does not put himself forward. Rather he is a person who is humble and he is not haughty with his brothers and the people; he is humbled by knowledge.

• You student of knowledge! You should be humble and look at these examples that have passed, examples that we should follow.

• We ask Allah to make us from those who are humble, those who lower their wing for the Sake of Allah, and indeed Allah is able to do that and He has full ability over it.

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Wa Billahi Tawfeeq

Wa SallAllahu wa Sallama wa Barak ‘alaa Nabiyyinaa Muhammad wa ‘alaa ‘Alyhi wa Sahbyhi wa Sallam

http://www.mpubs.org/forum/3-tele-lecture-notes-transcripts/69-from-the-characteristics-of-the-salafi-is-humbleness-by-shaykh-arafat-muhammady

Adding the title “Hajji” to the Name after completing the Hajj

Beware of Riyaa, which is doing a deed for the sake of being seen or heard.

An example of this when someone goes to Hajj so that it can be said of him “Hajji so and so.” The title Hajji (or Al-Hajj in Arabic) was not a term that was known to the righteous predecessors (Salaf as-Saalih), so we cannot hear from any of them that he said about his brother “Hajji so and so.” Rather, this is from the innovations of those in recent times. So have sincerity in your Hajj and say as Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) said:

“O Allaah, (this is) a Hajj with no riyaa or sam’ah in it.” [2]

[2] Translator’s Note: Riyaa means doing deeds to be seen and Sam’ah means doing deeds to be heard.

Source: Advice and Guidelines for those Performing Hajj – Shaikh Muhammad Ibn Jameel Zaynoo, Translator: isma’eel alarcon – al-ibaanah.com

Listen / Download this Mp3 Clip 

The above short clip has been extracted from the Lesson 1 of Book on Hajj (Tabseer an-Naasik fi Ahkaam al-Manaasik) – Shaykh Abdul-Muhsin al-Abbaad – Abu Muhammad al Maghribee [Audio|En]

Not Wanting Fame – Compiled & translated By Abbas Abu Yahya

Allaah Ta’ala said:

الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الإِثْمِ وَالْفَوَاحِشَ إِلاَّ اللَّمَمَ إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ الأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهَاتِكُمْ فَلا تُزَكُّوا أَنفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ اتَّقَى

<< Those who avoid great sins and Al-Fawâhish (illegal intercourse, etc.) except the small faults, verily, your Lord is of vast forgiveness. He knows you well when He created you from the earth (Adam), and when you were fetuses in your mothers’ wombs. So ascribe not purity to yourselves. He knows best him who fears Allaah and keep his duty to Him [i.e. those who are Al-Muttaqûn (pious)].>>

[Najm: 32]

Allaah Ta’ala said:

لاَ تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَا أَتَوْا وَّيُحِبُّونَ أَن يُحْمَدُواْ بِمَا لَمْ يَفْعَلُواْ فَلاَ تَحْسَبَنَّهُمْ بِمَفَازَةٍ مِّنَ الْعَذَابِ وَلَهُمْ عَذَابٌ أَلِيمٌ

<< Think not that those who rejoice in what they have done (or brought about), and love to be praised for what they have not done,- think not that they are rescued from the torment, and for them is a painful torment.>>

[Aala Imraan: 188]

Allaah Ta’ala said:

أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُمْ بَلِ اللَّهُ يُزَكِّي مَن يَشَاء وَلاَ يُظْلَمُون فَتِيلاً

<< Have you not seen those who claim sanctity for themselves. Nay – but Allaah sanctifies whom He pleases, and they will not be dealt with unjustly even equal to the extent of a Fatilâ (A scalish thread in the long slit of a date­ stone). >>

[Nisa’:49]

1 – From Ubaad bin Tameem from his uncle from the Prophet  :

” يا نعايا العرب ! يا نعايا العرب ! ثلاثا , إن أخوف ما أخاف عليكم الرياء و الشهوة الخفية “

‘O Arabs beware, O Arabs beware, (he said it thrice) indeed what I fear for you the most is ar-Riyaa (showing off) and hidden desires.’

[Collected by Tabaraani in ‘Mu’ajam al-Kabeer’, Ibn Adee in ‘al-Kaamil’ & declared Hasan by Albaani in Silsilah Saheehah 2/34/508]

Ibn Atheer said:

‘Verily the hidden desire is to love that the people see your actions.’

[an-Nihaaya 2/516]

2 – It has been mentioned about Umar

أنّه عاتب أبيّا عندما رأى الناس يمشون خلفه ، فنهره و زجره قائلا : ” كُفَّ عن هذا ، فإنها فتنة للمتبوع مذلة للتابع

That he rebuked a person when he saw that the people were all walking behind him, he said: ‘Stop this, it is a Fitnah for the one who is being followed, and a humiliation for those who follow him.’

[Collected in ‘al-Itissam’ by Shaatibi]

3 – Shu’bah said that Ayoob as-Sakhtiyaani said:

ذُكرتُ و لا أحب أن أذكر

‘I am mentioned, and I do not like to be mentioned.’

[Seera Aa’laam 6/22]

4 – Bishr ibn al-Harith said:

ما اتقى الله من أحب الشهرة

 ‘Whoever loves fame does not fear Allaah.’

[Seera Aa’laam 11/216]

5 – Shu’bah said:

ربما ذهبت مع أيوب لحاجة فلا يدعني أمشي معه ، و يخرج من ههنا و ههنا ، لكيلا يفطن له

‘Sometimes I would go out with Ayoob for a need, but he would not allow me to walk with him, and he would walk out this way and that way, so that he would not be trialed.’

[Seera Aa’laam 6/22]

6 – Imam Ahmad said to his student, when he came to know the praise of the people for him:

يا أبا بكر ؛ إذا عرف الرجل نفسه فما ينفعه كلام الناس

‘O Abu Bakr, if a person knows himself, then what the people say about him does not benefit him.’

[Seera Aa’laam 11/211]

7 – The people praised Abu Bakr as-Siddique  so he said:

اللَّهمّ اجْعَلْنِي خَيْرًا مِمَّا يَظُنُّونَ، وَاغْفِرْ لِي مَا لا يَعْلَمُونَ، وَلا تُؤَاخِذْنِي بِمَا يَقُولُونَ .

‘O Allaah You know me better than I know myself, and I know myself better than the people know me. O Allaah make me better than what they reckon of me, and do not take me to task with what they say about me, and forgive me with Your mercy for what they do not know.’

[Collected in ‘Kitaab as-Zuhd’ by Ibn Mubarak p.14, ‘Shua’b al-Eemaan’ by Bayhaqi 4/228 & Saheeh al-Adab al-Mufrad no. 585 & Albaani authenticated the Isnaad]

10 – Ibn Hazm said:

‘Whoever is trialed with being amazed of his own self, then he should think about his faults, if he is amazed by his virtues, then he should check his disgraceful and vile manners, if his faults are hidden from him generally, so much so that he thinks he has no faults, then let him know that his problem is until eternity, and he is the foremost of the people in his deficiencies and the greatest of them in faults, and the weakest of them in determining his faults.

The first of that is: he is a weak minded ignoramus, and there is no fault more severe than these two. Because the intelligent one is he who can determine faults by himself, and he overcomes them and he tries to correct them.

A stupid person is ignorant about his own faults: either due to having little knowledge, and his lack of understanding and determining, and his weak thought, or because he regards his faults as noble characteristics.’

[Collected in ‘Akhlaaq wa Seer’ p.66]

11 – A man said to Maymoon bin Mahraan:

‘O Abu Ayoob, the people will continue to have goodness as long as Allaah keeps you with them.’

Maymoon said:

‘Go about your business, the people will continue to have goodness as long as they fear their Lord.’

[Seera Aalaam 5/75]

Other Beneficial Links:

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 sallAllaahu alayhi wa sallam said ‘You have destroyed or broken this man’s back.’

Agreed upon by Bukhari and Muslim

1798 – From Abu Bakra –RadhiAllaahu anhu-: A person was mentioned in front of the Prophet sallAllaahu alayhi wa sallam and another man praised him with goodness the Prophet sallAllaahu alayhi wa sallam said: ‘Woe be to you! You have cut off the neck of your companion’ The Messenger sallAllaahu alayhi wa sallam 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 –RadhiAllaahu anhu- that a man began to praise Uthmaan –RadhiAllaahu anhu, 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 sallAllaahu alayhi wa sallam 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 sallAllaahu alayhi wa sallammade to Abu Bakr –RadhiAllaahu anhu: ‘I hope you are from them.’  Meaning, he sallAllaahu alayhi wa sallam hoped Abu Bakr would be from those who will be called to enter Paradise from all its Gates.

In another hadeeth (the Prophet sallAllaahu alayhi wa sallam said to Abu Bakr –RadhiAllaahu anhu): ‘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 sallAllaahu alayhi wa sallam said to Umar –RadhiAllaahu 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 sallAllaahu alayhi wa sallam 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 –RadhiAllaahu anhu- 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 sallAllaahu alayhi wa sallam 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 sallAllaahu alayhi wa sallam 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]

Prohibition of using Utensils made of Gold and Silver

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 364
Prohibition of using Utensils made of Gold and Silver

1795. Umm Salamah (May Allah be pleased with her) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Whosoever drinks in utensils of silver, in fact, kindles in his belly the fire of Hell.”
[Al-Bukhari and Muslim].

The narration of Muslim is: “Verily, the person who eats or drinks in utensils made of gold and silver.”

1796.  Hudhaifah (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) prohibited us from wearing silk or Dibaj and from drinking out of gold and silver vessels and said, “These are meant for them (non-Muslims) in this world and for you in the Hereafter.”

In another narration Hudhaifah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Do not wear silk and Dibaj, nor eat or drink from utensils made of gold and silver.”
[Al-Bukhari and Muslim].

1797. Anas bin Sirin (May Allah be pleased with him) said: I was with Anas bin Malik (May Allah be pleased with him) in the company of some Magians when Faludhaj (a sweet made of flour and honey) was brought in a silver utensil, and Anas did not take it. The man was told to change the utensil. So he changed the utensil and when he brought it to Anas, he took it.
[Al-Baihaqi].

Undesirability of Praising a Person in his Presence

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 360
Undesirability of Praising a Person in his Presence

1788. Abu Musa Al-Ash`ari (May Allah be pleased with him) said: The Prophet (sallallaahu ’alayhi wa sallam) heard a person lauding another person or praising him too much. Thereupon he said, “You killed the man,” or he said, “You ruined the man.”
[Al-Bukhari and Muslim].

1789. Abu Bakrah (May Allah be pleased with him) reported: Mention of a man was made to the Prophet (sallallaahu ’alayhi wa sallam) and someone praised him whereupon he (sallallaahu ’alayhi wa sallam) said, “Woe be to you! You have broken the neck of your friend!” He repeated this several times and added, “If one of you has to praise his friend at all, he should say: `I reckon him to be such and such and Allah knows him well’, if you think him to be so-and-so, you will be accountable to Allah because no one can testify the purity of others against Allah.
[Al-Bukhari and Muslim].

1790. Hammam bin Al- Harith (May Allah be pleased with him) reported: A person began to praise `Uthman (May Allah be pleased with him), and Al-Miqdad (May Allah be pleased with him) sat upon his knees and began to throw pebbles upon the flatterer’s face. `Uthman (May Allah be pleased with him) said: “What is the matter with you?” He said: “Verily, the Messenger of Allah (sallallaahu ’alayhi wa sallam) said, `When you see those who shower undue praises upon others throw dust upon their faces.”’
[Muslim].

Prohibition of Arrogance and Oppression

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 279
Prohibition of Arrogance and Oppression

Allah, the Exalted, says:

So ascribe not purity to yourselves. He knows best him who fears Allah and keeps his duty to Him [i.e., those who are Al-Muttaqun (the pious)].” (53:32)

The way (of blame) is only against those who oppress men and wrongly rebel in the earth without justification; for such there will be a painful torment.” (42:42)

1589. `Iyad bin Himar (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Verily, Allah has revealed to me that you should adopt humility. So that no one may wrong another and no one may be disdainful and haughty towards another.”
[Muslim].

1590. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “When a person says: `People have been ruined, he is the one to be ruined the most.”’
[Muslim]

In another version: “He himself is the most ruined among them.”

Description of the length of Qamees and the Sleeves, the end of theTurban, the Prohibition of wearing long Garments out of Pride and theundesirability of wearing them without Pride

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 119
Description of the length of Qamees and the Sleeves, the end of the Turban, the
Prohibition of wearing long Garments out of Pride and the undesirability of
wearing them without Pride

790. Asma` bint Yazid (May Allah be pleased with her) reported: The Qamees sleeves of Messenger of Allah (sallallaahu ’alayhi wa sallam) reached down to his wrists.
[Abu Dawud and At-Tirmidhi].

791. Ibn `Umar (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, “Whoever allows his lower garment to drag out of vanity will find that Allah will not look at him on the Day of Resurrection.” On this Abu Bakr (May Allah be pleased with him) submitted: “O Messenger of Allah! My lower garment keeps sliding down though I take care to pull it and wrap it.’ Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “You are not of those who do it out of vanity.”
[Al-Bukhari].

792. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “On the Day of Resurrection, Allah will not look at him who trails his lower garment out of pride.”
[Al-Bukhari and Muslim].

793. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, “What is below the ankles of a lower garment is condemned to the Fire (Hell).”
[Al-Bukhari].

794. Abu Dharr (May Allah be pleased with him) reported: I heard the Prophet (sallallaahu ’alayhi wa sallam) saying, “There are three to whom Allah will neither speak on the Day of Resurrection nor will look at them nor purify them (i.e., of their sins), and they will be severely tormented.” When he repeated this (statement) thrice, Abu Dharr (May Allah be pleased with him) said: “They are doomed and destroyed! (But) who are they, O Messenger of Allah (sallallaahu ’alayhi wa sallam)?” He said, “One whose lower garment trails, one who boasts of kindness shown to another; and one who promotes sale of his business by taking false oaths.”
[Muslim].

795. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, “On the Day of Resurrection, Allah will not look at one who trails his lower garment, Qamees or turban arrogantly.”
[Abu Dawud and An-Nasa’i].

796. Abu Juraiy Jabir bin Sulaim (May Allah be pleased with him) reported: I noticed a man whose opinion was followed by every body, and no one acted contrary to what he said. I asked who he was, and I was informed that he was Messenger of Allah (sallallaahu ’alayhi wa sallam). I said to him twice: “Alaikas-salam ya Rasul-Allah (may Allah render you safe).” He said, “Do not say: `Alaikas-salamu.’ This is the salutation to the dead (in Jahiliyyah times). Say, instead: `As-salamu `alaika (may Allah render you safe).”’ I asked: “Are you Messenger of Allah?” He replied, “(Yes) I am the Messenger of Allah, Who will remove your affliction when you are in trouble and call to Him, Who will cause food to grow for you when you are famine-stricken and call to Him, and Who will restore to you your lost riding beast in the desert when you call upon Him.” I said to him: “Give me instructions (to act upon).” He ((sallallaahu ’alayhi wa sallam) said, “Do not abuse anyone.” (Since then I have never abused anyone, neither a freeman, nor a slave, nor a camel, nor a sheep). He (sallallaahu ’alayhi wa sallam) continued, “Do not hold in contempt even an insignificant act of goodness, because even talking to your brother with a cheerful countenance is an act of goodness. Hold up your lower garment half way to the leg, and at least above the ankles; for trailing it is arrogance, and Allah dislikes pride. And if a man imputes to you of bad things he knows you possess, do not impute to him bad things that you know he has for he will assume the evil consequences of his abuse.”
[Abu Dawud and At-Tirmidhi].

797. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said to a man who was performing Salat while his lower garment was trailing, “Go and perform your Wudu’ again.” That man went and came back having performed it. The Messenger of Allah (sallallaahu ’alayhi wa sallam) said (again), “Go and perform your Wudu’.” Someone present said to Messenger of Allah (sallallaahu ’alayhi wa sallam): “O Messenger of Allah! You ask him to perform his Wudu’ and then you kept silent (without saying the reason for it).” He (sallallaahu ’alayhi wa sallam) said, “He performed Salat while his lower garment was below his ankels. Allah does not accept the Salat of a man who trails his lower garment.”
[Abu Dawud].

798. Qais bin Bishr At-Taghlibi reported that his father, who attended the company of `Abud-Darda’ (May Allah be pleased with him) told him: There was a man in Damascus who was a Companion of the Messenger of Allah (sallallaahu ’alayhi wa sallam). He was called Ibn Al-Hanzaliyyah. He was a lonesome person and would rarely spend some time in the company of people. He would spend most of his time in performing Salat and when he finished, he would engage himself in Tasbih (Subhan-Allah) and Takbir (Allahu Akbar), till he would go home. He passed by us one day when we were sitting with Abud-Darda’ (May Allah be pleased with him). The latter said to him: “Tell us something which will benefit for us and will not harm you.” He said: “Messenger of Allah (sallallaahu ’alayhi wa sallam) sent a detachment. When they returned, one of them came to the assemblage in which Messenger of Allah (sallallaahu ’alayhi wa sallam) was present and said to his neighbour during the conversation: `I wish you had seen us when we encountered the enemy. So-and-so (a believer) took up his spear, struck and said: Take this from me and I am the Ghifari boy. Now what do you think of this?’ The neighbour said: `I think that he lost his reward because of boasting.’ He said: `I see no harm in it.’ They began to exchange arguments till Messenger of Allah (sallallaahu ’alayhi wa sallam) heard them and said, `Subhan-Allah (Allah is free from every imperfection). He would be rewarded (in the Hereafter) and praised (in this world)’. I noticed that Abud-Darda’ (May Allah be pleased with him) felt a great pleasure at this remark and, raising his head began to repeat: “Have you heard Messenger of Allah (sallallaahu ’alayhi wa sallam) say this!” Ibn Al-Hanzaliyyah (May Allah be pleased with him) continued responding till I asked Abud-Darda’ (May Allah be pleased with him) not to annoy him.

Ibn Al-Hanzaliyyah (May Allah be pleased with him) happened to pass by us another day and Abud-Darda’ said to him: “Tell us something which will benefit us and will not harm you.” He said: “The Messenger of Allah (sallallaahu ’alayhi wa sallam) told us, `He who spends to purchase a horse (for Jihad) is like one who extends his hand for spending out of charity without withholding it.”’

He passed by us another day and Abud-Darda’ (May Allah be pleased with him) said to him: “Tell us something which might benefit us, and will not harm you.” He said: “The Messenger of Allah (sallallaahu ’alayhi wa sallam) once said, `Khuraim Al-Usaidi is an excellent man were it not of his long hair and his lower garment which is hanging down.’ When Khuraim heard about what the Prophet had said about him, he trimmed his long hair up to his ears with a knife and raised his lower garment half way on his shanks.”

On another occasion he passed by us and Abud-Darda’ (May Allah be pleased with him) said to him: “Tell us something that will benefit us and will not harm you.” He said that he heard Messenger of Allah (sallallaahu ’alayhi wa sallam) say, while coming back from an expedition: “You are returning to your brothers, so set your saddles and clothes in order so that you look tidy and graceful. Allah hates untidiness.”
[Abu Dawud].

799. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “The lower garment of a believer should be half way below the knees. He is guilty of no sin if they are up to the ankles. That which is below the ankles is in the Fire (of Hell). Allah will not look at one who allows his lower garment to trail out of vanity.
[Abu Dawud].

800. Ibn `Umar (May Allah be pleased with them) reported: My lower garment was trailing as I passed by Messenger of Allah (sallallaahu ’alayhi wa sallam) so he said, “Raise your lower garment, Abdullah.” I lifted it up and he told me to raise it higher. I complied with his orders and as I was still trying to find the best place (for it), one of the people asked where it should reach and he (sallallaahu ’alayhi wa sallam) replied, “Half way down the knees.”
[Muslim].

801. Ibn `Umar (May Allah be pleased with them) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “On the Day of Resurrection, Allah will not look at the one who trails his lower garment out of arrogance.’‘ Umm Salamah (May Allah be pleased with her) asked: “What should women do with the hem of their clothes?” He (sallallaahu ’alayhi wa sallam) said, “They might lower them a hand’s span.” She said: “But their feet would still remain exposed.” He said, “Let them lower those equal to arm’s length but not more than that.”
[Abu Dawud and At-Tirmidhi].

Condemnation of Pride and Self-Conceit

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 72
Condemnation of Pride and Self-Conceit

Allah, the Exalted, says:

“That home of the Hereafter (i.e., Jannah), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqun (the pious and righteous persons).” (28:83)

“And walk not on earth with conceit and arrogance.” (17:37)

“And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allah likes not any arrogant boaster.” (31:18)

“Verily, Qarun (Korah) was of Musa’s (Moses) people, but he behaved arrogantly towards them. And We gave him of the treasures, that of which the keys would have been a burden to a body of strong men. Remember when his people said to him: `Do not exult (with riches, being ungrateful to Allah). Verily, Allah likes not those who exult (with riches, being ungrateful to Allah…(up to)… So We caused the earth to swallow him and his dwelling place.” (28:76-81)

612. `Abdullah bin Mas`ud (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, “He who has, in his heart, an ant’s weight of arrogance will not enter Jannah.” Someone said: “A man likes to wear beautiful clothes and shoes?” Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Allah is Beautiful, He loves beauty. Arrogance means ridiculing and rejecting the Truth and despising people.”
[Muslim].

613. Salamah bin Al-Akwa` (May Allah be pleased with him) reported: A man ate in the presence of Messenger of Allah (sallallaahu ’alayhi wa sallam) with his left hand. He (sallallaahu ’alayhi wa sallam) said, “Eat with your right hand.” He said: “I cannot.” Thereupon he (the Prophet (sallallaahu ’alayhi wa sallam)) said, “May you never be able to do that.” It was arrogance that prevented him from doing it, and he could not raise it (the right hand) up to his mouth afterwards.
[Muslim].

614. Harithah bin Wahab (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Shall I not inform you about the inmates of Hell? It is every violent, impertinent and proud person.”
[Al-Bukhari and Muslim].

615. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, “There was a dispute between Hell and Jannah, and Hell said: `The haughty and proud are in me.’ The Jannah said: `In me are the weak and the humble.’ Thereupon Allah, the Exalted, judged between them saying: `You the Jannah are My Mercy, and through you I shall show mercy to those whom I wish.’ (And addressing the Hell) He said: `You are My punishment to punish whom I wish amongst My slaves, and each one of you will have its fill.”’
[Muslim].

616. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “On the Day of Resurrection, Allah will not look at him who trails his lower garment out of pride.”
[Al-Bukhari and Muslim].

617. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “There are three (types of) people to whom Allah will not speak on the Day of Resurrection, nor will He purify them, nor look at them, and they will have a painful punishment. These are: An aged man who commits Zina (illicit sexual act), a ruler who lies, and a proud poor person.”
[Muslim].

618. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Allah, the Exalted, says: `Honour is My Izar and Pride is My Cloak. Whoever vies with Me regarding one of them, shall be tormented.”’
[Muslim].

619. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “While a man was walking, dressed in clothes admiring himself, his hair combed, walking haughtily when Allah caused the earth to swallow him. Now he will continue to go down in it (as a punishment) until the Day of Resurrection.”
[Muslim].

620. Salamah bin Al-Akwa` (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Man continues to display haughtiness and arrogance until he is recorded among the arrogant and will be therefore afflicted with what afflicts them.”
[At-Tirmidhi].

Pride : A Barrier to Paradise : Shaykh Abdur-Rahmaan as-Sa’dee

[Taken from Bahjatul-Quloobul-Abraar (pp. 156-158)]Source: Al Istiqamah Magazine, Issue No.7 – Rabî’ ul-Awwal 1418H / July 1997

From ‘Abdullaah Ibn Mas’ood radi-Allaahu ‘anhu who related that Allaah’s Messenger sal-Allaahu ‘alayhe wa sallam said:

Whoever has an atoms worth of kibr (pride) in his heart will not enter Paradise.” So a man said: What about a person who loves (i.e. takes pride in) wearing beautiful clothes and beautiful shoes? So he replied: “Indeed Allaah is beautiful and loves beauty. Kibr (pride) is to reject the truth, and to despise the people.” 1

So Allaah – the Most High – informs us that the Hellfire is the abode of those who have kibr (pride and arrogance). And we learn from the (above) hadeeth that: “Whoever has on atoms worth of kibr (pride) in his heart will not enter Paradise.” So this is a proof that kibr (pride) necessitates entry into the Hellfire and prevents entry into Paradise. And this comprehensive explanation that the Prophet sal-Allaahu ‘alayhe wa sallam mentioned has clarified the meaning of kibr (pride) in the dearest possible manner. So he divided kibr into two types:-

[1] Pride against the truth: This is to reject the truth and not to accept it. So anyone who reject the truth is proud and arrogant – in accordance with what he reject of the truth. So it is obligatory upon everyone to humble themselves to the truth which Allaah sent His Messenger with, and which He sent down in His Book. As for those whose pride and arrogance prevents them from totally complying with the Messengers (i.e. having eemaan or faith in them and their message) – then they are kuffaar (unbelievers) who will dwell in the Hellfire for eternity. Since when the truth comes to them via the Messengers, who explain to them the signs and clear proofs, they reject it and are prevented from accepting it, due to the kibr that they harbour in their hearts. Allaah the Most High – said:

“Indeed those who argue about the Signs of Allaah without any authority having come to them, there is nothing in their hearts except kibr (pride). They will never accept the Prophet Muhammad sal-Allaahu ‘alayhe wa sallam as a Prophet.” [Soorah Ghaafir (40):56]

As for those whose arrogance and pride prevent them from complying with parts of the truth – because it opposes their personal opinions or their whims and desires – then such people are not kuffaar (unbelievers), but such an action necessitates them being punished in accordance with what they have of kibr. This is why the Scholars are agreed that whenever the Sunnah (guidance and way) of Allaah’s Messenger sal-Allaahu ‘alayhe wa sallam has been explained to anyone, then it is not lawful for him to turn away from it to the saying of someone else, whoever and whatever status he may have. So it is obligatory upon the seeker of knowledge to give complete and absolute precedence to the saying of Allaah and the saying of His Messenger sal-Allaahu ‘alayhe wa sallam over and above the saying of anyone else, and that he should make that the basis to which he returns, and the foundation upon which he builds; following the guidance of the Prophet sal-Allaahu ‘alayhe wa sallam, striving hard to understand what is intended from it, and following this, both inwardly and outwardly. When a person conforms to this great principle, then he has indeed reached goodness and excellence, and all his errors will be forgiven to him; since his overall objective is to follow that which has been prescribed upon him. So his errors are excused due to his striving his best to recognise and comply with the truth – and this is humbling oneself to the truth.

[2] Pride towards people: This type is to despise the people, and to look down upon them. This attitude arises when a person is amazed with his own self, thinks highly of himself, and thinks he is better than others. So this causes him to have kibr towards the creation, despise them, mock them, and to degrade them through both speech and action. Allaah’s Messenger sal-Allaahu ‘alayhe wa sallam said:

“It is enough evil for a person to despise his brother Muslim.” 2

This is why the man asked: “What about a person who loves (i.e. takes pride in) wearing beautiful clothes and shoes?” Because he feared that this was the kibr which would be under the threat of punishment. So the Prophet sal-Allaahu ‘alayhe wa sallam explained to him that this was not from kibr; since this person was one who complied with the truth, and was humble towards people, and that this was from the beauty that Allaah loves, for indeed Allaah – the Most High is beautiful in His Dhaat (Self), Sifaat (Attributes) and Af’aal (Actions), and He loves both outer and inner beauty.

As regards outer beauty, then it includes cleanliness of the body, clothes and place. As regards to inner beauty, then it is beautifying the character. This is why the Prophet sal-Allaahu ‘alayhe wa sallam used to supplicate:

“O Allaah! Guide me to having beautiful manners and characteristics, no one can guide me to beautifying them except You. And turn away from me all evil actions and characteristics, no one con turn them away from me except You.” 3

And Allaah knows best.

FOOTNOTES

1. Related by Muslim in his Saheeh (1/65).

2. Related by Muslim (no.2564).

3. Related by an-Nasaa’ee (no.861). It was authenticated by al-Albaanee in his Sifatus-Salaah (p.93)

 

“Anyone who possesses a speck of Pride in his heart will not enter Paradise” : Ibn Taimiyyah

Author:Shaikh-ul-Islaam Ibn Taimiyyah
Source:Majmoo‘-ul Fataawaa (vol. 7, pg. 677-679)
Produced by:al-manhaj.com

Shaykh-ul-Islaam Ibn Taymiyyah (rahimahullaah) was asked:

Regarding the Prophet’s statement: “Anyone who possesses a speck of pride (kibr) in his heart will not enter Paradise” – Is this hadeeth specific only to the believers or (is it specific only to the) unbelievers? If we were to say that it is specific for the Believers then (is not) our statement trivial considering (the fact that) the believers shall enter Paradise due to their Eemaan. If, on the other hand, we were to say that the hadeeth is specific for the unbelievers then what is the relevance of the statement (since it is already known that the unbelievers shall not gain admission to Paradise?

He (rahimahullaah) answered:

(Another) authentically reported wording of (this particular version of the) hadeeth is, “Anyone who possesses half a mustard seed of Pride (kibr) in his heart will not be granted admission to Paradise. And anyone who possesses half a mustard seed of Eemaan will not enter the (Eternal) Fire.” [1]

Kibr that openly opposes and negates Eemaan results in the banishment of the one who holds it from entering al-Jannah as is found in Allaah’s statement:

“And your Lord said: “Invoke Me, I will respond to your (invocation). Verily! Those who scorn (yastakbiroon – Have kibr) My worship, they will surely enter Hell in humiliation!” [Surah Ghaafir: 60]

This is the Kibr of Iblees (the Devil), Pharaoh and all the others who possessed the Kibr, which invalidated Eemaan. This is also the Kibr that the Jews possess and those whom Allaah has described to us by saying:

“Is it that whenever there came to you a Messenger with what you yourselves desired not, you grew arrogant? Some, you disbelieved and some, you killed.” [Surah Al-Baqarah: 87]

Al-Kibr, in its entirety, openly opposes the essentials of al-Eemaan. As such he who has an atom’s weight of Kibr in his heart will not act upon that which Allaah has prescribed, nor will he abstain from that which Allaah has prohibited. Instead his Kibr shall result in his disavowal and rejection of the truth and instill in him contempt of others. This, precisely, is the explanatory definition of al-Kibr provide by the Prophet as is found in the complete version of the initial Hadeeth [“The one who possesses an atom’s weight of Kibr in his heart shall not be granted admission to Paradise.”]

He (sallAllaahu ‘alayhi wa sallam) was asked: “[But] O Messenger of Allaah! A man likes to have fine clothing and footwear. Is this included in Kibr?” He responded, “No. Allaah is Beauty and loves Beauty. Kibr is the rejection of truth (Batrul-Haqq) and condescension of others (waa ghaamtun-naas).” [2]

The statement “Batarul-Haqq” denotes distain and rejection of the Truth, while “ghaamtun-naas” implies contempt and condescension of others from amongst mankind.

Therefore the one who possesses half a mustard seed of it (Kibr) rejects the Truth that he was ordered to accept and act upon. At the same time, the Kibr instills in him a sense of condescension that inculcates in the individual an oppressive demeanor producing transgression over the rights of others.

The one who neglects his obligations (due to his rejection of them) and is oppressive to others from amongst the creation is not to be amongst the people of Jannah (while in this state), or deserving of it. On the contrary, such an individual is to be counted amongst the people who are threatened with punishment!

His (sallAllaahu ‘alayhi wa sallam) statement: “Anyone who possesses a speck of Kibr in his heart will not be granted admission to Paradise” implies that the individual is not from the people of Jannah and is not deserving of it. But if he repents, or he possesses Hasaanaat (righteous deeds) that expiate his sins, or Allaah has given him Ibtillaah (trials and tests) in the form of calamities that have expunged his sins, or similar things; then for that individual the recompense of Kibr – which originally was a barrier for him to enter Jannah – is eliminated and he gains admission (to it). Similarly Allaah, due to Divine Grace, may forgive the individual (the sin of) Kibr. [3] None shall gain admission (to Paradise) while possessing an atom’s weight of Kibr. As a result, those (scholars) discussing this Hadeeth, and other Hadeeth that have a similar theme, have stated:

“Unconditional admission (to Paradise) – that is not in conjunction with punishment (for the sin of Kibr) – is what is being negated in this Hadeeth; not the admission to Jannah that is granted to those who have entered the Fire (to be purified and cleansed) and then are allowed admission to Paradise thereafter. (On the other hand) if a hadeeth explicitly declares that a particular person is in Jannah or that a particular person is from the People of Jannah, it would then be understood that he would enter the Jannah and not enter the fire (beforehand).”

After this clarification we come to understand the true meaning of these narrations as being that the one who possesses an atom’s weight of Kibr in his heart is not from the people of Paradise (up to that point) and shall not gain admission into it without punishment (for his sin). Surely he deserves punishment – due to the enormity of the sin – similar to those who perform the Major (Kabaa’ir) sins. Allaah may punish him in the Fire as long as He wishes, but none from amongst the people of Tawheed shall remain in the Fire eternally.

This is to be the way we understand all the Hadeeth that have a similar meaning. This understanding is to be used when seeking the meaning of his (sallAllaahu ‘alayhi wa sallam) statement: “The one who severs the ties of the womb shall not enter Jannah”[4] or “You shall not enter Jannah until you believe. And you shall not believe until you love one another. Shall I inform you of something that if you do you shall (truly) love each other? Spread the greetings of Salaam amongst yourselves.”

This is the understanding that we are to have when pondering over the ahaadeeth that contain threats of Punishment. In this way we understand that the hadeeth is general and can be attributed to both the unbelievers and the Muslims.

If one was to say: “All the Muslims enter Jannah due to their Islaam.” The response is that not all Muslims enter Jannah without punishment. Surely the people who have been threatened (with punishment in the Hereafter due to their sins) shall enter into the Fire to remain in it for the period that Allaah so wills even though they are not unbelievers. The individual who has some Eemaan coinciding with major sins may enter into the Fire and exit from it as a result of the Shafaa‘ah (Intercession) of the Prophet or by other reported means as articulated by the Prophet when he (sallAllaahu ‘alayhi wa sallam) said:

“My Shafaa‘ah is for the people who commit Majors Sins from amongst my Ummah.” [5]

And he (sallAllaahu ‘alayhi wa sallam) said as is reported in the Saheeh: “I shall bring out of the Fire the one who possesses half a mustard seed of Eemaan.” [6]

In this way we understand what is in store for those whom Allaah has threatened with punishment – the murderer, fornicator/adulterer, the one who consumes intoxicants, and the one who misappropriates the wealth of the orphans, the one who witnesses falsehood and others who perform the deeds of the people of major sins. They – even if they are not unbelievers – are not deserving of the Jannah that they are promised (as Muslims) without first being (cleansed and purged through) punishment.

The madh-hab (way and belief) of Ahlus-Sunnah wal-Jamaa‘ah is that the Foosaaq (deviant sinners) from amongst the general body of Muslims are not going to be eternally punished in the Fire as held by the Khawaarij[7] and the Mu‘tazilah.[8] They are not complete in their religion (Deen), Eemaan and obedience to Allaah.[9] They have good and bad deeds that necessitate a measure of punishment and reward. This is a concise dissertation regarding the issue.


Footnotes:

[1] Translator’s Note: Reported by Imaam Muslim, Abu Dawood and At-Tirmidhee on the authority of Ibn Mas‘ood. See Islaah al-Masaajid, checked by Shaykh Al-Albaanee rahimahullaah.

[2] Translator’s Note: Reported by Imam Muslim (54), Ibn Khuzaymah, Abu Dawood, At-Tirmidhee and Ibn Sa‘d on the authority of Ibn Mas‘ood. At-Tabaraanee reports it on the authority of ‘Abdullah bin Salaam

[3] Translator’s Note: Allaah the Most High says in Surah an-Nisaa’ (4:48): “Verily, Allaah forgives not that partners should be set up with him in worship, but He forgives what is besides that to whom He pleases, and whoever sets up partners with Allaah in worship, he has indeed invented a tremendous sin.”

[4] Translator’s Note: Reported by Imaam Muslim (1765 – Abridged) al-Haakim, al-Bayhaqee, Abu Dawood, and at-Tirmidhee on the authority of Jubayr bin Mut‘aam.

[5] Translator’s Note: Turn to the Chapter “Shafaa‘ah for the People of Major Sins” (Pg. 61-108) in the highly beneficial book of the world-renowned Muhaddith, Shaykh Muqbil bin Haadee al-Waadi‘ee (rahimahullaah) titled: “Ash-Shafaa‘ah.” In the chapter the Shaykh reports seventy-six (76) ahaadeeth showing that those who perform Major sins are not excluded from the Shafaa‘ah of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam). This particular hadeeth can be found in the book on page 85, hadeeth number 56. Shaikh Abu ‘Abdir-Rahmaan Muqbil bin Haadee reports that the Hadeeth is collected by at-Tirmidhee (v. 4, pg. 45) on the authority of Anas and Jaabir. He then states: “And this hadeeth is Hasan Saheeh Ghareeb (good and authentic yet scarce in this mode). The Hadeeth is reported by Ibn Khuzaymah (pg. 270), Ibn Hibbaan as is stated in the Mawrid (pg. 640), and al-Haakim (vol. 1, pg. 69) said: ‘This hadeeth is authentic and meets the requirements set by Al-Bukhaaree and Muslim even though they did not narrate it.’” Later on Shaykh Muqbil wrote: “Al-Haafidh Ibn Katheer said in his Tafseer (vol. 1, pg. 487) that its chain of narration is Saheeh and meets the requirements set by Al-Bukhaaree and Muslim.” The Shaykh then takes us step by step through the chain of narration and proves convincingly that the hadeeth does not meet the requirements of Al-Bukhaaree and Muslim due to the presence of Mu‘aamar reporting from Thaabit. For further detailed analysis turn to pg. 85-88. In Shaykh al-Albaani’s Saheeh al-Jaami‘, he declares the hadeeth Saheeh on the authority of Jaabir, Ibn ‘Abbas, Ibn ‘Umar, Ka‘b bin ‘Ajrah and Anas.

[6] Translator’s Note: This is a segment of the famous Hadeeth of Shafaa‘ah collected by Al-Bukhaaree (vol. 13, pg. 472)

[7] Translator’s Note: Khawaarij is the plural of Kharijee – They are those who declared that a Muslim becomes a disbeliever due to committing a major sin alone.

[8] Translator’s Note: The Mu‘tazilah deem the one who does not agree with their understanding of Tawheed (7 false principles) is deemed a Mushrik. They believe that the sinners who are Muslim shall be in a place between Jannah and the Fire. Their beliefs are built on false logical deductions that led them to negate many of the Names and Attributes of Allaah. They were the deviant group who opposed the Imaam of Ahlus-Sunnah, Ahmad Ibn Hanbal by falsely claiming that the Qur’aan is created and not the Speech of Allaah.

[9] Translator’s Note: The Murji’ah believe that sins, major or minor, do not affect faith and that Eemaan neither increases nor decreases. They claim that actions are not part of faith and that people do not vary in faith.

Refutation of Doubt "We are like Abu Bakr; we’re not doing it out of Pride"

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Amma-ba’d

Allaah’s Messenger (salallaahu ‘alayhi wa sallam) said: “There are three people that Allaah will not speak to on the Day of Judgement, will not look at them, will not purify them; and for them is a painful punishment: one who lets his garment hang below his ankles, the Mannan, and the Munaffiq who does his business with false oaths.” (Muslim no. 106)

Allaah’s Messenger (salallaahu ‘alayhi wa sallam) said: “Whoever drags his garment out of arrogance, Allaah will not look at him on the Day of Judgement.” (Al-Bukhaaree no. 5784 and Muslim no. 2085)

Allaah’s Messenger (salallaahu ‘alayhi wa sallam) also said: “Whatever is below the ankles is in the fire.” (Al-Bukhaaree no. 5787)[1]

Allaah’s Messenger (salallaahu ‘alayhi wa sallam) also said: “The Izar of the believer is at the middle of his shin, and there is no harm – or he said – no sin upon someone if it is anywhere between that and the ankles. What is lower than that is in the Fire. And whoever drags his Izar arrogantly, Allaah will not look at him on the Day of Judgement.”[2] (Abu Dawud no. 4093, Ibn Majah no. 3573, An-Nasa’i 5/490, no 9716 and Al-Mawatta’ 2/914, 915)

Refutation of Doubt “We are like Abu Bakr; we’re not doing it out of Pride” 

During the course of his series of classes of Readings from – Complete Characteristics of Muhammad (sallalallaahu ‘alayhi wa sallam), student Abul-Hasan Maalik (hafidhahullaah) relayed the proofs from the pure Sunnah concerning the Isbal as relates to the Izaar, Thobe, Kamees (shirt), and even the ‘Imaamah (turban).

Concerning those who violate these boundaries with the excuse “We are like Abu Bakr; we’re not doing it out of Pride,” Abul-Hasan relayed the following from the scholars:

“The scholars have mentioned a few different reasons why it is not correct for you to try to compare yourself with Abu Bakr As-Sideeq (radiallaahu ‘anhu).

Firstly, we don’t have a testimony as Abu Bakr did from the Prophet (salallaahu ‘alayhi wa sallam) that he wasn’t doing it out of pride. The Prophet (salallaahu ‘alayhi wa sallam) said: You are not one doing it out of Pride. None of you have a testimony from the Messenger of Allaah (salallaahu ‘alayhi wa sallam) (saying) you’re not doing it out of pride. (That’s) number one.

Number two, the ‘ulemma mention that it happened to Abu Bakr because of his thinness, he was a thin man. Very small (waist), and it was hard for him to keep his izaar up, and it used to fall.

The third issue the ‘ulemma mention is that he was striving to keep it up! He wasn’t just letting it all hang out and down like this. He was striving to keep it up.

– [Fourthly,] they (the scholars) also mention another narration that the Prophet mentioned that isbal itself is nakhyila – isbal itself is arrogance. The ‘ulemma mentioned that at the very least it leads to arrogance…”

Abul-Hasan relayed other benefits and explanations and rulings from ‘ulemma such as Shaikh-ul-Islaam Ibn Taymeeyah, Imam Ibnul-Qayyim, and Imam An-Nawaawee (rahimahumullaah) concerning matters such as isbal for the sleeves of the kamees (they can’t be too long or wide)[3] and the isbal for the ‘Imaamah (the tail of the turban cannot be very long). And this is not a minor issue, rather it concerns the major matter of obeying Allaah and His Messenger, the matter of following the Sunnah[4] of the Messenger (salallaahu ‘alayhi wa sallam), whom Allaah Ta’aala commanded us to follow and take as an example. The Prophet (salallaahu ‘alayhi wa sallam) is the best example to follow.[5]

Notes:

[1] Shaikh Muhammad Ibn Saalih al-‘Uthaimeen (rahimahullaah) said: “The Prophet (salallaahu ‘alayhi wa sallam) did not confine this to arrogance, and it is not correct to do so based on the Hadeeth before it, because Abu Sa’eed Al-Khudri (radiallaahu ‘anhu) said that the Messenger of Allaah (salallaahu ‘alayhi wa sallam) said: ‘The Izar of the believer is at the middle of his shin, and there is no harm – or he said – no sin upon someone if it is anywhere between that and the ankles. What is lower than that is in the Fire. And whoever drags his Izar arrogantly, Allaah will not look at him on the Day of Judgement.’

Because the two actions are different, the punishment for each is different. Whenever the ruling and the reason for that differ, it is not possible to restrict a general ruling. This is because that would lead to a contradiction.”

[2] The hadeeth is authenticated by Imam Al-Albaanee (rahimahullaah).

[3] Imam Ibn Baaz (rahimahullaah) said: “As for the sleeves, the Sunnah is that they should not extend beyond the wrist, and with Allaah is the facilitation to do what is right.”

[4] The word Sunnah refers to the Prophet’s statements, actions, and his tacit approvals – some of which are obligatory (such as Ash-Shahadatayn, having the correct ‘aqeedah, the 5 obligatory prayers, Zakat, Hajj, fasting Ramadan, obedience to parents, growing the beard, returning the salaam, keeping your thobe or izaar above the ankles) and some of which are recommended (such as the optional prayers, optional fasting, using the miswak, beginning the salaam). The word Sunnah has also been used to refer to the ‘aqeedah and manhaj, and the word Sunnah has also been used to refer to the entire Religion.
[5] Among the many ayat Allaah revealed in this regard are the statements of Allaah, Ta’aala:

لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَة لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الآخِرَ وَذَكَرَ اللَّهَ كَثِيرا

Indeed in the Messenger of Allaah (Muhammad), you have a good example to follow for him who hopes in (the Meeting with) Allaah and the Last Day and remembers Allaah much. (Al-Ahzab, ayah 21)

قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَحِيم

Say (Oh Muhammad to mankind): “If you (really) love Allaah then follow me (i.e. accept Tawheed, follow the Qur`an and the Sunnah), Allaah will love you and forgive you of your sins. And Allaah is Oft-Forgiving, Most Merciful.” (Aali ‘Imran, ayah 31)

قُلْ أَطِيعُوا اللَّهَ وَالرَّسُولَ فَإِنْ تَوَلَّوْا فَإِنَّ اللَّهَ لاَ يُحِبُّ الْكَافِرِينَ

Say (Oh Muhammad): “Obey Allaah and the Messenger (Muhammad).” But if they turn away, then Allaah does not like the disbelievers. (Aali ‘Imran, ayah 32)

Cuffing the Pants in Prayer, by Shaykh Zaid al-Madkhalee (hafidhahullaah) 

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Amma-ba’d

Cuffing the pants in prayer by Shaykh Zaid

Here is an excerpt:

Question: What is the ruling on rising or cuffing the pants in prayer if they are beneath the ankles?

Shaykh Zaid al-Madkhalee (hafidhahullaah) answered:

“Obligatory. If the pants or the garment, or the trousers, or the izar, hangs beneath the ankles, the man falls into a sin from the major sins and this is not specific to the prayer, rather it is general for all times. As it appears in the hadith: Allaah will not look at the one (man) who drags his garment out of arrogance.[Muslim (2085)]

If a person comes with an attempt to remain neutral, saying ‘I don’t drag my garment due to arrogance; rather it is normal or routine.’ Then bring him the proof with another narration, the statement of the Messenger of Allaah (salallaahu ‘alayhi wa sallam): Whatever is beneath the ankles is in the fire. [Musnadof Imam Ahmad (9064)]

So he (salallaahu ‘alayhi wa sallam) did not say, ‘due to arrogance,’ nor did he restrict this to a condition or a description. Therefore there are two punishments for the one who drags his garment, one of them being more severe than the other – and they are both severe…”

Post Courtesy : Maher ibn Ahmad

The Dislike of Praising (someone) to Their Face – By‘Alee Bin Zaid Bin Muhammad Bin Haadee Al-Madkhalee

The Dislike of Praising (someone) to Their Face

Taken from the book ‘Qabasun Min Rawaai’-il-Afnaan-in-Nadeeyah- Aadaabun Islaameeyah Wa Wasaayah Shar’eeyah WaAdhkaar Nabaweeyah’ [1] By‘Alee Bin Zaid Bin Muhammad Bin Haadee Al-Madkhalee

Translated by Abu Yusuf, Sagheer Ibn ‘Abdur-Rasheed Al-Kashmeeree

‘Alee Bin Zaid Al-Madkhalee says:

The twenty third advice: The dislike of praising (someone) to their face

And the reason for it being disliked is so that the one who is being spoken about does not become deceived by it and then feel arrogance, and that is an offense against him, and so that the one who is praising will not enter into anything of lying and bring about sin (upon himself).

And the proof for the dislike is what the two Sheikhs (Al-Bukhaaree and Muslim) have reported from the hadeeth of ‘Abdur-Rahmaan Bin Abee Bakrah from his father that a man praised a man in front of the Prophet (sallalahu alaihi wa sallam). So, the Prophet (sallalahu alaihi wa sallam) said:

Woe be to you, you have cut the neck of your companion”.

Then he said:

“If one of you is to definitely praise his brother then let him say: ‘I deem such and such (to be like that) and I do not praise anyone above Allah, Allah is his Reckoner’ – if he believes that he is like that. [2]

So, there is in this hadeeth a prohibition against the open praising (of a person) due to what it leads to in terms of harm which may beset both the one who is praising and the one who is being praised as I have already said, except that the Prophet (sallalahualaihi wa sallam) guided towards a substitute when a person wants to praise another person, as you have seen.

And in Saheeh Muslim from Miqdaad (may Allah be pleased with him) that a man began to praise ‘Uthmaan (may Allah be pleased with him) so Miqdaad proceeded (towards him) and went down on his knees and began to throw the gravel on his face. So, ‘Uthmaan (may Allah be pleased with him) said: ‘What’s the matter with you?’ So, he said: Indeed, the Messenger of Allah (sallalahu alaihi wa sallam) said:

When you see those who praise people (to their faces), then throw dirt in their faces.” [3]

And in the two Saheehs of Al-Bukhaaree and Muslim from Abu Moosa Al-Ash’aree (may Allah be pleased with him) who said: The Prophet (sallalahu alaihi wa sallam) heard a man praise a man and extol him in praise, so he said:

You have destroyed or cut the back of the man.” [4]

And indeed, some of the scholars have made an exception to the dislike of a man praising (another) man for a good action or a praiseworthy affair occurring from him so that it would incite in him a desire to do the likes of it (again), and as an exhortation for the people in taking it as an example to be followed in those things which are similar to it.

I say: So, whosoever has to praise his brother to his face for a correct purpose which has limited or diverse benefit, then it is upon him to beware of exaggerating in the praise and making it long-winded. And it is also upon him to use the method which the Prophet (sallalahu alaihi wa sallam) guided towards in the previous hadeeth.

Imaam Al-Baghawee said after mentioning the aforementioned hadeeth (of Miqdaad):

‘I say: And in totality, praise and commendation of a person (to their face) is disliked, for very rarely is the one who praises safe from a lie which he says whilst praising him, and very rarely is the one who is praised safe from the amazement (of himself) which enters him.’ [5]

References:

[1] Translator’s footnote:, Daar-ul-Meerath-un-Nabawee , Burj-ul-Kayfaan, Algeria, 1st Edition, 1432/2011, Pp 138-1399. The author of this book is the son of the great scholar, Sheikh Zaid Bin Haadee Al-Madkhalee (hafidhahullah) and he has taken selected portions from his father’s book Al-Afnaan-un-Nadeeyah Sharh Mandhoomat-us-Subul-is-Saweeyah and added extra benefits connected to etiquettes, supplications and advice from the Sharee’ah. The Sheikh has also given an introduction to this beneficial work.

[2] Al-Bukhaaree in Al-Adab…(Vol.8, page 16) and Muslim in Az-Zuhd War-Raqaaiq…(Vol.4, No.3000, page 2296)

[3] Muslim in Az-Zuhd War-Raqaaiq…(Vol.4, No.3002, page 2297)

[4] Al-Bukhaaree in Ash-Shahaadaat…(Vol.2, No.2520, page 947- Al-Boga [Ed.]) and Al-Adab… (Vol.5, No.5713, page 2251) and Muslim in Az-Zuhd War-Raqaaiq…(Vol.4, No.3001, page 2297)

[5] See Sharh-us-Sunnah (Vol.13, page 151)

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Warning mankind about the issue of standing up (for others) – Shaikh Al-Albaanee

Source: Fataawaa of Shaikh Al-Albaanee [Al-Asaalah, Issue #20]

The Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, said: “Whoever loves that the people appear before him standing (up for him), then let him find his seat in the Hellfire.” Reported by Al-Bukhaaree in Al-Adab-ul-Mufrad (977) and others

It occurs from the path of Habeeb Ibn Ash-Shaheed on the authority of Abu Mujliz, who said: “Mu’awiyah entered a house in which was ‘Abdullaah Ibn Az-Zubair and ‘Abdullaah Ibn ‘Aamir. So Ibn ‘Aamir stood up while Ibn Az-Zubair remained seated – and he was the one with the most experience of the two. So Mu’awiyah, radyAllaahu ‘anhumaa, said: “Sit O Ibn ‘Aamir for I heard the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, say: [and he mentioned the hadeeth]. At-Tirmidhee said: “It is a hasan hadeeth.” I say: Rather, it is a saheeh hadeeth.

Al-Mukhlis said in (his book) Al-Fawaa’id:
‘Abdullaah narrated to us: Dawood reported to us: Marwaan reported to us, Mugheerah Ibn Muslim As-Siraaj reported on the authority of ‘Abdullaah Ibn Buraidah that he said: “Mu’awiyah went outside (one day) and saw that they were standing up because he was going out. So he said to them: Sit for the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, said: ‘Whoever is pleased that the Children of Adam (mankind) stand up for him, Hellfire becomes binding upon him.'”

This hadeeth has an authentic chain of narration.
Shabaaba Ibn Siwaar followed up the same hadeeth except that he reported “Whoever loves that men gather around him standing (up for him)…” and the rest is the same.

Reported by At-Tahaawee (2/38/39) and Al-Khateeb in Taareekh Baghdaad (13/193). And the hadeeth has another supporting evidence with Al-Khateeb (11/361) in mursal form concerning a road story. He reported it from ‘Abd-ur-Razzaaq Ibn Sulaimaan Ibn ‘Alee Ibn Al-Ja’ad who said: I heard my father say:

“Once Al-Ma’moon (the Khaleefah at that time) went to visit the jewelers in the market place. So he haggled with them on the price of an object that they had. Then Al-Ma’moon embarked on completing some of his needs. Then he left, so everyone that was in that gathering stood up for him except for Ibn Al-Ja’ad, for he did not stand. So Al-Ma’moon looked at him with an expression of anger. Then he took him to the side and said: ‘O Shaikh, what prevented you from standing up for me as your companions stand up for me?’ So he (‘Alee Ibn Al-Ja’ad) said: ‘I honor the Ameer Al-Mu’mineen too much (to stand up for him) because of the hadeeth that we report from the Prophet, sallAllaahu ‘alayhi wa sallam.’ He said: ‘What is it?’ “Alee Ibn Al-Ja’ad said: ‘I heard Al-Mubaraak Ibn Fudaalah say: I heard Al-Hasan say: the Prophet, sallAllaahu ‘alayhi wa sallam, said…[then he mentioned the hadeeth with the first wording]. So Al-Ma’moon lowered his head pondering over the hadeeth. Then he raised his head and said: ‘No one should buy except from this Shaikh.’ So the people bought only from that Shaikh on that day till he had the amount of thirty thousand deenaars.”

So Allaah’s saying:
“And whoever fears Allaah, he will make a way out for him (i.e. from difficulty), and he will provide for him from places he never imagined” became a reality for ‘Alee Ibn Al-Ja’ad, the reliable and trustworthy reporter.

Ad-Dainooree reported a similar story to this in Al-Muntaqaa min Al-Majaalisah: Ahmad Ibn ‘Alee Al-Basree narrated to us saying:

“Al-Mutawakkil (the Khaleefah at that time) turned his attention to Ahmad Ibn Al-Mu’adhal and other scholars and so he gathered them in his home. Then he came out to them, so all of the people there stood up for him except Ahmad Ibn Al-Mu’adhal. So Al-Mutawakkil said to ‘Ubaidullaah. ‘This man does not agree with swearing allegiance to us (bay’ah).’ So he (‘Ubaidullaah) said to him: ‘Yes O Ameer Al-Mu’mineen, but he appears to have bad eyesight.’ So Ahmad Ibn Al-Mu’adhal said: ‘O Ameer Al-Mu’mineen, I do not have any defect in my eyesight. But rather I removed you from the punishment of Allaah, the Most Exalted, for the Prophet, sallAllaahu ‘alayhi wa sallam, said: ‘Whosoever loves that men present themselves to him standing (up for him), then let him find his seat in the Hellfire.’ So Al-Mutawakkil went to sit down beside him.”

Ibn ‘Asaakir reported in Taareekh Dimashq (19/170/2) with his chain of narration to Al-Awzaa’ee:
Some of the guards of ‘Umar Ibn ‘Abd-il-‘Azeez (the Khaleefah) narrated to me saying:

“‘Umar Ibn ‘Abd-il-‘Azeez came out one day while we were waiting for him on the day of Jumu’ah. So when we saw him, we stood up. So he said: ‘When you see me do not stand up but instead spread out (to make way for passing).'”

The Fiqh (understanding) of the Hadeeth: This hadeeth indicates two matters to us:

First: The prohibition of someone loving that people stand up for him when he enters. And this evidence is clear such that there is no need for it to be clarified.

Second: The disapproval of those sitting to stand up for the one who is entering, even if he doesn’t have a love for people standing up for him. This falls under the aspect of helping one another in goodness and avoiding opening the door to evil. And that is an accurate understanding that has been indicated to us by the narrator of the hadeeth, Mu’awiyah, radyAllaahu ‘anhumaa, when he refused that ‘Abdullaah Ibn ‘Aamir stand up for him, and he used this hadeeth as evidence for what he said. He did this because of his understanding and knowledge of the Religion and it’s legal principles, which include “preventing the means”, and because of his awareness of the natural dispositions of humans and their reactions to good and evil factors.

And if you were to imagine a community like the community of the first predecessors, they never practiced the custom of standing up for one another. It would be very rare that you find among them anyone that loved this kind of standing, which can throw someone into the Hellfire. And this was due to the lack of there being present that thing which would remind one about it – and it is the standing itself. On the other hand, if you were to look at a society like our society today, they have taken this particular type of standing as a normal custom. Indeed, this practice, particularly when done repeatedly, constantly reminds the person. So then the person’s soul desires it and finds pleasure in it until he ends up loving it. So when he loves it, he becomes ruined. So it becomes from the aspect of helping one another towards righteousness and Taqwaa to abandon doing this standing, even to those whom we feel don’t have a love for it, out of fear that our standing up for him will bring him to love it, for then we would be assisting him in bringing destruction to his soul and this is not permissible. Among the proofs that bear witness to this is when you see some of the people of knowledge of whom it is thought have good manners, their souls change when their eyes fall upon an individual that does not stand up for them. This is if they don’t become angry with him and attribute him with having little manners and give him the tidings of being prevented form the blessing of knowledge due to his lack of showing respect for its people, according to their claim.

Rather, there is even among them he who calls others to stand, deceiving them with such sayings as “You do not stand up for me for the sake of a body of flesh and bones, but rather you only stand up for the knowledge that is contained in my chest!!” As if the Prophet, sallAllaahu ‘ alayhi wa sallam, did not have knowledge in his!! For the Companions did not used to stand up for him. Or is it that the Companions did not used to give him the respect that was befitting of him! So can a Muslim honestly say this or the other?!

And due to this hadeeth and others beside it, a group of scholars have taken the opinion that it is prohibited to stand up for another person, as is stated in Al-Fath (4/14). Then he (Ibn Hajr) said: “The outcome of what has been reported on Maalik is the forbiddance of standing for the length of time that the one who is being stood up for doesn’t sit., even if he is busy serving himself. For he (Maalik) was asked about the woman who goes to great extents in hosting her husband, by receiving him, taking off his (outer) garments and standing until he sits? So he responded: ‘As for her receiving him, then there is nothing wrong with this. But as for her standing until he sits down, then no, for this is from the acts of the tyrants. And ‘Umar Ibn ‘Abd-il-‘Azeez forbade this.”

I say: There is nothing in this subject that presents a contradiction to the evidence found in this hadeeth at all. And those who oppose and hold the opinion that it is permissible to stand, rather that it is recommended, they use as evidence ahaadeeth, some of which are authentic and some of which are weak. But all of them, when one reflects on their chains of narration and texts do not present a contradiction to the evidences for that (prohibition).

And what further confirms and clarifies this is the Prophet’s dislike of people standing up for him:

“There was no individual in the world that was more beloved to them than the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam. And when they would see him, they would not stand up for him due to what they knew of his dislike for that.”

Reported by Al-Bukhaaree in Al-Adab-ul-Mufrad (946), At-Tirmidhee (2/125), At-Tahaawee in Mushkil-ul-Athaar (2/39), Ahmad (3/132), and Abu Ya’laa in his Musnad (2/183) and the wording is from him. It is from the path of Humaid on Anas, radyAllaahu ‘anhu. And At-Tirmidhee said: “It is a hasan saheeh hadeeth, ghareeb from this perspective.” I say its chain of narration is authentic according to the standards of Muslim.

This hadeeth strengthens what the previous hadeeth has indicated from the forbiddance of standing out of respect and honor. This is since if standing up were a legislated form of showing respect, it would not be permitted for him sallAllaahu ‘alayhi wa sallam to make it disliked for his Companions. And he, sallAllaahu ‘alayhi wa sallam, is the most deserving of people to be shown respect and honor. And they, radyAllaahu ‘anhum, were the most aware of people of what he, sallAllaahu ‘alayhi wa sallam, deserved.

Also, the Prophet, sallAllaahu ‘alayhi wa sallam, hated this standing up for him to be done by his Companions. So therefore, it is upon the Muslims – especially if they are from the people of knowledge and exemplary figures – that they should hate that for themselves, in accordance with following his, sallAllaahu ‘alayhi wa sallam, way. And they should hate that for those Muslims beside themselves due to his saying: “None of you truly believes untill he loves for his brother what he loves for himself from good.” So no one should stand up for him nor should he stand up for anyone. Rather their hatred for this standing should be greater than that of the Prophet’s hatred (for it). This is since if they do not hate it, it will become a normal practice for some of them to stand up for others. And that will lead them to hold a love for it, which then will serve as a cause for which they will be deserving of the Hellfire, as is stated in the previous hadeeth. And Allaah’s Messenger sallAllaahu ‘alayhi wa sallam was not like this, for he was free and protected from having any love for this act of disobedience. So if he also hated it along with that, it becomes clear that it is more fitting that the Muslim hate it. [30]

The Prophet, sallAllaahu ‘alayhi wa sallam, has gathered the comprehensive and abundant good manners in his saying: “He is not from us who doesn’t have mercy for our young, and respects our old and knows the right of our scholar.” [31]

So knowing the right of the scholar requires having good manners with him in his presence as well as in his absence. However, this does not require that one should worship him, as is the case with some of the Sufis and the extremists among the shaikhs. An example of this is standing up for the scholar when he enters the gathering. This act is not befitting for the pure and uncorrupted Islaamic society. So the main concern of the true Islaamic callers is to bring back as close as possible the first Islaamic society, in which it was not possible to adopt a practice any way they felt like. So indeed the matter is only as the famous saying goes: “So imitate them if you are not like them, Verily, imitation of the righteous is success.”

So we are trying to imitate those righteous and good individuals (from the Salaf), and we are attempting to bring forth a society that resembles that first luminous society that existed in that radiant time. So our attention must always be directed towards doing what they used to do, as much as we are able to, for the reality is as his, sallAllaahu ‘alayhi wa sallam, saying indicates: “Whatever I command you to do, then do as much of it as you are able. And what I forbid you from, then stay away from it.”32 So the matters related to actions are restricted and thus additions to them are not accepted. An example of that is being kind to the scholar by outward gestures, such as by standing up for him or others when they enter one of the gatherings. And I do not say the gatherings of knowledge, for this is very clear – that the students in that situation should not stand up for this scholar. However, if he enters a gathering that is not a gathering of knowledge, is it from the beneficial knowledge and from the righteous deeds that the people of that gathering stand up for that scholar who has entered the gathering?

Answer: “So imitate them if you are not like them.” Who is the only single individual that we should imitate apart from others? He is, as we all know, Muhammad the Messenger of Allaah. And the people of knowledge know, and this is something that they do not differ about.

Nowadays, the whole Islaamic world – except for those whom Allaah has mercy on – is in opposition to the Prophet’s guidance of the past concerning this matter. So the people of knowledge do not forbid their companions nor the general people when one of them enters a gathering and they stand up for him. And those who stand up for him out of kindness and respect, they deem that this is how the first society (of the Companions) were. Therefore, it is upon us to constantly direct the attention towards physically imitating the (way of this) first society.

These are from the matters of which it is obligatory upon the scholars, rather upon the students of knowledge, to take concern of. This is since if you are truthful in your imitation of the Messenger, sallAllaahu ‘alayhi wa sallam, then spread amongst your companions the fact that you hate this outward expression. This means to humble yourself as the Messenger, sallAllaahu ‘alayhi wa sallam, used to humble himself. The Messenger, sallAllaahu ‘alayhi wa sallam, used to hate this standing and so the people accepted it, for in reality he hated this thing. So if the scholar is following the example of the Messenger then let him spread that amongst his companions. This comes first.

Second, it falls into the realm of “preventing the means.” For instance, if the scholar makes it a normal habit for the people to stand up for him, his soul will yearn for this standing. Then there will come a time when he will see his student who loves him and is devoted to him. He used to stand up for him then all of a sudden he stopped standing up for him. So there will occur disputes, then blaming, then perhaps more than that between the scholar and the student. This is because this scholar made it a normal habit for himself to love this standing. So what brought him to fall into this hated and forbidden love was the people’s accustoming him to it. I also wanted to remind the scholar and the students of knowledge to not adapt the societies because this adapting (and conforming) has no fixed limits today, for an innovation may appear and we will say: “There is something more important than it.” And then tomorrow there will be another innovation and we will say what we said in the first instance, until the society has gone far away from acting in accordance with what Islaam has brought, due to these distortions and false justifications.

[30] Silsilat Al-Ahadeeth As-Saheehah (no. 358)
[31] Saheeh Al-Jaami’-us-Sagheer (no. 5443)
[32] Agreed upon

[Al-Asaalah, Issue #20]

Cure For Self Amazement – Imaam Ibnul Qayyim

Imam Ibnul Qayyim (rahimahullaah) states in Al Fawaa-id that Ibn Sad (rahimahullaah) mentions in At Tabaqaat about Umar Bin Abdul Azeez (rahimahullaah) that:

Whenever he delivered a khutbah on the mimbar, and feared being amazed by himself; he would terminate it (i.e. the khutbah)

And whenever he wrote a letter and feared amazement by way of it; he would tear it.

And he would say: ”O Allaah! I seek refuge in you from the evil of my nafs.’

Source: Al Fawaa-id of Imaam Ibnul Qayyim (rahimahullaah) (page: 225)