Tuesday, January 29, 2013

Evil Acts That Spoil Brotherhood


Hadith 35 : Evil Acts That Spoil Brotherhood

By Imam Nawawi

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam, is His Messenger

Abu Hurayrah, (radiyallahu’anhu), reported that the Messenger of Allah, (Sallallahu `alayhi wasallam), said:

"Do not be envious of one another; do not artificially inflate prices against one another; do not hate one another; do not shun one another; and do not undercut one another in business transactions; and be as fellow-brothers and servants of Allah.

A Muslim is the brother of a Muslim. He neither oppresses him nor humiliates him nor looks down upon him. Piety is here - and he pointed to his chest three times. It is evil enough for a Muslim to hold his brother Muslim in contempt. All things of a Muslim are inviolable for another Muslim: his blood, his property and his honour."

[Recorded by Muslim]

Background

The Unity of the Ummah is one of the greatest objectives of Islam.

There are many verses in the Qur'an that urge Muslims to unite. Allah Almighty says:

“And hold fast, all of you together, to the Rope of Allah (which is Islam) and be not divided among yourselves.”  [Surah al-'Imran,3:103]

This is a very well-known verse to Muslims.

Allah  Almighty says:

“The believing men and women are 'awliya' (loyal) to one another.” [Surah al-Tawbah, 9:71] 

There are many other verses in the Qur'an that urge joining unity, as well as verses that forbid disunity. We can see this in the same Surah al-'Imran, Ayah 103, in which Allah says:

“….and be not divided among yourselves.”

So in the same verse the Muslims are asked to be united and prevented from disunity. The Qur'an contains many such verses, for example: Surah Al-'Imran Ayah 105-107; Surah Al-Hujurat Ayah 10; Surah Al-An'am Ayah 153 and 159; and in Surah Al-Rum Ayah 31-32. All of these verses and many others in the Qur'an forbid the division or split of the Muslim community.

Moreover, we have many hadiths that command the Muslims to be united. In one hadith, the Messenger of Allah, (sallallahu 'alayhi wasallam), said: "Verily Allah likes three things for you and disapproves three things for you: He is pleased with you but you worship Him and disassociate anything with him; that you hold fast to the Rope of Allah and not to be scattered (disunited); and He disapproves for you irrelevant talk, persistent questioning, and wasting of wealth." [This is recorded by Muslim]

We find that Islam commands the Muslims to practice things that will bring unity - there are conditions and actions where the Muslims need to perform to accomplish this. At the same time, we also find that there are many actions that Islam forbids because these actions may lead to the disunity of the Muslim ummah. This Hadith No. 35 falls in the latter category.

Lessons

The first action that the hadith forbids is Envy (Al-Hasad).

Muslim scholars like Imam Ghazali (rahimahullāh) and others define envy as disliking seeing a person receiving a bounty and wishing that he or she (the recipient) would lose it.

Ibn Rajab (rahimahullāh) gives a different and broader definition. He states in his definition that it is part of human nature that a person dislikes anyone to be better than him in virtues. He says that people differ in their attitudes and he lists five categories of envy that people have:

1.  There are some people who will make the effort through action or speech to abolish the bounty received by someone whom they envy.
2.  There are others who will then try to get that bounty transferred to them. So they firstly try to take it away from the person they envy and then they try to get it for themselves. For instance, if a certain person is offered a certain position or authority, the envious one will try to do something by hand or by words to take away that position or authority from that person. Then he will try to get that status or position transferred to himself.
3.  There are some people who do not make any effort by action or speech to harm the one whom they envy. Ibn Rajab (rahimahullāh) says this category of people can be of two types:
3.1.  The one who does his best to eliminate the feeling of envy within himself but he cannot overcome it. In spite of this, he keeps fighting and struggling against it. Ibn Rajab (rahimahullāh) says this type of person is excused from punishment.
3.2.  The one who thinks about envy and practices it again and again. He does not make any effort to fight it even though he does not do any harm by action or speech. But he actually enjoys and practices envy - he wishes that the bounty of the envied one will be lost. Consequently, this person is subject to punishment.

4.  There are those who, whenever they envy someone, do not harm him or her. They do not even wish the loss of the bounty from the envied one. Instead, they make the effort to attain a similar bounty or virtue for themselves. Ibn Rajab (rahimahullāh) says: "If this bounty is wordly virtues or worldly bounties, there is no benefit in that." For example, if you see someone who has a Mercedes, and you try to attain a similar car for yourself, then there is no benefit in that. But if it is a righteous virtue, then it is good.
5.  There are some people who, whenever they feel envy, do their best to stop it and they will do a favour or something good for the person whom they envied. In addition, they will also make du'a for that person until they love him - because envy is usually associated with hatred. They will wish that the envied ones are better than them - they do not bother themselves if others have things which are better than what they have. Ibn Rajab (rahimahullāh) says these people are the best category of true believers since everyone is subject to indulge or be trapped by envy or being envious of others.

Why is Envy (Hasad) forbidden?

It can cause - by the permission of Allah - harm to others whom are envied. Consequently, they are considered as evil acts in Islam. They can cause - even by just wishing - the harming of a person. It is the virtue of Shaitan. And it is also the virtue of Jews to envy other people. This is mentioned in Surah Al-Baqarah, Ayah 109 and in Surah Al-Nisa', Ayah 54.

The Prophet, (sallallahu 'alayhi wasallam), warned Muslims against envy when he said: “Creeping upon you is the diseases of those people before you: envy and hatred. And hatred is the thing that shapes. I do not say it shapes the hair but it shapes the religion. By the One in whose Hand is my soul, you will not enter paradise until you believe, and you will not believe until you love one another. Certainly, let me inform you of that which may establish such things: spread the greetings and peace among yourselves.” [Recorded by Imam Ahmad and Al-Tirmidzi]

Since this is a harmful act, Muslims are asked to recite certain Qur'anic verses such as Surah Al-Falaq, Surah An-Nas, and Surah Al-Ikhlas to protect from envious people. According to the Muslim scholars, it would be preferable to recite them after the five prayers along with Ayatul-Kursi.

Al-Tanajush is translated literary as do not artificially inflate the prices against one another”. Najash that is mentioned in this hadith can be interpreted, according to Ibn Rajab (rahimahullāh), in two ways:

1.  It can be interpreted as bai' al-najash - the trading where a person offers a high price for a certain item not for the sake of buying it but for the sake of raising the price of the item so that in the end it is sold for more than its actual price or worth. This is usually done, even in the Muslim world today, by a previous agreement by the salesman and another person or relative who pretends that he wants to buy. This is done in the stock market or auctions where there is a person who keeps bidding higher prices for an item. He is doing a favour for the person who wants to sell. This is considered as bai' al-najash. The majority of Muslim jurists (fuqaha) say it is valid. However, they say that if the buyer finds that he has been manipulated in a way where the price exceeded drastically over the actual price, then he has the choice of returning the item.
2.   The second interpretation of najash is a broader one, more than merely limiting it to trading. Ibn Rajab (rahimahullāh) says here it means any kind of deceiving actions that will lead to harming others. He adds that all dealings that are conducted in a deceiving way are included here. He quotes Surah Fatir, Ayah 43: "That the evil plot encompasses only him who makes it."

Ibn Rajab (rahimahullāh) says that this hadith is a warning to Muslims not to hate one another, especially if it is because of self-interest. Why? It is because Muslims are brothers in Islam. They should love each other and should not hate one another. Consequently, al-nameemah, backbiting and slander are forbidden because they will lead to hatred among the Muslim community. Ibn Rajab (rahimahullāh) says that when the Muslims started dividing into different sects because of conflicting views regarding certain religious matters; this led to disputes and hatred among the community, and thus disunity.

We should not turn our backs on one another. Ibn Rajab (rahimahullāh) says this means any form of disassociation. He says that the Prophet, (Sallallahu 'alayhi wasallam), said the Muslim is not allowed to disassociate himself from the others for more than three days. This is, as Ibn Rajab (rahimahullāh) points out, in worldly matters. Whereas in the religious matters, disassociation Islam allows it as one of the punishments - e.g. we are to disassociate with those who commit sins in order to teach them a lesson. But scholars say that if the person who commits the sin is not likely to come back to the right path, then it is meaningless to disassociate with him. As one of the scholars pointed out, if the objectives of Islam are not fulfilled then disassociation is meaningless.

We should not undercut one another in business transactions. For example, if someone is trying to buy something from a salesman, in the middle of their negotiations another salesman appears and interferes and tries to get that customer to buy his product or service instead. This kind of transaction is forbidden because the customer has yet to make his final decision - it will lead to the disunity of the Muslim community.

The Prophet, (Sallallahu 'alayhi wasallam), asks us to be brothers to one another. Ibn Rajab (rahimahullāh) says this is like justifying the actions that are mentioned by the Prophet, (Sallallahu 'alayhi wasallam), because these evil acts will lead to spoiling the brotherhood of the Muslims. If Muslims avoid these evil acts, then this will lead them to be brothers. Moreover, Ibn Rajab (rahimahullāh) says this statement implies that Muslims have to make the effort to do whatever that will lead to achieving this brotherhood. This means fulfilling all the obligations towards Muslims, for example like returning the greetings, visiting the sick, helping the needy, accepting invitations, sending presents, shaking hands, and smiling.

Then the Prophet, (sallallahu 'alayhi wasallam), says the Muslim is the brother of another Muslim. Ibn Rajab (rahimahullāh) explains about this statement: "It is now obligatory for each brother that he tries to benefit his Muslim brother and to refrain from harming them." He adds that the major harm is oppression and injustice. If a Muslim is in need of your support and you fail to support or help him, this is unjust. There are many places in the Muslim world where the Muslims are in great need of help. They are being oppressed and nobody supports them. Accordingly, if we are not doing anything to help them, we are failing our Muslim brothers. We need to be united to solve the problems that we are facing today. Our main concern should be the unity of the ummah.

A contemporary scholar, Abdul Rahman Al-S'adi, says that one of the greatest forms of jihad is to make an effort to unite the Muslims. He states that cooperation among Muslims is an obligation.

We should not lie to our Muslim brothers. We should also refrain ourselves from belittling or making fun of other Muslims. We should not make signals or gestures that threaten the face value of our Muslim brothers. We should take care not to be cynical to others and not to undermine other Muslims. We should not used derogatory terms against one another.

The Prophet, (sallallahu 'alayhi wasallam), says taqwa is in the heart. Ibn Rajab (rahimahullāh) comments on this statement saying it is evidence that the most noble among people are the ones who are righteous even if they are not lucky in the sight of other people. If they are righteous, they are the most noble in the sight of Allah.

It can be said that all that has been mentioned in this hadith has to do with the heart: loving Muslims, and not to envy them. When we have taqwa in our hearts, we will not do the forbidden acts mentioned - our hearts will be purified and filled with love.

Conclusion

"All things of a Muslim are inviolable for another Muslim: his blood, his property, and his honour." This important last statement, which was mentioned by the Prophet, (sallallahu 'alayhi wasallam), in his Farewell Sermon (Hajjat ul-Wadā'), concludes or summarizes what this hadith is about. This hadith clearly states that harming others either by saying or doing is considered an evil act.

Allāh Subhānahu wata‘ala says:  “And those who annoy believing men and women undeservedly, they bear on themselves the crime of slander and plain sin.”  [Surah Al-Ahzab,33:58]

‘Abdullah bin Mas‘ud (radiyallāhu‘anhu) reported: The Prophet (Sallallāhu ‘alayhi wasallam) used to supplicate: “Allāhumma inni as ‘alukal-Huda, Wat-Tuqa, Wal-‘Afafa, Wal-Ghina (O Allāh! I beseech You for Guidance, Piety, Chastity and Contentment).” [Muslim]. 

This du’a contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allah), chastity and sufficiency. Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allah is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. This Du’a is very comprehensive and valuable.

Allāh Subhānahu wata‘ala made the believers as brothers so that they have mercy upon one another; so that they love one another; so that they help one another and support one another. This is how Muslims should be.

 And Allāh Almighty Knows best.


[Excerpted from Commentary “Hadith 35 : "Evil Acts That Spoil Brotherhood", 40 Hadiths of Imam Nawawi” By Dr. Jamal Ahmed BadiVia IC Truth]

Monday, January 28, 2013

The Obligation of Loving All Muslims

Hadith 13:The Obligation Of Loving All Muslims

By Imam Nawawi

In the name of Allāh, the Most Gracious, the Most Merciful;


All the praise and Thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam, is His Messenger

Abu Hamzah Anas bin Malik, (radiyallāhu’anhu), who was the servant of the Messenger of Allāh, (Sallallāhu ‘alayhi wasallam), reported that the Prophet, (Sallallāhu ‘alayhi wasallam), said:

"None of you truly believes (in Allāh and in His religion) until he loves for his brother what he loves for himself"

[Al-Bukhari and Muslim]

Background

In the Musnad of Imam Ahmad, the Prophet, (Sallallāhu ‘alayhi wasallam), said:

“The servant does not reach the reality of faith until he loves for others what he loves for himself.”

In Sahih Muslim from ‘Abdullāh ibn Amr Al-‘Ass, (radiyallāhu’anhu), the Prophet, (Sallallāhu ‘alayhi wasallam), said:

“…..Whoever wishes to be delivered from the fire and enter the garden should die with faith in Allāh and the Last Day and should treat the people as he wishes to be treated by them…”

[Sahih Muslim; Book 020, Number 4546]


Lessons

These three hadiths carry similar meanings that is to love for other Muslims what one loves for oneself. They lay down a very significant principle of behaviour of Muslims with each other.

A true Islamic community is when it is built upon love and compassion for its members. Every member should care for and help one another. They should treat others in ways they want to be treated.

It is a community with no barriers among the races, colour, mazhab or group or ranks in implementing this Islamic concept of brotherhood and love. All these barriers must be removed for this concept to be realized. Other barriers to be removed include jealousy, selfishness and envy.

Loving goodness for others is part of loving them. We love good things for them as much as we love those things for ourselves. We treat them the way we want them to treat us.

Part of good treatment of others are excusing them and giving them fair chances. For example, if a person commits a mistake, then we should find excuses for them and not jump to conclusions. There are many possibilities or ways for us to excuse others who have committed mistakes, and hence enabling us to live peacefully and avoid confrontations.

When we deal with other Muslims in the community, we should deal in the best manner. We should choose the best words in our conversation.

The Qur’an says:

“O you who believe! Keep your duty to Allāh and fear Him, and speak always the right word”

[Surah Al-Ahzab,33:70]

“And tell My servants that they should always say those words that are the best. Satan verily, sows a state of conflict and disagreements among them.”

[Surah Al-Isrā’,17 :53]

Good words can minimize quarreling and confrontations among the members of the society.

Mercy and compassion should exist in our treatment of others. This is related to a very important concept in Islam, which is Al-Wala’. The relationship among the Muslim community members is based on this concept of Al-Wala’. It does not only mean protection, but it also encompasses love, care and help. These are the four aspects of Al-Wala’ normally mentioned by the scholars. These aspects are interdependent with each other. For example, to care for others comes after the loving of others. Therefore, in relation to the hadith, Muslims must also love and care about other Muslims.

Another important issue is not to be arrogant. This comes in many forms,as mentioned by the scholars, such as belittling others, looking down on others, looking at oneself as being more superior or better than others, etc.

The Prophet, (Sallallāhu ‘alayhi wasallam), said:

“He who has in his heart the weight of a mustard seed of pride shall not enter Paradise.” A person (amongst his hearers) said: “Verily, a person loves that his dress should be fine, and his shoes should be fine.” He (the Prophet, sallallāhu 'alayhi wasallam) remarked: “Verily, Allāh is Graceful and He loves Grace. Pride is disdaining the truth (out of self-conceit) and contempt for the people.”

[Sahih Muslim: Book 001, Number 0164]

Therefore we need to be humble and show mercy to others. Part of loving goodness for others is to practice mutual consultation, enjoining goodness and forbidding evil. The advice is to be done in a good way, based on loving them and not for seeking personal interest. The Prophet,Sallallāhu ‘alayhi wasallam, also used to show his love of others when giving advice to them. It may also be good to explicitly tell the listeners that the reason we are advising them is because we love them and we care for them. If an advice is specific for a person, then it should be done in private to avoid offending the person.

Fudhayl ibn Iyad went one step higher in putting this hadith into practice. He mentioned that we should not only wish others to be like us but also to wish them to be better than us. However, he said that this is not obligatory (wajib).

Ibn Rajab (rahimahullah) said that we should wish other Muslims to be better than us in worshipping (ibadah) and manners (akhlaq), but at the same time we should wish for ourselves to be better than what we are now. It is not good enough to just wish for something good for other Muslims but at the same time we are deficient and not striving to be better Muslims ourselves. It is from the goodness that we have attained that we also love for other Muslims to have. It is not fair to them that we wish for them to attain the same deficiency that we have in ourselves. Therefore, it is a matter of continuous competition among us to attain the goodness.

A related contemporary issue is about the brotherhood in Islam. What criterion should be used in deciding who are the brothers in Islam that they deserve our support? There are many Muslims in the world today, but many of them are weak in iman and violating some principles of Islam. In the past, these people were dissociated by the scholars because they were the minority. However, today it is less appropriate to apply this same principle of disassociation and therefore people with the minimum level of Islam should be considered brothers in Islam. Hence we should care for them and love for them what we love for ourselves. For example, if they commit a sin then we love for them that they leave the sinful act. We should advise them out of our love for them.


Conclusion

This hadith can be practiced at any level, any time and with any Muslim. It can be practiced in different manners, in the form of advising, giving charity, enjoining goodness and forbidding evil.In practicing the hadith, the various aspects of the hadith and the inter-related concepts must be observed. A concept cannot be observed in isolation as it may cause misunderstanding and incorrect application of the concept itself.

And Allāh Almighty Knows best.

[Excerpted from Commentary of Hadith 13: "The Obligation Of Loving All Muslims”, 40 Hadiths Of Imam Nawawi,”By Dr. Jamal Ahmed Badi Via I C Truth]

Sunday, January 27, 2013

The Etiquettes of Sincere love for the Sake of Allah


The Etiquettes of Sincere love for the Sake of Allah

By Imam Nawawi

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam, is His Messenger

Allah, the Exalted, says:
  • “Muhammad (Sallallahu ‘alayhi wasallam) is the Messenger of Allah. And those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in solah), seeking bounty from Allah and (His) Good Pleasure. The mark of them (i.e., of their Faith) is on their faces (foreheads) from the traces of prostration (during solat). This is their description in the Tawrat (Torah). But their description in the Injeel (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, and becomes thick and it stands straight on its stem, delighting the sowers, that He may enrage the disbelievers with them. Allah has promised those among them who believe (i.e., all those who follow Islamic Monotheism, the religion of Prophet Muhammad (Sallallahu ‘alayhi wasallam) till the Day of Resurrection) and do righteous good deeds, forgiveness and a mighty reward (i.e., Jannah).” [Al-Fath, 48:29]
  • "And those who, before them, had homes (in Al-Madinah) and had adopted the Faith, - love those who emigrate to them..." [Surah Al-Hashr, 59:9]
375. Anas bin Malik (radiyallahu’anhu) reported: The Prophet (Sallallahu ‘alayhi wasallam)said, “There are three qualities whoever has them, will taste the sweetness of Iman: To love Allah and His Messenger (Sallallahu ‘alayhi wasallam) more than anyone else; to love a slave (of Allah) only for (the sake of) Allah; and to abhor returning to infidelity after Allah has saved him from it as he would abhor to be thrown into the fire (of Hell)".  [Recorded by Al-Bukhari and Muslim]

Commentary:

1. In this Hadith, the love of Allah signifies the sweetness of Iman.

2. The love of Allah and His Prophet (Sallallahu ‘alayhi wasallam) is the cornerstone of the Faith. When it is said that this love should exceed one's love for everything else in the universe, it means that what is enjoined by Allah and His Prophet (Sallallahu ‘alayhi wasallam)must be given preference over everything else, whether it is love for the wife, children, worldly interests, desires or whims. When there is a clash between the two, the former should be given preference over the latter.

376. Abu Hurairah (radiyallahu’anhu) reported: The Prophet (Sallallahu ‘alayhi wasallam) said: "Seven are (the persons) whom Allah will give Shade of His Throne on the Day when there would be no shade other than His Throne's Shade: A just ruler; a youth who grew up worshipping Allah; a man whose heart is attached to mosques; two persons who love and meet each other and depart from each other for the sake of Allah; a man whom an extremely beautiful woman seduces (for illicit relation), but he (rejects this offer by saying): 'I fear Allah'; a man who gives in charity and conceals it (to such an extent) that the left hand does not know what the right has given; and a person who remembers Allah in solitude and his eyes well up"[Recorded by Al-Bukhari and Muslim]

Commentary: This Hadith mentions seven types of people whom Almighty Allah provides special protection or His Throne's Shade. In some Ahadith this blessing has also been promised for some noble actions over and above those which have been mentioned here. Some 'Ulama' including As-Sakhkhawi (rahimahullāh) and Al-Hafiz Ibn Hajar (rahimahullāh) have given a list of seventy such actions. Imam As-Suyuti (rahimahullāh) said: "The (present) Hadith mentions only seven qualities to bring into prominence their importance and also the importance of acting upon them'.

377. Abu Hurairah (radiyallahu’anhu) reported: Messenger of Allah (Sallallahu ‘alayhi wasallam) said, "On the Day of Resurrection, Allah, the Exalted, will say: 'Where are those who have mutual love for the sake of My Glory? Today I shall shelter them in My Shade when there will be no shade except Mine". [Recorded by Muslim]

Commentary: It should be borne in mind that the shade referred to in the Hadith is the shade of Allah's Throne. Referring to this shade in the Arabic text as the Shade of Allah, is similar to the 'she camel of Allah,' the 'land of Allah' 'the house of Allah' that are mentioned in the Qur'an. (Editor's Note)

378. Abu Hurairah (radiyallahu’anhu) reported: Messenger of Allah (Sallallahu ‘alayhi wasallam) said: “By Him in Whose Hand my soul is! You will not enter Jannah until you believe, and you shall not believe until you love one another. May I inform you of something, if you do, you love each other: Promote greeting amongst you (by saying As-salamu 'alaikum to one another)". [Recorded by Muslim]

Commentary: In this Hadith, Islam has been regarded as the medium of mutual love. This is the reason Muslims have been enjoined to greet each other regardless of acquaintance. It does not, however, mean that a Muslim will be a true believer or entitled to Jannah, by mere greeting. What it really means is that his Faith will become meaningful only when it is supported by actions. Greeting is an Islamic custom and a practical form and demonstration of it. The combination of Faith and its practice will take a Muslim to Jannah.

379. Abu Hurairah (radiyallahu’anhu) reported: The Prophet (Sallallahu ‘alayhi wasallam) said: "A man set out to visit a brother (in Faith) in another town and Allah sent an angel on his way. When the man met the angel, the latter asked him, "Where do you intend to go?" He said, "I intend to visit my brother in this town". The angel said, "Have you done any favour to him?" He said, "No, I have no desire except to visit him because I love him for the sake of Allah, the Exalted, and Glorious." Thereupon the angel said, "I am a messenger to you from Allah (to inform you) that Allah loves you as you love him (for His sake)". [Recorded by Muslim].

380. Al-Bara' bin 'Azib (radiyallahu’anhu) reported: The Prophet (Sallallahu ‘alayhi wasallam) said about the Ansar: "Only a believer loves them, and only a hypocrite hates them. Allah loves him who loves them and Allah hates him who hates them". [Recorded by Al-Bukhari and Muslim].

Commentary: The way the Ansar or Helpers, faithfully served Islam, Muslims and the Prophet (Sallallahu ‘alayhi wasallam), constitutes not only one of the brightest chapters of Islamic history but also makes them a model of excellent conduct and character. Almighty Allah rewarded them for their devotion to Islam with immense love for Faith - the love which became a symbol of their Faith and love for Allah. Not only was that, because of this devotion of the Ansar, everyone who entertained jealousy and hatred against them declared a hypocrite by Allah. There were two famous tribes, namely Al-Aus and Al-Khazraj in Al-Madinah. In the pre-Islamic days they were enemies to each other. When they embraced Islam, they became close brothers. They welcomed the Muhajirun (the Emigrants) with open arms and rendered every possible assistance to them. For this reason they were named Ansar. May Allah be pleased with them and they are pleased with Him.

381. Mu'adz (bin Jabal) (radiyallahu’anhu) reported: Messenger of Allah (Sallallahu ‘alayhi wasallam) said: “Allah, the Exalted, has said: ‘For those who love one another for the sake of My Glory, there will be seats of light (on the Day of Resurrection), and they will be envied by the Prophets and martyrs’.” [Recorded by At-Tirmidzi].

Commentary: This Hadith tells us that Allah will grant an exalted position to such people who love one another for His sake. "They will be envied by the Prophets and martyrs" does not mean that they will be granted a place higher than even the Prophets because the highest position will be granted to the Prophets, as these are the best of Allah's creation. These words simply draw our attention to the superiority and the exalted position those who love one another for Allah's sake will have on the Day of Resurrection.

382. Abu Idris Al-Khawlani (radiyallahu’anhu) reported: I once entered the mosque in Damascus. I happened to catch sight of a young man who had bright teeth (i.e., he was always seen smiling). A number of people had gathered around him. When they differed over anything they would refer it to him and act upon his advice. I asked who he was and I was told that he was Mu'adz bin Jabal (radiyallahu’anhu). The next day I hastened to the mosque, but found that he had arrived before me and was busy in performing Solat. I waited until he finished, and then went to him from the front, greeted him with Salam and said to him, "By Allah I love you." He asked, "For the sake of Allah?" I replied, "Yes, for the sake of Allah". He again asked me, "Is it for Allah's sake?" I replied, "Yes, it is for Allah's sake." Then he took hold of my cloak, drew me to himself and said, "Rejoice! I heard Messenger of Allah (Sallallahu 'alayhi wasallam) saying, 'Allah, the Exalted, says: My love is due to those who love one another for My sake, meet one another for My sake, visit one another for My sake and spend in charity for My sake". [Recorded by Malik].

Commentary: Besides the merit of mutual affection, contact and co-operation for the pleasure of Allah, this Hadith tells us that one should disclose one's affection to him whom one loves. It also tells us that when a person is engaged in worship or daily round of recitation, his visitor should not sit before him so that his concentration is not affected. He should sit behind him and wait till he has finished his prayer. The Hadith also teaches us to approach someone from the front so as not to scare him.

383. Abu Karimah Al-Miqdad bin Ma'dikarib (radiyallahu’anhu) reported: The Prophet (Sallallahu 'alayhi wasallam) said, "When a man loves his brother (for Allah sake) let him tell him that he loves him". [Recorded by At-Tirmidzi and Abu Dawud].

Commentary: The wisdom behind informing someone that one loves him for the sake of Allah, is to make him aware of the regard shown to him so that this will turn into mutual affection and will, therefore, promote cooperation with each other.

384. Mu'adz (bin Jabal) (radiyallahu’anhu) reported: Messenger of Allah (Sallallahu 'alayhi wasallam) held my hand and said, "O Mu'adh, By Allah, I love you and advise you not to miss supplicating after every Solat (prayer) saying: 'Allahumma a’inni ‘ala dzikrika wa shukrika, wa husni 'ibadatika,' (O Allah, help me remember You, expressing gratitude to You and worship You in the best manner)". [Recorded by Abu Dawud and An-Nasa'ie].

Commentary: We learn from this Hadith the following:

1. It is commendable to inform those whom one loves for Allah's sake, of this love.

2. The superiority of Mu'adz.

3. It is commendable to say this Du'a after each obligatory Solat.

4. It is commendable to seek Allah's Help in order to discharge one's duties towards Allah in the best possible manner.

385. Abu Hamzah Anas bin Malik (radiyallahu’anhu) reported: A man was with the Prophet (Sallallahu 'alayhi wasallam) when another man passed by and the former said: "O Messenger of Allah! I love this man (for Allah's sake)". Messenger of Allah (Sallallahu 'alayhi wasallam) asked, "Have you informed him?" He said, "No". Messenger of Allah (Sallallahu 'alayhi wasallam) then said, "Tell him (that you love him)". So he went up to the man and said to him, "I love you for the sake of Allah;" and the other replied, "May Allah, for Whose sake you love me, love you." [Recorded by Abu Dawud].

And Allāh Almighty Knows best.

[Excerpted from The Book of Etiquettes and Sincere love for the Sake of Allah, Chapter # 46, Riyad-Us-Saliheen” Compiled By Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi (rahimahullāh) Via Guided Ways]

Saturday, January 26, 2013

Politeness and Tranquility


The Excellence of Politeness and Tranquility

By Al-Imam An-Nawawi

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam is His Messenger


Allah, the Exalted, says:

"And the (faithful) slaves of the Most Gracious (Allah) are those who walk on the earth in humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness." [Al-Furqan, 25:63]

 “You have an excellent model in the Messenger of Allah, for all who put their hope in Allah and the Last Day and remember Allah much.” [Surah Al-Ahzab, 33: 21]

“And verily, you [O Muhammad (Sallallāhu ‘alayhi wasallam)] are on an exalted standard of character.” [Al-Qalam, 68:4]

703. ‘Aishah (radiyallahu’anha) reported: I have never seen Messenger of Allah (Sallallahu ‘alayhi wasallam) laughing so heartily that his uvula could be seen. He used to smile only. [Recorded by Al-Bukhari and Muslim].

Commentary: The Qur’an described the faithful servants of Allah are those who walk on the earth in humility and sedateness, and when the foolish (ignorant; misguided) address them (with bad words) they reply back with mild words of gentleness.

The hadith indicates that to laugh much is one of the sign of indifference to the remembrance of Allah. Besides, the habit of laughing aloud robs away the dignity and impressiveness of a man.

It is narrated that Sa’ad ibn Hisham (radiyallāhu’anhu) said he asked ‘Aishah, (radiyallāhu’anha), Prophet’s wife: “Tell me about the character of the Prophet (Sallallāhu ‘alayhi wasallam).” She said, “His character was the Qur’an.” [Recorded by Ahmad].

About him The Prophet (Sallallāhu ‘alayhi wasallam)   once told the companions: "Allāh has sent me as a Messenger so that I may demonstrate perfection of character, refinement of manners and loftiness of deportment." [Recorded by Mālik; Ahmad]

A Muslim needs to try to emulate the behavior and the morality of the Prophet Muhammad (Sallallāhu ‘alayhi wasallam.

‘Abdullah bin Mas’ud (radiyallahu’anhu) reported that the Prophet (Sallallahu ‘alayhi wasallam) used to say: "Allahumma inni as'alukal-huda wat-tuqa wal-'afafa wal-ghina (O Allah! I ask You for guidance, piety, chastity and self-sufficiency)". [Recorded by Muslim].

This Hadith contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allah), chastity and sufficiency. Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allah is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the prayer of the Prophet (Sallallahu ‘alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

And Allāh Almighty Knows best.


[Excerpted from “The Book of Dignity and Tranquility, Chapter # 92, Riyad-Us-Saliheen”, Compiled by Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi]


Friday, January 25, 2013

The Excellence of Meeting with a Smile and Courteous


The  Excellence of Meeting with a Smile and Courteous 
              
By Al-Imam An-Nawawi (rahimahullāh)

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam is His Messenger

Allāh Subhānahu wata‘ala, says:

  • “And lower your wings for the believers (be courteous to the fellow-believers).” [Al-Hijr 15:88]
  • “And had you been severe and harsh-hearted, they would have broken away from about you.” [Ali- ‘Imran 3:159]

693. 'Adi bin Hatim (radiyallahu’anhu) reported: Messenger of Allah (Sallallahu ‘alayhi wasallam) said, “Guard yourselves against the Fire (of Hell) even if it be only with half a date-fruit (given in charity); and if you cannot afford even that, you should at least say a good word.”  [Al-Bukhari and Muslim].

Commentary: This Hadith highlights the point that Sadaqah has great benefits and even in its minimum scope and quantity it can ensure our safety against Hell-fire. We are told that if we do not have even a single date or half of it to give to a needy person, we can manage to have the same benefit by talking to him in a compassionate tone, provided we have Faith in our heart.

694. Abu Hurairah (radiyallahu’anhu) reported: The Prophet (Sallallahu ‘alayhi wasallam) said: “It is also charity to utter a good word.”  [Al-Bukhari and Muslim].

Commentary: In Islam, it is not spending money alone that counts as charity; talking to somebody in a decent way also comes in the same context. Now, one can feel the importance Islam gives to moral values and good manners. This saying of Messenger of Allah (Sallallahu ‘alayhi wasallam) is part of a long Hadith mentioned earlier. See Hadith No. 122.

695. Abu Dharr (radiyallahu’anhu) reported: Messenger of Allah (Sallallahu ‘alayhi wasallam) said: “Do not disdain a good deed, (no matter how small it may seem) even if it is your meeting with your (Muslim) brother with a cheerful face.”  [Muslim].

Commentary: Every deed approved by the Shari'ah is considered good and rewarding. Howsoever seemingly small people may consider it, it must not be looked at from a highbrow angle. Even to meet people cheerfully is one of the Islamic virtues, though it may appear quite insignificant to some people.

And Allāh Almighty Knows best.


[Excerpted from “The Book Of Excellence Of Meeting With A Smiling Countenance And Politeness In Speech, Chapter # 88, Riyad-Us-Saliheen”, Compiled by Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi]

Wednesday, January 23, 2013

The Virtue of Clemency, Tolerance and Gentleness


The Excellence of Clemency, Tolerance and Gentleness.

By Imam Nawawi

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks is due to Allāh, the Lord of the al-‘ālameen. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wasallam, is His Messenger

Allah, the Exalted, says: 
  • "...who repress anger, and who pardon men; verily, Allah loves Al-Muhsinun (the good-doers)." [Al-‘Imran, 3:134]
  • "Show forgiveness, enjoin what is good, and turn away from the foolish (i.e., don't punish them)." [Al-A’raf 7:199]
  • "The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e., Allah orders the faithful believers to be patient at the time of anger, and to excuse those who treat them badly) then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient - and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e., Jannah and of a high moral character) in this world." [Fussilat 41:34, 35]
  • "And verily, whosoever shows patience and forgives that would truly be from the things recommended by Allah." [Ash-Shura 42:43]
632. Abdullah Ibn 'Abbas (radiyallahu’anhu) reported: Messenger of Allah (Sallallahu ‘alayhi wasallam) said to Ashaj Abdul-Qais (radiyallahu’anhu), "You possess two qualities that Allah loves; these are clemency and tolerance."  [Recorded by Muslim].

Commentary: This Hadith teaches us to adopt a patient, mild and discreet attitude towards others. Moreover, there is a provision for praising somebody in his presence, provided there is no likelihood of his being conceited. The Hadith also provides inspiration for the cultivation of good habits. Two qualities that Allah loves are clemency and tolerance

633. 'Aishah (radiyallahu’anha) reported: The Messenger of Allah (Sallallahu ‘alayhi wasallam) said, “Allah is Forbearer (the tolerant) and loves forbearance (patience; leniency, kindness, mercy) in all matters.” [Recorded by Al-Bukhari and Muslim].

Commentary: Mildness also brings human beings closer to one another, and on this count, Allah likes it very much.

634. 'Aishah (radiyallahu’anha) reported: The Prophet (Sallallahu ‘alayhi wasallam) said, "Allah is Forbearer and He loves forbearance, and rewards for forbearance while He does not reward severity, and does not give for anything besides it (forbearance)."  [Recorded by Muslim]

Commentary: Mildness is the opposite of harshness. Allah enjoins softness and dislikes stiffness in human relations. Allah assures of reward for gentle behaviour in society, not for unkindness or anything like that. However, inflexibility is preferred to flexibility when there arises a question of religious matters and the limits set by Allah.

635. 'Aishah (radiyallahu’anha) reported: The Prophet (Sallallahu ‘alayhi wasallam) said, "Whenever forbearance is added to something, it adorns it; and whenever it is withdrawn from something, it leaves it defective."  [Recorded by Muslim].

Commentary: To be soft-spoken is such a quality that by virtue of which a man is not only endeared to people but also to Allah. And by being bereft of it, he not only becomes contempt incarnate in the eyes of people but also with Allah.

636. Abu Hurairah (radiyallahu’anhu) reported: A bedouin urinated in the mosque and some people rushed to beat him up. The Prophet (Sallallahu ‘alayhi wasallam) said: "Leave him alone and pour a bucket of water over it. You have been sent to make things easy and not to make them difficult." [Recorded by Al-Bukhari].

Commentary: This Hadith brings into light the fact that leniency is also vitally needed in the sphere of education and discipline. This is particularly true in the case of ignorant and ill-bred people. This is so because if they are treated unkindly, they will become more indocile on account of their wild temperament and foolishness. A kind handling is indispensable for putting them to discipline, even if they make desperate blunders. This Hadith is very beneficial with regard to the way of Da'wah, guidance and practical education. Another point this Hadith discloses is that the flow of water can wipe out dirt and impurity, and make the place free from its effect.

637. Anas bin Malik (radiyallahu’anhu) reported: The Prophet (Sallallahu ‘alayhi wasallam) said, "Make things easy and do not make them difficult, cheer the people up by conveying glad tidings to them and do not repulse (them)." [Recorded by Al-Bukhari and Muslim].

Commentary: This Hadith informs us that preaching, sermons, religious discourses and moral advice all should concentrate on such things as may be helpful to people in being inclined towards gaining religious knowledge. Likewise this aspect should also be kept in view in the exposition and interpretation of religion. Moreover, the tone and mode of expression of religious leaders should not be repulsive and based on sectarian hatred; rather it should pull hearts to religion. In brief, preachers and 'Ulama' must be regardful of the central point of the cause to which they are dedicated.

638. Jarir bin 'Abdullah (radiyallahu’anhu) reported: Messenger of Allah (Sallallahu ‘alayhi wasallam) said, "He who is deprived of forbearance and gentleness is, in fact, deprived of all good." [Recorded by Muslim].

639. Abu Hurairah (radiyallahu’anhu) reported: A man asked the Prophet (Sallallahu ‘alayhi wasallam) to give him advice, and he (Sallallahu ‘alayhi wasallam) said, "Do not get angry." The man repeated that several times and he (Sallallahu ‘alayhi wasallam) replied (every time), "Do not get angry." [Recorded by Al-Bukhari].

Commentary: This Hadith has already been quoted. Yet the compiler has repeated it on account of its relevance with this chapter. It is to be noticed that an advice should be made as circumstances demand. When Messenger of Allah (Sallallahu ‘alayhi wasallam) perceived by his insight that the visitor was a person of sharp and fiery temper, he repeatedly advised him to resist anger.

640. Abu Ya'la Shaddad bin 'Aus (radiyallahu’anhu) reported: Messenger of Allah (Sallallahu ‘alayhi wasallam) said: "Verily Allah has prescribed Ihsan (kindness) for everything. So when you kill, you must make the killing in the best manner; when you slaughter, make your slaughter in the best manner. Let one of you sharpen his knife and give ease to his animal (in order to reduce his pain)."  [Recorded by Muslim].

Commentary: By killing is meant the killing of a harmful animal, or the killing of a murderer as retribution and the killing of the enemy in the battlefield. All these situations warrant killing but with a stress on moderation, thanks to Islamic teachings. A believer is told not to let his passions of enmity go wild, and even an enemy or a criminal ought not to be put to a torturous death. In the Pre-Islamic Period of Ignorance it was a prevalent practice that the limbs of a victim were mutilated before he was finally killed. Islam has forcefully forbidden this inhuman custom, stating that the victim should be beheaded with the one swing of sword. Similarly, there are specific instructions regarding an animal's slaughter. First, the knife should be sharpened. Second, the animal must not be slaughtered from its nape, because in both ways it will suffer pain. This Shari'ah rule ensures quick death of the animal. In modern Europe, an animal is slaughtered with one stroke of a cutting-machine. Apparently this method seems to be easy and smooth, yet in this way the animal's blood doesn't flow out from its body completely. So the consumption of the meat of such a kill is injurious to human health. Due to this reason, Islam considers the discharge of blood as a prerequisite to Halal (lawful). Certainly, only the Islamic way of slaughtering an animal is more sound, scientific and wholesome.

641. 'Aishah (radiyallahu’anha) reported: Whenever the Prophet (Sallallahu ‘alayhi wasallam) was given a choice between two matters, he would (always) choose the easier as long as it was not sinful to do so; but if it was sinful he was most strict in avoiding it. He never took revenge upon anybody for his own sake; but when Allah's Legal Bindings were outraged, he would take revenge for Allah's sake. [Recorded by Al-Bukhari and Muslim].

Commentary: The two things between which Messenger of Allah (Sallallahu ‘alayhi wasallam) would make his choice could be religious or worldly. For instance, if he were asked to award one of the two punishments to somebody, he would choose the milder one. And if he had the liberty of choice between two obligations, he would opt for the easier one. Between war and peace he would always go for peace, provided it involved the interest of Islam and Muslims. Moreover, in all matters he used to take the line of least resistance, in case it went without the disobedience of Allah. In this Hadith, a principle has been defined for Muslims in general as well that they are free to take to an easy way but this must not entail a loophole in respect of the Shari'ah. Secondly, the most excellent character of Messenger of Allah (Sallallahu ‘alayhi wasallam) also comes to our view that he never retaliated for personal reasons. His extraordinary concern for the sanctity of Islamic Law is also displayed by the fact that he could never brook the transgression of Allah's limits, and the transgressor was sure to be punished by him. The Prophet's attitude also explains and delimits the sphere of morality that to let the violator of Divine law go scot-free must not be counted as a sign of good manners. Rather it reflects the lack of religious sensibility. Not to take exception to lapses in mundane affairs surely speaks of moral excellence, but we are not allowed to dispense with the evasion of religious rules.

642. Abdullah Ibn Mas'ud (radiyallahu’anhu) reported: Messenger of Allah (Sallallahu ‘alayhi wasallam) said, "Shall I not tell you whom the (Hell) Fire is forbidden to touch? It is forbidden to touch a man who is always accessible, having polite and tender nature." [Recorded by At-Tirmidzi].

Commentary: The Hadith throws light on a kind bearing which is rooted in Faith and saves man from Hell-fire. The second lesson is that prior to discussing something important with somebody we should make him attentive and receptive, so that he may take interest and put faith in what we tell him.

'Abdullah bin Mas'ud (radiyallahu ‘anhu) reported that the Prophet (Sallallahu ‘alayhi wasallam) used to say: "Allahumma inni as'alukal-huda wat-tuqa wal-'afafa wal-ghina (O Allah! I ask You for guidance, piety, chastity and self-sufficiency)". [Recorded by Muslim].

Commentary: This Hadith contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allah), chastity and sufficiency. Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allah is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the prayer of the Prophet (Sallallahu ‘alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.


And Allāh Almighty Knows best.

[Excerpted from “The Book of Clemency, Tolerance, Gentleness, Chapter # 74, Riyad-Us-Saliheen” Compiled by Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi (rahimahullāh) Via Guided Ways]