The Haa'iyyah Poem of Ibn Abee Daawood (d.316)
Monday, 10 September 2007
The famous Haa'iyyah poem of Ibn Abee Daawood (rahimahullaah) and its illustrious points concerning the correct Islaamic 'Aqeedah was recently adapted using the explanation of Shaykh Saalih al-Fawzaan for the 'Aqeedah course, as part of the Summer Islaamic Courses. The following is the text from the poem...
(1) Hold tightly to the rope of Allaah and the guidance,And do not be an innovator, so that you might be successful.
(2) And practice your religion based on the Book of Allaah and the Sunan whichhave come from the Messenger of Allaah so you will be saved and earn reward.
(3) And say: Not a created thing is the Speech of our great King,
Such was the religious position of the pious ones (before us) who spoke well.
(4) And do not be a person who takes no position on the Quran,
As did the followers of Jahm, and they had been too lax (to take the right position).
(5) And do not say that the Quran is created, meaning: its recitation,
Since the Speech of Allaah, through its recitation, is made clear.
(6) And say: Allaah will make himself visible to all the creation, openly,
Just as the full moon is not hard to see, and your Lord (will be seen) more clearly.
(7) And He was not born, nor has He fathered anyone,
Nor is there anything similar to Him, exalted be the Glorified One.
(8) A Jahmee rejects this, however, we have
As a testimony to the truth of what we say - a hadeeth that clarifies it.
(9) Jareer narrated it, from the words of Muhammad,
So say what he said about that, and you will be successful.
(10) And perhaps a Jahmee might deny His Right Hand as well,
While both of His Hands are giving out all kinds of bounties.
(11) And say: The Ever-Compelling descends each night,
Without asking for exact details, magnificent is the One God and most worthy of praise.
(12) Down to the lowest heaven, granting bounties from His Grace,
As the gates of the heavens are opened and spread widely.
(13) He says: Is there anyone seeking forgiveness who would like to meet a Forgiver?
Or anyone seeking bounties of goodness and provisions, so he could be given (what he requests)?
(14) A group have reported this whose reports are not to be rejected,
But sadly some have went wrong and did not believe them, marring themselves.
(15) And say: Indeed the best of the people after Muhammad
Were his two deputies of old, and then 'Uthmaan, according to the most correct position.
(16) And the fourth of them was the best of creation after them,
'Alee, the companion of goodness, through goodness he was successful.
(17) Those are the people, those who we have no doubt about,
Upon the great camels of Firdows, shining brightly and roaming about.
(18) Sa'eed, Sa'd, Ibn 'Awf, Talhah,
'Aamir of Fihr, and Zubayr the praiseworthy.
(19) And speak with the best terms about the Companions, all of them,
And do not be one who speaks ill of them, pointing out their faults and criticizing,
(20) Since the clear Revelation has spoke of their excellence,
And in (Soorah) al-Fat-h are verses about the Companions, praising them.
(21) And regarding the pre-ordained Qadr, be convinced, since it is
The pillar that combines many affairs of the Religion, and the Religion encompasses much.
(22) And do not reject, out of ignorance, (belief in) Nakeer and Munkar,
Or the Pool or the Scales, surely you are being advised sincerely.
(23) And say: Allaah, the Great, will remove, from of His Grace,
Out of the Fire, people, burned severely, who will then be tossed
(24) Into the river in Firdows, wherein they will regain life by its water,
Like a seed taken by a flood that comes and wipes things away with its abundant water.
(25) And surely, the Messenger of Allaah will intercede,
And speak about the punishment of the grave, that it is the truth, made clear.
(26) And do not make takfeer of those who pray, even if they commit sins,
Since all of them commits sins, while the Owner of the Throne forgives graciously.
(27) And do not hold a belief like that of the Khawaarij, for it is
A position held by only those who desire it, and it is destructive and disgraceful.
(28) And do not be a Murji', one who plays games with his religion,
Surely, the Murji' is joking about the religion (ie. not taking it seriously).
(29) And say: Eemaan (faith) consists of statements, intentions,
And Actions, according to the explicit statement of the Prophet.
(30) And it decreases sometimes, due to disobedience, and sometimes
Because of obedience it grows, and on the Scale it will outweigh (other things).
(31) And keep yourself from the opinions of people and their stances,
Since the stance of the Messenger of Allaah is more befitting and easier on one's chest.
(32) And do not be from those who play games with their religion,
Attacking the people of hadeeth and reviling them.
(33) If you keep this belief all your life, O holder of this (poem),
You will be upon goodness, day and night.
Summer Courses 2007 – Masjid al-Furqaan – Toronto, Ontario
Translated by Moosaa Richardson
Tuesday, 18 September 2007
Sunday, 16 September 2007
Ramadan Questions and Answers by Sheikh Muqbil bin Hadee (rahimahullahu Ta’la)
Question 1: Is it obligatory that a person makes their intention to fast (at the beginning of everyday) of the month of Ramadan, or is it sufficient to have one intention for the full month, and when should one make their intention to fast?
Answer: The Prophet (sallahu alahee wa salem) said: “Verily all actions are by their intentions, and everyone will have what he/she intends”. This is a proof of the obligation of having an intention in every action. So what is apparent is that a person must intend to fast every individual day. This does not mean that one says: I have intended to fast on such and such day in Ramadan. Rather, what is meant is that he holds the intention (inwardly). So in fact, one getting up for suhoor (food eaten before the entering of fajr), this is considered an intention to fast, and one abstaining from food and drink, is also considered an intention to fast. As for the hadeeth: “Whoever sleeps without intending to fast, there is no fast for him”, this is a weak hadeeth. It is from the category of muttarib (a hadeeth reported in many different ways, all having the same strength, so none of them can outweigh the other), even if some scholars consider it to be hasan (acceptable), what is correct is that it is a muttarib (weak) narration.
Question 2: Are there any specific words for intending to fast, and is it permissible to make the intention audibly, are there any specific supplications to be said when breaking ones fast, (if so) does one say these supplications audibly?
Answer: There are no specific words for intending to fast. What is correct is that a person does not verbally intend any form of worship, even in the affair of Hajj. Those who have mentioned that a person makes his intention for Hajj audibly, have not brought a proof for this except what is mentioned from the individual (sahabee) that said: Oh Allah, I am answering your call on behalf of Shubrumah. This statement: ..on behalf of Shubrumah..” can be understood that he is performing the Hajj for Shubrumah, and Hajj means to intend, and it can also mean that he is making the intention on behalf of Shubrumah, and in this case it is said what was mentioned to him by the Messenger -sallahu alaahe wa saleem-.As for supplications, from the people of knowledge are those that hold this narration to be authentic: “The thirst has passed, the veins are fed and the reward is established by the permission of Allah” But what is apparent is that there is no specific authentic supplication. Although there is an authentic narration: “Verily there is an answered supplication for the fasting person at the time of the breaking of his fast” (Based on this) one should supplicate to Allah seeking His forgiveness and asking from Him a cure, and other then that from your needs.
Question 3: If a person wakes up after fajr during the first days of Ramadan and eats, but he does not know that this day is Ramadan, then later he is informed, is it upon him to fast or not?
Answer: Yes, he must fast and he is not in blame because he thought that it was still night, so he should fast and his fasting is correct and accepted.
Question 4: If a person doubts the entering of Ramadan, can he fast the day before it?
Answer: In the Hanbalee school of thought you have some that hold this opinion, but what is correct is that he does not fast. This is due to what is authentically reported from the Messenger (sallahu alaahe wa saleem), he said: “Do not proceed Ramadan with the fasting of a day or two” and it is also reported on ‘Ammar bin Yaseer that he said: “Whoever fasts the day of doubt (one day before Ramadan), then he has disobeyed Abu Qasim (The Messenger) sallahu alaahe wa saleem. So what is correct is that one does not fast. The Messenger -sallahu alaahe wa saleem- also said: “Fast upon seeing it (crescent of Ramadan), and break your fast upon seeing it (crescent of Shawal). If you are prevented from seeing it (clouds, fog, etc.), then complete thirty days of Shaban”. So there is nothing (of doubt) after this clarification.
Question 5: If a person sleeps before the time of breaking the fast and does not wake until after fajr the next day, is it upon him to continue his fast or can he break it?
Answer: Upon him is to continue his fast. This took place with Al Qaees bin Simrah (companion of the Messenger). It used to be (in the beginning of Islam) that if a person slept at night before eating (breaking of fast), they were not allowed to eat until the following night. (Al Qaees bin Simrah) used to work, (one day) he returned to his wife and asked if there was food present. She responded in the negative and said; but I will go and get some for you. Upon returning she found him sleeping, she said; you have lost out! Later the following day, after working for some time he passed out. After this, the following verse was revealed by Allah: {It is permissible for you to approach your wives at night, they are a covering for you and you a covering for them. Allah knows that you used to deceive yourselves, so He forgave you and pardoned you. So now have (physical) relations with them and seek what Allah has ordained for you, and eat and drink until the white thread is distinct from the black thread} surah al baqarah:187
Question 6: If a person is eating sahoor and he hears the athan (call to prayer), is it upon him to remove what is in his mouth, or does he eat it?
Answer: He does not remove what is in his mouth, but he should not eat anything after that, except (he can) drink water. This is due to what is reported in the Sunan of Abee Dawud on the authority of Abu Huraira -radiyallahu anhu- that the Messenger -salaahu alaahe wa saleem- said: “If the athan is called while one of you still has a drinking vessel in his hand, then let him take his need (from the vessel).” Therefore, there is no sin on the one that hears the athan and drinks, with the condition that the water is in his hand.
Question 7: Is there anything authentically reported informing of the merits of a person dying in this month, and this shows the piety of the deceased?
Answer: There is something reported, but it is not authentic
Question 8: What is the ruling on a pregnant female who breaks her fast in Ramadan in fear of her baby or a female who is breastfeeding and fears for her child?
Answer: The scholars disagree in this regard. From them are those who hold the opinion that she must make up the fast. Others hold that she must make up the fast and make an expiation. Others hold that she does not make up the fast, but instead she makes the expiation. And others hold that neither making up the fast nor an expiation is upon her. They (the last opinion) use as a proof the hadeeth of Anas bin Ka’b al Kalbee. In this hadeeth Anas came (as a traveler) to the Messenger -sallahu alaahe wa saleem- and the Messenger ordered him to eat. He replied: I am fasting. The Messenger then said: “Do you not know that Allah has dropped half the prayer for the traveler and He also dropped the fasting for the pregnant and breastfeeding female” They use this as a proof to say that she neither makes up the fast, nor does she pay an expiation. But what is apparent and more correct in my opinion, is that she must make up the fast, without the expiation and there is no reward in an expiation (due to the fact that it’s not obligatory). So it’s upon her to only make up the fast due to the statement of Allah: {So whoever is ill or on a journey, then upon him is to make up other days} surah al baqarah:184
Question 9: What is the ruling on a female who receives her menses a few mintues before breaking her fast?
Answer: It is upon her to make up that day of fasting if the caller of the athan calls the athan at the correct time. But if the sun sets and she receives her menses thereafter, but if the caller of the athan does not call to prayer except in the manner of the She’at, after the sky has become dark, then her fast is accepted that day and she does not have to make it up.
Question 10: What is the ruling on a woman who breaks her fast during Ramadan due to child birth?
Answer: She makes up the fast
Question 11: What is the ruling of a woman who broke her fast a day or two before childbirth due to the appearance of a portion of blood?
Answer: If only a portion of blood appeared, then this is considered the blood of nifas (blood of childbirth), and she must make up the days.
Question 12: What is the ruling for a person who breaks his fast due to a continuous illness over a period of several years?
Answer: If the doctors have diagnosed that this illness will not be cured; and verily Allah is the one who cures, and it’s possible someone is sick and the doctors conclude that this illness will not be cured, then the person becomes cured by Allah, the Highest and Exalted. But if it is concluded that this illness will not be cured, then there is no problem for this person, they should feed a poor person a day based, on the statement of Allah: [and it is upon the one who can fast (with difficulty), to feed a poor person (each day)} surah al baqarah:184. Anas bin Malik, upon becoming old, used to feed a poor person everyday.
Question 13: What is the ruling on using the following things during the day in the month of Ramadan:
- the siwak
- tooth paste
Answer: As for using the siwak made from roots, then there is no problem is doing this, even if it is green. As for tooth paste, I would advise that this is left off during the month of Ramadan. I do not have a proof that informs that the usage of tooth paste breaks the fast, but (if one does decide to use it) he/she should be very careful that it does not enter the stomach. The Messenger -salaahu alaahe wa saleem- said:
“… and perform the istinshak (pulling the water into the nose during abulution) strongly, except if one is fasting” This is because, if one is fasting, it is feared that the water will enter into the stomach.
Translator: There are over 30 more questions. InshAllah, we hope to be able to translate them within the next 5 days. Also, the questions asked to the scholars this week will also be sent within the next 5 days inshAllah.
Questions taken from Sheikh Muqbil’s books at the following link:
http://www.sahab.net/forums/showthread.php?t=338841
Mustafa George
Ruwais, United Arab Emirates
Question 1: Is it obligatory that a person makes their intention to fast (at the beginning of everyday) of the month of Ramadan, or is it sufficient to have one intention for the full month, and when should one make their intention to fast?
Answer: The Prophet (sallahu alahee wa salem) said: “Verily all actions are by their intentions, and everyone will have what he/she intends”. This is a proof of the obligation of having an intention in every action. So what is apparent is that a person must intend to fast every individual day. This does not mean that one says: I have intended to fast on such and such day in Ramadan. Rather, what is meant is that he holds the intention (inwardly). So in fact, one getting up for suhoor (food eaten before the entering of fajr), this is considered an intention to fast, and one abstaining from food and drink, is also considered an intention to fast. As for the hadeeth: “Whoever sleeps without intending to fast, there is no fast for him”, this is a weak hadeeth. It is from the category of muttarib (a hadeeth reported in many different ways, all having the same strength, so none of them can outweigh the other), even if some scholars consider it to be hasan (acceptable), what is correct is that it is a muttarib (weak) narration.
Question 2: Are there any specific words for intending to fast, and is it permissible to make the intention audibly, are there any specific supplications to be said when breaking ones fast, (if so) does one say these supplications audibly?
Answer: There are no specific words for intending to fast. What is correct is that a person does not verbally intend any form of worship, even in the affair of Hajj. Those who have mentioned that a person makes his intention for Hajj audibly, have not brought a proof for this except what is mentioned from the individual (sahabee) that said: Oh Allah, I am answering your call on behalf of Shubrumah. This statement: ..on behalf of Shubrumah..” can be understood that he is performing the Hajj for Shubrumah, and Hajj means to intend, and it can also mean that he is making the intention on behalf of Shubrumah, and in this case it is said what was mentioned to him by the Messenger -sallahu alaahe wa saleem-.As for supplications, from the people of knowledge are those that hold this narration to be authentic: “The thirst has passed, the veins are fed and the reward is established by the permission of Allah” But what is apparent is that there is no specific authentic supplication. Although there is an authentic narration: “Verily there is an answered supplication for the fasting person at the time of the breaking of his fast” (Based on this) one should supplicate to Allah seeking His forgiveness and asking from Him a cure, and other then that from your needs.
Question 3: If a person wakes up after fajr during the first days of Ramadan and eats, but he does not know that this day is Ramadan, then later he is informed, is it upon him to fast or not?
Answer: Yes, he must fast and he is not in blame because he thought that it was still night, so he should fast and his fasting is correct and accepted.
Question 4: If a person doubts the entering of Ramadan, can he fast the day before it?
Answer: In the Hanbalee school of thought you have some that hold this opinion, but what is correct is that he does not fast. This is due to what is authentically reported from the Messenger (sallahu alaahe wa saleem), he said: “Do not proceed Ramadan with the fasting of a day or two” and it is also reported on ‘Ammar bin Yaseer that he said: “Whoever fasts the day of doubt (one day before Ramadan), then he has disobeyed Abu Qasim (The Messenger) sallahu alaahe wa saleem. So what is correct is that one does not fast. The Messenger -sallahu alaahe wa saleem- also said: “Fast upon seeing it (crescent of Ramadan), and break your fast upon seeing it (crescent of Shawal). If you are prevented from seeing it (clouds, fog, etc.), then complete thirty days of Shaban”. So there is nothing (of doubt) after this clarification.
Question 5: If a person sleeps before the time of breaking the fast and does not wake until after fajr the next day, is it upon him to continue his fast or can he break it?
Answer: Upon him is to continue his fast. This took place with Al Qaees bin Simrah (companion of the Messenger). It used to be (in the beginning of Islam) that if a person slept at night before eating (breaking of fast), they were not allowed to eat until the following night. (Al Qaees bin Simrah) used to work, (one day) he returned to his wife and asked if there was food present. She responded in the negative and said; but I will go and get some for you. Upon returning she found him sleeping, she said; you have lost out! Later the following day, after working for some time he passed out. After this, the following verse was revealed by Allah: {It is permissible for you to approach your wives at night, they are a covering for you and you a covering for them. Allah knows that you used to deceive yourselves, so He forgave you and pardoned you. So now have (physical) relations with them and seek what Allah has ordained for you, and eat and drink until the white thread is distinct from the black thread} surah al baqarah:187
Question 6: If a person is eating sahoor and he hears the athan (call to prayer), is it upon him to remove what is in his mouth, or does he eat it?
Answer: He does not remove what is in his mouth, but he should not eat anything after that, except (he can) drink water. This is due to what is reported in the Sunan of Abee Dawud on the authority of Abu Huraira -radiyallahu anhu- that the Messenger -salaahu alaahe wa saleem- said: “If the athan is called while one of you still has a drinking vessel in his hand, then let him take his need (from the vessel).” Therefore, there is no sin on the one that hears the athan and drinks, with the condition that the water is in his hand.
Question 7: Is there anything authentically reported informing of the merits of a person dying in this month, and this shows the piety of the deceased?
Answer: There is something reported, but it is not authentic
Question 8: What is the ruling on a pregnant female who breaks her fast in Ramadan in fear of her baby or a female who is breastfeeding and fears for her child?
Answer: The scholars disagree in this regard. From them are those who hold the opinion that she must make up the fast. Others hold that she must make up the fast and make an expiation. Others hold that she does not make up the fast, but instead she makes the expiation. And others hold that neither making up the fast nor an expiation is upon her. They (the last opinion) use as a proof the hadeeth of Anas bin Ka’b al Kalbee. In this hadeeth Anas came (as a traveler) to the Messenger -sallahu alaahe wa saleem- and the Messenger ordered him to eat. He replied: I am fasting. The Messenger then said: “Do you not know that Allah has dropped half the prayer for the traveler and He also dropped the fasting for the pregnant and breastfeeding female” They use this as a proof to say that she neither makes up the fast, nor does she pay an expiation. But what is apparent and more correct in my opinion, is that she must make up the fast, without the expiation and there is no reward in an expiation (due to the fact that it’s not obligatory). So it’s upon her to only make up the fast due to the statement of Allah: {So whoever is ill or on a journey, then upon him is to make up other days} surah al baqarah:184
Question 9: What is the ruling on a female who receives her menses a few mintues before breaking her fast?
Answer: It is upon her to make up that day of fasting if the caller of the athan calls the athan at the correct time. But if the sun sets and she receives her menses thereafter, but if the caller of the athan does not call to prayer except in the manner of the She’at, after the sky has become dark, then her fast is accepted that day and she does not have to make it up.
Question 10: What is the ruling on a woman who breaks her fast during Ramadan due to child birth?
Answer: She makes up the fast
Question 11: What is the ruling of a woman who broke her fast a day or two before childbirth due to the appearance of a portion of blood?
Answer: If only a portion of blood appeared, then this is considered the blood of nifas (blood of childbirth), and she must make up the days.
Question 12: What is the ruling for a person who breaks his fast due to a continuous illness over a period of several years?
Answer: If the doctors have diagnosed that this illness will not be cured; and verily Allah is the one who cures, and it’s possible someone is sick and the doctors conclude that this illness will not be cured, then the person becomes cured by Allah, the Highest and Exalted. But if it is concluded that this illness will not be cured, then there is no problem for this person, they should feed a poor person a day based, on the statement of Allah: [and it is upon the one who can fast (with difficulty), to feed a poor person (each day)} surah al baqarah:184. Anas bin Malik, upon becoming old, used to feed a poor person everyday.
Question 13: What is the ruling on using the following things during the day in the month of Ramadan:
- the siwak
- tooth paste
Answer: As for using the siwak made from roots, then there is no problem is doing this, even if it is green. As for tooth paste, I would advise that this is left off during the month of Ramadan. I do not have a proof that informs that the usage of tooth paste breaks the fast, but (if one does decide to use it) he/she should be very careful that it does not enter the stomach. The Messenger -salaahu alaahe wa saleem- said:
“… and perform the istinshak (pulling the water into the nose during abulution) strongly, except if one is fasting” This is because, if one is fasting, it is feared that the water will enter into the stomach.
Translator: There are over 30 more questions. InshAllah, we hope to be able to translate them within the next 5 days. Also, the questions asked to the scholars this week will also be sent within the next 5 days inshAllah.
Questions taken from Sheikh Muqbil’s books at the following link:
http://www.sahab.net/forums/showthread.php?t=338841
Mustafa George
Ruwais, United Arab Emirates
The Book of Fasting from Umdah Al Ahkaam
4) Question: What is Fasting?
Answer: According to the language fasting means abstinence. And according to Islamic law it is abstinence from food and drink from the break of dawn until sunset.
Hadeeth #1: On the Authority of Abi Huraira ((رضي الله عنه he said : the Messenger of Allah صلى الله عليه و سلم)) said: “Do not fast before Ramadan by one or two days, except a man who was fasting then he should fast”.
5) Question: What is the ruling on fasting one or two days before Ramadan?
Answer: It is Haraam to do so unless with these specific conditions: 1) If the person is accustomed to fasting on certain days of the week and those days fall one or two days before the first day of Ramadan in that case he should fast. 2) If the person has fasts to make up for the last Ramadan. 3) If the person made an oath to fast on certain days and that day falls one or two days before the beginning of Ramadan.
Hadeeth #2: On the Authority of Abdillah Ibn Umar (رضي الله عنهما): he said: I heard the Meseenger of Allah صلى الله عليه و سلم)) say: “If you see it (the new moon) fast, and if you see it break your fast, and if you cannot see it then continue fasting (to the 30th day).
6) Question: How does Ramadan begin?
Answer: It begins by the seeing of the new moon.
7) Question: What does seeing of the moon for Ramadan mean?
Answer: It means that a Muslim who is trustworthy must actually see the moon.
Question: Is it Halaal to use calculations to site the moon?
Answer: This is a reprehensible innovation which was innovated by the Rafidah Shia’h and has no place in Islam. And in a Hadeeth narrated by Imam Bukhari : “Verily we are an Ummah who are illiterate, we do not write or count….”.
9) Question: How many witnesses are needed to see the moon for Shawwal?
Answer: Two witnesses are needed.
Hadeeth #3: On the Authority of Anas Ibn Malik (رضي الله عنه) he said: The Messenger of Allah صلى الله عليه و سلم)) said: “Make the Sahuur for verily the Sahuur contains blessings”. 10) Question: What is the Sahuur?
Answer: The Sahuur is the meal eaten before the beginning of the fast.
11) Question: What is the ruling on eating it?
Answer: It is the Sunnah of the Messenger (Salallahu alaihi wa sallam) and it is not proper to leave it off because as reported in an authentic Hadeeth : “Whoever turns away from my Sunnah is not of me”.
Hadeeth #4: On the Authority of Anas Ibn Malik (رضي الله عنه) on the Authority of Zaid Ibn Thabit (رضي الله عنهما) they said: We made Sahuur (we ate the morning meal) with the Messenger of Allah صلى الله عليه و سلم)) and then we made the Salaat. Anas then said: I asked Zaid: How much time was there between the Athan (Refering to the Iqamah) and Sahuur? He said: About 50 verses.
12) Question: What is the time for Sahuur?
Answer: Sahuur can be eaten anytime before the break of dawn.
13) Question: Is it lawful to say that one must stop eating Sahuur 5 minutes before dawn?
Answer: This is unlawful to say. And in fact it conflicts with the book of Allah and the Sunnah of the Messenger (Salallahu alaihi wa sallam). And in fact it is an innovation to make it compulsory or sunnah to stop eating 5 minutes before dawn.
Hadeeth #5: On the authority of Aisha and Umm Salamah (رضي الله عنهما), the Prophet
صلى الله عليه و سلم)) )used to wake up for Fajr and he was Junub from his wives, then he used to bathe and fast”.
15) Question : What is the ruling on one who wakes up Junub (in a state of sexual impurity) and fasts
Answer: Him waking up Junub does not affect the fast in any way. Therefore one who wakes up in such a state does not have to make up for the fast.
Hadeeth #6: On the authority of Abi Hurairah (رضي الله عنه) the Prophet صلى الله عليه و سلم) ) said: “Whoever forgets, and he is fasting, and eats or drinks, let him complete his fast, for verily Allah feeds him and quenches his thirst”.
16)Question : What is the ruling on the ones who eats or drinks by mistake?
Answer: If one eats or drinks by mistake he continues his fast and he doesn’t have to expiate for it.
17) Question : What is another benefit of this Hadeeth?
Answer: Another benefit of this Hadeeth is establishing belief in predestination. Because it is Allah who provides him with the food and drink that he mistakingly nourished himself with.
Hadeeth #7On the authority of Abi Huraira (Radiallaho anhu) he said: we were sitting down with the Prophet (Salallahu alaihi wa sallam) when a man came to us and said: O Messenger of Allah, I destroyed myself. And he said : “What has destroyed you?” or what is wrong with you?
He said: I had sexual intercourse with my wife, and I was fasting (and in another narration I had intercourse in my wife in Ramadan)
The Messenger of Allah (Salallahu alaihi wa sallam) asked: “Do you have a slave girl to free?” He said: No
He then asked: “Can you fast for two months straight?” He said no
He then asked: “Do you feed sixty poor people?” He said no
Then the Prophet (Salallahu alaihi wa sallam) became quiet.
Then the Prophet (Salallahu alaihi wa sallam) came with some dates (about 15 Saa’ which is about 60 handfulls).
He asked: “Where is the questioner?” He said: I am. He then said: “Take this and give this as Sadaqah”. He then said: Is there anyone poorer than me around O Messenger of Allah? By Allah there is no one poorer than the people of my household”. The Prophet (Salallahu alaihi wa sallam) then lauged until his molars showed. Then he said: “Feed it to you family”.18) Question: What is the penalty for breaking one’s fast during Ramadan by having sexual intercourse?
Answer: The penalty is that one must either free a female slave. If one cannot do so then he must fast for two months straight and if one cannot do so then he must feed 60 people. And this penalty goes in order.
19) Question: How about one who does this forgetfully?
Answer: In this case he continues his fast due to the Hadeeth narrated from Abi Huraria (Radiallaho anhu) narrated by Haakim: “Whoever breaks his fast forgetfully during Ramadan then there is neither Qadaa (expiation for that specific day) or Kaffara (the penalty described in the Hadeeth above i.e freeing a slave etc.)20) Question: How about the one who is not able to do the kaffara?
Answer: In that case he does not have to do it once he does not have the ability. But once he has the ability to do so he must do so. And Allah knows best.
4) Question: What is Fasting?
Answer: According to the language fasting means abstinence. And according to Islamic law it is abstinence from food and drink from the break of dawn until sunset.
Hadeeth #1: On the Authority of Abi Huraira ((رضي الله عنه he said : the Messenger of Allah صلى الله عليه و سلم)) said: “Do not fast before Ramadan by one or two days, except a man who was fasting then he should fast”.
5) Question: What is the ruling on fasting one or two days before Ramadan?
Answer: It is Haraam to do so unless with these specific conditions: 1) If the person is accustomed to fasting on certain days of the week and those days fall one or two days before the first day of Ramadan in that case he should fast. 2) If the person has fasts to make up for the last Ramadan. 3) If the person made an oath to fast on certain days and that day falls one or two days before the beginning of Ramadan.
Hadeeth #2: On the Authority of Abdillah Ibn Umar (رضي الله عنهما): he said: I heard the Meseenger of Allah صلى الله عليه و سلم)) say: “If you see it (the new moon) fast, and if you see it break your fast, and if you cannot see it then continue fasting (to the 30th day).
6) Question: How does Ramadan begin?
Answer: It begins by the seeing of the new moon.
7) Question: What does seeing of the moon for Ramadan mean?
Answer: It means that a Muslim who is trustworthy must actually see the moon.
Question: Is it Halaal to use calculations to site the moon?
Answer: This is a reprehensible innovation which was innovated by the Rafidah Shia’h and has no place in Islam. And in a Hadeeth narrated by Imam Bukhari : “Verily we are an Ummah who are illiterate, we do not write or count….”.
9) Question: How many witnesses are needed to see the moon for Shawwal?
Answer: Two witnesses are needed.
Hadeeth #3: On the Authority of Anas Ibn Malik (رضي الله عنه) he said: The Messenger of Allah صلى الله عليه و سلم)) said: “Make the Sahuur for verily the Sahuur contains blessings”. 10) Question: What is the Sahuur?
Answer: The Sahuur is the meal eaten before the beginning of the fast.
11) Question: What is the ruling on eating it?
Answer: It is the Sunnah of the Messenger (Salallahu alaihi wa sallam) and it is not proper to leave it off because as reported in an authentic Hadeeth : “Whoever turns away from my Sunnah is not of me”.
Hadeeth #4: On the Authority of Anas Ibn Malik (رضي الله عنه) on the Authority of Zaid Ibn Thabit (رضي الله عنهما) they said: We made Sahuur (we ate the morning meal) with the Messenger of Allah صلى الله عليه و سلم)) and then we made the Salaat. Anas then said: I asked Zaid: How much time was there between the Athan (Refering to the Iqamah) and Sahuur? He said: About 50 verses.
12) Question: What is the time for Sahuur?
Answer: Sahuur can be eaten anytime before the break of dawn.
13) Question: Is it lawful to say that one must stop eating Sahuur 5 minutes before dawn?
Answer: This is unlawful to say. And in fact it conflicts with the book of Allah and the Sunnah of the Messenger (Salallahu alaihi wa sallam). And in fact it is an innovation to make it compulsory or sunnah to stop eating 5 minutes before dawn.
Hadeeth #5: On the authority of Aisha and Umm Salamah (رضي الله عنهما), the Prophet
صلى الله عليه و سلم)) )used to wake up for Fajr and he was Junub from his wives, then he used to bathe and fast”.
15) Question : What is the ruling on one who wakes up Junub (in a state of sexual impurity) and fasts
Answer: Him waking up Junub does not affect the fast in any way. Therefore one who wakes up in such a state does not have to make up for the fast.
Hadeeth #6: On the authority of Abi Hurairah (رضي الله عنه) the Prophet صلى الله عليه و سلم) ) said: “Whoever forgets, and he is fasting, and eats or drinks, let him complete his fast, for verily Allah feeds him and quenches his thirst”.
16)Question : What is the ruling on the ones who eats or drinks by mistake?
Answer: If one eats or drinks by mistake he continues his fast and he doesn’t have to expiate for it.
17) Question : What is another benefit of this Hadeeth?
Answer: Another benefit of this Hadeeth is establishing belief in predestination. Because it is Allah who provides him with the food and drink that he mistakingly nourished himself with.
Hadeeth #7On the authority of Abi Huraira (Radiallaho anhu) he said: we were sitting down with the Prophet (Salallahu alaihi wa sallam) when a man came to us and said: O Messenger of Allah, I destroyed myself. And he said : “What has destroyed you?” or what is wrong with you?
He said: I had sexual intercourse with my wife, and I was fasting (and in another narration I had intercourse in my wife in Ramadan)
The Messenger of Allah (Salallahu alaihi wa sallam) asked: “Do you have a slave girl to free?” He said: No
He then asked: “Can you fast for two months straight?” He said no
He then asked: “Do you feed sixty poor people?” He said no
Then the Prophet (Salallahu alaihi wa sallam) became quiet.
Then the Prophet (Salallahu alaihi wa sallam) came with some dates (about 15 Saa’ which is about 60 handfulls).
He asked: “Where is the questioner?” He said: I am. He then said: “Take this and give this as Sadaqah”. He then said: Is there anyone poorer than me around O Messenger of Allah? By Allah there is no one poorer than the people of my household”. The Prophet (Salallahu alaihi wa sallam) then lauged until his molars showed. Then he said: “Feed it to you family”.18) Question: What is the penalty for breaking one’s fast during Ramadan by having sexual intercourse?
Answer: The penalty is that one must either free a female slave. If one cannot do so then he must fast for two months straight and if one cannot do so then he must feed 60 people. And this penalty goes in order.
19) Question: How about one who does this forgetfully?
Answer: In this case he continues his fast due to the Hadeeth narrated from Abi Huraria (Radiallaho anhu) narrated by Haakim: “Whoever breaks his fast forgetfully during Ramadan then there is neither Qadaa (expiation for that specific day) or Kaffara (the penalty described in the Hadeeth above i.e freeing a slave etc.)20) Question: How about the one who is not able to do the kaffara?
Answer: In that case he does not have to do it once he does not have the ability. But once he has the ability to do so he must do so. And Allah knows best.
Friday, 7 September 2007
By Imaam Ibn Qudaamah al-MaqdiseeAn article explaining how to attain the virtuous rewards of Ramadaan and how to be free from acts which negate the rewards.
There are three levels of fasting, the general fast, the specific fast and the more specific fast.
Know, that in the fast (Sawm) is a special quality that is not found in anything else. And that is its close connection to Allaah, such that He says:
‘‘The Fast (Sawm) is for Me and I will reward it.’’ [2]This connection is enough to show the high status of fasting. Similarly, the Ka’bah is highly dignified due to its close connection to Him, as occurs in His statement:
‘‘And sanctify My House.’’ [3]
Indeed, the fast is only virtuous due to two significant concepts:
THE FIRST: It is a secret and hidden action, thus, no one from the creation is able to see it Therefore riyaa‘ (showing off) cannot enter into it.
THE SECOND: It is a means of subjugating the enemies of Allaah. This is because the road that the enemies (of Allaah) embark upon (in order to misguide the Son of Aadam) is that of desires. And eating and drinking strengthens the desires. There are many reports that indicate the merits of fasting, and they are well known
THE RECOMMENDED ACTS OF FASTING:
The pre-dawn meal (suhoor) and delaying in taking it are preferable, as well as hastening to break the fast and doing so with dates. Generosity in giving is also recommended during Ramadhaan, as well as doing good deeds and increasing in charity. This is in accordance with the way of the Messenger of Allaah. It is also recommended to study the Qur‘aan and perform I‘tikaaf (seclusion for worship) during Ramadhaan, especially in its last ten days, as well as increasing upon the exertion (towards doing good deeds) in it. In the two Saheehs, ’Aa‘ishah said: ‘‘When the last ten days (of Ramadhaan) would come, the Prophet would tighten his waist wrapper (izaar)’’ [4] The scholars have mentioned two views concerning the meaning of ‘tighten his wrapper (izaar)’ The first is that it means the turning away from women. The second is that it is an expression denoting his eagerness and diligence in doing good deed. They also say that the reason for: the last ten days of Ramadhaan was due to his seeking of the Night of al-Qadr (Laylatul-Qadr).
AN EXPLANATION OF THE INNER SECRETS OF FASTING AND ITS CHARACTERISITCS:
There are three levels of fasting, the general fast, the specific fast and the more specific fast. As for the general fast, then it is the refraining of ones stomach and their private parts from fulfilling their desires. The specific fast is the refraining of ones gaze, tongue, hands, feet, hearing and eyes, as well as the rest of his body parts from committing sinful acts. As for the more specific fast, then it is the heart’s abstention from its yearning after the worldly affairs and the thoughts which distance one away from Allaah, as well as its (the heart’s) abstention. From all the things that Allaah has placed on the same level. [5] From the characteristics of the specific fast is that one lowers his gaze and safeguards his tongue from the repulsive speech that is forbidden, disliked, or which has no benefit, as well as controlling the rest of his body parts. . In a hadeeth by al-Bukhaaree: ‘‘Whosoever does not abandon false speech and the acting upon it, Allaah is not in need off his food and drink.’’ [6]
Another characteristic of the specific fast is that one does not overfill himself with food during the night. Instead, he eats in due measure, for indeed, the son of Aadam does not fill a vessel more evil than his stomach. If he were to eat his fill during the first part of the night, he would not make good use of himself for the remainder of the night. In the same way, if he eats to his fill for suhoor, he does make good use of himself until the afternoon. This is because excessive eating breads laziness and lethargy therefore, the objective of fasting disappears due to one's excessiveness in eating, for what is indeed intended by the fast, is that one savours the taste of hunger and becomes an abandoner of desires.
RECOMMENDED FASTS:
As for the recommended fasts, then know that preference for fasting is established in certain virtuous days. Some of these virtuous days happen every year, such as fasting the first six days of Shawwaal after Ramadhaan, fasting the day of ’Arafah, the day of ’Ashooraa, and the ten days of Dhul-Hijjah and Muharram. Some of them occur every month, such as the first part of the month, the middle part of it, and the last part of it. So whoever fasts the first part of it, the middle part of it and the last part of it, then he has done well. Some fasts occur every week, and they are every Monday and Thursday. The most virtuous of the recommended fasts is the fast of Daawood. He would fast one day and break his fast the next day. This achieves the following three objectives, the soul is given its share on the day the fast is broken. And on the day of fasting, it completes its share in full. The day of eating is the day of giving thanks and the day of fasting is the day of having patience. And Faith (eemaan) is divided into two halves- that of thankfulness and that of patience. [7] It is the most difficult struggle for the soul. This is because every time the soul gets accustomed to a certain condition, it transfers itself that. As for fasting every day, then it has been reported by Muslim, from the hadeeth of Aboo Qataadah that ’Umar (radiyallaahu ’anhu) asked the Prophet (sallallaahu ’alayhi wa sallam): What is the case if one were to fast everyday? So he (sallallaahu ’alayhi wa sallam) said: ‘‘He did not fast nor did he break his fast or, he did not fast and he did not break his fast.’’ [8] This is concerning the one who fasts continuously, even during the days in which fasting is forbidden.
CHARACTERISITCS OF THE MORE SPECIFIC FASTS:
Know that the one who has been given intellect, knows the objective behind fasting. Therefore, he burdens himself to the extent that he will not be unable to do that which is more beneficial than it. Ibn Mas’ood would fast very little and it is reported that he used to say: ‘‘When I fast, I grow weak in my prayer. And I prefer the prayer over the (optional) fast.’’ Some of the Companions would weaken in their recitation of the Qur‘aan when fasting. Thus, they would exceed in breaking their fast (i.e.. by observing less optional fasts), until they were able to balance their recitation. Every individual is knowledgeable of his condition and of what will rectify it.
Footnotes: [1] This article is taken from the book Mukhtasar Minhaajul-Qaasideen (p. 38-41) of the illustrious scholar and righteous Imaam, Ibn Qudaamah al-Maqdisee (d.529H). This article was translated by Isma'eel Ibn al-Arkaan and edited by Abu Khaliyl. There were also slight adaptions made to it, such as the exclusion of a couple of statements.
[2] Related by al-Bukhaaree (4/118) and Muslim (no. 1151).
[3] Sooratul-Hajj: 26
[4] Related by al-Bukhaaree (4/322) and Muslim (no. 1147).
[5] (Editors note: Additional comment is required here, The levels mentioned are levels of abstinence. The first of these three levels entails the abstinence which is fulfilled, the fast is considered complete in view of the one having met the legislated requirements [i.e. It does not have to be repeated or made up, the servant has indeed fasted.] The remaining levels deal with the value of the Fast. If the second is level is not met, the fast will be of less value to the servant, than if it were met and likewise for the third. Thus it is said that intentional eating and intercourse render the fast null and void, whereas committing other unlawful acts such, likes speaking falsely, placing the unlawful look to the opposite sex. And so on will constitute a sin of one degree or another, but not nullify the fast.
[6] Related by al-Bukhaaree (4/99)
[7] {Editors note: This statement is based upon an unauthentic Hadeeth, which has been reported by al-Kharaa‘itee and ad-Daylamee. One of its narrators was graded ‘‘abandoned’’ by an-Nisaa‘ee and adh-Dhahabee. Al-Manawee and al-Albaanee approved of its grading. See ad-Da’eefah (no. 625).
[8] Related by Muslim
There are three levels of fasting, the general fast, the specific fast and the more specific fast.
Know, that in the fast (Sawm) is a special quality that is not found in anything else. And that is its close connection to Allaah, such that He says:
‘‘The Fast (Sawm) is for Me and I will reward it.’’ [2]This connection is enough to show the high status of fasting. Similarly, the Ka’bah is highly dignified due to its close connection to Him, as occurs in His statement:
‘‘And sanctify My House.’’ [3]
Indeed, the fast is only virtuous due to two significant concepts:
THE FIRST: It is a secret and hidden action, thus, no one from the creation is able to see it Therefore riyaa‘ (showing off) cannot enter into it.
THE SECOND: It is a means of subjugating the enemies of Allaah. This is because the road that the enemies (of Allaah) embark upon (in order to misguide the Son of Aadam) is that of desires. And eating and drinking strengthens the desires. There are many reports that indicate the merits of fasting, and they are well known
THE RECOMMENDED ACTS OF FASTING:
The pre-dawn meal (suhoor) and delaying in taking it are preferable, as well as hastening to break the fast and doing so with dates. Generosity in giving is also recommended during Ramadhaan, as well as doing good deeds and increasing in charity. This is in accordance with the way of the Messenger of Allaah. It is also recommended to study the Qur‘aan and perform I‘tikaaf (seclusion for worship) during Ramadhaan, especially in its last ten days, as well as increasing upon the exertion (towards doing good deeds) in it. In the two Saheehs, ’Aa‘ishah said: ‘‘When the last ten days (of Ramadhaan) would come, the Prophet would tighten his waist wrapper (izaar)’’ [4] The scholars have mentioned two views concerning the meaning of ‘tighten his wrapper (izaar)’ The first is that it means the turning away from women. The second is that it is an expression denoting his eagerness and diligence in doing good deed. They also say that the reason for: the last ten days of Ramadhaan was due to his seeking of the Night of al-Qadr (Laylatul-Qadr).
AN EXPLANATION OF THE INNER SECRETS OF FASTING AND ITS CHARACTERISITCS:
There are three levels of fasting, the general fast, the specific fast and the more specific fast. As for the general fast, then it is the refraining of ones stomach and their private parts from fulfilling their desires. The specific fast is the refraining of ones gaze, tongue, hands, feet, hearing and eyes, as well as the rest of his body parts from committing sinful acts. As for the more specific fast, then it is the heart’s abstention from its yearning after the worldly affairs and the thoughts which distance one away from Allaah, as well as its (the heart’s) abstention. From all the things that Allaah has placed on the same level. [5] From the characteristics of the specific fast is that one lowers his gaze and safeguards his tongue from the repulsive speech that is forbidden, disliked, or which has no benefit, as well as controlling the rest of his body parts. . In a hadeeth by al-Bukhaaree: ‘‘Whosoever does not abandon false speech and the acting upon it, Allaah is not in need off his food and drink.’’ [6]
Another characteristic of the specific fast is that one does not overfill himself with food during the night. Instead, he eats in due measure, for indeed, the son of Aadam does not fill a vessel more evil than his stomach. If he were to eat his fill during the first part of the night, he would not make good use of himself for the remainder of the night. In the same way, if he eats to his fill for suhoor, he does make good use of himself until the afternoon. This is because excessive eating breads laziness and lethargy therefore, the objective of fasting disappears due to one's excessiveness in eating, for what is indeed intended by the fast, is that one savours the taste of hunger and becomes an abandoner of desires.
RECOMMENDED FASTS:
As for the recommended fasts, then know that preference for fasting is established in certain virtuous days. Some of these virtuous days happen every year, such as fasting the first six days of Shawwaal after Ramadhaan, fasting the day of ’Arafah, the day of ’Ashooraa, and the ten days of Dhul-Hijjah and Muharram. Some of them occur every month, such as the first part of the month, the middle part of it, and the last part of it. So whoever fasts the first part of it, the middle part of it and the last part of it, then he has done well. Some fasts occur every week, and they are every Monday and Thursday. The most virtuous of the recommended fasts is the fast of Daawood. He would fast one day and break his fast the next day. This achieves the following three objectives, the soul is given its share on the day the fast is broken. And on the day of fasting, it completes its share in full. The day of eating is the day of giving thanks and the day of fasting is the day of having patience. And Faith (eemaan) is divided into two halves- that of thankfulness and that of patience. [7] It is the most difficult struggle for the soul. This is because every time the soul gets accustomed to a certain condition, it transfers itself that. As for fasting every day, then it has been reported by Muslim, from the hadeeth of Aboo Qataadah that ’Umar (radiyallaahu ’anhu) asked the Prophet (sallallaahu ’alayhi wa sallam): What is the case if one were to fast everyday? So he (sallallaahu ’alayhi wa sallam) said: ‘‘He did not fast nor did he break his fast or, he did not fast and he did not break his fast.’’ [8] This is concerning the one who fasts continuously, even during the days in which fasting is forbidden.
CHARACTERISITCS OF THE MORE SPECIFIC FASTS:
Know that the one who has been given intellect, knows the objective behind fasting. Therefore, he burdens himself to the extent that he will not be unable to do that which is more beneficial than it. Ibn Mas’ood would fast very little and it is reported that he used to say: ‘‘When I fast, I grow weak in my prayer. And I prefer the prayer over the (optional) fast.’’ Some of the Companions would weaken in their recitation of the Qur‘aan when fasting. Thus, they would exceed in breaking their fast (i.e.. by observing less optional fasts), until they were able to balance their recitation. Every individual is knowledgeable of his condition and of what will rectify it.
Footnotes: [1] This article is taken from the book Mukhtasar Minhaajul-Qaasideen (p. 38-41) of the illustrious scholar and righteous Imaam, Ibn Qudaamah al-Maqdisee (d.529H). This article was translated by Isma'eel Ibn al-Arkaan and edited by Abu Khaliyl. There were also slight adaptions made to it, such as the exclusion of a couple of statements.
[2] Related by al-Bukhaaree (4/118) and Muslim (no. 1151).
[3] Sooratul-Hajj: 26
[4] Related by al-Bukhaaree (4/322) and Muslim (no. 1147).
[5] (Editors note: Additional comment is required here, The levels mentioned are levels of abstinence. The first of these three levels entails the abstinence which is fulfilled, the fast is considered complete in view of the one having met the legislated requirements [i.e. It does not have to be repeated or made up, the servant has indeed fasted.] The remaining levels deal with the value of the Fast. If the second is level is not met, the fast will be of less value to the servant, than if it were met and likewise for the third. Thus it is said that intentional eating and intercourse render the fast null and void, whereas committing other unlawful acts such, likes speaking falsely, placing the unlawful look to the opposite sex. And so on will constitute a sin of one degree or another, but not nullify the fast.
[6] Related by al-Bukhaaree (4/99)
[7] {Editors note: This statement is based upon an unauthentic Hadeeth, which has been reported by al-Kharaa‘itee and ad-Daylamee. One of its narrators was graded ‘‘abandoned’’ by an-Nisaa‘ee and adh-Dhahabee. Al-Manawee and al-Albaanee approved of its grading. See ad-Da’eefah (no. 625).
[8] Related by Muslim
Sunday, 2 September 2007
Sahih Bukhari 3:573, Narrated Abu Huraira radiyallahuanhu The Prophet 'alayhi salatu wassalaam said, "When Allah ordains something on the Heaven the angels beat with their wings in obedience to His Statement which sounds like that of a chain dragged over a rock. His Statement: 'Until when the fear is banished from their hearts, the Angels say, 'What was it that your Lord said?' They reply, 'He has said the Truth. And He is the Most High, The Great.' " (34.23)
thes are the angels who pray for us if we do this : Obedience to Allah Almighty on the Night of Power Recitation of Qur`an and dhikr of Allah Almighty Teaching people good The seeker of useful knowledge Walking to the mosque and remaining in it Praying in the first row Going early to Jumu`a The Fajr & `Asr prayers in a group at the mosque The meal of sahur Sadaqa and spending in good ways The Hajj and standing at Arafa Seeking martyrdom in the way of Allah The prayer on the Prophet, may Allah bless him and grant him peace Visiting the sick Visiting brothers Supplication for believers who are not present Sleeping in a state of wudu`
The Prophet said: There are seven whom Allah ill shade in His Shade on the Day when there is no shade except His Shade: a just ruler; a youth who grew up in the worship of Allah, the Mighty and Majestic; a man whose heart is attached to the mosques; two men who love each other for Allah's sake, meeting for that and parting upon that; a man who is called by a woman of beauty and position [for illegal intercourse], but be says: 'I fear Allah', a man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity; and a man who remembered Allah in private and so his eyes shed tears.' Narrated by Abu Hurairah & collected in Sahih al-Bukhari (english trans.) vol.1, p.356, no.629 & Sahih Muslim english trans.) vol.2, p.493, no.2248
Imaam adh-Dhahabee mentioned in Siyar A'laamin-Nubalaa, Al-Humaydee said, "I heard Sufyaan bin 'Uyainah say, "These mihbaraat (wooden ink-pots that students used to carry along with their pens ) do not enter anyone's house except that they cause grief to his wife and children." Sufyaan once asked a man, "In what do you occupy yourself with? He said, "In seeking hadeeth." So Sufyaan bin 'Uyainah replied, "Then give glad tidings to your family of poverty."
Allaah is Beautiful and Loves Beauty Ibn Qayyim al Jawziyyah Article ID: 63 1290 Reads From ’Abdullaah Ibn Mas’ood radiallaahu ’anhu who said that the Prophet sallallaahu ’alayhi wa sallam said, “No one will enter Paradise who has an atom’s weight of pride in his heart.” A man said, “What if a man likes his clothes to look good and his shoes to look good?” He said, “Allaah is beautiful and loves beauty. Pride means denying the truth and looking down on people.” [1]Ibnul-Qayyim (d.751H) radiallaahu ’anhu said, commenting upon this hadeeth:‘‘The phrase ‘Allaah is beautiful and loves beauty,’ includes the beautiful clothing which was asked about in the same hadeeth. It is included by way of generalization, meaning that beauty in all things is what is meant here. In Saheeh Muslim, it says: “Allaah is good and only accepts that which is good.” [2]In Sunanut-Tirmidhee it says: “Allaah loves to see the effects of His blessing on His slave.’’ [3] It was reported that Abul-Ahwas al-Jashamee said: The Prophet sallallaahu ’alayhi wa sallam saw me wearing old, tattered clothes, and asked me, “Do you have any wealth?” I said, “Yes.” He said, “What kind of wealth?” I said, “All that Allaah has given me of camels and sheep.” He said, “Then show the generous blessings that He has given you.” [4]Allaah, may He be glorified, loves the effects of His blessings to His slave to be made manifest, for this is part of the beauty that He loves, and that is part of the gratitude for His blessings which forms an inner beauty (beauty of character). Allaah loves to see the external beauty of His slaves which reflects His blessings on them, and the inner beauty of their gratitude to Him for those blessings. Because He loves beauty, He sends down on His slaves clothes and adornments with which they may make their outward appearance beautiful and He gives them taqwaa which makes their inner characters beautiful. Allaah says:“O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the raiment of righteousness, that is better.” [Sooratul-A’raaf 7:26]And He says, speaking of the people of Paradise:“…and He gave them Nadrataan (a light of beauty) and joy. And their recompense shall be Paradise and silken garments, because they were patient.” [Sooratul-Insaan 76:11-12]Their faces will be made beautiful with the nadrah (light of beauty), their innermost being with joy and their bodies with silken garments. Just as Allaah loves beauty in words, deeds, garments and outward appearance, so He hates ugliness in words, deeds, garments and outward appearance. He hates ugliness and its people, and loves beauty and its people. But two groups are misguided with regard to this issue: a group who say that everything that He has created is beautiful, so He loves all that He has created and we should love all that He has created and not hate anything. They say: whoever realizes that all that exists comes from Him will see that it is beautiful … these people have no sense of jealousy for the sake of Allaah or hatred and enmity for the sake of Allaah, or denouncing what is evil (munkar), or jihaad (struggle) for the sake of Allaah, or adhering His limits. They regard the beauty of images, male or female, as being part of the beauty that Allaah loves, and seek to worship Allaah through immoral acts. Some of them may even go so far as to claim that the One Whom they worship is manifested or incarnated in those images.The second group, on the other hand, say that Allaah condemns the beauty of images, forms and outward appearances. Allaah says about the munaafiqoon (hypocrites):“And when you look at them, their bodies please you…” [Sooratul-Munaafiqoon 63:4]“And how many a generation have We destroyed before them. Who were better in wealth, goods and outward appearance?” [Soorah Maryam 19:54]In Saheeh Muslim it is reported that the Prophet sallallaahu ’alayhi wa sallam said: “Allaah does not look at your outward appearance and your wealth, rather He looks at your hearts and deeds.” [5]According to another hadeeth: “Shabbiness is part of faith.” [6] Allaah condemns those who are extravagant, which applies to extravagance in clothing as well as in food and drink.In order to settle this dispute, we may say that beauty in clothing and outward appearance is of three types, one of which is commendable, one is blameworthy and one of which is neither. The kind of beauty which is to be commended is that which is done for the sake of Allaah, to help one to obey Allaah and fulfill His commands, such as when the Prophet sallallaahu ’alayhi wa sallam made himself look beautiful (i.e. handsome) when meeting the delegations that came to him. This is like wearing armour or battle-dress when fighting, or wearing silk and showing off (in front of the enemy). This is commendable because it is done to make the word of Allaah supreme and to support His religion and annoy His enemies. The blameworthy kind of beauty is that which is done for the sake of this world, for reasons of power, false pride and showing off, or to fulfill some (selfish) desires. This also includes cases where beauty is an end in itself for a person and is all he cares about. Many people have no other concern in life. As for the kind of beauty which is neither commendable nor blameworthy, it is that which has nothing to do with either of the two purposes mentioned above (i.e., it is neither for the sake of Allaah nor for the sake of worldly purposes).The hadeeth under discussion refers to two important principles, knowledge and behaviour. Allaah is to be acknowledged for beauty that bears no resemblance to anything else, and He is to be worshipped by means of the beauty which He loves in words, deeds and attitudes. He loves His slaves to beautify their tongues with the truth, to beautify their hearts with sincere devotion (ikhlaas), love, repentance and trust in Him, to beautify their faculties with obedience, and to beautify their bodies by showing His blessings upon them in their clothing and by keeping them pure and free of any filth, dirt or impurity, by removing the hairs which should be removed, by circumcision, and by clipping the nails. Thus they recognize Allaah through these qualities of beauty and seek to draw close to Him through beautiful words, deeds and attitudes. They acknowledge Him for the beauty which is His attribute and they worship Him through the beauty which He has prescribed and His religion. The hadeeth combines these two principles of knowledge and behaviour.’’ [7]
= "What Color Was The Dog?" =
Once there was a community of Muslims who were small in number yet large in belief and strong in action. So much so that, the non-believers could not defeat them in battle even though they had the Muslims out numbered.
One day a young man from the enemies pretended to enter into Islam and he went to the big teacher [learned man] in one part of the city and listened to his teaching of the Quran. The subject happened to be on the chapter of the Quran called Al Kahaf [The Cave, - #18].
When the teacher completed his talk he offered a chance for the brothers present to ask some questions. When it came the turn of the non-believer, he asked the teacher the question:
“Sir, in the story of the 'sleepers' in the cave, there is mention of a dog. And I was wondering if I might inquire as to what color the dog might have been? I hope you don’t mind my asking, especially if it is something that maybe you don’t know the answer to.”
Immediately the teacher says to the young man, “That’s no problem at all, everyone should know that the dog was YELLOW.”
The young man said, “Are you sure? I mean, could it have been another color?”
“No.” replied the old teacher, “It was definitely YELLOW.” Once again the young man thanked him and when on his way.
The next night the young enemy acting as though we was still seeking knowledge went to the other side of town and sat in another gathering of knowledge and they too were discussing different things about verses in the Quran.
So when it came time for the teacher to give each person attending, the opportunity to ask a question, the imposter posing as a Muslim raised his hand and then asked the question, “In the chapter about the “Cave”, the sleepers are mentioned in different numbers but each time there is a reference to their dog as being counted along with them. Now I was wondering whether or not anyone of knowledge has ever made any reference to what the color the dog might have been?”
The teacher immediately said, “Yes! The dog in this story in the Quran was BLACK.”
The young non-believer man was pleased and continued, “Sir, are you quite certain that the color of the dog mentioned in the story was BLACK?”
“Young man,” he quickly replied, “I'll stake my reputation on that as a fact.”
“Thank you, sir." said the non-believer.
The next night the non-believer still posing as a Muslim went back to the first teacher and then when it came time for the questions and answers he raised his hand and asked, “Teacher, you have so much knowledge and I am only a small beginner, I was just wondering, could you maybe remind me about the answer to the question the other night about the color of the dog in the cave in Surah Al-Kahaf?” (Quran: Chapter 18).
The teacher said, “There is no doubt whatsoever amongst the great scholars of Islam on this question. The dog was YELLOW. And anyone who says other than this has no knowledge.”
With that the young man spoke up again and said, “Sir, what would you say if someone else said that he would stake his reputation of being a scholar in Islam on the fact that the dog is not yellow, but rather that the dog is most certainly BLACK?”
The teacher quickly replied, “Then his reputation is not that of a scholar but one of a fool.”
Now the next time the enemy went to the teacher who believed the dog was BLACK, he told the teacher that the teacher on the other side of town was calling him names and saying that he had no knowledge of Islam and that for sure that the dog was YELLOW.
The teacher became angry and shouted, “You tell him, that I said he is the one without knowledge. I am the one who graduated from the greatest of schools of Islam, while he is but a fool.”
The plan was working. Before long the community was divided into two groups. Each group was claiming that their teacher was the one with the correct answer. Fighting broke out in the streets and the Muslims began attacking each other all over the city. Everyone became involved to the extent that there was not a single person who was excluded from this terrible situation. Screaming, shouting, hitting and fighting were everywhere.
And then it happened. The kafr went back out to his people and told them, “Let us go to fight them now. You will now find them most easy to defeat.”
And that is exactly what they did.
May Allah save us from such fitnah [tribulations]. Ameen.
Once there was a community of Muslims who were small in number yet large in belief and strong in action. So much so that, the non-believers could not defeat them in battle even though they had the Muslims out numbered.
One day a young man from the enemies pretended to enter into Islam and he went to the big teacher [learned man] in one part of the city and listened to his teaching of the Quran. The subject happened to be on the chapter of the Quran called Al Kahaf [The Cave, - #18].
When the teacher completed his talk he offered a chance for the brothers present to ask some questions. When it came the turn of the non-believer, he asked the teacher the question:
“Sir, in the story of the 'sleepers' in the cave, there is mention of a dog. And I was wondering if I might inquire as to what color the dog might have been? I hope you don’t mind my asking, especially if it is something that maybe you don’t know the answer to.”
Immediately the teacher says to the young man, “That’s no problem at all, everyone should know that the dog was YELLOW.”
The young man said, “Are you sure? I mean, could it have been another color?”
“No.” replied the old teacher, “It was definitely YELLOW.” Once again the young man thanked him and when on his way.
The next night the young enemy acting as though we was still seeking knowledge went to the other side of town and sat in another gathering of knowledge and they too were discussing different things about verses in the Quran.
So when it came time for the teacher to give each person attending, the opportunity to ask a question, the imposter posing as a Muslim raised his hand and then asked the question, “In the chapter about the “Cave”, the sleepers are mentioned in different numbers but each time there is a reference to their dog as being counted along with them. Now I was wondering whether or not anyone of knowledge has ever made any reference to what the color the dog might have been?”
The teacher immediately said, “Yes! The dog in this story in the Quran was BLACK.”
The young non-believer man was pleased and continued, “Sir, are you quite certain that the color of the dog mentioned in the story was BLACK?”
“Young man,” he quickly replied, “I'll stake my reputation on that as a fact.”
“Thank you, sir." said the non-believer.
The next night the non-believer still posing as a Muslim went back to the first teacher and then when it came time for the questions and answers he raised his hand and asked, “Teacher, you have so much knowledge and I am only a small beginner, I was just wondering, could you maybe remind me about the answer to the question the other night about the color of the dog in the cave in Surah Al-Kahaf?” (Quran: Chapter 18).
The teacher said, “There is no doubt whatsoever amongst the great scholars of Islam on this question. The dog was YELLOW. And anyone who says other than this has no knowledge.”
With that the young man spoke up again and said, “Sir, what would you say if someone else said that he would stake his reputation of being a scholar in Islam on the fact that the dog is not yellow, but rather that the dog is most certainly BLACK?”
The teacher quickly replied, “Then his reputation is not that of a scholar but one of a fool.”
Now the next time the enemy went to the teacher who believed the dog was BLACK, he told the teacher that the teacher on the other side of town was calling him names and saying that he had no knowledge of Islam and that for sure that the dog was YELLOW.
The teacher became angry and shouted, “You tell him, that I said he is the one without knowledge. I am the one who graduated from the greatest of schools of Islam, while he is but a fool.”
The plan was working. Before long the community was divided into two groups. Each group was claiming that their teacher was the one with the correct answer. Fighting broke out in the streets and the Muslims began attacking each other all over the city. Everyone became involved to the extent that there was not a single person who was excluded from this terrible situation. Screaming, shouting, hitting and fighting were everywhere.
And then it happened. The kafr went back out to his people and told them, “Let us go to fight them now. You will now find them most easy to defeat.”
And that is exactly what they did.
May Allah save us from such fitnah [tribulations]. Ameen.
The Distinguished Student
Abdullah ibn Mas'ud said:The one who memorizes Quran must be known by his nights when the people are sleeping, by his days when the people are eating, by his sadness when the people are rejoicing, by his crying when the people are laughing, by his silence when the people are chatting away, and by his humility when the people are boasting
Abdullah ibn Mas'ud said:The one who memorizes Quran must be known by his nights when the people are sleeping, by his days when the people are eating, by his sadness when the people are rejoicing, by his crying when the people are laughing, by his silence when the people are chatting away, and by his humility when the people are boasting
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