The Importance Of Good Manners

The Importance Of Good Manners

Question: We find some of the Salafis harsh in their speech and in
their da`wah and with their families; And if they see a man who is not
from amongst them, they grimace at him, which is contrary to what we
find from the Ikhwaan al-Muslimeen; Good manners is what is lacking in
us, so we need sincere advice from you, and may Allaah reward you with
good.

Response: This is an important matter and that is to advise one
another about good manners. Allaah (Subhaanahu wa Ta`aala) says
regarding the Prophet (sal-Allaahu `alayhe wa sallam):

{And verily, you are on an exalted (standard of) character}, Soorah
al-Qalam, Aayah 4 And

He (Subhaanahu wa Ta`aala) says:

{And by the Mercy of Allaah, you dealt with them gently. And had you
been severe and harsh-hearted, they would have broken away from about
you; so pass over (their faults), and ask (Allaah`s) forgiveness for
them; and consult them in the affairs}, Soorah Aal `Imraan, Aayah 109

And this (harsh) Salafi was probably a beginner in seeking knowledge,
as the norm with beginners is that they are a little zealous and harsh
- whether he is a Salafi or Ikhwaani or other than that. And this is
what we and others have experienced. Otherwise, and all Praise is due
to Allaah (alone), our brothers freely mix with their brothers in
al-Hudaydah, Taa`iz, Aden and Hadramout, and the people receive them
and welcome them with love and respect, and this is evidence that they
are exposed to good and honourable manners, and Allaahul-Musta`aan
(Allaah is the One from whom Assistance is sought).

Shaykh Muqbil ibn Haadee

Ghaaratul-Ashritah `alaa Ahlil-Jahli was-Safsatah - Volume 1, Page 98

Layali Lubnan

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Ingredients

� 2� cups water or 625 ml

� 1 tin NESTLɮ Sweetened Condensed Milk or 397 g

� � cup fine semolina or 80 g

� 2 eggs

� 1 tablespoon rose water

� 1 tablespoon blossom water

� 1 cup liquid cream or 250 ml, whipped

� 3 tablespoons pistachio nuts, chopped

� 3 tablespoons flaked almonds, toasted

Preparation

In a medium saucepan, place water andNESTLɮ Sweetened Condensed Milk . Stir occasionally to boil.

In a separate bowl, beat semolina and eggs together. Add this mixture to the simmering milk, stirring vigorously for 3 minutes or until it thickens.

Remove the saucepan from the heat; add rose water and orange blossom water. Stir and pour over individual bowls or a large serving plate. Set aside until it cools.

Decorate with the whipped cream all over the top then sprinkle with pistachio and the toasted almond flakes.

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http://www.nestle-family.com/our-kitchen/english/main-courses/8202.aspx

Ingredients

� 5 tablespoons vegetable oil

� 3 medium onions or 375 g, sliced

� 1 whole chicken or 1 kg, cut into 8 pieces

� 8 small potatoes or 800 g, peeled

� � teaspoon ground black pepper

� � teaspoon ground cumin

� � teaspoon ground cinnamon

� � teaspoon ground cardamom

� 2 cubes MAGGI� Chicken Bouillon

� 13 cups water or 3� liters

� Pinch of salt, to taste

� 4 cups basmati rice or 800 g, washed and drained

� Pinch of saffron filaments, soaked in � cup or 60ml boiling water

Preparation

In a large pot heat oil (reserve 1 tablespoon) and cook onions for 3-4 minutes or until they become tender. Add chicken pieces and peeled potatoes, stir for another 6-8 minutes or until chicken changes in color.

Add spices and MAGGI� Chicken Bouillon cubes, stir then add 1 cup water (reserve 12 cups water). Simmer covered over low heat with occasional stirring for 30 minutes or until chicken and potatoes are cooked then set aside.

Meanwhile, add remaining water and salt in another large pot. Bring to boil then add the rice and cook over medium heat for 8-10 minutes or until the rice is � way cooked. Remove the rice and drain.

Place the remaining 1 tablespoon of oil in a bottom of a large pot then add � quantity of the boiled rice and pour over the chicken mixture and cover with the remaining rice.

Sprinkle the saffron water on top. Cover and cook over low heat for 25 minutes or until rice is totally cooked.

Turn the rice over a large serving dish and serve.

Cure For Self Amazement

In The Name Of Allaah The Most Merciful The Bestower Of Mercy

Cure For Self Amazement

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

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

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

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

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

Advice to Female Students of Knowledge

Umm Yasir Al Faranseeyah asked Shaikh Muqbil : Is it possible for you Oh Shaikh to give us a program and levels that a sister can use in her house until she could come to a high level of knowledge?

Answer: Yes, what we advice is that she takes knowledge step by step by reading simple books: for verily they help in understanding the big books, and examples of this are Riyaad Us Saaliheen and also Fath Ul Majeed the explanation of Kitaab Ut Tawheed, and Buluugh Ul Maraam by Haafidh Ibn Hajar, and this is if she can understand this. And if she doesn't understand these then there is a small book that I know from our virtuous brother Shaikh Muhammad Ibn Abdul Wahhab Al Yamani Al Wassabi and its name is the beneficial statements from the evidences of Tawheed. And it is a very easy book. And if she is at a higher level than these books that we have mentioned then it is possible that she reads from the Sunnah of Ibn Abee 'Aasim and the Sunnah of Muhammad Ibn Nasr Al Marwazi and As Sunnah by Abdillah Ibn Ahmad. The most important thing is that she manages her time and doesn't overwork herself with many classes... .

Also we advise that she keeps in contact with the virtuous scholars if there are any problems, and also to write the benefits (of what she learns). And Allah is the helper. And if it is easy for a woman and her husband to travel to the institutes of knowledge in Yemen we advise them to do so and Allah is the helper.


http://www.aloloom.net/vb/showthread.php?t=240

Source: http://trinimuslims.org/showthread.php?s=3ca536d833e0db63c693c259b20c20e1&t=6460

The Pillars of Kufr are Four

Shaykhul Islaam Ibn Qayyim al-Jawziyyah
Reference: Fawaa`idul Fawaa`id of Ibnul-Qayyim - Page 288

Translator: Shadeed Muhammad, Abu Az-Zubayr

Source: www.back2thebasics.net

Category: Creed

"The pillars of Kufr (i.e. disbelief and disobedience) are Four"

1. Kibr i.e. arrogance, which prevents him from submission, (to the command of Allah)
2. Hasad i.e. jealousy, which prevents him from accepting advice and giving it.
3. Ghadab i.e. anger, which prevents him from being just.
4. Sha`wah i.e. lowly desires, which prevents him from devoting himself totally to worship.

Hence,if the pillar of arrogance is removed then it becomes easy to submit,and if the pillar of jealousy is removed then it becomes easy for him to accept naseehah (i.e. advice) and to give advice. If the pillar of anger is removed then it becomes easy for him to be just and humble himself and if the pillar of lowly desires is removed then it becomes easy for him to be patient, chaste and devote himself to worship. Every imprudent characteristic derives from these four. And when these characteristics settle in his heart they will cause him to see falsehood as truth and to see truth as falsehood. To see Ma`roof (i.e.good) as Munkar (i.e. evil) and evil as good, and it brings him closer to the life of this world and pushes the hereafter further from him.

Uprooting strong and power mountains from their places is easier than removing these four characteristics from the heart of an individual who is tested with them. This proves especially true when these characteristics become firmly rooted and embedded in an individual to the point they become second nature, for when an individual reaches this point it is almost impossible for him to do any good deeds, nor would he purify himself with them if he were to perform any acts of good. The more he strives diligently to perform acts of good the more his actions are corrupted by these four characteristics.

If you reflect on the disbelief of the past nations, you will find that it derived from one of these four pillars, and it was due to one of these four that they were punished. However, the severity of the punishment was dependent on the degree and extent of these pillars with those nations. So, whoever adorns himself with these pillars then he subjects himself to all types of evil consequences, in the life of this world and in the hereafter. And whoever avoids them, distances himself from all types of evil, because these characteristics prevent him from Inqiyad (i. e. submission), Ikhlas (i.e. sincerity), Tawbah (i.e.repentance), accepting the truth, giving advice to the Muslims and humbling himself to Allah and to His creation.

These characteristics emerge due to the slave`s ignorance of his Lord, and his ignorance of his own self-worth or value. If he truly knew his Lord with all of His lofty characteristics and was truly aware of his own short-comings and deficiencies, he would not have a reason to be arrogant nor seek retribution for himself, nor would he be jealous of anyone because of what Allah has given them, because in reality,jealousy is a type of enmity or hostility towards Allah, primarily because the slave hates the fact that Allah has bestowed upon one of his servants a particular blessing and he ardently desires that thisblessing be taken away from him. So he actually oppose and contests thedecree of Allah and he deems the blessing of Allah to this slave to beunjust and dislikes for him what Allah loves for him. And it wasbecause of this characteristic that Iblis became the enemy of Allah,i.e. his arrogance and jealousy.

Hence, to replace these twohideous and evil characteristics with sound knowledge of Allah and Hisuniqueness and being pleased with Him as your Lord and turning towardsHim for assistance in all of his affairs, and replacing anger with trueknowledge of himself and his value, and the fact that he does not havethe right to get angry and seek retribution for himself, because inthis is giving precedence to himself over the pleasure of his Lord andexpressing anger towards his Lord, who originated him.

And thegreatest thing which would assist him in ridding himself of thischaracteristic is to condition himself to get angry for the pleasure ofAllah and to be pleased for the pleasure of Allah. And every time hegets angry or is pleased for the pleasure of Allah then anger andpleasure for other than Him will be obliterated, and the opposite isthe same.

However, the cure for his lowly desires is soundknowledge and understanding that his obedience to his lowly desires isthe greatest reason or hindrance for him attaining satisfaction, andhis abstaining from these lowly desires is the greatest reason andmeans by which he can attain satisfaction. So every time he sets out toattain satisfaction by following his lowly desires he actually pusheshimself further away from achieving this satisfaction, and the more heavoids his lowly desires, the closer he is to attaining thesatisfaction he is looking for in the most complete manner.

So Ghadab (i.e. anger) is like a predator, the minute you turn your attention away from it, it will eat you alive.

And Shah`wah (i.e. lowly desires) is like fire, the moment he ignites it, it will begin to burn him alive.

AndKibr (i.e. arrogance) is like arguing with a king about his possession,either he will kill you because of this, or just deprive you of it.

And Hasad (i.e jealousy) is like showing enmity and hatred towards someone who is more powerful than you.

Theone who can control his lowly desires and his anger will remove theShaytan from his midst. And the he whose lowly desires and angerovertakes him deprives himself from the shade and protection of Allah.

Human Being Has a Great Capacity For Self-Delusions

By Ibn Qayyim al-Jawziyyah

There are two things one should be take heed of if one wishes to attain success and felicity:

1) To know the details of the means of attaining good and evil, and to be clear about these through witnessing them in the world around, through one's own experience and that of others, as well as through reports one has heard about earlier and latter nations. One of the most effective means for attaining this is pondering over the Qur'an, for along with the sunnah, it clearly explains the paths to good and evil. If you turn your attention to them, they will suffice you. They will inform you of Allah's treatment of the obedient, and of the sinners. Moreover, apply what you read to practical experience, and you will see the illustration of this - that Allah is true, the Messenger is true, the Qur'an is true, and that Allah fulfills His promise. History contains details of the paths to good and evil mentioned in the Qur'an and sunnah.

2) Beware of deceiving oneself with regard to these paths. This is very important, for the servant knows that sin and heedlessness are harmful to him in his world and the Hereafter, and yet he may deceive himself:

Through relying on Allah's pardon and forgiveness, by procrastination of repentance, by performing istighfar only verbally, by doing good deeds [after impetuously sinning], by knowledge, by justifying his sins by the argument of destiny, by citing examples of people committing similar sins, or by following in the footsteps of ancestors and elders.

Many people think that they can perform some sin, and then if they say "Astaghfirullah" the sin will disappear. Or, they may deceive themselves with ahadith such as: "Whoever says "SubHaanallaahi wa-biHamdih" one hundred times in a day, his sins are taken off from him, even if they be like the foam of the ocean." Or "A servant committed a sin and then said, 'O Lord! I have committed a sin, so forgive me,' and so he was forgiven . . . . then Allah says, 'My servant knows that he has a Lord Who forgives sins, and takes [to task] for them. I have forgiven My servant, so let him do as he wishes.'"

Such people cling to the texts of hope, and hold fast to them with both hands, and put [all] their reliance in them, such that if they are reprimanded for committing some sin, they will recite all that they known about Allah's mercy and forgiveness. Some went to excessive limits in this, such that they claimed that to remain free of sins is being ignorant or under-estimating Allah's mercy and pardon.

Some deceived people cling to the notion of fatalism; that the servant has no free-will and that he is compelled to commit sins. Other cling to the notion of irja' (false hope), claiming that faith is merely affirmation, and that deeds are neither a part of faith nor have any effect upon it. According to their claim, the iman of the most sinful of believers is just like the iman of the angels Gabriel and Michael.

Some are deceived by their fathers and elders, thinking that they have a rank before Allah, such that they would not leave them to perish. They take this by analogy from the behavior of worldly kings, who might grant a favor or pardon to someone based on the merits of his father or relatives. Such people are used to being taken out of difficult situations by their fathers, and are under the impression that this may happen in the Hereafter too.

Others deceive themselves by reasoning that Allah has no need of punishing them since He gains nothing from it, and He does not lose anything by showing them mercy. Such a person may say, 'I am in dire need of His mercy, and He is not at all needy of [anything]. if a poor, thirsty person were in dire need of a drink of water from someone in whose premises there flows a river, he would not be denied it, and Allah is more generous, and more expansive in mercy.'

Others are deceived by ridiculous misinterpretations/ misunderstandings, e.g.:

"Your Lord will give you, so that you become pleased." [Surah Duha, 5] he says: I am not pleased to enter the Fire. This is despicable ignorance, and clear lies, for he should be pleased by what Allah is pleased by, and it is not against Allah's pleasure to punish the oppressors, wrong-doers, evil-doers, traitors and those persistent on major sins. "Allah forgives all sins." [Surah Zumar, 93]

This is also despicable ignorance, for this verse refers to those who repent; otherwise it would imply invalidation of the verses threatening punishment for the sinners. This is specified by another verse,

"Allah does not forgive that partners be associated with Him, and He forgives anything beneath that to whomever He wills." [Surah Nisa,48] Also, "None will burn in it except the most miserable one who rejected and turned away [from the truth]." [Surah Layl, 15-16]. This is a specific fire from among the various levels of Jahannam, and moreover the fact that only the rejecters will burn in it does not rule out that others may enter it. "[Hell] has been prepared for the unbelievers." [Surah Baqarah, 24]. The fact that it has been prepared for the unbelievers does not rule out that sinful Muslims may also be punished in it, just as the fact that Heaven "has been prepared for the pious" [Surah Aali-`Imran, 133] does not rule out that people with the smallest grain of faith may enter it even if they were not pious.

Some are deceived by fasting the days of `Ashura and `Arafah, such that some may even say that the fast of `Ashura' expiates the whole year, and the fast of `Arafah remains as a surplus of reward. Such people have failed to realize that the fast of Ramadan and the 5 daily prayers are greater and more noble than the fasts of `Arafah and `Ashura, and that [it is understood that] sins are [only] forgiven as long as major sins are avoided. So, [fasting] from one Ramadan to another, [praying] from one Jumu`ah to the next, act in a mutually strengthening manner to achieve forgiveness of minor sins, provided major sins are avoided. So, how then can an optional fast expiate every major sin of a person while he still persists upon the sins, and has not repented from them? Also, it is possible that these two optional fasts expiate all sins in totality, but that this has certain prerequisites and conditions, such as avoidance of major sins, or that the expiation is achieved in conjunction with other good deeds, much the same as the 5 daily prayers and the fasting of Ramadan expiate minor sins in conjunction with the avoidance of major sins. "If you abjure the major things which you are prohibited from, We shall expiate you your evil deeds. [Surah Nisa, 31]

Some are deceived by the hadith Qudsi, "I am according to the good expectation/thought of My servant., so let him think of Me as he wishes." i.e. that whatever he thinks I will do to him, I will. But, good expectations can only be with good conduct, for one who does good expects that his Lord will deal with him well, will not break His promise, and will accept his repentance. As for the one of evil conduct, who persists upon major sins, oppression and other evils, the desolation of sin, wrongdoing and [other] prohibited things prevent him from having good expectations of his Lord. This is something we witness in everyday life. A disobedient employee who has run away with company property will not have a good expectation of his boss. The evil of wrong deeds cannot coexist with good expectation. The best in expectation of his Lord['s mercy] is the most obedient to Him. Hasan Basri said, "The believer has good expectation of his Lord, so he make his deeds good. But, the evil person has bad expectation of his Lord, so he does evil."

How can someone claim to have good expectation of his Lord when he is like a runaway, and is doing things which displease and anger his Lord, and has abandoned His orders, and is at war with Him. How can one have good expectation of his Lord if he thinks that He does not see him? "And, you used not to conceal yourself, lest your hearing, sight and skin testify against you, but you thought that Allah does not know much of what you used to do. And that, your expectation which you entertained about your Lord, has destroyed you, so you have become among those lost/ruined." [Surah Fussilat, 23] So, these people, who thought that Allah did not know much of what they did, actually had ill- expectation of their Lord, and that destroyed them. Such people are deceived if they think they will directly enter Heaven; they are fooling themselves; Satan is leading them astray and beguiling them.

Ponder over this.

Consider: how is it possible for one's heart to be certain that one is going to meet Allah, that Allah sees and hears all that he does, and knows his secret open affairs, and that he will be made to stand before Allah, answerable for all his deeds - how can one be certain and aware of all of this, and yet persist upon things which displease Allah; persist upon abandoning Allah's orders, neglecting His rights, and yet claim that he has good expectation of Allah?!!

Abu Umamah Sahl ibn Hanif reports: `Urwah ibn al-Zubayr and I entered upon `A'ishah and she said : If only you had seen the Messenger of Allah in one of his illnesses; [when] he had 6 or 7 dinars. The Messenger of Allah ordered me to distribute them [in charity?], but the pain of the Messenger of Allah kept me from doing that, until Allah cured him. Then, he asked me about them: "What have you done? Had you distributed the 6 dinars?" I said, "No, by Allah. Your pain had kept me from doing so." He asked for them to be brought [to him], and put them in his hand then said, "What would be the expectation of Allah's prophet if he met Allah with these in his possession?"

What, then would be the expectation of the people of major sins, and the oppressors, if they were to meet Allah with these sins and forfeited rights of people on their backs? If their claim that they entertained good expectations that Allah would not punish evil and wrongdoing people, were to benefit them, then everyone could do as he wished, doing everything that Allah has forbidden, provided he kept good expectation of Allah, thinking that the fire will not touch him. Subhanallah! How deceived can one be? Prophet Ibrahim said to his people, "Is it a lie, gods besides Allah, that you desire? What then is your expectation of the Lord of the Worlds?" [Surah Saffat, 86] i.e. what is your expectation of Allah, what do you expect He will do to you if you meet Him having worshipped other than Him?

So, if we reflect over this, we will realize that good expectation of Allah is equivalent to good deeds, for one is moved to good deeds by good hope of Allah, that He will reward him for his efforts and accept them. Otherwise, good expectation along with pursuit of whims and desires and lusts is incapacity.

In short, good expectation can only occur if the means for salvation are pursued. Pursuit of the means to destruction cannot accompany good expectations.

Someone might claim: It might, based on the expansiveness of Allah's mercy and forgiveness and generosity, and that His mercy exceeds His wrath, and that punishing does not benefit Him, nor does forgiveness harm Him. The reply is: Allah is indeed most generous and merciful, but this is in the appropriate place. Allah is also described as possessing wisdom and might and inflicting retribution, seizing with might, and punishing those deserving punishment. So, if the good expectation is based merely on some of Allah's attributes, then the righteous and the evil, the believer and the unbeliever, would equally be candidates for it. But, the names and attributes of mercy do not benefit the unbeliever or similarly one who has neglected his duty and exposed himself to Allah's curse. Rather, good expectation of Allah is for one who repents, regrets his sins and desists from them This is good expectation, whereas the first is deception.

"Those who believe, and those who perform hijrah and jihad in the path of Allah - they are hopeful of Allah's mercy." [Surah Baqarah, 218] So, these people are the ones who can be truly hopeful of Allah's mercy; not the evil and sinful people. "Then, your Lord is, to those who make hijrah after they have been persecuted, and then perform jihad and are patient/steadfast - indeed, your Lord is, after that, Most Forgiving, Most Merciful. [Surah Nahl, 119] So, the knowledgeable one is he who puts hope in its correct place, whereas the deceived one is he who puts it elsewhere.

Source: Al-Jawab al-Kafi li-man sa'al `an al-Dawa' al-Shafi
Translator:Unknown