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Forum Anasayfa » ENGLISH / DEUTSCH / OTHER » E N G L I S H » Islamic character

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Islamic character

101 Mesaj -

Forty Hadeeth On: The Islamic Personality
by Shaykh 'Alee Hasan 'Alee 'Abdul Hameed

Prologue

Contents
Author's Introduction
Ahadeeth: 1 - 40
Epilogue
Collective Footnotes
Important Notice

Author's Introduction
All praise and thanks are due to Allaah. We praise and give
thanks to Him. We seek His aid and ask for His forgiveness,
and we seek Allaah's refuge from the evil of ourselves and
from our evil actions. Whomsoever Allaah guides then none
can misguide him, and whomsoever He misguides then none can
guide him. I bear witness that none has the right to be
worshipped except Allaah, alone, having no partner, and I
bear witness that Muhammad is His slave and His Messenger -
to proceed:

This is a concise book which contains forty authentic
ahadeeth from the fine sayings of the Chosen Prophet
(salallaahu 'alaihi wa'sallam) which I gathered as a
reminder for myself and my brothers. They contain guidance
for cultivation of souls, purification of the hearts and
refinement of character. I myself have added nothing except
a few words to explain and clarify anything unclear, to
provide chapter headings showing the connection between the
ahadeeth, and further brief notes.

It will not be unknown to any of the people that the noble
Religion of Islaam has given great importance, and directed
full attention in many of the texts of the Book and the
Sunnah, to building the personality of the Muslim and
directing it in accordance with the essential teachings of
Islaam and its fundamentals and requirements.

The major incentive which led me to compile and compose
this work was that I saw that many of those who attach
themselves to Islaam, and call to Allaah, are actually far
removed from the Islamic personality in both essence and
outward manner and appearance. We ask Allaah to protect and
grant us safety. This being the case I thought it was
essential to compile this treatise so that it could be a
firm and strong nucleus for the Muslim to initiate his
Islamic life, to know the true way, follow it and call to
it. Particularly since the Prophet (salallaahu 'alaihi
wa'sallam) has indicated this reality with his saying: For
every action there is a period of enthusiasm / activity,
and for every period of enthusiasm / activity there is a
period of rest / inactivity. So he whose period of rest /
inactivity is in accordance with my Sunnah then he is
rightly guided, but he whose period of rest / inactivity
accords with other than this, then he is destroyed.[2]

So I write this book for the enthusiastic Muslim youth who
does not find, whilst swimming in the ocean of enthusiasm
and excitement, the helping hand of one who knows the
poison and is aware of the cure, one who can guide him to
the correct way and correct thinking so that these youths
can be with their minds and thoughts like the Companions of
the Prophet (salallaahu 'alaihi wa'sallam) since they were
also youths, but: They were youths, yet mature youths,
their eyes fresh and free of evil, their feet refrained
from approaching falsehood and futility. They sacrificed
and expended themselves in worship and in withholding
themselves from sleep. They sold their souls which were to
pass away for souls which would never die. Allaah saw them
in the latter part of the night, bending their backs,
reciting the Qur'aan. Whenever one of them came to an Ayah
mentioning Paradise, he would weep, longing for it.
Whenever he came upon an Ayah mentioning the fire he would
groan out of fear, as if the Hell-fire were directly in
front of him. The earth devoured their knees their hands
and their foreheads. They joined exhaustion in the night
with exhaustion in the day. Their colour becoming yellowed
and their bodies emaciated through standing long in prayer
and frequent fasting - whilst they regarded their own
actions to be negligible before Allaah. They fulfilled
their covenant with Allaah and attained Allaah's promise.
[3] So let us all hasten to be like them, and to resemble
them since the affair is as it was said: We are not in
comparison to those who came before except like small herbs
growing beside the trunks of tall palm trees. [4] And as
Ibn ul Mubarak said: Do not mention us whilst mentioning
them, the fit and healthy when he walks is not like the
crippled. [5]

I have sought in choosing these ahadeeth to gather those
which are the most comprehensive, but the Islamic
Personality will not be completed until the person follows
and implements the Religion (Deen) of Allaah the One free
of all imperfections, and the Most High says:

"O you who believe! Enter into Islaam perfectly
(completely)."[6]

I have strived to mention the source references for each
hadeeth along with a statement about its authenticity, as
demanded by the science of hadeeth whilst avoiding
unnecessarily going into great length or falling short of
what is necessary. So I tried to be as brief as is fitting
for a book of this size, and only rarely speaking at more
length when it was essential.

So if Allaah guides me to and grants me that which is
correct in what I intended then that is from the
completeness of His blessings, but if the result is
otherwise and I hope it is not the case, then I ask Allaah
for His forgiveness and His Mercy. Indeed He is the One who
hears and responds, and our final call is that all praise
and thanks are for Allaah, Lord of all the worlds.

'Alee Hasan 'Alee-Hameed al-Halabee al-Atharee

11th Rajab 1408H, az-Zarqa (Jordan)

28 February 1988

Purity and Sincerity of Intention

From 'Umar ibn al-Khattaab (radiyallaahu 'anhu) who said
that Allah's Messenger (salallaahu 'alaihi wa'sallam) said:

Actions are but by intentions and there is for every person
only that which he intended. So he whose migration was for
Allaah and His Messenger, then his migration was for Allaah
and His Messenger, and he whose migration was to attain
some worldly goal or to take a woman in marriage, then his
migration was for that which he migrated.[7]

So the pillar of actions is pure and sincere intention, and
through purity of intention the hearts become upright and
at rest, and through it the person comes to know the right
way in his Religion, thus he does everything in the proper
manner. Through purity of intention alone will he come to
know of the obligations upon him and the rights due to him.
Through it he will behave justly in all affairs and will
give everything its due right, not going beyond bounds or
falling short of the mark.

So this hadeeth is one of the ahadeeth which are the
pillars of correct understanding of our upright and true
religion.[8]

So when the Muslim servant clearly realises what he has
preceded then it becomes obligatory upon him that he
should, without any hesitation, surround his sincere
intention with the protective barrier for the Islamic
Personality which is:

Distinctness

From Ibn 'Umar (radiyallaahu 'anhumaa) who said that
Allah's Messenger (salallaahu 'alaihi wa'sallam) said:

I have been sent before the Hour so that Allaah alone
should be worshipped without any partner for Him, and my
provision has been placed beneath the shade of my spear,
and subservience and humiliation have been placed upon
those who disobey my orders, and whoever imitates a people
then he is one of them.[9]

The Muslim has a distinct personality with it's own special
nature and particular outlook and manner. It is distinct in
its appearance, its nature, its creed ('aqeedah), its
orientation and direction faced in Prayer, and in all its
affairs.

By being distinct as Muslims we preserve our Islaam and our
call in a clear and pure form, free from any adulteration
and mistakes. However the Muslim whilst being distinct does
not depart from:

Justice and Being Justly Balanced

From Abu Hurairah (radiyallaahu 'anhu) who said that
Allaah's Messenger (salallaahu 'alaihi wa'sallam) said:

Love the one whom you love to a certain degree
(moderately), perhaps one day he will be someone for whom
you have hatred, and hate the one for whom you have hatred
to a certain degree (moderately), perhaps one day he will
be one whom you love.[10]

The Muslim is justly balanced in his loving and his hating.
He is just both when giving and when taking and is moderate
in all of that. His being justly balanced is one of the
signs of his Religion and the Sharee'ah. So he is not one
who goes beyond the limits, nor one who falls short of what
is required. Furthermore the Muslim does not derive this
quality of being justly balanced from his intellect and
desires, nor from his own opinion or other than this,
rather he takes it from the Book of Allaah, the One free of
all imperfections.

"Thus we have made you a justly balanced nation, that you
be witnesses over mankind and the Messenger (Muhammad
(salallaahu 'alaihi wa'sallam)) be a witness over
you."[11]

Being justly balanced is not an easy matter, indeed many of
those who call out and declare it, desire only to water
matters down and compromise. So for a person to be truly
justly balanced as ordered by Allaah is not, as I have
said, easy, rather it requires:

Striving Against One's Desires

From al-'Alaa ibn Ziyaad who said:

A man asked 'Abdullah ibn 'Amr ibn al-'Aas, saying: Which
of the Believers is best in his Islaam? He replied: He from
whose tongue and hand the Muslims are safe. He asked: Then
what is the best Jihaad? He replied: He who strives against
his own self and desires for Allaah. He asked: Then which
of those who migrates (performs hijrah) is best? He
replied: He who strives against his own self and desires
for Allaah. He asked: Is it something you have said
O 'Abdullah ibn 'Amr, or Allaah's Messenger
(salallaahu 'alaihi wa'sallam)? He said: Rather Allaah's
Messenger (salallaahu 'alaihi wa'sallam) said it.[12]

So striving against ones own self is one of the highest and
most valuable means of increasing ones eemaan and causing
the servant to draw closer to his Lord, the One free of all
imperfections. Concerning this He the Blessed and Most High
says:

"As for those who strive hard in Us (Our Cause), We will
surely guide them to Our Paths (i.e. Allaah's
Religion)"[13]

So a Muslim's striving against his own self and his desires
causes his spirit to rise higher, his eemaan to increase
and his soul to become purified. Furthermore this striving
crowns the Muslim with a very great crown worn in his life,
which is:

Gentleness

From Abu Hurairah (radiyallaahu 'anhu) who said that
Allaah's Messenger (salallaahu 'alaihi wa'sallam) said:

Indeed Allaah is gentle and loves gentleness, and gives due
to gentleness that which He does not give to harshness.
[14]

So through gentleness hearts become united in friendship
and love, and good becomes widespread. Whereas through its
opposite ill feelings and distrust prevails and people
forsake one another. But gentleness facilitates:

Returning to the Truth

From Ibn 'Abbaas (radiyallaahu 'anhumaa) who said that
Allaah's Messenger (salallaahu 'alaihi wa'sallam) said:
There is no believing servant except that he has a sin
which he commits from time to time, or a sin in which he
persists in and does not abandon until he leaves this
world. Indeed the Believer was created as one who is
frequently tried and tested, who often repents (then)
forgets. When he is admonished he accepts the admonition.
[15]

So it is as is said: Returning to the truth is a virtue
whereas continuing in falsehood is despicable. Returning to
the truth elevates a person and raises his rank, both with
Allaah and the people. Indeed it is only Satan who makes it
appear to the people that returning to the truth is a
defect and a slight to one's honour. This is one of the
deceptions and tricks employed by Iblees. A person
returning to the truth and not being too proud to accept it
places him in an ideal position to appreciate:

Responsibility

From 'Umar (radiyallaahu 'anhu) who said that Allaah's
Messenger (salallaahu 'alaihi wa'sallam) said:

Each of you is a guardian and is responsible for those whom
he is in charge of. So the ruler is a guardian and is
responsible for his subjects; a man is the guardian of his
family and is responsible for those under his care; a woman
is a guardian of her husband's home and is responsible for
those under her care; a servant is the guardian of his
master's wealth and is responsible for that which he is
entrusted with; and a man is the guardian of his father's
wealth and is responsible fore what is under his care. So
each one of you is a guardian and is responsible for what
he is entrusted with.[16]

So if everyone from this Ummah knew his own position and
worth, and realised the responsibility upon him and did not
seek to overstep it and take on the responsibilities of
others and he carried out the obligations which this placed
upon him, then that would be a comprehensive and universal
good and a very great treasure through which safety and
security would become widespread. Along with this something
that is a feature of the Islamic Personality is:

The Muslim Seeks to Make Excuses for Other Muslims
From Sa'd ibn 'Ubaadah (radiyallaahu 'anhu) who said that
Allaah's Messenger (salallaahu 'alaihi wa'sallam) said:

...and there is no one who loves to accept an excuse more
than Allaah, and because of this he sent the bringers of
good news and the warners....[17]

So a Muslim seeking to make an excuse for his brother and
those whom he loves will cause good will to spread instead
of antagonism, and will bring about ties of relationship
instead of estrangement. Since if Allaah, He who is free of
all imperfections, grants excuse, and He is the Creator and
the Most Great, then how can you O servant of Allaah, a
weak creation of his, not seek to make excuse for others?
Rather as is said: Seek an excuse for your brother.18
Likewise there is the saying: the believers seek to make
excuses for others, whereas the hypocrites hope for the
downfall of others. So the fact that the Muslim seeks to
excuse his brothers emphasises that:

The Muslim does not Harbour Envy

From Ibn Mas'ood (radiyallaahu 'anhumaa) who said that
Allaah's Messenger (salallaahu 'alaihi wa'sallam) said:

There is to be no envy except with regard to two[19]: A man
whom Allaah has given wealth which he strives to spend
righteously, and a man to whom Allaah has given the Wisdom
(i.e. the Qur'aan) and he acts according to it and teaches
it to others.[20]

If he were to have envy of the people he would hope for
their downfall in order to satisfy the pride that he has in
himself, his vanity and the conceitedness of his mind. So
he (the Muslim) knows that envy is a dangerous disease and
a harmful evil and therefore keeps away from it.

As for the envy which is accepted from that which is
sinful, then it is envy which does not cause the person to
be afflicted by the sickness of wishing for that blessing
to leave the other person. Rather he supplicates to his
Lord, the One free of all imperfections, for his brother;
that Allaah should protect him, and for himself; that
Allaah should make him like him. As for that which is at
variance with this, then it is blameworthy and to be
condemned.[21] So this emphasises that fact that the Muslim
is one who is:

Following and Applying Divine Guidance

From Umm ud-Darda (radiyallaahu 'anhaa) who said: I said
to Aboo Dardaa (radiyallaahu 'anhu): Will you not seek for
things to entertain your guests just as others seek for
things for their guests? So he replied: I heard Allaah's
Messenger (salallaahu 'alaihi wa'sallam) say:

"Ahead of you is a steep mountain which will not be
surmounted by those who are overburdened." So I wish to
lighten my load for that ascent![22]

So the Muslim follows and applies divine guidance in all
his affairs. This world to him is merely a passage to the
hereafter and he has no attachment to it except for that
which is essential in order to meet his needs and preserve
himself. But as for this world diverting most of his
attention and being the goal which he seeks after, thinking
that what he is doing is good, then this is not from the
character or characteristics of the Muslim. So how strange
is the case of the people who waste the prime of their
lives and expend their youth submerged in worldly actions,
thinking they are doing good. This is indeed something from
Satan, made alluring by him. So how are there people able
to do this when it is the case that:

The Muslim Has No Free Time

From Ibn 'Abbaas (radiyallaahu 'anhumaa) who said that
Allaah's Messenger (salallaahu 'alaihi wa'sallam) said:

There are two blessings which many people lose: health and
free time.[23]

So how can one who has no free time preoccupy himself with
this world? How can one whose time is filled experience
free time? So consider, may Allaah have Mercy upon you,
what one of the scholars said about one of the Imaams: 'I
was a neighbour of his at the school in Cairo, my house was
above his house. For twelve years, I did not awake on any
night, at any hour of the night except that I noticed
candle light in his house and he was occupied with
knowledge. Even when he was eating, his books would be with
him and he was occupied with them.[24] From those things
upon which the Muslim personality is built is:

The Muslim's Piety and Self Restraint

The Muslim's Piety and Self Restraint From an-Nu'maan ibn
Basheer (radiyallaahu 'anhu) who said that I heard Allaah's
Messenger (salallaahu 'alaihi wa'sallam) say:

That which is lawful is clear, and that which is forbidden
is clear, and between them are doubtful matters about which
many of the people have no knowledge. So whoever avoids
doubtful matters saves his Religion and his honour, and
whoever falls into doubtful matters falls into what is
forbidden. Just like a shepherd who grazes (his sheep) near
to a private pasture (of another), he will soon stray on to
it. Indeed for every king there is a private preserve.
Indeed the preserve of Allaah are those things which He has
forbidden. Indeed there is a piece of flesh in the body
which if it is good, then the whole body is good, but if it
is corrupt then the whole body is corrupt. Indeed it is the
heart. [25]

So the Muslim with regard to whatever situation arises in
his life will have to face each of them with one of the
following three stances:

Completely refraining from it: That is with regards to that
which is doubtful Accepting without constraint: That is
with regard to which is clearly permissible

To abstain from it: This is with regards to things which
are not clearly permissible nor clearly forbidden. If the
last stance indicates something it is an indication of a
Muslim's piety and fear of falling into that which is
forbidden and of entering into something evil.

The Muslim therefore abstains from it, and distances
himself from it in order to please Allaah and to ensure
that His commands are followed. It is not to be said, as
some people say: 'That is not forbidden, so do it.' No,
since it is not permissible to do everything other than
which has been forbidden. So those things which are
doubtful matters are closer to that which is forbidden, as
occurs in the hadeeth itself: 'Whoever falls into the
doubtful matters falls into what is forbidden....' So this
fear and piety confirms that:

The Muslim is Honest and Truthful in All His Affairs

From Abu Hurairah (radiyallaahu 'anhu) who said that
Allaah's Messenger (salallaahu 'alaihi wa'sallam) said:

Three things are the sign of the hypocrite: when he speaks
he tells lies, when he promises he breaks it and when he is
trusted he proves to be dishonest.[26]

So he is truthful and honest in his speech, faithful to his
promise, trustworthy in carrying out that which he has been
entrusted with. He does not deceive or defraud, he does not
tell lies and is not guilty of hypocrisy. So truthfulness
and honesty is one of the chief good qualities, whereas
falsehood is the head of corruption and evil. So his
honesty keeps him far away from evil and foul deeds and
sickness of the heart. Therefore whatever action he does,
he does it for Allaah, the One free and far removed from
all defects, not to attain some worldly position, fame or
repute. So his motto is:

Knowledge for Knowledge

From Jaabir (radiyallaahu 'anhu) who said that Allaah's
Messenger (salallaahu 'aliahi wa'sallam) said:

Do not acquire knowledge in order to compete with the
scholars, nor to argue with the ignorant, nor to gain
mastery over the gatherings. Since whoever does that, then:
The Fire! The Fire![27]

Consider, May Allaah have mercy on you, the admonition and
the lesson contained in what Ibn Abee Haatim ar-Raazee
narrates, he said: I entered into Damascus upon the
students of hadeeth and I passed by the circle of Qaasim al-
Joo'ee. I found a group sitting around him and he was
speaking. Their appearance amazed me and I heard him
saying: 'Seize the benefit of five things from the people
of your time: when you are present you are not known; when
you are absent you are not missed; when you are seen your
advice is not sought; when you say something your saying is
not accepted; and when you have some knowledge you are not
given anything for it. I also advise you with five things:
when you are treated unjustly then do not behave unjustly;
when you are praised then do not become happy; when you are
criticised do not be upset; when you are not believed then
do not become angry; and if they act deceitfully towards
you do not act deceitfully towards them.' Ibn Abee Haatim
said: So I took that as my benefit from Damascus.

So consider, May Allaah protect us and you from the evils
of the soul, how sincere desire for knowledge and benefit
led him to listen to one who certainly possessed less
knowledge than himself in order to benefit his
understanding and to acquire some knowledge. Another matter
that must be mentioned here is that:

The Believer is a Mirror for His Brother

From Abu Hurairah (radiyallaahu 'anhu) who said that
Allaah's Messenger (salallaahu 'alaihi wa'sallam) said:

The believer is a mirror for the believer, and the believer
is the brother of the believer. He safeguards his property
for him and defends him from behind.[28]

So the description of his being a 'mirror' is very precise
and profound showing the culmination of brotherhood and
solidarity. So your brother, O servant of Allaah, is an
image of you yourself. Sao if he behaves badly it is as if
you are the one who has behaved badly, and if he makes a
mistake, it is as if you have made a mistake. So he is a
mirror for you and then an image of you yourself! So do not
treat him except with mildness and gentleness. If you do
not behave with your brother in this manner, then this will
be something which weakens:

The Muslim's Struggle and His Devil

From Iyaad ibn Himaar al Mujaashi'ee (radiyallaahu ;anhu)
who said that Allaah's Messenger (salallaahu 'alaihi
wa'sallam) said: Indeed my Lord ordered me to teach you
that which you do not know, from that which He taught me
this day, (instructing me): 'The wealth which I confer upon
a servant is all lawful for him, and I created all My
servants having natural inclination to the true way but the
devils came to them and turned them away from their (true)
Religion, and they forbade for them that which I made
lawful for them, and they ordered them to associate in
worship with Me that for which I sent down no authority.'
Allaah looked upon the people of the earth and hated them,
the Arabs and the non-Arabs, except for some remnants of
the People of the Book, and He said: 'I sent you only to
put you to the test and to tests others through you, and I
sent down to you a Book which cannot be washed away by
water, which you will retain and recite whilst asleep and
whilst awake.' Allaah ordered me to destroy the Quraysh so
I said: 'O my Lord they would break my head just as bread
is broken.' So He said: 'Turn them out just as they turned
you out, and fight them and We shall aid you, and spend and
We shall provide for you. Send an army and We will send
five more like it. Fight along with those who disobey you.
The people of paradise are three: The ruler who is just,
who spends in charity and is guided to do good; and a man
who is merciful and kind hearted towards every relative and
Muslim; and the chaste one who does not beg despite having
a family to support. The people of the fire are five: The
weak who does not have the will to avoid evil, those
amongst you who are merely followers (of others), they do
not seek after family or wealth; and the dishonest whose
greed cannot be concealed even in the case of minor things;
and a man who will betray you morning and evening with
regard to your family and your wealth (He also mentioned
miserliness or telling lies) and the person of evil manners
and foul speech.'[29]

So this is very ancient conflict, continuing since the time
when Allaah, the One free and far removed from all defects,
created Aadam, 'alaihis-salaam, and what occurred between
him and Satan is well known. This conflict will be
intensified or diminished depending on the servant's
closeness to or distance away from his Lord. Consider also
his (salallaahu 'alaihi wa'sallam) saying: Satan has
despaired that those who pray should worship him, but he
seeks to provoke animosity between them.[30] So let this be
a warning for us, and its opposite be glad tidings. We must
not leave any way for Satan to enter upon our hearts
through our actions, granting him neither full nor partial
access. Indeed his deceptions are many and his traps
abundant.[31]

So beware of this, O servant of Allaah, and do not let
Satan trap you with his snares and his tricks, and your
impregnable fortress against him is:

Remembrance of Allah

From Nu'maan ibn Basheer (radiyallaahu 'anhu) who said
that Allaah's Messenger said:

Supplication (ad-Du'aa) is worship, your Lord the Mighty
and Majestic said: "Call upon Me - I will respond to your
ionvocation."[32],[33]

Supplication is the head of remembrance of Allaah. Indeed
he (salallaahu 'alaihi wa'sallam) said: ...and I order you
to make mention to Allaah much, and the like of that is a
man being chased by the enemy who are hastening after him
until he comes to a protected fortress and so he protects
himself in it. Likewise is the servant, for he does not
protect himself from Satan except through remembrance of
Allaah, the Mighty and Majestic.[34]

So a Muslim remembering his Lord, the One free and far
removed from all defects, places him in a position of
safety and protection which Satan is unable to overcome. So
this prevents him from many sins and numerous negative
traits pertaining to the tongue, the limbs and the heart.
Therefore:

The Muslim Does Not Fall Into Backbiting

From Ibn 'Umar (radiyallaahu 'anhumaa) who said that
Allaah's Messenger (salallaahu 'alaihi wa'sallam) said:

Whoever intercedes and prevents one of the punishments
prescribed by Allaah, the Mighty and Majestic, then he has
opposed Allaah regarding His orders. Whoever dies with a
debt due on him then it will not be repaid by deenaars and
dirhams but rather by good and bad deeds. Whoever disputes
for something which he knows is false then he remains in
Allaah's anger until he desists. Whoever accuses a believer
of something that is untrue then Allaah will make him dwell
in the pus flowing from the inhabitants of the Fire and he
will not leaver until he retracts from what he said.[35]

So the lethal plague of backbiting destroys one's good
deeds, destroys brotherhood and destroys one's reward. So
the true Muslim does not backbite, nor does he allow
backbiting to take place in his presence. So let those
people fear Allaah, those whose bodies do not develop and
those whose spirit is not fed except upon spreading rumours
and inventing lies against the servants of Allaah claiming
that 'this is for the benefit of da'wah!'

How strange! What benefit to the da'wah will be achieved
through slandering, backbiting and mentioning bad manners
to others? Do you think, O you who backbites the people,
that you are far removed form defect? O you who can only
see the deficiencies of others, do you think that you are
free from any mistakes? '...rather you are full of
deficiencies and the people have tongues!' Also from those
things which must be known is that:

The Muslim Does Not Pry into the Matters that do not
Concern Him

From Abu Hurairah (radiyallaahu 'anhu) who said that
Allaah's Messenger said:

From the perfection of a person's Islaam is that he leaves
alone that which does not concern him.[36]

So he halts at his limits and does not exceed and pass
beyond them. He knows that prying into that which does not
concern him and asking about it is not fitting for him.
Rather it is forbidden for him and something he has to
avoid. So he complies with Allaah's orders and keeps away
from what he has forbidden, since:

All of His Actions are for Allah

From Abu Hurairah (radiyallaahu 'anhu) who said that
Allaah's Messenger said:

Whoever loves for Allaah and hates for Allaah, gives for
Allaah and withholds for Allaah, then he has completed
eemaan[37].[38]

So this hadeeth clearly shows the manner in which the
believer conducts all his affairs and behaves in all his
dealings, all of them are for Allaah and he does not give a
share in any of them to other than Him, the One free and
far removed from all imperfections. In all his affairs he
distances himself from seeking after personal gain and
enjoyment. In his loving and hating, giving and withholding
he seeks only Allaah's pleasure and His Paradise. He does
not seek after the worldly positions, wealth or reputation!
Then if he falls into the like of this he repents and turns
back (to his Lord), so:

The Muslim Repents and Turns Back to Allah

From Abu Sa'eed al-Khudree (radiyallaahu 'anhu) who said
that Allaah's Messenger said:

The example of the believer with regards to eemaan is like
the example of a horse with regards to its tethering stake;
it roams around and then returns to its tethering stake,
and the believer is negligent and then he turns to his
eemaan. So feed the pious with your food and treat the
believers well.[39]

So he does not persist upon sin, or treat it lightly.
Rather like the rest of the children of Aadam he commits
many sins. However he is frequent in turning back in
repentance to his Lord.

So what has preceded will clearly show us:

The Essential Characteristics of His Personality

From Abu Hurairah (radiyallaahu 'anhu) who said that
Allaah's Messenger said:

Two characteristics are not found together in a hypocrite:
good manners and understanding of the Religion.[40]

So his manners are the manners of the righteous people, and
his behaviour that of the servants of the Lord of the
worlds. He emulates the pious and follows in the footsteps
of the sincere. His heart and his behaviour agree, he is
not like the weak who take pains to put on a good
appearance whereas their hearts are empty! His knowledge
and understanding of the Religion is deep and springs from
a good and sensitive heart, and precise memory. However his
good manners and knowledge and understanding of the
Religion do not prevent him from:

Honest Jesting

From Abu Hurairah (radiyallaahu 'anhu) who said: We said:
O Messenger of Allaah! You jest with us? He said
(salallaahu 'alaihi wa'sallam):

Yes except that I do not say except what is true.[41]

So falsehood has no share of this, and lies cannot approach
it. So his jesting is with words that are true. Nor does
this mean that he is to expend all his time in
lightheartedness and jesting. Rather in this and in all
matters he follows the footsteps of the Companions, May
Allaah be pleased with them all, and their way in this
regard was:

A Time for This and a Time for That

From Hanzalah al-Usayyidee who said:

Abu Bakr met me and asked: How are you O Hanzalah? I
Replied: Hanzalah is guilty of hypocrisy! He said: Free is
Allaah and far removed from all defects! What are you
saying? I said: When we are with Allaah's Messenger
(salallaahu 'alaihi wa'sallam) and he reminds us of the
Fire and Paradise it is as if we were seeing it with our
own eyes. Then when we depart from Allaah's Messenger
(salallaahu 'alaihi wa'sallam) and attend our wives, our
children and our business, then much of this slips from our
mind. Abu Bakr said: By Allaah we also experience the same.
So I went with Abu Bakr until we entered upon Allaah's
Messenger (salallaahu 'alaihi wa'sallam). I said: Hanzalah
is guilty of hypocrisy O Messenger of Allaah
(salallaahu 'alaihi wa'sallam). So Allaah's Messenger
(salallaahu 'alaihi wa'sallam) said: And how is that? I
said When we are with you, you remind us of the Fire and of
Paradise and it is as if we are seeing it with our own
eyes. Then when we depart from you and attend our wives,
our children and our business then much of this slips from
our minds. So Allaah's Messenger (salallaahu 'alaihi
wa'sallam said: By Him in whose hand is my soul if you
remained continually as you are when you are with me and in
remembering (Allaah) then the angels would shake hands with
you upon your beds and upon your roads. But O Hanzalah,
(there is) a time for this and a time for that, (there is)
a time for this and a time for that, (there is) a time for
this and a time for that.[42]

So both of these times are regulated by the orders of
Allaah, as has preceded. His time for serious matters is
regulated according to the Book and the Sunnah, and his
jesting is kept free of anything forbidden and accompanied
only by that which Allaah has prescribed.

So he does not, through negligence, allow his jesting to
become a way in which he falls into sin. Indeed how could
he do this when:

He Does Not Take Sins Lightly

From Sahl ibn Sa'd (radiyallaahu 'anhu) who said that
Allaah's Messenger (salallaahu 'alaihi wa'sallam) said:

Beware of sins which are treated as being minor, just like
a people who encamp in the centre of a valley, so someone
brings a stick of firewood and someone else brings a stick
until they are therefore able to bake their bread. Likewise
sins which are treated as being minor and for which the
person is taken to account will destroy him.[43]

So it is just as the noble companion 'Abdullah ibn Mas'ood
said: The believer sees his sins as if he were sitting
beneath a mountain which he feared was about to fall upon
him, whereas the wicked sees his sins like a man who finds
a fly settle upon his nose, so he does this (one of the
narrators said: He brushes it away from his nose).[44]

The Muslim should realise the greatness of hid Lord, the
One free and far from all imperfections, and His tremendous
Power and Might, and he should not think of the sin as
being great or small! Rather he should think of it with
regard to the One he is disobeying.

Those sins which are ignored by the weak hearted cause
their destruction by removing eemaan and fear of Allaah
from their hearts.

When a person regards sins and acts of disobedience as
something slight the he is one who is oppressing his own
soul, and that should never occur, since:

The Muslim Does not Commit Oppression

From Jaabir ibn 'Abdullah (radiyallaahu 'anhu) who said
that Allaah's Messenger (salallaahu 'alaihi wa'sallam)
said:

Beware of committing oppression for on the Day of
Resurrection oppression will be darkness, and beware of
avarice for avarice destroyed those who came before you, it
led them into shedding blood and into making lawful that
which was forbidden for them.[45]

Oppression is of two types: (i) A person oppressing his own
soul and (ii) his oppressing others. Both of these have
been forbidden by Allaah, the One free and far from all
imperfections. So a person oppressing his own soul causes
him to feel at home with his sins and to commit them, and
causes him to abandon acts of obedience to Allaah.

The true Muslim is far removed from all of this and
furthermore:

He is not a carrier of Malicious Reports

From Anas ibn Maalik (radiyallaahu 'anhu) who said that
Allaah's Messenger (salallaahu 'alaihi wa'sallam) said: Do
you know what calumny (al-'Adh) is? They said: Allaah and
his Messenger (salallaahu 'alaihi wa'sallam) know best. He
said:

Conveying the words of some people to others in order to
create mischief between them.[46]

Tale-carrying is a foul disease; when it enters the heart
it corrupts it, and when the heart is corrupt the rest of
the body becomes corrupt and ones actions are destroyed.

The sickness of tale-carrying only finds a place in hearts
which are filled with love of this world, the hearts of
those who use the Religion for lowly and despicable ends,
and we seek Allaah's refuge from that! However, as for the
sincere Muslim who strives to follow and apply the guidance
sent by his Lord, then:

He is not Attached to This World

From Sahl ibn Aa'd (radiyallaahu 'anhu) who said that
Allaah's Messenger (salallaahu 'alaihi wa'sallam) said:

Jibreel came to me and said: O Muhammad! Live as you will
for you must certainly die; love whom you will since you
must certainly leave him; act as you will since you shall
certainly be given due reward for it; know that the
believers eminence is his standing in prayer during the
night, and his honour is having sufficiency without
dependency upon the people.[47]

The person who lives attached to this world is poor with
regard to his Religion and intellect, he does not realise
that this worlds, for the one having no Religion is the
road to degradation, the path to corruption and the key to
evil and foul deeds. Whereas the Muslim who is sincere to
his Lord and his own soul and with his brothers should be
an excellent example to those who thirst after this world
and the few dirhams and deenaars.

He should be a lesson for them that there is no good in
that, and that good lies only in taking this world as a
means of increasing one's rank with regard to the Religion
and seeking to purify one's heart. However these two will
not be achieved except through:

Disassociation from this World

From Aboo Umaamah Iyaas ibn Tha'labah who said:

The Companions of Allaah's Messenger (salallaahu 'alaihi
wa'sallam) mentioned this world one day in his presence, so
Allaah's Messenger (salallaahu 'alaihi wa'sallam) said:
Will you not listen, will you not listen! Wearing old
clothes is part if eemaan, wearing old clothes is part of
eemaan![48]

Zuhd (abstemiousness) is to have little regard for this
world, to manifest ones poverty and need before Allaah, to
treat the servants of Allaah kindly and gently, to avoid
spending lavishly upon clothing, food and drink, and to
avoid fame.

Zuhd is not the rejection of the favours of Allaah, the One
free and far removed from all defects, bestows upon some of
His servants, rather it is as Shaykhul-Islaam Ibn
Taymiyyah, rahimahullaah, said: Keep away from that which
does not bring benefit, either because it contains no
benefit at all, or because something other than it is more
beneficial, so that by doing the first he would be missing
greater benefit, or because it will produce something whose
harm will grow to outweigh its benefit. But as regards
things which are purely beneficial or predominantly, then
avoidance of them is stupidity.[49] Therefore there is to
be no abstemiousness with regard to:

Good Actions

From Abu Hurairah (radiyallaahu 'anhu) who said that
Allaah's Messenger (salallaahu 'alaihi wa'sallam) said:

Charity (sadaqah) is due upon every joint of a person on
every day that the sun rises. Administering justice between
two people is an act of charity; and to help a man
concerning his riding beast by helping him on to it or
lifting his luggage on to it is an act of charity; a good
word is charity; and every step which you take to prayer is
charity; and removing that which is harmful from the road
is charity.[50]

So if the servant is able to spend all his days and nights
in obedience to Allaah, and in doing actions pleasing to
Him, then let him do so!

[Author's text abridged hereafter]

Even though abstemiousness is to be given special attention
by the rich due to their ability to spend and their wealth,
as opposed to the poor, then this will not prevent the
Muslim, rich or poor, from having a contented and rich
soul, since:

The Muslim is Contented and Satisfied

From Abu Hurairah (radiyallaahu 'anhu) who said that
Allaah's Messenger (salallaahu 'alaihi wa'sallam) said:

Richness is not having many belongings, but richness is the
richness of the soul (contentment).[51]

So the greatest of riches you can attain, O servant of
Allaah, is contentment of ones soul, and having a contented
heart and this will not be achieved except through humbling
oneself before Allaah, the One free from and far removed
from all defects, and calling upon Him in supplication and
in placing reliance upon Him. So he whose soul is contented
and rich will increase in his:

Devotion to the Religion of Islaam

From Ka'b ibn Maalik al-Ansaaree (radiyallaahu 'anhu) who
said that Allaah's Messenger (salallaahu 'alaihi wa'sallam)
said:

Two hungry wolves let loose amongst sheep will not cause
more harm to them than a persons craving after wealth and
status will do to his Religion.[52]

So flee, May Allaah have mercy upon you, from this mad
craving after this world and its finery, and there is no
salvation from that which has been destined for a person.

[Author's text abridged hereafter]

So he who wishes for salvation then let it be the case that
his desire for his Religion is his foundation and guiding
principle, if this is so then Allaah will protect him and
protect his religion. Then from the comprehensive matters
that should be known is:

How the Muslim Deals With People

From Aa'ishah (radiyallaahu 'anhaa) who said that a man
sought permission to enter upon the Prophet
(salallaahu 'alaihi wa'sallam), so he said:

Give permission to him and what a bad son of his people
(or: what a bad man of his people). Then when he entered he
spoke politely to him. Aa'ishah said: So I said: O
Messenger of Allaah, you said about him what you said and
then you spoke politely to him? He said: O Aa'ishah the
worst people in station before Allaah on the Day of
Resurrection are those whom the people desert, or abandon,
in order to save themselves from their evil speech.[54]

[Author's text abridged hereafter]

It will also not be hidden that one of the best ways of
cementing ties and improving relations is:

Visiting Brothers

From Abu Hurairah (radiyallaahu 'anhu) who said that
Allaah's Messenger (salallaahu 'alaihi wa'sallam) said:

A man went out to visit a brother of his in a different
village, so Allaah, the Most High, put an angel in wait for
him in the road. So when the angel came to him he said:
Where are you going? He said: I am going to visit a brother
in this village. He said: Is it that you have done
something for him for which you seek repayment? He said:
No, it is just that I love him for Allaah's sake. He said:
Then I am one sent by Allaah to you (to inform you) that
Allaah, the Mighty and Majestic, loves you, just as you
have loved for His sake.[55]

[Author's text abridged hereafter]

(Paradise) cannot be attained unless the incentive for it
is:

The Muslim's Character

From Abu Darda (radiyallaahu 'anhu) who said that Allaah's
Messenger (salallaahu 'alaihi wa'sallam) said:

There is nothing which is heavier upon the balance than the
good character.[56]

So by his character the Muslim turns enemies into friends,
opponents into companions, and harsh people into those who
are mild. Character is a commodity which is almost
something rare amongst the people today, except amongst
those who sincerely worship Allaah alone, Who are honest
and true in the worship of the Lord of the Worlds. So good
character refines the soul and enables that:

The Muslim Knows His Own Worth

From Abu Hurairah (radiyallaahu 'anhu) who said that
Allaah's Messenger (salallaahu 'alaihi wa'sallam) said:

There will come upon the people years of deceit in which
the liar will be believed, the truthful disbelieved, the
treacherous will be trusted and the trustworthy held to be
treacherous, and the despicable (ar-Ruwaybidah) will speak
out. It was said: Who are the despicable ones (ar-
Ruwaybidah)? He said: The lowly, ignoble man who speaks out
about the public affairs.[57]

[Author's text abridged hereafter]

So it is binding upon the obedient servant that he should:

He Hopes for good for Himself and His Brothers

From Jundub (radiyallaahu 'anhu) who said that the
Messenger of Allaah (salallaahu 'alaihi wa'sallam)
narrated:

That a man said: By Allaah, Allaah will not forgive so and
so. Whereas Allaah, the Most High said: Who is it who
swears by Me that I will not forgive so and so, for I have
forgiven so and so, and have rendered your actions futile.
[59]

[Author's text abridged hereafter]

The fear and hope that a Muslim has for his brothers does
not prevent him from carrying out what Allaah has
established with regard to:

Ordering Good and Forbidding Evil

From Aboo Sa'eed al-Khudree (radiyallaahu 'anhu) who said:

Allaah's Messenger (salallaahu 'alaihi wa'sallam) stood
amongst us to deliver an address, and from his address was
that he said: Indeed it is about to occur that I will be
called and will respond. Then after me will follow rulers
over you who say what they have knowledge of, and act upon
what they know. Obedience to them is obedience to me, and
you remain like that for a time. Then there will follow
rulers over you after them who say what they do not have
knowledge of and act according to what they do not have
knowledge of. So whoever is sincere to them and assists
them, or strengthens them then they are destroyed and have
caused destruction. Accompany them with your bodies and
differ with them by your actions, and bear witness for the
doer of good from them that he is a doer of good, and for
the doer of evil that he is a doer of evil.[63]

[Author's text abridged hereafter]

In ordering good and forbidding evil, the Muslim is careful
of:

Being Cautious to Avoid Animosity and Dissention

From Jaabir ibn 'Abdullah (radiyallaahu 'anhu) who said
that Allaah's Messenger said:

Indeed Satan has despaired that those who pray should
worship (him) in the Arabian peninsular, however (he seeks)
to provoke animosity between them.[65]

So perhaps a word which one does not realise allows to
escape from his tongue and it falls upon one of the
servants of Allaah, or a mistake he makes, perhaps this
will cause a great fire to blaze in the hearts of the
brothers.

This is the most Satan desires and it causes him to be
joyful and happy. So what we have indicated certainly
occurs and is bound to occur and it leads to widespread
evil and great danger, so since this is the case, then what
is:

The Means To Escape the Trial which Befalls the People

From Abdullah ibn Mas'ood (radiyallaahu 'anhumaa) who
said:

How will you be when you are covered by a trial in which
the young grow up and the old become infirm. If anything of
it is abandoned it is said: The Sunnah has been abandoned.
It was said: When will that occur, O Aboo Abdur Rahman? He
said: When your scholars pass away, and those ignorant
amongst you become many; when those who recite amongst you
are many, but those who have understanding of the religion
are few; when your leaders are many, but those who are
trustworthy are few; when this world is sought with actions
of the Hereafter; and when knowledge is sought for other
than the Religion.[66]

So the means of escape is to follow the example provided
for us! Indeed obeying and following Allaah's Messenger
(salallaahu 'alaihi wa'sallam) is the greatest escape from
the trials which envelop us.

So for Allaah, for Allaah, O servants of Allaah, learn, and
act, and fear Allaah and obey Him that you may be shown
mercy.

Gönderen: 25.12.2004 - 01:35

	GuLdesTe

307 Mesaj -

Oh Allah help me... it´s a difficult text but I would like know what´s the factor in this text.so I can look them with a translator of course this text is helpfull for my english

Allah Razı Olsun

Mesaj 1 kez düzenlendi. En son BirgulDeste tarafından, 25.12.2004 - 01:45 tarihinde.

Gönderen: 25.12.2004 - 01:45

	Andalusia

101 Mesaj -

Everything can be managed with as long as u show patience..may Allah grant us all with it and help u in reading it inshaAllah sevinçli

..cumlemizden razi olsun

Gönderen: 25.12.2004 - 03:24

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