Quotes of our Pious Predecessors

[Zamtsa]

It is reported that ‘Umar b. Al-Khattâb – Allâh be pleased with him – said:

Whoever exposes himself to suspicion, let him blame only himself for whoever suspects him.

He who covers his secret is in a position to choose [to correct himself].

Assume the best about your brother until what comes to you from him overcomes you [and you have to change your opinion].

You can never pay back someone who disobeys Allâh in his dealings with you with anything better than obeying Allâh in your dealings with him.

Take righteous brothers [as friends]; acquire them in plenty, for they are a beautification in prosperity and an aid during calamity.

Do not ask about what has not yet happened until it actually happens, for what has happened is enough of an occupation to worry about what has not happened.

Let not your speech be given freely except to those who want to hear it and will value it.

Do not seek help in fulfilling a need you have except from someone who wants success for you in that endeavor.

Do not consult except people who fear Allâh, and do not accompany the sinner, [lest] you learn his sinfulness.

And be humble at the graves.


Abû Dâwûd, Kitâb Al-Zuhd article 89.
•

• Advice from the Salaf, Brotherhood, Character, Manners and Conduct
• 'Umar b. Al-Khattâb

[Zamtsa]

Sermon of ‘Utsman on Guidance before Death


It is reported that ʿUtsmān b. ʿAffān – Allāh be pleased with him – once addressed the people in a sermon. He praised Allāh, then said:

O people! Fear Allāh and obey Him, for piety is a valuable prize. Verily the most intelligent person is he who takes account of himself and works for what comes after death, and acquires through the light (guidance) of Allāh a light for the darkness of the grave.

The servant of Allāh should fear lest Allāh the Mighty and Sublime resurrects him blind though he used to see. A few comprehensive words can be enough for a wise man, whereas the deaf (who does not listen to guidance) is being called from afar.
And know that whoever Allāh the Mighty and Sublime is with has nothing to fear; but whoever Allāh the Mighty and Sublime is against, then in whom can he hope after Allāh?!

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-ʿIlm 4:116,117.
•
• Advice from the Salaf, death, fear, Guidance, Resurrection, taqwâ, the hereafter
• ‘Uthmān b. Affān

[Zamtsa]

Intentions First


The Prophet Muhammadz – Allah’s peace and blessings be upon him – said:

Actions are but by intentions, and everyone will have what he intended. So whoever migrated to Allah and His Messenger, he migrated to Allah and His Messenger. But whoever migrated for some worldly benefit, or to take a woman in marriage, then his migration was only to what he migrated to.

Al-Bukhâri, Muslim and others.

Traditionally, Muslim scholars chose to begin their works by quoting this hadîth, or report, from the Messenger of Allah, Muhammad – Allah’s peace and blessings be upon him. Here is a brief commentary taken from Ibn Rajab’s Jâmi’ Al-‘Ulûm wa Al-Hikam, in which he explains the entire Forty Hadîth collection of Al-Nawawi RA :

Imâm Al-Bukhârî RA (as Al-Nawawi RA later did in his Forty Hadîth) begins his Sahîh collection with this hadîth, reminding us that any deed through which Allah’s pleasure is not sought is futile; it will bear no fruits in this life or the hereafter.
‘Abd Al-Rahmân b. Mahdî RA , the great scholar of hadîth, said, “If I were to compile a work in chapters, I would place this hadîth at the beginning of each one.” He also said, “Whoever wishes to author a book, he should begin with the hadîth about intentions.”

This hadîth forms a fundamental principle of Islâm and an axis around which this way of life revolves.

It is reported that Imâm Al-Syaâfi’î RA said, “This hadîth constitutes a third of all knowledge, and it relates to seventy areas of fiqh (correct understanding of the religion).”

It is reported from Imâm Ahmadz RA that he said, “The foundations of Islâm are upon three hadîth: the one reported by ‘Umar – ‘Actions are but by intentions’, the one reported by ‘Âisyah RA – ‘Whoever does a deed that does not conform to our commands will have it rejected’ and the one reported by Al-Nu’mân b. Bashiîr RA – ‘The halâl and harâm are clear…’”

This hadîth teaches us the principle that acceptance of our deeds and whether or not they are regarded as righteous depends primarily on what the intention behind them is. If the intention is good and pure – to receive Allah’s pleasure and reward, the deed is righteous. Otherwise the deed is futile and false. This is the first thing that needs to be dealt with.

The second condition which needs to be met for our deeds to be accepted by Allah is that they should be in conformity with Islâm’s true teachings as taught to us by the Prophet – peace and blessing be upon him – and as understood and applied by the Righteous Predecessors. Hence, the Prophet stated:

Whoever does a deed that does not conform to our commands will have it rejected.

Al-Bukhârî and Muslim.

• Ikhlas, intentions, Introduction, worship
• 'Abd Al-Rahmân b. Mahdî RA , Imâm Ahmadz RA , Imâm Al-Bukhârî RA

[Zamtsa]

True Certainty


It is reported that ʿAbdullāh b. Masʿūd – Allāh be pleased with him – said:

It is part of sure belief (yaqīn) [in Allāh] that you do not please the people by angering Allāh, and do not praise anyone [else] for what Allāh has provided you, and do not blame anyone for what Allāh has not given you. For verily, the provision of Allāh is not gained by the keenness of those who are keen [for you to have it], nor is it prevented by the hatred of those who hate [for you to have it]. And verily Allāh, in His justice, made happiness and joy in being certain and content [with Allāh], and made worry and sadness in doubt and anger.


Hannād b. Al-Sarī, Al-Zuhd, article 535.

Iman, Provision, Tawakkul, Yaqīn
'Abdullah b. Mas’ûd

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[Zamtsa]

Three Exhorters


It is reported that ʿAbd Al-ʿAzīz b. Abī Rawwād – Allāh have mercy on him – said to a man:

Whoever does not take exhortation [and is not effected] by three things, will not be exhorted by anything: Islām, the Qurān and old age (graying).


Ibn Abī Al-Dunyā, Al-ʿUmr Wa Al-Shayb #40
•
• Character, Guidance, Quran, the heart
• ʿAbd Al-ʿAzīz b. Abī Rawwād

[Zamtsa]

Umar b. Abd Al-Aziz on the Way of the Believers


Ibn Shihâb reports:

‘Umar b. ‘Abd Al-‘Azîz – Allah have mercy on him, said, “The Messenger of Allâh – Allâh’s peace and blessings be upon him – and the authorities (leaders of the Muslims, the Caliphs ) after him set certain ways and practices. To follow those ways is to believe in Allâh’s Book and to complete [ones] obedience of Him, and to be strong upon the religion of Allâh. It is not for anyone to alter those ways or change them for something else, and it is not for anyone to consider the views and opinions of those who contradict them. Whoever follows what [the Prophet and his Caliphs] laid down will be guided, whoever seeks enlightenment through it will be enlightened. But whoever contradicts those ways and follows a way other than the way of the Believers, Allâh the Mighty and Majestic will leave him in the path he has chosen and land him in Jahannam (Hell); and what an evil destination that is.'”

Al-Lâlakâ`î, Sharh Usûl I’tiqâd Ahl Al-Sunnah 1:94.


Notes

In this statement, Caliph ‘Umar b. ‘Abd Al-Azîz affirms a number of important points related to the creed and methodology of Ahl Al-Sunnah wa Al-Jamâ’ah – orthodox Islam:
1. The path of guidance, the Sunnah, is what was laid down by the Prophet, as understood and implemented by the Rightly Guided Caliphs and Companions.
2. For a person to truly believe in the Quran, and to be guided, he must adhere to this Sunnah and to it alone.
3. A Muslim is not allowed to innovate in the religion or exchange any part of it for foreign beliefs and ideologies.
4. True enlightenment and insight lies in adhering to this way.
5. A Muslim is not supposed to be interested in and expose himself to the views and opinions of people who go against the Sunnah and way of the Salaf.
6. Going against this way is to follow ‘a way other than the way of the Believers’ and take a path to Hell; a reference to Al-Quran 4:115 where this principle is evidenced.

This narration is recorded with variant wordings in numerous other sources. In a version recorded on the authority of Muttarrif b. ‘Abdillâh by Al-Qâdî Abû Ya’lâ (d458H) in Ibtâl Al-Ta’wîl 1:52, it is stated that when those who ‘deflected the narrations speaking of the Sifât’ (divine attributes of Allâh) were mentioned in the presence of Imâm Mâlik, he would quote this saying of Caliph ‘Umar b. ‘Abd Al-‘Azîz. In yet another report of this statement, the heretics being referred to are described as ‘the deviants in the religion.’

•
• 'Aqîdah, Bid'ah, Names and Attributes of Allah, Sunnah
• 'Umar b. 'Abd Al-'Azîz, Imâm Mâlik

[Zamtsa]

Praying for the Muslim Ruler


It is reported that Al-Fudayl b. ‘Ayyâd – Allâh have mercy on him – said, “If I had one supplication that was going to be answered I would make it for the ruler (imâm), for the wellbeing and righteousness of the imâm means wellbeing for the land and its people.”

Al-Dhahabî RA , Siyar A’lâm Al-Nubalâ` in his biography of Al-Fudayl b. ‘Ayyâd RA .

Points to note

Wanting good for the Muslim rulers and supplicating to Allâh for them features as an important aspect of the creed of Ahl Al-Sunnah wa Al-Jamâah, and distinguishes them from the extremist ideology of the Khawârij sect. This has been recorded in the classical works of Sunni ‘aqîdah, for example:

Al-Barbahârî RA (Sharh Al-Sunnah p113, 114) states, “If you see a man supplicating against the ruler, know that he is a heretic (sahib hawâ), and if you see a man supplicating for the ruler, know that he is a Sunni – inshâ Allâh.”

Al-Imâm Al-Âjurrî RA (d360H) states (Al-Sharî’ah Vol.1 p371), “I have mentioned warnings against the ways of the Khawârij that convey the message for everyone who Allâh protects against the ways of the Khawârij, and who does not hold the views of the Khawârij, but is [instead] patient over the injustice of the rulers … and who prays for the wellbeing and righteousness of the rulers, and who does Hajj and Jihâd behind the rulers against every enemy of the Muslims, and who prays the Jumu’ah and ‘Eid prayers behind the rulers. Whoever fits this description is upon the Straight Path – inshâ Allâh.”


• 'Aqîdah, Affairs of the Ummah, Bid'ah, Sunnah
• Al-Fudayl b. 'Ayyâd RA

[Zamtsa]

Following Hadith Exactly


Abū Ja’far RA reports:

Whenever Ibn ‘Umar RA – Allāh be pleased with him – heard a hadīth from Allāh’s Messenger – Allāh’s praise and peace be upon him – he never went beyond it, and he never fell short of it.
Ibn Mājah, Al-Sunan, hadīth #4. Shaykh Al-Albānī RA graded this narration sahīh in his edition of the Sunan.

Shaykh Al-Albānī RA explained that ‘he never went beyond it’ means: he never added anything to what was in the hadīth or overstepped the bounds of the hadīth; and ‘he never fell short of it’ means: he never neglected what was in the hadīth.

[Zamtsa]

Mixing with the Wrong Crowd


It is reported from Abû Qilâbah – Allâh have mercy on him – that he said:

Do not sit with the People of Desires (Bid’ah), for I fear that they will immerse you in their misguidance or mix up and confuse what you already know.

Ibn Battah, Al-Ibânah Al-Kubrâ Vol.1 p377.


• Bid'ah, fitnah
• Abû Qilâbah

[Zamtsa]

How much should I..?


It is reported that Wahb b. Munabbih – Allâh have mercy on him – said:

A scholar once asked another greater than him in knowledge, “How much should I build?” He replied, “As much as shelters you from the sun and the rain.” He asked, “How much food should I eat?” He replied, “More than what keeps you hungry and less than what makes you full.” He asked, “How much should I wear?” He replied, “As the Messiah (Al Hazrat Al Nabi Al ‘Iisa AS) did.” He asked, “How much should I laugh?” He replied, “As much as appears on your face but does not make audible your voice.” He asked, “How much should I cry?” He replied, “Never tire from crying out of the fear of Allâh.” He asked, “How much should I hide my deeds?” He replied, “Until people think you had not done a good deed.” He asked, “How much should I make public my deeds?” He replied, “As much as will let the keen follow your example but not have the people talk about you.”

Wahb said. “Everything has two ends and a middle. If you grab one end, the other will slant, but if you take the middle, both ends will balance. Stick to the balanced middle in all affairs.”

Abû Nu’aym, Hilyatu Al-Awliyâ` 4:45.


• Character, dunyâ, zuhd
• Wahb b. Munabbih

[Zamtsa]

The Zuhd of Abu Ubaydah RA and the Tears of 'Umar RA


It is reported from ʿAbdullāh b. ʿUmar RA :

When ʿUmar b. Al-Khaṭṭāb arrived in Al-Shām, he said to Abū ʿUbaydah – Allāh be pleased with them: “Take us to your home.” Abū ʿUbaydah RA said, “And what will you do with my home?” ʿUmar RA replied, “Just take us there.” Abū ʿUbaydah RA said, “You only want to cry your eyes out over me.” So he entered his house and saw nothing [by way of furnishings] in it. ʿUmar RA asked, “Where are your things? I see nothing but rags, a water-skin and a dish (tray), and you are a governor! Do you have food?” So Abū ʿUbaydah RA went over to an old pail (bucket) and took out some scraps, and ʿUmar began to weep. Abu ʿUbaydah RA said to him, “I told you you would cry your eyes out over me. O Commander of the Believers, sufficient for you from the dunyā is what delivers you to your place of rest.” ʿUmar RA said, “The dunyā changed us all except you Abū ʿUbaydah RA .”


Abū Dāwūd, Kitāb Al-Zuhd article 123, and others.


• Character, Crying, dunyâ, historical, zuhd
• 'Umar b. Al-Khattâb, Abû ‘Ubaydah b. Al-Jarrâh

[Zamtsa]

Why so Many Hadîth, Abu Hurayrah RA ?


It is reported that Abû Hurayrah – Allâh be pleased with him – said, “People say, ‘Abû Hurayrah RA reports so many [hadîth ],’ but if it were not for two verses in Allâh’s book, I would not narrate a single hadîth .” Then he recited, “Verily, those who hide what Allâh has sent down of the Book (Al-Baqarah: 174),” and “Verily, those who hide what We have sent down of clear explanation and guidance. (Al-Baqarah: 159)” He then said, “Our brothers, the Muhâjirûn, used to be occupied with trading in the markets, and our brothers, the Ansâr, would be occupied with dealing with their wealth and property, but Abû Hurayrah RA used to stay with Allâh’s Messenger – Allâh’s peace and blessings be upon him – for his fill, and would be present when they were not.”

This wording has been reported by Al-Hâfidh Ibn ‘Abd Al-Barr, Jâmi’ Bayân Al-‘Ilm Vol.1 p464.

Commenting on this narration, Ibn ‘Abd Al-Barr states, “In this narration there are a number of meanings to understand, including:

[1] The hadîth from Allâh’s Messenger – Allâh’s peace and blessings be upon him – has the same ruling as the revealed Book of Allâh ‘azza wa jall.
[2] Knowledge should be shown, spread and taught.
[3] One should stick with the scholars.
[4] One should be satisfied with the little he can get of worldly provision in order to pursue his desire for knowledge.
[5] One should prefer knowledge over being occupied with worldly pursuits and income.


dunyâ, hadîth, knowledge, zuhd

Abû Hurayrah RA

[Zamtsa]

Sinning while fasting [does it break the fast?] by Abul-‘Âliyah RA


It is reported that ‘Umar – Allâh be pleased with him – said:

Fasting does not mean keeping away from only food and drink, it also means keeping away from lying, falsehood, inanity and swearing [by Allâh without need].


It is reported that Ibrâhîm Al-Nakha’î – Allâh have mercy on him – said:

They used to say: lying breaks the fast.


It is reported that Mujâhid – Allâh have mercy on him – said:

There are two practices, if a person can keep himself from them, his fast will be secured for him: backbiting and lying.


It is related that Abul-‘Âliyah – Allâh have mercy on him – said:

The fasting person is in a state of worship as long as he does not backbite. [1]


It is reported that Hafsah bint Sîrîn – Allâh have mercy on her – said:

Fasting is a shield as long as one does not tear it, and tearing it is when you backbite. [2]


It is reported that Anas b. Mâlik – Allâh be pleased with him – said:

If the fasting person backbites, his fast is broken. [3]

Notes

Explaining the meaning of sins breaking the fast, Shaykh Al-Islâm Ibn Taymîyah – Allâh have mercy on him – states: [4]

It is related from some of the Salaf that backbiting, tale carrying and the likes break the fast, and it is mentioned as one opinion in the madhab of Imâm Ahmad. The final word on this issue is that Allâh the Exalted commanded people to fast in order to achieve piety (taqwâ), and Allâh’s Messenger – praise and peace of Allâh be upon him – stated:

Whoever does not leave off false speech and acting by it; then Allâh is not in need of him abandoning his food and drink.

So if the fasting person does not achieve piety, he has not achieved what is intended through fasting, and so the reward of [his] fast will decrease in accordance [with how much he has gone against the intended goal, i.e. commensurate with his sins].

Righteous deeds have two intended goals: gaining reward and avoiding punishment. If a person fasts while also doing forbidden things, like backbiting, carrying tales between people or consuming what is forbidden and so on, he loses the reward.

Thus, when the imams say [backbiting etc.] does not break the fast, it means that the person who sins is not punished in the way a person who openly breaks his fast would be punished.

And those who said it does break the fast in the sense that the person has not achieved the intended goal behind fasting, or in the sense that he has lost the reward for fasting, then this statement is in agreement with the position of the imams.

One who says it breaks the fast in the sense that the person is to be punished for leaving [the fast], then he is in contradiction to the imams.

Conclusion

A person who disobeys Allâh while fasting hasn’t truly grasped the intent behind fasting. The real goal is to achieve piety and obedience of Allâh through the abandonment of food, drink and sin. Although a person who backbites, lies or does other sins is not considered to have physically broken his fast, he loses the reward of fasting and in this sense he has broken his fast.

Allâh knows best.

[1] Ibn Abî Al-Shaybah RA , Al-Musannaf articles 8975, 8980, 8981 and 8982.

[2] ‘Abd Al-Razzâq Al-San’ânî, Al-Musannaf articles 8975.

[3] Hunâd b. Al-Saree, Al-Zuhd article 1204.

[4] Badr Al-Dîn Al-Ba’lî. Mukhtasar Al-Fatâwâ Al-Masrîyah pp288, 289. 1st edn. 1418H. Dâr Al-Kutub Al-‘Ilmîyah. Beirut, Lebanon.


Backbiting, fasting, fiqh, Ramadan, sins
'Umar b. Al-Khattâb RA , Abû Al-‘Âliyah RA , Anas b. Mâlik RA , Hafsah bint Sîrîn RA , Ibrâhîm Al-Nakha’î RA , Mujâhid RA

[Zamtsa]

Four Distinctions of Abu Bakar RA

It is reported that Al-Sha’bî – Allâh have mercy on him – said:

Allâh the Exalted distinguished Abû Bakar Al-Siddîq – Allâh be pleased with him – with four qualities He did not distinguish anyone else with: He called him Al-Siddîq (the true believer), and He never named anyone else Al-Siddîq; [Abû Bakar RA] was the companion of Allâh’s Messenger – praise and peace of Allâh be upon him – in the cave, and his companion during the Migration (Al-Hijrah); and Allâh’s Messenger – praise and peace of Allâh be upon him – told him to lead the prayer in the presence of the rest of the Muslims.


Abu Bakr Al-Daynûrî, Al-Mujâlasah wa Jawâhir Al-‘Ilm article 2815 .


merits, The Companions
Al-Sha’bî

[Zamtsa]

Respect for Scholars and Ahl Al-Bayt


It is reported from Al-Sya’bī that he said:

Zayd b. Thābit – Allāh be pleased with him – once mounted [his horse or camel] to ride it, so Ibn ‘Abbās – Allāh be pleased with them – took hold of the reins [to serve him by leading his ride]. When he did this, Zayd said (out of respect for him), “Don’t do this o cousin of Allāh’s Messenger – Allāh’s praise and peace be upon him.” Ibn ‘Abbās RA said, “This is what we have been told to do with our scholars (i.e. respect them and serve them).” Zayd RA said, “Show me your hand.” Ibn ‘Abbās held out his hand, and Zayd kissed it and said, “And this is what we have been told to do with the Ahl Al-Bayt (Family) of our Prophet – Allāh’s praise and peace be upon him.”


Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawaāhir Al-‘Ilm 4:146, et al


Ahl Al-Bayt, Humility, knowledge, Manners and Conduct, The Companions
'Abdullah b. 'Abbas RA , Zayd b. Thâbit RA

[Zamtsa]

Sincere Faith


t is reported that Abū Hurayrah RA – Allāh be pleased with him – said:

Three things are from Imān: when a man has nocturnal emission during a cold night, so he gets up – only Allāh sees him, and has a full wash; when a person fasts on a hot day; and when a man prays in a barren land, where none but Alāh sees him.


Al-Bayhaqī, Shu’ab Al-Īmān article 51

[Zamtsa]

Reciting the Quran like a Song


It is reported that a person recited in a melodious [1] way in front of Al-A’masy. He said:

A man once recited in front of Anas [ibn Mâlik – Allâh be pleased with him] in this manner and he detested it.

Abû Bakr Al-Khallâl, Al-Amr bil-Ma’rûf wa Al-Nahî ‘an Al-Munkar, p110.

It is reported that Sâlim [b. ‘Abdillâh b. ‘Umar b. Al-Khattâb] – Allâh have mercy on him – was asked to listen to someone leading the prayer. When he heard the recitation he turned back exclaiming:

Singing! Singing!

Ibn Al-Jawzî, Al-Qussâs wa Al-Mudhakkirîn article 183.

It is reported that there was a man who used to lead the prayer in Al-Madînah. One night, he became euphoric (got carried away by emotion). [2] Al-Qâsim b. Muhammad recited:

Quran Surah Fussilat: 41,42

Verily it is a mighty and noble Book. Falsehood does not approach it, neither before it nor behind. It is a revelation from the Most Wise, Most Praiseworthy. [Al-Quran, Fussilat: 41, 42]

And he detested [the behavior of the reciter].

Ibid. article 184.

It is reported that Al-Fudayl b. ‘Ayyâd – Allâh have mercy on him – was asked about reciting the Qurân with melodies,
[1] to which he replied:

This is something they took from singing.

Ibid. article 182

Ibn Dâwûd [‘Abdullâh b. Dâwûd b. ‘Âmir Al-Khuraybî] – Allâh have mercy on him – was once asked by Bishr b. Al-Hârith:

If I pass by a man reciting, should I sit and listen? He asked, “Does he become euphoric [2] (because of emotional recitation)?” Bishr replied, “Yes.” Ibn Dâwûd said, “He has shown his bid’ah, do not sit with him.”

Ibid article 186.

Hanbal reports:

Abû ‘Abdillâh (Imâm Ahmad) used to detest this innovated recitation which is called Al-Alhân (melodious, musical recitation).

Ibid. article 187.

And it is reported that Imâm Ahmad said:

“This innovated recitation which is called Al-Alhân, I detest it.” He was very strict against it. He said, “I believe it resembles singing, and the Qurân is to be preserved from this.”

Ibid. article 188.

There are numerous narrations from Imâm Ahmad about this, amongst them:

When asked about it once he said:

It is something innovated. But [to recite in a beautiful voice is fine] if it is naturally his voice, as was Abû Mûsâ [Al-Ash’arî – Allâh be pleased with him].

When asked about reciting with alhân another time, he replied:

No. [It is allowed] if that is his natural voice, like the voice of Abû Mûsâ. As for learning how to recite like this, then no.

He was asked about recitation with melodies and harmonies, to which he replied:

“It is a bid’ah.” It was said to him, ‘They gather to listen to it.” He said, “Allâhul-musta’ân (‘Allâh is the one whose aid is sought’; a statement of sorrow and disapproval.)”

Also, he said:

It is a bid’ah, not to be listened to.

‘Abdullâh b. Yazîd Al-‘Anbarî reports:

A man once asked Ahmad b. Hanbal:

“What do you say about reciting with alhân?” Abu ‘Abdillâh said, “What is your name?” The man replied, “Muhammad.” Imâm Ahmad said, “So would you like to be called Moohammad?”

Al-Khallâl, op. cit., p99+.

Imâm Mâlik – Allâh have mercy on him – said:

I do not like reciting in melodies, neither in Ramadan nor at other times, because it resembles singing, and it causes the Qurân to be laughed at. It is said ‘this person is a better reciter than that person (the Quran becomes the subject of rivalry and entertainment).

It has reached me that the slave-girls are taught to recite like this as they are taught how to sing. Do you think this was the way Allâh’s Messenger – peace and blessings be upon him – used to recite?

Al-Qayrawânî, Kitâb Al-Jâmi’ p166.

[1] Arabic: Alhân. This refers to reciting in a melodious, song-like tone. See notes.

[2] Arabic: Al-tarb. This refers to a state of emotional intensity which may bring about physical expression. See notes.

Notes

After relating some of these traditions, Ibn Al-Jawzî states:

Know that melodious musical recitation (Al-Alhân) is detested for a number of reasons, amongst others: [its reciters] merge letters that are not supposed to be merged, they extend vowels (madd) where there should be no extension, and they omit the hamzah and the doubling of consonants (tashdîd) just in order to preserve the melody. Also, this kind of recitation causes people to get emotionally carried away (al-tarb) and it distracts people from pondering the Quran. [3]

Explaining the type of recitation that is praiseworthy and the type that is detestable, Ibn Kathîr states:

What is sought in the Sharî’ah (teachings of Islam) is the type of beautification of the voice that leads to pondering the Quran and seeking to understand it, to submission, humility and compliance with the obedience [of Allah].

As for using voices with novel melodies, composed on distracting and entertaining rhythms and musical rules, then the Quran is far removed from this and is too respected and esteemed to have this approach taken in its delivery.[4]

[3] Ibn Al-Jawzî, Al-Qussâs wa Al-Mudhakkirîn p335.

[4] Ibn Kathîr, Fadâ`il Al-Qurân p198.


Bid'ah, prayer, Quran

Al-Fudayl b. 'Ayyâd, Al-Qâsim b. Muhammad, Anas b. Mâlik, Imâm Ahmad, Imâm Mâlik, Sâlim b. ‘Abdillâh b. ‘Umar b. Al-Khattâb, ‘Abdullâh b. Dâwûd b. ‘Âmir Al-Khuraybî

[Zamtsa]

Lowering the Gaze


It is reported that Salmân Al-Fârsî – Allâh be pleased with him – said:

I would rather die and be resurrected, die and be resurrected, and again die and be resurrected than to see the private part of a Muslim’s body or for a Muslim to see mine.

Imâm Ahmad, Al-Zuhd p192. 1st ed. 1983. Dâr Al-Kutub Al-‘Ilmîyah. Beirut, Lebanon.

It is reported that ‘Abdullâh b, ‘Umar – Allâh have mercy on him – said:

Verily, part of disregarding the trust upon you is to look inside [other people’s] apartments and houses.

Ibn Abî Al-Dunyâ, Kitâb Al-Wara’ article 71.

It is reported that Anas b. Mâlik – Allâh be pleased with him – said:

If a woman passes in front of you, lower your eyes until she has passed by.

Ibid. article 72.

It is reported that Al-‘Alâ b. Ziyâd – Allâh have mercy on him – said:

Let not your sight follow the nice looking back of a woman [as she passed], for indeed the look causes the desire in the heart.

Ibid. article 77.

It is reported on the authority of Al-Wakî’ b. Al-Jarrâh:

We went out one Eid with Sufyân Al-Thawrî and he said, “The first thing we will do on this day of ours is to lower our gaze.”

Ibid. article 66.

It is reported that Hassân b. Abî Sinân – Allâh have mercy on him – went out one Eid and when he returned home his wife said, “How many beautiful women have you looked at today?” After she kept asking him, he said, “Woe to you! I have looked at nothing but my toe from when I went out to when I returned to you.”

Ibid. article 68.


love, Manners and Conduct, sins, women, zinâ

'Abdullah b. 'Umar, Al-'Alâ b. Ziyâd, Anas b. Mâlik, Hassân b. Abî Sinân, Salmân Al-Fârsî, Sufyân Al-Thawrî

[Zamtsa]

How ‘Umar RA received the treasure of Persia


Ibrâhîm b. ‘Abd Al-Rahmân b. ‘Auf RA reports:

‘Umar b. Al-Khattâb – Allah be pleased with him – was given the treasures of the Persian Emperor (after his conquest), ‘Abdullah b. Arqam asked, “Are you going to put this into the public treasury (bayt al-mâl) until you can distribute it?” ‘Umar replied, “No by Allah, I will not take this under a roof before I have passed it on.” So they put it in the middle of the mosque and spent the night guarding it. In the morning, ‘Umar uncovered the treasure and saw such an amount of gold and silver that it almost shone; so he began to cry. ‘Abd Al-Rahmân b. ‘Auf – Allah be pleased with him – said, “Why do you cry o Amîr of the Believers? This is a day of thanks and a day of happiness for sure.” ‘Umar replied, “Woe to you, this has never been given to a people except that it has cast enmity and hatred amongst them.”


Ibn Al-Mubârak in Al-Zuhd wa Al-Raqâ`iq Vol. 2 p595, 596


dunyâ

'Umar b. Al-Khattâb RA

[Zamtsa]

The Whole Year for Ramadan


It is reported that Muʿlā b. Al-Faḍl – Allāh have mercy on him – said:

They (the Salaf) used to supplicate to Allāh for six months asking Him to get them to the month of Ramaḍān; and they used to supplicate for six months that Allāh accept [their fasting and other worship in Ramaḍān].


Abul-Qāsim Al-Aṣbahānī, Al-Targhīb wa Al-Tarhīb article 1761.


fasting, Good deeds, Ramadan, supplication, worship
The Salaf

[Zamtsa]

Righteous Women and the Maidens of Jannah by Hibbân b. Abî Jablah


It is reported from Hibbân b. Abî Jablah that he said, “The women of this world who enter Paradise will surpass Al-Hûr Al-‘În by the deeds they did in this world.”

Ibn Al-Mubârak, Al-Zuhd wa Al-Raqâ`iq Vol. 4 p463.

Hibbân b. Abî Jablah is from the Tâbi’ûn. He died in 122 or 125H.

Allâh knows best.


family, Good deeds, Paradise

Hibbân b. Abî Jablah

[Zamtsa]

They All Feared Hypocrisy


Ibn Abî Mulaykah – Allah have mercy on him – said:

I met thirty of the Prophet’s Companions – Allah’s peace and blessings be upon him – and every one of them feared falling into nifâq (hypocrisy); not one of them claimed he had the level of faith of Jibrîl or Mîkâ`îl.

Quoted by Al-Bukhârî, Al-Sahîh, Chapter on the believer fearing that his deeds will be nullified without him realizing.

In this chapter and narration there is a refutation of the Murji`ah sect who claimed that îmân (faith) consists of belief in the heart and nothing else i.e. a person’s deeds are not part of his faith and do not affect it.

This narration indicates that a person may perform deeds in which his intention may not be totally pure and sincere and because of which he falls into a type of practical hypocrisy.

The fact that they feared hypocrisy does not mean they actually fell into it. Rather this was by way of them being very careful not to fall into it, and it is part of their taqwâ – Allah be pleased with them.

This narration also indicates that the Companions believed that people can have different levels of faith, contrary to the Murji`ah who claimed that the îmân of the most pious true believers is the same as everyone else.

Nothing contrary to any of this has been related from the Companions, so it is as if there is a consensus (ijmâ’) amongst them on this.

The following are some of the illustrious Companions Ibn Abî Mulaykah met:

· ‘Alî b. Abî Tâlib

· Sa’d b. Abî Waqqâs

· Mother of the Believers ‘Â`ishah

· Her sister Asmâ`

· Mother of the Believers Umm Salamah

· ‘Abdullah b. Mas’ûd

· ‘Abdullah b. ‘Umar

· ‘Abdullah b. ‘Abbâs

· ‘Abdullah b. Al-Zubayr

· Abû Hurayrah

· ‘Uqbah b. Al-Hârith

· Miswar b. Mikhramah

Allah be pleased with them all.

These notes have been summarized from Fath Al-Bârî.


'Aqîdah, fear, iman, intentions, the heart

Ibn Abî Mulaykah, Sahâbah

[Zamtsa]

Prepare for death yourself [khutbah of 'Utsman RA]


It is narrated that ‘Utsmān b. ʿAffān – Allāh be pleased with him – said in a sermon:

Son of Adam! Know that the angel of death who has been assigned to you has not ceased to pass you and move on to others, ever since you have been in this world. But it is as if he is about to pass someone else and move on to target you, so be careful and prepare for him (by correcting your deeds). And do not forget him, for he does not forget you. And know o son of Adam, if you are heedless about yourself and do not prepare, no one else will prepare for you. You must meet Allah the Mighty and Majestic, so take for yourself and do not leave it to someone else. Peace be on you.


Abū Bakr Al-Daynūrî, Al-Mujālasah wa Jawāhir Al-ʿIlm 2: 73, 74.


Advice from the Salaf, death, the hereafter
‘Utsmān b. Affān RA

[Zamtsa]

Does playing football be straightly being forbade by this News ?

[Zamtsa]

Does this News mean anything specific from The 21st century ?

[Zamtsa]

Who's Wahb bin Munabbih , is He an ex scribes ?

[Zamtsa]

I understand this . Syukran to Al 'Abdullah Ibn Mas'ud RA .

[Zamtsa]

That's very Zuhud , how amazing .

[Zamtsa]

These are quite beautiful words . Syukran Al 'Utsmaan Ibn Affan RA .

[Zamtsa]

Ikhlas



Seeking Reputation

It is reported that ʿAbdullāh b. ʿUmar – Allāh be pleased with them – said:

Whoever tries to make people hear of his deeds, Allāh will make [some] of His creation hear of him (ex*pose him), and belittle him. Ibn ʿUmar then began to cry.

Wakīʿ b. Al-Jarrāḥ, Al-Zuhd #308.


Good deeds, hypocrisy, Ikhlas, intentions, Punishment, the heart
'Abdullah b. 'Umar



Dua from the Bottom of the Heart [Ikhlas]

ʿAbd Al-Raḥmān b. Yazīd re*ports:

Al-Rabīʿ b. Khuthaym used to come to ʿAlqamah on the day of Jumuʿah and they would talk. They would call for me and I would come and talk with them. One day, they sent for me and I came. ʿAlqamah said to me, "Have you not heard what
Al-Rabīʿ b. Khuthaym has come to us with?" I replied, "And what is that?" He said, "[Rabīʿ] said a man from the People of Scripture once said to us, "Do you not see how much people supplicate but how seldom their prayers are answered? That is be*cause Allāh does not accept except what is sincere and purely for Him."" I said, "Well ʿAbdullāh [b. Masʿūd] already said the same." He asked, "What did he say?" I replied, "Haven’t you heard him say, "By Him other than whom there is none worthy of worship, Allāh does not accept [the deed] of one who seeks to be heard of, or seen, and nor someone who is playing around, [He only accepts the supplication] of one who calls upon Him from the bottom of his heart."" He replied, "Indeed, [I have heard him say that]."

Hunād b. Al-Sarī, Al-Zuhd #874.


Ikhlas, remembering Allah, supplication, the heart
'Abdullah b. Mas’ûd



Hiding Righteous Tears

It is reported from Ḥammād b. Zayd that he said, "I never saw a man who used to smile more at people than ʾAyyūb."

Al-Dhahabī, Siyar ʾAʿlām Al-Nubalāʾ 5:17

It is reported from Ḥammād b. Zayd that ʾAyyūb [Al-Sakhtiyānī] was once in a gathering when he was effected (moved to tears) by an exhortation, so he began wiping his nose saying, "How severe a cold can be!"

Op. cit. 5:20

It is also reported from Ḥammād that ʾAyyūb was once over*come with weeping, so he said, "A shaykh, when he gets very old, dribbles."

Op. cit. 5:22

Crying, fear, Ikhlas, intentions
Ayyûb Al-Sakhtiyânî



Sincere Faith

It is reported that Abū Hurayrah – Allāh be pleased with him – said:

Three things are from Imān: when a man has nocturnal emission during a cold night, so he gets up – only Allāh sees him, and has a full wash; when a person fasts on a hot day; and when a man prays in a baren land, where none but Alāh sees him.

Al-Bayhaqī, Shu’ab Al-Īmān article 51

fasting, Ikhlas, iman, intentions, prayer, Purification, Ramadan
Abû Hurayrah



Five Essential Qualities of a Mufti

Ibn Battah records that Imām Ahmad – Allāh have mercy on him – said:

No man should appoint himself to issue verdicts (fatwa) until and unless he fulfills five characteristics:


First, he should have a [firm and good] intention; for if he does not, he will have no light upon him, and nor will his words.

Second, he should be forbearing, tranquil and serene.

Third, he should be strong upon what he is involved in, strong in its knowledge.

Fourth, he should have sufficient means (wealth), otherwise the people will chew him up.

Fifth, he should know people and their ways.

Ibn Battah, Ibtāl Al-Hiyal p24.

After quoting this statement, and before his commentary on it, Ibn Al-Qayyim states:

This is one of the proofs of the eminence of Imām Ahmad and his lofty status in knowledge and insight; for these five are the pillars of fatwā, and to the extent that there is deficiency in any of them, to that extent faults will appear in the mufti.

I’lām Al-Muwaqi’īn, 6:106


fiqh, Ikhlas, intentions, knowledge, Law, patience
Imâm Ahmad




Ikhlas

Love for the Sincere

It is reported that Harim b. Hayyān – Allāh have mercy on him – said:

Never does the servant turn whole heartedly to Allāh except that Allāh turns the hearts of the believers to him, providing him their love.

Al-Dhahabī, Siyar A’lām Al-Nubalā` 4:49.

Harim b. Hayyān was one of the Successors, deputized by ‘Umar, and known for his devoutness.


Brotherhood, Ikhlas, intentions, love
Harim b. Hayyān



Truth and Falsehood, Praise and Blame

It is reported that Khālid b. Ma’dan – Allāh have mercy on him – said:

Whoever seeks praise by going against the truth, Allāh will throw it back upon him as blame, and whoever faces blame in order to conform to the truth, Allāh will return it as praise for him.

Al-Dhahabī, Siyar A’lām Al-Nubalā` 4:540.


Character, Ikhlas, patience
Khâlid b. Ma'dân



The Sweetest Words [Ikhlas]

It is reported that the son of Al-Fudayl b. ‘Ayyâd – Allâh have mercy on him – said to his father:

Father! How sweet (beautiful) the speech of the Companions is! [Al-Fudayl] said, “Son, do you know why it was so sweet?” He replied, “No father, I do not.” He said, “Because they sought Allâh the Exalted when they spoke.”

Al-Bayhaqî, Shu’ab Al-îmân 2:299


Ikhlas, intentions, The Companions
Al-Fudayl b. 'Ayyâd



Umar’s In*structions on the First Night of Ramadan

It is reported that on the first night of Ramadân, ‘Umar – Allâh be pleased with him – would pray Maghrib, then say (to the people):

Sit down. Then he would give a small address: Verily the fasting of this month has been made a duty upon you, and standing in night prayer has not been made a duty upon you, but those amongst you who can stand in prayer should do so, for it is from the extra good deeds about which Allâh told us: so whoever cannot stand in prayer, let him sleep on his bed.

And beware of saying: I will fast if so and so fasts and I will stand in night prayer if so and so stands in prayer. Who*ever fasts or stands in night prayer, he must make this for Allâh. And you should know that you are in prayer as long as you are waiting for a prayer.

Minimize any vain or false speech in the houses of Allâh (mosques; he said this two or three times). Let none of you fast a few days before the month (in order to avoid missing the beginning of the month; he said this three times). And do not fast until you see [the crescent of the new month] unless it is overcast. If it is overcast, count [the previous month] as 30 days. Then do not break your fasts until you see the night upon the mountain (i.e. you are sure the sun has set).

‘Abd Al-Razzâq Al-San’ânî, Al-Musannaf article 7748.


fasting, fiqh, Ikhlas, intentions, mosque, Ramadan
'Umar b. Al-Khattâb


Secret Devotion

It is reported that Shurayh the Judge used to have a house in which he would spend time alone on Fridays; no one knew what he did in it.

Al-Dhahabî, Siyar A’lâm Al-Nubalâ` Vol.4 p105.

It is reported that Abû Al-‘Âliyah said, “I learned writing and the Qur`ân without my family noticing, and not a drop of ink was ever seen on my garment.”

Abû Nu’aym, Hily*atu Al-Awliyâ` Vol. 2 p217.

It is reported that when Ibn Abî Laylâ prayed [at night], if someone entered [his house], he would lie down on his bed [as if he was sleeping].

Ibid. Vol. 4 p351.

It is reported that Ayyûb Al-Sakhtiyânî used to pray all night and hide it. In the morning, he would raise his voice as if he had just woken up.

Al-Dhahabî, op. cit. Vol. 6 p17.

It is reported that Dâwûd b. Abî Hind fasted for forty years with*out his family knowing, he would take his lunch out with him and donate it in the street.

Ibid. Vol. 6 p378.


Character, Good deeds, Ikhlas, intentions, worship
Abû Al-‘Âliyah, Ayyûb Al-Sakhtiyânî, Dâwûd b. Abî Hind, Shurayh Al-Qâdî



Ikhlas

Impressive

Imâm Ibrâhîm Al-Nakha’î said about the Salaf:

When in a gathering, they used to dislike a person showing the best of what he has.


Ibn Abî Al-Dunyâ, Al-Ikhlâs wa Al-Nîyah (Sincerity and Intentions) p50.

Ikhlas, intentions
Ibrâhîm Al-Nakha’î, The Salaf


Sincere and Correct


Al-Fudayl b. ‘Ayyâd [187H] – Allah have mercy on him – said:


“Allah ‘azza wa jalla accepts only those deeds which are both correct and sincere (pure). If the deed is done correctly but not sincerely, it will not be accepted. And if it is sincere but not correct, it will not be accepted.” He was asked, “Abû ‘Alî! What is the sincere and correct deed?” He replied, “The sincere deed is one that is done only for Allah ‘azza wa jall. And the correct deed is one done according to the Sunnah.”

Abû Nu’aym, Hilyah Al-Awliyâ` Vol.8 p95.


Bid'ah, Ikhlas, intentions, Sunnah, worship
Al-Fudayl b. 'Ayyâd



The Secret Charity of ‘Alî b. Husayn

It is reported that there used to be poor people in Al-Madînah who didn’t know where they were getting their food from. When ‘Alî b. Husayn passed away, they started missing what they used to be given at night.

Abû Hamzah Al-Thumâlî narrates that ‘Alî b. Husayn used to carry bread on his back in the darkness of the night and follow the poor people (to give it to them). He used to say, “Charity in the darkness of the night extinguishes the Lords anger.”

‘Amr b. Thâbit re*ports that when ‘Alî b. Husayn died, they found marks on his back from the sacks of provisions he used to carry at night to the houses of the widows.

Shaybah b. Nu’âmah narrates that when ‘Alî b. Husayn died they found out that he used to provide for a hundred (poor) families.

Al-Dhahabî in Siyar A’lâm Al-Nubalâ’ under the biography of ‘Alî b. Husayn Zayn Al-‘Âbidîn.


charity, Ikhlas, intentions
'Alî b. Husayn Zayn Al-‘Âbidîn



The Sound of Your Own Voice

Nu’aym b. ‘Ab*dil*lah, the scribe of the righteous Caliph ‘Umar b. ‘Abd Al-‘Azîz – Allah have mercy on him, narrates that ‘Umar b. ‘Abd Al-‘Azîz said:

The fear of showing off and vying with others prevents me from saying much of what could be said.

Abdullah b. Mubârak in Al-Zuhd wa Al-Raqâ’iq Vol. 1 p193, no. 126.


Ikhlas, intentions
'Umar b. 'Abd Al-'Azîz



Intentions First

The Prophet Muhammad – Allah’s peace and blessings be upon him – said:

Actions are but by intentions, and everyone will have what he intended. So whoever migrated to Allah and His Messenger, he migrated to Allah and His Messenger. But whoever migrated for some worldly benefit, or to take a woman in marriage, then his migration was only to what he migrated to.

Al-Bukhâri, Muslim and others.

Traditionally, Muslim scholars chose to begin their works by quoting this hadîth, or report, from the Messenger of Allah, Muhammad – Allah’s peace and blessings be upon him. Here is a brief commentary taken from Ibn Rajab’s Jâmi’ Al-‘Ulûm wa Al-Hikam, in which he explains the entire Forty Hadîth collection of Al-Nawawi:

Imâm Al-Bukhârî (as Al-Nawawi later did in his Forty Hadîth) begins his Sahîh collection with this hadîth, reminding us that any deed through which Allah’s pleasure is not sought is futile; it will bear no fruits in this life or the hereafter.

‘Abd Al-Rahmân b. Mahdî, the great scholar of hadîth, said, “If I were to compile a work in chapters, I would place this hadîth at the beginning of each one.” He also said, “Whoever wishes to author a book, he should begin with the hadîth about intentions.”

This hadîth forms a fundamental principle of Islâm and an axis around which this way of life revolves.

It is reported that Imâm Al-Shâfi’î said, “This hadîth constitutes a third of all knowledge, and it relates to seventy areas of fiqh (correct understanding of the religion).”

It is reported from Imâm Ahmad that he said, “The foundations of Islâm are upon three hadîth: the one reported by ‘Umar – ‘Actions are but by intentions’, the one reported by ‘Âishah – ‘Whoever does a deed that does not conform to our commands will have it rejected’ and the one re*ported by Al-Nu’mân b. Bashîr – ‘The halâl and harâm are clear…’”

This hadîth teaches us the principle that acceptance of our deeds and whether or not they are regarded as righteous depends primarily on what the intention behind them is. If the intention is good and pure – to receive Allah’s pleasure and reward, the deed is righteous. Otherwise the deed is futile and false. This is the first thing that needs to be dealt with.

The second condition which needs to be met for our deeds to be accepted by Allah is that they should be in conformity with Islâm’s true teachings as taught to us by the Prophet – peace and blessing be upon him – and as understood and applied by the Righteous Predecessors. Hence, the Prophet stated:

Whoever does a deed that does not conform to our commands will have it rejected.

Al-Bukhârî and Mus*lim.


Ikhlas, intentions, Introduction, worship
'Abd Al-Rahmân b. Mahdî, Imâm Ahmad, Imâm Al-Bukhârî

[Zamtsa]

Found In: Sunan Ibn Majah Chapter No: 2, The Chapters of Purification and its Sunnah

Hadith no: 367

Narrated: Kabshah bint Kab

who was married to one of the sons of Abu Qatadah, that she poured water for Abu Qatadah to perform ablution. A cat came and drank the water, and he tilted the vessel for it. She started looking at it (in surprise) and he said: “O daughter of my brother, do you find it strange? The Messenger of Allah (saw) said: ‘They (cats) are not impure, they are of those who go around among you.’” (Sahih)



Found In: Imam Malik's Muwatta Chapter No: 2, Purity

Hadith no: 13

Narrated:

Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha from Humayda bint Abi Ubayda ibn Farwa that her maternal aunt Kabsha bint Kab ibn Malik, who was the wife of the son of Abu Qatada al-Ansari, told her that once Abu Qatada was visiting her and she poured out some water for him to do wudu with. Just then a cat came to drink from it, so he tilted the vessel towards it to let it drink. Kabsha continued, "He saw me looking at him and said, 'Are you surprised, daughter of my brother?' I said, 'Yes.' He replied that the Messenger of Allah, may Allah bless him and grant him peace, said, cats are not impure. They intermingle with you .' " Yahya said that Malik said, "There is no harm in that unless one sees impurities on the cat's mouth."



Found In: Imam Malik's Muwatta Chapter No: 20, Hajj

Hadith no: 92

Narrated:

Yahya related to me from Malik from Ibn Shihab that Umar ibn al-Khattab told people to kill snakes in the Haram. Malik said, about the "wild dogs" which people were told to kill in the Haram, that any animals that wounded, attacked, or terrorised men, such as lions, leopards, Iynxes and wolves, were counted as"wild dogs." However, someone who was in ihram should not kill beasts of prey that did not attack (people), such as hyenas, foxes, cats and anything else like them, and if he did then he had to pay a forfeit for it. Similarly, someone in ihram should not kill any predatory birds except the kinds that the Prophet, may Allah bless him and grant him peace, specified, namely crows and kites. If someone in ihram killed any other kind of bird he had to pay a forfeit for it.