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
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
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
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
‘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.'”
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
Praying for the Muslim Ruler Al-Fudayl b. 'Ayyâd RA
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
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.
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.
How much should I..? As Reported by Wahb Ibn Munabbih
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.”
The Zuhd of Abu Ubaydah RA and the Tears of 'Umar RA
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
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.
Sinning while fasting [does it break the fast?] by Abul-‘Âliyah RA
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.
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
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 .
Respect for Scholars and Ahl Al-Bayt Reported by Al-Sya’bī
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
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.
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
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.
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
‘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
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
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