Allaah says in the Qur’an:
“And I (Allaah) created not the jinns and humans except they should worship Me (Alone).” [Qur’an 51:56]
When contemplating on this verse from the Qur’an we have to realise that the sole purpose of our creation, existence and being is nothing except to worship Allaah. As a result we must continue asking ourselves if we are fulfilling the purpose for which we were created.
Take the example of a brand new car that has countless features from a CD/MP3 player, DVD player, games console, satellite navigation, Bluetooth control and many other features that are not usually seen in cars. When someone learns of these features in a car they may become astonished and amazed! However, what would their reaction be if the engine was not able to start and drive the car around? If that was the case it would not be much of a car!
It’s the same with human beings. Yes, we are the most superior of creation. We can do many things that the animals in the jungle would be jealous of! However, do we fulfil the reason for which we were created?
One of the many ways that we are lacking in the worship of our Lord is our abandonment of prayer despite the fact that it would be the first thing that a Muslim is asked on the Day of Judgment by his Lord! Allaah said in the Qur’an:
"Guard strictly (the five obligatory) the prayers especially the middle prayer (i.e., the best prayer - `Asr).'' [Qur’an 2:238]
Some of us even after knowing about this verse still make excuses to not perform the prayers. We come up with excuses like “but I do this sin and that sin so what is the point of praying?” Perhaps they are not aware of what the Prophet Muhammad (peace be upon him) meant when he asked his companions:
“Say, if there were a river at the door of one of you in which he takes a bath five times a day, would any soiling remain on him?” The companions replied, "No soiling would be left on him.'' He (peace be upon him) said, '' That is the five (obligatory) prayers. Allaah obliterates all sins as a result of performing them.''
Imagine what prayer would do the deeds of most us if only we performed the five daily prayers regularly and on time! The Prophet (peace be upon him) has stated that praying five times a day does to sins what water does to dirt!
The Prophet (peace be upon him) also said:
"The five (daily) prayers and the Friday (prayer) to the Friday (prayer) expiate whatever (minor sins) may be committed in between, so long as major sins are avoided.''
We should never ever allow ourselves to think that we are not “good enough” to pray! Allaah will forgive our sins when we perform our prayers so let us not make excuses.
Not only will Allaah forgive our sins but Allaah will give us the ability to abandon the sins completely:
"Verily, the prayer prevents from Al-Fahsha' (i.e., great sins of every kind, unlawful sexual intercourse) and Al-Munkar (i.e., disbelief, polytheism, and every kind of evil, wicked deed).'' [Qur’an 29:45]
Think about what that means! All those bad things that deep down we hate doing, whether it be smoking, listening to music, drinking, mingling with boys & girls, clubbing, sheesha and countless other deeds that make us shameful, Allaah will actually give us the means to abandon them just by performing the prayer which will allow us to become a better Muslim and one of the best examples for others to follow!
In addition to knowing the benefits of prayer we must also realise what the consequences of abandoning the prayer are. The Prophet (peace be upon him) said:
"Between a man and disbelief and paganism is the abandonment of prayer.''
Meaning that the person who is regular in performing prayer, will raise a wall between himself and disbelief and that the one that does not perform prayer does not have a wall which separates him from disbelief! Leaving prayer is like demolishing the wall that separates Islam from disbelief.
Imagine what that would mean! Any good deeds that we have done are rendered null and void just because we did not pray our five daily prayers!
The next time it is time for prayer, do not forget to pray! Think of the rewards that have been promised:
“For those who have done good is the best (reward, i.e. Paradise) and even more (i.e. having the honour of glancing at the Countenance of Allaah) Neither darkness nor dust nor any humiliating disgrace shall cover their faces. They are the dwellers of Paradise, they will abide therein forever.” [Qur’an 10:26]
“And those who believed (in the Oneness of Allaah and His Messengers and whatever they brought) and did righteous deeds, will be made to enter Gardens under which rivers flow, - to dwell therein forever (i.e.in Paradise), with the permission of their Lord. Their greeting therein will be: Salaam (peace!)” [Qur’an 14:23]
Sunday, 18 April 2010
Friday, 2 April 2010
Recommended Books
Assalaamualaykum
I found this fatwa posted on Islam Q&A and thought it would be something nice to share with you all inshaAllah! Its a list of some recommended books to help the seeker of knowledge.
The original source is here http://islamqa.com/en/ref/14082/
I found this fatwa posted on Islam Q&A and thought it would be something nice to share with you all inshaAllah! Its a list of some recommended books to help the seeker of knowledge.
The original source is here http://islamqa.com/en/ref/14082/
Important books for the seeker of Islamic knowledge
We would like some advice about the books which the seeker of Islamic knowledge should obtain, study and refer to.
Praise be to Allaah.
1 – ‘Aqeedah (basic tenets of faith):
1- Thalaathat al-Usool
2- Al-Qawaa’id al-Arba’ah
3- Kashf al-Shubahaat
4- Al-Tawheed
These four books were written by Shaykh al-Islam Imaam Muhammad ibn ‘Abd al-Wahhaab (may Allaah have mercy on him).
5- Al-‘Aqeedah al-Waasitiyyah which deals with Tawheed al-Asmaa’ wa’l-Sifaat (The Oneness of the Divine names and attributes). This is one of the best books written on this topic, and it is worth reading and studying.
6- Al-Hamawiyyah
7- Al-Tadmuriyyah
These two books are more comprehensive than al-Waasitiyyah. These three books were written by Shaykh al-Islam Ibn Taymiyah.
8- Al-‘Aqeedah al-Tahhaawiyyah, by Shaykh Abu Ja’far Ahmad ibn Muhammad al-Tahhaawi
9- Sharh al-‘Aqeedah al-Tahhaawiyyah by Abu’l-Hasan ‘Ali ibn Abi’l-‘Izz
10-Al-Durar al-Saniyyah fi’l-Ajoobah al-Najdiyyah, compiled by Shaykh ‘Abd al-Rahmaan ibn Qaasim (may Allaah have mercy on him)
11-Al-Durrah al-Madiyyah fi ‘Aqeedah al-Firqah al-Mardiyyah by Muhammad ibn Ahmad al-Safaareeni al-Hanbali.
This book contains some general statements which go against the madhhab of the salaf, such as his saying, “Our Lord is not an essence or an attribute or a physical entity, exalted be He.”
Therefore the seeker of knowledge has to study it with a shaykh who is well versed in the ‘aqeedah of the salaf, so that he can explain the general statements in it that go against the ‘aqeedah of the righteous salaf.
2 – Hadeeth
1- Fath al-Baari Sharh Saheeh al-Bukhaari, by Ibn Hajar al-‘Asqallaani (may Allaah have mercy on him).
2- Subul al-Salaam Sharh Buloogh al-Maraam, by al-San’aani, and his book Jaami’ bayna al-Hadeeth wa’l-Fiqh
3- Nayl al-Awtaar Sharh Muntaqaa al-Akhbaar by al-Shawkaani
4- ‘Umdat al-Ahkaam by al-Maqdisi. This is an abridged book; most of its ahaadeeth are narrated in al-Saheehayn so their authenticity does not need to be researched.
5- Al-Arba’een al-Nawawiyyah, by Abu Zakariyya al-Nawawi (may Allaah have mercy on him). This is a good book because it includes etiquette and a good methodology, and important basic principles, such as the hadeeth, “Part of a person’s being a good Muslim is his leaving alone that which does not concern him.”
(Narrated by Imaam Ahmad, 1 – 201; al-Tirmidhi, 2318; classed as hasan by al-Nawawi in Riyaadh al-Saaliheen, 73; classed as saheeh by Ahmad Shaakir in al-Musnad, 1737)
This principle – if one made it the path upon which one walks – would be sufficient. Another principle is given concerning when one should speak, “Whoever believes in Allaah and the Last Day, let him say something good or else remain silent.” (Narrated by al-Bukhaari, Kitaab al-Adab; Muslim, Kitaab al-Luqtah, Baab al-Diyaafah).
6- Buloogh al-Maraam, by al-Haafiz Ibn Hajar al-‘Asqallaani. This is a very useful book, especially because it mentions the narrators, and quoted the opinions of others scholars, who said whose hadeeth is saheeh and whose is da’eef, and he comments on the hadeeth to say whether they are saheeh or da’eef.
7- Nukhbat al-Fikr by al-Haafiz Ibn Hajar al-‘Asqallaani. This is considered to be a comprehensive work. If the seeker of knowledge understands it completely then he will have no need of many other books of mustalah (the science of hadeeth). Ibn Hajar (may Allaah have mercy on him) has a useful way of writing, which involves examining every issue in depth and categorizing the topics he discusses. If the seeker of knowledge reads it he will find it stimulating, because it is based on making one think. I say: it is good for the seeker of knowledge to memorize it because it is a useful summary of the science of mustalah (science of hadeeth).
8- The Six Books (Saheeh al-Bukhaari, Muslim, al-Nasaa’i, Abu Dawood, Ibn Maajah and al-Tirmidhi). I advise the seeker of knowledge to read them often, because that will serve two purposes: reviewing the main sources of Islam and reviewing the names of hadeeth narrators. If you often review the names of hadeeth narrators, then whenever you come across the name of one of the narrators of al-Bukhaari in any isnaad, you will know that this is one of the narrators of al-Bukhaari, so you will benefit from this knowledge of hadeeth.
3 – Books of fiqh:
1- Aadaab al-mashiy ila’l-Salaah by Shaykh al-Islam Muhammad ibn ‘Abd al-Wahhaab (may Allaah have mercy on him)
2- Zaad al-Mustaqni’ fi Ikhtisaar al-Muqni’ by al-Hajjaawi. This is one of the best texts of fiqh. It is a blessed book, brief and comprehensive. Our shaykh, ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him) told us to memorize it, even though he had memorized the text of Daleel al-Taalib.
3- Al-Rawd al-Murbi’ Sharh Zaad al-Mustaqni’ by Shaykh Mansoor al-Bahooti
4- ‘Umdat al-Fiqh by Ibn Qudaamah (may Allaah have mercy on him)
5- al-Usool min ‘Ilm al-Usool. This is an abridged book which serves as an introduction for the seeker of knowledge.
4 – Faraa’id (laws of inheritance)
1- Matn al-Rahbiyyah by al-Rahbi
2- Matn al-Burhaaniyyah by Muhammad al-Burhaani. This is a useful and comprehensive abridged book dealing with all the laws of inheritance. I think that al-Burhaaniyyah is more comprehensive than al-Rahbiyyah in some ways, and it gives more information.
5 – Tafseer
1- Tafseer al-Qur’aan al-‘Azeem by Ibn Katheer (may Allaah have mercy on him). This book is good for tafseer based on reports and it is useful and trustworthy. But it does pay much attention to matters of grammar and style.
2- Tayseer al-Kareem al-Rahmaan fi Tafseer Kalaam al-Mannaan by Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him). This is a good, easy and trustworthy book, and I recommend it.
3- Muqaddimah Shaykh al-Islam fi’l-Tafseer. This is an important introduction.
4- Adwaa’ al-Bayaan by al-‘Allaamah Muhammad al-Shanqeeti (may Allaah have mercy on him). This is a comprehensive book covering hadeeth, fiqh, tafseer and usool al-fiqh.
6 – General books on some subjects:
1- On (Arabic) grammar: Matn al-Ajroomiyyah. This is an abridged book.
2- Also on Arabic grammar: Alfiyyah Ibn Maalik; this is a summary of the science of grammar.
3- On Seerah (Prophet’s biography): The best book that I have seen is Zaad al-Ma’aad by Ibn al-Qayyim (may Allaah have mercy on him). This is a very useful book in which he mentions the biography of the Prophet (peace and blessings of Allaah be upon him) from all angels, then he discusses many rulings.
4- Rawdat al-‘Uqalaa’ by Ibn Hibbaan al-Busti (may Allaah have mercy on him). This is a useful book despite its brevity. He compiled a large amount of useful material and stories of the scholars, muhadditheen and others.
5- Siyar A’laam al-Nubalaa’ by al-Dhahabi. This book is very useful and the seeker of knowledge should read and refer to it.
From Fataawa al-Shaykh Muhammad ibn Saalih al-‘Uthaymeen, Kitaab al-‘Ilm, p. 92
Monday, 21 December 2009
Thursday, 10 December 2009
Islamic Manners (4): Good Treatment of Parents (Birr al-Wâlidayn)
by Abu Rumaysah
Allâh, Exalted is He says,
"Your Lord has decreed that you should worship none save Him, and that you should show kindness to your parents. Whether one or both of them reach old age with you, do not say 'Uff' to them out of irritation and do not be harsh with them but speak to them with gentleness and generosity. Take them under your wing, out of mercy, with due humility and say: 'Lord, show mercy to them as they did in looking after me when I was small.'"
Disobedience to parents is to oppose them in their desires and objectives that are permissible, likewise to be good to them is to obey them in their permissible goals and objectives. Therefore if one of them, or both of them, order their child with something, it is obligatory upon him to obey them so long as that order contains nothing that would incur disobedience of Allâh. This obligation holds true even if what they are asking for is something permissible or recommended in and of itself. ...The parents do not have to be Muslims in order to show them good treatment, rather good treatment should be shown to non-Muslim parents as well provided a pact remains with them. Allâh, Exalted is He says,
"Allâh does not forbid you from being good to those who have not fought you in the religion or driven you from their homes, or from being just towards them."
The state of old age has been specifically mentioned because it is the state in which they require the child's good treatment most because they have been overcome with weakness and frailty. As such the child is required to tend to their needs and take care of them more than at any other time, and they become a burden upon him. But he is required to look after them in their old age just as they looked after him when he was a child. This state is also mentioned because by nature if a person lives a long time, he easily becomes annoyed and irritated; as such, in the face of this, the child could become angry and show this. The least sign of anger he can show is the sharp breath of irritation. So the son has been specifically ordered in this situation to counter these emotions by speaking to them with gentleness and generosity. [1]
Good treatment of parents is the way of the Prophets, Allâh mentions the words of `Isâ when he was recounting the favours bestowed him,
"He has made me blessed wherever I am…and to show devotion to my mother. He has not made me insolent or arrogant."
About Yaĥyâ, He said,
"We gave him judgment while still a child, and tenderness and purity from Us – he had taqwâ - and devotion to his parents – he was not insolent or disobedient."
Some of the scholars said in commentary to these two verses that from the recompense of disobedience and bad treatment of parents is that Allâh will make that person insolent, disobedient, and arrogant. This is because the recompense is of the same type as the action, and one of the greatest forms of insolence and arrogance is to be rude to ones parents after they spent year after year bringing up that child. [2]
Allâh, Exalted is He says,
"We have instructed man concerning his parents. Bearing him caused his mother great weakness and the period of his weaning was two years: 'Give thanks to Me and to your parents. I am your final destination. But if they try to make you associate something with Me about which you have no knowledge, do not obey them. Keep company with them correctly and courteously in this world but follow the way of him who turns to Me….'"
There are a number of aĥâdîth stressing the importance of birr al-wâlidayn:
1. Muslim records on the authority of ibn Mas`ûd that he asked the Messenger of Allâh (SAW), 'Which deeds are best?' He replied, "Prayer at its times." He asked, 'Then which?' He replied, "Good treatment to parents." He asked, 'Then which?' He replied, "Jihâd in the Way of Allâh."
This ĥadîth is clear in showing the status of good treatment to parents. However, there are a number of aĥâdîth in which the Prophet (SAW) was asked similar questions, but gave different answers such as: "Faith in Allâh…Jihâd…Ĥajj"; "Faith in Allâh and Jihâd" ; "Faith in Allâh…Good treatment to parents…Jihâd” ; "Feeding [the poor]… giving the salâm to those who you know and don’t know"; "The one from whose hand the other Muslims are safe" ; "The best of you are those who learn the Qur`ân and teach it" and so on.
The scholars have differed concerning the reconciliation of these aĥâdîth. al-Imâm al-Ĥalîmî ash-Shâfi`î quotes his shaykh, al-Qaffâl as mentioning two reconciliations for this:
a) The difference in answers came at different times and situations and were directed to different people. It is possible that one say, 'The best thing is this' but not mean the best thing in every situation and for every person.
b) It is possible that the meaning is 'From the best of deeds is so-and-so' and the 'From the' has been omitted, just as one says 'Such-and-such a person is the most intelligent of people,' meaning from the most intelligent of people.
So according to this second opinion all the deeds mentioned are from the best of deeds, and the specific virtue of each deed varies according to its specific evidences, and in accordance to differing situations and times. [3]
Imâm Abu-l-`Abbâs al-Qurţubî said,
'There is no contradiction between these aĥâdîth because he (SAW) gave different answers to different people taking into account their circumstances; he would answer each person questions in accordance to what was best for him. Hence whoever was able to go on Jihâd and desirous for it, Jihâd in his case would be better for him than prayer and other deeds. However a person could be suitable for fighting Jihâd but his parents could be in need of his supporting and looking after them, hence for such a person, good treatment of his parents would be better for him than Jihâd. It is reported that a man sought permission from the Prophet (SAW) to fight Jihâd and he asked him, "Are your parents alive?" When he replied in the affirmative he (SAW) said, "Then your Jihâd lies with them" [4] It is possible that in some circumstances Jihâd be better than all other deeds such as when the enemy launches against and conquers the Muslims, such as has happened in these times. Anyone who has the least amount of insight will know that Jihâd in these times is from the most stressed obligations and best of deeds due to what the Muslims are facing of being overcome by the enemy and their many victories in the east and west. The point of this discussion is that the virtues mentioned in these aĥâdîth are based around differing circumstances and people, and this is not a far-fetched understanding.' [5]
2. Muslim records on the authority of Abû Bakrah that the Messenger of Allâh (SAW) said,
"Shall I not inform you of the major sins? (He said this three times) To associate partners with Allâh, to disobey one's parents, and to give false testimony."
He was reclining and sat up straight and kept repeating this over and over again until we thought: if only he would be quiet.
The Prophet (SAW) sat up straight in order to stress the importance of what he was saying. As for their hoping that he would be quiet, the reason for this was their desire that the Prophet (SAW) go easy on himself and their dislike of seeing something that would disturb him and anger him. [6]
3. at-Tirmidhî records on the authority of ibn `Umar (RAA) that the Messenger of Allâh (SAW) said,
"Allâh is pleased when the parents are pleased and Allâh is angry when the parents are angry."
Ibn `Abbâs mentions,
'Any Muslim whose father and mother are Muslims and he awakes every morning with the intention of doing good to them, Allâh will open two doors for him – i.e. of Paradise. If only one parent is alive, only one door will be opened. If he angers one of them, Allâh will not be pleased with that person until his parent is pleased with him, even if they are unjust to him.' [7]
4. Muslim records on the authority of `Abdullâh bin `Amr that the Prophet (SAW) said, "One of the major sins is cursing parents." When asked how someone could curse his parents, he replied, "By one cursing another's father, who in turn, curses his father; then he curses his mother and the other returns this by cursing his mother."
5. Muslim records on the authority of Abû Hurayrah that the Messenger of Allâh (SAW) was asked as to who was most deserving of his good companionship. He replied, "Your mother." He was asked, 'Then who?' and he replied, "Your mother." He was asked, 'Then who?' and he replied, "Your mother." He was asked a fourth time, 'Then who?' he replied, "Your father."
It is narrated that a man from Yemen performed ţawâf around the Ka`bah carrying his mother on his back and reciting,
I am her lowly riding beast
Where it would have shied away, I will not
Afterwards he came to ibn `Umar and asked him, 'Do you think I have repaid her?' He replied, 'No, not even one moan that escaped her [when giving birth to you].' [8]
6. Abû Dâwûd records on the authority of ibn Shu`ayb; from his father; from his grandfather that a man came to the Messenger of Allâh (SAW) and said, 'Messenger of Allâh, I have wealth and children and my father takes and gives from it.' He said, "You and your property belong to your father. Your children are from the best of your earnings so eat from the earnings of your children."
Ones father is the means by which one came into existence, and ones being in existence is the cause that leads one to acquiring wealth. Hence the father has a greater right to the wealth of the son than he does himself: if he is in need of it, he has the right to take from it whatever he needs. The meaning of the ĥadîth is not that the son's wealth becomes totally permissible for the father such that he can take from it as and when he wills, without having any need for it. [9]Indeed none of the legal jurists understood this ĥadîth in this latter sense. [10]
7. an-Nasâ´î records on the authority of Mu`âwiyah bin Jâhima that the Messenger of Allâh (SAW) said, "Serve your mother for Paradise lies under her feet." The version of at-Ţâbarânî has, "Serve your parents for Paradise lies under their feet."
Meaning that your portion of Paradise can only be attained through the pleasure of your mother, so much so that it would seem that that portion belongs to her and it is as if she is standing on it such that the only way you can acquire it is through her. [11]
8. Aĥmad records on the authority of Anas bin Mâlik that the Messenger of Allâh (SAW) said, "Whoever wishes to have his life-span increased, let him be dutiful to his parents and join the ties of kinship."
9. Abû Dâwûd records on the authority of Abû Hurayrah that the Messenger of Allâh (SAW) said,
"There is no doubt that three types of supplications will be answered: the supplication of the oppressed; the supplication of the traveller; and the supplication of the parents for their child."
10. Abû Dâwûd records on the authority of Abû Usayd that a man asked the Prophet (SAW), 'Messenger of Allâh, can I do any good for my parents after they have died?' He replied, "Yes, four things: supplication for them; fulfilling their obligations; honouring their friends; and maintaining the family ties that would not exist but for them."
Muslim records that a Bedouin Arab who used to a friend to `Umar passed by ibn `Umar and ibn `Umar made him ride the donkey he was riding, and he removed his turban and gave it to him. One of those with him said, 'May Allâh correct you! They are just Bedouins, something paltry would have made them happy!' He replied, 'The Prophet (SAW) said, "The best of good deeds is for one to do good to those who were loved by his father."'
11. ibn Ĥibbân records on the authority of Mâlik bin al-Ĥuwayrith that the Messenger of Allâh (SAW) ascended the minbar and said Amîn each time he ascended a step, in total three times. Then he said,
"Jibrîl (AS) came to me and said, 'Muĥammad, whoever lives to see the month of Ramadân without being forgiven, may Allâh distance him!' I said, 'Amîn.' Then he said, 'Muĥammad, Whoever lives to see his parents, or one of them, and does not treat them well, and as such enters the Fire, may Allâh distance him!' I said, 'Amîn'. Then he said, 'Muĥammad, in whoever's presence you are mentioned and he does not invoke peace and blessings upon you, may Allâh distance him! Say: Amîn.' I said, 'Amîn'."
1 Qurţubî [10/156+], with some summary.
2 Muĥammad Mukhtâr ash-Shanqîţî, Sharĥ Kitâb at-Tawĥîd [cassette]
3 an-Nawawî, Sharĥ Ŝaĥîĥ Muslim [2/67] with some summary.
4 Bukhârî and Muslim
5 al-Qurţubî, al-Mufhim Sharĥ Ŝaĥîĥ Muslim [1/276]
6 an-Nawawî [1/76]
7 Bukhârî, Adab al-Mufrad [#7]
8 Bukhârî [#11]
9 al-Munâwî, Fayd al-Qadîr [3/64 #2712]
10 al-Khaţţâbî, Ma`âlim as-Sunan [3/141 #980]
11 as-Sindî, Sharĥ Sunan an-Nasâ´î [#3053]
Allâh, Exalted is He says,
"Your Lord has decreed that you should worship none save Him, and that you should show kindness to your parents. Whether one or both of them reach old age with you, do not say 'Uff' to them out of irritation and do not be harsh with them but speak to them with gentleness and generosity. Take them under your wing, out of mercy, with due humility and say: 'Lord, show mercy to them as they did in looking after me when I was small.'"
Disobedience to parents is to oppose them in their desires and objectives that are permissible, likewise to be good to them is to obey them in their permissible goals and objectives. Therefore if one of them, or both of them, order their child with something, it is obligatory upon him to obey them so long as that order contains nothing that would incur disobedience of Allâh. This obligation holds true even if what they are asking for is something permissible or recommended in and of itself. ...The parents do not have to be Muslims in order to show them good treatment, rather good treatment should be shown to non-Muslim parents as well provided a pact remains with them. Allâh, Exalted is He says,
"Allâh does not forbid you from being good to those who have not fought you in the religion or driven you from their homes, or from being just towards them."
The state of old age has been specifically mentioned because it is the state in which they require the child's good treatment most because they have been overcome with weakness and frailty. As such the child is required to tend to their needs and take care of them more than at any other time, and they become a burden upon him. But he is required to look after them in their old age just as they looked after him when he was a child. This state is also mentioned because by nature if a person lives a long time, he easily becomes annoyed and irritated; as such, in the face of this, the child could become angry and show this. The least sign of anger he can show is the sharp breath of irritation. So the son has been specifically ordered in this situation to counter these emotions by speaking to them with gentleness and generosity. [1]
Good treatment of parents is the way of the Prophets, Allâh mentions the words of `Isâ when he was recounting the favours bestowed him,
"He has made me blessed wherever I am…and to show devotion to my mother. He has not made me insolent or arrogant."
About Yaĥyâ, He said,
"We gave him judgment while still a child, and tenderness and purity from Us – he had taqwâ - and devotion to his parents – he was not insolent or disobedient."
Some of the scholars said in commentary to these two verses that from the recompense of disobedience and bad treatment of parents is that Allâh will make that person insolent, disobedient, and arrogant. This is because the recompense is of the same type as the action, and one of the greatest forms of insolence and arrogance is to be rude to ones parents after they spent year after year bringing up that child. [2]
Allâh, Exalted is He says,
"We have instructed man concerning his parents. Bearing him caused his mother great weakness and the period of his weaning was two years: 'Give thanks to Me and to your parents. I am your final destination. But if they try to make you associate something with Me about which you have no knowledge, do not obey them. Keep company with them correctly and courteously in this world but follow the way of him who turns to Me….'"
There are a number of aĥâdîth stressing the importance of birr al-wâlidayn:
1. Muslim records on the authority of ibn Mas`ûd that he asked the Messenger of Allâh (SAW), 'Which deeds are best?' He replied, "Prayer at its times." He asked, 'Then which?' He replied, "Good treatment to parents." He asked, 'Then which?' He replied, "Jihâd in the Way of Allâh."
This ĥadîth is clear in showing the status of good treatment to parents. However, there are a number of aĥâdîth in which the Prophet (SAW) was asked similar questions, but gave different answers such as: "Faith in Allâh…Jihâd…Ĥajj"; "Faith in Allâh and Jihâd" ; "Faith in Allâh…Good treatment to parents…Jihâd” ; "Feeding [the poor]… giving the salâm to those who you know and don’t know"; "The one from whose hand the other Muslims are safe" ; "The best of you are those who learn the Qur`ân and teach it" and so on.
The scholars have differed concerning the reconciliation of these aĥâdîth. al-Imâm al-Ĥalîmî ash-Shâfi`î quotes his shaykh, al-Qaffâl as mentioning two reconciliations for this:
a) The difference in answers came at different times and situations and were directed to different people. It is possible that one say, 'The best thing is this' but not mean the best thing in every situation and for every person.
b) It is possible that the meaning is 'From the best of deeds is so-and-so' and the 'From the' has been omitted, just as one says 'Such-and-such a person is the most intelligent of people,' meaning from the most intelligent of people.
So according to this second opinion all the deeds mentioned are from the best of deeds, and the specific virtue of each deed varies according to its specific evidences, and in accordance to differing situations and times. [3]
Imâm Abu-l-`Abbâs al-Qurţubî said,
'There is no contradiction between these aĥâdîth because he (SAW) gave different answers to different people taking into account their circumstances; he would answer each person questions in accordance to what was best for him. Hence whoever was able to go on Jihâd and desirous for it, Jihâd in his case would be better for him than prayer and other deeds. However a person could be suitable for fighting Jihâd but his parents could be in need of his supporting and looking after them, hence for such a person, good treatment of his parents would be better for him than Jihâd. It is reported that a man sought permission from the Prophet (SAW) to fight Jihâd and he asked him, "Are your parents alive?" When he replied in the affirmative he (SAW) said, "Then your Jihâd lies with them" [4] It is possible that in some circumstances Jihâd be better than all other deeds such as when the enemy launches against and conquers the Muslims, such as has happened in these times. Anyone who has the least amount of insight will know that Jihâd in these times is from the most stressed obligations and best of deeds due to what the Muslims are facing of being overcome by the enemy and their many victories in the east and west. The point of this discussion is that the virtues mentioned in these aĥâdîth are based around differing circumstances and people, and this is not a far-fetched understanding.' [5]
2. Muslim records on the authority of Abû Bakrah that the Messenger of Allâh (SAW) said,
"Shall I not inform you of the major sins? (He said this three times) To associate partners with Allâh, to disobey one's parents, and to give false testimony."
He was reclining and sat up straight and kept repeating this over and over again until we thought: if only he would be quiet.
The Prophet (SAW) sat up straight in order to stress the importance of what he was saying. As for their hoping that he would be quiet, the reason for this was their desire that the Prophet (SAW) go easy on himself and their dislike of seeing something that would disturb him and anger him. [6]
3. at-Tirmidhî records on the authority of ibn `Umar (RAA) that the Messenger of Allâh (SAW) said,
"Allâh is pleased when the parents are pleased and Allâh is angry when the parents are angry."
Ibn `Abbâs mentions,
'Any Muslim whose father and mother are Muslims and he awakes every morning with the intention of doing good to them, Allâh will open two doors for him – i.e. of Paradise. If only one parent is alive, only one door will be opened. If he angers one of them, Allâh will not be pleased with that person until his parent is pleased with him, even if they are unjust to him.' [7]
4. Muslim records on the authority of `Abdullâh bin `Amr that the Prophet (SAW) said, "One of the major sins is cursing parents." When asked how someone could curse his parents, he replied, "By one cursing another's father, who in turn, curses his father; then he curses his mother and the other returns this by cursing his mother."
5. Muslim records on the authority of Abû Hurayrah that the Messenger of Allâh (SAW) was asked as to who was most deserving of his good companionship. He replied, "Your mother." He was asked, 'Then who?' and he replied, "Your mother." He was asked, 'Then who?' and he replied, "Your mother." He was asked a fourth time, 'Then who?' he replied, "Your father."
It is narrated that a man from Yemen performed ţawâf around the Ka`bah carrying his mother on his back and reciting,
I am her lowly riding beast
Where it would have shied away, I will not
Afterwards he came to ibn `Umar and asked him, 'Do you think I have repaid her?' He replied, 'No, not even one moan that escaped her [when giving birth to you].' [8]
6. Abû Dâwûd records on the authority of ibn Shu`ayb; from his father; from his grandfather that a man came to the Messenger of Allâh (SAW) and said, 'Messenger of Allâh, I have wealth and children and my father takes and gives from it.' He said, "You and your property belong to your father. Your children are from the best of your earnings so eat from the earnings of your children."
Ones father is the means by which one came into existence, and ones being in existence is the cause that leads one to acquiring wealth. Hence the father has a greater right to the wealth of the son than he does himself: if he is in need of it, he has the right to take from it whatever he needs. The meaning of the ĥadîth is not that the son's wealth becomes totally permissible for the father such that he can take from it as and when he wills, without having any need for it. [9]Indeed none of the legal jurists understood this ĥadîth in this latter sense. [10]
7. an-Nasâ´î records on the authority of Mu`âwiyah bin Jâhima that the Messenger of Allâh (SAW) said, "Serve your mother for Paradise lies under her feet." The version of at-Ţâbarânî has, "Serve your parents for Paradise lies under their feet."
Meaning that your portion of Paradise can only be attained through the pleasure of your mother, so much so that it would seem that that portion belongs to her and it is as if she is standing on it such that the only way you can acquire it is through her. [11]
8. Aĥmad records on the authority of Anas bin Mâlik that the Messenger of Allâh (SAW) said, "Whoever wishes to have his life-span increased, let him be dutiful to his parents and join the ties of kinship."
9. Abû Dâwûd records on the authority of Abû Hurayrah that the Messenger of Allâh (SAW) said,
"There is no doubt that three types of supplications will be answered: the supplication of the oppressed; the supplication of the traveller; and the supplication of the parents for their child."
10. Abû Dâwûd records on the authority of Abû Usayd that a man asked the Prophet (SAW), 'Messenger of Allâh, can I do any good for my parents after they have died?' He replied, "Yes, four things: supplication for them; fulfilling their obligations; honouring their friends; and maintaining the family ties that would not exist but for them."
Muslim records that a Bedouin Arab who used to a friend to `Umar passed by ibn `Umar and ibn `Umar made him ride the donkey he was riding, and he removed his turban and gave it to him. One of those with him said, 'May Allâh correct you! They are just Bedouins, something paltry would have made them happy!' He replied, 'The Prophet (SAW) said, "The best of good deeds is for one to do good to those who were loved by his father."'
11. ibn Ĥibbân records on the authority of Mâlik bin al-Ĥuwayrith that the Messenger of Allâh (SAW) ascended the minbar and said Amîn each time he ascended a step, in total three times. Then he said,
"Jibrîl (AS) came to me and said, 'Muĥammad, whoever lives to see the month of Ramadân without being forgiven, may Allâh distance him!' I said, 'Amîn.' Then he said, 'Muĥammad, Whoever lives to see his parents, or one of them, and does not treat them well, and as such enters the Fire, may Allâh distance him!' I said, 'Amîn'. Then he said, 'Muĥammad, in whoever's presence you are mentioned and he does not invoke peace and blessings upon you, may Allâh distance him! Say: Amîn.' I said, 'Amîn'."
1 Qurţubî [10/156+], with some summary.
2 Muĥammad Mukhtâr ash-Shanqîţî, Sharĥ Kitâb at-Tawĥîd [cassette]
3 an-Nawawî, Sharĥ Ŝaĥîĥ Muslim [2/67] with some summary.
4 Bukhârî and Muslim
5 al-Qurţubî, al-Mufhim Sharĥ Ŝaĥîĥ Muslim [1/276]
6 an-Nawawî [1/76]
7 Bukhârî, Adab al-Mufrad [#7]
8 Bukhârî [#11]
9 al-Munâwî, Fayd al-Qadîr [3/64 #2712]
10 al-Khaţţâbî, Ma`âlim as-Sunan [3/141 #980]
11 as-Sindî, Sharĥ Sunan an-Nasâ´î [#3053]
Monday, 7 December 2009
Islamic Manners (3): Justice (Inŝâf)
by Abu Rumaysah
Allâh, Exalted is He, says:
"You of faith! Be upholders of justice, bearing witness for Allâh Alone, even against yourselves or your parents and relatives. Whether they are rich or poor, Allâh is more worthy of both. Do not follow your own desires and deviate from the truth; if you distort or turn away, Allâh is aware of what you do."
"You of faith! Show integrity for the sake of Allâh, bearing witness with justice. Do not let hatred for a people incite you into not being just. Be just – that is closer to taqwâ. Have taqwâ of Allâh, Allâh is aware of what you do."
"…give full measure and full weight with justice – We impose on no self any more than it can bear; be equitable when you speak – even if a near relative is concerned; and fulfil Allâh's contract. That is what He instructs you to do so that hopefully you will pay heed."
Al-Ĥâfiż al-Munâwî said,
'Inŝâf and `Adl are two terms for the same thing, they result in lofty ambitions and aspirations, high-mindedness, and the freeing of legal responsibility by taking on board righteous characteristics and abandoning vile traits.' [1]
The whole of the Islamic Law is just and stands for justice, it promotes it and prohibits its opposite: injustice and wrongdoing ( żulm). Allâh, Exalted is He, says,
"Say: my Lord has commanded justice.";
"Allâh enjoins justice.";
"Those who have faith and do not mix their faith with any wrongdoing, they are the ones who are safe; it is they who are guided."
Faith, its foundations and its branches, its inner and its outer, is pure justice and the opposite of faith is żulm. The foundation of faith is acknowledgement, making ones Tawĥîd sincerely for Allâh Alone, having faith in His Names and Attributes, and making the religion and worship sincerely for Him Alone. The greatest form of żulm is to commit shirk, as Allâh, Exalted is He says, "Associating other with Him is a terrible wrong." [2] Bukhârî records that `Ammâr said,
"Three qualities, whoever combines them has gathered together faith: being just, spreading the salâm to the people, and giving in charity despite poverty."
Al-Ĥâfiż ibn al-Qayyim said in commentary to this ĥadîth,
'These words comprise the foundations and branches of all good. Inŝâf leads a person to fulfil the rights of Allâh completely and the rights of other people completely such that he does not ask them for what is not due him, or burden them beyond their ability, that he deals with them in the way that he would like to be dealt with, forgives them for what he himself would like to be forgiven for, and that he judges them in the same way that he would judge himself: both for or against. Included amongst the ranks of inŝâf is a person being just to himself such that he does not claim for his self that which is not deserving for it; nor that he denigrate it by abusing it; nor that he dishonour and humiliate it by disobeying Allâh, Mighty and Magnificent. Instead he should cultivate it, increase it in magnitude, and raise it through obedience to Allâh and actualising His tawĥîd, love of Him, fear of Him, hope in Him, absolute reliance in Him, turning to Him in penitence, and preferring what pleases Him to what pleases the creation… A person's being just to himself leads him to have knowledge of his Lord and His right over him; and knowledge of himself and the purpose for which he was created…' [3]
Ibn al-Qayyim also said,
'Ţûbâ for the one who is just to his Lord and recognises his own ignorance, the great deficiency in his actions, his defects, his transgression of His rights, and his oppression in his daily affairs. Hence if He takes him to account for his sins, the servant sees this to be from His justice; and if He does not take him to account, he sees this to be from His beneficence. If he performs a good action, he sees that it arose due to His blessings and gift. If He accepts it, the servant sees this as a second blessing and gift; if however, He rejects the action, it is because the likes of this action does not deserve to be directed to Him. If he commits an evil deed, he sees that it arose due to his relinquishing Him, his forsaking Him and His withdrawing His protection from him. This occurred due to His justice and through this he recognises his dire need of His Lord and his oppression of himself. If He forgives him then it is purely due to His beneficence, kindness and generosity.
The point of this discussion and the secret behind it is that the servant does not see his Lord except as One continuously bestowing goodness and he does not see himself except as one who is sinful, and excessive or deficient. Therefore he sees every good that becomes easy for him to perform to be as a result of His Lord's generosity and beneficence; and he sees everything that he dislikes being a result of his sins and His Lord's justice.' [4]
A striking example of justice can be seen in what Aĥmad records that the Messenger of Allâh (SAW) sent `Abdullâh bin Rawâĥah to Khaybar to estimate the amount of produce it would yield and its inhabitants tried to bribe him. `Abdullâh said, 'Company of Jews, you are the most despicable of creation in my eyes: you killed the Prophets of Allâh, Mighty and Magnificent, and you lied against Allâh; however my hatred of you does not allow me to wrong you or be unjust towards you.' The Jews said, 'It is upon this that the heavens and the earth are established.’
Al-Ĥâfiż ibn `Abdu-l-Barr said,
'This narration shows that a believer, even if he hates someone for the sake of Allâh, this should not lead him to oppressing the one he hates.' [5]
And as some of the scholars said, justice is exemplified in the famous ĥadîth of Anas recorded by Bukhârî and Muslim,
"None of you truly believe until he loves for his brother what he loves for himself."
1 Al-Munâwî, at-Tawqîf `alâ Muhimmât at-Ta`ârîf [p. 64]
2 as-Sa`dî, Bahjah Qulûb al-Abrâr [p. 82 #19]
3 ibn al-Qayyim, Zâd al-Ma`âd [2/408-409]
4 ibn al-Qayyim, al-Fawâ`id [p. 49]
5 ibn `Abdu-l-Barr, at-Tamhîd [9/140]
Allâh, Exalted is He, says:
"You of faith! Be upholders of justice, bearing witness for Allâh Alone, even against yourselves or your parents and relatives. Whether they are rich or poor, Allâh is more worthy of both. Do not follow your own desires and deviate from the truth; if you distort or turn away, Allâh is aware of what you do."
"You of faith! Show integrity for the sake of Allâh, bearing witness with justice. Do not let hatred for a people incite you into not being just. Be just – that is closer to taqwâ. Have taqwâ of Allâh, Allâh is aware of what you do."
"…give full measure and full weight with justice – We impose on no self any more than it can bear; be equitable when you speak – even if a near relative is concerned; and fulfil Allâh's contract. That is what He instructs you to do so that hopefully you will pay heed."
Al-Ĥâfiż al-Munâwî said,
'Inŝâf and `Adl are two terms for the same thing, they result in lofty ambitions and aspirations, high-mindedness, and the freeing of legal responsibility by taking on board righteous characteristics and abandoning vile traits.' [1]
The whole of the Islamic Law is just and stands for justice, it promotes it and prohibits its opposite: injustice and wrongdoing ( żulm). Allâh, Exalted is He, says,
"Say: my Lord has commanded justice.";
"Allâh enjoins justice.";
"Those who have faith and do not mix their faith with any wrongdoing, they are the ones who are safe; it is they who are guided."
Faith, its foundations and its branches, its inner and its outer, is pure justice and the opposite of faith is żulm. The foundation of faith is acknowledgement, making ones Tawĥîd sincerely for Allâh Alone, having faith in His Names and Attributes, and making the religion and worship sincerely for Him Alone. The greatest form of żulm is to commit shirk, as Allâh, Exalted is He says, "Associating other with Him is a terrible wrong." [2] Bukhârî records that `Ammâr said,
"Three qualities, whoever combines them has gathered together faith: being just, spreading the salâm to the people, and giving in charity despite poverty."
Al-Ĥâfiż ibn al-Qayyim said in commentary to this ĥadîth,
'These words comprise the foundations and branches of all good. Inŝâf leads a person to fulfil the rights of Allâh completely and the rights of other people completely such that he does not ask them for what is not due him, or burden them beyond their ability, that he deals with them in the way that he would like to be dealt with, forgives them for what he himself would like to be forgiven for, and that he judges them in the same way that he would judge himself: both for or against. Included amongst the ranks of inŝâf is a person being just to himself such that he does not claim for his self that which is not deserving for it; nor that he denigrate it by abusing it; nor that he dishonour and humiliate it by disobeying Allâh, Mighty and Magnificent. Instead he should cultivate it, increase it in magnitude, and raise it through obedience to Allâh and actualising His tawĥîd, love of Him, fear of Him, hope in Him, absolute reliance in Him, turning to Him in penitence, and preferring what pleases Him to what pleases the creation… A person's being just to himself leads him to have knowledge of his Lord and His right over him; and knowledge of himself and the purpose for which he was created…' [3]
Ibn al-Qayyim also said,
'Ţûbâ for the one who is just to his Lord and recognises his own ignorance, the great deficiency in his actions, his defects, his transgression of His rights, and his oppression in his daily affairs. Hence if He takes him to account for his sins, the servant sees this to be from His justice; and if He does not take him to account, he sees this to be from His beneficence. If he performs a good action, he sees that it arose due to His blessings and gift. If He accepts it, the servant sees this as a second blessing and gift; if however, He rejects the action, it is because the likes of this action does not deserve to be directed to Him. If he commits an evil deed, he sees that it arose due to his relinquishing Him, his forsaking Him and His withdrawing His protection from him. This occurred due to His justice and through this he recognises his dire need of His Lord and his oppression of himself. If He forgives him then it is purely due to His beneficence, kindness and generosity.
The point of this discussion and the secret behind it is that the servant does not see his Lord except as One continuously bestowing goodness and he does not see himself except as one who is sinful, and excessive or deficient. Therefore he sees every good that becomes easy for him to perform to be as a result of His Lord's generosity and beneficence; and he sees everything that he dislikes being a result of his sins and His Lord's justice.' [4]
A striking example of justice can be seen in what Aĥmad records that the Messenger of Allâh (SAW) sent `Abdullâh bin Rawâĥah to Khaybar to estimate the amount of produce it would yield and its inhabitants tried to bribe him. `Abdullâh said, 'Company of Jews, you are the most despicable of creation in my eyes: you killed the Prophets of Allâh, Mighty and Magnificent, and you lied against Allâh; however my hatred of you does not allow me to wrong you or be unjust towards you.' The Jews said, 'It is upon this that the heavens and the earth are established.’
Al-Ĥâfiż ibn `Abdu-l-Barr said,
'This narration shows that a believer, even if he hates someone for the sake of Allâh, this should not lead him to oppressing the one he hates.' [5]
And as some of the scholars said, justice is exemplified in the famous ĥadîth of Anas recorded by Bukhârî and Muslim,
"None of you truly believe until he loves for his brother what he loves for himself."
1 Al-Munâwî, at-Tawqîf `alâ Muhimmât at-Ta`ârîf [p. 64]
2 as-Sa`dî, Bahjah Qulûb al-Abrâr [p. 82 #19]
3 ibn al-Qayyim, Zâd al-Ma`âd [2/408-409]
4 ibn al-Qayyim, al-Fawâ`id [p. 49]
5 ibn `Abdu-l-Barr, at-Tamhîd [9/140]
Saturday, 5 December 2009
Islamic Manners (2): Fulfilling the Trusts
by Abu Rumaysah
Allâh, Exalted is He says,
"Allâh commands you to return the things you hold on trust to their owners";
"If you leave things on trust with one another the one who is trusted must deliver up his trust."
"You who have faith! Do not betray Allâh and His Messenger and do not knowingly betray your trusts."
"It is the believers who are successful, …., those who honour their trusts and their contracts…such people are the inheritors, who will inherit Firdaws, remaining in it timelessly, forever."
"We offered the Trust to the heavens, the earth, and the mountains but they refused to take it on and shrank from it. But man took it on, he is indeed wrongdoing and ignorant."
The trust ( amânah) referred to in this last verse, the verse of Sûrah al-Aĥzâb, refers to the fulfilment of the laws that Allâh has revealed. These laws have been referred to as a trust to stress the fact that the undertaking of obeying Allâh was something freely taken on by man, without any coercion, and that he now has a duty of discharging that trust.[1] Ibn `Abbâs said that 'the Trust' referred to the obligations.[ 2 ] As such the meaning of fulfilling trusts is general to discharging our duties to Allâh, the Muslims, and His creation. [3]
al-Kafawî said, 'Everything that Allâh has obligated upon His servants is an amânah, such as: ŝalâh, zakât, ŝiyâm, and repaying debts. The most stressed for of amânah is those things another entrusts one with, and the most stressed form of these is another's secrets.' [4]
Amânah is the mannerism of the Prophets and Messengers. In Sûrah ash-Shu`arâ ´ Allâh, Exalted is He, informs us that Nûĥ, Hûd, Ŝaliĥ, Lûţ and Shu`ayb all said, "I am to you a trustworthy Messenger." The Messenger of Allâh (SAW) was known amongst his people, both before and after his being entrusted with the Message, as al-Amîn (the Trustworthy One). al-Miswarah bin Makhramah said, 'I asked Abû Jahl, my uncle, "Uncle, did you ever accuse Muĥammad of lying before he came with his message?" her replied, "Son of my sister, by Allâh, while he was yet young, Muĥammad would be called al-Amîn (the Trustworthy One) by us. Even when his hair started turning white, he would still not lie." I asked, "Uncle of mine, so why don’t you follow him?" He replied, "Son of my sister, we and Banû Hâshim were always competing with each other for nobility, they fed people and so we did too, they gave others drink and so we did too, they granted protection and so we did too. We've kept pace with each other like two race-horses, then they said, 'A Prophet has arisen from us', how could we possibly compete in this?" ' [5]
There are numerous aĥâdîth stressing the importance of amânah, amongst which are:
1. Bukhârî and Muslim record on the authority of Abû Hurayrah that the Messenger of Allâh (SAW) said,
"The signs of the hypocrite are three: when he speaks he lies; when he makes an oath he breaks it; and when he is entrusted with something he betrays that trust." The version of Muslim has the additional wording, "Even if he fasts, prays and thinks that he is a Muslim."
2. Aĥmad [#12384] records that Anas that the Messenger of Allâh (SAW) said,
"There is no faith for the one who has no amânah and no religion for the one who does not keep his promises."
A similar wording is recorded by al-Bayhaqî [#5256] on the authority of Thawbân that the Messenger of Allâh (SAW) said,
"There is no faith for the one who has no amânah and there is no prayer for the one who is not in wudû´."
al-Munâwî, may Allâh have mercy upon him said,
'Amânah is the core of faith and its position is that of the heart to the body. Amânah is to be found in seven limbs: the eyes, ears, tongue, hand, foot, stomach, and the private parts. Whoever leaves off fulfilling the amânah of any of these limbs, his faith will be sullied, and whoever leaves off the amânah of all of them, he will leave the circle of faith.' [6]
It is in this light that `Umar would say,
'The one who has no amânah is devoid of religion.' [7]
The Salaf would look to a person's amânah and truthfulness as a indication of his religiosity rather than his prayer and fasting. Ibn `Umar would say,
'Do not look to the prayer of anyone, nor his fasting, but look to the truthfulness of his speech when he talks, his fulfilment of trusts when he is entrusted, and his scrupulousness when he is given a position of responsibility. ‘[ 8]
3. al-Ĥakîm at-Tirmidhî records on the authority of Zayd bin Thâbit that the Messenger of Allâh (SAW) said,
"The first thing to be lifted from this nation will be trust (amânah), and the last thing to remain of their religion will be the prayer, and it is possible that one praying have no lot with Allâh, Exalted is He."
at-Ţabarânî records on the authority of Anas that the Messenger of Allâh (SAW) said,
"The first thing you will lose of your religion is amânah. There is no religion for the one who has no amânah and no amânah for the one who does not keep his promises, and keeping promises well is from faith."
4. Bayhaqi, Shu`ab al-Imân [#5252] records on the authority of Abû Hurayrah (RA) that the Messenger of Allâh (SAW) said,
"Discharge the trust to those who entrust you and do not act treacherously to those who act so with you."
5. Ibn Ĥibbân records on the authority of `Ubâdah bin as-Ŝâmit that the Messenger of Allâh (SAW) said,
"Guarantee me six and I will guarantee you Paradise: be truthful when you speak; fulfil your promises; carry out what you are entrusted with; safeguard your private parts; lower your gaze; and restrain your hands."
Fudayl bin `Ayâd said,
'The foundation of faith in our view, after the testification of Tawĥîd and after attesting that the Prophet (SAW) conveyed the message and after the performance of the obligations, is: being truthful in speech; preserving the trusts; leaving off treachery; fulfilling promises; joining the ties of kinship; and giving sincere advice to all the Muslims.' [9]
6. at-Tirmidhî records on the authority of Abû Hurayrah that the Messenger of Allâh (SAW) said,
"The Muslim is one from whose tongue and hand the Muslims are safe. The believer is one to whom the people would entrust their blood and property."
7. at-Tirmidhî records on the authority of Jâbir bin `Abdullâh that the Messenger of Allâh (SAW) said,
"When a person speaks, then turns [left and right], that speech becomes an amânah."
Meaning that his speech has the ruling of an amânah and as such it is not permissible to spread it and broadcast it. Ibn Raslân said,
'This is because his looking around serves to alert the person he is speaking to that he fears that another may hear what he is saying and that these words are for the listener only.'
al-`Alqamî said,
'Meaning that when someone says something to you and then goes away, his speech becomes an amânah and it is not permissible for you to spread it.'
Hence he understands the turning mentioned in the ĥadîth to mean going away but the first possibility is the obvious one. [10]The generality of this ĥadîth finds specificity in the ĥadîth of Jâbir recorded by Abû Dâwûd that the Messenger of Allâh (SAW) said,
"Gatherings are an amânah except for three: those for the purpose of shedding blood unlawfully; or committing fornication; or acquiring property unjustly." [11]
And we are taught that the lack of amânah would be the feature of later times,
8. Bukhârî and Muslim record on the authority of Hudhayfah bin al-Yamân (RA) said, 'The Messenger of Allâh (SAW) narrated two ĥadîth to us, one of which I have seen and the other I am still awaiting: he narrated to us,
"Trust (amânah) descended into the core of the hearts of men, then the Qur´ân was revealed and they learnt [it from] the Qur´ân and they learnt [it from] the Sunnah."
Then he narrated to us about the removal of trust,
"A man will sleep for a time and trust would be taken from his heart, leaving behind it only a faint trace. Then he would sleep for a time and trust would be taken from his heart leaving behind it the impression of a small blister, as if one of you rolled a ember on his foot which then blisters leaving behind it a swelling that is empty."
Then he took a pebble and rolled it on his foot and said,
"So people would awake and trade with each other and hardly any of them will discharge their trusts to the point that it will be said, 'In such-a-such a tribe there is a trustworthy person' and it will be said about a person, 'How prudent he is! How perspicuous he is! How intelligent he is!' and there is not in his heart even the weight of a mustard seed of faith."
A time has passed me wherein I cared not with whom I traded: if he was a Muslim, his religion would cause him to return the trust; and if he was a Christian or a Jew, his master would cause him to return the trust. As for now, I only trade with such-and-such a person from amongst you.'
1 al-âlûsî, Rûĥ al-Ma`ânī [22/370]
2 al-Qurţubî [14/162]
3 ibn`Uthaymîn, Sharĥ Riyâd as-Ŝaliĥîn [1/732]
4 al-Kafawî, al-Kulliyât [p. 176]
5 Reported by Yûnus bin Bukair, al-Maghâzî and quoted from him by adh-Dhahabī, as-Sîrah.
6 al-Munâwî, Fayd al-Qadîr [6/495]
7 Bayhaqî [#5279]
8 Bayhaqî [#5278]
9 Bayhaqî [#5260]
10 al-`Azimabâdî, `Awn al-Ma`bûd [13/216]
11 ‘Ali al-Qârî, Mirqât [8/500]
Allâh, Exalted is He says,
"Allâh commands you to return the things you hold on trust to their owners";
"If you leave things on trust with one another the one who is trusted must deliver up his trust."
"You who have faith! Do not betray Allâh and His Messenger and do not knowingly betray your trusts."
"It is the believers who are successful, …., those who honour their trusts and their contracts…such people are the inheritors, who will inherit Firdaws, remaining in it timelessly, forever."
"We offered the Trust to the heavens, the earth, and the mountains but they refused to take it on and shrank from it. But man took it on, he is indeed wrongdoing and ignorant."
The trust ( amânah) referred to in this last verse, the verse of Sûrah al-Aĥzâb, refers to the fulfilment of the laws that Allâh has revealed. These laws have been referred to as a trust to stress the fact that the undertaking of obeying Allâh was something freely taken on by man, without any coercion, and that he now has a duty of discharging that trust.[1] Ibn `Abbâs said that 'the Trust' referred to the obligations.[ 2 ] As such the meaning of fulfilling trusts is general to discharging our duties to Allâh, the Muslims, and His creation. [3]
al-Kafawî said, 'Everything that Allâh has obligated upon His servants is an amânah, such as: ŝalâh, zakât, ŝiyâm, and repaying debts. The most stressed for of amânah is those things another entrusts one with, and the most stressed form of these is another's secrets.' [4]
Amânah is the mannerism of the Prophets and Messengers. In Sûrah ash-Shu`arâ ´ Allâh, Exalted is He, informs us that Nûĥ, Hûd, Ŝaliĥ, Lûţ and Shu`ayb all said, "I am to you a trustworthy Messenger." The Messenger of Allâh (SAW) was known amongst his people, both before and after his being entrusted with the Message, as al-Amîn (the Trustworthy One). al-Miswarah bin Makhramah said, 'I asked Abû Jahl, my uncle, "Uncle, did you ever accuse Muĥammad of lying before he came with his message?" her replied, "Son of my sister, by Allâh, while he was yet young, Muĥammad would be called al-Amîn (the Trustworthy One) by us. Even when his hair started turning white, he would still not lie." I asked, "Uncle of mine, so why don’t you follow him?" He replied, "Son of my sister, we and Banû Hâshim were always competing with each other for nobility, they fed people and so we did too, they gave others drink and so we did too, they granted protection and so we did too. We've kept pace with each other like two race-horses, then they said, 'A Prophet has arisen from us', how could we possibly compete in this?" ' [5]
There are numerous aĥâdîth stressing the importance of amânah, amongst which are:
1. Bukhârî and Muslim record on the authority of Abû Hurayrah that the Messenger of Allâh (SAW) said,
"The signs of the hypocrite are three: when he speaks he lies; when he makes an oath he breaks it; and when he is entrusted with something he betrays that trust." The version of Muslim has the additional wording, "Even if he fasts, prays and thinks that he is a Muslim."
2. Aĥmad [#12384] records that Anas that the Messenger of Allâh (SAW) said,
"There is no faith for the one who has no amânah and no religion for the one who does not keep his promises."
A similar wording is recorded by al-Bayhaqî [#5256] on the authority of Thawbân that the Messenger of Allâh (SAW) said,
"There is no faith for the one who has no amânah and there is no prayer for the one who is not in wudû´."
al-Munâwî, may Allâh have mercy upon him said,
'Amânah is the core of faith and its position is that of the heart to the body. Amânah is to be found in seven limbs: the eyes, ears, tongue, hand, foot, stomach, and the private parts. Whoever leaves off fulfilling the amânah of any of these limbs, his faith will be sullied, and whoever leaves off the amânah of all of them, he will leave the circle of faith.' [6]
It is in this light that `Umar would say,
'The one who has no amânah is devoid of religion.' [7]
The Salaf would look to a person's amânah and truthfulness as a indication of his religiosity rather than his prayer and fasting. Ibn `Umar would say,
'Do not look to the prayer of anyone, nor his fasting, but look to the truthfulness of his speech when he talks, his fulfilment of trusts when he is entrusted, and his scrupulousness when he is given a position of responsibility. ‘[ 8]
3. al-Ĥakîm at-Tirmidhî records on the authority of Zayd bin Thâbit that the Messenger of Allâh (SAW) said,
"The first thing to be lifted from this nation will be trust (amânah), and the last thing to remain of their religion will be the prayer, and it is possible that one praying have no lot with Allâh, Exalted is He."
at-Ţabarânî records on the authority of Anas that the Messenger of Allâh (SAW) said,
"The first thing you will lose of your religion is amânah. There is no religion for the one who has no amânah and no amânah for the one who does not keep his promises, and keeping promises well is from faith."
4. Bayhaqi, Shu`ab al-Imân [#5252] records on the authority of Abû Hurayrah (RA) that the Messenger of Allâh (SAW) said,
"Discharge the trust to those who entrust you and do not act treacherously to those who act so with you."
5. Ibn Ĥibbân records on the authority of `Ubâdah bin as-Ŝâmit that the Messenger of Allâh (SAW) said,
"Guarantee me six and I will guarantee you Paradise: be truthful when you speak; fulfil your promises; carry out what you are entrusted with; safeguard your private parts; lower your gaze; and restrain your hands."
Fudayl bin `Ayâd said,
'The foundation of faith in our view, after the testification of Tawĥîd and after attesting that the Prophet (SAW) conveyed the message and after the performance of the obligations, is: being truthful in speech; preserving the trusts; leaving off treachery; fulfilling promises; joining the ties of kinship; and giving sincere advice to all the Muslims.' [9]
6. at-Tirmidhî records on the authority of Abû Hurayrah that the Messenger of Allâh (SAW) said,
"The Muslim is one from whose tongue and hand the Muslims are safe. The believer is one to whom the people would entrust their blood and property."
7. at-Tirmidhî records on the authority of Jâbir bin `Abdullâh that the Messenger of Allâh (SAW) said,
"When a person speaks, then turns [left and right], that speech becomes an amânah."
Meaning that his speech has the ruling of an amânah and as such it is not permissible to spread it and broadcast it. Ibn Raslân said,
'This is because his looking around serves to alert the person he is speaking to that he fears that another may hear what he is saying and that these words are for the listener only.'
al-`Alqamî said,
'Meaning that when someone says something to you and then goes away, his speech becomes an amânah and it is not permissible for you to spread it.'
Hence he understands the turning mentioned in the ĥadîth to mean going away but the first possibility is the obvious one. [10]The generality of this ĥadîth finds specificity in the ĥadîth of Jâbir recorded by Abû Dâwûd that the Messenger of Allâh (SAW) said,
"Gatherings are an amânah except for three: those for the purpose of shedding blood unlawfully; or committing fornication; or acquiring property unjustly." [11]
And we are taught that the lack of amânah would be the feature of later times,
8. Bukhârî and Muslim record on the authority of Hudhayfah bin al-Yamân (RA) said, 'The Messenger of Allâh (SAW) narrated two ĥadîth to us, one of which I have seen and the other I am still awaiting: he narrated to us,
"Trust (amânah) descended into the core of the hearts of men, then the Qur´ân was revealed and they learnt [it from] the Qur´ân and they learnt [it from] the Sunnah."
Then he narrated to us about the removal of trust,
"A man will sleep for a time and trust would be taken from his heart, leaving behind it only a faint trace. Then he would sleep for a time and trust would be taken from his heart leaving behind it the impression of a small blister, as if one of you rolled a ember on his foot which then blisters leaving behind it a swelling that is empty."
Then he took a pebble and rolled it on his foot and said,
"So people would awake and trade with each other and hardly any of them will discharge their trusts to the point that it will be said, 'In such-a-such a tribe there is a trustworthy person' and it will be said about a person, 'How prudent he is! How perspicuous he is! How intelligent he is!' and there is not in his heart even the weight of a mustard seed of faith."
A time has passed me wherein I cared not with whom I traded: if he was a Muslim, his religion would cause him to return the trust; and if he was a Christian or a Jew, his master would cause him to return the trust. As for now, I only trade with such-and-such a person from amongst you.'
1 al-âlûsî, Rûĥ al-Ma`ânī [22/370]
2 al-Qurţubî [14/162]
3 ibn`Uthaymîn, Sharĥ Riyâd as-Ŝaliĥîn [1/732]
4 al-Kafawî, al-Kulliyât [p. 176]
5 Reported by Yûnus bin Bukair, al-Maghâzî and quoted from him by adh-Dhahabī, as-Sîrah.
6 al-Munâwî, Fayd al-Qadîr [6/495]
7 Bayhaqî [#5279]
8 Bayhaqî [#5278]
9 Bayhaqî [#5260]
10 al-`Azimabâdî, `Awn al-Ma`bûd [13/216]
11 ‘Ali al-Qârî, Mirqât [8/500]
Thursday, 3 December 2009
Islamic Manners (1): Sidq (Truthfulness)
by Abu Rumaysah
Allâh, Exalted is He says,
"You who have faith! Have taqwâ of Allâh and be with the truthful";
"…being true to Allâh would be better for them";
"… men and women who are truthful…Allâh has prepared for them forgiveness and an immense reward";
"Among the believers are those who have been true to the contract they made with Allâh. Some of them have fulfilled their pact by death and some are still waiting to do so, not having changed in any way at all. So that Allâh might recompense the truthful for their sincerity…"
Truthfulness is the conformity of the outer with the inner, speech with deed, and narrative with reality. [1]
Therefore truthfulness occurs in intention, speech and deed and not just speech as many people may think. As such a person who informs of something that is not in conformity to reality is not truthful, a person who does a good deed intending to show off is not being truthful, a hypocrite who shows faith but conceals disbelief is not being truthful, a person who shows one face here and another face there is not being truthful etc.
Ibn al-Qayyim said,
'Truthfulness is the greatest of stations, from it sprout all the various stations of those traversing the path to Allâh; and from it sprouts the upright path which if not trodden, perdition is that persons fate. Through it is the hypocrite distinguished from the believer and the inhabitant of Paradise from the denizen of Hell. It is the sword of Allâh in His earth: it is not placed on anything except that it cuts it; it does not face falsehood expect that it hunts it and vanquishes it; whoever fights with it will not be defeated; and whoever speaks it, his word will be made supreme over his opponent. It is the very essence of deeds and the well spring of spiritual states, it allows the person to embark boldly into dangerous situations, and it is the door through which one enters the presence of the One possessing Majesty. It is the foundation of the building of Islâm, the central pillar of the edifice of certainty and the next level in ranking after the level of prophethood.’ [2]
He, may Allâh have mercy upon him, said this based on the saying of Allâh,
"…Such are together with those who Allâh has blessed: the Prophets, the truthful, the martyrs, and the righteous. What an excellent company such people are!"
The Messenger of Allâh (SAW) explained the virtue of truthfulness in many aĥâdîth, of which we have selected five here:
1. Bukhârî and Muslim record on the authority of ibn Mas ̀ûd that the Messenger of Allâh (SAW) said,
"Truthfulness leads to righteousness and righteousness leads to Paradise; a person remains truthful until he is written as a Şiddîq with Allâh. Lying leads to iniquity and iniquity leads to the Fire; a person keeps lying until he is written as a Kadhdhâb with Allâh."
Mâlik records that ibn Mas ̀ûd would say, 'Each time someone lies a black spot appears on his heart until his whole heart becomes black and he is written with Allâh as a Kadhdhâb.' He also records that it was asked of Luqmân, 'How have you reached this level in excellence?' He replied, 'By being true in speech, fulfilling trusts and leaving what does not concern me.'
An-Nawawî said,
'The scholars said: this ĥadîth contains encouragement towards remaining truthful by always intending it and taking care of speaking it, and it contains a warning from lying and being lax with regards to it, for if one is lax with regards to lying, frequently will he lie to the point that he will become known as a liar.' [3]
2. at-Tirmidhî records on the authority of al-Ĥasan bin ̀Alî that the Messenger of Allâh (SAW) said,
"Leave that which causes you doubt for that which does not cause you doubt for in truthfulness lies tranquillity and in lying lies doubt."
This ĥadîth is one of the aĥâdîth around which the whole religion revolves: it is the foundation of scrupulousness (wara') around which revolves certainty; and it brings relief from the dark oppressiveness of doubts and speculation which prevent one from attaining the light of certainty[4]. This is because,
"The lawful is clear and the unlawful is clear and between the two are doubtful matters that many people do not know about. Thus he who avoids these doubtful matters certainly clears himself in regard his religion and honour. But he who falls into the doubtful matters falls into that which is unlawful: like the shepherd who pastures around a sanctuary, all but grazing therein and Allâh's sanctuary is His prohibitions." [5]
3. Ibn Ĥibbân records on the authority of ̀Ubâdah bin as-Sâmit that the Messenger of Allâh (SAW) said,
"Guarantee me six and I will guarantee you Paradise: be truthful when you speak; fulfil your promises; carry out what you are entrusted with; safeguard your private parts; lower your gaze; and restrain your hands."
4. Ibn Mâjah records on the authority of ̀Abdullâh bin ̀Amr bin al- ̀Aş that the Messenger of Allâh (SAW) was asked who the best of people was to which he replied, "The one who has a heart that is makhmûm and a truthful tongue." When asked what a makhmûm heart was, he replied, "A heart that is fearful and clean: It has no sin in it, no transgression and no envy."
5. Bukhârî and Muslim record on the authority of Ĥakım bin Ĥizâm that the Messenger of Allâh (SAW) said
"The two parties in a trade are free [to accept or reject the commodity] so long as they do not part. If they are truthful and clarify, their transaction will be blessed; but if they lie and conceal, the blessings of their transaction will be eradicated."
In his commentary to this ĥadîth, ibn ̀Allân makes the following observation, 'If a trader is truthful in his dealings and does not act dishonestly, his trade will be blessed, in the same way if a servant is truthful in his dealings with his Lord and is not dishonest in fulfilling what is due Him through matters such as ostentation, showing off, or thinking his deeds to be great, his dealing will also be blessed:
"Allâh has bought from the believers their selves and their wealth in return for the Garden" [6]
In another ĥadîth the Prophet (SAW) pointed out that lying was in fact a trait of hypocrisy. Bukhârî and Muslim records on the authority of Abû Hurayrah that the Messenger of Allâh (SAW) said,
"The signs of the hypocrite are three: when he speaks he lies; when he makes an oath he breaks it; and when he is entrusted with something he betrays that trust."
This ĥadîth points to falsehood and corruption in speech, deed and intention which are all source traits of hypocrisy: falsehood in speech by lying, falsehood in deed by betraying trusts and falsehood in intentions by intending to break an oath when one makes it. This latter case is what this ĥadîth is talking about and not about one who sincerely intended to fulfil an oath when he made it but was unable to due to some obstacle; this is shown by the narration of at-Ţabarânî with a good isnâd, "…when he makes an oath while intending to break it…".[7] This is why, in contrast to this, ̀Alî bin Abû Ţâlib said,
'Whoever does three things with regards to people will necessitate three things from them: whenever he speaks to them he is truthful; whenever they entrust him with something he does not betray them; and whenever he promises them something he fulfils it; if he does this, their hearts will love him; their tongues will praise him; and they will come to his aid.' [8]
Aĥmad records on the authority of ̀A'ishah that,
'There was no trait more abhorrent to the Messenger of Allâh (SAW) than lying.'
One is not even allowed to lie in jest, Aĥmad records that the Messenger of Allâh (SAW) said,
"Woe to the person who lies to make people laugh, woe to him, woe to him!"
The Prophet (SAW) stressed the severity of this fact by repeating"woe to him"; this is because lying is the pinnacle of everything blameworthy and the common trait in everything disgraceful. If one adds to this the desire to make people laugh, laughing which kills the heart and breeds forgetfulness, neglect and frivolity, it becomes the worst of all despicable matters. [9]
He (SAW) also said, as recorded by at-Tirmidhî on the authority of Abû Umâmah,
"I guarantee a house in the middle of Paradise for the one who leaves off lying even if it be in jest."
Abu Ya ̀lâ records on the authority of ̀Umar bin al-Khaţţâb that the Messenger of Allâh (SAW) said,
"The servant will not attain the clarity of faith until he leaves jest, lying, and arguing even if he be in the right."
It is for this reason that Abû Bakr as-Şiddîq said, 'Beware of lying for lying is at odds to faith.' [10]
1 Salîm al-Hilâlî, Bahjatu-n-Nâdhirîn [ 1/120]
2 Ibn al-Qayyim, Madârij as-Sâlikîn [2/268]
3 ibn Ĥajr, Fatĥ al-Bârî [10/623]
4 Munâwî, Fayd al-Qadîr [3/706]
5 Bukhârî and Muslim on the authority of an-Nu ̀mân bin Bashîr.
6 Ibn ̀Allân, Dalîl al-Fâliĥîn [1/153]
7 al- ̀Ainî, ̀Umdatu-l-Qârî [1/329]
8 ibn Mufliĥ, Adâb ash-Sharî ̀ah [1/82]
9 Munâwî [6/477]
10 Bayhaqî, Shu ̀ab al-Imân [#4806]
Allâh, Exalted is He says,
"You who have faith! Have taqwâ of Allâh and be with the truthful";
"…being true to Allâh would be better for them";
"… men and women who are truthful…Allâh has prepared for them forgiveness and an immense reward";
"Among the believers are those who have been true to the contract they made with Allâh. Some of them have fulfilled their pact by death and some are still waiting to do so, not having changed in any way at all. So that Allâh might recompense the truthful for their sincerity…"
Truthfulness is the conformity of the outer with the inner, speech with deed, and narrative with reality. [1]
Therefore truthfulness occurs in intention, speech and deed and not just speech as many people may think. As such a person who informs of something that is not in conformity to reality is not truthful, a person who does a good deed intending to show off is not being truthful, a hypocrite who shows faith but conceals disbelief is not being truthful, a person who shows one face here and another face there is not being truthful etc.
Ibn al-Qayyim said,
'Truthfulness is the greatest of stations, from it sprout all the various stations of those traversing the path to Allâh; and from it sprouts the upright path which if not trodden, perdition is that persons fate. Through it is the hypocrite distinguished from the believer and the inhabitant of Paradise from the denizen of Hell. It is the sword of Allâh in His earth: it is not placed on anything except that it cuts it; it does not face falsehood expect that it hunts it and vanquishes it; whoever fights with it will not be defeated; and whoever speaks it, his word will be made supreme over his opponent. It is the very essence of deeds and the well spring of spiritual states, it allows the person to embark boldly into dangerous situations, and it is the door through which one enters the presence of the One possessing Majesty. It is the foundation of the building of Islâm, the central pillar of the edifice of certainty and the next level in ranking after the level of prophethood.’ [2]
He, may Allâh have mercy upon him, said this based on the saying of Allâh,
"…Such are together with those who Allâh has blessed: the Prophets, the truthful, the martyrs, and the righteous. What an excellent company such people are!"
The Messenger of Allâh (SAW) explained the virtue of truthfulness in many aĥâdîth, of which we have selected five here:
1. Bukhârî and Muslim record on the authority of ibn Mas ̀ûd that the Messenger of Allâh (SAW) said,
"Truthfulness leads to righteousness and righteousness leads to Paradise; a person remains truthful until he is written as a Şiddîq with Allâh. Lying leads to iniquity and iniquity leads to the Fire; a person keeps lying until he is written as a Kadhdhâb with Allâh."
Mâlik records that ibn Mas ̀ûd would say, 'Each time someone lies a black spot appears on his heart until his whole heart becomes black and he is written with Allâh as a Kadhdhâb.' He also records that it was asked of Luqmân, 'How have you reached this level in excellence?' He replied, 'By being true in speech, fulfilling trusts and leaving what does not concern me.'
An-Nawawî said,
'The scholars said: this ĥadîth contains encouragement towards remaining truthful by always intending it and taking care of speaking it, and it contains a warning from lying and being lax with regards to it, for if one is lax with regards to lying, frequently will he lie to the point that he will become known as a liar.' [3]
2. at-Tirmidhî records on the authority of al-Ĥasan bin ̀Alî that the Messenger of Allâh (SAW) said,
"Leave that which causes you doubt for that which does not cause you doubt for in truthfulness lies tranquillity and in lying lies doubt."
This ĥadîth is one of the aĥâdîth around which the whole religion revolves: it is the foundation of scrupulousness (wara') around which revolves certainty; and it brings relief from the dark oppressiveness of doubts and speculation which prevent one from attaining the light of certainty[4]. This is because,
"The lawful is clear and the unlawful is clear and between the two are doubtful matters that many people do not know about. Thus he who avoids these doubtful matters certainly clears himself in regard his religion and honour. But he who falls into the doubtful matters falls into that which is unlawful: like the shepherd who pastures around a sanctuary, all but grazing therein and Allâh's sanctuary is His prohibitions." [5]
3. Ibn Ĥibbân records on the authority of ̀Ubâdah bin as-Sâmit that the Messenger of Allâh (SAW) said,
"Guarantee me six and I will guarantee you Paradise: be truthful when you speak; fulfil your promises; carry out what you are entrusted with; safeguard your private parts; lower your gaze; and restrain your hands."
4. Ibn Mâjah records on the authority of ̀Abdullâh bin ̀Amr bin al- ̀Aş that the Messenger of Allâh (SAW) was asked who the best of people was to which he replied, "The one who has a heart that is makhmûm and a truthful tongue." When asked what a makhmûm heart was, he replied, "A heart that is fearful and clean: It has no sin in it, no transgression and no envy."
5. Bukhârî and Muslim record on the authority of Ĥakım bin Ĥizâm that the Messenger of Allâh (SAW) said
"The two parties in a trade are free [to accept or reject the commodity] so long as they do not part. If they are truthful and clarify, their transaction will be blessed; but if they lie and conceal, the blessings of their transaction will be eradicated."
In his commentary to this ĥadîth, ibn ̀Allân makes the following observation, 'If a trader is truthful in his dealings and does not act dishonestly, his trade will be blessed, in the same way if a servant is truthful in his dealings with his Lord and is not dishonest in fulfilling what is due Him through matters such as ostentation, showing off, or thinking his deeds to be great, his dealing will also be blessed:
"Allâh has bought from the believers their selves and their wealth in return for the Garden" [6]
In another ĥadîth the Prophet (SAW) pointed out that lying was in fact a trait of hypocrisy. Bukhârî and Muslim records on the authority of Abû Hurayrah that the Messenger of Allâh (SAW) said,
"The signs of the hypocrite are three: when he speaks he lies; when he makes an oath he breaks it; and when he is entrusted with something he betrays that trust."
This ĥadîth points to falsehood and corruption in speech, deed and intention which are all source traits of hypocrisy: falsehood in speech by lying, falsehood in deed by betraying trusts and falsehood in intentions by intending to break an oath when one makes it. This latter case is what this ĥadîth is talking about and not about one who sincerely intended to fulfil an oath when he made it but was unable to due to some obstacle; this is shown by the narration of at-Ţabarânî with a good isnâd, "…when he makes an oath while intending to break it…".[7] This is why, in contrast to this, ̀Alî bin Abû Ţâlib said,
'Whoever does three things with regards to people will necessitate three things from them: whenever he speaks to them he is truthful; whenever they entrust him with something he does not betray them; and whenever he promises them something he fulfils it; if he does this, their hearts will love him; their tongues will praise him; and they will come to his aid.' [8]
Aĥmad records on the authority of ̀A'ishah that,
'There was no trait more abhorrent to the Messenger of Allâh (SAW) than lying.'
One is not even allowed to lie in jest, Aĥmad records that the Messenger of Allâh (SAW) said,
"Woe to the person who lies to make people laugh, woe to him, woe to him!"
The Prophet (SAW) stressed the severity of this fact by repeating"woe to him"; this is because lying is the pinnacle of everything blameworthy and the common trait in everything disgraceful. If one adds to this the desire to make people laugh, laughing which kills the heart and breeds forgetfulness, neglect and frivolity, it becomes the worst of all despicable matters. [9]
He (SAW) also said, as recorded by at-Tirmidhî on the authority of Abû Umâmah,
"I guarantee a house in the middle of Paradise for the one who leaves off lying even if it be in jest."
Abu Ya ̀lâ records on the authority of ̀Umar bin al-Khaţţâb that the Messenger of Allâh (SAW) said,
"The servant will not attain the clarity of faith until he leaves jest, lying, and arguing even if he be in the right."
It is for this reason that Abû Bakr as-Şiddîq said, 'Beware of lying for lying is at odds to faith.' [10]
1 Salîm al-Hilâlî, Bahjatu-n-Nâdhirîn [ 1/120]
2 Ibn al-Qayyim, Madârij as-Sâlikîn [2/268]
3 ibn Ĥajr, Fatĥ al-Bârî [10/623]
4 Munâwî, Fayd al-Qadîr [3/706]
5 Bukhârî and Muslim on the authority of an-Nu ̀mân bin Bashîr.
6 Ibn ̀Allân, Dalîl al-Fâliĥîn [1/153]
7 al- ̀Ainî, ̀Umdatu-l-Qârî [1/329]
8 ibn Mufliĥ, Adâb ash-Sharî ̀ah [1/82]
9 Munâwî [6/477]
10 Bayhaqî, Shu ̀ab al-Imân [#4806]
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