Create your own poster booklet on the subject of GRATITUDE
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Showing posts with label Adaab & Akhlaaq. Show all posts
Showing posts with label Adaab & Akhlaaq. Show all posts
The Ten Manners ~ An Illustrated Booklet of Ayat & Ahadith
The Ten Manners
A Doodle & Note Workbook
Based on the book الآداب العشرة authored by Shaykh Saleh al-'Usaymi حفظه الله
An Advice to the Muslim Youth Who Attend Hyde Park Speakers' Corner (Audio)
To the young brothers (and sisters) who ascribe to Salafiyyah, who gather in Hyde Park Speakers' Corner to shout and debate in the name of dawah ...
I ask you a simple question:
"Who, upon the Sunnah of the Messenger ﷺ and the Manhaj of the Salaf preceded you in this action of gathering to shout face to face, arguing and debating with Ahlul Bida, the people of the Book and Atheists?"
I advise those who go to witness these debates with the words of the Messenger of Allaah ﷺ who said:
“From the signs of the hour is when knowledge is sought from al-asaagheer (the young ones)”
And from the words of Shaykh Abdus Salaam bin Burgess who mentioned:
"That is because taking knowledge from those who are young in age; those who did not firmly establish their feet in knowledge, their beards did not become grey within it (they did not spend a long time with seeking knowledge) along with the presence of those older than them in age, whose feet are grounded, because of this the foundation of the beginner is weak. He is prevented from the benefit of the experience of the major scholars and attainment of their manners which is established by knowledge and time ..."
And he also mentions the following quote.
Hajjaaj bin Ar-Taah said:
“The people use to dislike that a man speak until grey was seen in his beard.”
[End Quote] Read the Shaykh's statement in full HERE, inshaa'Allah.
So, we can see from this that the beard was an established Sunnah amongst the Salaf and it was customary for the people of knowledge to be recognised by their grey beards (meaning they were elderly) and it was disliked for younger men to speak and put themselves forward as people of knowledge.
[End Quote] Read the Shaykh's statement in full HERE, inshaa'Allah.
So, we can see from this that the beard was an established Sunnah amongst the Salaf and it was customary for the people of knowledge to be recognised by their grey beards (meaning they were elderly) and it was disliked for younger men to speak and put themselves forward as people of knowledge.
So what does that say about these young brothers who come out to debate, some having no beard at all? If they had knowledge they would know that the beard is an obligation upon men and that one of the steps of seeking knowledge is implementing it before teaching it so that they might lead by example.
And if these brothers truly are unable to grow a beard, then we ask Allah to rectify that for them and to beautify their faces and their characters and to guide their actions to be upon the methodology of the Salaf.
Regarding Debating Ahlul Bida' by Abu Khadeejah Abdul Wahid (click to read)
Regarding Debating at Speaker's Corner by Abu Ibraheem Husnayn (click to listen)
Don't Watch Debates by Abu Mussab Wajdi Akkari (click to listen)
The Dangers of Hyde Park Debates - Ustadh AbdurRahman Hassan & Ustadh Muhammad Tim Humble (click to listen) @1hr 38min
Debating & Being Amazed with One's Debating Skills by Abu Khadeejah Abdul Wahid (click to read)
Shaykh Ubayd al-Jaabiree, hafidhahullah, mentioned in his advice regarding 'Returning to the Elders': Ibn Mas’ood (rahimahullah) said: The people will not cease to be righteous and upright as long as knowledge comes to them from the companions of Muhammad [sallal-laahu-alayhi-wasallam] and their elders. But if knowledge comes to them from their young ones, they will be destroyed. [SOURCE]
A Short Benefit for the One Who Enquired about the Statement ‘’The Blessing is with your elders’’ by Shaykh Ubayd al-Jaabiree (published by Salafi Centre, Manchester)
The Messenger (sallal laahu alayhi wasallam) said: ”Indeed from the signs of the hour is that knowledge will be sought from the young ones.”
Ibn Mas’ood [radiyallaahu anhu] said: ”The people will not cease to be upon good as long as they acquire knowledge from their elders, their trustworthy ones and their scholars, for if they acquire it from their young ones and evil ones, they will be destroyed.”
Shaikh Abdus Salaam Burgess [rahimahullaah] stated in Awaa’iq At-Talab pages 29-35 that this ruling is not an absolute [or unrestricted] one against the young ones, for indeed there were a group of the Sahaabah and the Taabi’een who taught and gave verdicts in their young age, whilst the elders were present. However, the likes of these people are hard to find amongst those who came after them. So if they are found and are known for being upright, upon a sound [path] and they possess knowledge, and their firmness is manifested, whilst there are no elders to be found, then knowledge of the Sharee’ah is acquired from them – if they are free from fitnah!
So the intent is not that the knowledge possessed by the young person is boycotted, whilst the elders are present; rather the intent is that the people are placed in their rightful positions. [1] The right [place] for the young one is that he is benefited from in studies, revision and research.
As for issuing fatwa and questions sent to him [i.e. like the scholars are sent written questions to give fatwa], then no. Likewise, he does not enter into authorship. [Source: Awaa’iq At-Talab’ by Shaikh Abdus Salaam Burgess (rahimahullaah)…the above statement is an excerpt and a paraphrase, so refer to the Shaikh’s Risaalah on pages 29-34 for more benefits]
So the intent is not that the knowledge possessed by the young person is boycotted, whilst the elders are present; rather the intent is that the people are placed in their rightful positions. [1] The right [place] for the young one is that he is benefited from in studies, revision and research.
As for issuing fatwa and questions sent to him [i.e. like the scholars are sent written questions to give fatwa], then no. Likewise, he does not enter into authorship. [Source: Awaa’iq At-Talab’ by Shaikh Abdus Salaam Burgess (rahimahullaah)…the above statement is an excerpt and a paraphrase, so refer to the Shaikh’s Risaalah on pages 29-34 for more benefits]
[1] NB: We return to the scholars to make known the positions and abilities of the students, whether they are young or old. [SOURCE]
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Debating and Arguments are Not From the Way of the Salaf
Debating and disputing theological, political, legal or historical matters will often lead to the hardening of hearts, bad feelings, and even hatred. As such, the Prophet ﷺ has warned us that the nations before us went astray due to their indulgence in argumentation.
Abu Umamah reported: The Messenger of Allah ﷺ said:
مَا ضَلَّ قَوْمٌ بَعْدَ هُدًى كَانُوا عَلَيْهِ إِلَّا أُوتُوا الْجَدَلَ
No people go astray after being guided except that they indulge in arguments.
Then the Prophet ﷺ recited the verse:
مَا ضَرَبُوهُ لَكَ إِلَّا جَدَلًا بَلْ هُمْ قَوْمٌ خَصِمُونَ
They strike an example for you only to argue. Rather, they are a quarrelsome people. (43:58)
Source: Sunan At-Tirmidhi 3253, Grade: Sahih
We should leave arguments and debates aside even if we are certain our position is correct and the others are upon falsehood. The Prophet ﷺ has guaranteed a house in Paradise for those who avoid arguing even if they are right.
Abu Umamah reported: The Messenger of Allah ﷺ said:
أَنَا زَعِيمٌ بِبَيْتٍ فِي رَبَضِ الْجَنَّةِ لِمَنْ تَرَكَ الْمِرَاءَ وَإِنْ كَانَ مُحِقًّا
I guarantee a house on the outskirts of Paradise for one who abandons arguments even if he is right.
Source: Sunan Abu Dawud 4800, Grade: Sahih
The righteous predecessors (salaf as-salih) were firm in the prohibition of disputation as it leads to confusion, doubts, and spiritual ruin.
Malik ibn Anas, may Allah have mercy on him, said:
الْمِرَاءُ وَالْجِدَالُ فِي الْعِلْمِ يَذْهَبُ بِنُورِ الْعِلْمِ مِنْ قَلْبِ الرَّجُلِ
Disputation and arguments about sacred knowledge cause the light of knowledge to extinguish in a man’s heart.
And he said:
الْمِرَاءُ فِي الْعِلْمِ يُقَسِّي الْقَلْبَ وَيُؤَثِّرُ الضَّغْنَ
Disputation about sacred knowledge causes the heart to harden and breeds hatred.
Source: Jāmi’ al-‘Ulūm wal-Ḥikam 1/248
Ma’ruf Al-Karkhi, may Allah have mercy on him, said:
إِذَا أَرَادَ اللَّهُ بِعَبْدٍ خَيْرًا فَتْحَ اللَّهُ عَلَيْهِ بَابَ الْعَمَلِ وَأَغْلَقَ عَنْهُ بَابَ الْجَدَلِ وَإِذَا أَرَادَ بِعَبْدٍ شَرًّا أَغْلَقَ عَلَيْهِ بَابَ الْعَمَلِ وَفَتَحَ عَلَيْهِ بَابَ الْجَدَلِ
If Allah intends good for a servant, He opens the door of action and closes the door of disputation. If Allah intends evil for a servant, He closes the door of action and opens the door of disputation.
Source: Hilyat al-Awliyāʼ 13021
Ja’far ibn Muhammad, may Allah have mercy on him, said:
إِيَّاكُمْ وَالْخُصُومَاتِ فِي الدِّينِ فَإِنَّهَا تُشْغِلُ الْقَلْبَ وَتُورِثُ النِّفَاقَ
Beware of disputes in the religion, for they preoccupy the heart and breed hypocrisy.
Source: Fadl al-‘Ilm 1/5
Ibrahim Al-Nakha’i, may Allah have mercy on him, said:
مَا خَاصَمْتُ أَحَدًا قَطُّ
I have never argued with anyone.
Source: Hilyat al-Awliyāʼ 5541
The righteous predecessors were fully capable of arguing and winning debates against their opponents, but they refused to do so out of fear and mindfulness of Allah.
Ibn Rajab comments on this practice, saying:
فما سكت من سكت من كثرة الخصام والجدال من سلف الأمة جهلا ولا عجزا ولكن سكتوا عن علم وخشية لله وما تكلم من تكلم وتوسع من توسع بعدهم لاختصاصه بعلم دونهم ولكن حبا للكلام وقلة ورع
The refrain of the righteous predecessors and Imams from engaging in excessive disputes and arguments was not due to ignorance or inability, but rather they remained silent due to their knowledge and fear of Allah. Those after them who spoke much and delved deeply into issues did not do so because they had more knowledge than them, but rather due to their love of speaking and lack of scrupulousness.
Source: Fadl al-‘Ilm 1/4
The correct method of defending Islam from its opponents is to be clear in conveying the true message and teachings of Islam with beautiful preaching and without indulging in bitter arguments with them. We should be kind, gentle, and graceful in our speech and wise to their social condition and misunderstandings about Islam.
Allah said:
ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ۖ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ
Call to the way of your Lord with wisdom and beautiful preaching and argue with them in a way that is better.
Surat An-Nahl 16:125
Ibn Kathir comments on this verse, saying:
أَيْ مَنِ احْتَاجَ مِنْهُمْ إِلَى مُنَاظَرَةٍ وَجِدَالٍ فَلْيَكُنْ بِالْوَجْهِ الْحَسَنِ بِرِفْقٍ وَلِينٍ وَحُسْنِ خِطَابٍ
If anyone wants to argue and debate with them, then let him do so in the best manner with kindness, gentleness, and good preaching.
Source: Tafseer Ibn Kathir 16:125
We should respond to their misguided arguments with dignified behavior and engage them in discussion if they demonstrate sincerity, but we should leave them if the discussion descends into bitterness and fruitless debating. If they accept the message of Islam it is good for them, but if they refuse the message they should be left alone.
Allah said:
فَإِن تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ الْمُبِينُ
If they turn away, then your duty is only to clearly convey the message.
Surat An-Nahl 16:82
Haytam ibn Jamil reported: I said to Malik, “O servant of Allah, if a man has knowledge of the prophetic tradition (sunnah), should he argue to defend it?” Malik said:
لَا وَلَكِنْ يُخْبِرُ بِالسُّنَّةِ فَإِنْ قُبِلَ مِنْهُ وَإِلَّا سَكَتَ
No, rather he should convey the Sunnah if they might accept it from him, otherwise he should remain silent.
Source: Jāmi’ al-‘Ulūm wal-Ḥikam 1/248
Therefore, we should avoid getting into detailed and rancorous arguments with the followers of other religions or sects within Islam. This will only obscure the beauty of Islam and put us in danger of falling into arrogance, showing off, and hypocrisy. Rather, we must invite people to Islam in the best way and with the best manners.
Success comes from Allah, and Allah knows best.
Seeking Permission to Enter a House/Room
Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 140
Seeking Permission to enter (somebody’s House) and Manners relating to it
Chapter 140
Seeking Permission to enter (somebody’s House) and Manners relating to it
Allah, the Exalted, says:
“O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them.” (24:27)
“And when the children among you come to puberty, then let them (also) ask for permission, as those senior to them (in age).” (24:59)
870. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Permission is to be sought thrice. If it is accorded, you may enter; otherwise, go back.”
[Al-Bukhari and Muslim].
[Al-Bukhari and Muslim].
871. Sahl bin Sa`d (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Seeking permission to enter (somebody’s house) has been prescribed in order to restrain the eyes (from looking at something we are not supposed to look at).”
[Al-Bukhari and Muslim].
[Al-Bukhari and Muslim].
Commentary: Within the four walls of their homes, people are normally engaged in different types of domestic chores, or they rest in seclusion. Women understandably do things at home in a relaxed manner which is scarcely possible for them in the presence of a man not belonging to their household. We commit an intrusion upon others’ privacy and also eye the Hijab-observing women by entering a house without permission. Both the things are prohibited and must be avoided.
872. Rib`i bin Hirash (May Allah be pleased with him) reported: A man of Banu `Amir tribe has told us that he had asked the Prophet (sallallaahu ’alayhi wa sallam) for permission to enter when he was at home. He said: “May I enter?” Messenger of Allah (sallallaahu ’alayhi wa sallam) said to the servant, “Go out and instruct him about the manner of seeking permission. Tell him to say: As-Salamu `Alaikum (may peace be upon you). May I come in?” The man heard this and said: “As-Salamu `Alaikum (may peace be upon you). May I come in?” The Prophet (sallallaahu ’alayhi wa sallam) then accorded permission to him and he entered in.
[Abu Dawud].
[Abu Dawud].
Commentary: This Hadith teaches us manners of visiting a house. One should offer As-Salam to the host at the doorstep and then seek his permission to enter. Moreover, we are told to impart a religious information to an ignorant person so that he may put it into practice.
873. Kildah bin Al-Hanbal (May Allah be pleased with him) reported: I visited the Prophet (sallallaahu ’alayhi wa sallam) and I entered his house without seeking permission. So he said, “Go back and say: `As-Salamu `alaikum (may peace be upon you). May I come in?”’
[Abu Dawud and At-Tirmidhi].
[Abu Dawud and At-Tirmidhi].
Seeking Permission and the Etiquettes of Entering a House (Tafseer)
Tafseer Ibn Kathir: From the Tafseer of Surah an-Noor (24:27-29)
﴿يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَدْخُلُواْ بُيُوتاً غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُواْ وَتُسَلِّمُواْ عَلَى أَهْلِهَا ذَلِكُمْ خَيْرٌ لَّكُمْ لَعَلَّكُمْ تَذَكَّرُونَ - فَإِن لَّمْ تَجِدُواْ فِيهَآ أَحَداً فَلاَ تَدْخُلُوهَا حَتَّى يُؤْذَنَ لَكُمُ وَإِن قِيلَ لَكُمْ ارْجِعُواْ فَارْجِعُواْ هُوَ أَزْكَى لَكُمْ وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ - لَّيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَدْخُلُواْ بُيُوتاً غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَّكُمْ وَاللَّهُ يَعْلَمُ مَا تُبْدُونَ وَمَا تَكْتُمُونَ ﴾
This is the Islamic etiquette. Allah taught these manners (of seeking permission) to His believing servants and commanded them not to enter houses other than their own until they had asked permission, i.e., to ask for permission before entering and to give the greeting of Salam after asking.
One should seek permission three times, and if permission is given, (he may enter), otherwise he should go away. It was reported in the Sahih that when Abu Musa asked `Umar three times for permission to enter and he did not give him permission, he went away. Then `Umar said, "Did I not hear the voice of `Abdullah bin Qays asking for permission to enter; let him come in.'' So they looked for him, but found that he had gone. When he came later on, `Umar said, "Why did you go away'' He said, "I asked for permission to enter three times, but permission was not given to me, and I heard the Prophet say,
«إِذَا اسْتَأْذَنَ أَحَدُكُمْ ثَلَاثًا فَلَمْ يُؤْذَنْ لَهُ فَلْيَنْصَرِفْ»
(If any one of you asks for permission three times and it is not given, then let him go away.)'' `Umar said, "You should certainly bring me evidence for this or I shall beat you!'' So he went to a group of the Ansar and told them what `Umar said. They said, "No one will give testimony for you but the youngest of us.'' So Abu Sa`id Al-Khudri went with him and told `Umar about that. `Umar said, "What kept me from learning that was my being busy in the marketplace.'' Imam Ahmad recorded a narration stating that Anas or someone else said that the Messenger of Allah asked for permission to enter upon Sa`d bin `Ubadah. He said:
«السَّلَامُ عَلَيْكَ وَرَحْمَةُ اللهِ»
(As-Salamu `Alayka wa Rahmatullah)
Sa`d said, "Wa `Alaykas-Salam Wa Rahmatullah,'' but the Prophet did not hear the returned greeting until he had given the greeting three times and Sa`d had returned the greeting three times, but he did not let him hear him ﴿i.e., Sa`d responded in a low voice ﴾. So the Prophet went back, and Sa`d followed him and said,"O Messenger of Allah, may my father and mother be ransomed for you! You did not give any greeting but I responded to you, but I did not let you hear me. I wanted to get more of your Salams and blessings.'' Then he admitted him to his house and offered him some raisins. The Prophet ate, and when he finished, he said,
«أَكَلَ طَعَامَكُمُ الْأَبْرَارُ، وَصَلَّتْ عَلَيْكُمُ الْمَلَائِكَةُ، وَأَفْطَرَ عِنْدَكُمُ الصَّائِمُونَ»
(May the righteous eat your food, may the angels send blessings upon you and may those who are fasting break their fast with you.)
It should also be known that the one who is seeking permission to enter should not stand directly in front of the door; he should have the door on his right or left, because of the Hadith recorded by Abu Dawud from `Abdullah bin Busr, who said, "When the Messenger of Allah came to someone's door, he would never stand directly in front of it, but to the right or left, and he would say,
«السَّلَامُ عَلَيْكُمْ، السَّلَامُ عَلَيْكُمْ»
(As-Salamu `Alaykum, As-Salamu `Alaykum.)
That was because at that time the houses had no covers or curtains over their doorways.'' This report was recorded by Abu Dawud only. In the Two Sahihs, it is recorded that the Messenger of Allah said:
«لَوْ أَنَّ امْرَءًا اطَّلَعَ عَلَيْكَ بِغَيْرِ إِذْنٍ فَخَذَفْتَهُ بِحَصَاةٍ فَفَقَأْتَ عَيْنَهُ، مَا كَانَ عَلَيْكَ مِنْ جُنَاحٍ»
(If a person looks into your house without your permission, and you throw a stone at him and it puts his eye out, there will be no blame on you.)
The Group recorded that Jabir said, "I came to the Prophet with something that was owed by my father and knocked at the door. He said,
«مَنْ ذَا؟»
(Who is that)
I said, "I am!'' He said,
«أَنَا أَنَا»
(I? I?)
as if he disliked it.'' He did not like it because this word tells you nothing about who is saying it, unless he clearly states his name or the name by which he is known, (nickname) otherwise everyone could call himself "Me'', and it does not fulfil the purpose of asking permission to enter, which is to put people at their ease, as commanded in the Ayah. Al-`Awfi narrated from Ibn `Abbas, "Putting people at ease means seeking permission to enter.'' This was also the view of others.
Imam Ahmad recorded from Kaladah bin Al-Hanbal that at the time of the Conquest (of Makkah), Safwan bin Umayyah sent him with milk, a small gazelle, and small cucumbers when the Prophet was at the top of the valley. He said, "I entered upon the Prophet and I did not give the greeting of Salam nor ask for permission to enter. The Prophet said,
«ارْجِعْ فَقُلْ: السَّلَامُ عَلَيْكُمْ أَأَدْخُلُ؟»
(Go back and say: "As-Salamu `Alaykum, may I enter'')
This was after Safwan had become Muslim.'' This was also recorded by Abu Dawud, At-Tirmidhi and An-Nasa'i. At-Tirmidhi said, "Hasan Gharib.'' Ibn Jurayj said that he heard `Ata' bin Abi Rabah narrating that Ibn `Abbas, may Allah be pleased with him, said, "There are three Ayat whose rulings people neglect. Allah says,
﴿إِنَّ أَكْرَمَكُمْ عَندَ اللَّهِ أَتْقَـكُمْ﴾
(Verily, the most honorable of you with Allah is the one who has the most Taqwa) ﴿49:13﴾, But (now) they say that the most honorable of them with Allah is the one who has the biggest house. As for seeking permission, the people have forgotten all about it.'' I said, "Should I seek permission to enter upon my orphan sisters who are living with me in one house'' He said, "Yes.''
I asked him to make allowances for me but he refused and said, "Do you want to see them naked'' I said, "No.'' He said, "Then ask for permission to enter.'' I asked him again and he said, "Do you want to obey Allah'' I said, "Yes.'' He said, "Then ask for permission.''
Ibn Jurayj said, "Ibn Tawus told me that his father said, `There are no women whom I hate to see naked more than those who are my Mahrams.' He was very strict on this point.''
Ibn Jurayj narrated that Az-Zuhri said, "I heard Huzayl bin Shurahbil Al-Awdi Al-A`ma (say that) he heard Ibn Mas`ud say, `You have to seek permission to enter upon your mothers.''' Ibn
Jurayj said, "I said to `Ata': `Does a man have to seek permission to enter upon his wife' He said, `No, it can be understood that this is not obligatory, but it is better for him to let her know that he is coming in so as not to startle her, because she may be in a state where she does not want him to see her. '''
Abu Ja`far bin Jarir narrated from the nephew of Zaynab -- the wife of `Abdullah bin Mas`ud -- that Zaynab, may Allah be pleased with her, said, "When `Abdullah came back from some errand and reached the door, he would clear his throat and spit, because he did not want to come suddenly and find us in a state he disliked.'' Its chain of narration is Sahih.
﴿يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَدْخُلُواْ بُيُوتاً غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُواْ وَتُسَلِّمُواْ عَلَى أَهْلِهَا﴾
(O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them;)
Muqatil bin Hayyan said: "During the Jahiliyyah, when a man met his friend, he would not greet him with Salam; rather he would say "Huyyita Sabahan'' or "Huyyita Masa'an'' ﴿equivalent to "Good morning'' or "Good evening''﴾. This was the greeting among the people at that time.
They did not seek permission to enter one another's houses; a man might walk straight in and say, "I have come in,'' and so on. This was difficult for a man to bear, as he might be with his wife. So Allah changed all that by enjoining covering and chastity, making it pure and free of any sin or impropriety. So Allah said:
﴿يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَدْخُلُواْ بُيُوتاً غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُواْ وَتُسَلِّمُواْ عَلَى أَهْلِهَا﴾
(O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them...)
What Muqatil said is good. Allah said:
﴿ذَلِكُمْ خَيْرٌ لَّكُمْ﴾
(that is better for you,)
meaning, seeking permission to enter in is better for you because it is better for both parties, the one who is seeking permission to enter and the people inside the house.
﴿لَعَلَّكُمْ تَذَكَّرُونَ﴾
(in order that you may remember.)
﴿فَإِن لَّمْ تَجِدُواْ فِيهَآ أَحَداً فَلاَ تَدْخُلُوهَا حَتَّى يُؤْذَنَ لَكُمُ﴾
(And if you find no one therein, still enter not until permission has been given.)
This has to do with the way in which one deals with other people's property without their permission. If he wants to, he can give permission, and if he wants to he can refrain from giving permission.
﴿وَإِن قِيلَ لَكُمْ ارْجِعُواْ فَارْجِعُواْ هُوَ أَزْكَى لَكُمْ﴾
(And if you are asked to go back, go back, for it is purer for you.)
means, if you are turned away at the door, before or after permission has been given,
﴿فَارْجِعُواْ هُوَ أَزْكَى لَكُمْ﴾
(go back, for it is purer for you.)
means, going back is purer and better for you.
﴿وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ﴾
(And Allah is All-Knower of what you do.)
Qatadah said that one of the emigrants said: "All my life I tried to follow this Ayah, but if I asked for permission to enter upon one of my brothers and he asked me to go back, I could not do so happily, although Allah says,
﴿وَإِن قِيلَ لَكُمْ ارْجِعُواْ فَارْجِعُواْ هُوَ أَزْكَى لَكُمْ وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ﴾
(And if you are asked to go back, go back, for it is purer for you. And Allah is All-Knower of what you do.)''
﴿وَإِن قِيلَ لَكُمْ ارْجِعُواْ فَارْجِعُواْ﴾
(And if you are asked to go back, go back....)
Sa`id bin Jubayr said, "This means, do not stand at people's doors.''
﴿لَّيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَدْخُلُواْ بُيُوتاً غَيْرَ مَسْكُونَةٍ﴾
(There is no sin on you that you enter houses uninhabited,)
This Ayah is more specific than the one that comes before it, because it states that it is permissible to enter houses where there is nobody, if one has a reason for doing so, such as houses that are prepared for guests -- if he has been given permission once, then this is sufficient.
Ibn Jurayj said, "Ibn `Abbas said:
﴿لاَ تَدْخُلُواْ بُيُوتاً غَيْرَ بُيُوتِكُمْ﴾
(Enter not houses other than your own, )
then this was abrogated and an exception was made, and Allah said:
﴿لَّيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَدْخُلُواْ بُيُوتاً غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَّكُمْ﴾
(There is no sin on you that you enter houses uninhabited, (when) you have any interest in them.)
This was also narrated from `Ikrimah and Al-Hasan Al-Basri.
O Muslims! Stop Imitating Gangstas!
Is this the way a Muslim should act? Is this the way a Muslim should speak?
Unfortunately this behaviour is not limited to the youth and is not specific to one gender. It's sad that we see grown women, mothers of teenagers themselves also immersing themselves in this culture. My sisters in Islam, think! What sort of message are you sending to your children? How will your unIslamic behaviour reflect on them!?
Shaykh Ahmed an-Najmi said: "The mother is the first school. If she is righteous, the progeny becomes righteous." [Fath-ur- Rabb al-Wadud (2/256)]
Allah, subhanahu wa ta'ala tells us in the Qur'an:
Indeed in the Messenger of Allah (Muhammad صلى الله عليه وسلم) you have a good example to follow for him who hopes for (the Meeting with) Allah and the Last Day, and remembers Allah much.
[Surah Al-Ahzab 33:21]
Our example, our role model is the Prophet Muhammad, sall'Allahu alayhi wasalam. Why do we feel the need to imitate gangstas? Gang culture is the complete opposite of Islam. Gang culture promotes a life of drugs, violence, and illicit sexual activity, all of which are haraam in Islam.
Gang culture is a lifestyle from the kuffar (disbelievers). Imitating this lifestyle and showing love for it and those who are part of it is misguidance and sinful.
We know from the ahadith, if you love the Muslims, you will be raised with the Muslims on Yaumul Qiyamah. If you love the Kuffar, you will be raised with the Kuffar on Yaumul Qiyamah.
You Will Be With Those Whom You Love
A man asked the Prophet (sall'Allahu alayhi wa salam), "When will the Hour be established O Allah's Messenger?" The Prophet (sall'Allahu alayhi wa salam) asked, "What have you prepared for it?" The man said, "I haven't prepared for it much of prayers or fast or alms, but I love Allah and His Messenger." The Prophet (sall'Allahu alayhi wa salam) said, "You will be with those whom you love." [Bukhari]
There are three important points to note here:
1. There is something more important than knowing when the Day of Judgement will occur. The more important thing is our preparation for that Day. What good or bad deeds have you sent forth for that Day? Each person's Judgement begins as soon as they die, and their grave becomes either a pit of fire or a garden of Paradise. Therefore, the most relevant thing to worry about are our daily deeds, as we never know when we will die and our Judgement commence.
2. The questioner in the hadith did the required (Fardh) prayers, fasts, and charity but not a whole lot extra. Some people do the opposite; they neglect the Fardh while doing a lot of the Sunnah (supererogatory). This is misguided because the greatest reward is for Fardh deeds and punishment is for neglecting the Fardh, not the Sunnah.
3. Most sobering is that you will be with the people you love on the Day of Judgement. If you love the Muslims, you will be with the Muslims and will follow them where they will go (Jannah). If you have love for the Kuffar, you will be with the Kuffar on the Day of Judgement. Peer into your heart to see who it is you really love. This will tell you where you will be on the Day of Judgement.
On the Day of Judgement “Allah will tell the people, ‘Follow the gods you used to worship.’ So whoever used to worship the cross will follow the cross, and whoever used to worship an idol will follow that idol." What Allah is telling us is that if somebody didn’t worship Him, they shouldn't expect the Reward from Him either. They should go to the gods they worshipped for their reward. That’s the justice of Allah. Then Allah (subhana wa ta'ala) will take all the false gods and throw them in Hell; and their people will have to follow them. And there is no god besides Allah.
You Will Be With Those Whom You Love
A man asked the Prophet (sall'Allahu alayhi wa salam), "When will the Hour be established O Allah's Messenger?" The Prophet (sall'Allahu alayhi wa salam) asked, "What have you prepared for it?" The man said, "I haven't prepared for it much of prayers or fast or alms, but I love Allah and His Messenger." The Prophet (sall'Allahu alayhi wa salam) said, "You will be with those whom you love." [Bukhari]
There are three important points to note here:
1. There is something more important than knowing when the Day of Judgement will occur. The more important thing is our preparation for that Day. What good or bad deeds have you sent forth for that Day? Each person's Judgement begins as soon as they die, and their grave becomes either a pit of fire or a garden of Paradise. Therefore, the most relevant thing to worry about are our daily deeds, as we never know when we will die and our Judgement commence.
2. The questioner in the hadith did the required (Fardh) prayers, fasts, and charity but not a whole lot extra. Some people do the opposite; they neglect the Fardh while doing a lot of the Sunnah (supererogatory). This is misguided because the greatest reward is for Fardh deeds and punishment is for neglecting the Fardh, not the Sunnah.
3. Most sobering is that you will be with the people you love on the Day of Judgement. If you love the Muslims, you will be with the Muslims and will follow them where they will go (Jannah). If you have love for the Kuffar, you will be with the Kuffar on the Day of Judgement. Peer into your heart to see who it is you really love. This will tell you where you will be on the Day of Judgement.
On the Day of Judgement “Allah will tell the people, ‘Follow the gods you used to worship.’ So whoever used to worship the cross will follow the cross, and whoever used to worship an idol will follow that idol." What Allah is telling us is that if somebody didn’t worship Him, they shouldn't expect the Reward from Him either. They should go to the gods they worshipped for their reward. That’s the justice of Allah. Then Allah (subhana wa ta'ala) will take all the false gods and throw them in Hell; and their people will have to follow them. And there is no god besides Allah.
May Allah guide us forgive us our shortcomings and may He help us in perfecting our character and make us perfect role models for our children, the future generation of Muslims, ameen.
Below is a beneficial khutbah entitled: The Time For Gangsta is Over (3 part audio)
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