Our Morals Following The Prophet’s Path

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Muhammad Bin Abdullah Al-Noonan
Language: English | Format: PDF | Pages: 61 | Size: 3 MB

Alhamdulillah and all praises be to Allah, the Bestower of benevolence, bounty and generosity to his servants. He is the Giver of countless blessings to all creatures and creations. He is the Generous and the Benevolent whose graces are visible and invisible. Thanks and praises to him at the beginning and at the end. All thanks be to Allah. We give gratitude to Him, we seek His help and guidance, and we ask for His forgiveness.

Praise be to Allah the Lord of the worlds, we glorify Him, seek His help, ask for His forgiveness and return to Him in repentance to Him. We seek refuge in Allah the Almighty from our faults and iniquities. He whom Allah guides, is rightly guided, but he whom Allah sends astray, you will find no guide for him. I bear witness that no god but Allah, and I bear witness that Muhammad (Peace Be upon Him) is the servant and messenger of Allah.

We thank Almighty Allah and all the Praises and Blessings be on the Prophet Muhammad (PBUH), the master of the messengers, the imam of the pious and the final prophet. He is the final messenger, the leader of goodness and the messenger of mercy.

Having good manners is a trait of the prophets, truthful and righteous people. High degrees and ranks are achieved by following good manners. Almighty Allah devotes a verse in the Qur’an about the manners of the Prophet (PBUH), it relates all the high morals and best of manners to the Prophet (PBUH). Allah says in the Qur’an: “And verily, you (O Muhammad) are on an exalted standard of character.” (Al-Qalam: 4).

Having good manners in Islam is of a high status and favorable position. There are many texts that praise the good behaviors and encourage following and adhering to them. The Prophet (PBUH) said: “The believers with the most perfect faith are those with the most perfect conduct and manners. And the best ones amongst you are those who are best to their families.” (Al-Tirmidhi) The Prophet (PBUH) said: “Mankind has not been given anything better than good manners.» (Sahih al-Jami’)

Narrated Anas Ibn Malik (RA) that the Prophet (PBUH) said to him: «I command you to be of good manners and remain silent for long periods of time, because by Him whose hand is in my soul, the creation cannot beautify themselves with anything better than these.» Good manners mean smiling at people’s faces, helping them, doing goodness, treating people with kindness, and not to hurt anyone. In short, they are every positive conduct by Muslims such as good words, forbearance, anger suppression and forgiveness.

Now let’s look at the great reward and absolute goodness of people with good manners:

* Having good manners and character is the heaviest good deed in your Balance according to what the Prophet (Peace Be upon Him) said: «Nothing will be placed in the Balance (in the Day of Resurrection) heavier than good conduct.» (Al-Tirmidhi no. 2003; al-Albany no. 5721, classified it as Hadith Sahih)

* Having good manners and character makes you the most beloved and closest to the Prophet (PBUH) in the Day of Resurrection. The Prophet (PBUH) said: «The most beloved of you to me and the closest of you to me in the Hereafter are those of you who have the best manners; the most hated of you to me and farthest from me in the Hereafter are those of you who have the worst manners, those who speak and do not even care about what they are saying» (Sahih al-Jami)

* Having good manners and character is the way to enter Paradise and reach the highest status in Paradise. The Prophet (PBUH) said: “I am a leader, in a house in the lowest place of Paradise, of the people who leave the argument even they were right. I am a leader, in a house in the middle of Paradise, of the people who leave the lies even though I was a joke. I am a leader, in a house in the highest place of Paradise, of the people who have high morals.” (Narrated by Abo Dawood, hadith no 4800, approved by Al Albany in Sahih Attargheeb, hadith no 2648)

* Having good manners and character will enable the Muslim to reach by them the rank of the person who always prays at night and fasts during the day. The Prophet Muhammad (PBUH) said: «The person of good manners will get the same reward as the person who prays during the night and fasts during the day» (Sahih Al-Jami)

* In another hadith the Prophet (Peace Be upon Him) mentions the reward for one who is a musaddat, the one who is always trying to fill in the gaps between other Muslims by being social, friendly, and having good manners. He (PBUH) said: «The Muslim who is musaddat reaches the darajat as-sawwam al-qawwam.» Sawwam is the one who continually fasts and the qawwam is the one who continually stands in prayer. So the Muslim who is very social, has good manners, and is fulfilling the rights of his brothers reaches the level of the one who continually fasts and prays just because of his good manners.

My dear Muslim brothers and sisters! How many good deeds have we missed by our heedlessness of the greatness of good manners? This is an invitation to get the highest rank in the present life and in the Hereafter by following the best conduct and praised attitude. We should lead and encourage ourselves to follow good manners and strive for having them. By this, we will be following the best human and greatest role model of humanity, the Prophet Muhammad (Peace Be upon Him). We should follow his example of how he treated his wives, his children, his neighbors, his companions, the Muslims and even disbelievers and infidels.

In this series “Our Morals following the Prophet’s Path,” we will talk about a number of the highest morals that Islam urges people to follow to get the highest reward and rank. Continue reading

What You Should Do In The Following Situations…

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Sheikh Muhammad Salih Al-Munajjid
Language: English | Format: PDF | Pages: 45 | Size: 1 MB

Praise be to Allaah, the Lord of the Worlds, and peace and blessings be upon the most noble of the Prophets and Messengers, our Prophet Muhammad, and upon all his family and companions.

The Muslim may be faced with a number of emergency situations in his life, where he needs an immediate answer as to how he should act in that particular situation. In most cases, however, it is not possible to look for or ask about the appropriate Islamic rulings at that time.

This proves the importance of learning about Islam and knowing the rules of sharee’ah, so that when a Muslim needs this information, he will have it at hand and will thus be able to save himself or his Muslim brother from doing something haraam or making a mistake. In so many cases, ignorance can lead to corruption of worship or – at the very least – acute embarrassment. It is unfortunate that an imaam may mistakenly stand up for a fifth rak’ah, and there may be nobody in the congregation or the mosque who knows what the rulings of sharee’ah say should be done in such a situation. Or a traveller who is intending to perform ‘umrah may come to the airport at the last minute, and suddenly discover that he has forgotten his ihraam garments, but he has no time to do anything about it, and there is nobody among the Muslim in the airport who can tell him what he should do in this emergency. Or a man may come to the mosque on an occasion when the prayers have been joined together because of rain: the congregation is already praying ‘ishaa’ but he has not yet prayed maghrib, so he is confused as to what he should do. In such a situation the people may embark upon a debate based only on ignorance, and so confusion will reign in the mosques. In many individual and personal matters, ignorance may lead to embarrassment and even sin, especially when a person is in the position of having to make a decision and he does not have sufficient knowledge on which to base that decision.

People in this world have prepared information telling people how to behave in emergency situations: what to do if fire breaks out, if someone is drowning, if a scorpion bites, if there is a car accident, if someone is bleeding or has broken a bone… All of these first aid procedures are well known; they teach them to people and hold special courses. How much more important is it, then, that those who are concerned with the Hereafter should learn and teach the rules of this religion!

At this point, we should note the importance of differentiating between hypothetical matters which rarely, if ever, happen, and matters which we know from experience do happen to people and are asked about.

With regard to the first type (hypothetical situations), asking about them is a fruitless waste of time, which is not allowed in Islam. The Prophet SAWS (peace and blessings of Allah be upon him) warned us against this when he said: “Accept what I have left you with, for the people who came before you were only destroyed because of their excessive questioning and their disputing with their Prophets…” (Reported by al-Bukhaari and Muslim; this version was reported by Muslim, no. 1337, vol. 2, p. 975)

Commenting on this hadeeth, Ibn Rajab (may Allah have mercy on him) said: “These ahaadeeth indicate that it is forbidden to ask questions unnecessarily… or to ask questions out of stubbornness or an intention to mock.” (Jaami’ al-‘Uloom wa’l-Hukm by Ibn Rajab, 1/240, edited by al-Arna’oot)

This is how we interpret the words of a group of the salaf, such as the report that when Zayd ibn Thaabit, may Allah be pleased with him, was asked about something, he would say, “Has it really happened?” If they said “No,” he would tell them, “Leave it until it really happens.” (Reported by Ibn Rajab, op. cit., 1/245; see also similar reports in Sunan al-Daarimi, 1/49, and Jaami Bayaan al-‘Ilm by Ibn ‘Abd al-Barr, 2/174).

With regard to the second type, matters that really happen, then it is good to ask about them. The Companions of the Prophet SAWS (peace and blessings of Allaah be upon him) sometimes asked him about things before they happened, but it was so that they could act accordingly when these things did happen. For example, they asked him: “We are going to meet with the enemy tomorrow, and we do not have knives, so should we use dried sugar canes as weapons?” They asked him about the rulers who he had told them would come after him, and whether they should obey them or fight them. Hudhayfah asked him about al-fitan (times of tribulation) and what he should do at such times. (Jaami’ al-‘Uloom al-Hukm, 1/243). This indicates that it is permissible to ask about things which are expected to happen.

There follows a discussion about some issues that people are likely to face in real life. These are practical matters which have happened and could happen to some people. In each case, the answer is accompanied by a reference to the sources in the work of trustworthy scholars. There may be differing opinions in some cases, but the answer has been limited to one viewpoint, the one based on the soundest evidence, for the sake of brevity and ease of understanding. I ask Allah to benefit me and my brothers in Islam in this world and on the Day of Judgement. May He reward with good all those who share in this endeavour, for He is the Most Kind and Generous. Allah knows best. Continue reading

The Legal Status Of Following A Madhab

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Muhammed Taqi Usmani
Language: English | Format: PDF | Pages: 82 | Size: 1.5 MB

The Nature of Taqleed, The Concept of Taqleed in the Qur’an Taqleed in the Sunnah, The Era of the Companions and Absolute Taqleed Taqleed of an Individual during the Time of the Companions and their Followers, The Need for Following a Particular Imam Taqleed of an Individual Why the Four Schools of Thought, The Different Levels of Taqleed, The Taqleed of the Lay Person, The Taqleed of an Expert Scholar, The Taqleed of a Scholar who is a Mujtahid in his School, The Taqleed of an Absolute Mujtahid, Responses to Doubts Raised Against Taqleed, The Following of Forefathers is Condemned in the Qur’an, The Condemnation of Taqleed of Savants and Sages, The Hadith of Adi ibn Hatim, Radi-Allahu anhu, The Statement of Abdullah ibn Mas’ood, Radi-Allahu anhu, The Statements of Mujtahid Imams Themselves, How Does a Lay Person Recognize a Mujtahid Is Taqleed a Defect?, The Taqleed of an Individual and Following one’s Whims and Fancies, The Taqleed of an Individual and New Issues The Hanafi School of Thought and Ahadith Imam Abu Hanifa and his Knowledge of Hadith, Inertia in Taqleed. Continue reading

The Blind Following Of Madhhabs

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Shaykh Muhammad Sultan al-Khajnadee
Language: English | Format: PDF | Pages: 65 | Size: 1 MB

Anyone who comes across the discussions of the followers of the madhhabs will not doubt that the misfortune of blind-following of madhhabs is one of the causes of decline of the Muslims and their backwardness. It has transformed their minds so that they do not think except with the minds of other people. The Imaams and their first students – rahimahumullaah – did not blindly stick to their own opinions like these followers who have forgotten a large portion of the advice given by the Imaams. Thus Shaytaan has caused enmity and hatred between them so that they relit a fire which Allaah had extinguished and in reality, they turned away from the sayings of the Mujtahid Imaams and clung onto the hypothetical answers given by late-comers who did not leave anything of the madhhabs except their names. Many scholars throughout the ages have understood this fact and so they have written about it and done well. But the work of ‘Allaamah al-Ma’soomee – rahimahullaah – Hadiyyat us-Sultaan ilaa Muslimee Bilaad il-Yaabaan is, despite its small size, perhaps one of the most beneficial books written on the subject. This is this due to its excellent style and strength of proofs, to the point that it is a fatal blow to the misfortune of blind-following of madhhabs. This is a concise version of this book, edited by Shaykh Saleem al- Hilaalee. This book was translated into English by Daawood ibn Ronald Burbank. We ask Allaah, the Blessed and Most High, to make this work beneficial to the Muslims. Those who do not give precedence to anything before Allaah and His Messenger, so that they may unsheathe the sword of knowledge, which is: ‘Allaah says… His Messenger says…’ And ride upon the back of truth, which is acquiring knowledge along with its proof. Thus expelling from Islaam the alterations of those going beyond bounds, the false claims of the deceptive, the misinterpretations of the ignorant and the bigotry of the blind- followers: those who pick and choose from the Qur’aan and divide up their Deen into sects and become separate groups. Continue reading