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| Friday, August 26, 2005 -- --Rajab 20, 1426 A.H. |
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Humbleness: a distinguished character of the Muslims
By Muhammad Buneef
Humbleness is to know the value of oneself, to avoid pride, or disregarding the truth and underestimating people. As the Prophet Muhammad (Sall Allaho alaihe wasallam) said, according to Sahih Muslim and others, "Kibr (arrogance) is rejecting the truth and looking down upon people." (Muslim, Tirmizi and Abu Dawood). Humbleness is for one who is important and significant and he fears to gain notoriety or to become too great among people. As it was said, "Humble yourself, you will be as a glimmering star to the viewer on the surface of the water even if it is lofty." We don't say to an ordinary person, "Humble yourself." But it is said to him, "Know the value of yourself, and do not place it in the wrong place!"
It was narrated by Khattabi in 'Uzlah' that Imaam Abdullah bin Mubarak (Rahmatullah alaihe) came to Khurasan [in Persia] and went to a person who was known for his zuhd and wara' [asceticism and cautiousness in piety]. So when he entered where the man was, he (the man) did not turn around nor give him any consideration at all.
When Abdullah bin Mubarak left, some of the people who were inside with the man said to him, "Don't you know who that was?" He said, "No." He was told, "This is the 'Amir of the believers...this is... this is... this is... Abdullah bin Mubarak."
So the man was astonished and came out to Ibn al-Mubarak in a hurry apologising and absolving himself from what happened, saying, "O Abu Abdur Rahman! Forgive me and advise me!" Ibn al-Mubaarak said, "Yes... whenever you come out of your house and see someone, assume that he is better than you!" He knew that the man was conceited.
When Ibn al-Mubarak inquired as to what the man's profession was, he found out that he was a weaver! [See comments of Zahabi in Al-Mizaan concerning Waasil bin `Ata]. Therefore, this educated Imam noticed that this mutazahid (devoted pious person) possessed a kind of arrogance, conceitedness and feeling of superiority over others.
This disease sometimes envelops pious people; this is why he offered advice that was easy for him. Many times we find this characteristic in some of the pious people, as well as some of the preachers of religion. But when it reaches the small students who misbehave with their mentors, scholars and teachers this really hurts inside!
There is no objection if you differ in opinion or judgement with a scholar or a preacher as long as you are qualified to do so. The problem occurs when this difference of opinion becomes a destructive element to the scholar's dignity, diminishes his value, disregards and disrespects him.
This may be expected from the common people, or from the people of innovation and misguidance, but it is not allowed in any circumstance for Ahl As-Sunnah Wal-Jama`ah and from the students of knowledge of Shari`ah. Surely, the scholars of Ahl As-Sunnah Wal-Jama`ah in particular, are requested to call for that which is good and to forbid the forbidden, as well as to take into consideration the prominent people.
If they are disappointed by the closest people to them, then they are not expected to react in the same manner. Therefore, one of them is like a brave knight who is only supported by women.
That is, if the Ahl As-Sunnah Wal-Jama`ah protected their scholars' honour, and knew their value, and encircled them, they could have carried the duty of calling for that which is good and forbidding the forbidden in the correct way.
But when a scholar is disappointed from among his own circles, he can't say anything. How sad it is that some people of innovation on the contrary reached the point that they even grant their teachers and mentors some kind of sanctity, and follow them blindly.
This is in reality a kind of slavery and dissolution of the follower into the followed. This is the practice of the Batiniyya groups through the ages, in such a manner that it conditions its individuals to give a certain degree of al-`isma (protection from error) to their leaders and Imaams.
Even the Mu`tazila -- the ones who practice "rationalism" and almost have no place for emotions -- one of their poets said about their Shaikh Waasil bin Ata, "He has, behind the sea of China to it's farthest parts, and in every place behind the barbarians, men, whose leader is not weakened by the irony of a tyrant... nor by the plot of a deceiver ... They are the people of Allah's religion in every place, and the lords of its fatawa and the science of dispute."
And the people of the Sunnah are worthier of evaluation and respect of their scholars.
There is no good in a nation where the young do not respect the older, and the older do not have mercy on the younger. It is from the humbleness, from knowing the self value that the young beginner should not look at himself as a rival to this or that scholar, and say, "They are men... and we are men"!
As a matter of fact, manhood differs, that is, the description of manhood in the Noble Qur'aan was addressed in a form of glorification in many places, "...in it are men who love that they should be purified..." (Surah Tawba: 108)
And: "In houses which Allah has ordered to be raised, and that His name may be remembered therein; they glorify Him in the mornings and the evenings. Men whom neither merchandise nor trade divert from the remembrance of Allah and keeping to prayer and giving zakat. They fear a day in which the hearts and eyes will [fearfully] turn about..." (Surah Nur: 36-37)
Manhood also refers only to masculinity in other places: "And that men from among people used to seek refuge with men from among jinn..." (Surah Jinn: 6). Therefore, men are not all the same.
Humbleness is that one should humble himself with his companions. Frequently, when the spirit of competition and envy is agitated between companions and rivals, a person may feel superior over his companion, he may be pleased by harming him, degrading his value and importance, accusing him of defects or exaggerating his faults.
Faults that may have come to light when seeking advice or correction. In reality, this is what is called jealousy. It is amazing that the preachers sometimes become jealous about the gathering of a thousand or two at a meeting of knowledge or religion, but he will not have any kind of reaction if he heard that twenty of thirty thousand people attended a concert or a sports event.
By Allah, this is sad, for even if you were not pleased with your brother about something, it should be sufficient for you that he is calling to Allah Almighty and teaching people the religion and is sincere in general. In fact, he may even be correct in some of the things that you criticised him about.
Humbleness is to humble oneself to one who is below you. If you find someone who is younger than you, or of less importance than you, you should not despise him, because he might have a better heart than you, or be less sinful, or closer to Allah than you.
Even if you see a sinful person and you are righteous, do not act in arrogance towards him, and thank Allah that He saved you from the tribulation that He put him through. Remember that there might be some riyaa (doing something to please someone other than Allah or a sentiment of one to be happy when some other persons knows about his virtues) in your deeds. And there might be vanity in your righteous deeds that may cause them to be of no avail, and that this sinful person may be regretful and fearful concerning his bad deeds, and this maybe the cause of forgiveness of his sins.
According to Jundub (Radhi Allaho anho), the Messenger of Allah mentioned that a man said, "By Allah, Allah will not forgive so and so," and that Allah Almighty said, "Who is swearing by Me that I will not forgive so and so? I surely have forgiven so and so and nullified your deed." (Muslim)
Therefore, do not act in arrogance towards anyone. Even when you see a sinner, do not act superior towards him, nor treat him with arrogance and domination.
If you feel that the sinner may perform some acts of obedience which you do not, and that you may also posses some defects which the sinner may not, then deal kindly with him, and gently give da`wah, which will hopefully be the cause of his acceptance and remembrance.
Humbleness is that your deed should not become too great in your eyes. If you do a good deed, or attempt to get closer to Allah Almighty through an act of obedience, your deed still may not be accepted:
"Allah only accepts from those who have taqwa (piety)." (Surah Maidah: 27). This is why some of the predecessors said, "If I knew that Allah accepted one tasbeeh from me, I would have wished to die right now!" Humbleness is that, when you are advised, if Satan calls you to reject the advice, you must negate him. Because the purpose of advice is that your brother points out the defects that you have.
As for he whom Allah Almighty has protected, if he finds one who will advise him and show him his defects, he'll overcome his nafs (inner self), accept from him, thank him, and pray for him.
This is why Prophet Muhammad (Sall Allaho alaihe wasallam) said, "Kibr (arrogance) is rejecting the truth and despising the people." (Muslim, Tirmizi, and Abu Dawood)
The arrogant never gives credit to anybody or mentions good about someone, and if he needed to do so, he would also mention the defects of that person. But if he hears somebody reminding him about his own defects, he will not be flexible nor comply due to his inferiority complex.
This is why it is among man's moral integrity to accept criticism or comment without any sensitivity or discomfort or feelings of shame and weakness.
Here he is, the Amir of the Believers, Umar (Radhi Allaho anho), raising the flag and lifting the motto: "May Allah have mercy on a person who informed us of our defects." |
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Develop humility in prayers
By S Strauch
It is reported from Abu Darda (Radhi Allaho anho) that he said, "That may face be covered in dust for my Rabb (is most loved by me), for that is the best kind of worship for Allah." So let none of you fear the dust, nor find it distasteful to make sujud (prostrate) in it, for there is no doubt that every one of you comes from it (i.e. mankind was created from dust). Nor should any of you fear an excess of it, for verily, it is by this means that one attempts to attain freedom from slavery and salvation from the Hellfire, a fire before which the fixed lofty mountains which were placed as pegs (holding the earth) could not stand, nor the seven strong heavens, built one above another, which are placed as a well graded canopy over us, nor the earth, which was placed as a dwelling for us, nor the seven seas, of which none knows their depths
or their size except the One Who created them. Then what about us, with our feeble bodies, our delicate bones, our flimsy skin?
We seek refuge with Allah from the Fire! So should any of you stand in prayers then let him be as if he sees Allah before him, for though he may not see Allah, verily, Allah sees him. It is narrated in a Hadith that Allah's Messenger (Sall Allaho alaihe wasallam) advised a man, saying: "Fear Allah as though you see Him, for verily, though you may not see Him, He sees you." [Something similar to this wording is quoted in the Hadith in which the Holy Prophet spoke to Jibril informing him about the meaning of 'Ihsaan', as reported by Bukhari, Muslim].
This then, is the advice of the Prophet to the slave in all his affairs, so what about when he performs prayers, when he stands before Allah, in a particular place, a sacred place, desiring Allah and turning his face towards Him? Does not his standing, his situation in prayer merit the same Ihsaan as all his affairs? It says in a Hadith: "Verily, the slave, when he starts his prayers, should turn his face to Allah, and he should not turn it away from Him until he leaves or turns to right and left." [i.e., when he recites Salaam in the end]. (Ahmad, Abu Dawood and Nasai). It is also narrated in a Hadith: "Verily, the slave, as long as he is in prayer, possesses three qualities: Blessings are showered upon his head from the heavens above, the angels sit around him, from his feet to the heavens and a caller says: 'If the slave knew the One Who hears his whispered utterances, he would never leave his prayer.'"
Allah showers His Mercy upon the worshipper who approaches prayer in a state of humility and meekness towards Allah, in fear and supplicating Him with desire (for His Pleasure), and in hope (of His Mercy), offering prayer to his Creator, his most important consideration, dedicating his whispered utterances to Him and his standing erect in worship and his Ruku` and his Sujud, poring out his heart and his feelings and struggling to perfect his acts of worship, for he knows not whether he will offer another prayer after it, or whether he will be overtaken (by death) before he can offer prayer again. He stands before his Creator, earnestly, with deep feelings, hoping for its acceptance and fearing its rejection, for verily, its acceptance is a cause for joy, while its rejection is a cause for misery and wretchedness.
Nothing could be more important to you in this prayer, or indeed in any of your actions [i.e. that Allah should accept them]. What is more deserving of your distress and misery, your fear -- indeed your terror -- you know not whether your prayer will find favour with Allah at all, nor whether any of your good deeds will be accepted. Do you know if your sins will be forgiven at all? After all this, you have no assurance that you will be spared from it (i.e. the punishment of the Hellfire). So, who is more deserving of your tears and sadness than Allah -- that He may accept from you (your deeds)?
In addition to this, you know not whether or not you will be awaken in the morning, nor if you will still be here in the evening, will you be given the good news of Paradise, or the bad news of the Hellfire? I only desire to warn you of this terrible danger. It is not fitting that you should be happy because of your family, your wealth or your children.
It is a most amazing thing that you should continue to be unmindful, chasing after vain desires, wasting your time in disregard of this most important matter, for you are being driven at a fierce pace (towards death) day and night, hour by hour, like the blink of an eye. You should expect that your time may come at any moment and do not be unmindful of this great danger which may visit you. Most assuredly, you must eventually taste death. Your time may come in the morning or in the evening. You will be separated from all that you possessed, either to be rewarded with Paradise or to be punished in the Hellfire. Descriptions and stories of them have become superfluous. |
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Enjoining good, forbidding evil
By Muhammad Baihiqi
Allah the Most High said: "Let there be among you a community who enjoin good and forbid evil; it is they that shall be successful," (3:104), and: "You are the best community that has ever been brought forth for mankind: you enjoin good and forbid evil, and you believe in Allah," (3:110), and: "Those who repent, those who worship, those who praise, those who persevere, those who bow down, those who prostrate, and those who enjoin good and forbid evil," (9:112), and: "Those of the Israelites who were unbelievers have already been cursed on the tongue of David and Jesus, son of Mary, for they were disobedient, and transgressed. They did not forbid one another from committing the evil that they wrought. What they used to do was foul indeed." (5:79). The Holy Qur'aan is full of passages which treat of this subject.
Imaam Muslim relates on the authority of Abu Saeed that Prophet Muhammad (Sall Allaho alaihe wasallam) said, "Whoever sees something evil should change it with his hand. If he cannot, then with his tongue; and if he cannot do even that, then in his heart. That is the weakest degree of faith." He also relates on the authority of Abdullah bin Masood that the Holy Prophet told that there was not a single prophet among those who were sent before him, who did not have apostles and companions and followed his Sunnah and obeyed his commands, but afterwards, other generations came whose words belied their deeds, and whose deeds were not in accordance with what they commanded others to do, whoever struggles against them with his hand is a believer, whoever struggles against them with his tongue is a believer, and whoever struggles against them
with his heart is a believer, but when none of these things are done, then not a single mustard's seed weight of faith is present.
Bukhari and Muslim relate that Zainab said, "The Holy Prophet once awoke, and his face was dark, as he said three times, 'There is no deity worthy of worship but Allah! Woe betide the Arabs, because of an evil which will soon come! Today, the barrier of Gog and Megog has been breached by so much,' and he made a circle with his thumb and forefinger." And Zainab remarked, "I said, 'O Messenger of Allah! Even when the righteous still dwell amongst us?' and he said, 'Yes, when moral degradation becomes widespread.'"
Malik bin Dinaar once recited the verse, "There were in the city nine men who caused corruption in the earth, and would not cause reform," (27:48), and said, "Nowadays, there are people in every clan and district who cause corruption in the earth, and do not cause reform." He also said, "We have become accustomed to loving the world, so that we do not enjoin good or forbid evil to one another. Allah the Most High will certainly not permit us to continue doing this, but would that I knew what kind of punishment shall befall us!" Umar bin Abdul Aziz said, "It used to be that Allah the Most High does not punish the common people for the sins of the elite; but when the evil is done openly, and they do not repudiate it, they all become deserving of His punishment." |
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Maintaining the characteristics of nature
By QHA Rabbani
Since Allah Almighty made all human beings swear to His Unique Divinity and Lordship when He created Adam (see Holy Qur'aan 7:172), this oath is printed on the human soul even before it enters the mother's foetus. So, when a child is born, it has with it a natural belief in Allah. This natural belief is called in Arabic the "fitrah".
If a child were left alone, it would grow up aware of Almighty Allah in His Unity, but all children are affected by the pressures of their environment. The Prophet Muhammad -- the Final Messenger of Allah -- Sall Allaho alaihe wasallam, reported that Allah the Exalted said: "I created My servants in the right religion, but the devils made them go astray." (Reported in Sahih Muslim.)
The Messenger of Allah (Sall Allaho alaihe wasallam) also said: "Each child is born in a state of fitrah, but his parents make him a Jew or a Christian." (Reported in Sahih Bukhari and Sahih Muslim)
It is obligatory for all Muslims to bind themselves to the teachings of the Book of Allah, i.e. the Holy Qur'aan, and the authentic sayings of His Messenger Muhammad (Sall Allaho alaihe wasallam). By the light of these teachings, we should live and their guidance we should adopt in all of our affairs. In regards to this, Almighty Allah the Most High and Exalted, says in the Holy Qur'aan:
"It is not fitting for a believer, man or woman, when a matter has been decided by Allah and His Messenger to have any option about their decision: if anyone disobeys Allah and His Messenger, he is indeed on a clearly wrong Path." (Holy Qur'aan, Chapter 33, Verse 36)
And additionally, Allah, the Most High and Exalted, has said: "And whatsoever the Messenger gives you, take it, and whatsoever he forbids you, abstain (from it)! And fear Allah. Verily, Allah is severe in punishment." (Holy Qur'aan Chapter 59, Verse 7)
The fitrah is the natural inclination to worship Allah alone, and it includes compliance with what Allah and His Messenger explained to be from the characteristics of fitrah.
The acts of fitrah are specific features, which Allah has created in man and found within his natural tendency to like as well as to dislike what contradicts these acts.
The great Islamic scholar Imaam Suyuti said: "The best explanation of fitrah is that it is the Sunnah (way) of all of the Prophets which is in agreement with (all of) the revealed Laws, indicating that it is a response to naturally created inclinations.
In the Holy Qur'aan, Almighty Allah, the Most High and Exalted, has identified the pure fitrah with which He created mankind:
"So set your purpose for religion as a man upright by nature (fitrah) -- the nature (fitrah) framed by Allah, in which He created mankind.
There is no altering (the Laws of) the creation of Allah." (Holy Qur'aan Chapter 30, Verse 30)
In this verse, Allah Most High also identifies the fitrah with the way of the 'hanifa', which means the way of Pure Monotheism as practised by Hadhrat Ibrahim (Alaihis Salaam).
The religion of Ibrahim and all of the prophets (Alaihimus Salaam) was one of the true fitrah, in which they worshipped Almighty Allah alone without intermediaries or an incarnate "Saviour".
Since, it is obligatory on the Muslims to follow the commands of Prophet Muhammad (Sall Allaho alaihe wasallam), as the previously mentioned verses from the Holy Qur'aan clearly state, all the Muslims should make every effort to comply with and maintain the characteristics of fitrah as described by Allah's Messenger (Sall Allaho alaihe wasallam) when he said:
"Five practices are characteristics of the fitrah: circumcision, shaving the pubic hairs, cutting the mustaches short, clipping the nails and plucking the hair of the armpits." (Reported in Sahih al-Bukhari and Sahih Muslim.)
This same saying of Allah's Messenger is further elaborated upon in Sahih Muslim, where Hadhrat Aisha (Radhi Allaho anha) reports that the Messenger of Allah, (Sall Allaho alaihe wasallam) said:
"Ten are the practices of nature (fitrah): clipping the mustache, letting the beard grow, using the tooth-stick (Miswaak), snuffing water up the nose, cutting the nails, washing the finger joints, plucking the hair under the armpits, shaving the pubic hairs and cleaning one's private parts with water." The narrator said: 'I have forgotten the tenth, but it may have been rinsing the mouth.'
In regards to the circumcision, it is desirable that it be done on the seventh day after the birth of the child. It is reported that Prophet Muhammad (Sall Allaho alaihe wasallam) circumcised Hadhrat Hasan and Husain (Radhi Allaho anhuma) -- the two sons of Hadhrat Ali and Fatima (Radhi Allaho anhuma) -- on the seventh day after their birth.
However, there is no harm in delaying the circumcision until later. The trimming of the mustache means that it should be trimmed so that none of it hangs over the lip.
Additionally, the beard must be left alone so that it grows thickly on the face. The Prophet Muhammad (Sall Allaho alaihe wasallam) -- whom we are ordered to follow -- made it clear that the Muslim male must let his beard grow. Hadhrat Abdullah bin Umar (Radhi Allaho anho) said:
"The Messenger of Allah (Sall Allaho alaihe wasallam) ordered us to trim closely the mustache and leave the beard as it is." (Reported in Sahih Bukhari and Sahih Muslim)
Hadhrat Abu Huraira (Radhi Allaho anho) reported that the Messenger of Allah (Sall Allaho alaihe wasallam) said: "Trim closely the mustache and grow the beards, and oppose the Magians (fire-worshippers)." (Reported in Sahih Muslim)
According to the Sunnah of Allah's Messenger (Sall Allaho alaihe wasallam), the Muslims should pluck the hair in their armpits and shave their pubic hairs. If they feel that they cannot pluck the hairs of the armpits, they can shave them or remove them in another fashion.
The nails of the hands and the feet should also be trimmed. It is best to start with the right hand and then continue with the left, and then move to the right foot and finish with the left foot. It is reported that Prophet Muhammad (Sall Allaho alaihe wasallam) liked to do it in this manner.
The Muslims who do these acts with the sole intention of following the Sunnah of Allah's Messenger (Sall Allaho alaihe wasallam) will be rewarded by Allah the Most High. It is reported in both Sahih Bukhari and Sahih Muslim that the Messenger of Allah (Sall Allaho alaihe wasallam) said: "Whoever turns away from my Sunnah is not of me." |
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