Every good deed which is not done with the intention of seeking nearness to Allah, Continue reading “Good deeds”
Abu Sa’id al-Khudri relates the Messenger of Allah said, "The izar (lower garment) of vaa Muslim is to the middle of the shin and there is no sin if it comes halfway between that and his ankles, but what comes lower than the ankles is in the Hellfire. On the Day of Resurrection Allah will not look at a man who drags his izar out of arrogance." [Abu Dawud. An-Nawawi declared it sahih]
Izar is defined in Arabic to be any lower garment tied to the waist covering the lower half of the body. It includes shalwar, pants,dhuti, pajamas, thawb, etc. In this hadith the Prophet divided the length of the izar into four categories:
the sunnah is upto half of the shins;the rukhsa (concession) is below half the shins till the ankles;the haram and a kabirah sin is letting it go below the ankles without arrogance since the Prophet mentioned its punishment (" … is in the Hellfire"); andeven stronger in prohibition and punishment is dragging or trailing below the ankles out of arrogance (" … Allah will not look at a man … ").
Whether the izar goes below the ankles out of arrogance or without it is a kabirah sin according to the majority of scholars based on this and other explicit hadith of the Prophet. Note the Prophet mentioned different punishments when it is done with and without arrogance. This is further confirmed by two other hadith reported by al-Bukhari and Muslim on the authority of Abu Hurayrah:
"Allah will not look at a man on the Day of Judgment who drages his izar out of arrogance."
"Whatever is below the ankles will be in the Hellfire."
In both these hadith the Prophet made a distinction between the izar going below the ankles out of arrogance and without arrogance by mentioning different punishments. The scholars also mention the following hadith of Abu Juray Jabir bin Sulaym who was instructed by the Prophet:
"Have your izar halfway down to your shin, if you can not do it, have it upto the ankles. Beware of hanging down the izar for it is makhilah (arrogance), and Allah does not like arrogance." [Abu Dawud and at-Tirmidhi who declared it hasan sahih]
In this authentic hadith the Prophet made a clear order to Jabir to keep his izar above his ankles, and as Allamah Shams ul-Haqq al-Adhimabadi writes in al-‘Awn al-Ma’bud that dragging one’s garment below the ankles intentionally is makhilah (arrogance). One may understand it in this way – if a person buys his own clothes and chooses garments that hang below the ankle, that means he chooses to disregard the Prophet’s instructions due to his preference. That ismakhilah. Abu Umamah relates that ‘Amr ibn Zurarah al-Ansari entered a gathering (majlis) with his izar going down below his ankles, the Prophet held him by the side of his clothes and said with full humility of Allah ("wa yatawadih lillahi azawajal"), "I am Your slave, son of Your slave, and son of Your female slave," (for having seen an act of sinfulness), till ‘Amr heard it and said apologetically, "O Messenger of Allah, I have very skinny shins."The Prophet replied, "O ‘Amr certainly Allah has perfected everything he created, verily Allah does not love a person who drags his garment below his ankles." [At-Tabarani. Sahihaccording to ash-Shawkani])
This is another explicit hadith that letting theizar going going below the ankles without arrogance and perhaps even with some excuse like having skinny shins is forbidden as the Prophet told ‘Amr that Allah does not love such a person.
A man was praying with his izar hanging down. The Messenger of Allah said to him,"Go and perform wudu’." He went and performed wudu’. He came back and the Prophet said, "Go and perform wudu’." A man asked, "O Messenger of Allah, what is the matter with you that you commanded him to perform wudu’ and then you kept silent?" He replied, "He was praying while hanging down his izar, and Allah does not accept the prayer of a man who hangs down his izar." [Abu Dawud, an-Nisa'i, at-Tabarani. An-Nawawi declared its isnad to be sahih on the conditions of Imam Muslim and adh-Dhahabi agreed with him in his Al-Kaba'ir. Shams ul-Haqq al-Adimabadi declared it to be hasan]
The purpose of the Prophet making him perform wudu’ as explained by the ‘ulama was to remind him trailing his izar down was a sin and to purify him of that sin, not because it broke his wudu’.
The following two incidents should settle out hearts on this issue:
‘Ubayd ibn Khalid reports, "Once I was going somewhere in Madinah, I heard a person behind me saying, ‘Raise your izar because it is more fearful of Allah (fa innahu ‘atqa)’. I said, ‘O Messenger of Allah, it is only a chequered coverlet (i.e. what pride can one take in it?)!" He responded, ‘At least it conforms with my uswa (example).’ I saw him, his izar was half way to his shin." [At-Tirmidhi in hisAsh-Shama'il al-Muhammadiyyah'Umar was stabbed while he was leading the prayer. He was the Amir al-Mu'minin, the Muslims were worried about him and who would be his successor. A young man came to his deathbed to show his compassion and praise his caliphate. 'Umar saw the young man's izar going below his ankles to the groud, 'Umar called him and said, "O nephew, raise your izar, it will be cleaner for your clothing and more fearful of your Lord." [Al-Bukhari]
Ibn Abi Sahaybah reports with a sound chain that ‘Umar’s son, Abdullah, would say about this incident, "’Umar’s affair was really amazing! Once he saw Allah’s right on him to order the right and forbid the wrong, his situation did not stop him from saying it."
Lastly, let us discuss two common misunderstandings. First is a rational argument that it was a custom of pagan Arabs in those days to let the garment hang below the ankles as a symbol of pride. Hence, it was discouraged by the Prophet. Since nowadays it is no longer considered to be a symbol of pride, there is no harm in doing so. The response to this is there is no shred of evidence that suggests that it was a custom among pagan Arabs to hang their izar below their ankles to indicate pride. There is nohadith, no statement of the earlier scholars, or any piece of jahili poetry that we know of to indicate that. This is nothing but mere conjecture. On the contrary, reading the statements of the muhaddithin who have commented on these hadith indicate otherwise.
Secondly, an oft misunderstood hadith is quoted, "The one who drags his garment out of arrogance, Allah will not look at him on the Day of Judgment." On hearing this Abu Bakr said, "O Messenger of Allah, my izar falls down unless I take extreme care of it." The Prophet said, "You are not of those who do it out of arrogance."
Based on this hadith some people think it is permissible to extend their izar below their ankles as long as it is not done as a sign of arrogance. Such an understanding is not correct due to the following reasons:
This incident shows that Abu Bakr had heard the Prophet instruct them about their izar earlier. Now, evidently Abu Bakr did not gather from those earlier statements that he was allowed to let his izar hang down if done without arrogance, that is why he would keep his izar above his ankles, but since doing so continously became hard for him, he inquired the Prophet about his special case. In other words, nothing in the earlier statements of the Prophet indicated to Abu Bakr that he was allowed to let his izar hang down, rather he would wear it above his ankles or else why would he ask the question?The reason his izar would slip down was because he was thin (as mentioned by al-Hafidh ibn Hajr in Al-FathThe Prophet did not tell him or anyone else at any point, " … it is permissible to wear the izar below the ankles if it not done out of arrogance."Not only that, but at no point did the Prophet himself wear his izar below his ankles to at least show its permissibility. Now, everyone agrees that the Prophet was free of any sort of arrogance, yet he himself was never seen with his izar below his ankles! If letting it down without arrogance were allowed, the Prophet would have done it because he was more free of pride than any human being to walk on this earth! On the contrary, the Prophet would wear his izar above his ankle, and repeatedly encourage the sahabah to do so by mentioning the punishment as well as ordering them to do so at different occasions.All the Prophet told Abu Bakr was that he is not an arrogant person and his izargoing down was not done out of arrogance. At no point before this incident did Abu Bakr claim freedom from arrogance even though the Prophet testified to it. How can someone else not testified to by the Prophet claim it for themselves?The explicit meaning (‘ibarah an-nass) of the authentic hadith that mention different punishments when it is done with and without arrogance take precedence over and are stronger in their dalalah (textual implication) than the alluded meaning (isharah an-nass) of this hadith which is perhaps why it never occurred to Abu Bakr or any othersahabi to let it hang down.There is no evidence that Abu Bakr would hang his izar down from that time onward. Not only him, we do not know of any sahabi doing so. On the contrary, the Prophet instructed severalsahabah to wear their izar above their ankles and we do not know of a singlesahabi who claimed freedom from arrogance for themselves and wore it below their ankles. Quite the contrary, the practice of the sahabah can be seen in the incident of ‘Umar and in Abu Ishaq’s report as collected by at-Tabarani, "I saw Usamah, Zayd bin Arqam, Bara’ ibn Azib, and Ibn ‘Umar all wearing their izar’s below their ankles."Now if those people "who do not hang it down out of arrogance" does not include the Messenger of Allah, Abu Bakr, ‘Umar, and many other sahabah, can it possibly be people of less piety who were born centuries after them? Whoever thinks so is deluded.
1. When you see them, they remind you of Allah.
2. When you sit with them, it increases your Iman….
3. When they speak to you, it increases your knowledge.
4. When you see their actions, you remember the Akhirah.
• The company of a good friend is like an owner of musk;
if you don’t buy anything, you will get the smell of it.
The company of a bad friend is like the *blacksmith’s bellows*
if you are not affected by its black dirt,
you will be touched by its smoke.
*– Prophet Muhammad(Sallallahu ‘Alayhi wa sallam)*
• Be with someone who reminds you of Allah.
The Prophet (Sallallaahu Alayhi wa sallam) *said:*
*“A person is likely to follow the faith of his friend,*
*so be careful whom you befriend."*
[Abu Daawood & Tirmithi]
Bismillahir Rahmaanir Raheem.
Studies in Quran, Sunnah and Consensus of majority of scholars has declared that smoking is forbidden to any believer of Allah and His Messenger. Smoking is harmful in numerous ways.
The makers of cigarettes and other smoking stuff clearly says on it that it’s harmful and can kill and in Islam whatever is harmful to us is forbidden. No one can deny the harm of smoking to the human body. The medical evidence for this is well established and overwhelming. Smoking contains poisonous materials, such as nicotine, tar, carbon monoxide, arsenic, benzopyrene, etc., that the smoker swallows in small proportions. Their harm accumulates with time to result in a gradual killing of the human organs and tissues. We are running from Ebola but fails to know senior Ebola is in smoking substances.
The hazards of smoking to the health are hard to enumerate. Cancer, tuberculosis, heart attacks, asthma, coughing, premature birth, infertility, infections in the digestive system, high blood pressure, nervousness, mouth and teeth diseases, etc., are among the many health hazards that have been strongly linked to smoking by scientists.
This is sufficient to prohibit smoking. Islam prohibits any action that causes harm to oneself or to other people. Allah says (what means): "Do not kill yourselves, Allah is indeed merciful to you Quran 4-29."Do not cast yourselves, with your own hands, into destruction Quran 2:195.
And the Messenger says: No harm may be inflicted on oneself or others. The feet of a human being will not depart, on the day of Judgement, from their standing before their Lord, until they are questioned about five things: his lifetime – how did he pass it, his youth – how did he used it, his wealth – where did he earn it and how did he spend it, and how did he follow what he or she learned. Whoever consumes poison, killing himself with it, then he will he consuming his poison in the hellfire, May Allah protect us from these satanic influences. Aameen.
BismilLaahir Rahmaanir Raheem.
Our beloved Messenger of Allah, peace and blessings be upon him and his family, said:
وَلَعْنُ الْمُؤْمِنِ كَقَتْلِهِ وَمَنْ رَمَى مُؤْمِنًا بِكُفْرٍ فَهُوَ كَقَتْلِهِ
Cursing a believer is like killing him and charging a believer with unbelief is like killing him. Sahih Bukhari 5754.
Abu Hurairah may Allah be pleased with him reported: The Messenger of Allah, peace and blessings be upon him, said: لَا يَنْبَغِي لِصِدِّيقٍ َ لَعَّانًا
It is not befitting the truthful that they curse others. Sahih Muslim 2597.
Abdullah ibn Mas’ud said: The Messenger of Allah, peace and blessings be upon him, said:
لَيْسَ الْمُؤْمِنُ بِالطَّعَّانِ وَلَا اللَّعَّانِ وَلَا الْفَاحِشِ وَلَا الْبَذِيءِ
The believer does not taunt others, he does not curse others, he does not use profanity, and he does not abuse others. Sunan At-Tirmidhi 1977. From the above narrations, it’s clear that we must avoid cursing or abusing anyone but rather make dua for Allah to guide them to the rightful ways. Parents especially MUST avoid cursing their children regardless of their mistakes. Children on the other hand must avoid provoking our parents regardless of their shortcomings. To be continued in shaa Allaah. May Allah keep guiding us all and protect us from any satanic ways. Aameen.
It was narrated that ‘Amr bin Maimun Al-Awdi said:
“Sa’d used to teach his children these words as a teacher teaches his students, and he said that the Messenger of Allah [SAW] used to seek refuge by means of them at the end of every prayer:
‘Allahumma inni a’udhu bika minal-bukhli, wa a’udhu bika minal-jubni, wa a’udhu bika an uradda ila ardhalil-‘umuri, wa a’udhu bika min fitnatid-dunya, wa a’udhu bika min ‘adhabil-qabr
O Allah, I seek refuge with You from miserliness, and I seek refuge in You from cowardice, and I seek refuge in You from reaching the age of senility, and I seek refuge in You from the trials of this world, and I seek refuge in You from the torment of the grave.
So I narrated that to Mus’ab and he said that he told the truth.”
Sunan an-Nasa’I, Vol. 6, Book 50, Hadith 20
📿 An Islamic life is a constant and daily effort to turn away from things that distract and turning our hearts to Allah.
🍏🍏🍏 SHEIKH YUSUF AMIR 🍏🍏🍏
BismilLaahir Rahmaanir Raheem.
Tribalism is a forbidden ideology that afflicts all human societies in every time period, originating in the worship of idols and reconstructing itself into many forms throughout the ages.
Allah has commanded us to uphold justice with all other human beings regardless of their race, religion, or identity. Allah says:
يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَىٰ أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَىٰ بِهِمَا فَلَا تَتَّبِعُوا الْهَوَىٰ أَن تَعْدِلُوا
O you who believe, be persistently standing firm in justice as witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. Follow not your desires, lest you not be just. Quran 4:135.
Tribalists, by contrast, reject universal standards of justice. They divide the world into the privileged in-group and the demonized out-groups, holding to the slogan “my people right or wrong.” Their love of their own people and hatred of different people causes them to rationalize and justify the unjustifiable. This wrong ideology is now even affecting marriages in Islam. As soon as you propose marriage to a brother or sister, the first question usually is "What tribe are you". If you mention his or her tribe then you hear maa shaa Allah, if not then it becomes in shaa Allah we will get back to you but that’s it SubhaanAllah. But please for our sisters in particular, never go into any marriage without your parents support please. Ensure you get their permission, support and blessings first. Obedience to parents is more important than marriage so ensure you use elders to get their support first else ignore the brother not your parents regardless of how good he is please.
Wathila ibn Al-Asqa’ reported: I said, “O Messenger of Allah, is it part of tribalism that a man loves his people?” The Prophet said:
لَا وَلَكِنْ مِنَ الْعَصَبِيَّةِ أَنْ يُعِينَ الرَّجُلُ قَوْمَهُ عَلَى الظُّلْمِ
No, rather it is tribalism that he supports his people in wrongdoing.
Sunan Ibn Majah 3949.
Love for one’s people is normal and healthy if it leads to good deeds, but such love that comes at the expense of justice is no true love at all. Tribalism by this definition has been rejected by Islam in the harshest terms. Tribalism is a form of “blind following” whose adherents live in “ignorance,” an allusion to the pre-Islamic worship of idols.
Jundab ibn Abdullah reported: The Messenger of Allah, peace and blessings be upon him, said:
مَنْ قُتِلَ تَحْتَ رَايَةٍ عِمِّيَّةٍ يَدْعُو عَصَبِيَّةً أَوْ يَنْصُرُ عَصَبِيَّةً فَقِتْلَةٌ جَاهِلِيَّةٌ
Whoever is killed under the banner of blind following, who calls to tribalism or supports tribalism, then he has died upon ignorance. Sahih Muslim 1850.
The Prophet disowned anyone who lives by the ideology of tribalism or supports it in any way. Tribalists might be outwardly Muslims, but in reality Allah will not count them among the true believers.
Jubair ibn Mut’im reported: The Messenger of Allah, peace and blessings be upon him, said:
لَيْسَ مِنَّا مَنْ دَعَا إِلَى عَصَبِيَّةٍ وَلَيْسَ مِنَّا مَنْ قَاتَلَ عَلَى عَصَبِيَّةٍ وَلَيْسَ مِنَّا مَنْ مَاتَ عَلَى عَصَبِيَّةٍ
He is not one of us who calls to tribalism. He is not one of us who fights for the sake of tribalism. He is not one of us who dies following the way of tribalism. Sunan Abu Dawud 5121.
May Allah keep guiding us all and protect us from any satanic influences. Aameen.
The Prophet ﷺ said, ‘I know the last person who will enter Paradise and I know the last person who will come out from hell fire…
He said about the last person going to Paradise:
This person will be brought for judgement before Him سبحانه و تعالى, he will speak with Him. When he is put before Allah for judgement, Allah will ask the angel to expose his minor deeds.
The angel starts exposing to him his minor sins and he will be looking. Allah will say to him one by one, ‘Do you remember you commited this evil deed on that day in that place at that time?’
He will remember and say ‘yes O Allah I remember.’
Then Allah will go to another one, ‘Do you remember you commited this sin on that day, that place at that time?’
He will say ‘O Allah, yes yes.’
All of the sins one after another, one by one.
After it is finished, the person who is standing for judgement will think that’s it, he’s going to be destroyed, no hope, he’s going to hell fire, at that moment Allah سبحانه وتعالى will say to the angel, ‘O my angel bare witness I covered up for him his sins during the dunya (No one knew them except him) and I expiate them today, I forgive him for it and I revert them into good deeds!’
When he sees this, the man will be astonished by Allah’s generosity and how great it is, he will want more so he will say to Allah, ‘O Allah I commited greater sins but they are not here on the record!’
Because Allah forgave his minor sins he’s saying this as he wants the greater ones to be reverted to good deeds too!
The Prophet ﷺ every time he narrated this hadith, he used to smile and laugh.
This is the generosity of AlMighty Allah!
ـ عن عائشة: ما شَبِعَ رسولُ اللّهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) ثَلاثةَ أيّامٍ مُتَواليةٍ حتّى فارَقَ الدُّنيا. ولَو شاءَ لَشَبِعَ، ولكنَّهُ كانَ يُؤْثِرُ على نَفْسِهِ.
Aisha narrated, ‘The Prophet (SAWA) had never spent three consecutive days having eaten to his fill until he left this world, although he could have, had he wanted to; but he used to place others before himself.
ـ عن أبي هريرة: جاءَ رجُلٌ إلى النّبيِّ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ)، فَشَكا إلَيه الجُوعَ، فَبَعثَ رسولُ اللّهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) إلى بُيوتِ أزواجِه فقُلْنَ: ما عندَنا إلّا الماءُ . فقالَ رسولُ اللّهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): مَن لِهذا الرّجُلِ اللّيلةَ ؟ فقالَ عليُّ بنُ أبي طالبٍ (عَلَيهِ الّسَلامُ): أنا له يا رسولَ اللّهِ. وأتى فاطمةَ (عَلَيهَا الّسَلامُ) فقالَ لها: ما عندَكِ يا ابنةَ رسولِ اللّهِ ؟ فقالتْ: ما عندَنا إلّا قُوتُ الصبيّة، لكِنّا نُؤثِرُ ضَيْفَنا، فقالَ (عَلَيهِ الّسَلامُ): يا ابنةَ محمّدٍ، نَوِّمي الصِّبْيَةَ وأطفئي المِصْباحَ.
Abu Hurayra narrated, ‘A man came to the Prophet (SAWA) and complained to him of hunger, so the Prophet (SAWA) sent a messenger to the homes of his wives, but they said that they had nothing but water. The Prophet (SAWA) asked, ‘Who can host this man tonight?’ So Ali b. Abi Talib (AS) said, ‘I will host him, O Messenger of Allah.’ He came to Fatima (AS) and asked her, ‘What do you have, O daughter of the Prophet?’ She said, ‘We only have food for tonight, but we will give it to our guest.’ He (AS) said, ‘O Daughter of Muhammad. Take the children to bed and put off the lamp.’
ـ عن أبي الطفيل: اشتَرى عليٌّ (عَلَيهِ الّسَلامُ) ثَوبا، فأعجَبَهُ فتَصدَّقَ بهِ، وقالَ: سَمِعتُ رسولَ اللّهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) يقولُ: مَن آثرَ على نفسِهِ آثَرهُ اللّهُ يومَ القيامةِ الجَنّةَ.
Abu al-Tufayl narrated, ‘ Ali (AS) bought a gown, which he liked, so he gave it away in charity. He said, ‘I heard the Prophet (SAWA) saying, ‘When a man places others before himself, Allah, the Exalted, will place him [before others] in Paradise.
ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): الإِيثارُ أفضَلُ عِبادَةٍ، وأجَلُّ سِيادَةٍ.
Imam Ali (AS) said, ‘Self-sacrifice is the best form of worship and the greatest eminence.’
ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): غايَةُ المَكارِمِ الإِيثارُ.
Imam Ali (AS) also said, ‘The peak of virtues is self-sacrifice.’