Fear of Salaf from the temptation posed by women

بسم الله الرحمن الرحيم

Fear of Salaf from the temptation posed by women: Their piety and fear of Allah made them really scared of women.
IMG_0398 (1)Maymoon Ibn Mehran says RH: “Being entrusted to look after Baytul Maal (treasures of the whole country),  would be easier for me than being told to look after a woman” (siyar a’alam 5/77)
Ataa said: “If I was entrusted with the treasury I would prove to be a trustworthy person, however, I wouldn’t trust my ego with a woman even if she was not good looking” (Siyar 5/85)
Saeed Ibn al Musayyib says: “Whenever satan loses hope from deviating someone, he approaches them from the women’s side.
Then Saeed said while he was 84, one of his eyes had gone, and the other eye was watery: “The thing that scares me most is (looking at) women.” (Siyar 5/285)
Ibn Umar radiallahu anhu says: “It is part of the people abandoning the trust that they peep inside rooms and houses.”
Salman Farsi radiallahu anhu says: “To die and then be resurrected then die again and be resurrected, then die again and be resurrected would be easier than looking at the satr (private) of someone or that someone looks at my satr.”
Humayd Ibn Hilal says: “Among us, there was a man named Aswad Ibn Kulthum. When he would walk, his gaze would never exceed his feet. There were some chambers of a palace along the way, in which there would be some women who would have removed their headgear or part of their clothes. When he would be approaching, they would feel scared and rush to cover themselves, then they would say ‘Oh! It’s only Aswad Ibn Kulthum!'”
One of the saliheen was asked: “Where should we search for you in the hereafter?” He replied: “Among those who will be looking at Allah swt” They asked: “How can you be so certain about that?” He replied: ” Because I used to lower my gaze from forbidden stuff in the world and because I used to refrain from all sins and indecencies” (Lataaif 299)
Wakee’ RH says: “We came out with Sufyan Thawri on the day of Eid. He said: “The first thing we do today is keeping our eyes low.”
Hassan Ibn Abi Sinaan RH went out for Eid. When he returned, his wife kept pestering him “How many beautiful women did you stare at today?” When she dragged it too much, he replied “Woe unto you! Since I left home and until I returned, my eyes never moved from my toes”
Alaa Ibn Ziyad RH says: “Don’t stare at even the upper garment of a woman, because staring incites desire into the heart.”
Ibrahim Ibn Ad’ham said, “Always looking at unlawful things, takes away the recognition of Haq from the heart.”
💧خوف السلف من فتنة النساء💧
فعن أبي المليح سمعت ميمونا – أي بن مهران – يقول :
” لأن أوتمن على بيت مال أحب إلي من أن أوتمن على إمرأة ”.
📚  سير أعلام النبلاء (5/77)
و عن عطاء قال :
” لو ائتمنت على بيت مال لكنت أمينا ولا آمن نفسي على أمة شوهاء ”، قلت – أي الإمام الذهبي – : ” صدق رحمه الله”.
المصدر السابق (5/ 87-88)
و ذكر الإمام الذهبي أيضاً :
”عن سفيان بن عيينة ،عن علي بن زيد، عن سعيد بن المسِّيب، قال : ما أيِسَ الشيطان مِنْ شيء إلا أتاه مِن قِبَل النساء .
ثم قال لنا سعيد ـ وهو ابن أربع وثمانين سنة وقد ذهبت إحدى عينيه وهو يعشو بالأخرى :ما شيء أخوف عندي من النساء”.
المصدر السابق (4/237)
و ذكر أيضا : ” عن سلَّام بن مسكين :حدثنا عمران بن عبد الله الخزاعي قال: قال سعيد بن المسِّيب: ما خِفْتُ على نفسي شيئاً مخافةَ النساء ،قالوا: يا أبا محمد! إن مثلك لا يُريدُ النساء ،ولا تُريدُهُ النساء ، فقال: هو ما أقول لكم. وكان شيخاً كبيراً أعمش.
المصدر السابق (4/241)
عن أنس – رضي الله عنه – قال :
إذا مرت بك مرأة فغمض عينيك حتى تجاوزك .
📚 (الورع لابن ابي الدنيا /72).
عن إبن عمر – رضي الله عنه – قال :
من تضييع الأمانة النظر في الحجرات و الدور .
📚 (الورع لابن ابي الدنيا /71).
عن قيس إبن الحارث قال : قال سلمان –رضي الله عنه – :
لأن أموت ثم أنشر ثم أموت ثم أنشر ثم أموت ثم أنشر أحب إلي من أن أرى عورة مسلم أو ـن يراها مني .
📚 (الزهد لأحمد /192)
عن حميد بن هلال قال كان منا رجل يقال له الأسود بن كلثوم و كان إذا مشى لا يجاوز بصره قدمه و كان يمر وفي الجدر يومئذ قِصرٌ و هناك نسوة ولعل إحداهن تكون واضعة يعني ثوبها أو خمارها فإذا رأينه راعهن ثم يقلن : كلا إنه أسود بن كلثوم.
📚 (الزهد لأحمد /256).
قال حاتم :
الشهوة ثلاث شهوات : شهوة في الأكل ، وشهوة في الكلام ، وشهوة في النظر ، فاحفظ الأكل بالثقة ، واللسان بالصدق ، والنظر بالعبرة .
📚  (شعب الأيمان للبيهقي 5/5712).
قيل لبعضهم : أين نطلبك في الآخرة ؟ قال :
في زمرة الناظرين إلى الله ، قيل له كيف علمت ذلك ؟ قال بغضي طرفي له عن كل محرم ، و باجتنابي فيه كل منكر و مأثم .
📚 (لطائف المعارف /299).
عن وكيع قال :
خرجنا  مع سفيان الثوري في يوم عيد فقال : إن أول ما نبدأ به في يومنا غض ابصارنا.
📚 (الورع لابن أبي الدنيا/66).
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The Best Garment

بسم الله الرحمن الرحيم

By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Blessing of Clothing

The great Muhaddith, ‘Allāmah An-Nawawī rahimahullāh, in his masterpiece Riyād-us-Sālihīn, begins the discussion on clothing with the following verses of the Glorious Qur’ān:

O children of Ādam! We have sent down to you the dress that covers your shame and provides adornment. As for the dress of taqwā [piety] that is the best. (7:26)

… And made for you garments that protect you from heat, and garments that protect you in your battles. (16:81)

We learn two very important lessons about clothing from these verses of the Qur’ān. The first lesson is that clothes are a blessing from Allāh ta‘ālā. Commenting on the phrase, “We have sent down to you”, the commentators of the Qur’ān have stated that clothes are a blessing from Allāh ta‘ālā as the sources from which clothing is produced, e.g. cotton, are created by Allāh ta‘ālā and man has no role to play in the creation of the source. Likewise, clothes are a blessing from Allāh ta‘ālā because it is Allāh ta‘ālā alone who inspires us with the ability and imagination to utilise these resources to manufacture and produce clothing. 

Purpose of Clothing

The second lesson is that clothing serves three main purposes. The first purpose is to cover and conceal the ‘awrah. The ‘awrah is that portion of the body which should not be revealed without a Shar‘ī necessity. Thus, we can imagine what a great bounty clothes are; for without clothes how would we be able to cover our ‘awrah and thus maintain our dignity and honour?

The second purpose is to protect the body from heat, cold and other physical harms. Hence, we have different types of clothes to match different climates and also for different activities. For example, we have specially designed wear such as armour and camouflage clothing that is used in unique circumstances such as wars, to protect the wearer.

To reflect our nature, Allāh ta‘ālā mentions a third purpose of clothing, that is to adorn and beautify. We can further understand these three purposes through an everyday example. A man can wear a sheet that will cover his ‘awrah which is sufficient to fulfil the minimum Shar‘ī requirement. However, rather than limit himself to this, he will also wear a jubbah (thobe) and a shawl, to not only safeguard his body but also make himself look more presentable. The masnūn du‘ā as related by Sayyidunā ‘Umar radhiyallāhu ‘anhu upon wearing new clothes highlights some of the above purposes:

All praise is for Allāh who has dressed me in such clothing that covers my ‘awrah and which also aids me in my beautification. (At-Tirmidhī, Ibn Mājah)

Beautification is a Worthy Trait

Jamāl (beautification) is an action approved and indeed recommended by our Sharī‘ah. The Sīrah of Prophet sallallāhu ‘alayhi wasallam also teaches us to keep in mind beauty when clothing ourselves. In a hadīth we find the following narration:

Indeed, Allāh is beautiful and loves beauty. (Muslim)

Therefore, when dressing and adorning ourselves we should make the following intentions:

1) to acquire the Pleasure of Allāh ta‘ālā.

2) to follow the sunnah of Rasūlullāh sallallāhu ‘alayhi wasallam.

3) to please my near and dear ones, e.g. my spouse, my parents, my children. This is also a deed in itself liked by Allāh ta‘ālā, thereby increasing His Pleasure.

Due to his exalted taqwā and spiritual status, Hakīm-ul-Ummah Hadrat Mawlānā Ashraf ‘Alī Thānwī rahimahullāh was not inclined towards adornment. However, the renowned Shaykh would, keeping the third intention in mind, adorn himself in moderation and refrain from total abstinence.

Two Major Pitfalls

Whilst beautification is recommended by the Sharī‘ah, there are two major pitfalls that must be avoided. The first is an incorrect intention. To adorn oneself for show, pride, or to display exclusivity, are all intentions that must be avoided. Dressing with this in mind that ‘no one has the clothes I have’, or ‘no one looks or should look like me’, or ‘my clothes show that I am better than everyone else’, are all thoughts which reflect an incorrect intention and are not permitted. Hence, it is essential to constantly review and rectify our intentions in this regard.

The second pitfall is of extravagance. Extravagance is usually the consequence of a person’s incorrect intention to show off, to feel better than others and to display their greatness. There is a fine line between beautification and extravagance. Designer wear is a good example when trying to make this distinction. If we buy an item of clothing worth £25 for £100, only because it has a specific label, we should question ourselves ‘What is driving me to do this? If I can purchase the same product, of the same quality, for a much cheaper price, what am I paying the extra for?’ When we question ourselves in this way, it will expose the incorrect intention that we are spending to help satisfy our inner pride and desire to maintain our ‘status’ and ‘exclusivity’, leading to extravagance in spending.

Therefore, as Muslims we must ensure whilst adopting adornment and beautification that one remains within the limits of the Sharī‘ah, by reviewing the intention and abstaining from extravagance.

The Best Clothing

O children of Ādam! We have sent down to you the dress that covers your shame and provides adornment. As for the dress of taqwā [piety] that is the best. (7:26)

The verses of the Glorious Qur’ān also direct our attention to another form of dress, a type of garment which conceals, protects and beautifies the inner self. This garment, is the garment of taqwā and is essential for every person, for it is this garment that covers and subdues the radhā’il, i.e. those negative traits of the heart, such as pride and jealousy, which a person would be ashamed of and would not want others to see. Also, it is the garment of taqwā that helps a person adorn his inner self with the fadā’il, i.e. the praiseworthy traits of the heart, such a humility and generosity, which beautify a person’s character. It is the garment of taqwā which also provides a person protection from all the trials of this world and the Hereafter.

Therefore, it is the ‘Libās-ut-Taqwā’ (the dress of taqwā) which is the greatest garment a person can adorn. The Glorious Qur’ān reminds us of this by using the phrase ‘that is the best.’  The outer appearance may temporarily deceive the onlooker, however ultimately the great beauty or ugly nature that lies within will be revealed. We experience this in our day to day lives. A person may be wearing the most striking of clothes but if the inner self is not adorned then, despite the initial positive impression, upon interaction we find the person unappealing.

True concealment, true protection, and true beauty in this world and more importantly in the Hereafter is only achieved when the inner self is ‘dressed’ with the clothing of taqwā. Therefore, whilst continuing to use the blessing of clothes to beautify our appearance, we should give more attention to the beautification of the inner self. 

May Allāh ta‘ālā grant us the tawfīq to use the blessing of clothes in a manner which acquires His Pleasure and to adorn ourselves with the best of clothes, taqwā. Āmīn. 

© Riyādul Jannah (Vol. 29 No. 10, Oct 2017)

Taqwā and its Benefits

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

After the passing of Ramadān, it is important that we remind ourselves of the most important lesson the blessed month left us with, that of bringing Taqwā into our lives and doing our utmost to hold fast to it, until we breathe our last.

The importance of Taqwā cannot be over emphasised. Allāh ta‘ālā has mentioned the word Taqwā in the Glorious Qur’ān around 70 times in the imperative form and over 250 times in its various derivative forms. The Glorious Qur’ān begins with the statement:

This Book has no doubt in it – a guidance for the Muttaqīn. (2:2)

In other words, though in principle the Glorious Qur’ān is a guidance for all, only those who develop the quality of Taqwā can truly benefit from it.

 

Definition of Taqwā

Taqwā has been defined in many ways; the summary and conclusion of which is that a person creates a barrier between himself and the disobedience to Allāh ta‘ālā. Consequently, he will never plan to commit a sin, rather he will exert all efforts to abstain from any form of disobedience to Allāh ta‘ālā. The result of this will be every type of success in both worlds. Allāh ta‘ālā states:

…And fear (disobeying) Allāh so that you may become successful. (3:200)

 

Benefits of Taqwā

There are many benefits for the one who adopts Taqwā as stated in the Glorious Qur’ān: 

1. Allāh ta‘ālā will make all matters easy for him. Allāh ta‘ālā states:

.…And the one who fears (disobeying) Allāh, He shall bring about ease for him in his affair. (65:4)

2. Allāh ta‘ālā will provide him with a solution to all his problems. Allāh ta‘ālā states:

.…And the one who fears (disobeying) Allāh, He shall bring forth a way out for him, (65:2)

3. Allāh ta‘ālā will sustain him from all aspects. Allāh ta‘ālā states:

(And the one who fears (disobeying) Allāh).… And shall provide for him (what he needs) from where he does not even imagine (65:3)

4. Allāh ta‘ālā will be with him and assist him. Allāh ta‘ālā states:

Surely, Allāh is with those who adopt Taqwā (16:128)

….be sure that Allāh is with the Muttaqīn (9:36)

5. Allāh ta‘ālā will forgive his sins. Allāh ta‘ālā states:

.…And the one who fears (disobeying) Allāh, He shall cancel (forgive) his sins… (65:5)

6. Allāh ta‘ālā will grant him a huge reward. Allāh ta‘ālā states:

(And the one who fears (disobeying) Allāh)….He shall give him a huge reward. (65:5)

7. Allāh ta‘ālā will grant him Mercy in both worlds. Allāh ta‘ālā states:

And this (Qur‘ān) is a blessed Book We have sent down. So follow it and adopt Taqwā, so that you may be favoured with mercy. (6:55)

And My Mercy extends to everything. So, I shall write it (i.e. the mercy) for those who adopt Taqwā, and pay Zakāh, and those who do believe in Our verses… (7:156)

8. Allāh ta‘ālā will grant him safety from all fear and grief. Allāh ta‘ālā states:

…those who adopt Taqwā and correct themselves will have no fear, nor shall they grieve. (7:35)

9. He will gain the upper hand over Shaytān. Allāh ta‘ālā states:

Surely when the Muttaqīn are touched by the temptation (to do evil) from Shaytān, they become conscious (of Allāh), and their eyes instantly open (i.e. they realise Shaytān’s plot and ignore the temptation). (7:201)

10. He will become beloved to Allāh ta‘ālā. Allāh ta‘ālā states:

Surely, Allāh loves the Muttaqīn. (9:4)

11. Allāh ta‘ālā will grant him safety from enemies. Allāh ta‘ālā states:

If you keep patience and adopt Taqwā, their cunning shall not harm you at all. (3:120)

12. Allāh ta‘ālā will grant him the ultimate success in the form of Jannah. Allāh ta‘ālāstates:

Here is the description of the Paradise promised to the Muttaqīn: underneath it the rivers flow; its food is everlasting and (so is) its shade. This is the ultimate abode of the Muttaqīn … (13:35)

 

The Acquisition of Taqwā

In order to become deserving of these priceless benefits, it is very important that we make a serious effort to bring Taqwā into our lives. Allāh ta‘ālā through His infinite mercy informs us how to achieve this, as when Allāh ta‘ālā commands the adoption of Taqwā in the Glorious Qur’ān, He follows this with another command which is a way to acquire Taqwā. The following actions are a summary of these commands, which if inculcated, will ensure a person acquires Taqwā:

1. Submission to the Will of Allāh ta‘ālā.

Allāh ta‘ālā states:

O you who believe, fear (disobeying) Allāh, as one should with regards to Allāh, and let not yourself die save as Muslims (totally submitted to Allāh). (3:102)

The submission of the body and soul to the Will of Allāh ta‘ālā enables us to inculcate the essence of Taqwā in our lives. Submission to the Will of Allāh ta‘ālā was the highlight of the life of Sayyidunā Ibrāhīm ‘alayhis salām who is duly remembered in these blessed months. Taking lesson from episodes of submission by the Ambiya‘alayhimus salām and the pious predecessors gives us an insight into the reality of submission. Only when we try to emulate such submission to the Will of Allāh ta‘ālā, will the great quality of Taqwā diffuse into a person’s heart.

2. Adopting correct speech.

Allāh ta‘ālā states:

O you who believe, fear (disobeying) Allāh, and speak in straightforward words. (If you do so,) Allāh will correct your deeds for your benefit, and forgive your sins for you. Whoever obeys Allāh and His messenger achieves a great success. (33:70-71)

The importance of speaking in a truthful and just manner and speaking of good things, in particular the remembrance of Allāh ta‘ālā, must not be taken lightly. The guarantee of Jannah has been promised by Rasūlullāh sallallāhu ‘alayhi wasallam to the person undertaking to use his tongue correctly. Being mindful of what one utters will assist in bringing a reformation to the heart and develop Taqwā.

3. Contemplating the Day of Reckoning.

Allāh ta‘ālā states:

O you who believe, fear (disobeying) Allāh, and each person must consider what he (or she) has sent ahead for tomorrow. (59:18)

Keeping a watchful eye over one’s actions and reflecting on how they will be judged by Allāh ta‘ālā on the Day of Resurrection, will lead a person to adopt Taqwā.

4. Being conscious that Allāh ta‘ālā is All-Seeing and All-Knowing.

Allāh ta‘ālā states:

…And fear (disobeying) Allāh. Surely Allāh is fully aware of what you do. (59:18)

Recognising the fact that Allāh ta‘ālā is fully aware of our actions and is recording every minute detail of our lives, is sufficient for a person to create a barrier between himself and the disobedience to Allāh ta‘ālā.

5. Adopting pious company.

The above four methods of acquiring Taqwā all share a common trait, that of being fully aware and alert at all times. Whilst living in this world we become engrossed in our daily lives, which leads to negligence and absent mindedness. Therefore, it is imperative that we frequently adopt some form of reminder for ourselves. The adopting of pious company gives a person a two-fold benefit in the endeavour to bring Taqwā: it serves as a constant reminder of the need to acquire Taqwā; and the company of the pious is in itself an effective tool for the acquisition of Taqwā. Allāhta‘ālā states:

O you who believe, fear (disobeying) Allāh, and be in the company of the truthful (i.e. pious). (9:119)

And regarding the truthful, Allāh ta‘ālā says:

Those are the ones who are truthful, and those are the Muttaqīn. (2:177)

May Allāh ta‘ālā grant us all the tawfīq to strive for the great quality of Taqwā. Āmīn.

© Riyādul Jannah (Vol. 25 No. 8, Aug 2016)


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