10 TYPES OF MODESTY

Ibn ul Qayyim Al Jawziyah (Rahimahullah) mentioned in his book “Madarij us
Saaliheen” Vol 2 page 267, Al Hayaa (i.e. modesty) is categorized into ten types:

The First: The modesty of Shame: This is similar to the modesty of Adam (Alaihis
salam) when he fled in paradise after eating from the forbidden tree. Allah asked him
“Are you fleeing form me O Adam because of your sin?” He said: “No my lord! Rather
it is out of shame that I flee from you!”

The Second: The modesty that results in you realizing your shortcomings such as; the
modesty of the angels, those who praise Allah day and night and never enervate. On the
Day of Judgment they will say Subhanaka! (i.e. Glory be to You!) we did not worship
You as You deserved to be worshiped.”

The Third: The modesty of Magnification: This modesty is a result of knowledge. The
extent of knowledge the slave has of his Lord, will determine how modest or shy of Him
he/she is.

The Fourth: The modesty of Generosity: This is similar to the modesty of the Prophet
(Sallahu alaihi wa salam) with those people he invited to the walimah (i.e. marriage
banquet) of Zaynab Bint Jahsh (Radiyallahu anha)and they stayed with him longer than
necessary, so he stood up and walked away without saying to them “Leave!”.

The Fifth: The modesty of Embarrassment: This is similar to the modesty of Ali Ibn
Talib (Radiyallahu anhu) when he was too embarrassed to ask the Prophet himself about
the pre-seminal discharge he was experiencing, because he was married to his daughter.

The Sixth: The modesty of Low self-worth: This is similar to the modesty of the slave
in front of his lord when he asks Him for his needs, knowing that he doesn’t deserve it.
In a narration of Bani Israel Musa (Alaihis salam) said: “O lord, a need or desire of this
life arises and I am too modest to ask You for it O lord!” So Allah responded to him by
saying: “Ask me for what whatever you like, whether it is the salt for your dough or the
fodder for your herd!” And it is possible that this is because of two things:

The First: The questioner deeming himself to be unworthy while considering the
gravity of his sins and mistakes.

The Second: The magnitude of what he is asking for.

The Seventh: The modesty of Love: This is the modesty of the one who loves another,
and when he thinks in his heart of the one he loves during his absence, his modesty for
him is greater than what he feels for him in his presence and he doesn’t even know why.

There is no doubt that the love of a person has a stronger and more magnificent
authority over the individual than the authority of the one who conquers the body
physically. And because of this, kings and elite authority wonder in amazement about
creation and how they are conquered because of the love they have for someone greater
than they are conquered by power and physical authority. We asked Sheik ul Islam Ibn
Taymiyah (Rahimahullah) about this issue, and I mentioned this to him and he just
smiled and didn’t say anything.

The Eighth: The modesty of Servitude: This is the type of modesty that is mixed with
love and fear while witnessing that there is no perfection in his worship or servitude to
the One he worships. And the slave acknowledges that his Lord is greater and more
opulent than what he is offering of worship, so his servitude to Allah causes him to be
modest of Him, and there is no way around this.

The Ninth: The modesty of honor and dignity: The modesty of the noble and
prestigious soul. if he does something that is beneath his caliber, either by exerting
himself or doing some random act of good, he is modest despite what he has exerted of
himself with a type of modesty that is honorable and dignified, and there are two reasons
for this:

The First: As we have mentioned, due to his dignity and honor.

The Second: His modesty in front of the one on the receiving end, as if he himself
was asking for it. Someone who is generous finds it difficult to face the one on the
receiving end due to the modesty and shyness he has in front of him.

The Tenth: The modesty of an individual regarding himself: This is the modesty of the
noble, honorable and dignified individual due to him being pleased with the fact that he
has some shortcomings. He prostrates himself out of modesty as if he has two
personalities. He is modest with one regarding the other and this is the most complete
form of modesty. If the slave is modest regarding himself then he is more likely to be
modest in front of others.

Translated by Abu Azzubayr Shadeed Muhammad on July 18, 2010 in
USA

Allaah's Rising... by Imaam Ibn Qudaamah al-Maqdisee and Sharh by Shaykh Uthaymeen(rahimahumullaah)

Bismillaah wa Inna AlHamduillaahi Wahadu wa SallAllaahu wa Sallaam'alaa Khaatim al Anbiyya' wa 'alaa Aalihee wa Asahaabihee wa'alaa Manitaba'a Hudaah 'Amma Ba'd:


Imam Malik Ibn Anas (rahimahullah) was questioned o nce, and it was said to him: "O Abu Abdillah! (Allah says): 'The Most Merciful rose over the Throne.' How does he rise? So he (rahimahullah) responded: "The Rising (Al-Istiwaa) is not something unknown. How (it is done) is incomprehensible. Believing in it is an obligation. And asking concerning it is an innovation." Then he put someone in charge of the man he was thrown out.*

*FootNote:
Athaar Saheeh: This is an authentic narration reported by Ibn Qudaamah in Al-'Uluww (104), Adh-Dhahabee in Al-'Uluww (pg. 141-142), Abu Nu'aim in Al-Hilyah (6/325-326), 'Uthman bin Sa'eed ad Daarimee in Ar-Raadd 'alal-Jahmiyah (55), Al-Laalikaa'ee in Sharh Usool 'Iti'qaad Ahl-is-Sunnah (664), Abu 'Uthmaan in 'Aqeedat-us-Salaaf (24-26) and Al-Bayhaqee in Al-Asmaa was-Sifaat (pg. 408) through paths of narration that strengthens o ne another. Adh-Dhahabee authenticated it in Al'Uluww and likewise, Al-Albanee strengthend it in his abridgement to Al-'Uluww. Al-Hafidh Ibn Hajr (rahimahullah) said in Fath-ul-Baree (13/406-407): "Al-Bayhaqee transmitted it with a good chain from Abdillah Ibn Wahb." And then he mentioned it. Shaykh-us-Islam Ibn Taymiyah said in his Majmoo-ul-Fatawwa (5/365) after quoting the saying of Malik: "A similar answer to this o ne is authentically reported from Rabee', the Shaykh of Malik."

The Explanation: (By Shaykh Uthaymin rahimahullah)

He is the Imam, Malik ibn Anas bin Malik. His father was not the Sahaabi (Companion) Anas bin Malik (radiallah anhu), but rather someone else. However, the grandfather of Malik was o ne of the seniors amongst the Tabi'een and the father of his grandfather was from among the Sahabah. Malik was born in the year 93H in Madinah and died in the same place in the year 179H. He was alive during the era of the Tabi'ee at-Tabi'een.

He (rahimallah) was asked: "O Abu Abdillah! (Allah says:) 'The Most Merciful rose over the Throne.' How does He rise?

So he (rahimahullah) responded: "The rising (Al-Istiwaa) is not something unknown." This means that it's understanding was known and it is: The elevating and settling (of Allah over the Throne).

"How (it is done) is incomprehensible." This means the manner in which the Rising occurs cannot be grasped by the intellect, since Allah is too grand and majestic to have any intellect be able to grasp the manner of His Attributes.

"Believing in it" means the Rising (Al-Istiwaa).

"Is an obligation" due to what has been mentioned concerning it in the Qura'an and the Sunnah.

"And asking concerning it" meaning asking o n it's manner (i.e. how it is done).

"Is an innovation" This is since asking about it's matter was not done during the lifetime of the Prophet (alayhi salatul wasalaam) and his Companions.

Then he entrusted someone with the questioner and he was cast out from the masjid. This was done out of fear that he would put the people to trial with regard to their Creed and in order to punish him by preventing him from sitting in the gatherings of knowledge.


[Source: Sufficiency in Creed]

Avoid these to be protected from Shaytaan

Al Hasan stated:


“If there are four things present in a person, Allah would preserve him from the Shaytaan and prevent him from entering the Fire: Whoever has control over himself during times of:


Raghbah - Need

Rahbah - Fear

Shahwah - Desire

Ghadab - Anger


.” Ibn Rajab stated: “These four that al Hasan mentioned are the basis of all evil.”


Raghbah is to have a need for something, is to want it and believe that it is beneficial for you. So whoever has a need for something, this need may drive him to attain it through any means possible, a lot of which could be impermissible. The object that is needed could be prohibited itself.


Rahbah is to fear something. If a person fears something he would try to repel it by any means necessary, a lot of which may be impermissible.


Shahwah is to desire something that you take pleasure from. A person may desire a lot of things that are prohibited such as fornication, theft, alcohol, disbelief, magic, hypocrisy and innovations.


Ghadab - Anger: It is the boiling of the hearts blood to repel a harm fearing that it would take place, or to take revenge from someone who has previously caused harm. A lot of impermissible things take place as a consequence of anger, such as fighting, hitting as well as other types of oppression and transgression. A lot of impermissible forms of speech also take place such as defamation, insults, and evil words. This may even reach the level of disbelief.



Reference: Al Afnaan an Nadiyyah Vol.8 p, 328

Author: Shaykh Zayd al Madkhalee

SHAYKH SAALIM AT TAWEEL

http://alqaree.com/Abdulrazaq.htmQur'an Recitation

Response to the one who says: 'l do not need to learn 'Aqeedah.'

By the Noble Shaykh, Saalih Ibn Fawzaan al-Fawzaan

Source: Al-Istiqaamah Magazine Issue No.8 - Shawwal 1418H / February 1998

[Q]: There are some people here, who keep away from (attending) lessons on ’aqeedah (creed/beliefs), and they say: ‘We are Muslims, we are not unbelievers or idol-worshippers such that we have to learn ’aqeedah or attend lectures about it.’ So, O noble Shaykh, what is your view regarding this!

[A]: Teaching the Muslims (the correct) ’aqeedah does not mean that we have judged them to be unbelievers. Rather, we teach the Muslims about ’aqeedah in order for them to know about it thoroughly, and know what matters nullify it and what matters are contrary to it. Hudhayfah Ibnul-Yamaan, one of the distinguished Companions - radiyallaahu ’anhu - said:

“People used to ask the Messenger about the good, but I used to ask him about the evil, for fear of falling into it.” [2] Likewise ’Umar Ibnul-Khattaab (radiyallaahu ’anhu) said: “Soon the bonds of Islaam will be loosened bit by bit, because people will enter into Islaam but will be unaware of Jaahiliyyah (ignorant practices that Islaam opposes).” [3] Thus, when we teach ’aqeedah, this does not imply that we have judged those whom we are teaching to be non-Muslims. Rather, what it means is that we desire that they should be thoroughly aware of the correct Islaamic ’aqeedah; so as to cling to it, and to be aware of what opposes it; so as to keep far away from it. Allaah - the Most High - said, whilst addressing His Prophet sallallaahu 'alayhi wa sallam:

“So have knowledge about Laa ilaaha illallaah (i.e, have knowledge that none has the right to be worshipped except Allaah), and seek forgiveness for your sins, and for the believing men and women.” [Soorah Muhammad 47:19]

So it is essential that a person learns and that he does not content himself with merely saying: ‘I am a Muslim.’ Yes indeed, you are a Muslim - and all praise is for Allaah! However, if one of you were asked as to what Islaam means, or you were asked to explain what Islaam is, then many of you would not be able to correctly explain this. If one of you were to be asked to explain what are those factors which nullify Islaam, then many of you would not be able to explain this. Thus, if a person is ignorant (of such fundamentals), it is possible that he may fall into falsehood without realizing it. If one of you were asked to explain the pillars of Islaam or eemaan (faith) that the Messenger (sallallaahu ’alayhi wa sallam) explained and taught, we would find that most people would be unable to do so. So how is it that a person (suffices with) saying: ‘I am a Muslim,’ yet does not know these (basic) matters!

Unfortunately, many of the du’aat (callers to Islaam) are themselves unaware of (basic matters such as) what are the conditions for Prayer, or unaware of the rules and regulations concerning wudoo‘ (ablution) and those matters which invalidate wudoo‘. Some of them do not even know what matters form the arkaan (pillars) of the Prayer, or form its waajibaat (obligations), or those matters which invalidate the Prayer. So what Islaam are they calling to! Islaam is not merely a call, rather it is a reality to be learnt and practiced. So it is essential to acquire sound knowledge and understanding of the Religion. This is because a person who does not have sound knowledge, may fall into dangers without even realizing it; just like a person who walks down a path, but is ignorant of the fact that along this path there is a ditch, or a hole, or even an ambush. Yet (due to his ignorance) he ends up falling into the hole, or the ambush, without even realizing it.

Thus it is essential to learn about Tawheed, since it is Tawheed that is the basic foundation (of both the Religion and the correct Islaamic ’aqeedah). Indeed, no one abstains from learning about Tawheed (and those matters it necessitates, as well as its limits, conditions, fundamentals, clear proofs, fruits and consequences, and those matters which increase and strengthen it, and those that decrease and weaken it, etc.) except one of two people: [i] an ignorant person - and the ignorant person’s [view] is not to be given any weight; or [ii] a bigoted deviant - one who desires to avert people from the ’aqeedah of pure Tawheed, and who wishes to conceal from the people his own false beliefs, and those other deviant beliefs that are (falsely) ascribed to Islaam. And this is possibly the Ease of many of those who abstain from learning about Tawheed. Allaah - the Most High - said:

“And it is not proper for all the Believers to go out together and fight. From every troop of them only a party of them should go forth, so that those who remain behind may gain understanding of the Religion so that they may (instruct and) warn their people when they return to them, in order that they may beware.” [Sooratut-Tawbah 9:122]

Also, the Messenger (sallallaahu ’alayhi wa sallam) said: “Whoever Allaah desires to show goodness to, He gives him the understanding of the Religion.” [4] The meaning of this hadeeth is that whenever Allaah does not want to show goodness to a person, He does not give him the understanding of the Religion. So the one who says: ‘I do not need to learn ’aqeedah.’ It is as if he is saying: ‘I do not need to gain understanding of the Religion!’ And this is said by either an ignorant person, or one who is misguided!

Footnotes:

[1] al-Muntaqaa min Fataawaa (1/303-306)
[2] Related by al-Bukhaaree (no. 3606) and Muslim (no. 1847)
[3] Related by Ibn Taymiyyah in his Majmoo’ul-Fataawaa (10/301)
[4] Related by al-Bukhaaree (1/25), from Mu’aawiyah (radiyallaahu ’anhu)
taken from Abdurrahman.org

Day of resurrection

No. 2291- Narrated Abu Huraira: Allah's Apostle said, "Whoever has oppressed another person concerning his reputation or anything else, he should beg him to forgive him before the day of resurrection when there will be no money (to compensate for wrong deeds), but if he has good deeds, those good deeds will be taken from him according to his oppression which he has done, and if he has no good deeds, the sins of the oppressed person will be loaded on him.No. 2284 - Narrated 'Abdullah bin Umar: Allah's Apostle said, "A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the day of resurrection,and whoever screened a Muslim, Allah will screen him on the Day of Resurrection

Ways of Strengthening Patience

Ways of Strengthening Patience

by Imâm Ibn Qayyim al-Jawziyyah

Patience and Gratitude. By Ibn Qayyim al-Jawziyyah. An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat by TaHa Publications

The Patience of noble people and the patience of ignoble people

Every person has to exercise patience in order to face difficulties, whether he does so willingly or unwillingly. The noble person exercises patience willingly, because he realizes the benefits of patience, and he knows that he will be rewarded for his patience and will be criticized if he panics. He is aware that if he does not have patience, panicking and impatience will not help him to regain missed opportunities, and will not take away things he dislikes. Whatever is decreed and is qada’ wa qadr cannot be prevented from happening, and whatever is decreed not to happen cannot be made to happen. So an attitude of impatience and panic actually causes harm.

A wise man said: “A man with wisdom as soon as adversity appears does that which a foolish man does after a month (i.e. he resorts to patience).”

The ignoble man exercises patience only when he realizes he has no choice. After wasting a lot of time and energy and panicking and struggling, he realizes that his impatience will not help him. Then he exercises patience in the same way that a person who has been tied up to be whipped exercises patience.

The noble person practices patience in obeying Allâh, whilst the ignoble person exercises patience in obeying the Shaytân. So ignoble people have the greatest patience in following their own whims and desires, and have the least patience in spending in the way of Shaytân and no patience when it comes to spending even a few pennies in the way of Allâh. They will endure many difficulties in order to follow their own whims and desires, but cannot bear even the least difficulties in order to please their Lord. They will endure slander for the sake of committing wrong actions, but cannot exercise patience in putting up with slander for the sake of Allâh. Such people will avoid enjoining the good and forbidding the evil for fear of what people will say about them for doing so, but they will expose their honour to slander and bear it most patiently for the sake of following their own whims and desires. Similarly, they are not prepared to practise patience in devoting themselves to Allâh, but when it comes to devoting themselves to Shaytân and their own whims and desires, they will exercise remarkable patience. Such people will never be noble in the sight of Allâh, and on the Day of Resurrection they will not be raised with the people of nobility and decency.

Ways of strengthening patience

As patience is fard (obligatory), Allâh has provided us with ways and means of obtaining and strengthening the quality of patience, for He has never instructed us to do something without providing us with help and support to do it, and ways and means of achieving it. He has never created a disease without creating a cure for it, and He has guaranteed cure when medicine is used. Even so, patience is difficult, but it is not impossible to attain. Patience consists of two elements: knowledge and action, and from these two elements are derived the remedies for all spiritual and physical troubles. Knowledge and action, combined, are always essential.

Knowledge

The element of knowledge is necessary in order to realize the benefits of following the commands of Allâh and the sense of happiness and fulfillment that one may attain by following them; and to understand what it is in the forbidden things that causes harm, imperfection and evil. When a person realizes that, and adds strong willpower, the desire for spiritual achievement and the wish to live as a complete human being (as opposed to as animal-like existence), then it will become easy for him to attain the quality of patience. The bitterness of patience will become sweet and the pain of patience will become joy.

Action

As we has already seen, patience is a constant battle between the motives of reason and religion on the one had, and the motive of whims and desires on the other. If a person wants reason and religion to overcome whims and desires, then he has to strengthen the former and weaken the latter, just like promoting good health and reducing the risk of illness.

For example, a person who has a strong desire to commit adultery can take steps to combat it. He may have such a strong sexual urge that he cannot stop committing adultery; or he may not commit the act itself, but us unable to stop looking at women; or he may be able to stop looking at women but he cannot stop thinking of sex, to the extent that all his thoughts are devoted to this subject, and he never gives any thought to things which could benefit him in this life and in the hereafter. If he is really serious about finding a cure for this disease, then he has to follow these steps:

1. He can find out what types of food increase sexual desire, then he can reduce his intake of them, or avoid them altogether. If this does not work, then he can fast, as fasting reduces sexual desire, especially if the food eaten when he breaks his fast is moderate.

2. He should lower his gaze and avoid looking at women, as looking at women may provoke sexual desire. The Prophet (SAAS) warned us, “Looking (at women) is one of the arrows of the Shaytân.” Shaytân aims his arrows from reaching its target unless one lowers one’s gaze. But if a person keeps looking, he is exposing his heart to these arrows, any one of which may be fatal.

3. He should enjoy permissible sex (i.e. within marriage), because any desire that Allâh created in us has a permissible outlet. This is the best cure, as the Prophet (SAAS) has indicated.

4. He should think of the harm and damage that may befall him in this world as a consequence of his fulfilling his sexual desire in a prohibited way. Even if there were no Paradise or Hell, the harm that could be caused in this world by such an action should be enough to stop him from doing it. The damage caused by such actions is so great that it can barely be quantified, but sexual desire makes some people blind.

5. He should think of the ugliness of the person who is tempting him to commit adultery with her, especially if she is known to have other partners. He should feel too proud to drink from the same place as dogs and wolves!

Strengthening the motive of reason and religion

In the battle between reason/religion and whims/desires, we have the following “weapons” at our disposal: 1.We should remember the glory and greatness of Allâh, and feel that He is too great to be sinned against as He is all-seeing and all-hearing. Whoever thinks of the greatness of Allâh will never be at ease in committing wrong actions.

2. If we claim to love Allâh, then we should not disobey Him, because of that love. A person should be obedient to the One he claims to love. Those who refrain from committing wrong action out of their love for Allâh are of the highest status in His sight, as are those who worship Him out of love for Him. There is great difference between the one who obeys Allâh and abstains from wrong action out of love, and the one who does so out of fear of punishment.

3. We should think of the blessings and favours of Allâh, as a decent and noble person would never act against the one who has been treating him kindly. Only base and ignoble people do such a thing. If we think of the blessings and favours of Allâh, we will realize that we should not respond by doing against His commands and committing wrong action.

4. We should think of the wrath and punishment of Allâh, as He will be angry with the person who persists in committing wrong action. Nothing can stand in the way of the consequences of His anger, least of all this weak slave of His.

5. We should think of what the person who commits wrong action has to lose, in this world and the next. It should be sufficient to think of the loss of îmân (faith), of which the smallest amount is worth much more than everything in this world. How can anyone be willing to lose his îmân in return for some brief moment of pleasure the consequences of which might last forever? In a sahîh hadîth, the Prophet (SAAS) said: “No adulterer is a believer at the time of when he is committing adultery.” Commenting on this hadîth, one of the Sahâbah said:“His îmân will be dragged out of him until it goes over his head like a cloud. If he repents, then his îmân will return to him.”

6. We should relish the idea of defeating the Shaytân and being victorious over him, because of overcoming him, and our whims and desires, is a thing of joy and carries a great reward. It is like taking medicine and being rewarded with restoration to good health.

7. We should bear in mind the reward and compensation which Allâh has promised to those who control their whims and desires, and abstain from that which is harâm.

8. We should think of the special companionship of Allâh, as He has told us: “Allâh is with those who patiently persevere” (al-Baqarah 2:153) “For Allâh is with those who restrain themselves and those who do good” (an-Nahl 16:128) “For verily Allâh is with those who do right.” (al-‘Ankabût 29:69)

9. We should be ever mindful of death, which could come upon us at any time, suddenly and without warning.

10. We should stop thinking of falsehood and bad ideas. Even if bad thoughts cross our minds, we should not let them stay, otherwise they may become hopes and wishes which we may act upon, and harm ourselves and others in the process.

11.We should gradually strengthen our religious motive in fighting whims and desires. Once we have tasted the joy of defeating those whims and desires, then our determination and willpower will grow stronger.

12. We should direct our thoughts towards contemplation of the signs of Allâh which He has encouraged us to think about, whether they are in the Qur’ân or in the universe around us. If such thoughts are constantly in our hearts and minds, this will help us to shun the whisperings of the Shaytân. There is no greater loser than the one who, instead of thinking of Allâh, His Book, His Prophet and his Sahâbah, dwells on Shaytân and the ideas of Shaytân.

13. We should remember how short is our stay on this earth. No-one would want to feel that all he has achieved in this life is the worst kind of deeds, except a person who has no spiritual ambition, whose heart is dead and who is careless. Such a person will ultimately regret his deeds when he realizes that, far from benefiting him, they will lead to punishment. Even the person who has many good deeds to his credit will feel that sense of regret when he realizes that he could have done even more.

14.We should know that Allâh has created us to live an eternal life with no death, a life of pride and ease with no humiliation, a life of security with no fear, a life of richness with no poverty, a life of joy with no pain, a life of perfection with no flaws. Allâh is testing us in this world with a life that will end with death, a life of pride which is accompanied by humiliation and degradation, a life that is tainted by fear, where joy and ease are mixed with sorrow and pain. So many people are mistakenly seeking an easy life of power and pleasure in this world, but most of them never manage to achieve it, and those who do, enjoy it only for a brief time before it vanishes. The Prophets called people to an eternal life of plenty, and whoever answers their call will have the best life in this world, better than the life of kings and their followers, for zuhd in this life is true richness. This is something which the Shaytân greatly envies the believers.

Merely knowing the facts that we have outlined above is not enough. We have to strive and do our utmost to achieve our aim and attain perfection. The best way to do so is to put a stop to the habits that are controlling our lives, as these are the main obstacles which prevent us from succeeding. We should avoid places of fitnah and temptation, as the Prophet (SAAS) told us, “Whoever hears of the Dajjâl should keep away from him.” The best way to protect ourselves from wrong is to keep away from anything that could lead to it. One of the favourite tricks of the Shaytân, which deceives everyone except those who are clever enough to see it, is to show a person some goodness in a wrong thing, and call him to go towards what is good; when the person gets close to it, he falls into the trap.

Patience and Gratitude. By Ibn Qayyim al-Jawziyyah. An abridgement of his original work entitled, “Uddat as-Sâbireen wa Dhâkirat by TaHa Publications