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Category: Sahaabah: Male Companions of the Prophet

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He was from the chief of the Qur’ân recitors.

Lineage:

Ubay ibn Ka’b ibn Ubayd ibn Zayd ibn Mua’wiyyah ibn Amr ibn Maalik ibn Najjar.

Nicknamed:

Abu Mundhir, aswell as Abu at-Tufayl.

He had two sons:

at-Tufayl, and Muhammad and a daughter: Umm Amr.[1]

Date of Birth:

He was born during the time of the Prophet (sallahAllaahu 'alayhi wasallam).

Description:

• He is recognized as the greatest reciter (Qaari) of the Qur’ân after the Prophet (sallahAllaahu alayhi wasallam).
• He was a man of average height; not tall nor short. He had white hair and beard.
• He witnessed and participated in: the battle of Badr, Uhud, the pledge of Aqabah, and all other expeditions with the Prophet (sallahAllaahu alayhi wasallam).
• He memorized / collected the whole Qur’ân during the time of the Prophet (sallahAllaahu alayhi wasallam), and recited it to him (sallahAllaahu alayhi wasallam).

Those He Took Knowledge From:

• The Prophet (sallahAllaahu alayhi wasallam).

Those Who Took Knowledge From Him:

• Abu Moosa (radhiyaAllaahu anhu)
• Anas bin Maalik (radhiyaAllaahu anhu)
• Ibn ‘Abbaas (radhiyaAllaahu anhuma)
• Ubaada ibn Saamit (radhiyaAllaahu anhu)
• His sons: Muhammad and at-Tufayl.
• Ubayd bin Umayr
• Sa’eed bin al-Musayyib
• Abu Uthmaan al-Hindee
• Zur bin Hubaysh
• Abdurrahman bin Abee Laylah

From Among the Sahaaba who recited to him, and learnt recitation from him:[2]

• Aboo Hurayrah (radhiyaAllaahu anhu)
• Ibn ‘Abbaas (radhiyaAllaahu anhuma)
• Abdullaah ibn Saaib (radhiyaAllaahu anhu)

From Among the Taabi’een who recited and learnt recitation from him:

• Abu Abdurrahman as-Sulamee
• Abdullaah ibn Iyaash
• Abdullaah ibn Habeeb
• Sa’eed bin al-Musayyib

His Praise :

• He is a man mentioned by Allaah:

Anas (radhiyaAllaahu anhu) said, "The Prophet (sallahAllaahu alayhi wasallam) said to Ubay bin Ka’b, ‘Indeed Allaah has commanded me to recite the Qur'an to you.’

Ubay asked, ‘Allaah mentioned me to you?’ He (sallahAllaahu alayhi wasallam) replied, ‘Yes.’ He said, ‘And I have been mentioned by the Lord of The Worlds?’ He (sallahAllaahu alayhi wasallam) replied, ‘Yes.’ (Then) his (Ubay’s) eyes were filled with tears.”[3]

• He is one of the greatest Scholars of this Ummah:

The Prophet (sallahAllaahu alayhi wasallam) asked Ubay bin Ka’b, ‘Which is The greatest verse in the Qur’ân?’ So Ubay replied: “Allah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists.” [Al-Baqarah:255] Then The Prophet (sallahAllaahu alayhi wasallam) hit his (Ubay’s) chest and said to him, ‘knowledge will be made easy for you, O Abaa Mundhir.’ [4]

Umar ibn al-khattab said, during the time when he was the Leader of the Muslim nation:

“Whoever wishes to ask about the Qur’ân then let him approach Ubay bin Ka’b, and whoever wants to ask about laws of inheritance then let him approach Zayd, and whoever wishes to ask about Fiqh; then let him approach Mu'aadh, and whoever wants to ask about wealth; then let him come to me, for Allaah has made me a safe-keeper and a distributor.”[5]

• The Best reciter (Qaari) of the Qur'an from among the whole Islamic Nation:

Anas bin Maalik said, “The Prophet (sallahAllaahu alayhi wasallam) said,  “The Best reciter from my Ummah is  Ubay…”[6]

Ibn Umar said that the Prophet (sallahAllaahu alayhi wasallam) said, “Take [learn] the Qiraat [knowledge of recitation] from four: Ibn Mas’oud, and from Ubay, and from Muadh, and from Saalim the slave of Abu Hudhayfah.”[7]

Ibn Abbaas said that Umar said,

“The Best judge amongst us is 'Alee, and the best reciter amongst us is Ubay…” [8]

Anas bin Maalik also said,

“During the time of The Prophet (sallahAllaahu alayhi wasallam), the Quran was collected by four, and all of them were from the Ansaar: Ubay ibn Ka’b, Muadh ibn Jabal, Zayd bin Yhabit, and Abu Zayd.” [9]

Umar ibn al-Khattab used to refer to him as,

'The Chief of the Muslims.’[10]

From His Sayings:

Ubayd ibn Umayr narrated from Ubay ibn K’ab (radhiyaAllaahu anhu) who said,

‘None will leave something for the sake of Allaah, except that Allaah will substitute from him that which is better than that in a way that he does not recognize….’ [11]

‘Indeed we recite it (the complete Quran every) eight nights.’

‘Verily Allaah has made the food of the children of Adam a parable of what this world is: even if he puts spices in it [to make it better and delicious], it is well known what its end result is.’ [12]

Abu Al-'Âliyah reports that a man once asked 'Ubay b. Ka'b (Allah be pleased with him) for advice. He said,

“Take the Book of Allah as your leader (Imaam) and be pleased with it as a judge and ruler. It is what your Messenger left among you. It will be an intercessor for you. It is to be obeyed; It is a witness never doubted. In it is a mention of you and those before you, and judgment for whatever happens amongst you. And in it is news about you and whatever will come after you.” [13]

He Wrote Revelation

He was a writer during the pre-Islamic days; in those days, those who knew how to write among the Arabs were very few.
Consequently In Islam he was one of those who used to scribe the revelation.

Al Waaqidee said,

‘He was the first one to write for The Prophet (sallahAllaahu alayhi wasallam).’[14]

Masruq said, ‘I asked Ubay regarding some matter, so he said to me,

‘O son of my brother, has this (i.e. your question) occurred?’

So I said: 'No.’ Thus he said,

‘Then lets leave it until if it happens, then we can do Ijtihaad and apply our reason/opinion.’

Narrations from the Prophet (peace be upon him):

In the six books of hadeeth, he has around sixty hadeeths narrated from him.

Death:

Dhumrah said, “I saw the people of Madinah flocking their streets in groups. So I asked, 'What is the matter with them [people]?' Some of them replied,

‘Aren’t you one of the residents of the Land [Madinah]?’

I said: 'No.’ So they said,

‘Indeed today the chief of the Muslims – Ubay ibn Ka’b -  has passed away.’’

There has been long discussion between the scholars regarding the exact date of his death. Imam ad-Dhahabee says regarding his death –after bringing many different narrations- says about the narration which mentions that he died in year 22 A.H,

‘..the soul is drawn to this narration.’

______________

References

Main Sources: Siyar a’lamuu an-Nubalaa and Tabaqaat al-Kubra , Al-Iswaabah fi ma’rifati as-Sahaabah.

[1] Swafat Swafwaa of Ibn Jawzee : 1/84
[2] Taken from Ghaayati an-Nihaaya fi Tabaqaatil-Qurraa of Al-Imaam ibn Jazareey
[3] Saheeh al-Bukhaaree
[4] Narrated by Ahmad 5/142, Muslim:810.
[5] Siyar aa’laam an-Nubalaa : 1/389
[6] Jami’ Tirmidhee : 3793
[7] Narrated by Bukhaaree : 3758, 4999
[8] Saheeh al-Bukhaaree : 4481
[9] Saheeh al-Bukhaaree : 5003
[10] Al-Iswaabah : 1/5
[11] Az-Zuhd Kabeer of Imaam Bayhaqee: 2/427
[12] Az-Zuhd of Imaam Abee Daawood: 1/202
[13] Al-hilyah of Aboo Nua’ym : 1/253 , translation taken from sayings of the Salaf blog.
[14] Al-Iswaabah : 1/5

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Category: Men Scholars

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They say we civilised Africa, as if there was no education in that continent.

This is Ayuba Suleiman Diallo (aka Job ben Solomon). He came from a very educated family in the Senegal region.

His grandfather converted to Islam and for that reason Job had received education in Arabic and Islamic sciences. He was a scholar par excellence.

He was abducted by European slavers in 1731 and was duly taken across the Atlantic. He attempted to escape from slavery and was caught by his "master". He wrote a letter to his in father in Arabic but instead of making its way to west Africa, the letter ended up in London in the hands of some English gentlemen.

He was bought and subsequently brought to London in 1733 to translate Arabic books. He wrote the Quran from memory, as one can be seen hanging in his neck in the portrait. He returned to his native land, having been freed, to find his father dead in a battle and his wife married to someone else.

Ayub bin Suleiman was one of the very few slaves to return home after slavery and was indeed one of the even fewer who were educated enough to free themselves.

Islam had enabled Ayub to be firm and never loose hope, as he never lost his faith. The Oxford University Press published a biography of Ayub authored by Douglas Grant.

Islam gives hope to the Africans today just like it did to Ayub then.

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مــحـــــــمـــــد بـــــن جـــــریـــــر الطـــــبـــــری

The Imaam of Quran Interpreters and the Grand Historian

He is one of the greatest most renowned, prominent and influential early Persian Muslim scholars of the third Hijri century, historian and exegete of the Qur'an from Tabaristan, modern Mazandaran in Persia/Iran.

He was known for his deep knowledge. He was an outstanding jurist, the Imaam of Quran interpreters, and a historian who wrote one of the most famous books on Islamic history that was ever written. He is the great scholar, Abu Ja'far Muhammad ibn Jarir al-Tabari (Arabic: أبو جعفر محمد بن جرير بن يزيد الطبري‎)

Birth and Early Years

Abu Ja'far Muhammad Ibn Jareer At-Tabari (rahimahullaah) was born in a town called Aamol, Tuberstan, Iran in 224 A.H. 839 A.C. He was brought up in a well-off family and his father was keen to teach him. He memorized the Glorious Quran when he was seven years old and started to write down Prophetic Hadeeths when he was only nine.

A picture of a mountain in Tabaristan, modern Mazandaran in Persia/Iran:

Ibn Jareer At-Tabari (rahimahullaah) had an ardent desire for knowledge ever since he was a child. In his early years, he realized that he could not achieve his scientific ambitions in his hometown so he left his town seeking knowledge when he was only twelve years old. He traveled to Rey, modern day Iran, and visited some of its cities where he met scholars and acquired religious knowledge from Ahmad Ibn Hammaad Ad-Dulaabi and Ibn Humayd Ar-Raazi, who were great Hadeeth scholars.

Travel to Cultural Centers

At-Tabari (rahimahullaah) was not satisfied with what he learnt in Rey.

He traveled to Kufa which had numerous mosques wherein all types of religious and linguistic knowledge were taught.

He learnt the different ways of reciting the Glorious Quran at the hands of Sulaymaan Ibn Khallaad At-Talhi. His teacher in Prophetic Hadeeth was the well-known scholar, Abu Kurayb Muhammad Ibn Al-'Alaa' Al-Hamadaani. Noticing his early genius and ardent desire to seek knowledge, Al-Hamdaani paid extra attention to At-Tabari and made him one of his close students. From Al-Hamdaani, At-Tabari learnt more than one hundred thousand Hadeeths.

Later, At-Tabari left for Baghdad, the capital of the 'Abbasid caliphate and the center of Arabic culture at that time. He devoted himself to acquiring knowledge and he studied the Shafi'ee Juristic school. Again he moved to Syria and then to Egypt on 253 A.H. when he was thirty years old after a long and tedious trip acquiring knowledge.

In Egypt, he met great scholars and learnt from people like Abu Al-Hasan As-Sarraaj Al-Misri, Yoonus Ibn 'Abdul-A'laa As-Safadi who was the Imaam of the Quran Reciters, and Ar-Rabee' Ibn Sulaymaan who was the most outstanding jurist in Egypt at that time, and the student of Imaam Ash-Shafi'ee. All these scholars held examinations for At-Tabari (rahimahullaah) and they all testified to his deep knowledge and extensive background.

Back to Baghdad

After this hard journey in acquiring knowledge and learning at the hands of scholars, At-Tabari (rahimahullaah) returned to Baghdad and settled there. He built a house and completely dedicated himself to acquiring knowledge and teaching.

He divided his time between acts of worship, teaching, and writing. At-Tabari (rahimahullaah) was very active in writing to the extent that he used to write down forty pages a day.

He continued to do this for forty years without being distracted by earning a living because he was already rich. At-Tabari (rahimahullaah) added voluminous and significant books to Islamic literature. Until now, people still read his books and benefit from them.

Imaam At-Tabari (rahimahullaah) Searches For Knowledge:

His works:

Imaam At-Tabari (rahimahullaah) was well-versed in many branches of Islamic knowledge such as Tafseer (interpretation of the Glorious Quran), Hadeeth, history, jurisprudence, ways of Quranic recitation, language, and literature. Yet, he mastered and specialized in three branches: Tafseer, history, and jurisprudence. He wrote two of the most important and voluminous Islamic books in Arabic. They are:

- Jaami' Al-Bayaan fi Tafseer Al-Quran (The All-Comprehensive Book on the Interpretation of the Glorious Quran): It is known, in short, as Tafseer At-Tabari (تفسير الطبري). It is one of the most famous and voluminous Tafseer books; it is a reference for whoever wants to understand the meanings of the Glorious Quran. At-Tabari dictated it to his students and it took him eight years to finish it. He started in 283 A.H. and finished in 290 A.H. The book is printed in thirty volumes and is widespread among students of knowledge all over the world. It is available in academic institutions, public libraries, and universities. This Tafsir was used by famous scholars like Ibn Kathir (rahimahullaah), Imaam Suyuti (rahimahullaah) and others in their own Tafsirs.

Abu Haamid al-Isfaraayini (rahimahullaah) said in Tabaqaat al-Mufassireen by al-Dawoodi, 2/106.:

If a traveller were to travel to China in order to obtain it, that would not be too much.

Ibn Khuzaymah (rahimahullaah) said in Siyar A'laam al-Nubala', 14/273:

I have read it from beginning to end and I do not know of anyone on the face of the earth who is more knowledgeable than Ibn Jareer.

Shaykh al-Islam Ibn Taymiyah (rahimahullaah) said in Majmoo' al-Fataawa, 13/358:

With regard to the Tafseers that are in circulation among the people, the most sound of them is the Tafseer of Muhammad ibn Jareer al-Tabari, for he mentions the views of the salaf with proven isnaads, and there is no bid'ah (innovation) in it, and he does not transmit reports from dubious sources such as Muqaatil ibn Bukayr and al-Kalbi.

He also said in Muqaddimah fi Usool al-Tafseer (p. 35), concerning the Tafseer of Ibn Jareer:

It is one of the best and greatest of Tafseers.

He relied on the views of three generations of mufassireen among the salaf, namely the Sahaabah, the Taabi'een, and the followers of the Taabi'een, and he quotes their opinions with isnaads going back to them. This is an important feature of his book which is not present in many of the books of Tafseer that are in circulation among us. But this feature does not matter to many ordinary Muslims who are not able to research isnaads and distinguish sound isnaads from weak ones; all they want is to know whether an isnaad is sound or weak by means of a clear and brief statement to that effect.

When he has finished quoting their opinions, he states which he thinks is most likely to be correct, then he describes how he reached that conclusion.

Nothing like the Tafseer of Ibn Jareer (al-Tabari) has been written since. It is essential for scholars and seekers of knowledge, but it is not appropriate for ordinary people because they are not qualified to understand it properly. The Tafseer of Ibn Katheer is more appropriate for the ordinary people, and there is much in it from which scholars and seekers of knowledge can benefit.

Many editions of this Tafsir are available. One of the editions presented below is by Mahmud Muhammad Shakir, an Egyptian Arabic literature famous for his research in early Islamic books. This is in Arabic:

By Mahmud Ahmed Shakir: 15 volumes - Download from Archive.org

- Taareekh Al-Umam wa Al-Mulook (The History of Nations and Kings): It is also known as Taareekh At-Tabari. It covers history from the origin of creation and the descent of Aadam to the earth. It also covers the stories of the Prophets and Messengers and the previous nations. In addition, it features the history of Islaam from the mission of the Prophet, sallallaahu álayhi wa sallam, until the year 203 A.H. The book is printed in ten volumes and has been translated into several languages. It is one of the most important references for researchers and students of Islamic history in the first three Hijri centuries. All authors on Islamic history – until now - benefited and benefit from this book.

The Character of Imaam At-Tabari:

Imaam At-Tabari was known for his commitment, studiousness, and seriousness whether in acquiring knowledge or writing. He visited many countries for the purpose of acquiring knowledge although he was still young.

He used to write down forty pages a day, which explains the voluminous nature of the books he wrote.

Apart from being studious in acquiring knowledge, At-Tabari was kind, gentle, and friendly with his fellow Muslims, and he used to ask about their welfare. He used to pay attention to the way he looks and he was outstandingly clean and handsome. He also used to deal with his students in a tender and loving way and he was fair with them in the way he taught.

He is described as having a dark complexion, large eyes and a long beard. He was tall and slender and his hair and beard remained black until he was very old. He was attentive to his health, avoiding red meat, fats and other unhealthy foods. 

He had a sense of humour, though serious subjects he treated seriously. He had studied poetry when young and enjoyed writing, reciting and participating in poetic exchanges.

He was witty and urbane, clean and well mannered. He avoided coarse speech, instead displaying refined eloquence. He had a good grounding in grammar, lexicography and philology. Such were considered essential for Qur'anic commentary. He knew Persian and was acquainted with the origins of various foreign loan words in Arabic from a number of other languages.

There is a description of his normal day: rising early for prayer, studying until early afternoon, publicly praying the afternoon prayer, reciting Qur'an and teaching Qur'an, and then teaching law until late.

His death:

Ibn Jareer At-Tabari stayed in Baghdad concentrating on nothing except teaching and writing. He was highly appreciated by the caliphs and rulers of his time until he died in Shawwaal 310 A.H at the age of eighty-six, in the region of Tabaristan. A Large numbers of people were present for his funeral procession and they buried him while feelings of sadness and mourning overwhelmed them.

Ibn Jareer At-Tabari in Brief:

• At-Tabari was born in Aamol, Tuberstan in 224 A.H.
• At-Tabari had an ardent desire for knowledge ever since he was a child and he memorized the Quran and Prophetic Hadeeths.
• When he was twelve years old, he started a long journey seeking knowledge and he traveled to Rey, Baghdad, Kufa, old Syria, and Egypt.
• He settled in Baghdad and devoted himself to writing and teaching.
• At-Tabari was well-versed in many branches of Islamic knowledge such as Tafseer, Hadeeth, and jurisprudence.
• At-Tabari left many books on Tafseer, history, jurisprudence, and modes of reciting the Glorious Quran.
• The most famous of his books are Tafseer At-Tabari and Taareekh At-Tabari.
• He died in Baghdad in 310 AH.

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The full name of Imaam Muslim is Abul-Hussain 'Asakiruddin Muslim bin Hajjaj AlQushairi An-Naisaburi. He belonged to the Qushair tribe of the Arab clan Rabi'ah. He was born in 202 or 206 H (819 or 821 CE) in Nishapur, a town of Iran. His parents were religious people and so he was brought up in a pious environment. Because of this he spent all of his life as a pious and righteous person. A distinguishing attribute of his excellent character is that he never indulged in backbiting, which is a common human shortcoming.

Imaam Muslim travelled far and wide to collect the Ahadith (traditions) in the countries of Arabia, Egypt, Iraq and Syria, and benefited from the prominent Hadith scholars of that time by attending the lectures and classes of those learned persons. His teachers included Ishaq bin Rawaih, Ahmad bin Hanbal, Ubaidullah Al-Qawariri, Qutaibah bin Said, Abdullah bin Maslamah, Harmalah bin Yahya and others.

Afterwards he settled down at Nishapur, where he came into contact with Imaam Bukhari. Seeing the vast knowledge and deep insight of him in the Ahadith of the Prophet, Imaam Muslim remained attached with him until the end of his life. He also attended the lectures of another scholar of Hadith, Muhammad bin Yahya Adh-Dhuhli, but when the difference of opinion arose between Imaam Bukhari and Muhammad bin Yahya on the issue of the creation of the Noble Qur'an, Imaam Muslim favored Imaam Bukhari and left the company of Muhammad bin Yahya.

Imaam Muslim compiled many books and treatises on Hadith, the most important of his works is the compilation of the Hadith collection Al-Jami' As-Sahih, which is famous by the name of Sahih Muslim. Some scholars of Hadith opine that in some respects it is the best and most authentic collection of Ahadith. Imaam Muslim laboriously collected 3,00,000 Ahadith, but after a critical study, he selected only 4,000 Ahadith for this collection. Other contributions of Imaam Muslim on the subject of Hadith are: Al-Kitab Al-Musnad Al-Kabir Alar-Rijkl, Al-Jami'Al-Kabir, Kitab-ul-Asma' wal-Kuna, Kitab-ul'Ilal, Kitab-ul-Wahdan, etc.

Many students learned the Science of Hadith from Imaam Muslim. Those who became famous and occupied a prominent position are: Abu Hatim Razi, Musa bin Harun, Ahmad bin Salamah, Abu `Isa Tirmidhi, Abu Bakr bin Khuzaimah, Abu `Awanah and Hafiz Dhahbi.

Imaam Muslim died at the age of fifty-seven years in 261 H (875 CE) and was buried in the suburbs of Nishapur.

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My Three Years With Shk. 'Abdullah - by Brother Mustafa

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Shk. Muhammad al-Mukhtaar ash-Shanqeetee's Dream About Shk. 'Abdullah

Shaykh Muhammad Mukhtaar al-Shanqiti (hafidhahullah) in the following video relates his dream which he saw of the Shaykh. Below is the translation of his dream.

Download MP3 (Arabic)

First he begins by making du’a for him and praising his work for the ummah, as the shaykh had been in the Committee of Senior Scholars for nine years after it had started until his death, rahimahullah. He was also one of the last students of the great shaykh Muhammad ibn Ibrahim (the first Mufti of Saudi Arabia) rahimahumullah jami’an.

In this video he speaks of his piety, depth in knowledge, and being known for his asceticism. He then makes du’a for him and asks Allah to reward him and have mercy upon him and raise him amongst the ranks of the scholars of Islam and the Muslims, and to raise him amongst the pious, those who are amongst the company of the most high with Allah ‘azza wa jal, and for Allah ‘azza wa jal to replace what the Muslims have lost.

Then he relates his amazing dream:

From amongst the glad tidings – SubhanAllah, I slept last night, and Allah is my witness to what i’m saying, I slept last night and i saw in my dream, a group of scholars and (again) I didn’t know, I visited the shaykh one week prior when he was sick and sat with him. But i saw, a huge group of scholars in my dream, and i felt in my dream that they were the scholars of the past (those that have passed away). And i swear by Allah, that i saw him amongst them, and I didn’t know that he had passed away, this was the night. But I saw him rahimahullah, and I saw his face like a shining sun amongst them. And i was stunned, and said in amazement “Shaykh ‘Abdullah?” He was standing out from amongst all of them. And his face was shining like the sun, very bright and radiant. And he was sitting amongst them.” And I woke up and someone called me.. and let me know that he had passed away. May Allah have mercy upon him…”

Shk. 'Abdullah's Biography

'Abdullaah ibn `Abdir-Rahmaan ibn `Abdir-Razzaaq ibn Qaasim Aal Ghudayaan.

He is from the family of a muhaddith of Banul-`Anbar, from Banoo `Amr ibn Tameem, and his lineage goes back to `Amr (Taabikhah) ibn Ilyaas ibn Mudar, from the family of the descendants of `Adnaan; and through his mother his lineage goes back to the family of Raashid, from (the tribe of) `Utaybah which is from (the tribes of ) Hawaazin.

His Birth: He was born in the year 1345 [[c.1926 C.E.]] in the town of az-Zulfaa.

His Education: He studied the basics of reading and writing at a young age with `Abdullaah ibn `Abdil-`Azeez as-Suhaymee, and `Abdullaah ibn `Abdir-Rahmaan al-Ghayth, and Faalih ar-Roomee.

He studied the basics of Fiqh, Tawheed, Arabic Grammar, and the laws of Inheritance with Hamdaan ibn Ahmad al-Baatil.

Then he travelled to ar-Riyaad in the year 1363H and entered the Saudi Preparatory School [previously the School for Orphans] in the year 1366 approximately, and he qualified in the year 1368H.

He was appointed as a teacher in al-`Azeeziyyah School, and in the year 1371H he entered the Academic Institute (al-Ma`hadul-`Ilmee). During this period he took knowledge from the eminent Shaikh Muhammad ibn Ibraaheem Aalush -Shaikh.

He likewise took the knowledge of Fiqh from Shaikh Sa`ood ibn Rashood (the Qaadee of ar-Riyaad) and from Shaikh Ibraaheem ibn Sulaymaan he learned knowledge of Tawheed. With Shaikh `Abdul-Lateef ibn Ibraaheem he studied Arabic Grammar and the Laws of Inheritance.

Then he continued his studies until he qualified from the College of Sharee`ah in the year 1376H.

He was then appointed as head of the court of al-Khobar. Then he moved to teach in the Academic Institute in the year 1378H.

Then in the year 1380H he was appointed as a teacher in the College of Sharee`ah;

Then in 1386H he became a member of the Iftaa. (Verdicts) Committee in Daarul-Iftaa.Then he 1391H he was appointed a member of the permanent Committee for scholarly research and verdicts, and a member of the Committee of Major Scholars [1].

His Shaikhs: He studied under a group of the seekers of knowledge in the various fields, and the most prominent of them in addition to those already mentioned were:

1) The eminent Shaikh `Abdul-`Azeez ibn `Abdillaah ibn Baaz-under whom he studied Fiqh.

2) Shaikh `Abdullaah al-Khulayfee, with whom he studied Fiqh also;

3) Shaikh `Abdul-`Azeez ibn Rasheed, with whom he studied Fiqh, Tawheed, and the Laws of Inheritance;

4) Shaikh Muhammad al-Ameen ash-Shanqeetee, with whom he studied Usoolul-Fiqh, the Sciences of the Qur.aan, and Tafseer.

5) Shaikh `Abdur-Rahmaan al-Ifreeqee, with whom he studied the Sciences of Hadeeth, and Hadeeth.

6) Shaikh `Abdur-Razzaaq `Afeefee

7) `Abdul-Fattaah Qaaree al-Bukhaaree, from whom he learned the Qur.aan with the recitation of Hafs from `Aasim with his chain of narration back to the Messenger (peace be upon him); and from others.

His Works:

In addition to what has preceded, along with his other works, from the year 1389H to this day he has been teaching Fiqh; and its Usool and Principals; and Hadeeth and its Sciences; and Tafseer and its branches of knowledge; and `Aqeedah; and Fiqh; in organized lectures throughout most of the days of the week in accordance with circumstances: after Maghrib, and after `Ishaa., and sometimes after Fajr and after `Asr.

Also from 1395H in addition to his work in delivering verdicts he gave lectures to the studies of Higher Studies in Jaami`atul-Imaam (the University of the Imaam), and in the College of Shaaree`ah, teaching Fiqh, Usoolul-Fiqh, the Principals of Fiqh and its Fundamentals, in the lecture hall; and he used to supervise and take part in the debates concerning some of the research papers.

Likewise in this period a large number of students took knowledge from him. Also in the year 1381H he was nominated to take a position in the committee for giving guidance and verdicts during the Hajj which has continued to the present day. Then when the eminent Shaikh `Abdullaah ibn Humayd passed away in the year 1402H, he took over delivering verdicts on the radio-programme ‘Noor `alad-Darb’.”

_____________

References:

Source: Taken from the introduction to ‘Fataawal-Lajnatid-Daa'imah lil-buhoothil-`Ilmiyyah wal-Iftaa.’ (1/10-12)

[1] The Committee of the Major Scholars (Hay.atu Kibaaril-`Ulamaa. was established in 1391H and consisted of Shaikh Ibraaheem ibn Muhammad ibn Ibraaheem Aalush-Shaikh, (head), Shaikh `Abdur-Razzaaq `Afeefee `Atiyyah ( deputy head), Shaikh `Abdullaah ibn `Abdir-Rahmaan al-Ghudayaan (member), Shaikh `Abdullaah ibn Sulaymaan ibn Manee` (member). Then at the end of 1395H Shaikh Ibraaheem Aalush-Shaikh was appointed as the Minister for Justice, and his place as head of the Committee of Major Scholars was taken by Shaikh `Abdul-`Azeez ibn `Abdillaah ibn Baaz-rahimahullaah.

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He is Muhammad b. Ibrahim b. al-Mundhir Abu Bakr al-Nisaburi. This is all that is known of his name and lineage. It is known that he was born in Nisabur which is in present day Iran, but the exact date is unknown. Al-Zirkali attempted to date his birth and placed it in the year 242 A.H. while al-Dhahabi approximated it to be around the death of Ahmad, the year 241 A.H. Beyond this not much is known about his upbringing. It seems that he probably studied under the many various scholars of Nisabur from an early age and it is most probable that he traveled to other lands to seek knowledge as other scholars did, however, the actual places he traveled to are unknown. All that is known is that he eventually resided in Makkah and became the Shaykh of the Haram. He later died there around the year 318 A.H.

He had many teachers and students and had attained a great level of scholarship. He reached the highest level of ijtihad according to many of the other scholars and was therefore no longer bound to any particular School of Thought. Despite this fact, he is almost unanimously ascribed to the Shafi School, in which he initially started. This fact was

mentioned by al-Dhahabi, al-Suyuti, al-Nawawi, and al-Shirazi.

Al-Dhahabi said regarding him,

“The Haafidh, the 'allaamah, the faqih, the unique scholar, the Shaykh of the Haram, and the one who authored books the likes of which have never been written.”

An-Nawawi said regarding him,

“The famous imaam and one of the Islamic leaders. Everyone is agreed that he was an imaam, virtuous, and very knowledgeable, both in the fields of Hadith and fiqh.” He also said, “He was at the top level of knowledge when it comes to which Hadith were authentic and which were weak.”

Al-Subki said,

“The imam, Abu Bakr al-Nisaburi, the one who resided in Makkah and one of the great scholars of this Nation. He was an imaam, a mujtahid, a Haafidh, and extremely pious.”

Ibn Hajar said,

“The Haafidh, the Aallamah, the one who wrote many works. He was upright and truthful from what I know.”

Ibn Khalkaan said,

“He was a faqih and an absolute scholar.”

Many others have praised him as well.

He was also quite knowledgeable of the differing opinions amongst the various scholars; having knowledge of who held which opinion and their supporting evidences. Despite the fact that he wrote on topics such as tafsir, adhkaar, the life of al-Shafi, and the virtues of the wealthy and the poor, his most famous books are on fiqh and the differing opinions of the scholars regarding this science.

Possibly the largest of these was a book entitled al-Mabsut, however it is no longer in existence. He abridged this book and wrote a magnificent compilation which he entitled al-Awsat, however, only a few volumes of this book have been found and even fewer have been printed. He also abridged this book into a smaller work titled al-Ishraaf. This book is widely acclaimed as the best book of its kind as he briefly mentions within it all of the different opinions regarding each topic and occasionally mentions which opinion he chose as the most correct. He later wrote al-Iqnaa, which most probably is also an abridgment of al-Awsat as it maintains the chains of the Hadiths used while al-Ishraaf omits them, making it is less likely that al-Iqnaa is an abridgment of al-Ishraaf.

He also authored a book about the evidence of qiyaas (analogical reasoning) which, obviously, deals with usool al-fiqh. (See the Introduction of al-Iqnaa by Abdullah Muhammad al-Jaburi.)

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Al-Haafidh, the Jurist: Ishaq bin Ibrahim bin Mukhlid al-Hanthali at-Tamimi al-Marwazi

His Kunyah: Abu Ya’qub

Famously Known as: Ibn Rahwayh

Rahwayh(1): It was the surname of his father Abul-Hasan Ibrahim, and he was called such because he was born on the road to Makkah and ‘road’ in Persian is ‘Rah’ and ‘Wayh’ means ‘to find’, thus it means ‘found in the road’(2).

His Birth:

His son Muhammad bin Ishaq bin Rahwayh said:

"My father, may Allah have mercy on him, was born in the year 163 AH."(3)

And it is said, 161 AH.(4)

His Search for Knowledge:

He heard in his town from a number of Scholars, then he traveled in the year 184 H. to Iraq, al-Hijaz, Yemen, and Sham. In Sham he took knowledge from a number of the major People of Knowledge, among them:

- Fudhayl bin Iyadh

- Jarir bin Abd al-Hamid ar-Razi

- Sufyan bin Uyaynah

- Abd ar-Rahman bin Mahdi

- Abd Allah bin Wahb

- Al-Walid bin Muslim

- Waki’ bin al-Jarrah

- Yahya bin Sa’eed al-Qattan

- Sulayman bin Harb

- Yahya bin Adam

And a great many others.(5)

His Students:

- Muhammad bin Ishaq (his son)

- Al-Bukhari

- Muslim

- At-Tirmithi

- Abu Dawud

- An-Nasaa’i

- Abd ar-Rahman ad-Darimi

- Muhammad bin Nasr al-Marwazi

- Abul-Abbas as-Sarraj (the last to narrate from him)

And a great many others.

From the ones who also narrated from him are his eldest teachers such as Yahya bin Adam and Baqiyah bin al-Walid, and among his contemporaries Ahmad bin Hanbal and Yahya bin Ma’een.(6)

His Life and What Was Said About Him:

He was an Imaam of famous mention from the people of Marw, a place in Nisabur. He was one whose statements and preferences were followed and sought after, and he was from the closest people to Ahmad bin Hanbal.(7)

He reached Baghdad more than once and was considered as among the Huffadh of its people, their praiseworthy, and he returned to Khurasan and settled in Nisabur until he passed away there. His knowledge became predominant among the people of Khurasan.(8)

The son of Ishaq bin Rahwayh said:

"My father was born from the belly of his mother both ears pierced. So my grandfather marched straight away to al-Fadhl bin Musa as-Sinani and asked him about that, and he said: A child was born to me, with both ears pierced! So (as-Sinani) said: 'Your son will be a leader of good or evil.'”(9)

Imam Ahmad bin Hanbal was asked about Ishaq bin Rahwayh, so he said:

“Ishaq bin Rahwayh is being asked about? To us, Ishaq is among the Imams of the Muslims.”(10)

And he said:

“Never has the like of Ishaq crossed the bridge to Khurasan."(11)

And he said:

“I do not know or I am not aware of a comparable person to Ishaq in Iraq.”

And he said:

“To us ash-Shafi’i is an Imam, al-Humaydi is an Imam, and Ishaq bin Rahwayh is an Imam.”

And he said:

“When Abu Ya’qub, Chief of the Believers, narrates to you, then cling to it."(12)

Ishaq bin Rahwayh was mentioned to Qutaibah bin Sa’eed, then he said:

“Ishaq is an Imam."

Abu Hatim ar-Razi said:

“Ishaq bin Rahwayh is an Imam among the Imams of the Muslims."(14)

An-Nasa’i said about him while naming his teachers:

“One of the Imams."(15)

And he said:

“Abu Ya’qub Ishaq bin Ibrahim bin Mukhlid bin Ibrahim, trustworthy, reliable."(16)

Wahb bin Jarir said:

“May Allah reward Ishaq bin Rahwayh, Sadaqah, and Ya’mur, they gave life to the Sunnah in the lands of the east.”

Nu’aym bin Hammad said:

“If you see an Iraqi speaking ill about Ahmad bin Hanbal, then suspect his religion; if you see a Khurasani speaking ill of Ishaq bin Rahwayh, then suspect his religion; and if you see a Basri speaking ill about Wahb bin Jarir, then suspect his religion.”

Sa’eed bin Thu’ib said:

“I do not know anyone upon the face of the earth like Ishaq.”

Ibn Khuzaimah said:

“By Allah, even if Ishaq bin Ibrahim al-Handhali had been present among the Tabi’een, truly they would acknowledge his memory, knowledge and jurisprudence."(17)

Ibn Hibban said:

“Ishaq was from among the masters of his time in jurisprudence, science, memorization, and insight whereof books were compiled, and the Prophetic traditions were subdivided; he defended it and dispelled whoever differed with it."(18)

Abu Dawud al-Khaffaf said:

“Ishaq bin Rahwayh dictated to us 11,000 narrations from memory then recited it to us, and he did not add or miss a single letter of it.”(19)

Abu Hatim ar-Razi said: “I mentioned Ishaq bin Rahwayh al-Handhali to Abu Zur’ah and his memorization of chains and texts of narrations, then Abu Zur’ah said:

‘There is no transmitter with a better memory than him.’"

Abu Hatim said:

“And the amazing thing is his mastery and flawlessness from error with what he was endowed with of memory.”

Ahmad bin Salamah said: So I said to Abu Hatim that he dictated to us an explanation of the Qur’an from his heart, and Abu Hatim said:

“And this is the most amazing thing- indeed accuracy in supported narrations is much easier than accuracy in the chains of explanation of the Qur’an and its wording.”(20)

Qutaibah bin Sa’eed said:

“The Huffadh in Khurasan are Ishaq bin Rahwayh, then Abdullah bin Abd ar-Rahman as-Samarqandi, then Muhammad bin Isma’eel.”(20)

Muhammad bin Yahya ath-Thuhali said:

“I came in contact with our companion Ishaq bin Rahwayh in the year 199 H in Baghdad, and the most knowledgeable of the companions of narration gathered in ar-Rasafah, and from them were Ahmad bin Hanbal, Yahya bin Ma’een and others, and the heart of the sitting was for Ishaq and he was the speaker."(21)

Abu Nu’aym al-Asbahani said in Hilyat al-Awliya:

“And from them is the gallant, famous Imaam in memorization, and jurisprudence… Ishaq bin Ibrahim al-Hanthali, close companion of the venerable, honorable Imam Ahmad bin Hanbal, and friend of the favored Imam Muhammad bin Idris ash-Shafi’i. He was an instigator to the reports (athar), and for the people of disease and innovation he was destructive."(22+23)

Al-Khatib al-Baghdadi said:

“He was one of the Imaams of the Muslims, knowledgeable from the notables of the religion, there was gathered in him (the knowledge of) Hadith and jurisprudence, good memory and truthfulness, piety and abstention."(24)

Ibn Hajar al-Asqalani said about him:

“Trustworthy, a memorizer of narrations, an independent jurist (mujtahid), close companion of Ahmad bin Hanbal."(25)

Ahmad bin Sa’eed ar-Ribati recited prose about him:

My closeness to Allah ** called me to love Abu Ya’qub Ishaq

He has not made the Qur’an created like how ** The atheist criminal says

The whole of the Sunnah is his etiquette ** Protecting the weak from the strong

Oh proof of Allah upon His creation ** In the tradition of those who have passed to al-Baqi

Your father Ibrahim with pure taqwa ** Forerunner of glory and child of a forerunner

And Ali bin Hajar said about Ishaq:

None has succeeded Ishaq in knowledege and understanding ** in Khurasan the day he parted, who is like him

May Allah brighten his face and preserve him ** From fright, a day, very severe, and it is due to Him

And reward with Firdaws who said ‘Ameen ** and grant him on the day he meets Him, what he has asked for.(26)

From His Books:

• Al-Musnad (27)
• Kitab at-Tafsir
• Kitab al-Ilm (28)

His Death:

He died in Naisabur in the year 238H. on the 14th of Sha’ban and he was 75 years old.(29)

Some Scholars from His Lineage:

His Son: Muhammad bin Ishaq bin Ibrahim, Abul-Hasan al-Marwazi, born in Marw and raised in Nisabur; he wrote in the cities of Khurasan, Iraq, al-Hijaz, Sham and Egypt; he heard from:

• his father Ishaq bin Rahwayh,
• Muhammad bin Yahya ath-Thuhli,
• Ahmad bin Hanbal,
• Ali bin al-Madini,
• Abu Mus’ab az-Zuhri,
• Yunus bin Abd al-A’la al-Misri,

and he narrated in Baghdad, thus a group of its people transmitted on his authority; he was knowledgeable in jurisprudence, graceful in the path, upright in narrations; Muhammad bin Ma’mun al-Hafith said:

"Abul-Hasan bin Rahwayh departed to Khurasan after the death of his father for two years until he came across al-Laythiyah, thus they did not recognize his status until the Amir Abul-Haytham Khalid bin Ahmad bin Hammad ath-Thuhli took the seat of authority and conferred upon him the position of judge of Marw first, then Nisabur. Then he left for Marw and passed away there in the year 289H."

His Grandson: Abu at-Tayyib Muhammad bin Muhammad bin Ishaq bin Ibrahim, originally from Marw, settled in Baghdad and narrated on authority of Muhammad bin al-Mughirah as-Sakri al-Hamdani; Abul-Fadhl Muhammad bin Abd Allah bin al-Mutalib ash-Shaybani transmitted on his authority; he was trustworthy, knowledgeable in the school of Malik bin Anas; he died in Ramlah in the year 339H. And others.

His Statements on Issues of Belief

Harb al-Kirmani said: I said to Ishaq bin Rahwayh: "What do you say about Allah’s Statement: {There is no secret meeting of three, except He is their fourth} [al-Mujadilah:7]?" He said:

"Wherever you are, then He is closer to you than your jugular vein, and He is separate from His creation."

Then he mentioned on authority of Ibn al-Mubarak:

"He is upon His Throne separate from His creation."

Then he said:

"The highest thing regarding that and more established than it is His Statement: {The Most Merciful Rose upon the Throne}."(30)

He also said:

"The sign of Jahm and his companions (Jahmiyyah sect) is their claim against Ahl Al-Jama'ah, with their infatuation with lying, that they (Ahl Assunnah) are mushabihah (ones who liken Allah to His creation); nay, but they (the Jahmiyyah) are mu'atilah (negators of Allah's Attributes). And if they were called: mushabihah, then it would likely be correct, for they say: 'Allah -The Exalted- is in every place, Him being in the lowest earth the same as being in the highest Heaven', and they have lied in that, and kufr (disbelief) is imperative of them."(31)

And he said:

“Tashbeeh (resembling/likening Allah to creation) is to say: ‘Hand like a hand' or ‘Similar to a hand’, or ‘Hearing like a hearing’ or ‘Similar to a hearing’, so if one says: ‘Hearing like a hearing or similar to a hearing’, then this is Tashbeeh. But if one says like 'Allah –The Exalted- said', 'Yad (Hand)', 'Sam' (Hearing)', and 'Basar (Sight)', without saying: 'how', or saying: 'like a hearing' or 'similar to a hearing', then this is not tashbeeh.”(32)

____________

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One of the scholars who is most interesting to read about is the Tabi’i Sulayman bin Mihran (died 148 H), also known as al-A’mash (one who has weak vision). al-A’mash had quite an interesting personality, as he was very pious and knowledgeable while also having a rough, sarcastic attitude that makes one smile constantly while reading through his tarjamah.

Here are some funny incidents of his collected from ‘Siyar A’lam an-Nubala” (6/419-434) and ‘Hilyat al-Awliya” (5/54-70):

1 - al-A’mash went out to some neighborhood one day, and some people came up to him to ask him regarding Hadith. His companions said to him: “Won’t you narrate to these poor souls?” al-A’mash replied:

“Who would hang pearls on pigs?”

2 - Some people came to al-A’mash one day, and he came out of his house to greet them, saying:

“Were it not for the fact that there were people in my house that I hate more than you, I wouldn’t have come out to see you.”

Abu Dawud al-Ha’ik asked him: “Abu Muhammad, what is your opinion on praying behind al-Ha’ik?” al-A’mash replied:

“No problem, as long as one doesn’t have wudu’.”

He also asked: “What do you say about accepting his testimony?” al-A’mash replied:

“Only if it is accompanied by testimony from two trustworthy people.”

3 - The governor ‘Isa bin Musa sent a notebook along with a thousand dirhams to al-A’mash for him to write down Hadith in it. So, al-A’mash wrote: "In the Name of Allah, the Beneficient, the Merciful: Say: ‘He is Allah, One.'" and sent the book back to him. He sent to him, saying: “Do you think that I don’t know any Qur’an?” al-A’mash sent back, saying:

“Do you think that I sell Hadith?”

He kept the money for himself.

4 – ‘Abdullah bin Idris said to al-A’mash: “What prevents you from getting a haircut?” He replied:

“The cuppers talk too much.”

So, he said: “I will bring you to a cupper who will not say a word to you until he finishes cutting your hair.” He brought him to a Junayd, a cupper who was also a Muhaddith. So, ‘Abdullah warned him not to talk to al-A’mash, and he agreed. However, when he had cut half of al-A’mash’s hair, he said: “O Abu Muhammad, what is the status of the hadith of Habib bin Abi Thabit regarding menstruation?” So, al-A’mash got up, screamed, and ran away, sitting for a month with only half of his hair cut.

5 - A knowledgeable man with a long beard came to al-A’mash and asked him a basic question about the prayer. So, al-A’mash turned to us and said:

“Look at him! His beard could carry four thousand ahadith, and he asks a question that the children in school would ask!”

6 - It is said that al-A’mash had a son who was very slow, and he told him:

“Go buy a rope for us to hang our clothes on.”

The boy asked: “How long do you want it to be, father?” He replied:

“Ten cubits long.”

The boy then asked: “How wide do you want it to be?” al-A’mash replied:

“As wide as my bad luck with you!”

7 - Husayn bin Waqid was reciting Qur’an to al-A’mash, and asked him: “How do you like my recitation?” al-A’mash replied: “Better than the recitation of any disbeliever.”

8 - One time, al-A’mash got up at night and could find no water. So, he rubbed his hands on the wall and performed tayammum and went back to sleep. He was asked about this, and he said:

“I am afraid to die without being in a state of purity.”

9 - One time, al-A’mash went out in the morning and passed by the mosque of Bani Asad. They were about to start praying, and he went inside and prayed. The imam recited ‘al-Baqarah’ in the first rak’ah, and recited ‘Al ‘Imran’ in the second. When he finished, al-A’mash said to him: “Will you not fear Allah? Did you not hear that the Messenger of Allah [saws] said: “Whoever leads the people in prayer should go easy, as there are those behind him who are old, weak, and have needs to tend to.”” So, the man said: “Allah Said: {…and it is heavy except on those who have khushu’…} [al-Baqarah; 45] So, al-A’mash said:

“I am a messenger sent from those who have khushu’ telling you that you are heavy.”

10 - One time, a soldier wanted to cross a river. He came across al-A’mash, who was standing near the river, so he jumped on his back and had him walk through the water. When he jumped on al-A’mash, he recited

‘Glory to Him Who has provided this for us’ (the supplication for riding a vehicle).

When al-A’mash had gotten half way across the river, he threw the soldier off of his back, recited {…My Lord! Cause me to land at a blessed landing-place, for You are the best of those who bring to land…} [al-Mu'minun; 29] and left him in the river and ran away.

11 - One day, Shabib bin Shaybah and his friends came by to see al-A’mash, and they stood at his door yelling: “O Sulayman! Come out!” From inside, al-A’mash said: “Who are you?” They replied: “We are {“…those who call you from behind the dwellings…”} [al-Hujurat; 4] So, al-A’mash replied:

“And {…most of them have no sense…} [al-Hujurat; 4]

12 - One time, he wore an inverted sheepskin, such that the wool was on the outside. Someone said to him: “O Abu Muhammad, why don’t you wear it so that the wool is on the inside? This would be warmer for you.” al-A’mash replied:

“Why don’t you go suggest this to the sheep?”

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His name and his lineage:

He is Muwaffaq ad-Deen Aboo Muhammad, ‘Abd-Allah bin Ahmad bin Muhammad bin Qudaamah bin Miqdaam bin Nasir bin ‘Abd-Allah al-Maqdisee, then later became ad-Dimashqee, as-Saalihee.

His birth:

He was born in Sha’baan in the year 541 H., in the village of Jammaa’eel, Jabal Naablus.

He memorised the Qur'aan at an early age, studied its sciences and was known to have a nice hand-writing.

His early life (youth) and travels:

- He went to Damascus with his family when he was ten years old, he read the Qur’an, and he memorized the Mukhtasar (Summary / Compendium) (of) al-Khiraqee.

- He travelled to Baghdaad with the son of his aunt (maternal cousin) al-Haafidh ‘Abd al-Ghanee in the year 561 H. and they heard a lot from the many scholars there.

- He studied (Islamic) jurisprudence (fiqh) until he surpassed his peers/equals and he was very successful, thus he mastered the knowledge of the madhhab (school of law) and its principles.

His piety and his asceticism (zuhd):

He was pious, ascetic, God-fearing, consequently he had dignity, and he possessed tolerance and leniency, and all of his time he was preoccupied with knowledge and action, he would counter disputes with arguments and proofs/evidences, he would not become enraged or aroused, while his opponents would scream and become angry.

He left with his cousin, Al-Hafidh Abdul-Ganee, for Baghdad in 561 AH and caught up with Shaykh Abdul-Qaadir in his final days (i.e. before he passed away). They stayed at his school, learning from him as well as from other scholars and student of knowledge of that time such as Ibn Al-Jawzee, Hibat-ullaah Ibn Al-Hasan Ad-Daqaaq, Abi'l Fath Ibn Al-Battee, Abi Zur'ah Ibn Taahir, Yahya Ibn Thaabit, Khadeejah An-Nahrawaaniyah and others.

He also studied with the following scholars of his time:

• Damascus / Syria - Abi Al-Makaarim Ibn Hilaal
• Mosull / Iraq - Abi Al-Fadl at-Toosee
• Makkah Al-Mukarramah - Al-Mubaarak Ibn At-Tabbaakh

Some of the Scholars that relayed his 'Ilm (knowledge) to us are:

He had a lot of students and from the more famous of them were Shihaab ad-Deen Aboo Shaamah al-Maqdisee – d. 665 H. – and al-Haafidh Zakee ad-Deen Aboo Muhammad al-Mundhiree – d. 656 H. – and others (of them):

• Al-Bahaa'
• 'Abdur-Rahmaan
• Al-Jamaal Abu Moosa Ibn Al-Haafidh
• Ibn Khaleel
• Ibn An-Najjaar
• Ash-Shams Ibn Kamaal
• Zaynab Bint Al-wasitee and many others

He was known for his vast knowledge, wisdom and wit and renown as the Scholar of the people of Ash-Shaam of his time. Ibn An-Najjaar describes him as:

"The Imaam of Al-Hanaabilah in Damascus Mosque, he was a trust worthy, noble figure, extremely generous, of a clean character, a cautious worshipper, follower of the pious predecessors' methodology, emitting light (of knowledge and piety) and repectful. One may benefit from (just) seeing him before even hearing his speech!"

Some of his books:

The writings of the Imaam al-Muwaffaq are already plenty and they reach the level of excellence of the learned: Ibn Rajab said:

"Ash-shaykh al-Muwaffaq – rahimahullah – wrote a lot of good works on the madhhab, on the branches and on principles, in the (science) of al-hadeeth and the language and asceticism and the heart softeners, and his writings in usool ad-deen reach a level of high quality, a lot of them were on the path of the muhadditheen (the hadith – scholars), full of al-ahadeeth and al-aathaar and al-asaaneed (chains of narration), like the path/way of imaam Ahmad and the scholars of al-hadeeth."

• Al-Mughnee - 10 volumes
• Al-Kaafee - 4 volumes
• Ar-Rawdah - 1 volume
• Ar-Riqqah - 1 volume
• At-Tawwaabeen - 1 volume
• Al-I'tiqaad - 1 volume
• Al-Mutahabbeen - 1 volume
• ...and many others

And from these writings are:

In (Islamic) Jurisprudence (Fiqh): al-Mughnee, al-Kaafee, al-‘Uddah, al-‘Umdah (al-Fiqh), and al-Muqna’….

In al-‘Aqeedah: Luma’at al-‘Itiqaad, al-Qad(a)r, Dhamm al-Taa-weel….

In Usool al-Fiqh : Rawdat an-Naazhir…

In Raqaa’iq (Ascetism): ar-Riqqah wal-Bukaa and at-Tawwaabeen.

(In al-hadeeth): Mukhtasar al-‘Ilal al-Hadeeth li’l-Khalaal….

He has got other writings as well, which are between the stages of print and manuscript, we ask Allah to enable us to see the light (of guidance of these books) at a near time.

Statements from the learned about him:

Aboo ‘Amr bin as-Salaah said:

"I didn’t see anyone like ash-Shaykh Muwaffaq."

Ibn Taymiyyah said:

"No one possessing more understanding of the religion – fiqh – entered ash-Shaam - after al-Awzaa'ee - other than ash-shaykh al-Muwaffaq."

Al-Mundhiree said:

"He was al-Faqeeh al-Imaam, he narrated (ahaadeeth) in Damascus, he issued fatawaa and taught/gave lessons, he wrote books in fiqh and other subjects, summarized and long."

Adh-Dhahabee said:

"He was one of the eminent imaams and an author of many books."

Ibn Kathir said:

"Shaykh al-Islam, an imaam an ‘aalim, proficient, there was not found in his era nor before it by a long span of time, anyone possessing more fiqh – understanding of the religion – than him."

He died on Saturday, the Day of 'Eid-ul Fitr in 620 AH. May Allaah, subhanahu wata'aala, accepts him in His vast mercy, benefit us from his knowledge and gather us with his likes on the Day of Judgement, Aameen.

For the discussion at length of the biography of Ibn Qudaamah refer to:

1. at-Takmilah fee Wafee-aat an-Naqlah by al-Mundhiree (3/107)

2. al-‘Ibr fee Khabar min Ghabr by adh-Dhahabee (5/79-80)

3. Syaar A’alaam an-Nubalaa by adh-Dhahabi (22/160-173)

4. al-Bidaayah wa’n-Nihaayah by Ibn Kathir (13/99-100)

5. Dhayl Tabaqaat al-Hanaabilah by Bin Rajab (2/133-149)

6. Shadhraat adh-Dhahab by Bin al-‘Imaad al-Hanbalee (5/88-92)

7. Mu’jam al-Baladaan by Yaaqoot al-Hamawee (2/159)

8. Fawaat al-Wafee-aat by Bin Shaakir al-Kattabee (2/158-159)

9. Fihris Makhtootaat azh-Zhaahireeyyah (qism al-hadeeth) by ash-shaykh al-Albaanee

10. Muqaddimah Tahqeeq Kitaab Ithbaat Siffah al’Uluw li bin Qudaamah bi-qalam al-akh al-kareem Badr al-Badr

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• Silah ibn Ashyam a great narrator of hadeeth as well as from those who strived in worship. (follow the link)

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Imaam Bukhari began his Saheeh with a hadeeth narrated throught this great Imaam.

He was a great author and was the companion of Imaam ash-Shaafi'ee in seeking knowledge from Ibn 'Uyaynah.

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He was the student of Imaam Maalik. Imaam Bukhari has narrated from him in his Saheeh.

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Abu 'Abdillah, Shamsuddin Muhammad, son of Abu Bakr, son of Ayyub, son of Sa`d, son of Hurayz, of Damascus. He is best known as Ibn ul-Qayyim (Son of the Custodian), named so after al-Jawziyyah school in Damascus which was under custody of his father. His family was one of honor and knowledge.

He was born on Safar 7, 691 AH (1292 CE), in the village of Zar', to the south-east of Damascus.

Teachers

He moved to Damascus and learned the Islamic knowledge under a number of prominent scholars. His most notable teacher was Ahmad bin 'Abdil Halim Ibn Taymiyyah. He valued him most and he stayed with him continuously in his years of youth: from 712 AH (1312 CE) until Ibn Taymiyyah’s death in 728 AH (1328 CE). He loved him dearly, he comprehended his thought, and he worked on clarifying and spreading his knowledge after his death.

Writings

Ibn ul Qayyim wrote more than sixty books in various areas of Islam. Some of these are:

1- Tahthib Sunan Abi Dawud (Emendation of Sunan Abu Dawud);

2- Al-Kalam al-Tayyib wa-al-'Amal al-Salih (The Essence of Good Words and Deeds);

3- Commentaries on the book of Shaikh Abdullah al-Ansari: Manazil-u Sa'ireen (Stations of the Seekers), which is considered the epitome of knowledge of tasawwuf books; and, Zad al-Ma'ad (Provisions of the Hereafter), from which this book on the medicine of the Prophet is extracted, besides other manuscripts copied with his own handwriting, and which are preserved in the Central Library in Damascus, Syria.

He compiled a large number of studies besides his own books, including:

1. Tahth Sunan Abi Dud (Emendation of Sunan Abu Dud);
2. Kitab Aqd Muhkam Al-Ahbaa banal Al-Kala'l-Tayyib wal 'Amal al-S?h (The Essence of Good Words and Deeds);
3. Madaarij Saalikeen which is a Commentary on the book of Shaikh Abdullal-Ans, Manazil-u Sa’ireen (Stations of the Seekers);
4. Zad Al-Ma'ad (Provisions of the Hereafter), from which the famous book Natural Healing with the Medicine of the Prophet is extracted.
5. Tafsir Mu'awwadhatain (Tafsir of Surah Falaq and Nas);
6. Fawa'id
7. Ad-Da wa Dawa
8. Ar-Rooh
9. Al-Waabil Sayyib minal kalim tayyib
10. Haadi Arwah ila biladil Afrah
11. Uddatu Sabirin wa Dhakhiratu Shakirin
12. Ighadatu lahfan fi masayid shaytan
13. Rawdhatul Muhibbeen

Students

Ibn ul Qayyim had numerous students. Some of the more reputable among them are the following:

• Al Hafidh Abul Faraj ibn Rajab
• Al Hafidh Ismail ibn Kathir
• Al Hafidh Muhammad bin Abdul Hadi

Death

He died on the evening of Thursday, Rajab 23, 751 AH (1350 CE). People prayed on him (the Janazah prayer) on the following day in the Great Masjid in Damascus. He was buried in al-Bab us-Saghir cemetary.

He was highly praised by the Scholars after him, such as al-Hafidh Ibn Rajab, al-Hafidh adh-Dhahabi, ibn Nasir ad-Dimashqi, Al Hafidh ibn Hajar and many others.

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His Name

He was the great scholar, the Shaykh, Muhammad Al-Ameen Ibn Muhammad Al-Mukhtaar Ibn 'Abdil-Qaadir Al-Jaknee Ash-Shanqeetee. His compound name was Muhammad Al-Ameen, just like the name of his father (i.e. Muhammad Al-Mukhtaar), which was the common naming practice in their lands.

His Birth and Lineage

He was born in 1325H in the region known as Shanqeet, which is the eastern part of the state of Mauritania, which lies on the (eastern) coast of the Atlantic Ocean, south of Morocco and Algeria and north of Senegal.

His lineage traces back to Ya'qoob Ibn Jaakin, the forefather of the large tribe, known as the Jaknees. The lineage of this tribe traces back to Himayr.

His Educational Upbringing

He was born in a household of knowledge consisting of men and women that were learned. His mother was the daughter of his father's paternal uncle (i.e. his father's female cousin). So he studied under his maternal uncles, his maternal cousins and their women, the basic aspects of knowledge and the sciences of the Qur'aan.

He completed his studies in various subjects of the Religion under the senior scholars of his land, such as the subjects of Tafseer, Hadeeth, Fiqh, Usool, Nahw, Sarf, Balaagha and more.

He adhered to the Maalikee madh-hab without blindly following it and being fanatical about it. In fact, he followed the evidences with regard to the religious rulings.

His Work and Entrance into the Hijaaz Area

After finishing his studies of the various subjects of the Religion, he worked as a teacher and as a judge in family jurisdiction. So people in dispute would go to him and he would make his judgment between them. His rulings and verdicts were carried out and enforced by everyone, even the government of his country at that time.

In the year 1367H, he went to Saudi Arabia to perform the Hajj and began to teach there in the Prophet's Mosque. The people in charge of this Mosque became acquainted with him and sought for him to remain in the Haramain (vicinity of Makkah and Madeenah) so that he could teach and provide general benefit.[1]

In 1371H, he was called to teach in the educational institutes and colleges of Riyadh. Then he moved to Madeenah to teach in the Islaamic University there. 2]

His Written Works

He has authored some books, which include:

1. Adwaa-ul-Bayaan fee Tafseer-il-Qur'aan bil-Qur'aan – printed [This is his tremendous voluminous work on Tafseer of the Qu’raan]
2. Al-Mudhakkirah fee Usool-il-Fiqh – printed [A small treatise on the Principles of Fiqh]
3. Adab Al-Bah-th wal-Munaadhara – printed [Etiquettes for Researching]
4. Alfiyyah fil-Mantiq Daf'u Eehaam Al-Idtiraab 'an Ayaat-il-Kitaab – printed
5. Man'u Jawaaz Al-Majaaz – printed
6. Mandhoomah fil-Faraa'id [A Book on the Laws of Inheritance]
7. Furoo' Maalik - a poetic text
8. Sharh 'alaa Maraaqee As-Sa'ood - a dictation he made to his students
9. Sharh 'alaa As-Sullam - a dictation he made to his students
10. Ansaab-ul-'Arab - a poetic text
11. Manaahij wa Diraasaat li-Ayaat-il-Asmaa was-Sifaat - a transcribed lecture he gave in the Islaamic University on the 13th of Ramadaan, 1382H.

His Death

The Shaykh died on the forenoon of Thursday, the 17th of Dhul-Hijjah, 1393H. His death occurred in Makkah on his return from Hajj. He was buried in the Mi'alaa graveyard and his funeral prayer was held in the Ka'bah after the Dhuhr prayer of that same day. Shaykh 'Abdul-'Azeez Ibn 'Abdillaah Ibn Baaz prayed over him, along with all the other Muslims that attended, may Allaah have mercy on him.

_____________

References:

For his Biography refer to Al-A'alaam of Az-Zirkilee (6/45), Al-Manhal (the Dhul-Hijjah Issue of 1393H: pg. 982), and Mashaaheer 'Ulamaa Najd (pg. 517-520 & 540-543).

[1] Translator's Note: The students that often frequented his classes on Tafseer of the Qur'aan in the Prophet's Masjid were many, the most famous of whom were: Imaam Ibn Baaz, Shaykh Bakr Abu Zayd and Shaykh 'Atiyyah Muhammad Saalim, the person who completed Imaam Ash-Shanqeetee's great work Adwaa-ul-Bayaan, after his death.

[2] Translator's Note: Among the students he taught while in the Islaamic University of Madeenah, was Shaykh Rabee' Ibn Haadee Al-Madkhalee, may Allaah preserve him.

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Sheikh-ul-Islam Muhammad bin Abdul-Wahhab - A renowned Reviver and a great Reformer

His Birth and Lineage

Shaykh-ul-Islaam, Muhammad bin Abdul-Wahhab, was born in 1115 H. in the city of Uyainah, seventy kilometers northwest of Riyadh, the capital of the Kingdom of Saudi Arabia. He belonged to a highly respectable and scholarly family; his father Shaykh Abdul­-Wahhab bin Sulaiman, characterized by his profound scholarship and righteousness, inherited an exalted status from his ancestor Sheikh Sulaiman bin Ali, the chief of the scholars and was well versed in teaching, writing and giving verdict.

Education

Shaykh-ul-Islaam acquired his primary education from his esteemed father at his native place and was nurtured under his guidance. He was intelligent enough to memorize the Qur'aan by heart at the tender age of ten. He read the books on Tafseer (exegesis), Hadith and Fiqh. From the very outset, he was greatly interested in studying the works of early scholars, particularly those of Shaykh-­ul-Islaam Ibn Taymiyah and his noble disciple Allaamah Ibn Qayyim. He went through all those books and well grasped their contents.

On attaining the age of maturity, he set out to perform Hajj at Makkah and derived benefits from the scholars there. He then proceeded to Al-Madinah, met the learned ones there, and adopted the studentship of two renowned erudite scholars, Sheikh Abdullah bin Ibrahim bin Sa'id Najdi and Sheikh Muhammad Hayat Sindhi for a long period. Curiosity for higher education took him to Iraq and Basrah. He greatly benefited from his studies in Iraq.

Condition of Najd

In those days, the people of Najd were deeply indulged in polytheistic deeds and un-Islamic practices. They were completely overwhelmed with polytheism. The graves, trees, stones, caves, evil spirits and insane persons were regarded as deities and baseless stories and tales were ascribed to them to manifest their excellence. Many of the materialistic and worldly scholars had misguided them towards the fulfillment of their materialistic lust and the soothsayers and magicians were having their influence over the society.

None could dare challenge them. The same conditions were now being seen in both Makkah and Al-Madinah. Yemen was also in the same line - polytheism, erection of structures on the graves, seeking refuge and assistance of the dead, saints and jinns were common religious features in these so called "Islamic" countries.

Mission of Da'wah

Having studied this pitiable condition of the Muslim nation, the Sheikh was highly perturbed. What made all of this worse was the fact that no one was ready to take the trouble and guide the people to the Right Path. It is obvious that to undertake this task meant to challenge those evildoers who had high contacts through their evil practices. Yes, it meant to make oneself prepared to face torture and atrocities from these selfish misguiders and their followers. But the Sheikh resolved to make every effort to fight against this evil, even if it meant death.

The Sheikh began his mission. He invited the people to Tawhid (Islamic Monotheism) and guided them, by the Will of Allah, to the Qur'an and Sunnah. He urged the scholars to strictly follow the Qur'an and Sunnah and derive rulings directly from them. He contradicted the blind following of any scholar of the Ummah in preference to the Qur'an and Hadith.

The Sheikh was a man of courage and enthusiasm. He started his preaching, made correspondence with religious scholars inviting them to help him in eradicating the evils from the Ummah of the Prophet (peace be upon him). A number of scholars from Makkah, Al-Madinah and Yemen accepted his invitation, and supported him. But apart from them, there were also some ignorant and selfish scholars who criticized him and kept themselves aloof from this difficult situation. These so-called learned ones rose against the Sheikh, as they feared a jeopardy to their cosy lifestyles. Even began journeying to different places in order to convey the correct and true message to those who had fallen into error. Traveling through Zabir, Ahsa, Huraimala, he then arrived at Uyainah.

Arrival at 'Uyainah

The ruler of Uyainah was Uthman bin Hamd bin Ma'mar. He welcomed the Sheikh gladly, and assured him that he will help him in his Da'wah mission.The Sheikh began devoting himself to the much-needed reformation of the Muslim Ummah. As time passed by, he started gaining popularity far and wide. People began coming to him in large groups and he readily took them on and began teaching them the pure creed and the way of the generations before.

There were numerous tombs, graves, caves, trees..etc, which were worshipped by the Muslims. With the help of Amir Uthman bin Ma'mar, most of them were extirpated by Sheikh. He became engaged in purifying the people from polytheistic and heretic rituals in Uyainah and its surroundings.

In the mean time, a woman came to him for her purification from the sin of committing adultery. Investigations were made as to whether she was mentally sound or not and also whether or not she had chosen punishment under some pressure. When it was confirmed that she was doing this voluntarily and for repentance, the Sheikh ordered for the Rajm (to kill by throwing stones at the adulterer). It was because of these events, such as the ­dismantling of tombs, the self-surrendering of the woman for punishment and migration of many people to Uyainah seeking guidance from the Sheikh, the reputation of the Sheikh inevitably spread far and wide.

Exit from Uyainah and Entrance to Dar'iyah

When the ruler of Al-Ahsa and its surroundings, Sulaiman bin Urai'ar came to know about the popularity of Sheikh among the people, he became afraid of the growing strength of the Sheikh and resolved to crush him at the very outset, lest he should overthrow his power. He threatened Amir Uthman, with whom Sheikh was living, and commanded him to kill the Sheikh. Amir Uthman was not in a position to withstand Sulaiman, hence he panicked. Apprehending that if he disobeyed his order, he would punish him and overpower him, he exposed the whole situation to the Sheick and asked him to migrate to another place. The Shaykh then Sheikh migrated from Uyainah to Dar'iyah.

The people of Dar'iyah knew the Sheikh very well and were also aware of his mission. When the ruler of Dar'iyah, Amir Muhammad bin Saud, came to know of the arrival of the Sheikh into his territory, he was very pleased and even visited him at his place. Muhammad bin Saud belonged to a pious family and himself was a practicing Muslim. He exchanged his views with the Sheikh and was rejoiced to know that his mission really was aimed to revive Qur'an and Sunnah and the Islamic teachings in its original form and that he desired to promote firm belief in the Oneness of Allah and true guidance of Prophet Muhammad (may the peace and blessing of Allah be upon him).

Pledge to propagate the teaching of Islam

The Sheikh described to him the Da'wah incidences of the Prophet (,ay the peace and blessing of Allah be upon him) and his Companions and how they had strive for the cause of and in the way of Allah. He explained that the Prophet and his companions had did so while enduring many difficulties and sacrifices. Sheikh persuaded the Ameer to do the same and assured him of Allah's pleasure, favour and victory in this world and the next. Ibn Saud, being convinced by the Sheikh, agreed with him and promised his full support to him and to his mission, provided that when Allah would bless him with victory that he would not leave him. The Sheikh gave his words to this effect, and thus Ibn Saud gave the Sheikh his pledge to propagate the teachings of Islam (esp. Tawhid, the Oneness of Allah), mobilize the Muslims for Jihaad (fighting for the cause of Allah), emphasize adherence to the Sunnah of Allah's Messenger (may the peace and blessing of Allah be upon him), enjoin the good and forbid all evil. The Sheikh then invoked Allah to be the Amir's Guide, to make firm in his determination, and to give him every success in this life and the Hereafter.

Dar'iyah, the Centre of Da'wah

At this point the Sheikh found himself in am environment suitable for his work of Da'wah. He seized this golden opportunity and started to educate the masses. People of Dar'iyah and its surroundings came to him to study Islaam. Amir Muhammad bin Sa'ud presented himself before the Sheikh as one of his students of Islaam along with the members of his family. Dar'iyah became crowded by the people visiting for learning. The Sheikh began teaching, preaching and inviting people to Allah. He undertook the task of delivering lectures on different branches of knowledge namely, Tawhid (Islamic Monotheism), Tafseer of the Qur'an and Sunnah, knowledge of Fiqh, language etc.

Thus Dar'iyah turned into a centre of learning, and people began migrating to it in a large number. On the other hand, his enemies were only increasing in jealousy towards him. They started spreading false propaganda against the Sheikh and even blamed him of blasphemy; they branded him a Zindiq and a sorcerer. Yet, the Sheikh was a man of courage. He did not care and just continued working towards him mission with full enthusiasm. He would debate his opponents in the best manner and in a very polite and dignified way. This attitude proved very effective and would actually render his opponents to be his supporters.

Then, along with his efforts in Da'wah, the Sheick decided to wage Jihaad against polytheism, heretical beliefs and ideas and practices. He began to openly invite people of all ranks to join this mission.

Delegates from every comer of the Arab Peninsula visited Dar'iyah to pledge their support to Sheikh and also to learn from him the true monotheism of Islam. They then would return to their areas to teach what they had learnt to their people and educate them.

The ruler of Uyainah and the elites would travel just to visit him and would request that he come back to Uyainah. But the Sheikh rejected this proposal. Even though the Sheick did not go back to Uyainah, they still pledged to fight with him for the cause of Islam till their last. The Sheikh began sending his students to different regions and countries to preach the teachings of Islam, which were strictly based on the Qur'an and the authentic aHaadeeth of the Noble Prophet (may the peace and blessing of Allah be upon him)

Correspondence with Rulers

The Sheikh wrote letters to the rulers, elites and scholars of Najd, Riyadh, Kharj, towns of the southern region, Qaseem, Hayel, Washm, Sudair etc. He also wrote to the outstanding scholars of Ahsa, Makkah and Al-Madinah. Outside the Arab Peninsula, he made correspondence to the learned scholars of Syria, Iraq, India, and Yemen. He maintained his communication with them, explained to them the aims and objects of his mission and proving his stance by the Qur'an and Sunnah.

In this way the Sheikh's mission spread far and wide. A large number of scholars and other people throughout India, Indonesia, Afghanistan, Africa, Morocco, Egypt, Syria, Iraq, etc. were influenced by his ideas and attracted towards his Da'wah. They supported his mission with great zeal and enthusiasm and began to invite the people of their countries towards Allah and to the pure teachings of Qur'an and Sunnah, free from all heresies and misinterpretations.

Death

After dedicating his whole life to Da'wah and Jihaad, the Sheick breathed his last on the last day of the month of Dhul-Q'adah in 1206 H (1792 A.C).

The Impact of His Da'wah

As a result of his continued Da'wah, vigorous struggle and Jihad in the way of Allah for the long period of about fifty years -from 1158 H to 1206 H, a complete victory over the entire Najd was gained. People abandoned worshipping graves, tombs, shrines, trees etc. and began practicing the pure faith of Islam. Blind following of forefathers, ancestors and traditions was abandone and Shari 'ah was once again revived and established as the people began fulfilling their bligatory duties in light of the Qur'an and Sunnah.

A framework for enjoining good deeds and forbidding bad ones was instituted. Mosques began to be visited by people in abundance so that they could perform their Salaah.

Peace and tranquility prevailed everywhere, in towns as well as in villages. People became safe even in deserts and in lonely and deserted paths. The ignorant and notorious bedouins moulded their conduct; the preachers and preceptors were sent to every corner to teach and educate the common people.

Thus a thorough revival came into existence.
After the expiry of Sheikh, his sons, grandsons, disciples and supporters continued the work of Da'wah and Jihad in the way of Allah. Among his sons, the most ardent in these activities were: Sheikh Imam Abdullah bin Muhammad, Sheikh Husain bin Muhammad, Sheikh Ali bin Muhammad and Sheikh Ibrahim bin Muhammad; and among his grandsons were: Sheikh Abdur­Rahman bin Hasan, Sheikh Ali bin Husain, Sheikh Sulaiman bin Abdullah.

Apart from them, a large group of his students, including Sheikh Hamd bin Nasir, scholars from Dar'iyah and others remained continuously engaged in inviting people towards Allah's true religion and by writing and publishing books, fighting for the cause of Allah and making correspondence in this regard.

Some of his works

Despite the fact that Sheikh-ul-lslam Muhammad bin Abdul­Wahhab was a reformer and a man of Da 'wah, he still engaged in writing. Some of famous works are as follows:

1. Kitab At-Tawhid

2. Kitab AI-Kabaair

3. Kashf Ash-Shubuhat

4. Mukhtasar Seerat Ar-Rasool

5. Masail Al-Jahiliyah

6. Usool Al-Iman

7. Fadail Al-Qur'an

8. Fadail Al-Islam

9. Majmu' Al-Ahadith

10. Mukhtasar Al-Insaf wa Ash-Sharh Al-Kabeer

11. Al-Usool Ath-Thalathah

12. Aadab Al-Mashi ila As-Salat

Aswell as others. May Allah raise his ranks, forgive any of his mistakes and bless him with good for the great good he done for this Ummah. Aameen.

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Imaam Ahmad used to mention the virtues of his Shaykh, Imaam Ash-Shaafi’ee to his wife. He would mention to her the extensive and superb knowledge of Imaam Ash-Shaafi’ee as well as his taqwah (i.e. piety). Imaam Ahmad invited Imam Ash Shafi’ee to come visit him at his home. When the time for dinner arrived, Imam Ash-Shaafi’ee ate until he was full and went to the guest room for some sleep.

The wife of Imam Ahmad said to him:

“O Ahmad! Is this the same Shaafi’ee that you used to tell me so much about?“

Imaam Ahmad said: “Indeed he is!“

So she said:

“I noticed three things about him worthy of criticism! Firstly, when we served him the food, he ate plenty of it! Secondly, when he went into the guest room, he went to sleep without standing up to perform the night prayer (i.e. tahujjud)! Lastly, when he prayed Salaat ul Fajr with us, he did not perform ablution (i.e. wudhoo')?!”

So Imaam Ahmad went to Imaam Ash-Shaafi’ee to ask him about these three matters his wife had noticed. Imam Ash-Shaafi’ee said to him, (the way a father would explain to his son):

“O Ahmad! I ate plenty because I know for certain that your food is haalal (i.e. islamically permissible ) and you are a generous man! And the food that comes from a generous man is a cure, while the food that comes from a stingy man is a disease! However, I didn’t eat plenty of food in order to achieve my fill; rather I ate plenty of your food in order to derive the cure from it!

As for the reason I didn’t stand up at night to perform the night prayer, when I laid my head down to get some sleep, I looked and all I could see was the Book of Allah and the Sunnah of His Prophet (sallallahu 'alaihi wa sallam) right in front of my face! So I deducted 72 fiqh related benefits from them for the Muslims to benefit from. Thus there was no opportunity for me to stand and perform the night prayer!

As for the reason why I prayed Salaat ul Fajr without performing ablution, by Allah! My eyes never tasted the sweetness of sleep in order for me to renew my wudhoo'. I was awake the whole night, so I prayed Salat ul Fajr with the same wudhu I had for Salaat ul Isha."

Source: Collected by Al Hafidh Ibn Hajr in Fath ul Bari concisely and by Abu Nu’aim in Hilya tul Awliyaa’.

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“My aspiration in this world…”

And to spread it openly in every town and village;

Being one who is calling to the Qur’an and sunan,

That, in their gatherings, the men have forgotten

And, as a Mujaahid, on the farthest frontlines to stay,

If I am called forth, being the first to make my way;

With the clanking of weapons in the darkness, frequented by silence,

Clashing with the disbelievers, encircled by the violence;  

Not turning back, facing my demise with my chest,  

To be killed by a disbeliever is the youth’s death noblest;

So, O my Lord, allow me not to die in any other way,

And use me not as a stuffing for the graves."

Source: Ibn Hazm's 'at-Talkhis li Wujuh at-Takhlis'; p. 57.

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Among those who played an actual role in the formation of the personality of Imaam Maalik ibn Anas were esteemed teachers, who are known by all those who have studied the life of this unique Imaam. In particular, they include the "two Naafi's", each of whom had a laudable effect on Imaam Maalik, so much so that he never forgot them.

The first was the outstanding faqeeh and reliable transmitter of hadeeth, Naafi' ibn Sarjis Abu 'Abdullah ad-Daylami, who died in 120 AH according to one statement, the same year that Malik reached the age of 47. This Naafi' ibn Sarjis, according to Ibn Hazm al-Qurtubi, was one of "the people of fatwas." Those who deal with hadeeth say, "The soundest of chains Malik from Nafi' from Ibn 'Umar." This chain is called "the golden chain" by those who deal with this science.

This is why I have briefly indicated that Malik maintained this particular close connection to Naafi' as the biographers of Maalik clearly state. Maalik joined him very early on; he relates,

"I used to go to Nafi', the freed-slave of Ibn 'Umar, while I was still a lad. He came down to me from a ladder of his – and his slave guided him after he went blind – and went from his house at Baqi' to the Mosque of the Prophet, where I would ask him questions and hear ahaadeeth from him."

Despite this high position which Naafi' ibn Sarjis had with the rest of his fellow Madinans and despite the large amount which Malik ibn Anas obtained from him, as is indicated when he said,

"When I listened to the hadith of Nafi' b. Sarjis, from Ibn 'Umar, I did not care for anyone else (i.e. didn't  need to learn from anyone else) except for him, above anyone else."

Malik only related about 80 hadiths from him in his Muwatta', with some dispute over the exact number.

But the Naafi' about whom we intend to speak is the second Naafi', Naafi' ibn Abi Nu'aym the recitor (al-Qari') who died only about ten years before Malik. Among his contemporaries were Isma'il ibn Ja'far, 'Isa ibn Wardan, and Sulayman ibn Muslim ibn Jammaz, and all of them took recitaition from Imam Naafi' by way of both reading and listening.

Malik learnt recitation and hadith from Nafi'

When people relate from Naafi' ibn Abi Nu'aym, they relate from the Qari' (the "Reciter") since from this is his fame primarily and before everything else. In fact, he was one of the seven recitors who have a recognised recitation (qiraa'ah). According to what Abu Qurra ibn Tariq reports, he studied recitiation with seventy of the Tabi'oon, but was also interested in hadith. Ibn 'Adi reports to us that Nafi' left us a text of a hundred hadiths of Naafi' from al-A'raj, as he left another text of more than a hundred hadiths from him from Ibn az-Zinad from al-A'raj, and he also left us about fifty hadiths in at-Tafariq. Those who are very devoted to this science do not know of a single munkar hadith from him.

Perhaps an opponent might ask: "If Naafi' was also a relator of hadiths as you state, then why do we not see any tradition in Maalik's Muwatta where he mentions hadith which might have been related from him?" I say: perhaps that refers to something which was known by them in the second century: A MAN MAY BE ONE OF THE GREAT FUQAHA' AND NEVERTHELESS, HIS HADITH ARE ABANDONED. Then I ask: was there not Ibn Hurmuz, i.e. Abu Bakr ibn Yazid al-Asamm, d. 148 AH, one of the great fuqaha' and one of those whose company Imaam Maalik kept for years? In spite of that, we practically do not find a single hadith in the Muwatta' of Malik which was taken from Ibn Hurmuz although he did not leave an opportunity to praise him. He often said,

"This is what I found the people of knowledge in our land had," or says, "The matter with us is like that,"

and he is referring Ibn Hurmuz and Rabi'a ar-Ra'iy ibn Abi 'Abdu'r-Rahman Farukh from whom Malik has twelve related hadiths, musnad and mursal despite the length of time he kept to him.

Malik's respect for the opinions of his teacher Nafi'

Although Malik was, as is not hidden from anyone, the possessor of precise opinion which did not err, he did not announce his opinion in a case in which it was known that his teacher Nafi' had an opinion in it. For instance, Abu Sa'id 'Abdu'l-Malik ibn Qurayb al-Asma'i asked him about the basmala and Malik replied,

"In any knowledge, question its proper people. Naafi' is the Imam of the people in recitation."

Maalik would not have an opinion different from the opinion of the one who prayed in the mosque of the Messenger, may Allah bless him and grant him peace, for sixty years without cessation, during which he was not opposed by any of the recitors of the Tabi'un, even though this spanned over such a lengthy period of time.

Naafi' is the Qur'an-Reciter of Madinah without dispute

Imaam Naafi' recited to the people in Madinah for a long time, about seventy years, and he was the leader of the recitors in this blessed city, which is the city of the Messenger, may Allah bless him and grant him peace. People would specifically go to him in order to learn the recitation of the Qur'aan.

The recitation for which Imam Naafi' is famous and which Imam Malik related from him, by way of both reading and listening, was closely adhered to by the people. It is with this recitation that we, in Morocco, recite the Qur'aan. We recite it by one of the two transmissions from him, which is the transmission of Warsh. That is how we are famously known to be in Morocco, agreeing in the best possible manner with the 'amal (action) of the people of Madinah in all our activities of the deen, both in acts of worship and behaviour.

After the Tabi'oon, Imaam Naafi' was an Imaam in recitation for hundreds of his students, who included Imaam Maalik ibn Anas. He is a noteworthy student of Imaam an-Naafi' as he took this recitation while knowing of the existence of recitations which followed the traditions of past Imams.

The recitation of Nafi' is Sunnah and there is nothing strange about that

Sa'id b. Mansur reported to us that he heard Maalik ibn Anas say,

"The recitation of the people of Madinah is Sunnah."

He was asked, "The recitation of Naafi'?" He replied,

"Yes."

Al-Layth ibn Sa'eed said,

^{"I went on Hajj in 113 A.H. and the Imaam of the people in recitation in Madina was Naafi'."}

'Abdullah ibn Ahmad ibn Hanbal said,

"I asked my father, 'Which recitation do you prefer?' He replied,

"The recitiation of the people of Madinah.'"

It is not strange that the recitiation of someone who saw the Noble Messenger, may Allah bless him and grant him peace, in a dream in which he was reciting into his mouth, should be a followed sunnah.

Abu 'Amr ad-Dani related to us, "A man among those who learned recitation with Nafi' said, "When Nafi' spoke, the fragrance of musk could be smelt from his mouth. I said to him,

'Abu 'Abdillah! Do you use perfume whenever you sit to recite to the people?'

He replied,

'I do not touch perfume, but I saw in a dream that the Prophet, may Allah bless him and grant him peace, was reciting into my mouth and from that moment I have smelt this fragrance from my mouth.'"

Al-Musayyabi informed us, "It was said to Nafi',

'How resplendent your face is and how handsome your physique!'

He replied,

'How could it not be when the Messenger of Allah, may Allah bless him and grant him peace, breathed on me and I recited the Qur'an (i.e. in my dream).'"

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He is ash-Shaykh al-Qurraa’ wa al-Muhadditheen, wa al-Imaam Ahl al-Adaa’ wa al-Mujawwideen, Shaykh ad-Dunyaa fee al-Qiraa’at wa al-Tajweed, al-‘Allaamah al-Haafidh Muhammad ibn Muhammad ibn Muhammad ibn ‘Ali ibn Yusuf ibn al-Jazari; Shams al-Deen Abu al-Khayr al-Dimishqi ash-Shaafi’i (rahimahullaah).

He was born in Damascus (Syria) in a place called Khatt al-Qassaa’een, on the night of al-Jumu’ah, 25th Ramadhaan 751AH, after Salaat at-Taraweeh.

The Imaam describes himself in his famous nadhm (poem) in ‘Ilm at-Tajweed (Science of Tajweed), al-Muqaddimah al-Jazariyyah (al-Muqaddimah feemaa yajibu ‘alaa qaari’ al-Qur’aan an-ya’lamah) as ‘Imaam al-Jazari’. ‘Jazari’ is a location in the Kurdistan/Turkmenistan/Iraq region. He belongs to a place called Ibn -‘Umar and the ‘ulamaa say that he has Kurdiy asl (Kurdish origins).

Imaam al-Jazari’s father was a taajir (a businessman) and Allaah (subhaanahu wa ta'aalaa) had not granted him any children for a period of 40 years. So his father decided to go and perform al-Hajj, where he went and drank from the water of Zam-Zam and made du’aa to Allah to give him a child who would become an ‘Aalim. And so Allaah accepted this du’aa and granted him with a son, who became the great Imaam ibn al-Jazari.

He grew up in Damascus, where he completed memorising the Qur’aan by the age of 13 years, and he began leading as-Salaat at-Taraweeh at the age of 14 years. He was from a wealthy family. He was described as being very light in his complexion and very eloquent in his language.

He acquired his knowledge from various places including Shaam (Syria), Misr (Egypt) and Hijaaz (Makkah/Madinah). The Imaam studied the Qiraa’aat ifraadan (which means he recited one khatmah for each Qiraa’ah e.g. one khatmah for Warsh, one khatmah for Hafs etc) and also jam’an (which means he completed a khatmah, combining the Qiraa’aat). He studied many books including the famous at-Tayseer of Abu ‘Amar ad-Daani and also ash-Shaatibiyyah of Imaam ash-Shaatibi. He was not just a scholar in Qiraa’aat but also other ‘Uloom (Islamic Sciences) such as Hadeeth, Fiqh etc.

His teachers include:

• Shaykh ‘Abdul-Wahhaab ibn as-Sallaar
• Shaykh Ahmad ibn Ibraahim at-Tahhaan
• Shaykh Ahmad ibn Rajab
• Shaykh Abu al-Ma’aalee ibn al-Labbaan
• Imaam al-Jundi
• Imaam as-Saa’igh
• Imaam al-Baghdaadi
• Imaam al-Qarawee

Imaam al-Jazari was appointed as a Qaadhi (Judge) of Damascus and also Shiraaz in Iran. He built two schools called Madrassah al-Qurra’ in these places. He then sat in Masjid Bani Umayyah, al-Jami’ al-Amawee underneath al-qubbat an-nasr (the Dome of the Eagle), and after his teacher ash-Shaykh as-Sallaar passed away, he took the position of teaching the people from that place.

He passed away in the year 833AH and is buried in Shiraaz (Iran).

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Imaam’s Family Lineage (Father’s Side):

Muhammad ibn Idrees ibn al-Abbas bin Usman bin Shafi’ ibn al-Sa’ib bin Ubaid bin ‘Abd Yazid bin Haashim bin al-Muttalib bin ‘Abd Manaaf bin Qusayy bin Kilaab bin Murrah. The Imaam’s Lineage connects with the Prophet Muhammad (sallallahu 'alayhi wa sallam)’s lineage from ‘Abd Manaaf bin Qusayy.

Imaam’s Family Lineage (Mother’s Side):

His mother was Fatimah bint ‘Abdullah bin al-Hasan bin al-Hussain ibn Ali bin Abi Talib. The relations of the mother show that the only two to be born Haashimi in the family lineage were Hadhrat 'Ali bin Abi Talib and al-Imaam Al-Shafi’ee.

Place of Birth:

Imaam ash-Shafi'ee (rahimahullah) was born in the year 150 A.H., the year in which the Great Imaam Abu Hanifah passed away. He was born in Ghizza (Asqalaan) in Palestine. When he was two years old his mother took him to a tribe in al-Hijaaz who were dwellers in the country of Yemen. His mother kept him there until he reached the age of ten. A time came when she felt that the family was in jeopardy of being forgotten and wasted so she took her son (Imaam ash-Shaafi’ee) to Makkah.

His Education:

The Imaam was from a very poor family; his family could not afford to pay his Qur'aan teacher. The teacher would inadequately teach the children and anytime he taught something inadequately and then left the children, the Imaam would seize this opportunity to teach them the teacher’s lesson properly. When the teacher saw this, he understood what the Imaam was doing and let him do so. In this way Imaam ash-Shaaf'iee did not have to pay for the classes as he satisfying the teacher by teaching the children his lessons. This continued and the Imaam learnt the whole Qur’an by the time he was seven years old.

The Imaam himself used to say: “After I finished learning the Qur’an I would go to the Masjid and sit with the Scholars the sayings of the Prophet Muhammad (Sallallahu Alaihi Wa Sallam) and Islamic matters. I used to live in Makkah among tent dwellers in such a state of poverty that I could not even afford to by paper to write, so I would write on bones instead.”

It is also reported that the Imaam would read Hadeeth to others in the Prophet's Masjid when he was only thirteen years old. It is also reported that the Imaam’s voice was very melodious and sweet. Al-Haakim reports by the authority of Bahr bin Nasr:

“When we wanted to cry (out of the fear and awe of Allah) we would say, "Come, let us go to this young Muttalibee man to hear him recite the Qur’an." When we reached him, he would begin his recitation until  people would begin falling down in front of him and the sounds of everyone weeping and yelling could be heard by him - then he would stop.”

His Teachers:

Among his eminent teachers were:

1. Muslim bin Khalid al-Zangi (a Mufti of Makkah during the year 180 A.H. (796 A.D.)

2. Sufyaan bin 'Uyaynah al-Hilaali (one of the three distinguished scholars of that time in Makkah)

3. Ibrahim bin Yahya (a scholar of Madinah)

4. Maalik bin Anas (Imaam ash-Shafi’ee used to recite Hadith to Imaam Malik after memorizing his book, Muwatta Imaam Malik). The Imaam stayed in Madinah until Imaam Malik passed away in the year 179 A.H. (790 A.D.)

5. Wakee’ bin al-Jarraah bin Maleeh al-Koofi

6. Muhammad bin Hasan ash-Shaybaani (a scholar of Basrah and a distinguished student of the Great Imaam Abu Hanifah (RA)

7. Hammaad bin Usama al-Haashimi al-Koofi

8. Abdul-Wahhab bin Abdul-Majeed al-Basri

His Marriage:

He was married to Hameedah bint Naafi’ bin Unaisah bin ‘Amr ibn Usman bin 'Affaan.

Some Distinctive Characteristics:

1. His eloquent style of speech and abundant knowledge of the Arabic language

2. His family lineage-as a set standard, reported by al-Hakam bin ‘Abdil-Muttalib, that the Prophet (sallallahu 'alayhi wa sallam) said,

“Indeed Banu Haashim and Banu al-Muttalib are the same (ie. of the same family lineage). (Ibn Majah, 22, Kitaabul-Wasaaya/46 Chapter Division of Khumus/ Hadith No. 2329)

3. Complete memorization of the Qur’an with recognition of its rules and implications in all aspects of Islamic Knowledge of which others during his time did not yet reach to.

4. His deep foresight in Hadith and comprehension of authentic and defective narrations.

5. His understanding of the principles of Hadith and Fiqh.

6. His rulings in Hadeeth Mursal (incompletely transmitted narrations) and completely transmitted narrations.

7. Imaam Ahmed bin Hanbal used to say about Imaam ah-Shafi’ee,

“Our napes were in the hands of the Companions of Abu Hanifah (may Allah have mercy on him) when it came to hadeeth (ie. we were inclined to them more) until we saw Imaam ash-Shafi’ee. He was the most knowledgeable in the Book of Allah and the Sunnah of Rasoolullah (sallallahu 'alayhi wa sallam), (so much so) that he would even suffice the one who was not well informed in Hadith."

8. Al-Karaabeesi said about the Imaam,

“Ash-Shaafi’ee was a mercy from Allah upon the followers of the Prophet (sallallahu 'alayhi wa sallam)."

9. Al-Humaydee said,

“We used to want to refute the arguments of the Ashaabur-Ra’iy, but we were not very knowledgeable to do so until Imaam ash-Shaafi'ee came along and opened up the way for us."

10. Ibn Raahawayh was asked, “How did Imaam ash-Shaafi’ee compose all these books at such a young age?” He replied, “

Allah (ta'aala) made him intelligent and mature-minded even in his youth.”

11. Rabee’ said, “We were were sitting for a while after the great Imaam’s demise when a Bedouin Arab came along and asked where the sun and moon of this circle (of knowledge) was (i.e. Imaam ash-Shaafi'ee). When we informed him that he had passed away he (the Bedouin) began weeping alot and then said,

'May Allah have mercy upon him and forgive him for verily he was the one who uncovered the veils of proofs by his explanations and closed the mouths of his disputer and opponent. He used to wash the blackened faces of their shame and disgrace and he opened closed doors by his intellect and understanding.'

He then turned away and left.”

His Humbleness:

Al-Hasan ibn 'Abdul-Azeez al-Jarwi al-Misri reported from Imaam Shafi’ee, who used to say,

“I have never debated with someone who I wanted (for him) to make a mistake, nor do I possess any such knowledge that I would want to keep to myself, rather that it should be with all and not just related to me.”

He also said,

“I have never debated with someone who I wanted (for him) to make a mistake. And I have never debated with someone except that I supplicate for them, "O Allah, put the truth in his heart and on his tongue. If I am on the truth he will follow me, and if he is on the truth then I will follow him.”

His Children:

First Child’s Name: Abu Usman Muhammad (was a judge in Madinah, grew up in Syria)

Second Child’s Name: Fatimah

Third Child’s Name: Zainab

He Leaves For Egypt

The Imaam went to Egypt in the year 199 A.H. (814/815 A.D.) during the beginning of the Mamun Khilafah. He went back to Baghdad for a month then again returned to Egypt and stayed until his demise in the year 204 A.H. (819/820 A.D.)

His Writings and Books:

1. Ar-Risalah al-Qadeemah (Kitaabul-Hujjah)

2. Ar-Risalah al-Jadeedah

3. Ikhtilaaful-Hadith

4. Ibtaal-al-Istihsaan

5. Ahkaam-ul-Qur’aan

6. Biyaadhul-Fardh

7. Sifaatul al-Amr wal-Nahiy

8. Ikhtilaaf Malik wash-Shaafi’ee

9. Ikhtilaaf-al-Iraqiyyeen

10. Ikhtilaaf Muhammad ibn Hasan

11. Fadhaa’il Quraish

12. Kitaabul-Umm 13. Kitaabul-Sunan

His Demise:

The Imaam became very sick at the end of his life with hemmariodal pain and passed away in Egypt on Thursday night after Isha’ Prayer, having performed the Maghrib Prayer on the last day of Rajab.

He was buried in Cairo, Egypt on Friday in the year 204 A.H. (819/820 A.D.) His Masjid in Cairo can be visited in the Imaam Al-Shaafi’ee Neighborhood.

May Allah be pleased with him. Ameen.

_________

Source: Translated by Adil Khan on the 11th of Shabaan, 1422 A.H for Kitaabul-Umm, Printed in Beirut, Lebanon.

Related Links:

• Audio lecture about Imaam ash-Shaafi'ee''s life by Muhammad Shareef.
• Excellent Powerpoint Presentation on the life of Imaam Ash-Shaafi'ee (Download).
• Imaam Shafi’ee Visits Imaam Ahmad – A Strange Incident With A Beautiful Explanation!

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His Name:

Malik bin Anas bin Malik bin Abi Aamir

His Kunya:

(Patronymic filial name) Abu ‘Abdillah

His Lineage:

Malik bin Anas bin Malik bin Abi Aamir bin ‘Amr bin al-Harith bin Ainmaan (Uthmaan) bin Khuthail (AL-ASBAHEE-a royal tribe branch of Himyar in Yemen)

Imaam Suyooti (RA) says that Imaam Malik’s lineage goes to Ya’rab bin Yashjab bin Qahtaan. As some report in the following way: Dhu Asbah, al-Harith bin Malik bin Zaid bin Ghouth bin Sa’ad bin ‘Auoof bin ‘Adi bin Malik bin Zaid bin Sahl bin ‘Amr bin Qais bin Mu’awiya bin Jasham ibn ‘Abd Shams bin Daa’il bin al-Ghouth bin Qutn bin ‘Areeb bin Zhaheer bin Aiyman bin Humsee’ bin Himyar bin Saba bin Yashjab bin Ya’rab bin Qahtaan.

Imaam Malik’s Mother Name:

‘Aaliyah bint Shareek bin ‘Abdur Rahman al-Azdiyah

Titles Given to Him:

Imaam Darul-Hijrah and al-Madani (due to his remaining in al-Madinah the majority of his life.

His Birth:

According to Haafidh Adh-Dhahabi, Sam’aani ibn Farhoon, and others Imaam Maalik was born in the year 93 A.H., as was reported of Yahya bin Bukair, one of the senior students of the Imaam. Others have said he was born in 90 A.H. some say in 95 A.H. and Yaf'ee reports in Tabaqaatul-Fuqaha, 94 A.H. Extraordinarily, he remained in the womb on his mother for more than the usual, for 9 months. Some say two years while others say he remained in her womb for three years. He was born in Madinah.

His Appearance:

Mutarraf bin ‘Abdullah al-Yasaari says that the Imaam was tall, well-built, fair complexion, blond-haired, large-eyed and large-nosed. He had a broad forehead with hardly any hair on it (referred to as Asla’ in Arabic ) the same is said about 'Umar and 'Ali (radhi Allahu 'anhumaa). He had a very profuse and thick beard that reached down to his chest. He used to trim his moustache near the corners of his lips and said it was disapproved to fully shave them. He followed the Sunnah of 'Umar bin Khattab (radhi Allahu 'anhu) who used to pull at his moustache's hair, near the lips, when he was in deep thought of something. From this it is established that 'Umar (radhi Allahu 'anhu) had hair on both sides of the lips.

He used to wear very elegent and expensive clothing, usually white, and frequently changing them. He would apply musk and other fragrances on his clothing. He would wear his turban and have part of it coming down underneath his chin and the tail of it between his two shoulders. He would also wear a shawl-like garment that would cover his head and shoulders.

His Education and Knowledge:

The Imaam’s childhood was spent in a place of knowledge, amidst the beautiful gardens of Madinah. He learnt and memorized the Qur’an in his youth. He recited it to Imaamul-Qurra’, Nafi’ bin Abdur-Rahman (whose recitation is the foundation for the entire Muslim Ummah's recitation today and who passed away in the year 169 A.H.) and also received his certification (sanad) and permission to teach others from him.

In the beginning of his quest for knowledge the Imaam did not have many means to acquire it properly, so he sold the ceiling beams of his home to purchase books and papers to enable him to do so. After some time Allah (ta'aala) bestowed him with a lot of wealth and money. The Imaam’s memory was also extraordinary. He himself would say that whatever he'd memorize would never be forgotten again. In fact, it is reported that Imaam Maalik had the best memory in all of Hijaaz, especially in the knowledge of Hadith and Fiqh. Imaam ash-Shaf’iee (rahimahullah) said about him,

“If Malik and Ibn 'Uyaynah were not here, the knowledge of Hijaaz would be gone.”

Imaam adh-Dhahabi wrote,

“There remains no scholar in Madinah after the Tabi’een comparable to Imaam Malik’s knowledge, jurisprudence, eminence, and memorization.”

He practiced great care in narrating Hadeeth, and did not narrate from just anyone. Imaam Maalik said,

“I do not accept knowledge from four types of people:

(1) a person well-known to be foolish, even if all the other people narrate from him;

(2) a person involved in committing heresy and calling others towards innovation in Deen;

(3) a person who lies in regular conversation with people, even though I do not accuse him of being a liar with regards to Hadeeth;

(4) and a person who is pious worshipper or scholar, but does not properly and correctly memorize what he narrates.”

It was said to Imaam Malik, “Why don’t you take narrations from ‘Amr bin Dinaar?" He replied,

“I went to him (‘Amr bin Dinaar) and I found him narrating Hadeeth to others while in a standing position. So I thought to myself that the Hadeeth of the Prophet (sallallahu 'alayhi wa sallam) is too great and majestic to receive them in a standing position.”

The Imaam remained for his entire life in al-Hijaaz and never traveled outside of it.

In Hadeeth, the Imaam was the leader of all of Madinah; his chain of narrators were the most authentic and were referred to as “SILSILATUDH-DHAHAB” or “THE GOLDEN CHAIN OF NARRATORS” (which was: from Malik from Nafi’ from Ibn 'Umar (radhi Allahu 'anhum). Therefore, the Imaam would not just narrate Hadeeth from anyone, rather he would take great caution and narrate only from authentic and reliable sources. Even other great scholars and companions of his time bore witness to this.  The Imaam of Makkah, Sufyaan bin 'Uyaynah said,

“May Allah have mercy on Malik! He is extremely critical of the men (i.e. the chain of narrators of a Hadeeth)."

He would also say,

“Imaam Malik would only narrate to others authentic Hadeeth and he would not report except from reliable narrators. I don’t see Madinah but in a decrease (ie. with regards to knowledge) after the death of Maalik.”

One of his most greatest pupils, Imaam ash-Shaf’iee (rahimahullah) said about him,

“When Imaam Malik was in doubt about a Hadith he would totally disregard it.”

In Fiqh, the Imaam was on a higher level than all the rest. Bahlool bin Raashid said about him,

“I have never seen someone with the knowledge of deducing from the Qur’an as Malik had, aswell as his great recognition of strong and weak narrations.”

Abdullah bin Luhay'ah said,

“I asked al-Nadhr bin Abdul-Jabbar (Abul-Aswad), 'Who has a word (i.e. significance and standing) after Rabee'ah in Madinah?'

He relpied,

"Al-Ghulaam al-Asbahi (ie. Imaam Maalik)."

Imaam Ahmed bin Hanbal said about this great Imaam,

“I compared Imaam Malik to Awzaa’ee, Thawri, Laith, Hammaad, and al-Hakam in knowledge, but he is the leader in Hadeeth and Fiqh.”

His Teachers and Instructors:

Imaam Malik would only take knowledge from those men who were famous for their cleanliness, piety, and truthfulness and who were distinct in memorization and jurisprudence. The teachers mentioned in Muwatta', from whom he narrated aHaadeeth from are 95 in total, all of who were from Madinah. This made alot of the knowledge of the scholars, who was previously scattered around, now held within one person: Imaam Malik. This is why he earnt the name of, “IMAAM DAARUL-HIJRAH” from all of the Imaam’s teachers, six of whom were not from Madinah. Even though he had more, 95 teachers are only mentioned in the Muwatta. Otherwise, Allamah Zurqaani and Dulaqi have written that his teachers were over 900+. Imaam Nawawi has written in Tahdheebul-Asmaa' that of Imaam Malik’s 900 teachers 300 were from the Taabi’een and 600 from the Tabi' Tabi’een.

The greatest of all of his teachers was Naafi’ the slave of Ibn 'Umar (radhi Allahu 'anhu). Imaam Malik learnt with him for twelve years and attained the knowledge of Hadeeth and Diraayah (Fiqh) from him. It is for this reason that many of his narrations are narrated through Naafi’ (rahimahullah). His short chain from him is referred to as "the golden chain of narrators" because it is the highest chain in his Muwatta. Shah Waliullah Dehlawi has written that Haroon ar-Rasheed asked Imaam Malik, “You have mentioned Ali and Ibn 'Abbaas (Radhi Allahu Anhuma) only a few timea in your book, why?” He replied,

“They were not here in Madinah, nor did I find any of their students or companions.”

Some of His Teachers

Here is a list of some of Imaam Maalik’s Shuyookh (Teachers):

1. Nafi’, the servant of 'Abdullah ibn 'Umar (radhi Allahu 'anhu).

2. Abuz-Zanaad, Abdullah ibn Zakwaan

3. Hishaam bin 'Urwah ibn Zubair

4. Yahya bin Sa’eed al-Ansaari

5. 'Abdullah ibn Deenaar

6. Zaid bin Aslam, servant of 'Umar bin al-Khattab (radhi Allahu 'anhu)

7. Muhammad ibn Muslim ibn Shihaab az-Zuhri

8. 'Abdullah ibn Abu Bakr ibn Hazm

9. Sa’eed ibn Abu Sa’eed al-Maqbari

10. Sumayy servant of Abu Bakr (radhi Allahu 'anhu)

11. Ayyub as-Sakhtiyaani

12. 'Abdur-Rahman ibn al-Qaasim ibn Muhammad ibn Abu Bakr (radhi Allahu 'anhu)

13. Thawr ibn Zaid Dabli

14. Ibrahim ibn Abi Ablah al-Maqdisi

15. Rabi’ah ibn Abu Abdur-Rahman

16. Humayd Taweel

17. 'Aa'ishah bint Sa’ad ibn Abi Waqqas

*In Qiraa’ah (recitation of Qur’an): Naafi’ ibn Abu Nuaym al-Qaari

His Students:

Imaam Malik’s students are in the thousands. Some have mentioned so many of them that they can not be counted, such as Haafidh ibn Katheer and adh-Dhahabi. Qadhi 'Iyaadh has mentioned over 1300 have narrated Hadith for the great Imaam. Hafidh Daar-Qutni has mentioned 1000. Haafidh Abu Bakr Khateeb al-Baghdadi has mentioned 993.

Even some of the Imaam’s Teachers were his students, for example:

1. Zuhri Abul-Aswad

2. Ayyub Sakhtiyaani

3. Rabi’ah al-Ra’iee

4. Yahya bin Sa’eed al-Ansaari

5. Muhammad bin Abi Zi’ab

6. Ibn Jareeh

7. Aamash

8. Abu Suhail, Naafi’ bin Malik

Some of his eminent students were:

1. Imaam Muhammad

2. Imaam ash-Shaaf’iee

3. Abdullah bin Mubaarak

4. Layth bin Sa’d

5. Shu'bah

6. Sufyaan ath-Thawri

7. Ibn Jurayj

8. Ibn 'Uyaynah

9. Yahya al-Qattaan

10. Ibn Mahdi

11. Abu 'Aasim an-Nabeel

12. Abdur-Rahman 'Awzaa'ee

Eminent narrators of Imaam Malik’s Muwatta include:

1. Abdullah bin Yusuf al-Tunisi

2. Abdullah bin Muslimah al-Qa’nabi

3. Abdullah bin Wahab al-Misri

4. Yahya bin Yahya al-Laithi

5. Abu Mus’ab al-Zhuhri

As a Hadeeth Teacher

After the death of 'Abdullah bin 'Umar (radhi Allahu 'anhu) and his servant and student, Naafi’ (rahimahullah), the great Imaam narrated Hadeeth and taught from the age of 17 to about 79. He gave service to the teachings of the Holy Prophet Muhammad (sallallahu 'alayhi wa sallam), giving lessons of Fiqh and issuing Fataawa for 62 years of his life.

Before the Imaam would narrate or dictate any Hadeeth to others he would perform wudhoo' or take a bath, put on his best and most expensive clothes, groom himself, put on musk or some other fragrance, then proceed to the gathering of Hadeeth with the utmost dignity and respect.

In every gathering coal ambers of ‘Uood (a special and beautiful fragrance derived from a unique tree) would be burnt continuously until the lesson was over. In the Imaam’s gatherings there would always be plush and expensive mats or carpeting spread out on the floor and when he would arrive there would be pin-drop silence out of respect for him and the people would remain completely silent. In the gatherings there would be students surrounding the Imaam, just like how a king’s servants would gather around his throne. There would be Muftis, 'Ulama, and leaders present in the gathering. Such respect was present in these gatherings that anyone passing by would think that a king must be delivering his message and the one who sat down in his gathering would be taken away with awe. 'Abdullah bin Mubaarak reports that one time the Imaam was bitten by a scorpion under his garment over ten times while narrating a Hadeeth but did not stop to remove it, rather he continued to narrate until the end. 'Abdullah bin Mubaarak says,

"I noticed discoloration in his face when the Imaam was being bitten. Afterwards, when all the people had left, I came to the Imaam and asked him what had happened. He replied,

“A scorpion was biting me under my garment. I did not stay patient because of self-restraint, rather it was out of the respect of the Hadeeth of the Prophet (sallallahu 'alayhi wa sallam) that I did not remove it."

Subhaanallah!!!

His 'Aqeedah:

Imaam Malik believed that the Qur’an, which is the last message of Allah, was Ghayr Makhlooq, which means that it is not created. He also believed that Allah (ta'aala) is on His Throne just as he has described himself to be in the Qur’an. He believed that Allah ('azza wa jall) has the knowledge of everything and that the believers will see Him with their eyes on the Day of Judgment.

He believed that Imaan (faith) is to declare it by the tongue, and is manifested through actions that will increase by obedience and decrease by committing sins. He believed that anyone who uses abusive language against the Noble Prophet (sallallahu 'alayhi wa sallam) should be given the death sentence. He believed that Abu Bakr and 'Umar (radhi Allahu 'anhumaa) were the best people of the Ummah after the Prophet (sallallahu 'alayhi wa sallam) and that prayer is not valid behind those who follow the beliefs of the Qadariyyah Sect and that their women can not be married.

His love for Madinah:

Even when the Imaam attained old age and became very weak he would never ride on an animal in Madinah, as he didn't throughout his entire life. He felt that it was against the respect of Madinah to ride on the very land that the Prophet (sallallahu 'alayhi wa sallam) is buried in. Imaam ash-Shaaf'iee (rahimahullah) says,

“I saw at the door of Imaam Malik’s home beautiful horses from Khurasaan and Egyptian Mules. So I said to him that they are very nice. He said, 'They are yours.' as a gift from me. I said, 'You should keep one for yourself'. His reply was that I am embarrassed to do so! How can I ride on them when the body of the Holy Prophet (sallallahu 'alayhi wa sallam) is buried here in Madinah and the land is being rode on with the hooves of horses?"

Statements About him by Other Scholars

· Mus’ab Zubairi said,

Imaam Malik was reliable, safeguarded, trustworthy in Hadeeth, a great scholar, jurist, proof-bearer, and god-fearing man.

· Yahya bin Mu’een said,

He is the Ameerul-Mumineen in Hadeeth.

· Yahya bin Sa’eed al-Qattan said,

He is the Ameerul-Mumineen in Hadith.

· 'Abdur-Rahmaan bin Mahdi said,

There is no-one more trustworthy in (narrating the) Hadith Nabawi on the face of this earth other than Imaam Malik.

· 'Abdur-Rahman bin Mahdi said,

Sufyaan ath-Thawri is the Imaam of Hadeeth, not the Imaam of Sunnah, while Awzaa’ee is the Imaam of Sunnah, not the Imaam of Hadith. But Imaam Malik in the Imaam of Hadeeth, as well as the Imaam of Sunnah.

· Imaam Abu Hanifah said,

I have never seen anyone more fast in understanding, correct answering, and testing than Imaam Malik.

· Imaam ash-Shaf’iee said,

After the Tabi’een, Imaam Maalik is the Proof-Bearer on this entire earth for or against all people.

· Imaam ash-Shaf’iee said,

Knowledge is encircled by three men: Maalik ibn Anas, Sufyaan ibn 'Uyaynah, and Layth ibn Sa’ad.

· Imaam Ahmed bin Hanbal said,

I was asked, "Whose Hadeeth should be memorized by heart if from anyone?" I replied, "Malik bin Anas".

· Imaam al-Bukhaari said,

I was asked what is the most authentic chain of narrators. I replied from Malik from Nafi’ from Ibn 'Umar (radhi Allahu 'anhum).

· Imaam an-Nasaai said,

After the Tabi’een the most understanding, reliable, trustworthy, man in Hadeeth is Imaam Malik. He has hardly ever narrated from a weak narrator apart from Abu Umayyah Abdul-Kareem who is Matrook.

· Imaam Ahmad, at-Tirmidhi, an-Nasaai, and al-Haakim have all reported in a Hadith narrated by Abu Hurayrah (radhi Allahu 'anhu) that the Prophet (peace be upon him said),

“The time has come near that people will travel by camels in search for religious knowledge and they will not find a greater scholar than who is in Madinah.” Sufyaan ibn 'Uyaynah said that "the scholar of Madinah", as indicated by the hadeeth, is none other than Imaam Malik.

His Demise:

The great Imaam reached the age of 84 or 86 or 87 or 90 years when he became ill on a Sunday. This illness continued to get worse for three weeks until on the 11th or 14th of Rabi-al-Awwal 179 A.H. he passed away. He was buried in the famous graveyard in Madinah called Jannatul-Baqee.

His Children:

The great Imaam left behind three sons: Yayha, Muhammad, and Hammaad. His remaining wealth that was inherited was 3300 dinaars. He also had a daughter by the name of Fatimah who narrated from him (read this interesting article about her).

Books Written by Imaam Maalik:

Imaam Maalik wrote many books. The Muwatta' was the first Hadith work after the Qur’an arranged into juristic Sections and organized accordingly. Imaam Bukhaari’s Saheeh is secondary to the work of Imaam Malik in this regard. Then after these two (Imaam Malik and Imaam Bukhaari) others followed, like Imaam Muslim and Imaam at-Tirmidhi.

__________

Related Links:

• Audio lecture about Imaam Maalik's life by Muhammad Shareef.
• The Women Scholars of Madinah
• Informative Powerpoint PDF on the life of Imaam Maalik (View).

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Who was he?

He was a famous Taabi'ee (Successors of the Sahabah), a scholar of Hadeeth (Prophetic Narration) who was born in the penultimate year (22AH) of the caliphate of Umar (radhiallahu `anhu) and died 94AH. His father was az-Zubair ibn A’wwam, one of the ten Promised with Paradise. His mother was Asma daughter of Abu Bakr, and therefore his aunt was Aa’ishah, the mother of the Believers from whom he benefited immensely. He also learnt from Ali bin Abi Talib, Abdur-Rahman bin Awf, Zaid bin Thabit, Abu Ayub Al-Ansari and many other sahaabah until he became one of the seven Fuqahaa’ [scholars of Islamic Jurisprudence] of Medina upon whom the people depended.

U’rwah applied his knowledge into his actions. He would even fast during the hottest days in Madinah and would always stand for night prayers. He would keep his tongue moist with the remembrance of Allah. He would read a fourth of the Quran from a mushaf (copy of the Qur’aan) during the day and then he would repeat that it heart in his night prayers. And it is not known that he left this practice from his early youth up until the day he died except on one occasion...

Urwah ibn Zubayr was invited by the khalifah, al-Walid bin Abdul-Malik (705-715 CE, 6th Khalifah of Bana Ummaya) in Damascus. U’rwah accepted the invitation and went with his eldest son Muhammad, who was one of the most handsome of men. The young man had dressed up for the occasion in fine clothes, and had done up his hair. Al-Walid welcomed them with honour and when he saw his son, he said,

"This is how the young people of Quraysh should look!"

and by saying so, he put the evil eye on him. Before he left, the young man fell ill. When he was in the stable (preparing for the journey) and admiring the khalifa's fine horses, one of the horses trampled him to death.

The grief-stricken father had barely shaken off the dust from burying his son, when he developed gangrene of the foot. His leg became swollen and the gangrene began to spread at frightening speed. Al-Walid sent for the best doctors to cure his guest by any means possible. But the doctors were unanimously united on the fact that the only cure for him was amputation quickly before the gangrene spreads and kills him. 'Urwah seeing no other choice agreed.

When the surgeon came to amputate his leg with his scalpel and a saw, he said to U’rwah,'I think it would be appropriate for us to give you a mouthful of intoxicant so that you do not feel the excruciating pain of amputation'.

'Urwah replied,

'No, I will not do that. I will not seek help by taking that which is impermissible, for that which I forgiveness (of Allah) from'.

So the doctor said, 'So we will give you some tranquilizer’.

'Urwah replied,

'I do not wish to be deprived of one of my limbs without me feeling its pain for that for which I aspire the reward of Allah for’.

Then, just before the surgeon was about to cut his leg, a group of men came to them, so U’rwah said,

'Who are these people?’

It was said to him, 'They have been sent for, so that they can hold you, since perhaps when the pain becomes severe, it might cause you to pull back your leg causing you harm.'

'Urwah replied,

'Send them back! I have no need of them as I hope that dhikr (the remembrance of Allah ('azza wa jall)) and tasbeeh (glorify Allah) will suffice me of them.'

So the surgeon began by first cutting off his flesh with a scalpel and when he reached his bone, he started to saw. All that could be heard from Urwah was ‘Laa ilaaha ill Allah (there is none worthy of worship except Allah)’ and ‘Allahu akbar (Allah is the Greatest)’ until his leg was cut off. Then boiling oil was brought in an iron scoop, and was poured on 'Urwah's leg to stop the pouring of blood and close the wound. Urwah at this point lost consciousness and fell into such a deep sleep that he did not read his normal portion of Qur’aan that day. This was the only time when he did not perform his regular good deed.

When he regained consciousness, he called for his amputated leg, kissed it and said while turning it in his hand,

"I swear by the One, Who mounted me on you, I never used you to walk to any place of wrong action or to any place where Allah would not like me to be in."

Then he gave instructions that the leg should be washed, perfumed, wrapped in a cloth and buried in the Muslim graveyard. 'Urwah was carried to his hometown of Madinah where the people and his family gathered to meet him, whereupon he promptly said:

"Do not be frightened with what you see. Allah has bestowed upon me four sons and He has taken back one and allowed me to remain with three, so for Him is the Praise. Allah has given me four limbs and has taken one and allowed me to remain with three, so for Him is the praise. I swear to you by Allah, that if he has taken from me a little, then he has caused to remain with me much, and if he has tried me once then he has forgiven me many times."

Many people came to from the scholars and leaders to offer their condolences to 'Urwah, but of the best words given were those of Ibrahim bin Muhammad bin Talha, when he said.

"Receive the glad tidings! O Abu Abdullah (his kunya, agnomen: ‘Father of Abdullah’) one of your limbs and one of your sons has preceded you to Paradise… and behind that which has gone, the others shall follow inshaa’ Allah (Allah willing)… and Allah has caused to remain for us from you that which we are in need of and that which we cannot do without, and that is your knowledge, your understanding and your opinion… May Allah continue to benefit us with it."

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Before we begin learning about the great Companion of Anas (radhiallahu'anhu), Thaabit al-Bunaani, I would like to share with you two quotes which I recently came across:

Some of our righteous predecessors said: “The accounts [i.e. regarding the lives of the righteous] are an army from the armies of Allah, the Most High. By it [the stories of the righteous] Allah makes firm the hearts of His awliyaa’ [friends].” [Muqaddamah ath-thaaniyyah, safahaat min sabr al-u’lama]

Also, the great faqeeh (scholar of Islamic Jurisprudence) and one of the imaams of the four famous madhaahib, Imaam Abu Hanifah [rahimahullah], said:

“The narratives regarding the scholars and their virtues are more beloved to me than a lot of fiqh [Islaamic jurisprudence], because it [contains] the aadaab [manners/refinement] of a people.” [Muqaddamah ath-thaaniyyah, safahaat min sabr al-u’lama]

With this, let’s turn to the life of the worshipper, Thaabit al-Bunaani, the student and Companion of Anas (radhiallahu'anhu).

***

The following quotes have been taken from Imaam adh-Dhahabi’s A’alaam an-Nubalaa’, vol 5, pg 220.

Thaabit ibn Aslam (rahimahullah) was from Basrah; he was born in the time of Mua’wiyyah’s [ra] caliphate. Since he had met and narrated from the Sahaabah he is referred to as a ‘taabi’ee’. He was a leader in both knowledge and implementation.

Thaabit ibn Aslam (rahimahullah) said,

“…I accompanied Anas ibnu Maalik for 40 years; I did not see anyone more constant in worshipping than him.”

Therefore he was a companion of the great Sahaabi Anas (may Allah be pleased with him), and not only did he learn knowledge from his teacher, but also 'ibaadah. Anas (may Allah be pleased with him) even did ruqyaa on him.

Narrated 'Abdul 'Aziz: Thaabit and I went to Anas bin Malik. Thaabit said, "O Abu Hamza! I am sick." On that Anas said,

"Shall I treat you with the Ruqyaa of Allah's Apostle?"

Thaabit said, "Yes." Anas recited,

"O Allah! The Lord of the people, the Remover of trouble! (Please) Cure (heal) (this patient), for You are the Healer. None brings about healing but You; a healing that will leave behind no ailment." (Saheeh al- Bukhari, Book 7, Volume 71, Hadith 638)

His Knowledge

Great scholars such as Ahmad ibn Hanbal [rahimahullah] praised him. He said,

“Thaabit was strong in hadeeth and used to narrate [ahaadeeth].”

Ahmad al-A’jalee [rahimahullah] said:

“A trustworthy and righteous man.”

Imaam an-Nasaai [rahimahullah] said about him:

“Trustworthy.”

Abu Haatim ar-Raazee [rahimahullah] said:

“The most trustworthy companions of Anas bin Maalik were: Az-Zuhri, then Thaabit, then Qataadah.”

Ibn A’dee said:

“He was from amongst the taabi’een [people who had met at least one Sahaabi] of the people of Basrah and their ascetics and their narrators; the a’immah [leaders of hadeeth] wrote from him. From [amongst] the people the most who narrated from him was Hammaad bin Salamah…”

He narrated from the following great Companions:

• Anas ibn Maalik
• Abdullah ibn Umar, as reported in Saheeh Muslim
• Abdullah ibn Mughaffal reported in Sunan An-Nasaai
• Abdullah ibn Zubayr, as reported in al-Bukhari
• Abu Barzah al-Aslami
• Amr bin Abee Salamah al-Makhzoomee, rabeeb [the foster father/foster son] of the Prophet [sallallahu a’lyhi wa sallam], which is reported in at-Tirmidhi, an-Nasaai

and many others.

Great personalities, such as Ataa’ bin Abee Rabaah and Qataadah, narrated from him. May Allah be pleased with them all. Aameen

A True 'Aabid [Worshipper]

Anas ibnu Maalik said about him,

“Indeed khair [goodness] has its people and certainly this Thaabit is from the keys of the khair [goodness].”

Bakr al-Maznee [rahimahullah] said,

“Whosoever wants to look at the most avid worshipper from the people of his time, then let him look towards Thaabit al-Bunaani, for we did not know anyone more devoted to worshipping than him…”

Thaabit [rahimahullah], himself, said:

“I endured Salaah for twenty years and enjoyed it for [the next] twenty years.”

Shu’bah [rahimahullah] said:

“Thaabit al-Bunaani would read the Qur’aan every day and night, and would fast during the day.” [This has also been mentioned in Saheeh al-Bukhari and Muslim under the chapter pertaining to fasting.]

Hammaad ibn Salamah [rahimahullah] also said:

Thaabit recited: "Dost Thou deny Him who created Thee out of dust, then out of sperm-drop, then fashioned Thee into a man?”[1] Then he would pray the night prayer crying and repeating it [this verse].

Hammaad ibn Zayd [rahimahullah] said:

“I saw Thaabit crying until his ribs changed.”

Ja’far ibn Sulaymaan said [rahimahullah]:

“Thaabit cried until his eyesight nearly went, then the eye-doctors (opticians) prohibited him from crying. Then he said, ‘There is no good in them if they don’t cry…’”

Hammaad ibn Salamah [rahimahullah] said: “Thaabit used to say:

‘O Allah! If You have bestowed upon anyone salaah in his grave then give me Salaah in my grave.’

It is said that this supplication was answered for him, for certainly he was seen [in a dream] after his death praying in his grave.”

Some Famous Ahaadeeth narrated by Him

Narrated Ma'bad bin Hilal Al-'Anzi:  We, i.e. some people from Basra, gathered and went to Anas bin Malik, and we went in company with Thaabit Al-Bunaani so that he might ask him about the Hadeeth of Intercession on our behalf. Behold, Anas was in his place, and our arrival coincided with his Duhaa prayer. We asked permission to enter and he admitted us while he was sitting on his bed. We said to Thaabit, "Do not ask him first about anything else but the Hadeeth of Intercession." He said, "O Abu Hamza! These are your brethren from Basra coming to ask you about the Hadith of Intercession." [And then Anas [radhiallahu a’nhu] mentioned the long Hadeeth on intercession] [Bukhari :: Book 9 :: Volume 93 :: Hadith 601]

***

Narrated Thaabit Al-Bunaani: Anas bin Malik was asked whether they disliked the cupping for a fasting person. He replied in the negative and said, "Only if it causes weakness." [Bukhari, Book 3, Volume 31, Hadith 161]

***

Sayyar reported: I was walking with Thaabit al-Bunaani when he happened to pass by children and he greeted them. And Thaabit reported that he walked with Anas and he happened to pass by children and he greeted them. And Anas reported that he walked with Allah's Apostle (may peace be upon him) and he happened to pass by children and he greeted them. [Muslim, Book 26, Hadith 5392]

***

Narrated Thaabit Al-Bunaani: Anas bin Malik said to a woman of his family, "Do you know such-and-such a woman?" She replied, "Yes." He said, "The Prophet passed by her while she was weeping over a grave, and he said to her, 'Be afraid of Allah and have patience.' The woman said, 'Go away from me, for you do not know my calamity.'" Anas added, "The Prophet left her and proceeded. A man passed by her and asked her, 'What has Allah's Apostle said to you?' She replied, 'I did not recognize him.' The man said, 'He was Allah's Apostle.'" Anas added, "So that woman came to the gate of the Prophet and she did not find a gate-keeper there, and she said, 'O Allah's Apostle! By Allah, I did not recognize you!' The Prophet said, 'No doubt, patience is at the first stroke of a calamity.' [Bukhari, Book 9, Volume 89, Hadith 268]

***

Anas bin Malik (may Allah be pleased with him) reported: “Allah's Messenger (may peace be upon him) gave no better wedding feast than the one he did (on the occasion of his marriage) with Zainab.” Thaabit al-Bunaani (one of the narrators) said: “What did he serve in the wedding feast?” He (Anas) said: “He fed them bread and meat (so lavishly) that they (the guests) abandoned it (of their own accord after having taken it to their hearts' content).” [Muslim, Book 8, Hadith 3332]

***

Thaabit reported on the authority of Anas: “The Apostle of Allah (may peace be upon him) came to us and there was none in our house but I, my mother and my aunt Umm Haram. He (the Holy Prophet) said: ‘Stand up so that I may lead you in prayer’ (and there was no time for prescribed prayer). He led us in prayer.” A person said to Thaabit: Where did Anas stand with him (the Holy Prophet)? He replied: He was on the right side. “He then blessed us, the members of the household, with every good of this world and the Hereafter. My mother said: ‘Messenger of Allah (and then, pointing towards Anas, said), here is your little servant, invoke the blessing of Allah upon him too.’ He then blessed me with every good, and he concluded his blessings for me (with these words): ‘Allah! Increase his wealth, and his children and make (them the source of) blessing for him.’” [Muslim :: Book 4 :: Hadith 1389] And it was said that Anas ibn Maalik had around 100 descendants from his sons and grandsons before he died, because the Prophet [peace be upon him] made this du’aa for Anas [may Allah be pleased with him]. Anas said: “From the Ansaar I have the most wealth and children”, and it was said he had 80 children, 78 males and 2 females and the daughters were called Hafsah and his second daughter is referred to as Umm ‘Amr.

***

Narrated Thaabit: He heard Anas saying, "A woman came to the Prophet offering herself to him in marriage, saying, "Have you got any interest in me (i.e. would you like to marry me)?" Anas's daughter said, "How shameless that woman was!" On that Anas said, "She is better than you, for she presented herself to Allah's Apostle (for marriage)." [Bukhari, Book 7, Volume 62, Hadith 53]

***

Narrated Isaa bin Tahman: Anas bin Malik brought out for us two sandals having two straps. Thaabit al-Bunaani said, "These were the sandals of the Prophet." [Bukhari, Book 7, Volume 72, Hadith 749]

***

Narrated Thaabit: Anas said, "The Prophet asked for water, so a tumbler with a broad base and not so deep, containing a small quantity of water, was brought to him whereby he put his fingers in it." Anas further said, 'I noticed the water springing out from amongst his fingers." Anas added, 'I estimated that the people who performed ablution with it numbered between seventy and eighty." [Bukhari, Book 1, Volume 4, Hadith 199]

***

I end with the following hadeeth reported by the Great A’abid [worshipper] Thaabit al-Bunaani, with the hope that our hearts will be moved and we will find a change in our i’baadah [worship]:

Thaabit reported it on the authority of Anas: “While leading you in prayer I do not shorten anything in the prayer. I pray as I saw the Messenger of Allah (may peace be upon him) leading us.” He (Thaabit) said: Anas used to do that which I do not see you doing; when he lifted his head from bowing he stood up (for so long) that one would say: ‘He has forgotten (to bow down in prostration).’ And when he lifted his head from prostration, he stayed in that position, till someone would say: ‘He has forgotten (to bow down in prostration for the second sajdah).’ [Muslim, Book 4, Hadith 956]

SubhaanAllah, the likes of Thaabit [rahimahullah] carried in their chests such vast knowledge, the fruits of which could be seen in their actions.

In Arabic, ‘thaabit’ means firm; truly he was the firm companion of Anas (radhiallahu 'anhu).

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Abu Hurairah [ra] reported: Messenger of Allah [saws] said, “Truly! The world is cursed and what it contains is cursed, except the remembrance of Allah and those who associate themselves with Allah, and a learned man, and a learning person.” [At-Tirmidhi]

Days and months trickle down the window which resembles the human soul. The window must shine, so that truths are reve aled and treasures unfold. In reality, the soul is like a clear mirror; the body is but dust on it. This dust is a temporary addition - an outer layer, which continues to fall as the days pass. Very few have dug deep inside themselves and even fewer are those who have consciously perceived the beauty of a soul that longs to become free. Rather, many try to beautify this dust, trying to keep it on for as long as possible. Oh if only they knew!

Very soon a strong wind is to blow and the dust will scatter into the darkness and depths of the earth, only to be resurrected in front of its Lord; a Lord Most Kind - yet also swift in taking to account.

For those whose windows are clean, they can still see the true nature of this world; they can still shine and become lights for others to follow. Their every action reminds people that, “This world is only a deceiving enjoyment.” [Suratul Hadeed 57: 20]

Remember the words of Imam Ibn Taymiyyah as he stood in his prison cell, “…so a wall will be put up between them, with a gate therein; inside it will be Mercy, and outside it will be torment." [Suratul Hadeed 57: 13]. The following is a picture of Imaam ibn Taymiyyah's prison site in Syria:

As he sat in his prison cell, time witnessed a man  who saw mercy in being imprisoned within the confinement of four walls. For him his cell was a blessing since he had a chance to be alone in the remembrance of the One Who created his heart. A heart, whose happiness is only in gushing forth in unison with the remembrance of its Creator. This is because he saw this world as the Prophet [sallAllahu a’lyhi wa sallam] described, “Verily! The world is cursed and what it contains is cursed…” May Allah bless Imam Ibn Taymiyyah, raise his ranks and make spacious his grave. For surely, this was a man whose window was shining, hence he saw the world for what it truly was. That is why he said: 

What can my enemies possibly do to me? My paradise is in my heart; wherever I go it goes with me - inseparable from me. For me, prison is a place of retreat; execution is my opportunity for martyrdom; and exile from my town is but a chance to travel.

Imam Ad-Dhahabi [rah] said about him,

If I had to swear, standing between the corner of the ka’bah and the spot of Ibraheem [as], I would swear that I have not laid my two eyes on anyone like him, nor has he seen anyone as knowledgeable as himself.[1]

It is evident then, that if this window is not clean then the true nature of the world will be disguised and one will make this world their abode - only to be stabbed by it when the angel of death visits. How many have left this world only to be forgotten shortly after? As the storms of trials and sadness engulf this life and the desires of the self push one down, a truth reveals itself as every second continues to pass. The words of the Prophet [saws] echo within each deception of this life, “Verily! The world is cursed and what it contains is cursed…”

Life continues to pass and very few know how to play its game. Sometimes it will throw the ball of happiness your way, but even more so, the ball of hardship, tribulation and pain. Continue to play, bounce that ball and know you must win a game in which time is short, its deceptions many and its end near. Remember O Muslim as you play this game: don’t get caught up in it; it will finish at any moment. Play the game, but remember only His Name, this is because the Prophet [saws] said, “…except the remembrance of Allah…”

So what did Imam Ibn Taymiyyah do in his cell, day in day out? The answer lies in his words to his Lord: 

"O Allah! Help me to move my tongue incessantly in Your Praise, to express my gratitude, and to serve You in perfect worship.”

Let’s follow the steps of this Imam who understood the words of our Prophet [saws]. Let’s search for our Creator - the Beloved; move your lips in unison with your heart beat as you remember His Name. Allow your every emotion and sensation to be in unison with His Will. The heart is ever in need of His remembrance; a container which needs to be cleansed with the love of the Almighty.

Search out from the midst of the people friends to help you on your way, so that if the time comes that you fall, they help you aright and if you forget the straight way, they lead you back on its path. As Muhammad al Mustafa [saws] said “…and those who associate themselves with Allah…”; they are amongst us yet their hearts are attached to their Friend [Allah swt]; truly such friendships are like stars, guiding through the darknesses of this life. O friend! Let’s stay strong! If Allah Wills, our destination is the Garden of Paradise full of happiness, peace and serenity.

Although such friends will help you, you are still in need of knowledge on how to tread this path of thorns and difficulties.  Search for one who possesses knowledge, the one who has inherited from the Prophet [saws]. This is because the Prophet [saws] said “…and a learned…” Ask the people of knowledge about the happiness and peace they receive from being lost in the books of the scholars and attending lessons taught by the righteous. Ask students of knowledge how it feels to have learnt the language of the Qur’aan and to immerse oneself into the great sciences of Islaam – in the pursuit of getting close to their Lord by the turning of each page, and by way of each step. By Allah! There is no comparison.

Just maybe, if we ourselves try to become students of knowledge, inshAllah we will become a part of the Prophet‘s [saws] hadeeth, in which he described the last category who are not included in the curse of this world “…and a learning person.”

There is no time now to waste, the mirror must shine, so that when the time comes for you to fly out of that window, the destination will be clear and very near.

“Race one with another in hastening towards Forgiveness from Your Lord (Allâh), and towards Paradise, the width whereof is as the width of heaven and earth, prepared for those who believe in Allâh and His Messengers. That is the Grace of Allâh which He bestows on whom He pleases. And Allâh is the Owner of Great Bounty.” [Qur’aan: Suratul Hadeed 57: 21]

_______________

[1] For all quotations on Imam Ibn Taymiyyah, please refer to the book, ‘The Lofty Virtues of Ibn Taymiyyah’ by Abu Hafs Umar bin Ali al-Bazzar [easily accessible on the internet].

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The Incident...

Hot, hungry, thirsty, and fearing for his safety, the Prophet of Allāh Mūsa (ʿalayhi al-Salām) arrives to the city of Madyan. Chased by the Pharonic police of the time, following the innocent killing of a member of the elite Coptic community, Mūsa (ʿalayhi al-Salām) has fled from Egypt enveloped in a state of fear. Gone are the days of luxury and comfort in the palace of the Pharaoh.

Now Mūsa (ʿalayhi al-Salām) finds himself away from home, desperate and dishevelled, surrounded by unfamiliarity, hoping and praying for guidance and protection from his Lord.

Having settled briefly, still suffering from fatigue and overwhelming thirst, Mūsa (ʿalayhi al-Salām) comes across a water-well used by local shepherds to water their flock.

On closer inspection, Mūsa (ʿalayhi al-Salām) finds a group of men watering their flocks from the well, but perhaps more surprisingly, he also notices two women keeping themselves to one side, waiting for these shepherds to finish so they can provide for their own flocks.

Good Will, Even After Strained Circumstance

It is during this instance that Mūsa (ʿalayhi al-Salām), seizing on an opportunity to perform a noble deed as befits his Prophetic status, ignores his weariness and exhaustion and offers to help these two women water their flocks.

After these women explain to Mūsa (ʿalayhi al-Salām) that they cannot water their flock until the shepherds take away their sheep from the water, and that their father is a very old man who cannot help them, Mūsa (ʿalayhi al-Salām) removes the huge boulder covering the mouth of well and comes to the aid of these two young women.

On completion of this charitable deed, Mūsa (ʿalayhi al-Salām) then retreats to the shade, protecting his drained body from the sapping heat, and in a private moment with his Lord, says “My Lord, I am in need of whatever good you bestow on me.”[1]

After some time, Mūsa (ʿalayhi al-Salām) looks up to notice one of these two women walking towards him.

A Special Kind of Walk...

In describing this walk, Allāh (subḥānahu wa taʿālā) tells us of the bashful demeanour of this noble woman, walking towards Mūsa (ʿalayhi al-Salām) with shyness worthy of such high praise that Allāh (subḥānahu wa taʿālā) mentions it specifically in his glorious book.

Befitting her modest nature and conduct, this woman then says to Mūsa (ʿalayhi al-Salām) “Verily, my father calls you that he may reward you for having watered our flocks for us.” Notably, the invitation was not aimed directly at Mūsa (ʿalayhi al-Salām) from her, lest he have some suspicious thoughts about her.

Rather she said: “My father is inviting you so that he may reward you for watering our sheep,” i.e., to give you some payment for that, as if to emphasise her humble nature.

The story goes on, and eventually Mūsa (ʿalayhi al-Salām) ends up marrying one of these two women before embarking on his challenges with the Pharaoh and the children of Israel.

So, Why mention this story?

The story of Mūsa (ʿalayhi al-Salām) covers many pages of the Book of Allāh, with details of his story explained more in depth than that of many other stories of the Prophets of Allāh.

From his earliest days as a baby placed in a basket to contend with the forceful currents of the river Nile, to his time with the Children of Israel and all the challenges he faced both with and from them, Allāh (subḥānahu wa taʿālā) provides us with vivid descriptions of Mūsa’s (ʿalayhi al-Salām) life story.

This particular passage of the story, narrated in Sūrat al-Qasas, is one of many such examples. But are these details of any relevance? Do they add anything to our overall understanding of Mūsa’s (ʿalayhi al-Salām) story?

In order to answer this question, we must appreciate the status the book that is relating this story.

A book whose verses are protected and explained in detail, from the all-Wise, Well-acquainted Lord of the heavens and the earth.

A book that, if it were to be revealed on a mountain, “you would have surely seen it humbling itself and splitting asunder by the fear of Allāh.” A book in which there is ‘no doubt’, and to which “falsehood shall not come to it from before it nor from behind it; a revelation from the Wise, the Praised One.”[2]

A book revealed by the One, and only Lord of the Universe, Allāh (subḥānahu wa taʿālā), who created, legislated and ordained everlasting pleasure for conformity and sincere obedience and painful punishment for defiance and disobedience.

Having appreciated the importance of every single word of the Qur’ān, one can now perhaps reflect more appropriately on the portion of the verse describing the walk of the woman towards Mūsa (ʿalayhi al-Salām),

“Then one of the two women came to him walking bashfully. She said: My father invites you that he may give you the reward of your having watered for us…”[3]

An observant reader may ask whether the story would be any different if we did not know about all this detail. Does it really make any difference whether this woman walked normally or shyly?

After all, the rest of the story is related to Mūsa (ʿalayhi al-Salām) and this description does not have much impact on the how the rest of the story unfolds.

An honest student and disciple of the Qur’ān however would accept that every word used by Allāh in His book has been perfectly positioned, with each verse filled with linguistic eloquence matched by no other book ever read by man.

Why Did Allaah [s] Mention The Way She Walked?

The sense of shyness and humility we get from this woman is something for the Muslim to reflect on.

In an era where such shyness or introversion is seen in some quarters as a possible manifestation of anxiety, lack of self-confidence, or even a social disorder, taking a moment to reflect on why Allāh chose to mention this noteworthy trait of these women is of great benefit.

A simple “Google” search reveals the characteristic of shyness being associated with apprehension, awkwardness, low self-esteem and so on; characteristics that any individual of integrity would want to avoid.

But as Muslims, do we see shyness in the same way? If Allāh (subḥānahu wa taʿālā) chose this word to describe this woman as she walked towards Mūsa (ʿalayhi al-Salām), did He mean it in a complimentary or blameworthy manner? Is it bad to be shy?!

A saying of the Prophet (sall Allāhu ʿalayhi wa sallam) sheds light on the matter, where we are told that “shyness does not bring anything except Good.“ Elsewhere we are told even more emphatically that “shyness is a branch of faith!”

Furthermore, we hear that the exalted character of the beloved Prophet (sall Allāhu ʿalayhi wa sallam) was described to be “more shy than a virgin in seclusion.”[4]

In an age where arrogance, immodesty, brashness and sometimes outright disrespect can be often looked upon fondly by some, the sincere Muslim remains firm in the knowledge of what characteristics please his creator.

The young Muslim boy who emulates his favourite footballer’s ‘cocky’ traits, or the young Muslim girl who sees the ‘prettiest’ women on TV as those who wear very little and show far too much, or even the highly qualified Muslim academic who holds an esteemed position, or the affluent and successful Muslim businessman who is blessed with great riches and wealth, must remember that modesty and humility is an honour for the true slave of Allāh.

Never should a Muslim feel that being humble will hamper their progress in this pretentious world. Rather our focus is on our hereafter, attributing importance to that which will lead us to gardens of bliss and delight.

Social vices such as outlandish dress sense, vulgar language and sexual openness and obscenity unbecoming of human beings, all combine to make that ‘shy’ trait even more difficult to hold on to. Very rarely does the media present to us a humble role-model for us to look up to and learn from. Shyness is slowly becoming that ‘black sheep’ characteristic.

Amongst all of these tribulations, the Muslim holds firm to his faith, and the characteristics it brings with it. The Muslim is humble yet firm, concise yet polite, modest yet confident, and shy yet totally and utterly content. As related to us by the best of all creation, Prophet Muhammad (sall Allāhu ʿalayhi wa sallam), “if you do not have any shame, do as you wish!”[5]

Look At Your Heart

So the next time we have the inclination to be boastful, to reveal more of our bodies than what Allāh (subḥānahu wa taʿālā) has given permission us to, or to be condescending and crass in our behaviour towards others, just remember how Allāh praised that lady’s walk and look to your heart and think, “do I want to be of those that Allāh praises on the Day of Judgement too?”

Why look to your heart? Because as related by Ibn al Qayyim (raḥimahu Allāhu) “the strength of one’s modesty and shyness relies on the strength of one’s heart.”

May Allāh grant us the blessing of embodying these beautiful traits and save us from that which incurs his wrath upon us. Āmīn.

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Shaykh ‘Abd ar-Rahmaan ibn Naasir al-Barraak (may Allaah preserve him) was asked: What is the ruling on a female Daa‘iyah appearing on TV in full Shar‘i Hijaab for the purpose of Da‘wah and Fatwas?  He replied: 

Praise be to Allah. To proceed: 

The basic principle is that the woman is Fitnah for men. The Prophet (blessings and peace of Allah be upon him) said: “I am not leaving behind me any Fitnah more harmful to men than women.” (Agreed upon). Hence those who follow their whims and desires are very keen to introduce women into all media programming, both audio and video. Based on that, it is not permissible for a woman to appear on TV, even if she is wearing hijaab, in the name of Da‘wah and giving Fatwas, because innumerable men will listen to her even if she only appears on the channel on the basis of teaching women.

Moreover, there is no need for her to undertake da‘wah and issue fatwas via TV channels. The basic principle is that that is to be done by men, and men are more suited to that. Throughout Islamic history men have been the ones to teach, call people to Islaam and issue Fatwas in the Masaajid and so on. They are the Khateebs and Imaams. It is not permissible for women to do any of these things unless it is among other women. 

Moreover it is well known that women’s participation in video and audio media results in things that are contrary to Sharee‘ah, such as their going out unnecessarily, mixing with men, making images of them even if they do wear Hijaab. This results in negative consequences that Islaam came to prevent, as Allaah, may He be exalted, says (interpretation of the meaning):

“O wives of the Prophet! You are not like any other women. If you keep your duty (to Allah), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery, etc.) should be moved with desire, but speak in an honourable manner. And stay in your houses, and do not display yourselves like that of the times of ignorance” [Al-Ahzaab 33:32-33].

A woman may be making a display of herself in her clothing even if she wears hijab. 

Based on the above I say: It is not permissible for a woman to appear on satellite TV channels as a Daa‘iyah, Mufti or teacher. Rather, she should restrict her Da‘wah activities to her fellow women at home or in a school or in the women’s prayer space in the Masjid. 

On this occasion we advise our sisters who are in charge of Islamic channels to fear Allaah and not to be deceived by the words of those who have wrong views and do not see anything wrong with women appearing on Islamic channels and even promote that and support it with specious arguments. It is sufficient to note that this is in accordance with the whims and desires of modernists, who do not care about anything but falsehood or that which leads to falsehood. Hence they like the Islamic channels on which women appear and they regard them as keeping pace with modern times, and they do not like the channels on which no women appear and they regard them as backward and describe the people in charge of them as being extremists. These people are like those of whom Allah, may He be exalted, says (interpretation of the meaning):
“...but those who follow their lusts, wish that you (believers) should deviate tremendously away from the Right Path” [An-Nisaa’, [4]:27]. 

We ask Allah to guide us to the straight path and to keep us away from the path of those who earned His Anger and of those who went astray.

End quote from Shabakat Noor al-Islam.

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Dear Little One,

As I write this, I'm sitting in the makeup aisle of our local Target store. A friend recently texted me from a different makeup aisle and told me it felt like one of the most oppressive places in the world. I wanted to find out what he meant. And now that I'm sitting here, I'm beginning to agree with him. Words have power, and the words on display in this aisle have a deep power. Words and phrases like:

• Affordably gorgeous,
• Infallible,
• Flawless finish,
• Brilliant strength,
• Liquid power,
• Go nude,
• Age-defying,
• Instant age rewind,
• Choose your dream,
• Nearly naked, and
• Natural beauty.

When you have a daughter, you start to realize she's just as strong as everyone else in the house -- a force to be reckoned with, a soul on fire with the same life and gifts and passions as any man. But sitting in this store aisle, you also begin to realize most people won't see her that way. They'll see her as a pretty face and a body to enjoy. And they'll tell her she has to look a certain way to have any worth or influence.

But words do have power and maybe, just maybe, the words of a father can begin to compete with the words of the world. Maybe a father's words can deliver his daughter through this gauntlet of institutionalized shame and into a deep, unshakeable sense of her own worthiness and beauty.

A father's words aren't different words, but they are words with a radically different meaning:

Brilliant strength. May your strength be not in your fingernails but in your heart. May you discern in your center who you are, and then may you fearfully but tenaciously live it out in the world.

Choose your dream. But not from a department store shelf. Find the still-quiet place within you. A real dream has been planted there. Discover what you want to do in the world. And when you have chosen, may you faithfully pursue it, with integrity and with hope.

Naked. The world wants you to take your clothes off. Please keep them on. But take your gloves off. Pull no punches. Say what is in your heart. Be vulnerable. Embrace risk. Love a world that barely knows what it means to love itself. Do so nakedly. Openly. With abandon.

Infallible. May you be constantly, infallibly aware that infallibility doesn't exist. It's an illusion created by people interested in your wallet. If you choose to seek perfection, may it be in an infallible grace -- for yourself, and for everyone around you.

Age-defying. Your skin will wrinkle and your youth will fade, but your soul is ageless. It will always know how to play and how to enjoy and how to revel in this one-chance life. May you always defiantly resist the aging of your spirit.

Flawless finish. Your finish has nothing to do with how your face looks today and everything to do with how your life looks on your last day. May your years be a preparation for that day. May you be aged by grace, may you grow in wisdom and may your love become big enough to embrace all people. May your flawless finish be a peaceful embrace of the end and the unknown that follows, and may it thus be a gift to everyone who cherishes you.

Little One, you love everything pink and frilly and I will surely understand if someday makeup is important to you. But I pray three words will remain more important to you -- the last three words you say every night, when I ask the question: "Where are you the most beautiful?" Three words so bright no concealer can cover them.

Where are you the most beautiful?

On the inside.

From my heart to yours,

Daddy

----------

Like the last letter I wrote to my daughter, I wrote this first for her and the day I'll eventually read it to her. But I also wrote it for every woman who needs to hear the words of a father. Women, no one else can define your beauty for you. But they'll try.

My daughter is 4 years old now. If her awakening to the makeup aisle comes at the typical age, I figure we have about five years to radically alter the arc of history and the subjugation-by-image of the female gender. We've got a lot of work to do. And it begins in the heart of each and every woman.

Source: Huffington Post.

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The Prophet (peace and blessings of Allah be upon him) said: "When an adulterer commits illegal sexual intercourse, then he is not a believer at the time he is doing it, and when a drinker of an alcoholic liquor drinks it, then he is not a believer at the time of drinking it, and when a thief steals, then he is not a believer at the time of stealing, and when a robber robs, and the people look at him, then he is not a believer at the time of doing robbery." (Al-Bukhaari)

*Please click here if you can't see the above video.

“And come not near to unlawful sex. Verily, it is a Faahishah (i.e. anything that transgresses its limits: a great sin, and an evil way that leads one to Hell unless Allah forgives him)” [17:32 – interpretation of the meaning]

Regarding the Mi'raaj (ascension), in which the Prophet (peace and blessings of Allah be upon him) said:

"... then we proceeded and came to something like a tannoor (a kind of oven)." [The narrator] said: "I think he said, 'in which there were clamouring voices.'" He [the Prophet (peace and blessings of Allah be upon him)] said: "We looked into it and there we saw naked men and women. Flames were coming to them from the bottom of it, and when the flames reached them, they made an uproar. I said to them [i.e., the two angels who were accompanying him], 'Who are these?' They said, 'Proceed, proceed!'... I said to them, 'I have seen strange things this night. What is this that I have seen?' They said, 'We will tell you.... The naked men and women in the structure that resembled a tannoor oven are the adulterers and adulteresses.'" (Narrated by al-Bukhaari).

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يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاءِ ۚ إِنِ اتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَّعْرُوفًا

{O wives of the Prophet, you are not like any other women, if you observe Taqwah (righteousness). So, do not be too soft in your speech, lest someone having disease in his heart should develop fancies (about you); and do speak with appropriate words.} [33:32]

Question Posed:

...I have a question which is very important as no one is talking about it. Where I live the people will be inviting (...) to give a lecture which is ok but she will be lecturing men and women. I am a female revert to Islam and knowing something about men I am not comfortable for my husband to look at another young woman lecturing or mixing with other female attendees. Am I wrong to feel this way everyone else is ok with it and I am confused so please help me. I am so confused with many things I see happening now not being the same as the Quran and hadiths that I read.

Answer:

As salam mu alaikum wa rahmat Ullah wa barakataHu

I have decided to divide my answer to this question in at least two posts in order to make it easier upon the reader to contemplate the contents of it. As always, I also welcome discussion from those noble students that participate on this forum.

I ask Allah to increase you in your desire to remain on the 'straight path' and make your journey on this path easy and clear for you. What probably causes you to ask this question is a trait that has all, but become lost in secular societies, but remains strong amongst Muslims, known commonly as gheerah (chaste-jealousy).

In order for me to answer this question and address the specifics of it, I would need to know more information about the nature of these lectures and how they are to be conducted as well as other information that will come in the context of my answer. As this information is not available to me now, my answer will provide general guidelines about the topic.

First of all, I would like to provide you with a non exhaustive list of the vices that occur when such lectures are conducted to a mixed gender audience.

The female lecturer speaks softly, tells jokes and even laughs during her lectures.

Where is she from these verses of the Quran in Surah al-Ahzab which do not require much explanation as they are quite clear?

إِنِ اتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَّعْرُوفًا

وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَىٰ

"If you fear Allah then do not be soft in speech [to men], lest he in whose heart is disease should be moved to desire [you], but speak with appropriate speech. And abide in your houses and do not display yourselves as [was] the display of the former times of ignorance." (33:32-33)

The female lecturer does not adhere to the principles of Islamic Hijaab by either not wearing a Hijab or by wearing a Hijab that adorns her and causes a person to stare, worst still she wears make-up.

For an example of this, one simply needs to look at the Islamic satellite channels or al-Jazeera news channel where the women cover their heads with vibrant fashionable scarfs and wear make up as if they are going to their marriage ceremony, not to just read the stories of the day to viewers.

The gathering causes for the free-mixing of genders.

It goes without saying, that if a Muslim female lecturer is talking on an Islamic subject the likelihood of women attending the lecture is very high and if men are also invited there is a huge potential risk that free-mixing will occur. More often than not, and based on my extensive experience of traveling to conferences, good preparations ensuring the segregation of sexes to a reasonable degree are not made. This leads us to find that men and women are sitting beside each other, large groups of men and women are entering and exiting through the same doors sometimes in such a hurry to obtain a good seat etcetera that they even make physical contact.

Further to that, and in the interest of covering the expenses of bringing this lecturer, no dress code is advertised on the promotional materials or even enforced at the event. This results in a many brothers and sisters -that suffer from a lack of hayaa' - attending and wearing make-up, jewelry and clothing that is not permissible for them to be wearing other than in front people of the same gender and nothing is said about it, but rather it has been said that, "You should have a Hijab in your heart".

The female lecturer wears clothing that shows the contours of the body or while she gives the lecture bends into positions that are not synonymous with the concept of hayaa' in Islam.

Again while attending a Muslim training conference in New York, none of the attendees found it in the least deplorable that the female Muslim lecturer was clearly displaying her cleavage and when I objected to this, I was looked upon as if I was strange or an extremist (Subhaan Allah).

The female lecturer commits actions or talks on subjects that would be contrary to the norms of hayaa' (modesty) required of all Muslims leading to temptation.

An example of this occurred with me during a conference that I was invited to for Muslim youth when a well-known American-Egyptian woman started to talk about condoms in front of hundreds of Muslim attendees which I was absolutely disgusted by and will never forget in my life.

The young female lecturer traverses distances that exceed those permitted for a believing woman to travel when there is no urgent need for her to do so.

It has been narrated in numerous authentic Ahaadith that it is not permissible for a woman to travel far distances alone

Narrated Abu Huraira (may Allah be pleased with him) the Messenger of Allah (sallallahu 'alayhi wasalam) said: "It is unlawful for a woman who believes in Allah and the last day that she travels the distance of one day and one night without a Mahram accompanying her." (Al-Bukhaari)

Narrated Abdullah ibn Umar (may Allah be pleased with him) the Messenger of Allah (salahu alayhi wasalam) said: "A woman must not travel for three days except with a Mahram." (Agreed Upon)

Now, none of the Fuqahaa' deem as urgent traveling to give lectures, but rather that it is mainly for those actions that are related to the preservation of life such as for some medical treatment, escaping from a war zone... then it goes without saying that it remains unlawful for a woman to travel even if she is to give Islamic lectures.

The nature of a lecture requires that eye contact be maintained with the audience

As a public speaker that has received training from numerous organizations, I am fully aware of the role that eye contact has in engaging the audience and delivering a successful lecture. When one delivers a lecture to a mixed-gender audience it becomes very challenging not only for the speaker to not keep eye contact with the audience, but also for the audience not to look at the speaker. If one were to say, 'you don't have to look at the speaker if you don't want to', that would be rather nonsensical because it is well known in communication that a varying percentage of what is being communicated is not only in the audio that one hears, but also in the gesticulation of the speaker which in public speaking carries a more emphasized role. Furthermore, if organizers insisted that men should not look at the speaker then wouldn't it be rational for them not to be put into this scenario in the first place? We should also be aware that looking at the opposite gender whether we have a reason for it or not has its affect on the human heart and this is why Allah mentions it first when commanding us to guard our private parts.

قُل لِّلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ذَلِكَ أَزْكَى لَهُمْ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ

{Tell the believing men to lower their gaze and guard their private parts. That is purer for them. Indeed, Allah is Acquainted with what they do. And tell the believing women to lower their gaze and guard their private parts and not expose their adornment...} (24:30-31)

The effect it contains can very easily be translated into bad thoughts because the human self is weak, add to that the effects of today's society where sexuality is accentuated and licentiousness is rampant and you have a recipe for disaster.

Our Beloved (salahu alayhi wsalam) said very clearly in a Hadith that occurs in the Sahihayn (Bukhari and Muslim):

إِنَّ اللَّهَ كَتَبَ عَلَى ابْنِ آدَمَ حَظَّهُ مِنَ الزِّنَا ، أَدْرَكَ ذَلِكَ لَا مَحَالَةَ ، فَزِنَا الْعَيْنَيْنِ النَّظَرُ ، وَزِنَا اللِّسَانِ النُّطْقُ وَالنَّفْسُ تَمَنَّى وَتَشْتَهِي ، وَالْفَرْجُ يُصَدِّقُ ذَلِكَ أَوْ يُكَذِّبُهُ

"Allah has written upon the son of Adam is portion from Zinaa' (fornication) from which there is no escape. The Zinaa' of the eyes is to look, the Zinaa' of the tongue is to speak, the self wishes and desires and the private parts either actualize it or deny it."

Allah the creator of both men and women is fully aware of what is in the hearts and even if one 'pious' Muslim were to say that I do not feel any danger of temptation, what about the rest of the audience, it cannot be guaranteed that they will not feel anything. Furthermore, what about the non-yet Muslims males who may be watching this lecture on the net; how many times have we come across immoral comments about our Muslim sisters online?

My advice to honourable sisters who genuinely want to help the deen, not gain facebook fans

As our deen is Nasiha, I feel that my answer on this topic would be incomplete if I do not offer some at this juncture. I would like to offer all Sisters the advice that they should contemplate their actions and search for and weigh the positives and negative elements of what they are doing in lecturing men. Looking at Muslim population statistics, the number of women in the Ummah is more than that of men and therefore the need for sisters is great. I recommend that sisters should specialize in issues that their fellow sisters would feel more comfortable discussing with them as there is a genuine need for this in the Ummah and leave the lecturing of men to the same gender. This would be a far more effective use of human resources in the Ummah.

My advice to the organizers of these events who seek to please Allah alone

Organizers of events that seek to get people to practice their Deen ultimately pleasing Allah in the process must ask themselves one golden question:

Who is it that gives guidance to these people so that they are able to make the life changing decisions after listening to the lectures?

Should the answer be Allah, then does it not follow that Allah is the One that puts Barakah into our efforts and in order for him to do that, we need to act in complete and unquestionable accordance to the guidelines that He has set out for us.

My advice to brothers that are intending to attend a lecture conducted by a female lecturer

Ask yourselves what is the goal of your attending this lecture? Is it to gain proximity to Allah and increase your Imaan or is it for some other reason? While your are attending this lecture, is your heart undividedly attached to what is being said in a similar way to if you were attending a lecture conducted by a male lecturer or are you being distracted?

وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِن وَرَاء حِجَابٍ ذَلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ

{And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts.} (33:53)

It would be sheer sophistry to deny that women have an innate allure to any sane heterosexual man and that just because a woman is talking about love in Islam as opposed to love in general or any other subject for that matter, that those present would not be tempted by her soft speech, humour or even the idealistic notion that she is trying to convey setting their imaginations off in all directions.

In ending, I would like to say that if one studies the books of Usool and the Maqaasid (Purposes) behind the prohibitions of actions they realize that there are many actions that have been deemed Haraam even though they may contain some apparent benefit in them. The scholars have said that this is because people vary in their level of susceptibility to these things and so the prohibition encompasses everyone. I feel that this sort of activity for which I cannot find any pressing need in the Ummah to justify its dispensation, nor am I convinced will contain more good than bad, is not to be condoned and depending on the frequency of the factors above is either severely disliked or completely prohibited.

Finally, those of you whom have studied with me, know that I am always encouraging female scholarship in Islam by giving examples of great female scholars of the past in the hope that I can motivate my Sisters to be more perceptive in their pursuit of the Sacred Sciences, so let not any person say that I am stepping on women's rights or anything of the sort.

And Allah Knows Best.

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The Prophet (sallallaahu alayhe wa sallam) passed by an Ansari man who was counseling his brother on modesty (he was advising him not to be too much shy or modest).

The Prophet said: "Leave him (and do not advise him like this); for modesty is part of faith." (Bukhari and Muslim).

The Prophet, sallallaahu alayhe wa sallam, also said, "Modesty results in good alone and nothing else." (Bukhari and Muslim).

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This incident happened to a young man in his 20's. Not long ago...

A Mu'adh-dhin of the Masjid and a Haafidh of the Qur'aan. He was known for his good manners and character, and was from Jeddah (Saudi Arabia).

Allâh, the Exalted said, "Say to the believing men that they should lower their sight and guard their private parts; that will make for greater purity for them. Indeed Allâh is well acquainted with all that they do." [an-Nûr (24):30]

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Men's relationships with their female friends may be fuelled by an undercurrent of sexual attraction regardless of whether they are single but the feeling is not mutual, a new study suggests.

Women are more likely to consider their friendships with men as platonic and only hope that they develop into more if their own relationship is in trouble, researchers found.

Their findings echo the plot of 1989 film When Harry Met Sally, in which Harry, played by Billy Crystal, tells Meg Ryan's character Sally:

"Men and women can't be friends because the sex part always gets in the way."

Scientists said the results of the study, reported in the Daily Mail, showed "potential negative consequences" for people in long-term relationships.

Changing social patterns in the spheres of work, higher education and leisure activities have seen friendships between men and women reach unprecedented levels, they said.

But a deeper-lying mating instinct, developed over hundreds of thousands of years of evolution, could make them more complicated than they might seem.

In the study, 88 pairs of young male and female friends were asked to rate their attraction to each other on a secret questionnaire.

Men - whether they were attached or single - were more likely to harbour an attraction to their female friends and want to go out with them than the other way around.

The men also assumed that the women were more sexually interested in them than they actually were - and the women tended not to realise this.

Researchers found that single and attached women had the same level of attraction to their male friends - but attached women only wanted something more if their own relationship was on the rocks. Women were also less attracted to attached men, the study found.

Participants of the study, published in the Journal of Social and Personal Relationships, said benefits gained from friendships with members of the opposite sex included getting good advice and boosting their confidence.

The authors of the research, from the University of Wisconsin, said films and television programmes had helped instill the idea that normal friends could become "friends with benefits" - that is, who have sex with each other.

Source: The Telegraph

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A letter on pornography and business ethics written by two prominent public intellectuals—one a Christian, one a Muslim—sent to hotel industry executives last week.

We write to ask you to stop offering pornographic movies in your company’s hotels. We make no proposal here to limit your legal freedom, nor do we threaten protests, boycotts, or anything of the sort. We simply ask you to do what is right as a matter of conscience.

We are, respectively, a Christian and a Muslim, but we appeal to you not on the basis of truths revealed in our scriptures but on the basis of a commitment that should be shared by all people of reason and goodwill: a commitment to human dignity and the common good. As teachers and as parents, we seek a society in which young people are encouraged to respect others and themselves—treating no one as an impersonal object or thing. We hope that you share our desire to build such a society.

Pornography is degrading, dehumanizing, and corrupting. It undermines self-respect and respect for others. It reduces persons—creatures bearing profound, inherent, and equal dignity—to the status of objects. It robs a central aspect of our humanity—our sexuality—of its dignity and beauty. It ensnares some in addiction. It deprives others of their sense of self-worth. It teaches our young people to settle for the cheap satisfactions of lust, rather than to do the hard, yet ultimately liberating and fulfilling, work of love.

We recognize that we are asking you to abandon a profitable aspect of your business, but we hope that you will muster the conviction and strength of will to make that sacrifice and to explain it to your stockholders. We urge you to do away with pornography in your hotels because it is morally wrong to seek to profit from the suffering, degradation, or corruption of others. Some might say that you are simply honoring the free choices of your customers. However, you are doing much more than that. You are placing temptation in their path—temptation for the sake of profit. That is unjust. Moreover, the fact that something is chosen freely does not make it right; nor does it ensure that the choice will not be damaging to those who make it or to the larger community where degrading practices and materials flourish.

We beg you to consider the young woman who is depicted as a sexual object in these movies, as nothing but a bundle of raw animal appetites whose sex organs are displayed to the voyeurs of the world and whose body is used in loveless and utterly depersonalized sex acts. Surely we should regard that young woman as we would regard a sister, daughter, or mother. She is a precious member of the human family. You may say that she freely chooses to compromise her dignity in this way, and in some cases that would be true, but that gives you no right to avail yourself of her self-degradation for the sake of financial gain. Would you be willing to profit from her self-degradation if she were your sister? Would you be willing to profit from her self-degradation if she were your own beloved daughter?

Furthermore, we trust that you need no reminding of the fact that something’s being legal does not make it right. For example, denying black men and women and their families access to hotel rooms—and tables in restaurants, as well as other amenities and opportunities—was, for countless shameful years, perfectly legal. In some circumstances, it even made financial sense for hotel owners and operators in racist cultures to engage in segregationist practices even when not compelled by law to do so. However, this was deeply morally wrong. Shame on those who denied their brothers and sisters of color the equal treatment to which they were morally entitled. Shame on you if you hide behind legality to peddle immorality in the pursuit of money.

Our purpose is not to condemn you and your company but to call you to your highest and best self. We have no desire to hurt your business. On the contrary, we want you and your business to succeed financially—for your sake; for the sake of your stockholders, employees, and contract partners; and for the sake of the communities that your hotels serve. We believe that the properly regulated market economy serves the good of all by providing products and services at reasonable prices and by generating prosperity and social mobility. But the market itself cannot provide the moral values that make it a truly humane and just institution. We—owners, managers, employees, customers—must bring those values to the market. There are some things—inhuman things, unjust things, de-humanizing things—that should not be sold. There must be some things that, for the sake of human dignity and the common good, we must refuse to sell—even it if means forgoing profit.

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It is reported in a saheeh hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “There are two types of the people of Hell whom I have not seen yet. People with whips like the tails of cattle, with which they strike the people, and women who are clothed yet naked, walking with an enticing gait. They will not enter Paradise nor even smell its fragrance, although its fragrance may be detected from such and such a distance.”

The scholars interpret “clothed yet naked” as referring to women who wear:

• tight clothes or
• light clothing that does not cover what is beneath it, or
• short clothes.

Shaykh al-Islam (Ibn Taymiyah) mentioned that what women wore inside their houses at the time of the Prophet (peace and blessings of Allaah be upon him) covered everything from the heel of the foot up to the palm of the hand. All of this was covered when they were inside the house, and when they went out to the market, it was known that the women of the Sahaabah used to wear loose garments which would drag along the ground. The Prophet (peace and blessings of Allaah be upon him) allowed them to let it trail up to a cubit, but no more than that.

With regards to the doubts that some women have, concerning the words of the Prophet (peace and blessings of Allaah be upon him), “Let no woman look at the ‘awrah of another woman and let no man look at the ‘awrah of another man; the ‘awrah of a woman in front of another woman is from the navel to the knee”,

which they interpret as indicating that women may wear short clothes – the Prophet (peace and blessings of Allaah be upon him) did not say that it is sufficient for women’s clothing to cover the area from the navel to the knee, so this cannot be used as evidence. What he did say was that no woman should look at the ‘awrah of another woman, so he forbade them to look, because the ‘awrah of the woman who is wearing loose clothing may sometimes be exposed when answering the call of nature or for some other reason, so the Prophet (peace and blessings of Allaah be upon him) forbade women to look at one another’s ‘awrahs.

Because the Prophet (peace and blessings of Allaah be upon him) said that no man should look at the ‘awrah of another man, does this means that the Sahaabah wore izaars (waist wrappers) or trousers only between the navel and the knee? Does anyone think that women can go to meet other women wearing nothing but clothes that cover her from the navel to the knee? No one would say such a thing. That only happens among the disbelieving and immoral women. The confusion that some women feel has no basis; what some women understand from this hadeeth is not correct. The meaning of the hadeeth is clear. The Prophet (peace and blessings of Allaah be upon him) did not say that women's clothing should cover only the area between the navel and the knee. Women have to fear Allaah and feel that sense of modesty which is part of the nature of women and which is part of faith, as the Prophet (peace and blessings of Allaah be upon him) said: “Modesty is a branch of faith.” And it is said in the proverbial sense, “more shy than the virgin in her seclusion.” It was not even known among the women of the jaahiliyyah (time of ignorance) to cover only the area from the navel to the knee, such a thing was not known among either women or men; do these women want the Muslim women to be even worse in appearance than the women of the jaahiliyyah?

In conclusion: the clothing is one thing and looking at the ‘awrah is another thing. With regard to clothing and what a woman wears in front of other women, it is prescribed for her to cover everything from the palm of the hand to the heel of the foot, but if a woman needs to pull up her dress in order to do some work etc., she may pull it up to her knees, and if she needs to roll up her sleeves to the upper arms she may do that too, if she only does it as much as is necessary. But if this is the way she usually dresses, then that is not allowed. The hadeeth does not indicate this under any circumstances at all, hence it addresses the one who is looking, not the one who is looked at. The Prophet (peace and blessings of Allaah be upon him) was not referring to how women should dress; all he was referring to was the ‘awrah. He did not say that women’s dress may cover only the area between the navel and the knee, as these women mistakenly think.

With regard to mahrams other than the husband, they may see as much as another woman may see, i.e., it is permissible for a woman to uncover in front of a mahram what she uncovers in front of other women, so she may uncover her head, neck, feet, hands, forearms, calves, etc, but she should not wear short and revealing clothes.

Source: From the Fatwas of Shaykh Muhammad ibn Saalih ibn ‘Uthaymeen for al-Daw’ah magazine, issue # 1765, page 55.

***

The Standing Committee for Academic Research and Issuing Fatwas issued a statement on this matter, which reads as follows:

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

The believing women at the beginning of Islam were extremely pure, chaste, and modest, which was the blessing of belief in Allaah and His Messenger and following the Qur’aan and Sunnah. Women at that time used to wear concealing garments, and it is not known that they used to uncover themselves when they met one another or when they met their mahrams (other than the husband). The women of this ummah followed this mode of behaviour – praise be to Allaah – generation after generation until recently, when corruption and impropriety entered the way women dress and behave for many reasons, which we do not have room to discuss here.

Because of the large number of questions that have been sent to the Standing Committee for Academic Research and Issuing Fatwas about women looking at women, and what women should wear, the Committee is telling all Muslim women that women are obliged to have an attitude of modesty, which the Prophet (peace and blessings of Allaah be upon him) described as being part of faith and one of the branches of faith. One aspect of the modesty which is enjoined by Islaam and by custom is that women should cover themselves, be modest and adopt an attitude and conduct that will keep her far away from falling into fitnah (temptation) and doubtful situations.

The Qur’aan clearly indicates that a woman should not show to other women anything other than that which she shows to her mahrams (other than her husband), that which she customarily uncovers in her own home and when doing housework, as Allaah says (interpretation of the meaning):

“…and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam)…” [al-Noor 24:31]

If this is the text of the Qur’aan and this is what is indicated by the Sunnah, then this is what the wives of the Prophet (peace and blessings of Allaah be upon him) and the womenfolk of the Sahaabah used to do, and the women of the ummah who followed them in truth until the present day. What was usually uncovered in front of the people mentioned in this verse is what women usually uncover when they are at home and when doing housework, which is difficult to avoid, such as uncovering the head, hands, neck and feet.

With regard to going to extremes in uncovering, there is no evidence in the Qur’aan and Sunnah that this is permissible. This is also the way that leads to a woman tempting or being tempted by other women, which happens among them. It also sets a bad example to other women, as well as being an imitation of kaafir women, prostitutes and immoral women in the way they dress. It was proven that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” (Narrated by Imam Ahmad and Abu Dawood) In Saheeh Muslim (2077) it is narrated from ‘Abd-Allaah ibn ‘Amr that the Prophet (peace and blessings of Allaah be upon him) saw him wearing two garments dyed with safflower, and he said, “These are from the clothing of the kuffaar – do not wear them.”

It is also narrated in Saheeh Muslim (2128) that the Prophet (peace and blessings of Allaah be upon him) said: “There are two types of the people of Hell whom I have not seen: people with whips like the tails of cattle, with which they beat the people, and women who are clothed yet naked, misguided and leading others astray, with their heads like the humps of camels, leaning to one side. They will not enter Paradise or even smell its fragrance, although its fragrance may be detected from such and such a distance.”

The meaning of the phrase “clothed yet naked” is that the woman is wearing clothes that do not cover her, so she is clothed, but in fact she is naked, such as when she wears a thin dress that shows the colour of her skin, or a dress that shows the outline of her body, or a short dress that does not cover part of her limbs.

So what Muslim women have to do is to adhere to the guidance followed by the Mothers of the Believers (the Prophet’s wives) and the womenfolk of the Sahaabah (may Allaah be pleased with them), and the women of this ummah who followed them in truth, and strive to cover themselves and be modest. This is farthest removed from the causes of fitnah and will protect them from the things that lead to provocation of desires and falling into immorality.

Muslim women must also beware of falling into that which Allaah and His Messenger have forbidden of imitating kaafir women and prostitutes, in obedience to Allaah and His Messenger, and in the hope of attaining the reward of Allaah, and for fear of His punishment.

Every Muslim must also fear Allaah with regard to the women who are under his care, and not let them wear things that Allaah and His Messenger have forbidden, such as provocative clothes, or clothes that are revealing or tempting. He should remember that he is a shepherd and will be responsible for his flock on the Day of Resurrection.

We ask Allaah to set the Muslims’ affairs straight, and to guide us all to the straight path, for He is All-Hearing, Ever-Near and Ever Responsive.

May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions.

Source: Fataawa al-Lajnah al-Daa’imah, 17/290.

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Shyness or modesty is a branch of faith

It should be noted that shyness or modesty (Haya’) is an Islamic characteristic which is strongly encouraged, and is a branch of faith as the Prophet (SAW) said:

“Modesty (Haya’) is a branch of faith.” (A Saheeh Hadeeth which was narrated by the six from Abu Hurayrah (RA). The opening words of the Hadeeth are: “Faith has seventy-odd branches.)

But shyness should not prevent a Muslim woman from asking about things that will help her to understand her religion properly, and fulfil her obligatory duties which cannot be waived and which, if she does not do them, she will be sinning thereby.

For example, she may ask about erotic dreams, and how to purify herself and perform Ghusl in the case of Janaabah (impurity following sexual activity). Although asking these questions may cause some embarrassment, not asking them may lead to some shortcoming in the way she does her duties. It is stated in Usool Al-Fiqh that whatever is essential to the performance of an obligatory duty is also obligatory, so asking about the rulings on duties is obligatory, because those duties are obligatory, and because they cannot be fulfilled without knowing their rulings and conditions.

How the women of the Ansaar asked about religious matters that concerned them

The Mother of the Believers ‘Aishah (RA) praised the women of the Ansaar because they used to ask about their religious duties and did not let shyness stop them from doing that.

She said:

"What good women the womenfolk of the Ansaar were! They did not let shyness prevent them from seeking to Understand their religion.” (A Saheeh Hadeeth. It was narrated by Muslim (1/261), Abu Dawood (316), Ibn Maajah (642), via Ibraaheem ibn Al-Muhaajir, from Safiyyah bint Shaybah, from ‘A’ishah. A similar report is also narrated by Al-Bukhaari)

These words of’ Aishah are supported by the words of the Mother of the Believers Umm Salamah (RA) who said: Umm Sulaym came to the Messenger of Allaah (SAW) and said: "Allaah is not too shy to tell the truth. Does a woman have to do Ghusl if she has an erotic dream?” The Prophet (SAW) said:

“Yes, if she sees water.” (A Saheeh Hadeeth. lt was narrated by Al-Bukhaari (6/6), Muslim, (1/251), Al-Tirmidhi (122), Al-Nasaa’i (1/114) and Ibn Maajah (600) via ‘Urwah ihn Al-Zubayr from Zaynab bint Abi Salarriah, from Umm Salamah)

The mistake of those who say, “There is no shyness (Haya’) in Islaam.”

Once this is understood, you will clearly see that those who say, “There is no shyness {Haya’) in Islam” are mistaken, for shyness and modesty are part of Islaam, and Haya’ is one of the branches of faith. However, there should be no shyness in asking questions and seeking to understand Islaam.

But the Muslim woman should pay attention to an important note which is: if she wants to ask about these matters such as intercourse, purification, erotic dreams and so on, she should put the question in writing and not speak it out loud, and she should not give any specific names which may be a cause of Fitnah (temptation) and provocation of desires, especially in this day and age.

She should fear Allaah and ask only what she needs to know in her own situation, and she should not ask too many questions or indulge in arguments.

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The Prophet (sallallahu `alayhi wa sallam) said: “… If you do not have shyness, then do as you please.” [al-Bukhari]

Abu Hatim:

"It only befits the wise one to have haya’ (shyness) because it is the foundation of intellect and the seed of goodness, and abandoning it is the foundation of ignorance and the seed of evil. Haya’ signifies intelligence just like the lack of it signifies ignorance."

Abu al-Ahwas narrates from ‘Abdillah that he said:

“The most painful (worst) trait in a believer is al-fahsh (shamelessness, obscenity etc).”

Abu Hatim: Al-Haya’ (shyness) is a name which gathers the meaning of ‘keeping away from disliked characteristics/mannerisms’. And haya’ is of two types:

• Haya’ which the servant has of Allah jalla wa ‘ala, concerning matters which He has cautioned against.

• Haya’ of the creation in not delving into matters which they dislike of speech and deeds.

Both types of haya’ are praiseworthy but one of them is fardh (compulsory) whilst the other is fadhl (virtuous). Adhering to haya’ by keeping away from what Allah has prohibited is fardh and adhering to haya’ by keeping away from what the people dislike is fadhl.

Muhammad ibn Khalaf al-Taymi said, ‘A man from Khuza’ah recited to me (the poem):

If you do not fear the outcome of nights

And you are not shy, then do as you please

By Allah, there is no good in life

And no good in the world if haya’ is absent

A person lives in goodness so long as he is bashful

For the ‘oud fragrance remains so long as its bark remains

Al-Zuhri narrates that Abu Bakr al-Siddiq (radhiallahu ‘anhu) said in his khutbah one day:

“O People! Be shy of Allah, for I swear by Allah, since I gave my pledge to the Messenger of Allah (sallallahu `alayhi wa sallam), I have not gone out to the bathroom except with my head lowered out of shyness to Allah.”

The poet said it best when he said:

Perhaps there’s some evil act

And nothing prevents me from it except my haya’

So it becomes a cure against it

But if there is no haya’, then there is no cure

Zayd ibn Thabit (radhiallahu `anhu):

“Whoever does not have haya’ (shyness) from the people, cannot have haya’ (shyness) from Allah.”

Abu Hatim:

"If a person’s haya’ is strengthened, his honour becomes fortified, his bad deeds become buried and his goodness becomes widespread. But when a person’s haya’ goes away, his very happiness goes away. And if his happiness leaves him, he becomes belittled in front of the people and is detested. And whoever is detested, is harmed (by people), and whoever is harmed becomes afflicted by sadness, and whoever is saddened, loses his mind and intellect, and whoever is afflicted in his mind and intellect, then most of what he says goes against him and is not for him. There is no therapy for the one without haya’ and there is no haya’ for the one who does not have wafa’ (fulfilment of word), and there is no wafa’ for the one who does not enjoin brotherhood (and keep friends). Whoever has little (or no) haya’, then he ends up doing whatever he wants and saying whatever he likes."

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In today's world, a lot of young people are afflicted by a serious illness that is even more deadly than any virus or bacteria. It is an illness that affects the heart and will cause its death, if not treated.

This illness is none other than love before marriage, and it is with great sadness that a lot of youth fail to realize that in reality there is no such thing as "true" love before marriage, yes, there might be crushes, infatuations and the likes, but true love? No.

Some people might argue and say, how can you make such a bold statement? To that I reply, love is what creates happiness not sorrow, love is what gives you a peace of mind not worry and anguish but most importantly, love is that which brings you closer to Allaah the Most High, not that which will push you further away from Him and acquire His wrath.

Yet there are a few brothers and sisters, who truly love Allaah, only to find their hearts crippled by this disease, they have apparently fallen in "love" with the opposite gender (before marriage) and can't seem to stop thinking about them, they lose their appetite, their sleep and become neglectful of life as a whole.

These individuals sometimes regret falling in love and want a way out, they want a cure for this illness, but is there really a cure?

Listen to what Imaam Ibn al-Qayyim has to say:

"And the cure for this deadly illness (i.e. love before marriage) is for the person that is afflicted to realize that this love is only due to his/her own delusions and ignorance.

So upon such a person is to first and foremost strengthen their Tawheed and reliance upon Allaah, and secondly to increase in worship and busy themselves with it, so much so that they do not have any spare time letting their minds wander and think about their beloved.

And they should call upon Allaah to protect them and save them from this evil, just as Prophet Yusuf called upon Allaah and he was saved. And they should do as he did, be as he was, in terms of ikhlaas (sincerity) and remembering Allaah in abundance.

This is because if the heart is filled with ikhlaas for the sake of Allaah, there will be no space left for any unlawful love to be present, rather this only happens to a heart that is empty and has no ikhlaas whatsoever.

And let such people remind themselves that whatever Allaah has decreed for them is only in their own best interests, and when Allaah commands something it is never to cause harm or misery to His slaves.

And let them also remind themselves that their unlawful love does not benefit them, neither in this world or the hereafter! As for this world then they will be so preoccupied with their love that it will cripple them and will cause them to live in a fantasy world. And as for the hereafter then it will cause them to be preoccupied with the love of the creation instead of love for the Creator!

These people need to be reminded, that the one who is emerged in something will never see its ill effects, neither will the person who has never experienced such things. The only people who will be able to relate to them are those who have experienced the same thing but have been saved. Such people can look back and realize how evil it is." [ad-Daa' wa ad-Dawaa p. 300]

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Sexual-intercourse between a man and a woman not married to one another is regarded as a great sin in Islaam. There are many verses of the Qur'an and Prophetic statements with regard to this issue and we relate just a few below. Each indicates the seriousness of adultery and makes it crystal clear that there is no room for it being an acceptable behavior in Islaam. Allah says in the Qur'an: "Do not come near to adultery. Verily, it is a faahisha (a great and shameful sin) and an evil way (that leads someone to Hell unless Allah forgives him." (Al-Israa' 17:32)

Prophet Muhammad (peace be upon him) said: "There is no sin after Shirk (associating partners to Allah) greater in the sight of Allah than a drop of semen which a man places in the womb which is not lawful for him." (Al-Bukhari, Kitabul-Hudood) He also said: "The adultery of the legs is walking (with bad intention towards a woman who is not lawful for a man) and the adultery of the hands is touching and patting (such a woman) and the adultery of the eyes is the passionate glance." (Al-Bukhari).

An incident during the life of our dear Prophet Muhammad [peace be upon him]

Abu Umamah narrated: A certain young man came to the Prophet (peace be upon him) and said: "O Messenger of Allah permit me to commit adultery." The Companions were annoyed at this arrogant attitude of his and with no attempt at concealment of their feelings in this behalf, berated him, and demonstrated open disgust for his insolent request.

The Prophet (peace be upon him) asked the young man to come closer and he did so. Then he asked him to take a seat and he obeyed.

The Prophet (peace be upon him) then started to ask him: "Would you like such (i.e. adultery) for your mother?" He (the man) replied, "No, by Allah. May Allah sacrifice me for you."

The Prophet (peace be upon him) said, "Other people do not like it either for their mothers. Would you then like it for your daughter (i.e. adultery)?" He replied, "No by Allah. May my life be sacrificed for you."

The Prophet (peace be upon him) said, "Others too do not like it for their daughters. Would you like if for your sister?"

He replied, "No by Allah. May my life be sacrificed for you." The Prophet said, "Other people do not like it for their sisters. Would you like it for your paternal aunt?"

He replied, "No by Allah. May my life be sacrificed for you." The Prophet said, "Other people dislike it for their paternal aunts. Would you like it for your maternal aunt?"

He replied, "No by Allah. May my life be sacrificed for you."

The Prophet (peace be upon him) said, "Others too do not like it for their maternal aunts."

He (the narrator) then said, "He (the Prophet, peace be upon him) then put his hand on the man's chest and said, "Oh Allah forgive his sin, cleanse his heart, and make chaste his private parts."

Thereafter the young man never even looked at anything (prohibited by Allah) [and nothing was more hateful to him than Adultery]. (Ahmad).

The Prophet (peace be upon him) also said, "Whenever a man is alone with a woman the Devil makes a third." (Al-Tirmidhi 3118)

"When a slave (of Allah) commits illegal sexual intercourse, he is not a believer at the time of committing it." (Saheeh Bukhaari)

We pray that Allah Ta'ala protects us all from this horrendous sin. Aameen.

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What follows are some of the results of a study on mixing undertaken by some Muslim social science researchers.

When we put the following question: 'What is the Islamic ruling on mixing as far as you know?' The results were as follows:

• 76% of respondents said “It is not permitted.”
• 12% said, “It is permitted” – but moral, religious, etc. restrictions apply…
• 12% said, “I don’t know.”

Question: 'If you had the choice between working in a mixed workplace and working in another where there was no mixing, which would you choose?'

The responses to this question were as follows:

• 76% would choose the workplace where there was no mixing.
• 9% preferred the mixed workplace.
• 15% would accept any workplace which suited their specialties, regardless of whether it was mixed or not.

Very embarrassing

Question: 'Have any embarrassing situations ever happened to you because of mixing?'

Among the embarrassing moments mentioned by respondents in this study were the following:

Short True Stories (1)

• I was at work one day, and I went into one department where one of my female colleagues who wears hijaab had taken off her hijaab in front of her female colleagues. My entrance took her by surprise and I was very embarrassed as a result.

• I had to do an experiment in the lab at university, but I was absent on the day of the experiment. I had to go to the lab on the following day, and I found myself the only male among a group of female students, in addition to a female teacher and a female lab technician. I was very embarrassed and felt very awkward with all those female eyes glaring at me.

• I was trying to take a feminine towel out of one of the drawers when I was surprised by a male colleague standing behind me, who wanted to take something from his own private drawer. He noticed that I was embarrassed and he left the room quickly to avoid my embarrassment.

• It so happened that one of the girls at the university bumped into me when turning a corner in a crowded corridor. She was walking quickly, going to one of the lectures. As a result of this collision, she lost her balance, and I caught her in my arms, as if I was embracing her. You can imagine how embarrassed I and this girl felt in front of a group of careless young people.

• One of my female colleagues fell on the stairs in the university and her clothes fell open in an extremely embarrassing fashion. She landed upside down and could not help herself; the young men standing nearby had no option but to cover her and help her to get up.

• I work in a company and I went in to give some papers to my boss. When I was going out, my boss called me back. I turned around and saw him with his face turned away. I was waiting for him to ask me for a file or for more papers, and I was surprised by his hesitancy. I turned away to the left side of his office, pretending to be busy with something, and he spoke to me at the same time. I thought that this boss would say anything except what he actually said, which was to point out that my garment was stained with menstrual blood. Can the earth open up and swallow a human being at the moment of making sincere supplication? For I prayed that the earth would open up and swallow me.

A True Story (2)

Umm Muhammad, a mature woman over the age of 40, tells her story.

I lived a life of modest means with my husband. There was never any closeness and harmony, and my husband did not have the kind of strong personality that a woman would hope for, but his good nature made me overlook the fact that I was the one who was responsible for most of the decision making in the family.

My husband often used to mention the name of his friend and business partner, and he would talk about him in my presence, and I often used to meet with him in his office which was originally part of our apartment. This went on for many years, until circumstances led to us exchanging visits with this person and his family. These family visits were repeated and because of his close friendship with my husband, we did not notice how the number of visits increased and how many hours a single visit would last. He often used to come on his own to sit with us, me and my husband, for long visits. My husband’s trust in him knew no bounds, and as days passed I got to know this person very well, and saw how wonderful and decent he was. I began to feel a strong attraction towards this man, and at the same time I began to sense that the feeling was mutual.

Things took a strange turn after that, when I realized that this man was the kind of person I had always dreamed about. Why had he come along now, after all these years? The more this man’s status increased in my eyes, the more my husband’s status diminished. It was as if I had needed to see the beauty of his character in order to discover how ugly my husband’s character was.

The matter between this person and myself did not go beyond these persistent thoughts which were occupying my mind night and day. Neither he nor I ever voiced what we felt in our hearts… until today. Yet despite that my life is over and my husband is little more than a weak man with no self-esteem. I hate him and I do not know how all this hatred towards him started to boil over. I wonder how I put up with him all these years, bearing all these burdens by myself, facing life’s problems on my own.

Things got so bad that I asked him for a divorce, and he divorced me at my request. After that he became a broken man. Even worse than that is that after my marriage was wrecked and my children and husband were devastated, problems arose in this man's family. His wife, with her feminine intuition, realized what had been going on in his heart of hearts, and his life became hell. She was overwhelmed with jealousy to the extent that one night she left her house at 2 a.m. and came to attack my house, screaming, weeping and hurling accusations. His marriage was also about to collapse.

I admit that the lovely gatherings which we used to enjoy gave us the opportunity to get to know one another at a time that was not appropriate at this stage in our lives.

His marriage has been wrecked and so has mine. I have lost everything, and now I know that my circumstances and his will not permit us to take any positive step towards coming together. Now I am more miserable than I have ever been, and I am looking for illusionary happiness and lost hopes.

A True Story (3)

Umm Ahmad tells us:

My husband had a group of married friends, and because of our close friendship with them, we used to get together with them once a week in one of our houses, to enjoy an evening of chat.

Deep down in my heart I was never really comfortable with the atmosphere in which we would have dinner, sweets, snacks and drinks of juice accompanied by waves of laughter because of the jokes and chit-chats that often went beyond the bounds of good manners.

In the name of friendship, the barriers were lifted and every now and then one would hear suppressed laughter between a woman and the husband of another woman. The jokes were too much, dealing – with no sense of shyness –with sensitive topics such as sex and women’s private matters. This was usual and was even accepted and regarded as desirable.

Although I indulged in these things along with them, my conscience made me feel guilty. Then the day came when it became quite clear just how ugly and filthy this atmosphere was.

The telephone rang, and I heard the voice of one of the friends in this group. I said hello to him and apologized that my husband was not home. He replied that he knew that, and that he was calling to speak to me! After he suggested starting a relationship with me, I got very angry and spoke harshly to him and cursed him. All he could do was laugh and say, “Don’t try and show these good manners to me; go and check on your husband’s good manners and see what he is doing…” I was devastated by what he said, but I pulled myself together and said to myself, this person is only trying to cause the break up of your marriage. But he succeeded in planting the seeds of doubt concerning my husband.

Shortly after that, the major disaster struck. I discovered that my husband was cheating on me with another woman. It was the matter of life or death as far as I was concerned. I found my husband out and I confronted him, saying: “You are not the only one who can have a relationship. I have received a similar proposition.” And I told him all about his friend. He was stunned and absolutely shocked. (I said:) “If you want me to respond in kind to your relationship with that woman, then this is for that, tit-for-tat.” This was a huge slap in the face for him. He knew that I did not intend to do that in reality, but he realized the great disaster that had befallen our lives and the immoral atmosphere in which we were living. I suffered a great deal until my husband finally left that loose woman with whom he was having a relationship, as he admitted to me. Yes, he left her and came back to his family and children, but how can I ever feel the same towards him as I used to? Who will restore respect for him in my heart? This huge wound in my heart is still bleeding out of regret and rage at that filthy atmosphere; it still bears testimony to the fact that what they call innocent get-togethers are in reality anything but innocent. My heart still begs for mercy from the Lord of Glory.

A True Story (4)

‘Abd al-Fattaah says:

I work as the head of department in one of the big companies. For a long time I admired one of my female colleagues, not for her beauty, but for her serious attitude towards her work, her intelligence and her excellent achievements – in addition to the fact that she was a decent and modest person who focused only on her work. This admiration turned into attachment, and I am a married man who fears Allaah and never misses any obligatory prayer. I expressed my feelings to her and she rebuffed me. She is married and has children as well. She sees no reason why I should have any kind of relationship with her, whether it be friendship, as work colleagues or based on admiration… etc. Evil thoughts come to me sometimes, and deep down I wish that her husband would divorce her so that I could get her.

I started to put pressure on her at work and put her down in front of my bosses. Perhaps this was a form of revenge on my part, but she accepted it with good manners and did not complain or comment. She works and works; her performance speaks of her quality, and she knows this well. The more she resisted me, the stronger my infatuation grew.

I am not a person who is easily tempted by women, because I fear Allaah and I do not overstep the mark with them and go beyond what is required by my work. But this woman attracted me. What is the solution?… I do not know.

A True Story (5)

N.A.A., a nineteen-year-old girl, tells us:

At that time I was a little girl. My innocent eyes watched those evening get-togethers when family friends would meet in the house. What I remember is that I could only see one man, who was my father. I watched him as he moved about the room, how his glances would devour the women present, looking at their thighs and chests, admiring this one’s eyes, that one’s hair, the other’s hips. My poor mother had no choice but to take care of these get-togethers. She was a very simple lady.

Among the women present there was one woman who would deliberately try to attract my father’s attention, sometimes by coming close to him, and sometimes by making enticing movements. I would watch this with concern, whilst my mother was busy in the kitchen for the sake of her guests.

These gatherings stopped suddenly and I tried, young as I was, to understand and make sense of what had happened, but I could not.

What I remember was that my mother collapsed completely at that time, and she could not stand to hear my father’s name mentioned in the house. I used to hear mysterious words whispered by the adults around me: “Betrayal… bedroom… she saw them with her own eyes… despicable woman… in a very shameful position…” etc. These were the key words which only the adults could understand.

I grew up and came to understand, and I bore a grudge against all men. All of them were treacherous. My mother was a broken woman and accused every woman who came to us of being a man-snatcher who wanted to make my father fall into her trap. My father hasn’t changed. He is still practising his favourite hobby of chasing women, but now he does it outside the home. Now I am nineteen years old and I know lots of young men. I feel great pleasure in taking revenge on them, because every one of them is an exact copy of my father. I tempt them and entice them, without letting them get anywhere near me. They follow me in gatherings and in the marketplaces because of my movements and deliberate gestures. Sometimes my phone never stops ringing and I feel proud of what I do to avenge the sex of Hawwa’ and my mother. But sometimes I feel so miserable and such a failure that it almost chokes me. My life is shadowed by a huge dark cloud, and its name is my father.

A True Story (6)

S.N.A. tells of her experience:

I never imagined that my work circumstances would force me to be in contact with the opposite sex (men), but this in fact is what happened…

In the beginning, I used to cover and screen myself from men by wearing niqaab (face-veil), but some of the sisters advised me that this dress was attracting more attention to my presence, and it would be better for me to take off the niqaab, especially since my eyes were somewhat attractive. So I removed the cover from my face, thinking that this was better. But by continuing to mix with my colleagues, I discovered that I was the odd one out because of my antisocial attitude and my insistence on not joining in the conversation and chatting with others. Everyone was wary of this “lone-wolf” woman (as they saw me), and this is what was stated clearly by one person who affirmed that he would not want to deal with such a snooty and stand-offish character. But I knew that I was the opposite, in fact, and I decided that I would not oppress myself and put myself in a difficult position with my colleagues. So I started to join in their chats and exchanges of anecdotes, and they all discovered that I could speak eloquently and persuasively, and that I could influence others. I could also speak in a manner that was determined yet at the same time was attractive to some of my colleagues. It was not long before I noticed some changes in the expression of my direct supervisor; with some embarrassment, he was enjoying the way I spoke and moved, and he would deliberately bring up topics in the conversation where I would see that hateful look in his eyes. I do not deny the fact that I started to entertain some thoughts about this man. I found it astonishing that a man could fall so easily into the trap of a woman who was religiously committed, so how must it be in the case of women who adorn themselves and invite men to commit immoral actions? In fact, I did not think of him in any way which went beyond the bounds of sharee’ah, but he did occupy a space in my thoughts for quite some time. But soon my self-respect made me reject the idea of being a source of enjoyment for this man in any way, shape or form, even if it was only psychological in nature, and I stopped getting involved in any kind of work that would force me to sit alone with him. In the end, I reached the following conclusions:

1- Attraction between the sexes can occur in any circumstances, no matter how much men and women may deny that. The attraction may start within the bounds of sharee’ah and end up going beyond those bounds.

Even if a person protects himself (by marriage), he is not safe from the snares of the Shaytaan.

3- Even though a person may be able to guarantee himself and he works with the opposite sex within reasonable limits, he cannot guarantee the feelings of the other party.

Finally, there is nothing good in mixing and it does not bear fruit as they claim. On the contrary, it corrupts sound thinking.

What now?

We may ask, what comes next, after this discussion on the matter of mixing?

It’s about time for us to recognize that no matter how we try to beautify the issue of mixing and take the matter lightly, its consequences are bound to catch up with us, and the harm it causes will have disastrous results for our families. Sound common sense refuses to accept that mixing is a healthy atmosphere for human relations. This is the sound common sense which made most of the people included in this survey (76%) prefer working in a non-mixed environment. The same percentage (76%) said that mixing is not permitted according to the sharee’ah. What makes us sit up and take notice is not this honourable percentage – which indicates the purity of our Islamic society and the cleanness of its members’ hearts – but the small number who said that mixing is permitted; they number 12%. This group, with no exceptions, said that mixing is permitted but within the limits set by religion, custom (‘urf), traditions, good manners, conscience, modesty, covering and other worthy values which, in their opinion, keep mixing within proper limits.

We ask them: Is the mixing which we see nowadays in our universities, market-places, work-places and family and social gatherings, taking place within the limits referred to above? Or are these places filled with transgressions in terms of clothing, speech, interactions and behaviour? We see wanton displays of adornment (tabarruj), not proper covering; we see fitnah (temptations) and dubious relationships, with no good manners and no conscience and no covering. We can conclude that the kind of mixing that is happening nowadays is unacceptable even to those who approve of mixing in a clean atmosphere.

It’s about time for us to recognize that mixing provides a fertile breeding-ground for social poisons to invade and take over our society without anyone ever realizing that it is mixing which is the cause. Mixing is the prime element in this silent fitnah, in the shade of which betrayals erupt, homes are wrecked and hearts are broken.

We ask Allaah to keep us safe and sound, and to reform our society. May Allaah bless our Prophet Muhammad.

Related Article:

• The Prohibition of Free-Mixing by Shaykh Munajjid

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The meeting together, mixing, and intermingling of men and women in one place, the crowding of them together, and the revealing and exposure of women to men are prohibited by the Law of Islam (Shari'ah). These acts are prohibited because they are among the causes for fitnah (temptation or trial which implies evil consequences), the arousing of desires, and the committing of indecency and wrongdoing.

Among the many proofs of prohibition of the meeting and mixing of men and women in the Qur’aan and Sunnah are:

Verse No. 53 of Surat al-Ahzab, or the Confederates (Interpretation of the meaning); "...for anything ye want, ask them from before a screen: that makes for greater purity for your hearts and for theirs..."

In explaining this Verse, Ibn Kathir (May Allaah have mercy on him) said:

"Meaning, as I forbade you to enter their rooms, I forbid you to look at them at all. If one wants to take something from a woman, one should do so without looking at her. If one wants to ask a woman for something, the same has to be done from behind a screen."

The Prophet (May peace and blessings be upon him) enforced separation of men and women even at Allaah’s most revered and preferred place, the mosque. This was accomplished via the separation of the women’s rows from the men’s; men were asked to stay in the mosque after completion of the obligatory prayer so that women will have enough time to leave the mosque; and, a special door was assigned to women. Evidence of the foregoing are:

Umm Salamah (May Allah be pleased with her) said that after Allah’s Messenger (may peace and blessings be upon him) said "as-Salamu ‘Alaykum wa Rahmatullah’ twice announcing the end of prayer, women would stand up and leave. He would stay for a while before leaving. Ibn Shihab said that he thought that the staying of the Prophet (may peace and blessings be upon him) was in order for the women to be able to leave before the men who wanted to depart. (Narrated by al-Bukhari under No. 793).

Abu Dawood under No. 876 narrates the same hadith in Kitab al-Salaat under the title "Insiraaf an-Nisaa’ Qabl al-Rijaal min al-Salaah" (Departure of Women before Men after the Prayer). Ibn ‘Umar said that Allah’s Messenger (may peace and blessings be upon him) said: "We should leave this door (of the mosque) for women." Naafi’ said:

"Ibn ‘Umar never again entered through that door until he died."

(Narrated by Abu Dawood under No. 484 in "Kitab as-Salah" under the Chapter entitled: "at-Tashdid fi Thalik".)

Abu Hurayrah said that the Prophet (may peace and blessings be upon him) said: ""The best of the men’s rows is the first and the worst is the last, and the best of the women’s rows is the last and the worst in the first." (Narrated by Muslim under No. 664)

This is the greatest evidence that the Law of Islam (Shari'ah) forbids meeting and mixing of men and women. The further the men are from the women’s rows, the better, and vice versa.

If these procedures and precautions were prescribed and adhered to in a Masjid, which is a pure place of worship where people are as far away as they ever are from the arousal of desire and temptation, then no doubt the same procedures need to be followed even more rigorously at other places.

Abu Usayd al-Ansari narrated that he heard Allah’s Messenger (may peace and blessings be upon him) say to the women on his way out of the mosque when he saw men and women mixing together on their way home: ‘Give way (i.e., walk to the sides) as it is not appropriate for you to walk in the middle the road.’ Thereafter, women would walk so close to the wall that their dresses would get caught on it. (Narrated by Abu Dawood in "Kitab al-Adab min Sunanihi, Chapter: Mashyu an-Nisa Ma’ ar-Rijal fi at-Tariq.")

We know that the intermingling, mixing and crowding together of men and women is part of today’s unavoidable yet regrettable affliction in most places, such as markets, hospitals, colleges, etc., but:

• We will not willfully choose or accept mixing and crowding, particularly in religious classes and council meetings in Islamic Centers.

• We take precautions to avoid meeting and mixing of men and women as much as possible while at the same time achieving desired goals and objectives. This result can be achieved by designating separate places assigned for men and women, using different doors for each, utilizing modern means of communication such as microphones, video recorders etc., and expediting efforts to have enough female teachers to teach women, etc.

• We show fear of Allaah as much as we can by not looking at members of the opposite sex and by applying self-restraint.

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Note: This is not meant to be a generalization about Muslim women, if it applies to you then take benefit, if it does not then use it to assist others who it might apply to, but do not take offence as that is not my intention. I debated with myself for many months on whether to write about this topic or not. It is a controversial issue and many people might misunderstand the article. Nonetheless, recent developments in the lives of some Shuyookh that I know personally made me realize the importance of writing about this topic.

When I first began studying Islam and getting involved in Islamic work, one of the major motivators for me was that this field would keep me away from the fitnah of the opposite gender. For every young man and woman, one of the greatest trials we face is dealing with members of the opposite gender without falling into sin. Originally, and it was naive of me, I thought Islamic work would put me in a position in which I would not have to deal with these situations. Unfortunately, I was wrong.

There is a trend among contemporary, practicing Muslims which I find rather disturbing, this trend is what I call a “Shaykhy Crush”. I have noticed at many Islamic events, from classes to conferences, practicing Muslim women who follow the Deen in dress and Ibadah, developing crushes and falling in love with the speakers and teachers. This has led to many dangerous scenarios.

The following are a few real life examples I have encountered:

1) At an Islamic course, some sisters were discussing how handsome the Shaykh is. When an elderly sister told them not to talk about him like that as he is married, they responded,

“So what? We can still marry him,” and continued their discussion.

2) At an Islamic conference, many sisters were not discussing the content of the lectures but how beautiful the Imam sounded with his gorgeous French accent, or how “handsome and sweet” the another Shaykh’s smile was.

"It melts my heart” were words I heard.

3) Recently, a Shaykh took a second wife, this triggered a discussion online between sisters who admitted they were “going gaga” over him and wished they were his second wife.

4) A sister recently told a Shaykh that she is no longer satisfied with her husband as she is only attracted to students of knowledge now. A married sister told her teacher that she is unsatisfied with her husband and had a dream that she was married to him.

5) A Shaykh deleted his Facebook account because married women on Facebook were claiming to have fallen in love with him.

These are just few of many such incidents that I have encountered in this field. As to what is the cause of this, Allah knows best. Perhaps some of our sisters can shed some light on this for us in the comments section. It could be that studying Islam has been glamorized and students of knowledge are treated like celebrities or it could be that some Shuyookh unintentionally do things that attract women. Many times these feelings may be natural as Muslim women may see an ideal man in a married teacher of knowledge but acting upon this feelings is unwise. Furthermore, social engineering promoted by sites like Facebook makes behavior, like comments, that would never be acceptable face to face, seem normal. We have to remember that there is still a human behind that ‘wall’, with a family. I do not know the exact causes but this is definitely a growing problem in Western countries.

The problems that arise from this situation are multiple; here are some of the major issues:

1) Corruption of a student of knowledge’s intentions. We, students, are human and love women just as much as the next man (I’m going to get in trouble for saying that), so when we are trying to teach Islam and keep ourselves and our thoughts chaste, the female fans don’t make it easy for us. I noticed many students of knowledge starting to dress smarter and act differently when they realize they have the attention of the single sisters and there is a major chance that this can affect their intention of teaching for the sake of Allah.

2) Too many single sisters want to marry a Shaykh, and some begin to consider polygamy. The problem here is that the Shaykh might not be interested in such a relationship, and in an extreme case or two, a Shaykh rejecting such a notion has led to jealousy and harassment of the Shaykh and his wife.

3) Married sisters begin to develop crushes on their teachers and start to compare their husbands to the teacher, which leads to dissatisfaction in their marriage and eventually marital conflicts.

4) Sometimes the Shaykh and his wife have a happy marital life until a sister (or two) ask him if he wants a second wife, without considering his current wife’s feelings. This can cause problems between the Shaykh and his wife, as well as jealousy and could lead to the breakdown of a once-happy marriage.

5) There is always the potential danger of Zina, even with students of knowledge especially if the attraction is mutual.

These are just some of the negative consequences of this trend. I would like to conclude with some advice for both the sisters and the Shaykhs.

Advice to sisters who are seeking knowledge:

1) Lower your gaze: Remember that he is your teacher, a man of Islamic knowledge and a married man too. So look at him with respect, not desire.

2) Purify your intentions: When attending a lecture, make a sincere intention to learn and benefit from the teacher for the sake of Allah, and do not attend just because Shaykh Yusuf is teaching and you love the sound of his voice. I do not want to discourage any sister from seeking knowledge, just gently reminding them of Shaytan’s plot.

3) Walk in her shoes: Think about his wife and her feelings and do not say or do anything that could cause a problem in their marriage.

4) Choose a husband realistically:Not every woman can marry a Shaykh, so focus on finding a good Muslim man who will care for you and do not compare him to the Shuyookh. Find a good guy and thank Allah for allowing you to marry him and appreciate his efforts to please you.

5) Modesty is key: Remember that talking about how handsome the Shaykh is against haya and not befitting students of knowledge to discuss their teacher in such a manner with each other.

Advice to young Shuyookh in dealing with this Fitnah:

1) Lower Your Gaze: Do not look at the sisters in the audience too much. Focus your gaze on the men in your audience. If there is a sister who attracts you or you know is attracted to you, do not look at her at all (without being rude or disrespectful).

2) Purify Your Intention: Always remember that you are teaching for the sake of Allah and not to attract a female fan club so behave appropriately and modestly.

3) Avoid any unnecessary interaction with women. Do not keep single sisters on your instant messenger contact list, or talk to them for hours on the phone, and if they catch you in the hallway to ask a question, keep it brief, polite and to the point.

4) Think about your wife: Anytime you are attracted to a student of yours, think about your wife and everything she does for you. Think about her sacrifices and this will fill you with guilt for even feeling such attraction to another woman.

5) Dress up better for your wife than others: It should not be such that whenever you go out to teach a class, you are dressed in your best thowb with your best Itr, while at home you do not bother looking (or smelling good) for your wife. Remember the example of Ibn Abbas and deal with your wife accordingly.

6) Get married: If you are serious about polygamy, do it the right way so that people do not gossip or spread rumors about you and you avoid breaking any sister’s heart.

I hope these tips help us all to remain firm on the straight path. Remember the devils spend more time trying to mislead those who are walking the righteous path and so we need to be careful of these pitfalls of Shaytaan in which he tries to use our good deeds (teaching, studying) to lead us to commit sins.

Anything good I have said is from Allah, and any mistakes are my own and we seek refuge in Allah from giving wrong advice and from all forms of fitnah.

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Allâh, the Exalted said, “Say to the believing men that they should lower their sight and guard their private parts; that will make for greater purity for them. Indeed Allâh is well acquainted with all that they do.” [an-Nûr (24):30]

So Allâh made purification and spiritual growth to be the outcome of lowering the sight and guarding the private parts. It is for this reason that lowering one’s sight from (seeing) the prohibited things necessarily leads to three benefits that carry tremendous value and are of great significance.

THE FIRST: Experiencing The Delight And Sweetness Of Faith

This delight and sweetness is far greater and more desirable that which might have been attained from the object that one lowered his sight from for the sake of Allâh. Indeed, “Whosoever leaves something for the sake of Allâh then Allâh, the Mighty and Magnificent, will replace it with something better than it.”[1]

The soul is a temptress and loves to look at beautiful forms and the eye is the guide of the heart. The heart commissions its guide to go and look to see what is there and when the eye informs it of a beautiful image it shudders out of love and desire for it. Frequently such inter-relations tire and wear down both the heart and the eye as is said:

When you sent your eye as a guide

For your heart one day, the object of sight fatigued you

For you saw one over whom you had no power

Neither a portion or in totality, instead you had to be patient.

Therefore when the sight is prevented from looking and investigating the heart finds relief from having to go through the arduous task of (vainly) seeking and desiring.

Whosoever lets his sight roam free will find that he is in a perpetual state of loss and anguish for sight gives birth to love (mahabbah) the starting point of which is the heart being devoted and dependant upon that which it beholds. This then intensifies to become fervent longing (sabâbah) whereby the heart becomes totally dependant and devoted to the (object of its desire). Then this further intensifies and becomes infatuation (gharâmah) which clings to the heart like the one seeking repayment of a debt clings firmly to the one who has to pay the debt. Then this intensifies and becomes passionate love (‘ishq) and this is a love that transgresses all bounds. Then this further intensifies and becomes crazed passion (shaghafa) and this is a love that encompasses every tiny part of the heart. Then this intensifies and becomes worshipful love (tatayyuma). Tatayyum means worship and it is said: tayyama Allâh i.e. he worshipped Allâh.

Hence the heart begins to worship that which is not correct for it to worship and the reason behind all of this was an illegal glance. The heart is now bound in chains whereas before it used to be the master, it is now imprisoned whereas before it was free. It has been oppressed by the eye and it complains to it upon which the eye replies: I am your guide and messenger and it was you who sent me in the first place!

All that has been mentioned applies to the heart that has relinquished the love of Allâh and being sincere to Him for indeed the heart must have an object of love that it devotes itself to. Therefore when the heart does not love Allâh Alone and does not take Him as its God then it must worship something else.

Allâh said concerning Yûsuf as-Siddîq (AS), “Thus (did We order) so that We might turn away from him all evil and indecent actions for he was one of Our sincere servants.” [Yûsuf (12):24]

It was because the wife of al-‘Azîz was a polytheist that (the passionate love) entered her heart despite her being married. It was because Yûsuf (AS) was sincere to Allâh that he was saved from it despite his being a young man, unmarried and a servant.

THE SECOND: The Illumination Of The Heart, Clear Perception And Penetrating Insight

Ibn Shujâ' Al-Kirmânî said,

“Whosoever builds his outward form upon following the Sunnah, his internal form upon perpetual contemplation and awareness of Allâh, he restrains his soul from following desires, he lowers his gaze from the forbidden things and he always eats the lawful things then his perception and insight shall never be wrong.”

Allâh mentioned the people of Lût and what they were afflicted with and then He went on to say, “Indeed in this are signs for the Mutawassimîn.” [al-Hijr (15):75]

The Mutwassimîn are those who have clear perception and penetrating insight, those who are secure from looking at the unlawful and performing indecent acts.

Allâh said after mentioning the verse concerning lowering the sight, “Allâh is the Light of the heavens and the earth.” [an-Nûr (24):35]

The reason behind this is that the reward is of the same type as the action. So whosoever lowers his sight from the unlawful for the sake of Allâh, the Mighty and Magnificent, He will replace it with something better than it of the same type. So just as the servant restrained the light of his eye from falling upon the unlawful, Allâh blesses the light of his sight and heart thereby making him perceive what he would not have seen and understood had he not lowered his sight.

This is a matter that the person can physically sense in himself for the heart is like a mirror and the base desires are like rust upon it. When the mirror is polished and cleaned of the rust then it will reflect the realities (haqâ‘iq) as they actually are. However if it remains rusty then it will not reflect properly and therefore its knowledge and speech will arise from conjecture and doubt. (Related article: The Station of Firaasah)

THE THIRD: The Heart Becoming Strong, Firm And Courageous

Allâh will give it the might of aid for its strength just as He gave it the might of clear proofs for its light. Hence the heart shall combine both of these factors and as a result, Shaytân shall flee from it. Someone said,

“Whosoever opposes his base desires, the Shaytân shall flee in terror from his shade.”[2]

This is why the one who follows his base desires shall find in himself the ignominy of the soul, its being weak, feeble and contemptible. Indeed Allâh places nobility for the one who obeys Him and disgrace for the one who disobeys Him,

“So do not lose heart nor fall into despair; for you must gain mastery if you are true in faith.” [Äli Imrân (3):139]

“If any do seek for nobility and power then to Allâh belongs all nobility and power.” [Fâtir (35):10]

Meaning that whosoever seeks after disobedience and sin then Allâh, the Might and Magnificent, will humiliate the one who disobeys Him.

Some of the salaf said,

“The people seek nobility and power at the door of the Kings and they will not find it except through the obedience of Allâh.”

This is because the one who obeys Allâh has taken Allâh as his friend and protector and Allâh will never humiliate the one who takes his Lord as friend and patron. In the Du‘â Qunût their occurs,

“The one who You take as a friend is not humiliated and the one who You take as an enemy is not ennobled.”[3]

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Firaasah is a sense of visual acumen, perception and insight. Allah says, "Surely! In this are the signs for the mutawassimeen." [15:75]

And with the regard to the meaning of mutawassimeen, here is what some of the great interpreters of the Qur'an said about it: Mujahid said it is "those who have visual acuity". Ibn Abbas said that it means "those who watch closely". Qatadah said that it means "those who learn the lessons". And Muqatel said that it means "those who reflect". There is no contradiction or apparent incompatibility amongst these interpretations. For example, one who sees the ruins and houses of those who belied Allah's Messengers would receive insight, admonition and reflection.

Alllah, subhanahu wa ta`ala, says the following with the regards to the hypocrites, "Had He willed, We could have shown them to you and you would have known them by their marks, but surely you will know them by the lahn of the speech!" [47:30]

The first thing mentioned is the firaasah of the eye and watching and the second thing noted is the firaasah of the ear and hearing. The lahn of their speech is namely two varieties. One is proper and the other is wrong.

The proper lahn may mean eloquence as stated in the hadeeth: "And perhaps some of you are more eloquent in their claim than others." (Bukhari and Muslim) Or it may mean an indirect reference or indication. The wrong lahn is the speech that has grammatical mistakes. By using it, people tend to change the meaning to something incorrect or to a hidden meaning which may not have been intended.

The meaning of the verse is that Allah has confirmed to His Prophet, sallallahu `alayhe wa sallam, that he would know them from the lahn of their speech. It is more likely that one may know more about the speaker and what is within his mind from his speech and the tone of his voice than from his physical appearance. The words and the tone of voice can tell much more, than the appearance, about the intention of the speaker. Firaasah can be either visual or auditory. The Prophet, sallallahu `alayhe wa sallam, is reported to have said, "Beware of the firaasah of the believer, for he sees with the light of Allah," then he recited the verse, "Surely! In this are the signs for the mutawassimeen." [15:75] (Tirmidhi) The firaasah of the believer is always truthful.

The firaasah is a light which Allah, subhanahu wa ta`ala, deposits in the heart of His servant. By this light, His servant distinguishes between truth and falsehood and between right and wrong.

The reality of firasah is a sharp thought that enters the heart and dominates its opinion. It overwhelms the heart just as the lion does to its pray, fareesah. Note the similarity between firaasah and fareesah in Arabic. However, in their linguistic forms, fareesah is an object whereas firasah is similar in form to wilaayah (authority and power), imaarah (authority and command) and siyaasah (administration and leadership).

The strength of firaasah is dependent on the strength of faith. A person with stronger faith has sharper firaasah. Amr bin Nujaid said that Shah al-Kermani had sharp firaasah and was never wrong. He also used to say that whoever lowers his gaze away from prohibitions, restrains himself from vain desires, constructs his interior according to muraaqabah (knowledge that Allah is watching over us), his exterior according to the Sunnah, and accustoms himself to eat only halaal, his firaasah will never be wrong.

Ibn Masoud said,

"There are three people with the sharpest firaasah. The Egyptian who bought Yusuf and then said to his wife, 'Make his stay comfortable, maybe he will profit for us or we shall adopt him as a son.' [12:21]. The other was the daughter of Shuaib, who said to her father with regards to Musa, 'Hire him!' [28:26] And Abu Bakr, for he appointed Omar as his successor."

Another narration includes the wife of Pharaoh who said about Musa, "A comfort of the eye for me and for you. Kill him not, perhaps he may be of benefit to us, or we may adopt him as a son.' [28:9]

Abu Bakr As-Siddeeq is considered to be the one with the greatest firasah in the ummah and Umar was the second. The incidents that prove Umar's firasah are numerous, familiar and well-known. He never said with regards to anything, "I think this is so," but it was what he thought. The fact that the Quran approved of his opinions in many incidents is sufficient evidence of his sharp firaasah. One of which was his opinion regarding the redemption of the captives from the Battle of Badr.

Once a man named Sawad Bin Qarib passed by and Umar dind't know him. Umar said,

"This is either a soothsayer or he was so in the days of jahiliyyah."

Upon sitting before Umar, Sawad said, "O commander of the faithful! You never received any of your guests the way you did me." Umar said,

"What we used to do in the days of jahiliyyah is worse than this. But tell me about what I have asked you."

Sawad said, "You were true, O commander of the faithful! I was a soothsayer in the days of jahiliyyah, then he told him the story."

The sahabah, in general, had the most accurate and sharpest firaasah. The true firaasah is obtained from life and from the light Allah grants to whom He wishes from amongst His true servants. The heart receives life and light and then its firaasah will almost never be wrong. Allah says, "Is he who was dead and We gave him life and set for him a light whereby he can walk amongst men, like him who is in the darkness from which he can never come out?" [6:122]

The verse describes the person as "dead" because of the disbelief in his heart and the life of jahiliyyah or ignorance he was leading, but then Allah gave him life through emaan or faith of knowledge. Upon his acceptance of these gifts, the Qur'an and faith become the light by which he sees his way out of the darkness (of disbelief and ignorance) and onto the straight path.

Firaasah is linked to three human organs: the eye, ear and heart. His eye examines the look and the signs, his ear examines the speech, the over expressions, oblique inferences and hints, content, logic and tone of voice. And his heart analyzes both what is seen and hear to perceive hidden thoughts of others. His analysis and examination of the interior compared to the exterior is like one who examines currency to see if it is counterfeit after examining the outside. It is also similar to Ahlul-Hadeeth (scholars who specialize in the knowledge of the hadeeth), who will read a hadeeth that has a sound isnaad (chain of narrators) but upon examination of the matn (text of the hadeeth), it is found that it is a fabricated hadeeth.

There are two factors in firaasah. One is the quality of one's mind, the sharpness of the heart and the intelligence. The second is the appearance of the signs and indications on others. When both factors are present than one's firaasah may not be wrong. Iyaas bin Mu`awiyah had great firaasah and he was well-known because of it, as was Imaam Shaafi'ee who was also reported to have written about it.

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Every committed Muslim woman should avoid anything that might trigger temptation. In public, there is no need for the Muslim woman to wear perfumes whether light or strong ones in order to remove the smell of sweat as such smell can be removed by bathing or washing the places in which sweat is usually found.

It is reported that the Prophet (peace and blessings be upon him) said, “If a woman wears a perfume and then passes by people who smelled her perfume, she is then considered an adulteress. And every eye is liable to commit adultery.” (This hadith was reported by An-Nasa’i, Ibn Khuzaymah, and Ibn Hibban in their compilations of authentic hadiths. It was also reported by Al-Hakim who regarded it as authentic.)

The same hadith was reported by Abu Dawud and At-Tirmidhi with the following wording: “Every eye is liable to commit adultery; and the woman who wears perfume and then passes by a gathering is such and such.” (i.e., she is an adulteress).(At-Tirmidhi regarded the same hadith as an authentic hadith. We learn from reported traditions that the best perfume for women is that whose color is apparent and scent is hidden.)

From the above hadiths, describing such a woman as an adulteress means that she is like an adulteress because she wears perfume with the intention of tempting men, which is undoubtedly an abominable behavior. Temptation and seduction are not accomplished unless the used perfume is strong. However, if the perfume is light, so its smell does not spread, and if it is not used with the intention of seduction but rather for removing the smell of sweat, for example, the woman in such case is not like an adulteress because she is not intending seduction.

Nevertheless, I believe that it is disliked at least, for even if the smell of the perfume is light, there is still a risk that men will smell it due to the congestion in streets, markets, and means of transport. Thus, it is more appropriate for the righteous woman to avoid anything that might trigger temptation.

Furthermore, the smell of sweat can be removed by bathing or washing the places in which sweat is usually found [and by wearing deodorant]. It does not need wearing any perfume, because wearing light perfumes might lead to wearing strong ones.

Such prohibition is applicable only in the presence of non-mahram men, whether inside or outside a woman’s house. However, in the presence of mahram men, her husband, or other women, there is no restriction on wearing perfume, due to the absence of temptation in the presence of mahram men, or to please the husband or to avoid being criticized by other women.