Subhan’Allah wa Alhamdulillah- Kamal Uddin

 

Muslim Character : The Bad Consequences of the Tongue

 

The Heart:

 

The most important part of the body is the heart as has been mentioned by our noble Prophet Muhammed - SallAllahu 'alaihi wa sallam - in his saying, “Indeed there is a piece of flesh in your body that, if it be sound, then the whole body will be sound and if it be corrupt then the whole body will be corrupt. Indeed it is the heart.” - Sahih al-Bukhari [1/49] & Sahih al-Muslim [1599]The heart is thus the port where all actions stem, whether good or evil. If the heart is good then the actions will be good and if the heart is corrupt then the actions will be bad. The heart is the place where Allah scans, as the Messenger of Allah - SallAllahu 'alaihi wa sallam - says, “Allah does not look at your bodies nor your faces but He scans your heart and actions.” - Sahih al-Muslim [4/6221]

As for the heart, Allah has commanded us to love Him and His Messenger, to love the righteous people, to love that which Allah loves and to hate all which Allah hates. The tongue acts accordingly, because.... the tongue expresses what is in the heart.

The Tongue Expresses what is in the Heart:

If a person is good, it reflects in their saying. Allah has made it very easy for the tongue to move, and it is not difficult to realize that a person’s tongue moves much more as if compared to the limbs. So if a person is not careful about what he says, even a single saying of his can invalidate his actions. It is for this reason that the whole body warns the tongue saying, “Fear Allah concerning us, for we are (dependant) upon you. If you are upright then we will be upright and if you are corrupt then we will be corrupt.” - Sunan at-Tirmidhi (1912), Mishkaat (4838) and Riyaadh as-Saleheen (2/1521)

And at the same time, the tongue is a great blessing from Allah. If we look at the animals, who are unable to speak, we realize the importance of this great tool of communication.

The gratitude that we should show for this great blessing should include, using it for the obedience to Allah, for reading the Qur'aan, for seeking Knowledge, to enjoin good and forbidding evil. The prohibitions of the tongue are that you do not lie, abuse, use foul language, backbite and slander.

Allah says in the begining of Soorah al-Mumineen,

“Indeed successful are the Believers, those who in their prayer have Khushoo’ (fear of Allah) and those who refrain from vain talk.” [Soorah Mumineen : 1-3]

Here Allah mentions that refraining from vain talk is a sign of the successful believers. Allah also mentions refraining from vain talk after he mentions al-Khushoo’. This is because too much talk makes the heart hard. It is not possible to reach the level of Khushoo’ (fear of Allah) unless one refrains from vain talk.
Imaam an-Nawawee - rahimahullah - mentions “Know it is incumbent upon all to guard their tongues from most speech, except a word that has some benefit in it....” - Kitaabul-Adhkaar

And for those who take heed there is a constant reminder in the verse,

“Not a word is said except that there is a watcher by him ready to record it.” - [Soorah Qaf (50):18]

The Messenger of Allah, Muhammed - SallAllahu 'alaihi wa sallam - said, “Whoever believes in Allah and the Last Day should speak good or keep silent.”

Imaam ash-Shafiee - rahimahullah - said. “If you wish to speak then it is upon you to think before you speak. If you think there is good in it then speak and if not then do not speak.”

The earlier mentioned Qur'aanic verses, Hadeeth (sayings) of our noble Prophet and advices by the scholars of Islaam are a guide for those searching for salvation against vain talk. So before we talk, should we not ask ourselves....

Will this saying of mine please Allah?

Will this saying of mine bring me closer to Allah?

Does this saying earn with it obedience to Allah?

If yes, then speak, otherwise one should keep quiet.

Guarding your tongue from all Haaram

The Messenger of Allah - SallAllahu 'alaihi wa sallam - said, “Guard your tongue, stay in your homes and weep over your sins.” - Related by Ibn Mubarak in az-Zuhd (no.134), Musnad Ahmed bin Hambal (5/259), Sunan at-Tirmidhi (2531) and authenticated by al-Albaanee in as-Saheehah (no.890)

Also the Messenger of Allah - SallAllahu 'alaihi wa sallam - said, “Most of the sins of the children of Aadam are from the tongue.” - At-Tabaraanee (3/87/1-2). Authenticated by al-Haafidh al-Mundhiri in al-Targheeb (4/8)

Narrated by Mughira bin Shu’ba - radiAllahu' anhu - : The Prophet - SallAllahu 'alaihi wa sallam - said, “Allah has forbidden for you:

(1) to be undutiful to your mothers,

(2) to bury your daughters alive,

(3) not to pay the rights of the poor and others (i.e. charity) and

(4) to beg of men.

And Allah has hated for you:

(1) Qil and Qal (sinful and useless talk, like backbiting or that one talks too much about others),

(2) to ask too many questions (in disputed religious matters, etc.),

(3) to waste your wealth (by extravagance with lack of wisdom and thinking).”

Sahih al-Bukhari [3:591]
Abu Moosa al-Asharee - radiAllahu' anhu - said, “O Messenger of Allah, which of the Muslims are better?” The Messenger of Allah said, “Those who do not harm the Muslims with their tongues and hands.” - Saheeh al-Bukhari (1/10) and Saheeh al-Muslim (1/64)

Sahl ibn Sa’ad - radiAllahu' anhu - reported that the Messenger of Allah said, “Whoever guards what is between his jaws and legs. I shall guarantee him paradise.” - Saheeh al-Bukhari (8/481). A similar narration can be found in Muwatta of Imam Malik (56/11) and Sunan at-Tirmidhi.

When the Companion of the Prophet, Mu’adh ibn Jabal - radiAllahu' anhu - asked the Prophet - SallAllahu 'alaihi wa sallam - about that which would entitle him to enter Paradise and save him from the hell-fire, he - SallAllahu 'alaihi wa sallam - mentioned the pillars of Islam and informed Mu’adh of the importance of the night prayers and of Jihaad. He - SallAllahu 'alaihi wa sallam - then said , “Should I not inform you of the sheet anchor of all this?”, and then took hold of his tongue and said, “Exercise restraint on it.”. Mu’adh - radiAllahu' anhu - enquired,“O Messenger of Allah, will we be held responsible for what we say with it?” Thereupon, the Messenger of Allah said, “Mu’adh, will anything else besides (irresponsible) talk cause the people to be thrown in the Hell-Fire upon their faces?” - Sunan at-Tirmidhi and Riyaadh as-Saaliheen (2/1522)

Most of the people who will enter the fire, will do so due to their tongues

So a Muslim must beware and learn to imprison the tongue from vain talk, for the Messenger of Allah - SallAllahu 'alaihi wa sallam - said, “Every saying of the children of Aadam is cursed, expept for the enjoining good and forbidding the evil or for the remembrance of Allah.” - Sunan at-Tirmidhi

And “The world and all that it contains is cursed, except for the remembrance of Allah and what supports it,and a scholar and a student.” - Sunan Ibn Majah (no.4112) and and authenticated by Sheikh al-Albani in Saheehul-Jaami’ (no.3414)

Abu Hurairah - radiAllahu' anhu - reports on the authority of the Prophet - SallAllahu 'alaihi wa sallam - that, “From the good Islaam of a man, is that he leaves that which does not benefit him.” - Musnad Ahmed bin Hambal (4/132), Sunan at-Tirmidhi, Sunan Ibn Majah, al-Baihaqi in Shu’ab al-Imaan

Imaam Ahmad - rahimahullaah - mentioned in his Musnad on the authority of Anas radiAllahu ‘anhu who relates that the Prophet - SallAllahu 'alaihi wa sallam - said’ "The eemaan of Allah’s servant will not be upright until his heart is upright and his heart will not be upright until his tongue is upright.” - Also mentioned in al-Mundhiri (3/234) and al-Iraqee in al-Ihya (8/1539)

One saying ! ! Subhan Allah:

“Indeed a servant (worshipper of Allah) may say a word which he doesn’t realize and it will make him fall into the fire further than the East and the West.”

Abu Hurairah - radiAllahu' anhu - also reported that the Prophet SallAllahu alaihi wa sallam said,“Indeed a servant may say a word from which Allah’s pleasure is gained and the servant does not realize it, Allah will raise him up levels. Indeed a servant may say a word from which Allah’s displeasure is gained and he does not realize it, Allah will put him in Jahanam due to it.” - Saheeh al-Bukhari (8/485), Al-Muwatta (56/6) and in Saheehul-Jaami’ of al-Albaani

Backbiting (Gheebah)

Allah says in the Qur'aan,

“Do not backbite each other, would any of you wish to eat the flesh of your dead brother, no rather you hate it!! [Soorah Hujarat :12]

The Messenger of Allah once asked his Companions, “Do you know what is backbiting?”They said, “Allah and His Messenger know best.”. He - SallAllahu 'alaihi wa sallam - said,“To mention about your brother that which he hates.” They said, “If that we see about our brother is true?” He - SallAllahu 'alaihi wa sallam - said, “If there is in him what you say about him then that is backbiting, and if you say of him that which is not true then you have slandered him.” - Saheeh al-Muslim (4/6265), Sunan Abu Dawood (3/4856) and al-Muwatta (56/10)

The Prophet - SallAllahu 'alaihi wa sallam - vigorously opposed all aspects of backbiting, even when it appeared in his own family. For example, once a woman visited Aaisha - radiAllahu' anha - and when the woman got up to leave, Aaisha made a sign with her hand indicating to the Prophet - SallAllahu 'alaihi wa sallam - that the woman was short of stature. The Prophet immediately chastised her, saying “You have backbitten!” and in another narration, “You have said a saying that if mixed with the sea it would change its color.” - Mentioned in Ibn Jareer in Tafseer al-Qur'aan al-Adheem, vol.4, p.328 (30) and Sunan Abu Dawood (3/4857)

Abu Bakra - radiAllahu' anhu - reports that the Messenger of Allah - SallAllahu 'alaihi wa sallam - said, in his khutbah on the day of Nahr, “Indeed the blood, property and honor are sacred to you, like the sacredness of this day (‘arafah), like the sacredness of this place, like the sacredness of this month; Have I conveyed the message?” - Saheeh al-Bukhari (1/105) and Saheeh al-Muslim (2/2803) and part of a lengthy narration

And by Allah he - SallAllahu 'alaihi wa sallam - has conveyed the message, so guard the right of the Believers!

Tale-Carrying (Nameema)

Allah says in the Qur'aan,

“Woe to every slanderer and backbiter.” [Soorah Humaza:1]

The Messenger of Allah - SallAllahu 'alaihi wa sallam - said, “The Gossip-monger will not enter paradise.” [Saheeh al-Bukhari (8/82), Saheeh al-Muslim (1/187) and Musnad Ahmed bin Hambal]

The Messenger - SallAllahu 'alaihi wa sallam - passed by two graves and said, “They are being punished. As regards one of them then he used to go around gossip-mongering and as regards the other then he was not careful while urinating.” - Saheeh al-Bukhari (1/215) and Saheeh al-Muslim (1/575)

On the authority of Saeed ibn Zayid that the Messenger of Allah - SallAllahu 'alaihi wa sallam - said, “Indeed the lowest form of usury is to prolong the speech about the honor of a Muslim without justice.” - Sunan Abu Dawood (3/4858)

Overcoming the evil habit of backbiting Firstly, as Imaam an-Nawawee - rahimahullaah - said that one should remember the punishment of Allah. And remember that Allah is the Lord of the heavens and the earth. He is the One, aware of ever saying, at every time. Then if one remembers this, then it is only natural that one will be modest and shy in this aspect. We need to realize that when one of us is hurt, when something wrong is said about the creation, then what about the Creator, who is the All-Seeing and All-Hearing.

Secondly, we should reflect on the Qur'aanic verse,

“Do not backbite each other, would any of you wish to eat the flesh of your dead brother, no rather you hate it!!” “[Soorah Hujarat :12]

And we surely hate even the thought of it.

Thirdly, fear that your own faults would be revealed, as the Messenger of Allah - SallAllahu 'alaihi wa sallam - said, “O you who believe with your tongues, yet eeman has not entered your hearts. Do not backbite the Muslims, nor follow their faults. For he who follows others faults then Allah will declare (disclose) his faults and he whom Allah reveals his faults, then Allah disgraces him in his own house.” - Sunan Abu Dawood (3/4862) and and authenticated by Sheikh al-Albani in Saheeh Jaami’ Sagheer

Fourthly, take the advice of the pious scholars of Islaam, among them ….

Umer ibn Khattab - radiAllahu' anhu - who said, “Be careful from remembering people for it is an illness and be in the remembrance of Allah for it is a medicine.”

A man came to al-Hasan al-Basri - rahimahullaah - and said that, he heard that al-Hassan al-Basri had backbitten him. Upon this he - rahimahullaah - said, “Who are you that I may give you my rewards?”

Fifth, and the most important thing to keep in mind is that there is a great reward to refrain from backbiting, as the Messenger of Allah - SallAllahu 'alaihi wa sallam - said, “Whoever protects the honor of his brother in his absence, Allah will protect his face from the Fire on the Day of Judgment.” - Sunan at-Tirmidhi and and authenticated by Sheikh al-Albani in Saheeh Sunan at-Tirmidhi (2/1575)

Exceptions to Backbiting

There are few exceptions to backbiting, that the scholars have classified, among them …..

• Oppression: If one has been harmed or one’s property has been unlawfully taken away by another, and this person goes to the ruler o judge in order to seek justice, this is not backbiting.

• Changing the Munkar: If one finds a person involved in evil actions or innovations, and one is unable to correct his Munkar. It is allowed to seek the  help of a more knowledgeable person, even if it mean defining the Munkar of the evil-doer or innovator

• Seeking a Fatwa (religious verdict): For example, there is a dispute between  a husband and his wife, and if either of them seek the advice of a religious scholar, then this situation is exempt from backbiting.

• Warning a Muslim from evil: For example, if a fellow Muslim is going to do a business with an dishonest person or if a Muslim is unaware that the person to whom he is marrying his daughter to, is an unreligious person; then to advice and guide him is exempt from backbiting.

• Advising against innovators and sinners: If a innovator is openly involved in spreading his innovative beliefs or a sinner remorselessly declares his sin and is thus being a bad example for others; then warning others against him is allowed. But if he commits a sin secretly and as such harms just himself, to openly declare his sins is still strictly prohibitted.

REMEMBER!!

The Messenger of Allah - SallAllahu 'alaihi wa sallam - said, “Do not nurse a grudge (against a Muslim) and do not outbid him for raising the price and do not nurse aversion (strong dislike) or enmity and do not enter into a transaction when others have entered into that transaction and be as fellow-brothers and servants of Allah. A Muslim is the brother of another, he neither betrays (or deceives him), nor humiliates him, nor looks down upon him. Piety is here (and while saying so) he pointed towards his chest three times. All things of a Muslims are inviolable for his brother in faith, his blood, his wealth and his honor.” - Saheeh al-Muslim (4/6219), part of the wording being that of Sunan Abu Dawood (3/4864)

He - SallAllahu 'alaihi wa sallam - also said, “No (Muslim) man will desert a man who is a Muslim in a place where his respect may be violated and his honor aspersed without Allah deserting him in a place where he wishes help; and no (Muslim) man who will help a Muslim in a place where is honor may be aspersed and his respect violated without Allah helping him in a place where he wishes his help“ - Sunan Abu Dawood (3/4866) and and authenticated by Sheikh al-Albani in Saheeh Jaami’ Sagheer

Courtessy:  missionislam

The Midas Touch

 

 

 

We all know the story of the greedy king named Midas. He had a lot of gold and the more he had the more he wanted. He stored all the gold in his vaults and used to spend time every day counting it.

One day while he was counting a mysterious stranger came from nowhere and told the King that he would grant him a wish.

The king was delighted and said, “I would like everything I touch to turn to gold.”

The stranger asked the king, “Are you sure?”

“Yes,” replied the greedy king. So the stranger said, “Starting tomorrow morning with the sun rays you will get the golden touch.”

The king thought he must be dreaming, this couldn’t be true. But the next day when he woke up, he touched the bed, his clothes, and to his surprise, everything turned to gold. Of course, the king was very delighted.

He then looked out of the window and saw his daughter playing in the garden. He decided to give her a surprise and thought she would be happy. But before he went to the garden he decided to read a book. The moment he touched it, it turned into gold and he couldn’t read it. Then he sat to have breakfast and the moment he touched the fruit and the glass of water, they turned to gold. He was getting hungry and he said to himself, “I can’t eat and drink gold.”

Just about that time his daughter came running and he hugged her and she turned into a gold statue. There were no more smiles left.

The king bowed his head and started crying. The stranger who gave the wish came again and asked the king if he was happy with his golden touch.

The king said he was the most miserable man. The stranger asked, “What would you rather have, your food and loving daughter or lumps of gold and her golden statue?”

The king cried and asked for forgiveness. He said, “I will give up all my gold. Please give me my daughter back because without her I have lost everything worth having.”

The stranger said to the king, “You have become wiser than before” and he reversed the spell. The king got his daughter back in his arms and the king learned a lesson that he never forget for the rest of his life.

Moral: Sometimes getting what you want may be a bigger tragedy than not getting what you want.

Saying and Quotes from Islamic scriptures and scholars

• And whenever you give your word, say the truth [al-An’aam 6:152]
• And seek help in patience and prayer [al-Baqarah 2:45]
• And speak good to people [al-Baqarah 2:83]
• And fulfil the Covenant of Allaah when you have covenanted [al-Nahl 16:91]
• Verily! Allaah commands that you should render back the trusts to those to whom they are due [al-Nisa’ 4:58]
• And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift) [al-Isra’ 17:29]
• Eat and drink, but waste not by extravagance [al-A’raaf 7:31]
• And take a provision (with you) for the journey, but the best provision is al-taqwa (piety, righteousness) [al-Baqarah 2:197]
• And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty) [al-Talaaq 65:2]
• And whosoever puts his trust in Allaah, then He will suffice him [al-Talaaq 65:3]
• He who obeys the Messenger has indeed obeyed Allaah [al-Nisa’ 4:80]
• By no means shall you attain al-birr (righteousness) until you spend (in Allaah’s cause) of that which you love [Aal ‘Imraan 3:92]
• Allaah (Alone) is Sufficient for us, and He is the Best Disposer of Affairs (for us) [Aal ‘Imraan 3:171]
• And walk not on the earth with conceit and arrogance [al-Isra’ 17:37]
• And turn not your face away from men with pride [Luqmaan 31:18]
• And be moderate (or show no arrogance) in your walking, and lower your voice [Luqmaan 31:19]
• And give not a thing in order to have more (or consider not your deeds of obedience to Allaah as a favour to Allaah) [al-Muddaththir 74:6]
• “Pay attention to Allaah and He will pay attention to you.”
• “If you feel no shame, then do as you wish.”
• “Make sure your food is good (halaal and bought with halaal earnings), and you will be one whose prayers are answered.”
• “Fear Allaah wherever you may be.”
• “Follow up a bad deed with a good deed, to cancel it out.”
• “Mix with people with a good attitude.”
• “Keep away from prohibited things and you will be the best of worshippers.”
• “Be content with what Allaah has given you, and you will be the richest of people.”
• “Love for other people what you love for yourself.”
• “Do not laugh too much, for excessive laughter deadens the heart.”
• “Wrongdoing will be multiple darkness on the Day of Resurrection.”
• “Fear Allaah and treat all your children fairly.”
• “Fear the Fire, even if by giving half a date (in charity).”
• “Fear the prayer of the oppressed.”
• “The thing that weighs most heavily in the balance (of good deeds) is a good attitude.”
• “Deliberation is from Allaah, haste is from Shaytaan.”
• “The less your wealth, the less you will be called to account for.”
• “Do not become angry, and Paradise will be yours.”
• “The most beloved of deeds to Allaah is the one that is continuous, even if it is little.”
• “The most beloved of places to Allaah are the mosques.”
• “The most hated of places to Allaah are the marketplaces.”
• “The most beloved of food to Allaah is that which is touched by many hands (i.e., shared among many people).”
• “The most beloved of speech to Allaah is that a person should say, ‘Subhaan Allaah wa bi hamdih (Glory and praise be to Allaah)’.”
• “The most beloved of people to Allaah is the one who is most helpful.”
• “The most beloved deed to Allaah is making a Muslim happy.”
• “Whoever restrains his anger, Allaah will conceal his faults.”
• “A bad attitude spoils a good deed just as vinegar spoils honey.”
• “The most beloved of people to Allaah are those who have the best attitudes.”
• “Beware of this world, for it is sweet and tempting.”
• “Control your tongue.”
• “Trim your moustaches and let your beards grow.”
• “Give back the things you have been entrusted with to the person who entrusted them to you.”
• “Do not betray the one who betrays you.”
• “Pray to Allaah and be confident of a response.”
• “Cheer people up, do not put them off.”
• “Make things easy for people, not difficult.”
• “Eat with your right hand and eat from what is in front of you.”
• “If Allaah gives you wealth, let the blessing of Allaah be seen on you.”
• “If someone who is distinguished among his own people comes to you, then honour him.”
• “If one with whose religion and character you are pleased comes to you (to seek your daughter’s hand in marriage), then marry (your daughter) to him.”
• “If Allaah wills good to the people of a household, He guides them to be gentle.”
• “If you do something bad, follow it by doing something good.”
• “If you feel uncomfortable about something, then leave it alone.”
• “If you judge (between people), then judge fairly.”
• “If you enter a house, greet the inhabitants with salaam.”
• “If you are reminded of Allaah, stop what you are doing (of sin).”
• “If Allaah sends you some provision without you looking forward to it or asking others for it, then take it.”
• “If you ask Allaah for anything, then ask Him for al-Firdaws (the highest level of Paradise).”
• “If your good deeds please you and your bad deeds upset you, then you are a mu’min (believer).”
• “If you hear the call to prayer, then respond to the one who is calling you to Allaah.”
• “If you hear the call to prayer, then say something like the muezzin says.”
• “If any one of you becomes angry, let him keep silent.”
• “If a man becomes angry and says ‘A’oodhu Billaah (I seek refuge with Allaah),’ his anger will cease.”
• “If a man says ‘Ya seedi (sir)’ to a munaafiq (hypocrite), he earns the wrath of his Lord.”
• “When you stand up to pray, pray as if it is your last prayer.”
• “When you get dressed and when you do wudoo’, start on the right.”
• “When any one of you meets his brother, let him greet him with salaam.”
• “Remember death when you are praying.”
• “Show mercy towards those who are on earth so that the One Who is in heaven will show mercy to you.”
• “Renounce pleasure in worldly things and Allaah will love you.”
• “Show disinterest in what people have and people will love you.”
• “Feel properly shy and modest before Allaah.”
• Protect “the head and what does through it (thoughts and ideas).”
• Protect “the stomach and what goes into it.”
• “Seek help in whatever you do by being discreet.”
• “Everyone who is given a blessing will be envied.”
• “No one can keep their wudoo’ except a believer.”
• “The worst thief among people is the one who steals from his prayer, by not doing rukoo’ and sujood properly.”
• “Intercede and you will be rewarded.”
• “The most grateful of people to Allaah are those who are most grateful to other people.”
• The trouble with beauty is feelings of superiority.
• The trouble with generosity is extravagance.
• The trouble with noble descent is pride.
• The trouble with knowledge is forgetfulness.
• “Give to the one who denied you.”
• “Uphold ties with the one who cuts you off.”
• “Forgive the one who does you wrong.”
• May Allaah have mercy on the person who said “Good” and was rewarded or who remained silent and was safe.
• Wine is the key to all evil.
• The one who is more daring in giving fatwas is more deserving of Hell.
• Love the poor and mix with them.
• It is better to err in forgiving than to err in punishment.
• Do not judge between people when you are angry.
• If you want to count the faults of anyone else, count your own faults instead.
• If you commit a sin, say “Astaghfir-Allaah (I ask Allaah for forgiveness).”
• If you are given a blessing, say, “Al-Hamdu Lillaah (praise be to Allaah).”
• If some disaster befalls you, say, “Innaa Lillaahi wa innaa ilayhi raaji’oon (Truly, to Allaah we belong and truly, to Him we shall return).”
• Seek rizq (provision) by giving charity
• “Give food to others and speak good.”
• “Seek a response to du’aa’s when the iqaamah for prayer is given and when rain is falling.”
• The people with the longest necks on the Day of Resurrection will be the muezzins.
• “Worship Allaah as if you see Him.”
• “The most helpless of people are those who cannot make du’aa’.”
• “The most miserly of people are those who are stingy with their salaams (i.e., do not greet others).”
• “Pay the hired worker his wages before his sweat dries.”
• “Tie up (your camel) [i.e., take the necessary precautions], and put your trust in Allaah.”
• “Make the most of your life before your death.”
• Make the most of “your health before your sickness.”
• Make the most of “your free time before you become busy.”
• Make the most of “your wealth before you become poor.”
• Make the most of “your youth before you become old.”
• “The best of dhikr is ‘La ilaaha ill-Allaah.’”
• “The best of sadaqah (charity) is that given by one who has little.”
• “The upper hand (the one that gives) is better than the lower hand (the one that takes).”
• The best of earnings is a good sale.
• “The best of the believers is one who is best in attitude.”
• “The best of the muhaajireen is the one who forsakes (hajara) that which Allaah has prohibited.”
• “The best type of jihaad is the jihaad of the one who strives against his own self (jihaad al-nafs) for the sake of Allaah.”
• “Read the Qur’aan throughout every month.”
• “Read the Qur’aan, for it will come and intercede for its readers on the Day of Resurrection.”
• “Pray for Allaah to keep you safe and sound.”
• “Most of the sins committed by the son of Adam are sins of the tongue.”
• “Repeat often ‘Laa hawla wa laa quwwata illa billaah (there is no power or strength except with Allaah)’, for it is from the treasure of Paradise.”
• “Always remember the destroyer of joy (physical pleasure): death.”
• “Lower your gaze and guard your private parts.”
• “There is no goodness in the one who is not friendly or likeable.”
• “Stay with her (the mother), for Paradise is under her feet.”
• “Keep saying ‘Yaa Dhaa’l-jalaali wa’l-ikraam (O Possessor of Glory and Honour)’” i.e., keep repeating it persistently.
• “Islam cancels out what came before it (of sins).”
• “Every bid’ah (innovation) is a going astray and every going astray will end in Hell.”
• “Control your tongue, let your house be enough for you, and weep for your sins.”
• “(Take care of) your mother, then your mother, then your mother, then your father, then other relatives in order of closeness.”
• “Feed the poor and pat the head of the orphan (i.e., show compassion).”
• “The one who points the way to good deeds is like the one who does them.”
• This is a list of useful sayings and general rules, which we ask Allaah to make of benefit to people. When you have finished sending them out, if you would like more, just let us know so that we can compile some more. And Allaah is the Source of strength.

Source: Blog- iLoveAllaah.com

Thirty-Three Lessons From Surah Yusuf

 

Shaykh Abdur Rahmaan Naasir Al-Sa`di
“Tayseer Al-Kareem Ar-Rahmaan” Transl. Hisham Assing

 

As-Shaykh Abdurahmaan Ibn Naasir As-Sa’dee states in his tafseer “Tayseer Al-Kareem Ar-Rahmaan” (pg. 408 - 412) regarding the last ayah of surah Yusuf wherein Allah subhaanahu wa ta’la says,“Indeed in their stories, there is a lesson for men of understanding.”

This story is from the best of stories because of what it relates from the varying phases of life; from trial to tribulation, from being tested to being blessed, from humiliation to grandeur, from slavery to kingship, from division to unity, from grief to joy, from superfluity to famine, from famine to glut, from hardship to ease, and from denial to affirmation. So blessed be the One who revealed it in the best manner possible.

From amongst the lessons derived from this surah are:

1. The knowledge of interpreting dreams is a very important branch of knowledge that Allah gives to whom he pleases from His servants. And most of them (dreams) are based on symbols that are ambiguous in meaning and in description. For indeed the significance of the sun, the moon and twelve stars bowing to Yusuf, is that these lights are the beauty of the sky, and from them emanates benefit. Likewise the prophets and the scholars are the beauty of this earth, and by them mankind is guided through darkness just as they do by the light of the stars, the sun and the moon. Moreover, since the source of this light is his mother and father, hence it is very befitting that the moon and the sun symbolize his parents, for from them emanate the greatest light from which he and his brothers are off-springs. Thus, the sun, which is a feminine noun, symbolizes his mother and the moon, which is a masculine noun, symbolizes his father, and the stars symbolize his brothers.
2. The significance of the dream of his fellow prison mate who saw himself pressing wine, is that the one who does such work is usually the servant of someone else. Thus he interpreted it to mean that this prison mate would be a servant for the king, and this would guarantee his freedom from prison. Regarding the significance of the dream of the one who saw birds eating bread from the top of his head, Yusuf interpreted this dream as a indication that he will be crucified because the skull protects the brains and once a person is crucified and left in the open, the brains will become exposed, thus the bird will eat it.
3. Therein are evidences of the truthfulness of the prophethood of Prophet Muhammad (Peace be upon him), for he narrated to his people this long story and he never read the previous books nor learned from any one.
4. One should distance oneself as much as possible from situations that can lead to an evil outcome. Also the permissibility of not disclosing what one fears might harm them based on the statement of Ya'qûb to Yusuf, “He (the father) said: "O my son! Relate not your vision to your brothers, lest they arrange a plot against you.”
5. The permissibility of a person mentioning to someone else, as a means of sincere advice, a matter that is disliked based on the ayah, “Lest they arrange a plot against you.”
6. The blessing that Allah bestows upon the servant is not simply restricted to that particular individual, rather it is a blessing that encompasses him, his family and his friends. And whatever good is obtained is because of that person based on the statement of Allah, "Thus will your Lord choose you and teach you the interpretation of dreams (and other things) and perfect His Favour on you and on the offspring of Ya'qûb (Jacob), as He perfected it on your fathers, Ibrahîm (Abraham) and Ishâque (Isaac) aforetime. Verily, your Lord is All-Knowing, All-Wise."
7. The importance of being cautious of the evil results of sins, because one sin often leads to many others. For the brothers of Yusuf tried varying plots when they wanted to separate him from his father; they lied many times, they falsified the blood on the shirt, they came at night pretending to cry, and all of this is as a result of one sin, one thing leading to a next.
8. The matter that really counts in the life of the servant is the successful ending and not the deficient beginning. For the children of Yacub did what they did in the beginning which was a very reprehensible act, then their affair ended in sincere repentance, complete forgiveness from Yusuf and their father, and du’a was made for them to be forgiven and have mercy upon.
9. Some evil are lesser then others and committing the least or lesser evil is always better. For when the brothers of Yusuf agreed to kill him or throw him in the well, one of them said,“Kill not Yûsuf (Joseph), but if you must do something, throw him down to the bottom of a well.” Thus his suggestion was better in comparison with those of his brothers (in spite of it still being an evil one) and because of this he lessened the greatness of the sin they committed.
10. There is no sin on a person that buys, sells, or uses anything that is considered as merchandise according to prevailing business practices. Nor is the one who is not aware how this merchandise was obtained guilty of any sin. For the brothers of Yusuf sold him, which was a haraam, impermissible transaction, then he was found by a caravan of people who took him to Egypt and sold him there as a slave, and in spite of all this Allah referred to him as ”merchandise.”
11. One should be careful to avoid being secluded with women whom may be a cause of fitnah, and one should also be cautious of the love for someone that may be harmful. For the wife of the king did what she did because of her infatuation with Yusuf that lead her to try to seduce him, tell lies about him and cause him to be imprisoned for a long time.
12. The inclination that Yusuf would have had for the woman, but resisted it for Allah’s sake is what actually brings him closer to Allah. Because this type of inclination is from amongst the soul’s evil suggestion and it is something that happens naturally to most of mankind. However, the love and fear of Allah overpowered the call of fulfilling desires. Thus, he is from amongst those “who feared standing before his Lord, and restrained himself from impure evil desires, and lusts.”And also from amongst the “seven whom Allah will shade in His Shade on the Day when there is no shade except His Shade: a man who is called by a woman of beauty and position [for illegal intercourse], but be says: ‘I fear Allaah.”
13. Whenever eemaan enters the heart and one makes his whole affair sincerely for Allah sake, Allah will indeed repel and defend one from all types of evil and vulgarity because of one’s eemaan and sincerity due to Allah’s statement, “Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our sincere slaves.”
14. Whenever the servant sees a situation that might be one of fitnah or cause of sin, he should flee as far as possible from it to save himself from sin.
15. Yusuf was beautiful both externally and internally. As for his external beauty, it made the king’s wife did what she did, and it made the other women cut their hands while proclaiming,“How perfect is Allâh (or Allâh forbid)! No man is this! This is none other than a noble angel!" His internal beauty was because of his great chastity and self-restraint in spite the many enticement there were to commit sin. This is why the king’s wife said, “I did seek to seduce him, but he refused.”
16. When there is a atmosphere for sin, the servant should always return unto Allah and distance himself from his own strength and power based on the statement of Yusuf, “Unless You turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame) of the ignorants.”
17. Knowledge and intelligence leads one who possesses it to do good acts and prevents him from evil. Ignorance on the other hand, calls the one who is ignorant to conform to his desires, even if it is harmful to him.
18. Just as the servant worships Allah during times of ease, similarly he should also worship him during times of hardship. For Yusuf (peace be upon him) was constantly calling to Allah, thus when he entered the prison he continued to make dawah. He called the two young men to at-tawheed and he warned them against as-shirk.
19. Hence, from his quick-wittedness he saw that they were responsive to his dawah, whereby they said to him, “We think you are one of the Muhsinun (doers of good).” So this was a golden opportunity for dawah that he seized by calling them to Allah before interpreting their dreams so his goal (of calling them to Islaam) would be more fruitful. Thus, firstly he made it clear to them that what they notice of him from his noble character and in-depth knowledge is all a result belief in Allah and singling him out for worship (tawheed), and he abandoned the path of those who do not believe in Allah and the last day. So he first gave them dawah through his actions, then he gave them dawah by his speech illustrating to them the corruption of shirk and the reality of at-tahwheed.
20. The importance of priorities. For when he was asked by the two young men to interpret their dreams, there were other matters of importance that they were in greater need of knowing before their questions were to be answered. This is a sign of a teacher possessing great intelligence, and the ability to correctly guide and teach, for when Yusuf was asked by the two young men about their dreams, he first called them to Allah before interpreting their dreams.
21. It is not considered depending on others (instead of Allah), if one happens to get into a difficult situation and one seeks the assistance of someone whom he thinks can alleviate his situation, for this person there is no blame on him if he does this. This is because it has always been the custom of people to seek each other assistance in such matters. Hence, Yusuf said to the one whom he knew would be saved, "Mention me to your lord (i.e. your king, so as to get me out of the prison)."
22. The one who teaches should always try to have complete sincerity when he teaches, and he should not use his position as a means to obtain wealth, status or personal benefit. Furthermore, he should not withhold from spreading knowledge or giving advice even if the one whom he taught or advised did not do what he (the teacher) requested. For indeed Yusuf (peace be upon him) advised one of the young men to mention his situation to the king, but he forgot and did not mention him. However, when the time came when he was in need of him, he sent someone to get Yusuf. In spite of this, Yusuf did not chastise him for forgetting to mention his situation to the king, rather he gave him a complete answer to his question.
23. There is no blame on a person for defending himself against a false accusation. Rather this is something praiseworthy. As Yusuf refused to leave the prison until his innocence was proven.
24. Dream interpretation is a branch of the Islamic sciences, and a person is rewarded for studying and teaching it. Dream interpretation also comes under category of giving fataawa, for he said to the two young men, “Thus is the case judged concerning which you both did inquire.” (tas’taftiyaan - sought a fatwa) The king said, “Explain (aftoonee – give me a fatwa) of my dream”, and the young man said to Yusuf,“Explain to us (aftinaa – give us a fatwa) regarding (the dream) of seven fat cows.” Thus, it is not permissible interpret dream except with (shari’ah) knowledge.
25. As long as a person is not pretentious or dishonest, he should not be criticized if one informs others about his praiseworthy qualities, if he intends by this to bring about a general benefit based on the statement of Yusuf, "Set me over the storehouses of the land; I will indeed guard them with full knowledge." Likewise, leadership is not something that is blameworthy if the one who is in charge fulfils the rights of Allah and the rights of His servants to the best of his ability.
26. Allah is very generous to his servants by giving them the best of this life and the next. The means of achieving the best of the next life is by having eemaan and taqwa. The servant should always ask Allah for his rewards and bounties and he should not be disappointed whenever he sees the people enjoying the pleasures of this world whereby he is unable to partake. Rather he should ask Allah for His great reward and bounties in the next life based on His statement, “And verily, the reward of the Hereafter is better for those who believe and used to fear Allah and keep their duty to Him.”
27. It is from the “sunnah” of the prophets to host guest and treat them honorably based on the statement of Yusuf, “See you not that I give full measure, and that I am the best of the hosts?”
28. Having negative thoughts about someone is not something that is always prohibited if there are accompanying evidences to support this suspicion. For verily, Ya'qûb said to his sons after they came to him claiming that a wolf ate Yusuf, “Nay, but your own selves have made up a tale.” And he said regarding their next brother, "Can I entrust him to you except as I entrusted his brother (Yusuf) to you aforetime?”
29. If one does not want another person to be aware of something one has or something one intends to do, one should use a subtle means of distraction that does not contain any lies. As Yusuf did when he put the golden bowl into his brother’s bag, and he then took the golden bowl out of his brother’s bag leading them think that their brother is the one who stole it. After which he said, "Allah forbid, that we should take anyone but him with whom we found our property.” Notice he did not say, “We found our property with him”, or“He stole our property.” Rather, he made a general statement that can apply to this situation as well as others, and there is not wrong with what he did. For all he did was made them think that their brother stole the golden bowl, so that his youngest brother can remain with him, as was objective.
30. It is not permissible for a person to bear witness except to that which he has sure knowledge of. He acquires this knowledge either by witnessing it himself or by being informed by a trustworthy person based on the statement of the Yusuf’s brothers, “We testify not except according to what we know.”
31. The permissibility of informing others of the difficulties one is enduring, as long as this is not done in a manner that indicates one is annoyed with the decree of Allah, for the brothers of Yusuf complained, “O ruler of the land! A hard time has hit us and our family,” and Yusuf did not object to their statement.
32. The merits of taqwah and sabr (patience), for every good in this life and the next is as result of taqwah and sabr based on the statement of Allah, “Allah has indeed been gracious to us. Verily, he who fears Allah and is patient, then surely, Allah makes not the reward of the Muhsinun (good-doers) to be lost."
33. The one whom Allah has blessed after being in a state of poverty or distress should acknowledge the bounties of Allah upon him by constantly remembering his previous condition. Thus he would be able to thank Allah every time he remembers his previous condition, as Yusuf (peace be upon him) said, “He was indeed good to me, when He took me out of the prison, and brought you (all here) out of the bedouin-life, after Shaitan had sown enmity between me and my brothers.”
34. The servant should always exalt Allah for making him remain steadfast upon eemaan by constantly doing those deeds that causes one’s eemaan to remain firm. Also one should always ask Allah to have successful ending by perfecting His Favor upon one based on the du’a of Yusuf (peace be upon him), “My Lord! You have indeed bestowed on me of the sovereignty, and taught me the interpretation of dreams; The Creator of the heavens and the earth! You are my Wali (Protector, Helper, Supporter, Guardian, etc.) in this world and in the Hereafter, cause me to die as a Muslim, and join me with the righteous."

This is by the will of Allah, this is what He has made possible for me to mention regarding the benefits and lessons obtained from this blessed story, however for the one contemplates, he is guaranteed to find other benefits from the surah than those mentioned. So we ask Allah the most high, to bless us with beneficial knowledge and actions that are acceptable to Him, indeed He is the most generous, the most gracious.

 

Source: Blog- iLoveAllaah.com

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