I can’t help but giggle as I type this, firstly at the quality one-liner that our Shaykh never fails to deliver such as for this title, but also at how grateful I am for that modern-day deliverer, hero and bringer of truth and clarity – yes, the digital camera…
Woops! Too late! You’ve missed the picture that was here!
So no, there was no drought, and yes, there were plenty of drinks to go round, and yes, I got the drinks for quite an unbelievable deal as is my wont and yes, you’ve only got a very limited time to enjoy this picture before it disappears, and oh my God I’m just going to be in so much trouble man…
…as well as the best reported quote back, all courtesy of our good old friend Owen Coyle, who after serving Burnley so well bringing them to the top flight after so many years in the lower leagues, left Burnley to become Manager of fierce local rivals Bolton Wanderers as their new found “Messiah” to save them from relegation.
So this week was the first time that Burnley and Bolton met up in the Premiership and as you can imagine Owen Coyle was getting murdered by the Burnley fans who were chanting the old Monty Python kufr of, “He’s not the Messiah!” and “Judas! Judas!”
To which Owen Coyle afterwards responded much to his credit with:
“If we’re going to get biblical, then maybe it should be Moses because we led them from the wilderness.”
Ouch!
As for me then C’mon on Utd! C’mon Rooney! And death to all Bolton and Burnley fans! 8)
I think Egypt well deserved their 4-0 win, and I enjoyed the commentating more than anything else (as usual for ANY footie match, you haven’t lived until you hear the Arabic commentary!). Anyway, here’s my summary on the game:
The Algerian Goalie
1. Algeria deserved to lose simply based upon the Algerian Goalie’s hair-style.
2. Algeria deserved to lose simply because the Algerian Goalie virtually head-butted the Ref miskeen with the single yellow tuft on his head!
3. Algeria deserved to lose simply based upon the Algerian Goalie wearing the dodgiest plaster I’ve ever seen.
4. Algeria deserved to lose simply based upon the Algerian Goalie kicking players instead of the ball.
5. Algeria deserved to lose simply based upon the Algerian Goalie inspiring his whole team to completely lose the plot and nearly break the world record for most players being sent off in an international game (3!)
So yeah, Algeria deserved to lose if you get my drift ya’ni…
As For The Rest…
Saddest moment of the Game: the Deeni-looking Algerian defender Hallouchi getting sent off for not very much at all.
Best Ronaldo moment of the Game: Hosni stopping half-way in to his penalty. Haram!
Best Commentator moment: Screaming “Haramun ‘Alayk!” at Muhammad Zidan when he missed an open goal.
2nd Best Commentator moment: After ‘Abd’l-Shafi scored, ad-libbing, “He’s ‘Abd’l-Shaafi, Wa Huwal Waafi wal Kaafi!”
Best “Make the Muslims Feel Proud for 5 Minutes” Moment: the Physio running up to the Camera and blocking it with the Mus-haf for half a billion people to look at and get confused…
Best Typical Arab Moment: Muhammad Zidan walking off mid-sentence to argue with his team-mates during the live post-match interview. Sigh.
So, that’s that then until we beat Ghana IA. Long Live Arab Football!
It’s no easy matter holding criminals, deviants, enemies of the Muslims et al to account. Believe me I should know, being something I fail to do regularly as clockwork.
And in that vein I’d like to congratulate Sh Muhammad al-Ya’qubi who spoke out against the quite ridiculous statements of the Grand Mufti of Syria when he said as reported in the International Media:
“If the Prophet Mohammed had asked me to deem Christians or Jews heretics, I would have deemed Mohammed himself a heretic,”
and…
“If Mohammed had commanded us to kill people, I would have told him he was not a prophet.”
Kasmai honestly, now I know we all like to please our crowds with sound-bites but has the guy gone bananas? In fact, have all these Muftis in the Middle East lost the plot or what? Subhanallah. May Allah protect me first of all from saying stupid (and worse) things in order to please people, may Allah protect our scholars and leaders from doing the same, and may Allah protect the people from being misguided at such hands. Ameen.
The Tablighis, easy target for criticism,
Attacks against them launched with cynicism,
Politically unaware, intellectually docile,
Painted by some as simplistically puerile
But I must hasten to disagree,
And quote to you some history,
To prove the nature of my claims,
And perhaps to defend their noble aims
When Hinduism was spreading in Mewat,
And Muslims were losing Iman from the heart,
A spiritual man arose who stood apart,
And founded what we now know as Tablighi Jamat
Who knew this spark of love would spread like fire,
For the situation seemed quite dire,
It transformed darkness to illumination,
And rescued the Sunnah from devastation
Empty Masjids cried floods of tears,
As no worshippers made sujud for many years,
And then crowds came back and thronged their floors,
You can see angels smile, and the heavens echo with applause
The dhikr of Allah is being revived by their crowds,
Throughout the lands jama’ahs travel like rain-bearing clouds,
Bringing much sought for water to thirsty lands,
And turning to luscious green arid desert lands.
Some people may be unaware of this information ,
That Mawlana Ilyas was an initiated Sufi master,
But he saw the Mutasawifs and ‘Ulema remaining aloof from their congregation,
Whilst India’s Muslims plunged into great disaster
So he took the da’wah out to the masses,
Like bees flying on journeys making honey in stashes,
Unknown inhabitations became honeycombs sweet,
Where millions of Muslims gather and meet
They left their families and their abodes,
And embarked on difficult dusty roads,
Travelling for the pleasure of the Divine,
To replace the darkness of post-modernity with the Sunnah’s shine
Embryonic change happens in Forty Days,
Strange Indeed are Allah’s ways,
Dont call this number a reprehensible innovation,
Perchance it be a sign of your lack of academic discrimination
In the way of Allah each step they tread,
But only for Jihad this should be said?
Open the hadith work of Bukhari- the chapter on JUMU’AH, Ya akhee fillah,
In that very chapter not about Jihad, it quotes the hadith of the feet being covered with dust fee sabeelillah
How many a former drug addict I have encountered in these lands,
Whose previously injecting hands are enshrouded with ancient sins,
And now he sits in the house of God with a tasbeeh in his hands,
Those same hands make dhikr on those beads of strings
How many a robber who used to steal,
How many a Zani who shamed the earth’s surrounds,
How many a musician singing profane sounds,
Now recounts God’s Jalal - it makes him yell out squeals,
And now the earth begins to smile, as he prostrates and as he kneels….
How many a face – black, white and yellow from every schism,
Sit on a mat and eat together their repast,
Whilst politicians talk of the problems of racism,
“Oh this is not our problem”- a thing of the past.
He makes nadama and in tawbah turns,
His heart with love of Allah yearns,
God Bless you Oh dearest Mawlana Ilyas,
How beautifully you turned Yaas Into Aas
From the orient to the occident,
And from the south right to the north
Crowds emerge with intentions heavenly bent,
And taking Allah’s name alone, they come forth
Pakistanis, Caucasians, Mayalsians, Africans, and Turks,
Chinese, Eskimo, and Russian faces,
Ethnicities unheard of fill Masjids where traces,
Of their forefathers are written in historical works
Whilst Nations sit before cathode rays,
That titillate their eyes with their enticing ways,
These men rebel against Satan’s zto frustration
They sit of the floor as it indents their knees,
They know not of Nietzsche, Hume, Kant or Socrates,
They couldn’t perhaps recount Ghazzali or Avicenna’s complex kalaam,
But the dhikr of Allah makes their souls calm
This is not to deny the place of the Mutakallimin,
Without whom we would be in disarray,
But for the masses such complex arguments can lead astray,
So let dhawq and wijdan provide them with yaqeen
They are not by tales of Machiavelli’s prince infected,
The Sahabas‘ stories motivate their lives,
Such dark political ideologies before such heroes stand rejected,
Upholders of truth and self sacrifice
They hold no huge political rallies protesting to creation,
In the nights they stand in prayer before the answer of every supplication,
And with tears flood the floors begging for mercy and rejuvenation,
Once more gifting glory to the Ummah of the best of creation
Don’t approach the worldy kings -they cannot protect,
A pretzel falls into their tracheas, almost suffocating,
Such a small little thing He cannot eject?
How will he give Honour to those who stand outside the White House waiting?
They couldn’t tell you about quantum mechanics or Hawkings,
They couldn’t refute Darwinian thought or the reductionism of Dawkins,
They don’t know that much of Heisenbergs’ principle of uncertainty
For to them the kalimah is a deeply rooted certainty
They might not know Chomsky’s views on Linguistic Bayan,
Or how Steven Pinker’s instincts about neurolinguistics fit,
But they have of a surety read Surah Rahman,
And know that language is from Allah a merciful gift
And not the product of random forces without end,
Or indeed a blind watchmaker – no my friend,
The blindness is in your hearts – not the maker of harmony
So with Ahsan’l-Qawl..They call to the Absolute with humility
On the Day of Reckoning when the Prophets say nafsi nafsi…
Perhaps Dawkins will smile, albeit, temporarily,
Thinking “Ah my Selfish Gene Thesis was true,”
Even these Prophets are exhibiting ultimately a selfish hue
But then Mustafa shall come and say Ummati Ummati…
Such selflessness which will cause his theory to terminate suddenly,
This is the beloved of Allah, and this maqam you cannot explain scientifically,
So discard Dawkins Memes for Muhammad’s MEEM (saw)
They fall not prey to materialism or such bakwas,
They see the Divine hand behind each moving leaf,
In fact they are aboard a Noah’s ark constructed by Mawlana Ilyas,
They hold on to the Sunnah with their teeth
Of Freud’s oedipus complex they remain unaware,
Or indeed of changing uncertain paradigms, Iman, Salah, the 6 points are in the air,
The Kafirs who promote intellectual kufr will pay for their crimes
Qiyamah is before their eyes,
Not mere logical premises philosophers surmise,
But deep rooted convictions that change their lives,
You don’t have to read volumes to be called wise
Those of us who study in intellectual arrogance,
Forget Rumi’s tales of the lover’s simple acceptance,
The intellect is still looking for its transportation,
Love has circled the Ka’ba 7 times in dedication
Showing generosity to visitors and guests has always been a virtuous act in the previous nations, one that has deservedly attracted respect and good-standing within the community. But what about within Islam?
This tradition is called Karam in Arabic and can be translated as ‘honouring the guest, being generous and noble to him’. In fact, it is no surprise that the many different variations found of the root verb ka-ra-ma all imply excellence and other praiseworthy characteristics.
Al-Karīm is one of the Beautiful Names of Allāh:
“…your Lord, the Generous (al-Karīm).” (al-Infitār, 6)
“Recite, and your Lord is the most Generous (al-Akram).” (al-’Alaq, 3)
It is the description of the Blessed Angels:
“And indeed over you are keepers. Noble (kirāman) and recording.” (al-Infitār, 10-11)
“Indeed, it is a word [conveyed by] a Noble (karīm) Messenger.” (al-Takwīr, 19)
It increases the magnificence of that which is already exalted:
“Indeed it is a Noble (karīm) Qur’ān.” (al-Wāqi’ah, 77)
“Thus exalted is Allāh, the Sovereign, the Truth; there is nothing worthy of worship except Him, Lord of the Noble (karīm) Throne.” (al-Mu’minūn, 116)
It is used many times for the best of qualities within the Messengers and special chosen servants of Allāh:
“They will be in gardens, honoured (mukramūn).” (al-Ma’ārij, 35)
“And those who do not testify to falsehood, and when they pass near ill speech, they pass by with dignity (kirāman).” (al-Furqān, 72)
“Rather they are honoured (mukramūn) servants.” (al-Anbiyā’, 26)
“…and there came to them a Noble (karīm) Messenger [Mūsā].” (al-Dukhān, 17)
“Has there reached you the story of the honoured (mukramīn) guests of Ibrāhīm?” (al-Dhāriyāt, 24)
It comes as no surprise therefore that Islām places an incredible emphasis on karam, even though one senses a lack of concern amongst the Muslims to this very central part of Islamic conduct and behaviour in society.
It is clear from the very beginning of the Prophethood how important the honouring of the guests has been. It was a well known custom of the Arabs during their Jāhiliyyah period, to be the most generous and noble to their visitors, whoever they might have been.
We see in the famous hadīth narrated by Imām al-Bukhāri (rahimahullāh) when the Prophet (sallallāhu ‘alayhi wa sallam), distressed after receiving revelation in the cave of Hirā’ informed Khadījah (radhy Allāhu ‘anhā) of it, fearing that something might happen to him. Khadījah said, “No by Allāh! Allāh will never disgrace you! You maintain the ties of kinship, help the poor and needy, serve your guests generously and assist those deserving ones after calamity.”
And how true was the statement of the blessed Mother of the Believers! Allāh ‘azza wa jall will never disgrace the Prophet (sallallāhu ‘alayhi wa sallam) but rather increases his status day by day as more and more people bear witness to his perfection. Notice also that to honour the guests with generosity and nobility has been made a key reason for the absence of disgracing the Prophet (sallallāhu ‘alayhi wa sallam).
In fact, to show karam to the guest is an obligation upon every Muslim as indicated by the hadīth narrated by Imām al-Bukhāri and Imām Muslim that the Prophet (sallallāhu ‘alayhi wa sallam) said:
“Whosoever believes in Allāh and the Final Day should entertain his guest generously – his deserving reward: a day and a night (of the best). To entertain the guest (properly) is for three days, anything offered over that is to be counted as charity. And it is not permissible for the guest to stay so long as to make matters difficult and embarrassing (for the host).”
One can see the stress and emphasis of honouring the guest by the way the Prophet (sallallāhu ‘alayhi wa sallam) linked this act of worship to belief in Allāh and the Final Day. This shows it is mandatory. The first day and night of the guest necessitates a very high quality reception, with the most excellent of food and service. The second and third day is of a more normal kind. Not only that, but the fact that if any further time offered to the guest over three days is sadaqah, then this clearly shows that what must be less than that is from the wājibāt.
Some Hadīth concerning Karam
There are many narrations concerning the importance of the right of the guest and the etiquettes to be shown by the host. Imām al-Bukhāri (rahimahullāh) entitled his chapters in light of this: “The right of the guest”, “Honouring the guest and serving him with one’s own hands”, “To prepare the meal and to trouble oneself for the guest”, “What is disliked as regard anger and impatience before a guest” and so on.
‘Uqbah b. ‘Āmir (radhy Allāhu ‘anhu) narrated in Sahīh al-Bukhāri: We said, “O Messenger of Allāh, you have sent us out, and we are to stay with a people who do not host and entertain us, so what do you think about that?” The Messenger of Allāh replied, “If you stay with a people and they entertain you properly as they should, then accept it. If they don’t do that, then take from them the right of the guest, which they must give.”
Abū Hurayrah (radhy Allāhu ‘anhu) narrates that the Prophet (sallallāhu ‘alayhi wa sallam) said, “Any guest that comes upon a people and he is deprived (of hospitality), then he can take from them the amount of his (deserved) meal, and there is no blame upon him.”
The Prophet (sallallāhu ‘alayhi wa sallam) said to Abdullāh b. ‘Amr (radhy Allāhu ‘anhumā), “Verily, your guest has an obligatory right upon you.”
Abū Karīmah (radhy Allāhu ‘anhu) narrates that the Prophet (sallallāhu ‘alayhi wa sallam) said, “The night for the guest is an obligatory right upon every Muslim. So if he comes to the courtyard, there is a debt upon the host, (the guest) if he wills may take it or leave it.”
Al-Talib (radhy Allāhu ‘anhu) reported that the Prophet (sallallāhu ‘alayhi wa sallam) said, “To entertain the guest for three days is his binding obligatory right (haqqun lāzim); anything over that is charity.”
Therefore the ruling upon entertaining the guest is an obligation for three days. This was mentioned by Imām Ahmad (rahimahullāh) and a group of the scholars. One can be considered a sinner for not performing this right for your brother. Imām ibn Hazm (rahimahullāh) said, “To entertain the guest is an obligation upon the villager and the city dweller, upon the scholar and the ignorant; a day and night of excellence and then three days as his right to be hosted. If he does not receive his hospitality, then he is to take his right however he can and have his debt paid off as such.”
Subhānallāh, how amazing Islām is! What other system of life emphasises building the links of love and brotherhood between members of its society as the blessed Dīn of Allāh does! Where else can one find such compassion and generosity, not only to those whom you know, but to those whom are unknown as well! It is unfortunate to admit that the weak links amongst our brothers and sisters today, whether ‘practising’ or not, can be seen to stem directly from the lack of realisation about the importance of serving the Muslim community and especially so their guests.
Narrations from the Companions on Karam
Not surprisingly, the companions in particular would take this issue very seriously. Abū Bakr (radhy Allāhu ‘anhu) became furious when his guests were not served properly by his son Abd’l-Rahmān (radhy Allāhu ‘anhu) even though he was technically not to blame! Bukhāri narrates that Abu Bakr (radhy Allāhu ‘anhu) got so angry, he rebuked his son and invoked Allāh to cut the ear of Abd’l-Rahmān! All that, simply because he thought that his guests had not received the proper attention deserving of them.
Honouring the guest is not restricted to the rich or those whom you know only. In fact, showing karam and generosity to those whom you don’t know, and the poor, is a higher form of ‘ibādah which brings together many excellent virtues.
It is narrated that Abū Hurayrah (radhy Allāhu ‘anhu) said, “The best of the people to the poor was Ja’far b. Abi Tālib. We would go with him and he would feed us with whatever he had at his house.”
Abu Bakr b. Hafs (rahimahullāh) narrated that Abdullāh b. ‘Umar (radhy Allāhu ‘anhumā) would not eat except that an orphan would be by his side.
Narrated Hamza b. Suhayb (rahimahullāh) that Suhayb b. Sinān al-Rūmī (radhy Allāhu ‘anhu) used to feed people a great amount of food, so ‘Umar (radhy Allāhu ‘anhu) said to him, “O Suhayb, you feed the people large amounts of food, this is extravagance with your wealth!” Suhayb (radhy Allāhu ‘anhu) said, “Indeed the Messenger of Allāh says, ‘The best of you are those who feed the people and return the greetings (salām).‘ This is what makes me feed the people [a lot of food].”
It is clear to see from the biographies of the Salaf (the early blessed generations), that generosity was a key virtue in the character of the Muslim. Many Sahābah in particular were famous for their acts of magnanimity such as Abū Bakr, Talhah, ‘Ā’ishah and many more (radhy Allāhu ‘anhum ajma’īn).
As the Poet said:
“I honour the riding beast of my guest before I honour him,
I will have not honoured him if I don’t honour his horse!“
i.e. that if you really want to show your generosity and be noble to your guest, then it is not just about feeding and housing him! The real karam will involve looking after all his affairs such as feeding the ride in the above poem, or to make a direct analogy in our times, looking after the car of the guest, having it cleaned, washed, serviced and ready for him. It might involve buying his on-going plane or rail ticket, organising his affairs, preparing clothes for him and all other things that will put your guest at ease, and make him feel special as he deserves to be.
Instances of this can still actually be seen here in the West although we still see – wal-hamdulillāh – many examples existing of such exemplary behaviour in some of the Muslim lands, where even the extremely poor will put everything at your disposal even if it is their only food. Many people still fight for the right to host the guest so they can be honoured and rewarded themselves! How often has a traveller remembered afterwards the immense generosity displayed by locals in his time of need, and then supplicates for him, as instructed by the Prophet (sallallāhu ‘alayhi wa sallam) when he said, “When someone has been done a favour, and he says to his benefactor ‘Jazākallāhu Khayran’ (May Allāh reward with you goodness), then he has indeed excelled in praising him.“
The Story of the Guests of Sayyidina Ibrāhīm (‘alayh’l-salātu w’l-salām)
For an understanding of the etiquettes required in correctly serving the guests, one needs to look no further than the beautiful story of Sayyidina Ibrāhīm (‘alayh’l-salātu w’l-salām), the narrative which may be found in the Blessed Qur’ān. Allāh ‘azza wa jall says:
“Has the story reached you of the honoured guests of Ibrāhīm? They said, “Salāman” (Peace be upon you). He answered: “Salāmun! (Peace be upon you!) You are a people unknown to me.” Then he turned (…fa rāgha…) to his family, and brought out a fat [roasted] calf, then placed it close to them, saying, “Will you not eat?”” (al-Dhāriyāt, 24-27)
The Mufassirīn discussed this event in detail in their commentaries, deriving many useful lessons in the manners of treating the guest.
When the guests (Jibrīl, Mikā’īl and Isrāfīl according to ibn Kathīr) came upon Ibrahīm (‘alayh’l-salātu w’l-salām), he did not recognise them at all, yet he still greeted them with a happy and welcoming demeanour. They said to him Salāman yet he returned the greeting with a better and stronger one, Salāmun! (Nay, Peace be upon you!) The grammarians mentioned when comparing a statement said in marfū’ (the nominative) state with one made in a state of nasb (i.e. accusative), the marfū’ statement (in this case, Salāmun) is much stronger and eloquent. So Ibrāhīm (‘alayh’l-salātu w’l-salām) responded with the best of greetings as per the command of Allāh ‘azza wa jall when He says:
“And when you are greeted with a greeting, greet [in return] with one better than it or [at least] return it [in a like manner].” (al-Nisā’, 86)
This would have instantly made his guests fill totally welcome and at ease, even though he didn’t know them.
After Ibrāhīm (‘alayh’l-salātu w’l-salām) had welcomed his guests and invited them inside as cheerfully and sincerely as possible, Allāh says, “Fa rāgha…” i.e. he turned away very quickly and discreetly towards his family. It is clear from the use of this word in the Arabic language that Ibrāhīm (‘alayh’l-salātu w’l-salām) did not waste any time to hurry and prepare the food for his guests.
It is common to see when one goes to a house as a guest, that the host may ask whether they require food. This is immensely bad manners for it puts the guest in an awkward position, for how can the guest possibly be expected to say, “Yes! Bring me food!” In fact, it is often the sign of a miserly host who will ask such a question, because he often will have no intention whatsoever of wanting to entertain his guest, rather he wants to almost ‘hurry’ his guest and force him to want to leave! And if the host does go and get the food, he may take his time and make a big issue out of it, almost forcing the guest to think that a great effort has been expended for him, and that he is causing difficulties, again making him feel uncomfortable and uneasy.
How opposite this is to the example set by the Prophets! See how Ibrāhīm (‘alayh’l-salātu w’l-salām) hurries away without any fuss, expecting nothing less but that the guests will eat, being as quick as possible so as to not make the guests wait and feel hungry or uncomfortable. He did not wait to hear them request their rights, and nor did he remind them of any favours he was doing for them such as to say, “I am going off to prepare food for you now.”
Sayyidina Ibrāhīm (‘alayh’l-salātu w’l-salām) then went and chose the best possible food he could offer, a young and fat calf, roasted upon heated stones. Consider the swiftness of the host here, and even though there were only three guests, it is always better to have more food, for some food left over is better than to not have enough in terms of entertaining the visitor. It is well known that to place in front of the guest more than he can eat is from the higher ideals of karam. That is the real reward of the guest that he is owed as explained by the word ‘Jāizatuhu‘ in the hadīth found in Bukhāri i.e. the ‘premium reward’ the guest is entitled to on his first day with the host.
“And placed it close to them…” i.e. the food was not just placed in front of them, but close to them, minimising any effort from the guest. It is understood to be against the etiquettes of karam to set the food in another area or room and then to ask the guest to go there. Again, the example here is of sincerity and a real will by the host for the guest to be at total ease, to enjoy his stay, and receive his obligatory rights.
“…saying, “Will you not eat”?” i.e. being very easy and gentle with the guest, not using any forceful tactics to make the visitor feel uneasy. This form of karam is a skilful medium between being too insistent, and being miserly with the food.
It’s unfortunate that many Muslims, after having such clear examples of the lofty behaviour expected from the servants of Allāh, still seem to be very loose with such obligations. This is also strange considering that many of the people of knowledge considered the reward of the host is likened to the one who is fasting.
In fact, many Muslims are often unaware that they are unintentionally being bad hosts in front of their guests. Karam is not something which is necessarily rote memorised; rather it is something which is passed down via custom, and comes naturally to those who are sincere about their hospitality.
Small points are often magnified in such occasions, which is why we see Ibrāhīm (‘alayh’l-salātu w’l-salām) go to such measures that many might have seen as extreme. Ibn al-Jawzi (rahimahullāh) considered it bad manners for there to be silence during the meal, rather there should be speech about good matters etc. This is well understood today, where prolonged bouts of silence during eating causes one to become uncomfortable, whereas if the host is happy and cheerful and encourages the right environment of relaxation and ease, as well as ensuring respect for the food and the other aspects of the Sunnah when beginning and ending the meal, one sees the fruit of his hospitality.
It is sad to see how often Muslims make empty promises to their friends, either in person, or by phone, and then when their guest turns up, eagerly looking forward to meeting again, he is faced with a miserable face and excuses. How damaging it is to the hearts when this happens especially without good excuse. Such people have to increase in their taqwa of Allāh and protect themselves from falling into the worst of categories, i.e. those who break their promises, one of the signs of the Hypocrites, and those who are misers, which is the exact opposite of karam. Ibn Taymiyyah (rahimahullāh) explained in his Majmū’ how the Qur’ān and Sunnah were so opposed to the characteristics of miserliness etc, and how it was seen amongst the Salaf as one of the worst diseases of the heart.
In these materialistic times, where everyone is obsessed only with themselves, we need to turn back to the Sunnah of the Messenger of Allāh (sallallāhu ‘alayhi wa sallam), and protect our communities from the evil diseases of the society we live in. Reviving every small detail of our tradition is the only way to success and strength, and we should make our concern for our brothers and sisters of this Ummah a priority likewise.
——————————————————
Lane’s Lexicon 8/379
Bukhāri (Bad’ al-Wahi, 3)
Mujallah al-Hady al-Nabawy (1/12)
Bukhāri (Adab, 6135)
Fath al-Bārî (10/655)
ibid
Bukhāri (Adab chapters 84-87)
Bukhāri (Adab, 6137)
Sahîh’l-Targhîb w’l-Tarhîb (2591).
Bukhāri (Adab, 6134)
Sahîh’l-Targhîb w’l-Tarhîb (2592).
Ibid (no. 2593).
Tafsîr ibn Kathîr (7/426)
Mujallah al-Hady an-Nabawy (1/13)
Bukhāri (Adab, 6137)
Hilyat’l-Awliyā’ (1/163)
Hilyat’l-Awliyā’ (1/371)
Musnad Imām Ahmed (6/16)
Hilyat’l-Awliyā’ (1/207)
Shu‘ab’l-Îmān, Imām al-Bayhaqî
Tirmidhî (2035) who graded it Hasan jayyid gharîb.
Is it true ya Sh @WaleedKBasyouni that Yankee scholars roll baby girls in a cloth first? That the rolling is like a post baby shower thang? 17 hours ago
@n_oba Agreed lol. It never helped the Canucks last time either! =) 4 days ago
@NurulIslam1342 @umz_imran But like I said to you before bro Syed: (1) read less, and study with your Ulema more. (2) I'm an image remember? 4 days ago
@drhannan @umz_imran Yes, there is. I have a reason behind everything I do.
وَإِنْ عَاقَبْتُمْ فَعَاقِبُواْ بِمِثْلِ مَا عُوقِبْتُم بِهِ 4 days ago
