Taken from Ijaabatus-Saa’il ‘alaa Ahimm il-Masaa’il, pp. 247-253
Translated by Aboo Sumayyah Aqeel Walker
Written by/Said by Al Imaam Muqbil bin Haadee Al Waadi’ee (Rahimahullaah)
Edited by Editorial Staff at tazkiyah (dot) org (the site is down now, baarak Allaahu feekum)
Question: These days the television and video exist which ruins the youth and causes division in their thinking and they become blind followers of the enemies of Islaam. So what is the way or how do we advise the people to avoid this devil (the T.V.), and what are the harms that are caused by this television? Read more…
This story about “Istighfar” (seeking forgiveness from Allah) is from the life of Imam Ahmed Bin Hanbal, who is considered as a renowned scholar of Islam and a famous theologian. Imam Ahmed is also considered to be the founder of the Hanbali school of fiqh (Islamic jurisprudence) and is one of the most celebrated Sunni theologians, often referred to as the “Sheikh ul-Islam” or the “Imam of Ahl al-Sunnah.”
During his old age, while Imam Ahmed was travelling he stopped by a town. After the prayers, he wanted to stay for the night in the masjid yard because he didn’t know anyone in the town. Owing to his humility, he hadn’t introduced himself to anyone thinking that if he did, he would be welcomed by many people.
Failing to recognize Ahmed bin Hanbal, the caretaker of the mosque refused to let him stay in the mosque. As Imam Ahmed was quite old, the caretaker had to drag him out of the mosque. On seeing this, a baker from a nearby place felt pity for this man (Imam Ahmed) and offered to be the host to him for the night. During his stay with the baker, Imam Ahmed observed that the baker would constantly recite Istighfar (seek forgiveness from Allah). Imam Ahmed asked the baker if the constant practice of saying Istighfar had any effect on him. The baker responded by telling Imam Ahmed that Allah had accepted all of his duas (supplications), except one. When he asked him what dua was it that hadn’t been accepted, the baker replied that he had been asking Allah to provide him the privilege to meet the famous scholar Imam Ahmed bin Hanbal.
On this, Imam Ahmed bin Hanbal said that Allah had not only listened to his dua but had dragged him onto his (the baker’s) doorsteps. [Summarized from Al Jumuah magazine, vol 19, issue 7]
This story is a reminder of the power of saying Istighfar (seeking forgiveness) frequently. Let’s remember that the prophet used to say Istighfar frequently during the day.
[1]: Cleaning One’s Teeth: Using the siwaak (2) is a highly recommend Sunnah. There are many aḥaadeeth that mention the Messenger of Allaah (salallaahu ‘alayhi wa sallam) encouraged the use of the siwaak. The siwaak cleanses the mouth and removes foul odors. Usingit is from Islamic etiquette.
The Messenger of Allaah (salallaahu ‘alayhi wa sallam) said: If it wasn’t for the fact that I do not want to cause hardship on my nation, I would have ordered that the siwaak be used for every wuḍoo. [Bukhaaree]
[2]: Moisturizing One’s Hair: It is recommended to moisturize one’s hair every other day, just as the Messenger (salallaahu ‘alayhi wa sallam) would do. (3)
[3]: Looking at One’s Self in the Mirror: It is recommended to look at one’s self in the mirror when he finishes cleaning and beautifying himself. One looks in the mirror because there is a possibility that something needs to be adjusted or tweaked. Thus, one looks in the mirror before going out to meet people. This is the Sunnah. The Messenger of Allah (salallaahu ‘alayhi wa sallam) used to look in the mirror (4).
[4]: Using Delightful Fragrances (5): This is done because all of the Prophets did so. It is also done so that a person’s scent is pleasant, not offensive. So, he applies fragrances when he generally goes to prayer, and specifically when he goes to Friday prayer (al-Jumu’ah). He also uses delightful fragrances in the circles of remembrance and when he goes to gatherings.
[5]: Shaving the Pubic Area: It is recommended to remove the hair from one’s pubic area. This can be done by any means that serves the purpose. This is also from the ways of the Prophets.
[6]: Trimming the Mustache Closely: So, one does not let his mustache grow long. Likewise, he does not shave it completely because that is considered a form of disfigurement. He leaves its origin. This is because the Messenger (salallaahu ‘alayhi wa sallam) did not command us to shave it completely; rather, he ordered us to trim it closely (6). This is a form of beautification for men.
[7]: Trimming One’s Nails: From the way of the Prophet is to trim one’s fingernails and toenails, they are not to be left long. Leaving them long is considered ugliness and a resemblance to predatory animals.
[8]: Removing One’s Underarm Hair: One also removes the hair from his underarms by any means that serve the purpose. This is because leaving hair to grow under the arms is ugly, and it causes an unpleasant odor.
Translated by: Abū Ādam Jamīl Finch, Umm al-Qurā University, College of Sharī̄’ah
Makkah, Kingdom of Saudi Arabia, Dhūl-Ḥijjah 21, 1432/November 17, 2011
Footnotes:
(1) Ṣālih al-Fawzān, Explanation of Akhṣar al-Mukhtaṣirāt, vol. 1, pp. 75-83, abridged in places, [Dār al-‘Āsimah]
(2) [TN]: Likewise, a toothbrush
(3) Abdullāh b. Mugaffal narrated: “The Messenger of Allāh, prayers and peace upon him, prohibited us from tending to our hair, except for every other day.” [Abī Dawūd #4159, Authenticated by: al-Albānī]
[TN]: Faḍālah b. ‘Ubayd, narrated: “The Messenger prohibited us from too much luxury.” [Abī Dawūd #4160, Authenticated by: al-Albānī]
(4) Ibn ‘Abbās narrated: “When the Messenger of Allāh, prayers and peace upon him, looked in the mirror, he would say: ‘All praise is due to Allāh, He who beautified my figure and adorned on me that which was not adorned on others.’ ” [Musnad Abī Y’alā vol.4/pg. 487]
(5) [TN]: Women do not wear fragrances in the presence of foreign men.
(6) Ibn ‘Umar narrated: The Messenger of Allāh, prayers and peace upon him, said: “Trim the mustaches closely and grow the beards.” [Bukhārī and Muslim]
The noble Shaykh Abdur Razzaaq Ibn Abdil-Muhsin al-Badr (may Allaah preserve them both) stated:
“It is befitting that we make note that the Muslim has no way of being sure that his actions are accepted no matter how well or good he has done in performing the action. Allaah has mentioned, clarifying the state and affair of the complete believers during the performance of actions by which they seek nearness to Allaah from the acts of obedience:
“And those who give that which they give with their hearts full of fear because they are sure they are to return to their Lord.” (Soorah Mu-minoon: 60)
This means that they give from themselves that which they are commanded with from the acts of worship from Salaah, Zakaah, Hajj, Siyaam (Fasting) and other than that. They are in fear that their actions will not save them or that their acts of worship will not be accepted when their actions are being presented to Allaah and they have to stand in front of Allaah. Imaam Ahmad mentions in his Musnad on the authority of The Mother of The Believers Aaishah (may Allaah be pleased with her) stated:
“I said: Oh Messenger of Allaah (sallallaahu alayhi wa sallam) Allaah has said:
“And those who give that which they give with their hearts full of fear because they are sure they are to return to their Lord.” (Soorah Mu-minoon: 60)
Is it the man who commits Zinaa (fornication/adultery) and consumes intoxicants? He (sallallaahu alayhi wa sallam) said: No oh daughter of Abee Bakr/ No oh daughter of as-Siddeeq. However he is the man who fast, prays and gives charity and yet he fears that it wont be accepted from him.”
Taken from Duroos Aqeedah Mustafaadah Min Hajj by Shaykh Abdur Razzaaq Ibn Abdil-Muhsin al-Badr (may Allaah preserve them both) pg. 114, Translated by Abu Yusuf Khaleefah Brooklyn NYC 7th Night of Dhul-Hijjah 1432/ November 2nd 2011
Ibnul Qayyim –(rahimahullaah) – said, "Deeds without sincerity are like a traveler who carries in his water-jug dirt. The carrying of it burdens him and it brings no benefit."
Ibn Mas'ud –(radiyallaahu 'anhu) – would advise his students, "If your intention is one of these three, do not seek knowledge: To shame the ignorant, or to argue with the Fuqahaa' (scholars), or to cause people to turn their faces in your direction. Intend with your actions and words that which is with Allaah, for indeed that which is with Allaah shall remain and everything else shall perish."
The manhaj (methodology) of the Salaf is to adhere to the Qur'aan and the authentic Sunnah as understood by the Salaf as-Saalih.
The word Salaf is a shortened version of the word 'Salaf as-Saalih', which means the 'Righteous Predecessors'.
It refers specifically to the first three generations of Islaam in which the Prophet Muhammad (صلى الله عليه وسلم) described as being the best generations of Muslims. The first, the Prophet (صلى الله عليه وسلم) and his Sahaabah (companions). The second, the Taabi'een (the followers of the companions). The third, the Tabaa'at-Taabi'een (the followers of the followers of the companions).
Generally, this term refers to all those pious predecessors who followed the way of the Salaf and who have preceded us in time. This is the true manhaj of Ahl as-Sunnah wa al-Jamaa'ah.
