Adorn yourself with the splendour of knowledge

"...POINT SEVEN:

Adorn yourself with the splendour of knowledge

"...To adorn yourself with the splendour of knowledge is to have beautiful manners, pious conduct, such as continual peacefulness, awe, humility, humbleness, adhesion to the clear path; by filling one’s outer and inner self (with these qualities) and leaving all the characteristics that appose them."

Explanation

This could be a branch of what has preceded, because good manners and pure guidance are from continual peace, awe, humility, and humbleness and filling one’s outer self with qualities displaying guidance, which has been previously pointed out, that it is imperative for a student of knowledge to be a righteous example in these things.

His saying:

"...It was narrated that Ibnu Seereen, may Allaah have mercy on him said, “They (i.e the Salaf) use to learn manners as they would learn the knowledge.”

And it was narrated that Rajaa ibn al-Haywah, may Allaah have mercy on him, once said to a man. “Narrate (i.e hadeeth) and do not narrate to me through a person who is lifeless or a slanderer.” Narrated by al-Khateeb in Al-Jaami’ and then he commented 28 further by saying: “It is incumbent upon the seeker of hadeeth to refrain from play, idle fiddling, and displaying vulgar manners in the gathering by acting foolishly, giggling, laughing loudly, or excessive in continual joking. Joking is only permissible if it is in small amounts, and if it is occasional, and subtle, and the type that does not exceed the boundaries of good manners and the way of knowledge. As for continual joking and that which is vulgar and foolish and that which arouses bitter feeling and attracts evil, then it is blameworthy. Excessive laughing and joking degrades your rank and your honour…”

Explanation

This is from the best words that have been mentioned about a student of knowledge that he should abstain from playing and joking except for that which the Sharee’ah has sanctioned, like playing archery, sword fighting, horse riding, because that will aid him in fighting for the sake of Allaah. Also in this present time playing with small traditional rifles, there is no problem with that. Also idle fiddling which is to indulge into something which there is no call for, or say something for no need. Also displaying vulgar manners in a gathering by acting foolishly, giggling, laughing loudly or excessive or continual joking – even with the general people. As for with your fellow companions or contemporaries then the matter is easier, but in front of the general people I warn you from opening the door of trial on yourself. Because that will take the respect away from the hearts of the people, so they will not respect you, or the knowledge that you come with.

His saying:

"...There is a saying: “Whoever is excessive in something will be recognised by it.” So avoid these flaws in your gatherings and in your speech.

Amongst those that are ignorant there are some that think that there is relaxation in doing this excessively. It was narrated that Ahnaf Ibnu Qays said: “Preserve your gatherings from the mention of women and food for indeed I hate a man who describes his private parts and his stomach.”29

Explanation

This is because it will busy him with other than seeking of knowledge. Like for example he would say: “I ate food last night until my stomach was full.” andsimilar statements to that effect of which there is no need for. He may speak about that which is concerning women. As for if he spoke about that which concerned him personally regarding himself and his family then he is from the level of the most evil of people in the sight of Allaah on the day of judgement.

His saying:

"...And in the judicial book of the inspired speaker the commander of the believers, 'Umar Ibn al-Khattaab said: “...And adorns himself with other than that which he possesses then Allaah will disfigure him.” 30 Refer back to Ibnul-Qayyim’s explanation 31..."

Explanation

He means by (Judicial) 'Umar Ibnul-Khataab (may Allaah be pleased with him) because the Messenger (sallallaahu 'alayhe wa sallam) said: “If there is amongst you judicial person then it is 'Umar” And he means by (inspired) the one whom Allaah inspires like as though he is speaking from revelation. This posed as a problem for some scholars, as they said: This dictates that 'Umar is the best companion, because the Messenger (sallallaahu 'alayhe wa sallam) said: “If there is amongst you a judicial person then it is 'Umar.”

But Shaykhul-Islaam Ibnu Taymiyyah (may Allaah have mercy on him) answered this by stating that 'Umar reached the correct answer by an intermediary (meaning inspiration from Allaah) as for Abu Bakr (may Allaah be pleased with him) he arrived at the correct answer without any intermediary so because of this Abu Bakr is better than 'Umar. Whoever contemplates Abu Bakr’s independent actions in places of hardship would see he was closer to the truth than 'Umar, so in the book of Sulh which took place between the Prophet (sallallaahu 'alayhe wa sallam) and the Quraysh, 'Umar went back to the Messenger (sallallaahu 'alayhe wa sallam) to question him about it and the Messenger (sallallaahu 'alayhe wa sallam) answered him, then he went to Abu Bakr and questioned him, and Abu Bakr replied to 'Umar with exactly the same words as the Messenger (sallallaahu 'alayhewa sallam) used letter for letter.

Also in the battle against the apostates 32 and also the despatch of the army of Usaamah bin Zayd,33 also keeping the unity of the Muslims firm at the time of the Prophet (sallallaahu 'alayhe wa sallam) death, all this shows that Abu Bakr views were more precise than Umar. That which makes 'Umar Ibnul-Khattaab apparent is his long Khilaafah and his taking care of the general and specific needs of the Muslims, he had become well known for that so for this reason we say which one narrates more ahadeeth Abu Bakr or Abu Hurayrah?

Abu Hurayrah. Does that mean Abu Hurayrah attained… more ahadeeth than Abu Bakr? No…. Abu Bakr did not always say that which he narrated from the Messenger (sallallaahu 'alayhe wa sallam) and Abu Bakr was his close companion summer and winter, day and night, when travelling or not. He was the one who met him the most, the most knowledgeable person about his affairs but he did not make time to sit with the people to narrate to them what he heard from the Prophet (sallallaahu 'alayhe wa sallam). In conclusion: Then this clarifies the answer about the hadeeth: “If there is amongst you a judicial person then it is 'Umar.”

His saying, in his book which he wrote to Aboo Musaa Al-Asharee regarding Qadhaa 34

“...Whoever adorns himself with other than that which he possesses then Allaah will disfigure him.”

Explanation

This is reality, if a person was to pretend that he was a student of knowledge then think he has such great knowledge that he could (concur mountains) everytime an issue would come to him he would role up his sleeves and say I am an expert in this issue, this is halal and this is haram, this is waajib and this is fardukifaayah and that is fardu 'ayn, these are its conditions so and so, and this one has no conditions. He generalises and specifies, then a small student of knowledge comes to him and says: But we have been informed so and so, then by Allaah he exposes and clearly shows that he was not a student of knowledge. The same applies to one who beautifies himself with worship and appears to the people as though he is a devoted worshipper, Allaah will indeed expose him.A poet said:

“And whatever bad character a person has, if he tries to conceal it, it will be exposed to the people.”

So whatever the people hide Allaah indeed knows it and he will indeed expose the

one who does not act accordingly. This was a phrase from 'Umar, so adorn with it all your actions.

“...Whoever adorns himself with other than that which hepossesses then Allaah will disfigure him.”

The Shaykh Bakr Aboo Zayd, may Allaah give himtawfeeq,35 said:

“...Refer back to Ibnul-Qayyim’s explanation.”

Ibnul-Qayyim explained it in great depth in his bookI‘laam Al-Muwaqi’een to the extent that you would say:“The whole book which is 3 huge volumes was an explanation of this hadeeth.” It was not just an explanation of each word, rather it was explanation of each word from one angle but from another it explained the meanings and displayed the wisdom. So that is why Bakr Aboo Zayd said to refer back to Ibnl-Qayyim’s explanation.

POINT EIGHT: His saying:

"...Adorn yourself with Maroo’a (honour, moral goodness, manliness ) and that which leads to it such as good manners a cheerful face, spreading the Salaam, (the salutation) showing forbearance and hating haughtiness, having self esteem which is free from tyranny, and being gallant but not for the sake of zealous partisanship and being fanatic without being patriotic."

Explanation

What is Maroo’a? The people of understanding have explained it, may Allaah

have mercy on them in the book of ‘Shahadaat’ they said it was those actions that

beautify and make attractive and abstaining from that which blackens and disfigures. That is in general: everything which beautifies him in the sight of the people and makes him attractive and that which causes the people to praise him, then that is Maroo’a, even if it was not acts of worship, and everything that is opposite to that is contradictory to Maroo’a.

Then he 36 gave an example of this, so he said:

“...Good manners...”

Explanation

What are good manners? That a person should always be pardoning in places where pardon is required, and he should be unwavering in a place where that is required.

So for this reason Islam came as a balance between pardoning which causes rights to be lost, and unwavering which may lead to oppression. So we will give an example from `the law of equality in punishment’ 37 where a person kills another. It is mentioned that the children of Israel split their legislation of `equality in punishment’ into two. One part made an obligation to kill (the one who killed) with no choice involved for the family members of the killed - and that is the legislation of the Tawrah, because the legislations of the Tawrah lean towards harshness and firmness.

The second part made it an obligation to pardon and said: if a person is killed intentionally it is an obligation upon the family members to pardon. This is what we read in the books which have been related. We did not come across any text in the Bible, and in any case the legislation of the Bible is the legislation of the Tawrah and Allaah, glory be to Him, The Most High said:

“And we ordained for them in it that a life for a life, an eye for an eye, a nose for a nose, ear for ear, tooth for tooth and wounds equal forequal…” [Al-Maai’dah (5):45]

But that which was transmitted from the children of Israel is what we mentioned above. Then the religion of Islam came with the middle path and gave the choice to the family members of the killed, if they desired they could take his life out of `equality in punishment’ that was their right, or if they so desired they could pardon him without taking any blood money, or if they wished they could take the blood money. So this issue became extensive. It is well known that any intelligent person would look into the choices available. He would choose that which has the better general interest, and put that forward before everything.

For example if that person was evil, I mean a murderer, and the family of the killed love wealth and say we want to forgive him and take the blood money, because we are in need and we do not have wealth. We say: “This is not from wisdom, look at the general interest, and if you leave something for the sake of Allaah, He would repay you with better than it, so kill this murderer.” This is also why Shaykhul-Islaam Ibnu Taymiyyah made it an obligation, following Imaam Maalik (may Allaah have mercy on him) that it is an obligation to kill the murderer. Even if the family of the killed wanted to pardon him and even if he had small ones that were in need of wealth. It is an obligation to kill the murderer because it is not possible to free yourself from him. This is when a person is killed in a situation where it is not possible for him to defend himself and the murderer is one who spreads corruption in the earth.

“Verily the recompense for the one who wages war against Allaah and his Messenger and spreads corruption in the earth is that they are killed, or crucified, or their arms and legs are cut off from opposite sides or they are expelled from the earth (land).” [Al-Maai’dah (5):33]

His saying:

"...A cheerful face…"

Explanation

This is also from good manners, but does that mean I should have a cheerful face for everyone, even the wicked criminal? Or does it depend on the situation? So do I make a cheerful face to 6 out of 9...what does this mean? It means out of thirty, leave three dependent on the situation. So from your character will be a cheerful face. This is the best thing, it will attract the people to you and the people will love you and they will force open their secrets to you.38 But if you were stern biting your lower lip, the people willflee from you and not be able to speak to you. However if the situation dictates that you should not show a cheerful face, then do not do so. So for this reason a person who displays sternness should not be blameworthy at all times, neither is he praised for leaving that at all times.

His saying:

"...Spread Salaams…"

Explanation

Meaning spreading it everywhere, making it apparent to everyone? I am asking here.. of course not, it should only be performed on the one that deserves to be given salam: the Muslim, even if he was disobedient, even if he were a fornicator, thief, one that deals in interest, or drinks alcohol, or if he was a sinner. Give him the Salaam because of the saying of the Prophet (sallallaahu 'alayhe wa sallam):

“It is not permissible for a Muslim to abandon his Muslim brother for more than three (days), then they meet and this one turns away from that one and vicaversa. The best of them is the one that starts with the Salam first.” 39 If a believer performed an evil deed, even if it was a major bad deed but it was feared that he was going to split the Muslim community in such a case boycotting him is an obligation - if it is beneficial.

I say this, just in case one would rebut our saying with the story of Ka’ab Bin Maalik (may Allaah be pleased with him), when he remained behind in the battle of Tabook. The Messenger (sallallaahu 'alayhe wa sallam) ordered him to be abandoned, so the people abandoned him, they did not speak to him, until one day he secretly entered the garden of Aboo Qataadah (may Allaah be pleased with him) and he was his cousin from the most beloved people to him, so he gave Salaam to Aboo Qataadah and he did not reply the salaam, so he tried a secondtime but he did not reply, then he tried a third time but he still did not reply.

Then Ka’ab said: I call you to witness do you know that I love Allaah and his Messenger (sallallaahu 'alayhe wa sallam)? How can you boycott me when I love Allaah and his Messenger? He did not reply. He did not reply with a yes or no...he said Allaah and his Messenger know best!! He did not reply with “Why?” Because the Messenger (sallallaahu 'alayhe wa sallam) ordered them to do this. If he had ordered them to do more than this they would have done it.

The point is that the companions boycotted him because he remained behind in the battle of Tabook and their boycotting of him was upon the order of the Messenger of Allaah (sallallaahu 'alayhe wa sallam). So he came and gave Salaam to the Messenger (sallallaahu 'alayhe wa sallam) and said: I don’t know if his lips moved to return my Salaam?

But the Messenger (sallallaahu 'alayhe wa sallam) loved him, because when Ka’ab would stand to pray the Messenger (sallallaahu 'alayhe wa sallam) would steal a glance at him and look at him. So this abandonment of Ka’ab by the companions did it have effects on him or not? It did have an effect….a great repentance toAllaah, The Most High as Allaah confirms:

“And (He did forgive also) the three [who did not join the Tabook expedition (whom the Prophet (sallallaahu 'alayhe wa sallam))] left (i.e. he did not give his judgement in their case, and their case was suspended for Allaah's Decision) till for them the earth, vast as it is, was straitened and their ownselves were straitened to them, and they perceived that there is no fleeing from Allaah, and no refuge but with Him. Then, He accepted their repentance, that they might repent (unto Him).” [At-Tawbah (9):118]

So they resorted to Allaah and Allaah realised them (from their trial).

In conclusion: spreading Salaam, the general ruling is that it is for everyone from the Muslims except for the one who displays his sins and it is in his better interest that he is boycotted.

As for non Muslims then the Messenger (sallallaahu 'alayhe wa sallam) said: “Do not start the salaam with the Jews and the Christians.” [Muslim no.2167]

So it is haraam for us to start the Salaam with the Jews and the Christians, and those other than them are more filthy so we do not start with salaam to them. Ifthey start with the Salaam to us then we reply to them because of the saying of Allaah, The Most High:

“And if you are given a greeting, then return it with a better greeting or return the same.” [An-Nisaa’ (4):86]

So if they say “AsSalaamu 'alaykum” then we say clearly: “'AlaykumusSalaam” because the verse states that: “..then return it with a better greeting or return the same.” and the Messenger (sallallaahu 'alayhe wa sallam) ordered us to say “Wa 'alaykum” because they used to say “Saamu 'alaykum” as is narrated in the hadeeth of 'Abdullaah Ibnu 'Umar radhiyallaahu ta'aala 'anhu that he said:

“Verily the Jews or the people of the book say Saam 'alaykum so if they give this greeting then say Wa 'alaykum.” 40 Is there any exception to that? Yes: the students, to one another they are exempt from this. Meaning a student does not need to spread salaam to his brothers, colleagues, friends, because of the good manners he possesses (maroo’a) and pure heart. Giving Salaam is a greeting and showing of happiness and acceptance. So there is no need for them to say “the pureness of my heart is in no need for expression” so what do you say about this exemption?

This exemption is Baatil (false) the students amongst themselves have more rights to Salaams. Another exemption is given by some, when some peopleoppose you in the manhaj but agree with you in aim.

Nowadays, we have the horn blowers – and we will not say partisans – where some of them have a belonging to one group over others, but if only some of them where saved from the others, rather they are opposite (they fight each other) and Allaah’s refuge is sought, fighting each other with their tongues and Idon’t know if they would fight each other with swords or not if they could? Allaah knows best, but with their tongues they fight. Some of them curse one another, others keep away from others and they spend so much time in numerous gatherings defaming other groups even though their aim is one, all of them want one goal, correction of worship and acceptance from Allaah. There could be clear people of innovation opposing the Sunnah yet they do not speak about them. This is the effort we experienced from some horn blowers where every group adheres to something specific or a specific minhaaj so you find some making others astray and this is the effort. So for the likes of such horn blowers it is anobligation to give salaams to each other. It is an obligation for them to advise one another. Each one of them should clarify for his brother what he is mistaken in so he can correct that mistake and the hearts can come together.

As for turning hearts against each other, and Allaah’s refuge is sought, because of differing in minhaj even though the aim is the same then this is a grave mistake.

His saying:

“...Therefore avoid the affairs that tarnish your honour, whether it be in your nature, speech, or actions: and also indulging in degrading actions, or evil habits such as being conceited, showing off, boastfulness, arrogance, and lookingdown upon others, and to be seen in doubtful places...”

Explanation

This is why he mentioned Maroo`a (good manners, honour) it is imperative that a student of knowledge adorns himself with this. He said “avoid” lowly manners in your character, or speech, or actions meaning in your nature. Try and make your natural disposition in accordance to good manners. From that which is known is that when you see one withKuhl at the ends of the eyelid it does not mean kuhl isbeing used! 41 And a natural disposition is not like a disposition. But a person with regular practice of some thing perhaps can gain a natural disposition if not then the person no matter how much he tries to have good manners but his nature is not that way inclined he will find much difficulty, but with practice he will become better and that has been proven. We heard about some people that were far from being seekers of knowledge or students of knowledge, they had evil characters, then when Allaah blessed them with knowledge and guidance their manners became good because they made themselves accustomed to this good character until it became part of their nature, and natural disposition.

His saying:

“...And also indulging into degrading actions and evil habits..”

Explanation

By (evil) habits he means qualities, characteristics and traits, everything which perverts a person’s action. Then he gave an example of that saying: such as being conceited. 42 So if he extracted a benefit he says: “Mashaa’ Allaah, the greatest scholar has not extracted this benefit,” then he becomes proud and thinks of himself as someone big and is arrogant.

His saying:

“...Showing off...”

Explanation

He does (actions) to be in the view of the people and speaking about various sciences in front of them until they see that he is a scholar. Then it is said he is a scholar.

His saying:

“...Boastfulness...”

Explanation

Rejecting the truth, this happens in argumentation and extremeness to one opinion over many or onemadhhab over others. You find him despising others.He rejects the truth because it opposes his opinion.

His saying:

“...Arrogance...” 43

Explanation

This is the result of being amazed with oneself. Meaning he makes himself appear as though he is a scholar that has a great deal of knowledge. From thatis, in some countries the scholars wear a particular dress, so this beginner in his knowledge wears the dress of the major scholars, to make one think he is from the major scholars, this is from arrogance, pride.

His saying:

“...And looking down upon others...”

Explanation

Boastfulness is looking down upon others. It is pride as the Messenger of Allaah (sallallaahu 'alayhe wa sallam) said:“Pride is disdaining the truth (out of self conceit) and contempt for the people” 44 Meaning: scornfully.

His saying:

“...Or to be seen in doubtful places...”

Explanation

Places which are places of doubt that will place doubt in his Maroo’a, his character, he must avoid them. May Allaah have mercy on the one that prevents backbiting about himself. If the Messenger (sallallaahu 'alayhe wa sallam), who is the purest of creation, said to the two men from the Ansaar, when he was with his wife Safiyyah:

“Verily she is Safiyyah, my wife”

then what about other than him?

In conclusion: don’t be confident in yourself that people do not think bad about you in anything. Even if you had that good feature amongst the people, Shaytaan will hurl into their hearts evil until they accuse you of that which you are free from. So abstain from the places of doubt so that you will be saved from being doubted.

POINT NINE: His saying:

"...Enjoy masculine qualities; which include bravery,forthrightness, noble manners, and giving for the sake of good causes until the ambition of men (die) before reaching your level. Equally beware of the qualities that oppose them such as being unconfident, impatient and weak in nobility for indeed they destroy knowledge and cut off the tongue from speaking the truth, and they lead him headlong to his enemies in a state where they brush the faces of the pious amongst the slaves with their poison."

Explanation

This is like a completion of the point before, because enjoying masculine qualities is from Maroo`a without no doubt. If a person was to bring himself down to the level of men, those that are really men, from the meaning of the word, then he would enjoy what has been mentioned of bravery, forthrightness, and noblemanners and giving for the sake of good causes until the ambition of men (die) before reaching your level. Meaning, no one would be bothered in beating you, in that what you are upon, of these qualities. So bravery is advancing in the correct place of advancing. If that is what bravery is then it necessitates that deep thought, contemplation and worldly experiences precede it. This is why Al-Mutanabbee 45 said:

"...Thinking before fearlessness is bravery

It comes first, and then bravery is second, And if these two qualities come together in a free soul, It would reach the heights of all ambitions..."

So thought is a must, because fearlessness without thinking will collapse and its result will be opposite to what is desired by the bold. Likewise forthrightness for truth, in that he should be strong regarding it, patient with the recompense of harm or otherwise that comes for defending the truth.

His saying:

"...Noble manners..."

– "Explanation about this has preceded, and that itcompromises of all noble, good character which a person is praised for."

His saying:

"...And giving for the sake of good causes - this giving includes giving of wealth, dignity, honour, and knowledge and all that is given (of good) to others..."

As for giving for the sake of evil then that is evil, and giving which is not for the sake of good or evil could be like wasting wealth.

POINT TEN: Forsaking luxury

His saying:

"...Do not become carried away in comfort and luxury; For verily, al-Badhaadhah (asceticism) is from Eemaan 46 and take the advice of the Commander of the believers, 'Umar Ibn Al-Khattaab in his famous book, and in it he says: “So beware of excessive comfort, and imitating the appearance of the 'ajam (non-Arab)47 and toughen yourselves and roughen yourselves.” 48

Explanation

His saying: Do not become carried away in comfort and luxury: This is advice said to both student of knowledge and a non student of knowledge. Being carried away in that is in opposition to the guidance of the Prophet (sallallaahu 'alayhe wa sallam), as he used to prohibit too much luxury, and sometimes instruct to walk bare foot. A person who is used to luxury, facing some things will be difficult for him. Some things may come to him that he is unable to have luxury in. We will give an example of this from the hadeeth we mentioned: The Prophet (sallallaahu 'alayhe wa sallam)

“Used to instruct us to walk bare foot sometimes.”

Some people never walk bare foot ever, they wear socks and khuff 49 and you won’t even find them walking. Such a person if he had to walk 500 metreswithout any form of protection for him you would find that it would be extremely difficult for him. Perhaps his feet will bleed from walking on the ground, but had he made himself used to roughness and left off permanent luxury he would haveachieved much good. Also, the body if it is not used to these things it will not have immunity and you will find it in pain over anything. Whereas if it hadimmunity it would not bother him. That is why you find the hands of labour workers much stronger than the hands of a student of knowledge. There is noimmunity in his hands because it has become use to that (knowledge and easy work). So much so that in the old days the labourers, their hands use to mixwith soil and clay and if you were to touch them it was as though you touched a rock, because of its roughness, if he were to clutch his fingers on your hand you would feel extreme pain because he has become used to that. So a person that makes himself comfortable no doubt it will be harmful to him.

His saying:

"...Ascetism is from Eemaan..."

Explanation

So what is asceticism? It is opposite of living a life of luxury.

His saying:

"...Beware of imitating the 'Ajam (non Arab)..."

Explanation

This sentence is a warning, because the Arabs have two types of sentences one type of sentence is a warning the other is appealing. So if the meaning of the sentence consisted of wanting something then it is the second type of sentence (appealing) and if the meaning consists of a warning then it is the first type of sentence (warning). Like if you said to a person:“A lion! A lion!” Then this would be a warning. And if you said: “A deer! A deer!” This is appealing but as for - beware! Then this is a warning. Ibnu Maalikin said:"Beware of evil and its likes……..Warning of………"

His saying:

 "...Beware of living a life of luxury..."

Explanation

Meaning, I am warning you not to live a life of comfort, like in clothes, body, and in everything, and what is meant here is excessiveness. Living in comfort from that which Allaah has made halaal, with no wasting, is from the things that arepraiseworthy. Whoever abandons comfort which Allaah has made halaal without any Sharee’ah reason then he is blameworthy.

---

 28 Al-Jaami’ 1/156.

29 Siyar Al-A'laamin-Nubulaa 4/94 (he means his desires)

30 There is a hadeeth narrated by Asmaa (radhiyallaahu 'anhaa) that the Messenger of Allaah (sallallaahu 'alayhe wa sallam) said: “He who fills himself with that which he is not given is as one who wears two garbs of falsehood.” ( Bukhaaree, Muslim, Abu Daawood, An-Nasaa’ee) and the Prophet (sallallaahu 'alayhe wa sallam) in this hadeeth is making a similitude between this type of person who shows off qualities that he/she does not possess with the one who gives false testimony because in effect both of them give false testimony.

31 I‘laam Al-Muwaqi’een (2/161-162).

32 T.N - Those that said they would not pay Zakaah after the Prophet’s (sallallaahu 'alayhe wa sallam) death, because he was a Prophet and the one who used to take it from them now he is dead they saw no reason to give it to anyone else. Amongst them were Munaafiqoon as well as those who viewed the issue of Zakaah as mentioned above.

33 Before the death of the Prophet (sallallaahu 'alayhe wa sallam) he sent Usaamah bin Zayd on an expedition with a huge army, whilst he was on his way the Messenger (sallallaahu 'alayhe wa sallam) died. Then Abu Bakr had the battle of the apostates on his hand, 'Umar told him to bring the Army of Usaamah bin Zayd back to aid them, but Abu Bakr said: “No I will never stop an army sent by the Messenger of Allaah (sallallaahu 'alayhe wa sallam).

The wisdom of his saying became apparent because in the route of Usaamah bin Zayd he had to pass through lots of tribes who had refused to pay Zakaah and when they saw him with his huge army they became afraid and said: “if this is one army Abu Bakr has sent here, so huge, then their must be more.. so for us to pay Zakaah is better than being killed.”

34 Book of Judicial Rulings.

35 Ability to carry out, precisely what he intends.

36 Shaykh Bakr Aboo Zayd.

37 T.N – This is know from the Sharee’ah as Qisaas (Law of Equality In Punishment) as Allaah, The Most High said in Soorah Al-Baqarah (2):178: “O you who believe, Qisaas has been prescribed for you in taking of lives, the free person for the free, the slave for the slave, the female for a female, and if any remission is made by the brother of the slain then grant any reasonable demand and compensate him with handsome gratitude..”

38T.N- This is because they are yearning for advice and guidance, but are afraid to open their secrets to anyone.

39 Narrated by Bukhaaree in Adaab Al-Mufrad (p.416).

40 Bukhaaree (6257) and Muslim (2163) – T.N – It is worth mentioning here that it is permissible to return Salaam to the non Muslims if they start, and we only say “wa 'alaykum” if they say “Saam 'alaykum” in opposition to many people these days who refuse to return salaams to non muslims even when they do not say “saam 'alaykum”.

41 An Arabic example which when elaborated it means placing kuhl (black coloring) around the edges of the eyelid is less (in colour) than the kuhl itself (in colouring).

42 Being amazed with oneself.

43 Again this is conceit, pride.

44 Narrated by Muslim (91).

45 He is a poet during the era of Abut-Tayyib Ahmad bin Hussayn bin Hasan Al-Jaafee Al-Koofee Al-Adeeb. He is known as Mutanabbee he reached…….. his poems reached the horizons, he died in Ramadhaan in the year 354 Hijree (Siyar Al-A'laamin-Nubulaa 16/199-201).

46 As it was authenticated to the Prophet refer to Silsilah As-Saheehah no. 341 and Tahdheeb Qadr as-Salaah no.343 by Ibn Nasr Al-Murwaazee.

47 This statement is not considered as Pro Arab nationalism, rather it refers to – in the terminology of the Salaf – the non Muslim Arabs that the salaf came into contact with when Islaam began to spread to places like Asia, Persia etc. The proof of this is in another narration in Saheeh Muslim “…and beware of imitating the people of shirk.” This explanation was held by Al-Imaam Al-Qurtubee and Imaam An-Nawawee in their explanation of Saheeh Muslim. An example of such is in the manner in which these 'Ajam use to tie their turbans: without a tail (behind their backs or on their chests) or without a hat underneath it (as the Raafidha – the zealous shi’ites or the followers of the twelve Imaams - do today) and not bringing it underneath the chin, along with many other examples. So it comes under the category of the prohibition of imitating the Kuffaar.

NOTE: Now this is established it becomes apparent to the reader the common mistake that many Muslims make when wearing the turban: they do not wear a hat underneath it, nor do they tie it with a tail between their shoulders and bringing it beneath their chins. Tying the turban in this manner was considered a sign of the pious people of the sunnah as Ibnu Raslaan said. It was also narrated that some of the Salaf used to say: “The turban without a tail is the turban of Iblees (Satan).” and some of them said it was the Turban of the Dhimmi (the kaafir under the rule of the Muslims) and Imaam Abu Bakr at-Tartooshee used to say:“Tying the turban without a tail, without bringing it beneath the chin is an evil bid’ah (innovation).” For more information refer to 'Iqtidhaa As-Siraatil-Mustaqeem by Shaykhul-Islaam Ibnu Taymiyyah and Nayl Al-Awtaar of Imaam Ash-Shawkaanee.

48 This athaar was narrated by Muslim, Aboo Awaanah, 'Abdur-Razzaaq and others. It was originally narrated by Al-Bukhaaree, but was a shorter narration.

49 This is a sock made of leather which is worn on the feet.