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Benefit: The Means to Attaining Allāh's Pleasure

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy
Yūnus ibn ʿUbayd (d.139H) - raḥimahullāh -said:
"With good manners, you understand the knowledge. With the knowledge, your actions are corrected. With actions wisdom is obtained. With wisdom, you understand zuhd (abstinence) and are granted its benefits. With zuhd comes abandoning the world. With abandoning the world comes desire for the Hereafter. With desire for the Hereafter, the pleasure of Allāh - the Mighty and Majestic - is obtained." Iqtidaa'ul-'llmil-'Aml (no.31).

Benefit: The Salams Are before the Question

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

On the authority of Ibn ʿUmar (may Allāh be pleased with him), the Prophet (Ṣallallāhu ʿalayhi wa-sallam) said: "The salams are before the question, so if someone begins talking to you asking a question before giving salams, then do not answer him." Collected by Ibn al-Najjār.  Al-Ṣuyutī listed it is al-Jāmiʿ al-Saghīr.  Al-Albānī said "ḥasan" in Ṣaḥīḥ al-Jāmiʿ (#3699).

Al-Munāwī (d.1031) said in explanation of the ḥadīth "Al-Salām Qabl al-Kalām" (the ḥadīth before it in al-Jāmiʿ al-Saghīr):

"...due to the great benefits found in the salams that have been mentioned, it is incumbent that it is the first thing a person hears, and the first thing someone being addressed verbally or in writing comes across. It will reach a person's soul and settle into it in a great way, thus being the most effective way of conveying one's intended message with his verbal or written address. Thus, it has been legislated for the when people come together, when they write to each other, and other related times, like when they part from each other..." Faydh al-Qadīr (4/150).

And Allāh knows best.

Translated by: Mūsá Richardson

Benefit: The Scholars or the Callers?

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

Shaykh ʿUbayd al-Jābirī comments on the verse below, clarifying an existing doubt:

شَهِدَ اللَّهُ أَنَّهُ لَا إِلَٰهَ إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ قَائِمًا بِالْقِسْطِ ۚ لَا إِلَٰهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ
Allāh bears witness that none has the right to be worshipped but Him; and likewise, the angels and the people of knowledge bear witness: He who maintains justice, none has the right to be worshipped but Him, the All Mighty, the All Wise. [Surah al-ʿImrān, 3: 18]

Present in this verse is a refutation of some of those who ascribe to the daʾwah, who say: The caller (dāʿī) is better than the scholar. They use the argument that the caller is like the rain cloud, travelling from place to place, everyone benefits from it [i.e. the rain]. While the scholar is like a well, no one drinks from it except those who travel to it. Glorified is Allāh the Exalted! Are they more knowledgeable or Allāh? Who are the ones who testify to the oneness of Allāh [in this verse], the scholar or the caller? The scholar! Who are the inheritors of the prophets? The scholars, or the callers who travel from place to place? Some of them [i.e. callers] are not even able to recite Surah al-Fātihah correctly and do not know the pillars of al-Islām.

Corrupt reasoning and misinterpetation of the speech of Allāh and His Messenger (ṣallá Allāhu ʿalayhi wa-sallam) is the way of the people of innovation and desires; so be warned.

Source: Itḥāf al-ʿUqūl, pg. 89-90
Translated by: Munīb al-Ṣumālī

Benefit: Upright Moral Character - Who Is Better, Someone Who Attains Manners or Someone with Them Naturally?

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy


From the upcoming publication: Upright Moral Character by Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (translated by Mūsá Richardson)

There is an issue worthy of discussion here: Who is more virtuous – someone who has commendable character naturally, or someone who worked to attain it?  Which of them has a higher status and more reward than the other?

We reply to this question, saying: Certainly, the person created with good manners is more complete with regards to his behavior, and with regards to the actual presence of the manners within him. That is because he does not need to struggle or overcome any difficulty in manifesting them, nor are these manners absent in certain situations and scenarios since they are found within his natural disposition.  Whenever and wherever you meet such a person, you find him having good manners, no matter what the situation. So, from this angle, he is more complete without doubt.

As for the one who struggles, refines himself, and attains good manners, then he is certainly to be rewarded for this, due to his personal struggle. However, he is much more deficient than the other when it comes to the completeness of his character.

Furthermore, if a man is granted both types, some good character naturally and some attained, then this is the most complete case.  The types of people in this regard are four:

[1] One who has been deprived of (innate) good manners (and he has not attained them)
[2] One who has some (innate good manners), but he has not worked to attain any more
[3] One who has good manners naturally and has worked to improve them
[4] One who has been deprived of innate good manners, but has worked to attain them

In conclusion, the one who has good manners naturally is more complete (in his character).  However, when a person struggles and endures hardships to attain good character he will be rewarded for his efforts. 

Discuss this in our forum

From the Good Manners of Correcting Mistakes

  Shaykh ʿAbdullāh al-Bukhārī

Concerning the position, ‘I don't speak about anyone and I don't want anyone speaking about me.’ This position is made with good intentions and in shāʾ Allāh is intended to avoid fitnah. However, is this statement correct or should we be open to giving and receiving advice, commanding the good, forbidding the evil, saying that which is for us and that which is against us?

Shaykh Fawzān on the Manners of Refuting Mistakes

  Abū al-ʿAbbās Mūsá Richardson

A reflection upon the manners of the noble scholar, Shaykh Ṣāliḥ al-Fawzān, concerning the methodology of refuting mistakes. A response to enquiries (made to the speaker) citing Shaykh Ṣāliḥ al-Fawzān in regards to how to approach/correct misguidance. An important study towards understanding exactly how refutation is made. An important clarification about the claim that it is dishonourable and disrespectful to refute, and that the one who has efforts in da'wah shouldn't be refuted (only advised)—even if he is an opponent to the Sunnah. An important lecture to acknowledge, especially in today's cut/paste blogosphere where deceptive trickesters can snip statements of the scholars (attempting to water down the religion and confuse the unsuspecting Muslim).

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