Lack of care and neglect while performing ablution will negatively reflect on the worship that is to follow.

One time the Messenger of Allah ﷺ led the morning prayer. Some minor mistakes were made whilst the chapter Romans was being recited. After finishing the prayer the Prophet turned to the congregation and said:

“Some people are coming to the prayer without ablution and this is the cause for Satan interfering in our recitation. When you come for prayer, take your ablution as carefully as you can”.

Thus purification and the taking of ablution with care before prayer is crucial for the soundness of our worship. It is also a great virtue to be always in a state of ablution to the best of one’s ability. The Messenger of Allah ﷺ liked to carry out all of his tasks while he had ablution.

According to Abu Juhaym , the Messenger of Allah ﷺ once came across someone as he was coming from the Well of Jamal. The man greeted him, but the Prophet ﷺ  did not return the greeting. He ﷺ  immediately went to a wall and wiped his hands and face over it to perform the tayammum (dry ablution), and then he accepted the man’s greeting of peace. (Bukhari, tayammum, 3)

With this action, the Prophet of Allah ﷺ demonstrated how it is possible for one to always be in a state of ablution. This is also an indication of how virtuous it is to take ablution before carrying out a task, even though that task is not obligatory.

In another instance, Ibn-i Abbas (RadiAllahu Anhu) narrates:

“When the Prophet of Allah ﷺ finished relieving himself he would first pour water over his hands to wash them and then he would perform tayammum with dry earth. I once asked him:

“O Messenger of Allah ﷺ, there is water available. Why did you do that?” The Prophet replied:

“How can I be sure that my spirit will not be taken back from me before I reach water?” (Ahmad, I, 288, 303; Haysami, 263).

According to another narration whenever he needed to perform the major ablution, the Prophet ﷺ would wipe his hands over the walls and do tayammum in order not to be without ablution until he could perform his major ablution. (Haysami, I, 264).

This is the scope of the material and spiritual cleanliness that the Prophet demonstrated to his community…

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Sultan Bayazid II and his brother Jem Sultan

The events that took place between Sultan Bayazid II and his brother Jem Sultan openly reflect the courage of faith of our forefathers and the beauty and virtue that Islam bestowed upon them:

Becoming a sultan in the year 1481, Bayazid II (who was even known as Bayazid the Saint due to his piety) spent the first 14 years of his sultanate dealing with the problems that arose as a result of his brother Jem Sultan’s claims to the Ottoman throne. This situation hindered Bayazid II from active participation in the Christian world. Jem Sultan proposed the following to Bayazid II:

“Let us divide our country into two. You rule over half and I will rule over the other half”

Bayazid II replied, rejecting his offer:

“My brother, this country is the property of the people. If we divide it, the government will lose power. We will become a series of weak principalities. This will have grave consequences. I would divide my body but the land of my people cannot be divided”.

A short time after that Jem Sultan was invited to Rhodes by the Knights of Rhodes. He was impressed by their polite words and heedlessly accepted their invitation. However the Knights broke the promises they had made and sold him to the Papacy like a slave. The Papacy were planning to use the prince in the next crusade against the Ottomans. However, realizing that he was not going to be successful in this, Pope Innocent suggested that Jem Sultan become Christian. This offer greatly offended Jem Sultan. Deeply saddened he said to the Pope:

“Even if you give me the whole world, and not just the Ottoman Sultanate, I would never change my religion”.

The supplication that Jem Sultan made to Almighty Allah when he realized that the Crusaders wanted to use him against Islam is sufficient to show the aspiration of his efforts for his religion:

“O my Sustainer! If it is the case that the unbelievers wish to use me as a tool to bring harm to the Muslim world, then do not let this slave of yours live any longer. Take my soul to your honorable abode as soon as possible…”

His prayers must have been answered for at the age of 36 he passed away in Naples. In his last days, his last testament he made to those near him was as follows:

“Make sure to announce the news of my death all over the land. Do this for certain so that the games that the unbelievers wish to play with the Muslims, using me as a tool, can be over. After that, go to my brother Sultan Bayazid. Request that, however difficult it may be, he transports my body back to our country.

I do not wish to be buried in the land of the unbelievers. Whatever has happened until now has happened. Make sure that he does not refuse this request of mine. Ask him to pay all of my debts. I do not want to go the Divine Presence in debt. Let him forgive
my family, my children and those who served me. Let him make them content according to their states”.

His brother Bayazid II carried out his final testament.

These are the qualities that Islam bestows upon the human being. The reciprocal relationship between these two brothers displays their devotion to their faith and their love of their country. It is also a demonstration of sacrifice for the sake of the peace of
their people, and an example of tolerance, the accounting of the conscience that results after realizing one’s mistake, refraining from violating another’s rights, forgiveness and compassion amongst many other virtues.

What Is the Best Way to Put the Ego in Check?

What is the best way to attain beneficial knowledge in such a way that puts the ego in check?

Answered by  Habib Umar bin Hafiz

Seeking Knowledge With Excellence

The best way to attain beneficial knowledge that puts the ego in check is: sincere focus, with humility, attentive listening, and concentration upon what is imparted to one, of the words of Allah or the words of the Chosen One (may Allah peace and blessings be upon him and his folk), assuming you find a teacher who is a “possessor of heart,” i.e. one who imparts this knowledge from his heart and soul.

Connecting to the Inheritors of Prophetic Guidance

This, along with connecting oneself to a chain of transmission that goes back to the Prophet and observing good manners, is the way we are familiar with from the Successors of the Companions (tabi’in), those who followed them, and those who followed them, until this day and age.

Knowledge is the Prayer of the Soul

For knowledge is not perfected with caprice or pride. Nor is the reality of knowledge acquired by studying, “so and so said”, or mastering legal scenarios. It is rather acquired through sincerity to the Most Great and Most High, and through approaching this endeavor with veneration, love, and longing to draw close to Allah (Mighty and Majestic) thereby, while also connecting one’s self to a chain of transmission to the Chosen One, Muhammad (may Allah peace and blessings be upon him and his folk). This is indeed the way to acquire beneficial knowledge that puts the ego in check and elevates it to high stations.

Translated by: Abdullah Alrajhy. (Link to the original answer)


Habib Umar bin Hafiz is a descendant of the Prophet (upon him be Allah’s peace and blessings). Born into a family of scholars, Habib Umar, pursued the sacred sciences from a young age, including Quran, Hadith, Fiqh, ‘Aqeedah, Arabic, and Spirituality. In 1994, he established Dar al-Mustafa, an educational institute in Tarim, Yemem.

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Sincerity in Charity

Sincerity shows its effect in everything. As long as it is given out with a sincere intention, the one who gives charity will be rewarded to the degree of their sincerity, even if the charity goes to one who is unworthy of it. According to the degree of one’s sin- cerity there arise positive tendencies towards goodness in those who are given the charity. The Messenger of Allah  has indicated this truth as follows:

“One time a man said: “I am going to give charity”.

That night he left his home with his charity and placed it in the hands of a thief without realising who it was. The next day the people of the town started to talk:

“What an amazing thing! Last night someone gave charity to a thief !”

The man said:

“O Allah! Praise be to you. I am going to give charity today as well”.

Again he left his home with his money and this time without realising it, he placed it in the hands of a prostitute. The next day the people of the town began to talk once more:

“It cannot be! Last night somebody gave charity to a prostitute”.

The man said again:

“O Allah! Praise be to you even if I have given charity to a pros- titute. I am going to give charity again”.

Again that night, the man took what he had set aside for chari- ty and left his house, this time placing it in the hands of a rich man. The next day the people of the town began to chatter again in amazement:

“What is this! Last night charity was given to a rich man!”.

The man said:

“O Allah! I am grateful to you for being able to give charity whether it be to a thief, a prostitute or a rich man.

As a result of the sincerity of this man, he saw someone in his dream say to him:

“Perhaps the charity you gave to the thief will embarrass him and stop him from stealing. And perchance the prostitute will regret what she had been doing and become a chaste woman. And maybe the rich man will take heed and give out to the needy from the wealth that Allah has given him”. (Bukhari, Zekat, 14)

And so these are the blessings of sincerity and true devotion… What is indicated in this hadith is the necessary sincerity and devotion that needs to be within the heart of the person who is giving charity. It also expresses the idea that intentions are better than deeds. However, let it not be assumed from this that it is a virtuous act to give out charity carelessly. On the contrary, when giving out charity and alms-giving, the believer should give it to those who are truly in need, and must search out the most worthy person if possible and give it to them.

Improving oneself

One day, one of the disciples of Bayazid (Alaihi Rahma) asked him:

– Will you give a piece of your coat so that I can carry it with me to gain blessing?

Bayazid responded:

– O my son, if you do not improve yourself until you become a perfect person, it is not going to help you even if you cover your entire body with my skin.

The above story about Bayazid Bistami is well known for illustrating that one cannot reach high levels of spiritual attainment only by virtue of externally improving oneself.

“This shall too pass”

The expression, “This shall too pass,” articulates the following: “O human! The sorrows and joys that come to you are but guests. Do not think that they are permanent!” Do not be disturbed by life’s sorrows, because they will go. Do not be too happy with the joys of life, because they too will not last forever. That is, you are a guesthouse and your guests for but a few days are alternatively sorrows and joys.

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The subjects of your guesthouse, that make you upset, do not belong only to you. They also belong to those who will follow you. They are like transferable property. Therefore, they are not worthy of the fixed attention that can lead to drowning yourself in a sea of sorrow.

Maulana Rumi, quddisa sirruh, said:

“O seeker of the Truth! Be happy if you have sorrows! They are the tricks of reunion that the Beloved has set for you since one remembers Allah and seeks refuge in Him when one is overcome by sorrow.”

“Sorrow is a treasure. Your illnesses and the other troubles you face are all treasures.”

“Likewise, sorrow is as a blessed wind that blows on the mirror of the heart to clear the dust from it; never compare it with harmful winds.”

“In this path of love, no one but grief remembers me, thousands of thanks to it.”

Another poet who has understood this secret strove to explain it in the couplet below. The poem expresses that everything that comes from the Beloved is a blessing; even sorrows exist for thousands of good reasons. They are prepared by the Beloved to distinguish between false lovers whose only capital is their pretension and talk, and real lovers who are lost in Him:

“The unkindness of the Beloved is but an expression of loyalty, not cruelty; The one who blames his Beloved with unkindness is not a true lover!”

This is because the sorrows and pains common people perceive as punishment are in fact divine gifts in the eye of the lover of Allah. Sad hearts remember Allah more. They gain nourishment from the fountain of submission. And Allah blesses their hearts with lasting happiness by granting them exceptional gifts because of this spiritual dependence and intimacy.

Physical Descriptions of the Four Great Imams of Fiqh

By Imam Abu Abdullah Muhammad Ibn Ahmad al-Dhahabi (rah)

 

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1. Imam Abu Hanifah an-Nu’man bin Thabit (rah):

Abu Yusuf said: “Abu Hanifah was well-formed, was from the best of people in appearance, the most eloquent of them in speech, the sweetest in tone, and the clearest of them in expressing what he felt.”

Hamad bin Abi Hanifah said: “My father was very handsome, dark, had good posture, would wear a lot of perfume, was tall, would not speak except in reply to what someone else had said, and he – may Allah have Mercy upon him – would not involve himself in what did not concern him.”

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2. Imam Abu ‘Abdillah Muhammad bin Idris ash-Shafi’i (rah):

Ibrahim bin Buranah said: “ash-Shafi’i was serious, tall, and noble.”

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az-Za’farani said: “ash-Shafi’i visited us in Baghdad in the year 95. He stayed with us for a few months, then left. He would dye his hair with henna, and he had thin cheeks.”

Ahmad bin Sinan said: “I saw him with a red beard and hair – i.e. he used to dye them.”

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3. Imam Abu ‘Abdillah Ahmad bin Hambal (rah):

Ibn Dharih al-’Ukbari said: “I requested to see Ahmad bin Hambal. So, I greeted him, and he was an old man who dyed his hair. He was tall and extremely dark.”

Muhammad bin ‘Abbas an-Nahwi said: “I saw Ahmad bin Hambal with a handsome face, well-formed, and dyeing his hair with henna that was not too dark. He had black hairs in his beard, and I saw his clothes extremely white. When I saw him, he was wearing a turban and an izar.”

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‘Abd al-Malik al-Maymuni said: “I do not know that I have ever seen anyone who wore cleaner clothes, was more attentive to trimming his moustache and grooming the hair on his head and body, or wore purer and whiter garments than Ahmad bin Hambal.”

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One man said: “In Khurasan, they did not think that Ahmad resembled a human being. They thought that he resembled the Angels.”

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al-Fadl bin Ziyad said: “I saw Abi ‘Abdillah in the winter, and he was wearing two shirts with a colored vest between them, and maybe he was wearing a shirt with a heavy sweater. And I saw him with a turban over a hood and heavy outer garment. So, I heard Aba ‘Imran al-Warkani saying to him: “O Aba ‘Abdillah! All of these clothes?” So, he laughed and said: “I cannot stand the cold,” and he would also wear the hood without a turban.”

al-Fadl bin Ziyad said: “I saw Abi ‘Abdillah in the summer wearing a shirt, trousers, and robe.”

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4. Imam Abu ‘Abdillah Malik bin Anas (rah):

‘Isa bin ‘Umar said: “I never saw anything white or red that was more beautiful than the face of Malik, or any clothes whiter than Malik’s.”

And a number of people relate that he was tall, firm, serious, blond, had a white beard and hair, had a large beard, was balding, and would not shave his moustache, as he considered this to be a form of mutilation.

It is said that he had blue eyes, and some of this was narrated by Ibn Sa’d from Mutarraf bin ‘Abdillah.

Muhammad bin ad-Dahhak al-Hizami said: “Malik’s clothes were clean and soft, and he would constantly wear different clothes.”

al-Walid bin Muslim said: “Malik would wear white clothes, and I saw he and al-Awza’i wearing black and green caps.”

Ashhab said: “When Malik would wear a turban, he would wrap part of it under his chin and would leave the ends of it hanging between his shoulders.”

Khalid bin Khidash said: “I saw Malik wearing a cap, and I saw him wearing woven clothes.”

Ashhab said: “If Malik would wear kohl for a necessity, he would remain in his house.”

Mus’ab said: “Malik would wear ‘Adani clothes, and he would wear perfume.”

Abu ‘Asim said: “I never saw a Muhaddith with a more handsome face than Malik’s.”

It is said: “He was so light colored that he was blond. He had wide eyes, a raised, pointed nose, and he would let his moustache grow long based on ‘Umar’s curling of his moustache.”

Ibn Wahb said: “I saw Malik dying his hair with henna once.”

Abu Mus’ab said: “Malik had the most handsome face of the people, the widest of eyes, the whitest skin, and was the greatest of them in height – all in the strongest body.”

al-Waqidi said: “He was well-formed, would not dye his hair, and would not enter the public baths.”

Bishr bin al-Harith said: “I entered upon Malik and saw him wearing a cap that was worth about 500 dirhams.”

Ashhab said: “When Malik would wear a turban, he would wrap part of it under his chin and would leave the ends of it behind his back, and he would scent himself with musk and other scents.”

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Collected from Siyar A’lām al-Nubalā