An Alarming Alert to our Society

Takhbeeb: Corrupting or Instigating the Wife against her Husband:

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

The Lawyer, `Abdullaah al-Jiraish, explained that: “Takhbeeb is when a third person (a man or a woman) interferes between the husband and the wife with the intention of causing problems between them, and perhaps with the intention of their own marriage (i.e. a man intending to marry the wife, or the woman intending to marry the husband). If the corrupter corrupts the marriage with the intention of his/her own marriage with the one being corrupted, then such a marriage is Baatil (invalid), because in the Islaamic Legislation prohibits a man to propose marriage to a woman to whom another person has already proposed, it is not even allowed to propose to a woman who is in her Iddah, then how about one who tries to separate a man and his wife in order to get her.

He further said that a large number of divorce cases registered were due to Takhbeeb, and this is the direct result of when a third person corrupts or instigates the spouses against each other.

The Messenger of Allaah ﷺsaid: “He is not one of us who turns a woman against her husband or a slave against his master.”

[Sunan Abu Dawood (2175, 5170); and graded as “Saheeh” by al-Albaanee]

The Lawyer, ` Abdullaah al-Jiraish, confirmed that the Islaamic Legislation gives utmost importance to maintaining the family, and it strictly rebukes the actions of those who try to create separation between the husband and the wife by instigating or corrupting the wife against her husband, or by offering her wealth or something similar to lure her. Al-Jiraish also mentioned that the Saudi Law has not fixed a prescribed punishment – as a criminal offense, but the punishment has been prescribed as censure and to discourage such actions, which the attending judge decides, which also includes imprisonment and flogging. But when the third person interferes when there is a conflict between the husband and the wife, and his/her action leads to the divorce between the couples, then it is treated as a criminal offense which obligates punishment. One should note that Takhbeeb is corrupting the heart of the woman by this third person against her husband, taking advantage of the conflict between them.

And al-Jiraish further confirmed that the judge decides the punishment as a means of censuring the act, and depending upon the severity of the action – i.e. if the action by the interference of the third person led to the separation between the spouses.

--end of quote from Al-Madinah Newspaper.

The oppression of corrupting a person’s wife who was Halaal for him is worse than the oppression of taking away his wealth and property, and it is more severe if they have children between them.

It is very strange to see people who will sink to any depths for the sake of a fleeting moment of physical pleasure or illusionary happiness.

﴿وَلَا تَتَمَنَّوْا مَا فَضَّلَ اللَّـهُ بِهِ بَعْضَكُمْ عَلَىٰ بَعْضٍ ۚ لِّلرِّجَالِ نَصِيبٌ مِّمَّا اكْتَسَبُوا ۖ وَلِلنِّسَاءِ نَصِيبٌ مِّمَّا اكْتَسَبْنَ ۚ وَاسْأَلُوا اللَّـهَ مِن فَضْلِهِ ۗ إِنَّ اللَّـهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا﴾

{And do not wish for that by which Allaah has made some of you exceed others. For men is a share of what they have earned, and for women is a share of what they have earned. And ask Allaah of his bounty. Indeed Allaah is ever, of all things, Knowing}

[Surah al-Nisaa’ (4):32]

As Allaah has blessed us with enough of that which is permissible, then what need do we have of immoral ways for the purpose of gratification, unless all a man cares about is pursuing his irrational desires?

Turning a wife against her husband does not only mean pushing her to demand a divorce; rather trying to play with her emotions and causing her to fall in love with you is one of the worst kinds of corruption and wrongdoing. 

The Prophet ﷺ said: “Any woman who asks her husband for a divorce for no reason, the fragrance of Paradise will be forbidden to her.”

[Sunan al-Tirmidhee (1187), Sunan Abu Dawood (2226), and Sunan Ibn Maajah (2055), and graded as “Saheeh” by Shaikh al-Albaanee]

It is easy to manipulate and corrupt women because they are quick in denying the favors done to them by their husbands and are ungrateful to them.

Narrated Ibn `Abbaas: The Prophet ﷺ said: “I was shown the Hell-fire and that the majority of its dwellers were women who were ungrateful.”It was asked: “Do they disbelieve in Allaah? (or are they ungrateful to Allaah?)” He ﷺ replied: “They are ungrateful to their husbands and are ungrateful for the favors and the good (charitable deeds) done to them. If you are benevolent to one of them throughout the life and if she sees anything (undesirable) in you, she will say, 'I have never received any good from you.’”

[Saheeh al-Bukhaaree (29, 1052, 5197)]

Asmaa' narrated that the Prophet ﷺ passed by a group of women sitting down in the Masjid. He ﷺ said Salam to them with his hand and said: “Beware of the ingratitude of those with blessings. Beware of the ingratitude of those with blessings.” One of them said: “O Prophet of Allaah! We seek Allaah’s refuge from being ungrateful for the blessings of Allaah.” He ﷺsaid: “Rather, one of you women might have been without a husband for a long time (and then Allaah provides her with one) and she becomes angry and says: ‘By Allah, I have never seen an hour of good from you.’ That is ingratitude for the blessings of Allaah. That is the ingratitude of those with blessings.”

[al-Adab al-Mufrad (1047) and graded as “Saheeh” by Shaikh al-Albaanee]

Narrated Abu Sa`eed Al-Khudree: Once Allaah’s Messenger ﷺ went out to the Musallaa (to offer the prayer) of `Eed al-Adha or `Eed al-Fitr prayer. Then he ﷺ passed by the women and said: “O women! Give alms, as I have seen that the majority of the dwellers of Hell-fire were you (women).” They asked: “Why is it so, O Allaah’s Messenger ﷺ?” He ﷺ replied: “You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religion than you. A cautious sensible man could be led astray by some of you.” The women asked: “O Allaah’s Messenger ﷺ! What is deficient in our intelligence and religion?” He ﷺ said: “Is not the evidence of two women equal to the witness of one man?” They replied in the affirmative. He ﷺ said: “This is the deficiency in her intelligence. Isn't it true that a woman can neither pray nor fast during her menses?” The women replied in the affirmative. He ﷺ said: “This is the deficiency in her religion.”

[Saheeh al-Bukhaaree (304, 1462) and Saheeh Muslim]

al-Nafs: Definition, its' different states, Du`aa

al-Nafs: Definition, its' different states, Du`aa

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

Allaah عز وجل says:

﴿وَنَفْسٍ وَمَا سَوَّاهَا * فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا * قَدْ أَفْلَحَ مَن زَكَّاهَا * وَقَدْ خَابَ مَن دَسَّاهَا﴾

{7. And by Nafs (Aadam or a person or a soul, etc.), and Him Who perfected him in proportion;

8. Then He showed him what is wrong for him and what is right for him;

9. Indeed he succeeds who purifies his own self (i.e. obeys and performs all that Allaah ordered).

10. And indeed he fails who corrupts his own self (i.e. disobeys Allaah by doing every kind of evil wicked deeds).}

[Surah al-Shams (91): 7-10]

 Definition:

A human being consists of two parts:

1) “al-Badan” (Physical body). The other Arabic words for a body are, “al-Jism” and “al-Jasad”. “al-Jism” is used while referring to a body that has a soul in it, whereas “al-Jasad” is used for a body that has no soul in it.

In the Hadeeth about the martyrs, when Allaah will ask them if they need anything more in Jannah, the martyrs will reply, saying: “O Lord, we would like for You to put back our souls into our Ajsaad (bodies) so that we might fight for Your sake once again.” [Saheeh Muslim and others]

In addition, in the Qur’aan, the statue of the calf, which the Banee Israa’eel made out of their ornaments, is also described as “Jasad”.

2) “al-Rooh” (soul). And when the soul is in the human body, it is also referred to as: “al-Nafs” (self).

Shaikh al-Islaam, Ibn Taymiyyah, رحمه الله said:

❝”al-Rooh” (the soul) which manages the body and which departs from it with death, is the soul which is breathed into it (while it was in its mother’s womb); and it is also (called as) “al-Nafs” (the self) which departs from it with death.

In the Hadeeth, in which it is reported that the Prophet ﷺ slept through the time of the prayer, he ﷺ said: “Allaah captured your (Arwaah) souls (i.e. made you sleep) when He willed, and returned them (to your bodies) when He willed.” [Saheeh al-Bukhaaree (595, 7471)]

And Bilaal excused himself, saying: “Messenger of Allaah! The One who took your (Nafs) self was the One who took my (Nafs) self.” [Saheeh Muslim]❞

 [Majmoo` Fataawa (9/289)]

Shaikh al-Islaam, Ibn Taymiyyah, رحمه الله also said:

❝The word: “al-Nafs” (self), is used to express the “self” which chases its desires or which is incited by the desires, in contrast to the word: “al-Rooh” (soul), for it is not used to express as such.❞

 [Majmoo` Fataawa (9/294)]

 The three states of “al-Nafs”:

Shaikh al-Islaam, Ibn Taymiyyah, رحمه الله said:

❝The “Nafs” are of three types:

 1) Al-Nafs al-Ammaarah bi al-Soo’ (the self which dictates evil):

﴿إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي﴾

{Verily, the (human) self is inclined to evil, except when my Lord bestows His Mercy (upon whom He wills)} [Surah Yusuf (12): 53]

It is the Nafs, which overpowers one to follow its desires by committing sins and acts of disobedience.

 2) Al-Nafs al-Lawwaamah (struggling moral self or self-reproaching soul):

﴿وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ﴾

{And I swear by the self-reproaching Nafs} [Surah al-Qiyaamah (75):2]

It is the Nafs, which falls into sins and repents (to Allaah). Through it, one commits sins and does good deeds, but when it commits sins, it repents and turns back (to Allaah for forgiveness). It is called as “al-Lawwaamah” because it reproaches own self for committing sins, and it is also called as such because it lingers between good and evil (and it does not stay in one state, it keeps swaying between this and that).

Shaikh al-Islaam, Ibn Taymiyyah, رحمه الله said:

❝This Aayah refers to the Nafs (self) of the human being. And it was said that the human self can be self-reproaching or it may not be self-reproaching – but this is not the case. Rather, every human self will be self-reproaching, for there is no human being except that it will regret and be remorseful – either in this world or in the Hereafter (i.e. a righteous person will regret why he did not do more good deeds, and a wicked person will regret why he did evil deeds).❞  [Majmoo` Fataawa (4/264)]

 3) Al-Nafs al-Mutma-innah (satisfied or composed self):

﴿يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ * ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً * فَادْخُلِي فِي عِبَادِي * وَادْخُلِي جَنَّتِي﴾

{27. [To the righteous it will be said]: “O reassured soul!

28. Come back to your Lord, Well-pleased (yourself) and well-pleasing unto Him!

29. Enter you, then, among My honored slaves,

30. And enter you My Paradise!”}

[Surah al-Fajr (89): 27-30]

It is the Nafs, which loves to do good deeds and acts of obedience, and wants (to do more), and it hates evil deeds and acts of disobedience, and abhors doing it. All this becomes part of its inborn pattern of behavior, natural habit, and instinct.

So these (three) are the states and descriptions of the same being, otherwise, every person has only one self (but in a different state), and this is a matter which a person can feel within himself.❞

 [Majmoo` Fataawa (9/294)]

 Ibn al-Qayyim رحمه الله said:

❝Al-Nafs (self) sometimes can be the one which dictates evil (Ammaarah), and sometimes self-reproaching (Lawwaamah), and sometimes satisfied or composed (Mutma-innah). Rather, in one day or in one hour it can be in this state and that state.❞

 [Ighaathah al-Lahfaan (1/78)]

 The Du`aa

1) In Khutbatul-Haajah, the Prophet ﷺ used to supplicate saying:

وَنَعُوذُ بِاللَّهِ مِنْ شُرُورِ أَنْفُسِنَا، وَمِنْ سَيِّئَاتِ أَعْمَالِنَا

“And WE seek refuge with Allaah from the evils of our souls, and the mischief of our deeds.”

[From the Ahaadeeth of Ibn Mas`ood and Ibn `Abbaas رضي الله عنهم as reported in Sunan Abu Dawood (2118), Sunan Ibn Maajah (1892, 1893), Sunan al-Tirmidhee (1105), and Sunan al-Nasaa’ee (1404, 3277, 3278). And graded as “Saheeh” by Shaikh al-Albaanee]

2) From part of the Du`aa which the Prophet ﷺ used to supplicate:

اللهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا

“O Allaah! Grant my soul the sense of righteousness and purify it, as You are the Best to purify it. You are its Guardian and its Protector.”

[Saheeh Muslim and others]

There are other similar Du`aas in the 4 Sunans and al-Adab al-Mufrad.

TAZKIYAH

The "Tazkiyah": Where have we gone wrong?

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

DEFINITION:

The word Tazkiyah is the verb of: "Zakkaa, Yuzakkee", meaning: Purification.

TYPES:

In the Qur'aan, Allaah تعالى mentioned two types (or ideas) regarding Tazkiyah: 

1) Praiseworthy 

2) Disparaged

1) PRAISEWORTHY:

The Praiseworthy Tazkiyah is where a person works on purifying his self (Tazkiyatun-Nafs - self-purification).

As Allaah تعالى says:

جَنَّاتُ عَدْنٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ وَذَٰلِكَ جَزَاءُ مَن تَزَكَّىٰ

{(For the Believers will be) `Adn Paradise (everlasting Gardens), under which rivers flow, wherein they will abide forever: such is the reward of those who purify themselves.}

 [Surah Taha (20): 76]

This Purification is done in several ways:

A ) Purification of the self by doing good deeds (Tawheed, Salaah and all that which Allaah has ordained); and Purification (freeing oneself) from acts of evil (Shirk, Bid`ah, Disobedience, and everything which Allaah تعالى has forbidden).

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ وَمَن يَتَّبِعْ خُطُوَاتِ الشَّيْطَانِ فَإِنَّهُ يَأْمُرُ بِالْفَحْشَاءِ وَالْمُنكَرِ ۚ وَلَوْلَا فَضْلُ اللَّـهِ عَلَيْكُمْ وَرَحْمَتُهُ مَا زَكَىٰ مِنكُم مِّنْ أَحَدٍ أَبَدًا وَلَـٰكِنَّ اللَّـهَ يُزَكِّي مَن يَشَاءُ ۗ وَاللَّـهُ سَمِيعٌ عَلِيمٌ

{O you who believe! Follow not the footsteps of Shaitaan. And whosoever follows the footsteps of Shaitaan, then, verily he commands al-Fahshaa' [i.e. to commit indecency (illegal sexual intercourse, etc.)], and al-Munkar [Kufr, Shirk, and other evil deeds]. And had it not been for the Grace of Allaah and His Mercy on you, not one of you would ever have been pure from sins. But Allaah purifies (guides to Islaam) whom He wills, and Allaah is All-Hearer, All-Knower.}

Surah al-Noor (24): 21]

B ) Purification through Tarbiyah and Ta`leem (training and education), i.e. by learning and teaching the Ahkaam of the Deen:

كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا مِّنكُمْ يَتْلُو عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُعَلِّمُكُم مَّا لَمْ تَكُونُوا تَعْلَمُونَ

{Similarly (to complete My Blessings on you) We have sent among you a Messenger (Muhammad) of your own, reciting to you Our Aayaat and sanctifying you, and teaching you the Book (the Qur'aan) and the Hikmah (the Sunnah), and teaching you that which you used not to know.} 

Surah al-Baqarah (2): 151]

C ) Purification of wealth. Since the Fitnah of this Ummah is wealth, then the purity of wealth (from hoarding) and the Nafs (from niggardliness) is through paying Zakaah and Sadaqah.

خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْ ۖ إِنَّ صَلَاتَكَ سَكَنٌ لَّهُمْ ۗ وَاللَّـهُ سَمِيعٌ عَلِيمٌ

{Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it, and invoke Allaah for them. Verily! Your invocations are a source of security for them, and Allaah is All-Hearer, All-Knower} 

[Surah al-Tawbah (9): 103]

2) DISPARAGED:

This is when a person claims purity/sanctity for himself. As Allaah تعالى said:

فَلَا تُزَكُّوا أَنفُسَكُمْ ۖ هُوَ أَعْلَمُ بِمَنِ اتَّقَىٰ

{So ascribe not purity to yourselves. He knows best who fears Allaah and keep his duty to Him} 

[Surah al-Najm (53): 32]

أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُم ۚ بَلِ اللَّـهُ يُزَكِّي مَن يَشَاءُ وَلَا يُظْلَمُونَ فَتِيلًا

{Have you not seen those (the People of the Book) who claim sanctity for themselves. Nay - but Allaah sanctifies whom He pleases, and they will not be dealt with injustice even equal to the extent of a Fateela (a scalish thread in the long slit of a date-stone).} 

[Surah al-Nisaa (4): 49]

PURPOSE:

The aim of Tazkiyah is the moral development through which one tries to be firm in one's faith and leaves bad manners behind, and to attain success and happiness in both the worlds. It is a continuous process of Purification to maintain spiritual health. As the body needs physical maintenance, so does the soul need spiritual maintenance.

The Nafs needs to be purified from Shirk, Bid`ah, Riya (showing-off), telling lies, greediness, malice, jealousy and envy, pride etc.

WHAT IS ACTUALLY HAPPENING:

The ultimate purpose of Tazkiyah is for seeking Allaah's pleasure through self-purification. But now, the main purpose of Tazkiyah has become to seek commendations from scholars, and acceptance of the peers. The scholars give Tazkiyah to individuals based on their outer display of character. One might be truthful in the eyes of a scholar, but with Allaah he might be a liar.

And example from the Sunnah, as reported in the Saheehain: a person fought bravely in a battle and the people praised him. When this was informed to the Prophet صلى الله عليه وسلم, he said that that man is from the people of the Fire. And when the people investigated the matter, they came to know that he got wounded in the battle and because he could not bear the pain, he committed suicide and hence in the Fire.

[Saheeh al-Bukhaaree (3062, 4203, 6606) and Saheeh Muslim (205)]

 How many have degrees from the Universities but perhaps the ones without a degree has better understanding of the Deen than them.

 Time and again we have seen many receiving Tazkiyah (commendation) and high praises from the scholars, only to be criticized by the same scholars later on.

 How many receive Ijaazah (permission) to transmit narrations from a scholar who game him the Ijaazah, yet he might be the most ignorant of people.

As Shaikh Muhammad Ibn Haadee had said: "One may sit with a scholar and read to him a few Ahaadeeth and receive Ijaazah from him, yet he won't be able to distinguish one Hadeeth from the other, and can't even pronounce the words properly."

➤ CONCLUSION:

Concentrate on fixing your relation with Allaah and Allaah will fix the relation between you and the people. But if you will try to please the people, you will never be successful and end up wasting your time and effort. And when we seek to please the people while displeasing Allaah, Allaah will be abandon him and people will still not be pleased with. And this is what is happening around us.

Mu`aawiyah رضي الله عنه wrote a letter to `Aaishah, that: "Write a letter to advise me , and do not overburden me (with a long piece of advice)." So `Aaishah رضي الله عنها wrote to Mu`aawiyah, saying: “Assalaamu `Alaik. To proceed… I heard the Messenger of Allaah صلى الله عليه وسلم saying: “Whoever seeks the pleasure of Allaah while the people are displeased; then Allaah will protect him from the troubles caused by the people. And whosoever seeks the pleasure of the people while displeasing Allaah; then Allaah will leave his matter for the people (i.e. Allaah will not protect him from the harms of the people)” Wassalaamu Alaik.”

 [Sunan al-Tirmidhee (2414) and graded as "Saheeh" by Shaikh al-Albaanee]

اللهم إنا نسألك العفو والعافيه والمعافاة الدائمة في الدين والدنيا والآخرة