بِسْم الله الرحمن الرحيم
PDF: Point 8
8. Adorn (yourself) with honour
PDF: Point 8
Adorn yourself with honour and that which leads to it, such as good manners, a cheerful face, spreading the Salaam, showing forbearance, 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.
Seekers of Knowledge should have certain characteristics within themselves, just as the knowledge that they are seeking, the books, and the Scholars that they are taking their knowledge from should have.
المروءة is not manliness, as it might be translated to. What is meant by it is to have a sense of humanity.
Ibn Uthaymeen said; What is humanitarianism?
The Scholars of Law defined it in the chapter on Witnesses saying: Doing deeds that beautifies the individual and decorates himself and avoiding what degrades or disfigures.
This is general terminology. Everything that beautifies in the eyes of people is مروءة - sometimes translated as chivalry. It includes things which are not considered an act of worship, but customary and traditional practices which are considered respectable in the eyes of society. Although those who do not practice it are not in sin.
To be honourable is to have proper manners in the eyes of a given society. What may not be wrong in a certain area may show signs of disrespect or discomfort for people in another society.
Students of Knowledge should be known as honourable individuals. How then can they effectively engage in conveying knowledge if they are not honourable people? If you do not conduct yourself in a proper way, it will affect your transmission of knowledge. This includes being sensitive to the customs and traditions of people.
The Author رحمه الله then sets an example of it for us: High Moral Traits
The Prophet ﷺ said, "I have been sent to perfect higher moral character traits" [Al Muwatta #1614]
What are the High Moral Traits?
Ibn Uthaymeen رحمه الله says:
For a person to be always forgiving and tolerant when appropriate, and decisive and firm when the situation demands it. Islam came in the middle path between forgiveness which would cause the loss of rights, and firmness which would lead to injustice. An example can be seen in the Law of Qisas - taking a life for a life.
The Israelites were divided into two extreme groups with regards to retaliation. One group required execution of the murderer, with no choice for the relatives of the murdered person. And this is the law of the Torah - which is inclined to firmness.
Leviticus 24:20 - "Fracture for fracture, eye for an eye, and tooth for tooth, as he injured another, so he is to be injured"
Deuteronomy 19:21 - "Show no pity, life for life, eye for eye, tooth for tooth, hand for hand, foot for foot; there is no room for forgiveness in this matter"
The other group made forgiveness obligatory. They said that if a person was killed intentionally, his family members must forgive the killers. This is what is found in translated books, but not in the actual Gospels. Otherwise the basic rule would have to be that of the law of the Torah - where Allah said in [5:45]:
"وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ وَالْأَنفَ بِالْأَنفِ وَالْأُذُنَ بِالْأُذُنِ وَالسِّنَّ بِالسِّنِّ وَالْجُرُوحَ قِصَاصٌ..."
"And We ordained therein for them: "Life for life, eye for eye, nose for nose, ear for ear, tooth for tooth, and wounds equal for equal...."
Where this issue of forgiveness comes from are texts which are related to Jesus عليه السلام in which he saw people about to be punished by stoning for adultery, and is quoted to have said, "Let he who is without sin throw the first stone"
No one is without sin, so no one could throw the first stone. So the one who committed the sin would be excused. That is the conclusion that was drawn from that, and forms the Christian position against Capital Punishment. Paul had cancelled the law of Moses and its application.
These are the two extremes. Islam took the middle position by giving the relatives of the murdered person the right to choose to have the murderer killed as retaliatory punishment, or to forgive him with compensation, or without it. The issue is wide. It is known that any intelligent person given a choice in these affairs would choose what is better for the general welfare.
E.g. If the killer is evil and the relatives of the murdered person need money, to forgive him for the compensation is not a wise decision. We should look at the general welfare over personal affairs, and take steps to that which is better. If you leave something for the sake of Allah, Allah will replace it with something better.
In Western Society today, the decision for executing the murderer rests on the jury. But they can decide either way, depending on their whims and mood at the time. They did not suffer a loss so it is easy for them to let him go.
Ibn Taymiyah رحمه الله goes with the opinion of Imam Malik on this issue. Notice that Imam Ibn Taymiyah رحمه الله is known to be from the Hanbali Madh'hab, but follows Imam Malik's opinion in this matter. This is making a point. The position of the Hanbali Madh'hab is that premeditated murder can be excused by the family.
He was of the opinion that the killers execution was obligatory in the case of a premeditated murder or assassination, even if the relatives forgive him and he has small children in need of maintenance. This is because the person who was assassinated had no means of defending himself.
And the potential of repeating the crime, after being allowed to function in a society after premeditated murder, is there. And this is what is happening in many Western countries - where they have stopped capital punishment. People go into jail for killing someone, then are back out and kill more people. This is further proof that the Islamic Law has an effect of creating a safe and secure society. It has a positive effect on the society. In [5:33]:
"The recompense of those who wage war against Allah and His Messenger ﷺ and do mischief in the land is only that they shall be killed or crucified or their hands and their feet be cut off on the opposite sides, or be exiled from the land. That is their disgrace in this world, and a great torment is theirs in the Hereafter."
In case of manslaughter, an unplotted murder, the killer may be let go while playing the blood money.
طلاقة الوجه - A Cheerful Face
Having a cheerful face is of High Moral Traits.
The Prophet ﷺ said:
" تَبَسُّمُكَ فِي وَجْهِ أَخِيكَ لَكَ صَدَقَة"
"Your smiling in the face of your brother is charity..."
We need this, especially when we are teaching younger children. Religious knowledge is a serious matter, but if you are teaching it while scowling, and the children not enjoy being in your presence, then your teaching is severely hampered.
Be cheerful 2/3rds of the time, and save 1/3rd for any circumstance that requires firmness and sternness. Let a cheerful face be of your characteristics. If you were frowning, stern, people would fear you. There is a time and place for each expression, but to maintain a smiling face is best.
إفشاء السلام - Spreading the Greeting
"عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، أَنَّ رَجُلاً، سَأَلَ النَّبِيَّ صلى الله عليه وسلم أَىُّ الإِسْلاَمِ خَيْرٌ قَالَ " تُطْعِمُ الطَّعَامَ، وَتَقْرَأُ السَّلاَمَ عَلَى مَنْ عَرَفْتَ، وَعَلَى مَنْ لَمْ تَعْرِفْ "
Narrated 'Abdullah bin 'Amr: A man asked the Prophet ﷺ, "What Islamic traits are the best?" The Prophet said, "Feed the people, and greet those whom you know and those whom you do not know." [Bukhari]
We should greet all Muslims, even if they may be sinners. However if a Muslim is committing a wrong which will split up the Muslim Community, then it is obligatory to boycott him. In a society where good is established, by boycotting the evil person, he would feel isolated and avoid the sin - then it benefits the society. However, if boycotting the person leads him to more corruption by intermingling with the corrupt people of society, there is no benefit in that at all.
The boycott of the three companions for not attending the Battle of Tabuk is a justification for this. The Messenger of Allah ﷺ ordered the people to not speak to Ka'b Ibn Malik and his companions, based on the command by Allah. And this boycotting affected Ka'b and turned him to repent and go back to Allah and His Messenger ﷺ.
As for greeting non-Muslims, it is forbidden for us to do so. If they initiate the greeting, then you reply with "و عليكم".
Spreading the Salaam spreads love, friendship, and friendliness in hearts. We should express our feelings in a way that is more superior, and that is through the Salaam. It should be a standard characteristic and practice of the Muslims.
قال قال رسول الله صلى الله عليه وسلم : "والذي نفسي بيده لا تدخلوا الجنة حتى تؤمنوا ولا تؤمنوا حتى تحابوا أولا أدلكم على شيء إذا فعلتموه تحاببتم: أفشوا السلام بينكم"
The Messenger of Allah ﷺ said, "By Him in Whose Hand my soul is! You will not enter Jannah until you believe, and you shall not believe until you love one another. May I inform you of something, if you do, you love each other. Promote greeting amongst you" [Muslim]
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