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Hikmah? / Ghairah?

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#1 [Permalink] Posted on 31st January 2014 16:56
السلام عليكم و رحمة الله و بركاته

Just a question: should one have both ghairah and hikmah? How?


when we think about Hikmah then the idea which suddenly comes to mind is that our approach should be soft. Whilst it's the other way around when it comes to Ghairah i.e our approach towards the culprit should be harsh. Right?


Isn't it confusing? How should one have both ghairah and hikmah? should one be gentle or harsh?
Or am I misunderstanding something? I doubt I do.


we see respected Maolana Tariq Jamil's (May Allah preserve him) is always too soft towards others. so, what's his ghairah? If anyone help me to understand I'll be grateful.


And respected Mufti A.S. Desai (May Allah preserve him) is known for his ghairah. Here're a few words from his writings:

"Flaunting his copro-ignorance, the buffoon utters...."

Here he's hard on those he considered to be deviants. so this is ghairah right? Now what's his hikmah? Am I missing something?



Admins: I fear my question might be discouraged. Please don't get me wrong, I implore you to go through my post with a calmer frame of mind. I'm not giving my personal opinion on the Ulama, what I wrote is a well known fact; I respect both and take knowledge from both. I just want to understand the concept of ''hikmah'' and ghairah'' by giving the examples of these Ulama. Please don't be hard on me.


Regards.


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#2 [Permalink] Posted on 31st January 2014 17:14
Hazrat Abu Bakkar Radi Allahu Anhu
Hazrat Umar Radi Allahu anhu.

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#3 [Permalink] Posted on 31st January 2014 17:23
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#4 [Permalink] Posted on 31st January 2014 17:50
والسلام

I recommend first understanding the meaning of both words. Please do not use online searches for the meanings. If you don't have access to scholars then authentic books will help.

Ghairah does not mean "Harsh" or "Strict"
Hikmah does not mean "Soft"

A person can display Hikmah by being Harsh or Soft. Ghairah is of many types, some Haraam and some most rewarding.

For example, "Hikmah" would be to ignore the following:
"Please don't get me wrong, I implore you to go through my post with a calmer frame of mind."

Ghairah would be to simply answer it so others do not take a wrong impression from it as the mere fact that you stated that suggests we (admins and auths) have an aggressive frame of mind.

Ghiarah + Hikmah (maybe) would be to answer it as an example to the question itself like above so neither have I answered it, nor ignored it, nor have I allowed it, nor have I directly stopped it. I guess it's difficult to explain without knowing the full context of both Ghairah and Hikmah.

From your question, I think you meant to ask about "Strict" & "Soft" in which case the best example is the second post

muslim11 wrote:
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#5 [Permalink] Posted on 31st January 2014 19:22
السلام عليكم

Quote:
Today ghairah / ghairat is shown on wrong things, on dunia, on our nafs etc. Ghairah is shown on powerless people, innocent people. Real ghairah on deen is no where to be seen.


The Sahabah held the greatest love for each other. However, when it came to any act they viewed to be a transgression of the Deen, they would even resort to harsh language and issuing of grave threats. In the following incident which occurred very close to the death of Hadhrat Ibn Abbas when he was physically blind, Hadhrat Abdullah ibn Zubair's insults Hadhrat Ibn Abbas (radhiyallahu anhuma) and warns him of the most severe punishment:

وحدثني حرملة بن يحيى أخبرنا ابن وهب أخبرني يونس قال ابن شهاب أخبرني عروة بن الزبير أن عبد الله بن الزبير قام بمكة فقال إن ناسا أعمى الله قلوبهم كما أعمى أبصارهم يفتون بالمتعة يعرض برجل فناداه فقال إنك لجلف جاف فلعمري لقد كانت المتعة تفعل على عهد إمام المتقين يريد رسول الله صلى الله عليه وسلم فقال له ابن الزبير فجرب بنفسك فوالله لئن فعلتها لأرجمنك بأحجارك قال ابن شهاب فأخبرني خالد بن المهاجر بن سيف الله أنه بينا هو جالس عند رجل جاءه رجل فاستفتاه في المتعة فأمره بها فقال له ابن أبي عمرة الأنصاري مهلا قال ما هي والله لقد فعلت في عهد إمام المتقين قال ابن أبي عمرة إنها كانت رخصة في أول الإسلام لمن اضطر إليها كالميتة والدم ولحم الخنزير ثم أحكم الله الدين ونهى عنها قال ابن شهاب وأخبرني ربيع بن سبرة الجهني أن أباه قال قد كنت استمتعت في عهد رسول الله صلى الله عليه وسلم امرأة من بني عامر ببردين أحمرين ثم نهانا رسول الله صلى الله عليه وسلم عن المتعة قال ابن شهاب وسمعت ربيع بن سبرة يحدث ذلك عمر بن عبد العزيزوأنا

'Abd Allah ibn al-Zubayr (d. 73 H) said at Makkah: "Verily there are people that Allah has blinded their hearts just as He has blinded their sights. They give fatwa on [the permissibility of] mut'ah." He was alluding to a man ['Abd Allah ibn 'Abbas (d. 67 H)]. He [Ibn 'Abbas] said: "You are rude and uncultured. For by my life! Mut'ah was practised in the time of the Imam of the Muttaqin." He intended the Messenger of Allah (Allah bless him and grant him peace). Ibn al-Zubayr said to him: "Try it yourself! For by Allah if you practise it, I will stone you with your stones [i.e. the stones that you deserve]!"


(Sahih Muslim )[/quote]


[quote]

THE MEANING OF GHAIRAT

GHAIRAT (shame, honour and modesty) is an attribute which Islam stresses much. Once in the court of Qaadhi Musa Bin Ishaaq, a lady covered with her burqah claimed that her husband was indebted to her for 500 gold coins which were for her mahr. The husband contested her claim. The Wakeel (lawyer/representative) of the lady produced two witnesses to testify as is required by the Shariah to prove a claim which is denied.

Before testifying the witness requested that the lady removes her niqaab because he could not testify without recognizing her. It is permissible according to the Shariah for women to reveal their faces in the presence of the Qaadhi who hears their cases. When the lady stood up and was about to open her niqaab, the ghairat of her husband could not tolerate another man looking at his wife. He therefore said: "I testify that I do owe my wife the 500 Ashrafis (gold coins) she is claiming. My wife should never expose her face to a stranger."

The impact of the husband's honour constrained the wife to say: "I have waived the entire debt from my husband." The Qaadhi ordered that this episode be recorded as a lesson for posterity. (Shu'bul Imaan of Imaam Baihqi)

[The Majlis]


Read more here
www.sunniforum.com/forum/showthread.php?105748-Ghairah

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#6 [Permalink] Posted on 1st February 2014 01:53
جزاك الله خيرا to all for all the replies.

Yasin wrote:
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Ma sha Allah. It's very kind of you to answer my question. May Allah reward you the best.


Your words: ''For example, "Hikmah" would be to ignore the following:
"Please don't get me wrong, I implore you to go through my post with a calmer frame of mind."

Ghairah would be to simply answer it so others do not take a wrong impression from it as the mere fact that you stated that suggests we (admins and auths) have an aggressive frame of mind.''



RE:

My apologies, the blame must be fall upon me as the way I wrote it made you feel so.

On another thread api Talibah told this: "Any material found offensive, non-beneficial, bias or negative, can and will be removed without notice. Continuous breach of this rule can lead to temporary or permanent bans. There will also be a zero tolerance approach on negativity towards Ulamaa generally which has increased in recent times."

so, while posting my questions I feared and got doubts that my question might be misunderstood, neither because you've lack of understanding skills, nor necessarily because you've aggressive frame of mind, but just and just because the way "I" wrote my questions make you misunderstood that I'm wrongfully commenting on the Ulama. so I just did what I felt and tried to clarify that I didn't aim to do so. I just didn't want to make any mistakes.

since from the very first day I had been reminded by mods on different occasions, so I had got the feelings that Admins are strict. But I guess It's not cos you're strict but cos I'm making mistakes again and again. I still doubt and fear I might make mistakes again in future; so I dunno if I'd do again, I however promise I'd just try not to do so. May it be so. In sha Allah.
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#7 [Permalink] Posted on 1st February 2014 02:30
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#8 [Permalink] Posted on 1st February 2014 10:38
I actually wanted to ask when it comes to different sects how one should behave. should be strict or soft, when one have both attributes of ghairah and Hikmah.

I think I got it, here Brother dr76 and Brother Arfatzafar has explained well.

when it comes to sects or difference of opinions we should have ghairah to speak the Haqq and to hate the evil but also should not ignore what Brother Arfatzafar has stated.

Arfatzafar wrote:

Nevertheless, Unity is desperately needed in Ummah and that is almost impossible unless Ulama forget their differences and stop finding faults in one another.

Differences in opinion isn't bad at all, but slandering and bashing one another and erecting the walls of hatred or grudge among common Muslims is a disgusting- evil- practice.

The rub is that We want unity at our own terms and conditions.
Why did RasulAllah sallallahu alaihi wasallam would go to people to get them united under the flag of Islam. We need to follow ''ud'oo ila sabeeli Rabbika bil hikmah''
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#9 [Permalink] Posted on 1st February 2014 12:32
I think each person will have their own approach. It depends on how much knowledge a person has on the matter. Personally I recommend the following:

1. Do not engage in debates no matter how much research you have done if you are not an expert in the field itself
2. Refer them to scholars as most arguments are hand picked by the different sects
3. All the answers are already available in books and online (see here for example)

Once you start to answer yourself, you have dug your hole and the debater only has to give you right nudge for you to fall in. They are almost always prepared for this with actual training. They are taught what to answer, what to ask, what to claim and most importantly what to avoid with the delusion that it is us who is trying to trick them.

Anyone arguing is almost completely bent on trying to change your opinion and not to find out. They even disguise their questions as if they're trying to "learn" and we have experienced this first hand on the site too where they registered to ask questions to learn only for it to take unbelievable U-turns within days for full blown accusation and slander frenzy.

It is not your responsibility nor your duty as a Muqallid to be thoroughly versed in every aspect of Deen, Aqeedah and proofs. If you are then you probably wouldn't be asking these questions.

Think of a car. Just because we drive it so well doesn't mean we can argue about hydraulics, BHP, engine type, fuel types etc unless a person is an expert. Similar a Muqallid only needs to drive. Yes knowing about tyre pressure and fuel type is important but does one need to know what type of rubber the tyre has or what compositions and materials are used for the alloys and why an exact amount of PSI is best for that tyre type? Similarly we only need to know "what", not "why" - If a person needs to know "why" then they must study in depth under the rightly guided scholars for years and not just these short courses.

Scholars have spent decades on small small issues and then there's these sects who expect every human to become experts in every field. So you should choose both Ghairat and Hikmat here by simply asking:

1. Why are you asking me and not a qualified scholar and expert on this matter?
2. What do wish to achieve by asking me?
3. If he/she says they've asked scholars then ask for the scholar's name, ask what the reply was, ask if they have it in writing.
4. If proof was not given then say you will contact the scholar in question to find out why an answer was not given and end it there.
5. If proof was given then ask why'd they listen to you if they didn't listen to the qualified scholar.

This scenario can go on and on and I can guarantee they won't even reach number 3.
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#10 [Permalink] Posted on 1st February 2014 12:44
Along the lines of what Maulana sahib said...



from Imam Al-Muhasibi's Risalatul Mustarshidin:


Take for yourself a fair share of pardon and overlooking others



The effects that argumentation have on the heart


The author is referring to the fact that if you fall into an argument with someone, then the consequence of pardon and overlooking is better for you than continuing and persisting in the argument. The author is certainly correct in this regard because argumentation destroys Islam, preoccupies the intellect, kills the tranquility of the heart and emotions, robs a person of his sleep, turns the heart of a person into a blazing fire that is forever burning and ignited. Pardon and over looking- even though it may cause suffering and involve deception - is a far better share. For it wipes out all of the above-mentioned ailments and brings in their place peace, tranquility, virtue and goodness...

I ['Abdul Fattah] say: When a person is harmed by people and he exercises patience and overlooks, and does not think about taking revenge and doing the same to those who have harmed him, then his end result will be better than the one who takes revenge for himself and returns evil with evil. This is because if he overlooks and is forbearing, if he relents and acts honorably - he will experience peace and coolness of the heart within himself and his emotions. In the like manner, he will experience tranquility and peace of mind. In fact, abstaining from disputation and replying to some transgressors, wrongdoers and malicious people is more effective than replying to them.

Good results for the person who abstains from argumentation and revenge

Imam Ibn a-Qayyim Rahimahullah says: "The scene of peace and coolness of the heart is a very honorable scene for the person who recognizes it and tastes its sweetness. This entails his heart and inner feelings not bothering about the harm that he has experienced. Furthermore, his heart should not bother about avenging this harm and satisfying his soul. Rather, his heart should be empty and devoid of all this. He should realize that the peace and coolness of his heart and it being devoid of all this is more beneficial for him, more delightful, more wholesome and more advantageous."

"This is because if the heart occupies itself in any sort of revenge, it would miss all that is more important and better for it. In doing so, the person will be deceived. An intelligent and discerning person will not be pleased with that. He will consider all this to the engagements of a foolish person. How can there be any comparison between peace of the heart and it being filled with deception and evil whisperings? And being fully engrossed with exacting revenge?"

"As for the scene of peace and tranquility - if a person abstains from replying to the harm and exacting revenge, he will save himself from all that is worse than this. If he exacts revenge, he will certainly experience fear. This is because revenge sows enmity. And an intelligent persons never feels safe from his enemy even if he is an insignificant one. Many an insignificant person has brought about the fall of his major enemy. So if a person forgives, if he does not exact any revenge, if he does not reply to the harm, he will save himself from the birth of enmity or the increase of enmity. His pardon, his forbearance and his overlooking will certainly break the power of his enemy and repulse his fear - contrary to what exacting revenge will do. Experience also bears testimony to all this." 1.



In another place the Imam mentions:


[O my brother! Beware of] arguing in matters of religion.


Arguing entails disputing and trying to overcome one's adversary. This is done when you twist, trough your speech, the adversary from his opinion in order to give support to your own opinion. This is reprehensible unless it is done equitably and in order to portray the truth. However, this is rare today and such people are also very rare.

When you dispute with a person and try to overpower him [in your discussion], then you are argumentative (mujadil). But if you try to make him understand and want to attract him towards what you have to say, or you want to put his mind at rest [concerning a particular matter], then your purpose is to make him understand (you are a mufhim). In such a situation, you will find that the person you are speaking to is desirous to know what facts you have, he will be attracted towards you, and acknowledge your merits.

Imam Ibn al-Jauzi Rahimahullah says: "You should know that the beauty of a person's Islam lies in his leaving those things that do not concern him. When Allah Jalla Jalaluhu wills evil for a person, He puts him through the test or argumentation. When Allah Jalla Jalaluhu wills good for a person, He inspires him to do good deeds. If Allah Jalla Jalaluhu takes away your tongue and gives back to you your heart, He has been extremely kind to you. But if He takes away your heart from you and gives back to you your tongue, you are in a very serious calamity." 2.

Rasulullah Sallallahu 'alaihi wa sallam warned against falling into argumentation and labelled it a cause by which people are turned from guidance to deviation. Abu Umamah Radhiyallahu 'anhu reports that Rasulullah Sallallahu 'alaihi wa sallam said: "A people cannot deviate after guidance which they are on unless they fall into argumentation." He then recited this verse:


"They set forth this example only by way of disputation. In fact, they are a contentious people." Zukhruf:58
3.


1. Ibn al-Qayyim, Madarijus Salikin, vol 2, p. 320

2. Ibn al-Jauzi, al-Mutashabih fil Qur'an, p. 11

3. Musnad Ahmed, Tirmidhi, Ibn Majah, al-Hakim
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