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09-27-2020, 03:43 AM
: May 2017
: 3,466
Post What does it mean when we say that Allaah loves beauty? Que signifie laffirmation selon laquelle Allah aime la beaut

What does it mean when we say that Allaah loves beauty?

Que signifie laffirmation selon laquelle Allah aime la beaut


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09-27-2020, 03:52 AM
: May 2017
: 3,466

What does it mean when we say that Allaah loves beauty?


What is the meaning of the hadeeth which says that Allaah is beautiful and loves beauty? What is meant here by beauty? especially since some people use this hadeeth as evidence that it is permissible to look at beautiful women and to enjoy every beautiful thing. Can you clarify this?

Praise be to Allah.
The hadeeth mentioned in the question was narrated by Muslim in his Saheeh, no. 131, from Abd-Allaah ibn Masood, who narrated that the Prophet (peace and blessings of Allaah be upon him) said: No one will enter Paradise who has an atoms-weight of pride in his heart. A man said, What if a man likes his clothes to look good and his shoes to look good? He said, Allaah is beautiful and loves beauty. Pride means denying the truth and looking down on people.
Ibn al-Qayyim (may Allaah have mercy on him) said, commenting on this hadeeth: the phrase Allaah is beautiful and loves beauty includes the beautiful clothing which was asked about in the same hadeeth. It is included by way of generalization, i.e., that beauty in all things is what is meant here. In Saheeh Muslim no. 1686 it says: Allaah is good and only accepts that which is good. In Sunan al-Tirmidhi it says: Allaah loves to see the effects of His blessing on His slave.
(Narrated by al-Tirmidhi, no. 2963; he said it is hasan saheeh). It was reported that Abul-Ahwas al-Jashami said: The Prophet (peace and blessings of Allaah be upon him) saw me wearing old, tattered clothes, and asked me, Do you have any wealth? I said, Yes. He said, What kind of wealth? I said, All that Allaah has given me of camels and sheep. He said, Then show the generous blessings that He has given you. (Narrated by Ahmad, no. 15323; al-Tirmidhi, 1929; al-Nisaai, 5128). Allaah, may He be glorified, loves the effects of His blessings to His slave to be made manifest, for this is part of the beauty that He loves, and that is part of the gratitude for His blessings which forms an inner beauty (beauty of character). Allaah loves to see the external beauty of His slaves which reflects His blessings on them, and the inner beauty of their gratitude to Him for those blessings. Because He loves beauty, He sends down on His slaves clothes and adornments with which they may make their outward appearance beautiful and He gives them Taqwaa which makes their inner characters beautiful. Allaah says (interpretation of the meaning): O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the raiment of righteousness, that is better.
[al-Araaf 7:26]
And He says, speaking of the people of Paradise (interpretation of the meaning):
and [Allaah] gave them Nadratan (a light of beauty) and joy. And their recompense shall be Paradise and silken garments, because they were patient. [al-Insaan 76:11-12]
Their faces will be made beautiful with the Nadrah (light of beauty), their innermost being with joy and their bodies with silken garments.
Just as Allaah loves beauty in words, deeds, garments and outward appearance, so He hates ugliness in words, deeds, garments and outward appearance. He hates ugliness and its people, and loves beauty and its people. But two groups are misguided with regard to this issue: a group who say that everything that He has created is beautiful, so He loves all that He has created and we should love all that He has created and not hate anything. They say: whoever realizes that all that exists comes from Him will see that it is beautiful these people have no sense of jealousy for the sake of Allaah or hatred and enmity for the sake of Allaah, or denouncing what is evil (munkar), or jihaad for the sake of Allaah, or adhering His limits. They regard the beauty of images, male or female, as being part of the beauty that Allaah loves, and seek to worship Allaah through immoral acts. Some of them may even go so far as to claim that the One Whom they worship is manifested or incarnated in those images.
The second group, on the other hand, say that Allaah condemns the beauty of images, forms and outward appearances. Allaah says about the Munaafiqoon (hypocrites) (interpretation of the meaning):
And when you look at them, their bodies please you [al-Munaafiqoon 63:4]
And how many a generation have We destroyed before them. Who were better in wealth, goods and outward appearance? [Maryam 19:54]
In Saheeh Muslim it is reported that the Prophet (peace and blessings of Allaah be upon him) said: Allaah does not look at your outward appearance and your wealth, rather He looks at your hearts and deeds.
(Saheeh Muslim, no. 4651). According to another hadeeth: Shabbiness is part of faith.
(Narrated by Ibn Maajah, 4108; Abu Dawood, 3630; classed as saheeh by al-Albaani, may Allaah have mercy on him). Allaah condemns those who are extravagant, which applies to extravagance in clothing as well as in food and drink. In order to settle this dispute, we may say that beauty in clothing and outward appearance is of three types, one of which is commendable, one is blameworthy and one of which is neither. The kind of beauty which is to be commended is that which is done for the sake of Allaah, to help one to obey Allaah and fulfil His commands, such as when the Prophet (peace and blessings of Allaah be upon him) made himself look beautiful (i.e. handsome) when meeting the delegations that came to him. This is like wearing armour or battle-dress when fighting, or wearing silk and showing off (in front of the enemy). This is commendable because it is done to make the word of Allaah supreme and to support His religion and annoy His enemies. The blameworthy kind of beauty is that which is done for the sake of this world, for reasons of power, false pride and showing off, or to fulfil some (selfish) desires. This also includes cases where beauty is an end in itself for a person and is all he cares about. Many people have no other concern in life. As for the kind of beauty which is neither commendable nor blameworthy, it is that which has nothing to do with either of the two purposes mentioned above (i.e., it is neither for the sake of Allaah nor for the sake of worldly purposes).
The hadeeth under discussion refers to two important principles, knowledge and behaviour. Allaah is to be acknowledged for beauty that bears no resemblance to anything else, and He is to be worshipped by means of the beauty which He loves in words, deeds and attitudes. He loves His slaves to beautify their tongues with the truth, to beautify their hearts with sincere devotion (Ikhlaas), love, repentance and trust in Him, to beautify their faculties with obedience, and to beautify their bodies by showing His blessings upon them in their clothing and by keeping them pure and free of any filth, dirt or impurity, by removing the hairs which should be removed, by circumcision, and by clipping the nails. Thus they recognize Allaah through these qualities of beauty and seek to draw close to Him through beautiful words, deeds and attitudes. They acknowledge Him for the beauty which is His attribute and they worship Him through the beauty which He has prescribed and His religion. The hadeeth combines these two principles of knowledge and behaviour.
Al-Fawaaid, 1/185
Where are these deep meanings of this hadeeth, as explained by Ibn al-Qayyim, in the misguided interpretations of those who follow their whims and desires, who want to follow deviant interpretations in order to justify their evil aims and goals? We ask Allaah to protect us. May Allaah bless our Prophet Muhammad.

Source: Sheikh Muhammed Salih Al-Munajjid
09-27-2020, 03:54 AM
: May 2017
: 3,466

Que signifie laffirmation selon laquelle Allah aime la beaut

Quelle est la signification du hadith selon lequel Allah est beau et aime la beaut.Que signifie la beaut? Ceci (mrite dtre expliqu) dautant plus que certains utilisent ce hadith comme un argument pour la lcit de regarder les belles femmes et se rjouir de toute belle chose.Y a -t-il un eclairage?
Texte de la rponse

Louange Allah.
Le hadith cit dans la question est rapport par Mouslim dans son Sahih sous le n 131 comme suit: Abdoullah ibn Massoud a rapport que le Prophte (bndiction et salut soient sur lui) a dit: Celui qui a dans son coeur lquivalent dun atome dorgeueil nentrera au paradis.. Un homme lui dit: Quen est-il dun homme qui aimerait que ses habits soient beaux et que ses chaussures les soient galement? Le Prophte (bndiction et salut soient sur lui) lui rpondit: Allah est beau et aime le beau.Lorgueil consiste nier le vrai et mpriser les gens. En guise dexplication de ce hadith,Ibn al-Qayyim (puisse Allah lui accorder Sa misricorde) dit : Ses propos dans le hadith: Allah est beau et aime le beau stendent la beaut dans les vtements qui fait lobjet de la question du hadith, mais aussi toute autre beaut en gnral.Le hadith n 1686 du Sahih de Mouslim dit: Allah est certes bon et nagre que ce qui est bon. Dans les Sunan de Tarmidhi, on trouve ce hadith: Certes Allah aime voir les effets de Sa grce sur son serviteur. (rapport par at-Tarmidhi sous le n 2963 et qualif par lui de beau et authentique .Aboul Ahwas al-Djashmi a dit: Le Prophte (bndiction et salut soient sur lui) ma vu porter des atmar (vtements modestes?) et il ma dit: as-tu des biens?
_ Oui,lui ai-je rpondu.
_ Lesquels? poursuit-il.
_ Tout ce quAllah donne: des chameaux, des moutons.. Lui ai-je dit.
_ Alors montre-Lui sur toi-mme les effets des bienfaits dont il ta gratifi. A -t-il conclu. (rapport par Ahmad sous le n15323 et at-Tarmidhi sous le n 1929 et Nassai sous le n5128.Le Transcendant aime voir les effets de Ses bienfaits apparitre sur Son serviteur, cela faisant partie de la beaut quIl aime.Le fait de montrer les effets des bienfaits dAllah est une forme de reconnaissance et revt une beaut cache.Allah aime voir Son serviteur revtir une double beaut xtrieure et intrieure travers les bienfaits et la gratitude quils suscitent.Cest cause de Son amour pour la beaut quAllah a dot Ses serviteurs dhabits et de parrures, pour embllir leur extrieur, et la pit , pour embllir leur intrieur.Cest pourquoi Il dit: enfants d' Adam! Nous avons fait descendre sur vous un vtement pour cacher vos nudits, ainsi que des parures. - Mais le vtement de la pit voil qui est meilleur - C' est un des signes (de la puissance) d' Allah. Afin qu' ils se rappellent. (Coran,7:26) et dit propos des pensionnaires du paradis: ... et Il leur fera rencontrer la splendeur et la joie, et les rtribuera pour ce qu' ils auront endur, en leur donnant le Paradis et des (vtements) de soie, (Coran,75:11-12).Il embellira leurs visages en les rendant radieux, et leur intrieur par la joie et leurs corps par le port de la soie.De mme que le Transcendant aime la beaut dans les actes,les paroles , laccoutrement et la dmarche, de mme Il dteste le laid en matire dactes, de paroles,daccoutrement et de dmarche.En somme, Il aime le beau et les beaux, et dteste le laid et les laids.
Cela tant , deux groupes ont adopt des attitudes galement aberrantes ce sujet; les uns ont dit : Tout ce quAllah a cr est beau et Il aime tout ce quIl a cr.Nous en dtestons rien. Ils disent encore: Quiconque ne voit dans les choses cres que Son oeuvre les trouve toutes belles. ..Ceux-l ont perdu tout sentiment de jalousie pour Allah: ils ne dtestent pas pour Lui , nprouvent de linimiti lgard de personne pour Lui plare, ne dsapprouvent pas le blamable et ne mnent pas le Djihad dans Son chemin pour appliquer Ses loi.Ils considrent que la beaut des images reprsentant des personnes des deux sexes fait partie de la beaut quAllah aime.Ils tirent de leur propre dbauche un culte et poussent lxagration jusqu prtendre que lobjet de leur culte transparat travers lesdites images et les pouse.Les autres sopposent aux premiers en disant: Allah a critiqu la beaut des images et la perfection physique quand Il a dit des hypocrites: Et quand tu les vois, leurs corps t' merveillent... (Coran,63 :4) et a dit: Combien de gnrations, avant eux, avons- Nous fait prir, qui les surpassaient en biens et en apparence? (Coran,19:74).Il sagit ici des biens et qualits physiques.On trouve dans le Sahih de Mouslim un hadith selon lequel le Prophte (bndiction et salut soient sur lui) a dit: Allah ne regarde pas votre apparence et vos biens , mais plutt votre coeur et vos actes. (rapport par Mouslim sous le n4651).On trouve dans le hadith : la tenue fait partie de la foi. (rapport par Ibn Madja,4108 et Abou Dawoud,36030 et dclar authentique par al-Alabani (puisse Allah lui accorder sa misricorde).
La vrit dans cette controuverse consiste dire que la beaut dans les images, les vtements et la dmarche comporte trois catgories dont une est louable,une autre est dtestable et une autres ne fait lobjet ni dapprobation ni de desapprobation.
Ce qui est louable cest ce qui appartient Allah, cest --dire ce qui aide obir Allah, excuter Ses ordres et Lui rpondre.Dans ce cadre, le Prophte (bndiction et salut soient sur lui) veillait afficher une belle apparence lors de la rception des dlgations.Il en est de mme du choix des instruments de guerre pour les combats,du port de soie, et de la parade (devant lennemi en temps de guerre).Tout cela est louable quand il vise llvation du mot dAllah, le soutien Sa religion et la provocation de la colre de lennemi.
Ce qui est blamable cest ce qui est entrepris pour raliser des desseins de ce bas monde tels que le pouvoir, la firt, lorgueil et la jouissance de plaisirs charnels, de sorte que cela devient lobjectif suprme du serviteur.En fait, bon nombre dmes ne cherchent rien dautre.
Quant ce qui nest ni louable ni blamable cest ce qui nest entrepris avec aucun des desseins suscits, ce qui nentre ni dans lune ni lautre des catgories susmentionnes.
Il sagit de dmontrer que ce noble hadith comprend deux grandes rgles.La premire relve de lordre de la connaissance, et la seconde concerne la conduite. On connait Allah travers la beaut o rien ne Lgale. On Ladore en observant la beaut quIl aime dans les actes, les paroles et les moeurs.En effet,Il apprcie que Son serviteur embellisse son language par la vracit, son coeur par la sincrit,lamour dAllah, le retour Lui et la confiance en Lui;quil pare ses organes par lobissance Allah, et soigne son physique en faisant apparatre sur soi les bienfaits dAllah travers laccoutrement et lloignement des impurets, des souillures, des salets, des poils indsirables et le limages des ongles.Aussi le serviteur connait-il Allah travers les beaux attributs et sadresse Lui par la beaut dans les actes , les paroles et les moeurs; il Le cherche dans la beaut qui est Son attribut et Ladore par la beaut qui rside dans sa loi et Sa religion.Le hadith runit ainsi les deux rgles de la connaissance et la conduite.(Voir al-Fawaid,1/185).
Quel rapport entre limportante signification de ce hadith et les aberrations des gens de passion qui cherchent une interprtation dvoye pour justifier leurs mauvais desseins.Nous demandons le salut Allah.Puisse -t-Il bnir et saluer notre Prophte Mouhammad.

Source: Sheikh Muhammed Salih Al-Munajjid


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