Articles

To Insulate Yourself from Negative Criticism......
Author : Dr. Hassan Abu_Arqoub
Date Added : 13-09-2022

......To Insulate Yourself from Negative Criticism

 

Although we work a lot and hard, some people criticize us, sometimes mercilessly. However, this criticism could be just, but mostly it isn`t. Therefore, how can we protect ourselves against negative, damaging criticism?

Some say: If you want to be spared from criticism, don`t work. Some interpret this statement in the negative sense, and that is standing idly although people also criticize the inactive person as well and accuse them with laziness. The intended meaning is that you have to keep working and ignore criticism, because people will never let you be.

You will never be spared from criticism because in this life there is the envier, the hater, the lazy, the idle, and the helpless; all of whom don`t wish you success because of they are driven by ill psychological motivations.

The envier and the hater may try to imitate you to reach the same rank that you have reached, but couldn`t for some reason or that time hasn`t come yet. Therefore, instead of intensifying their efforts and working harder, they tend to undervalue your efforts and pin defects on you thinking that stigmatizing makes them look superior, but not a chance! Because of envy and hatred, they wouldn`t hesitate to assassinate your character and frame you, so ignore them and continue with your journey of success.

As for the lazy, the idle, and the helpless, each doesn`t exert the effort needed for success. Instead, they keep criticizing the success of others. For example, they start saying that so and so reached their position through favoritism, paying bribes, and selling their faith and conscience, in addition to other falsehoods. The aim is to show that you aren`t successful had it not been for luck and perverted methods, dismissing that you are a successful, self-made man. Just ignore them and carry on with your success.

This life is replete with such sick people and we may not be able to change them. However, we can deal with their negative devastating opinions by ignoring them altogether. This may be hard at first, but eventually one gets used to it.

Personally, I was saddened the first time I was criticized, and got depressed for some time. However, I remembered that the Prophets (PBUT) and the righteous were subjected to insults from their own people, but they endured and continued conveying their Message with love. They are our role model, so nowadays whenever I`m criticized-unjustly- I turn a blind eye, laugh, pray that Allah forgives that person, and declare forgiving them so that they aren`t held accountable for that criticism and punished because of me.

It doesn`t matter what they say about you, what matters is your attitude from their ability to get to your mind and nerves. Here, I remind that one should wear a protective shield made of ignoring and self-confidence to stop those devastating words from targeting one`s heart and mind causing one to die from frustration and anger.

In conclusion, water can`t cause the boat to sink unless it reaches its inside. If it doesn`t reach the inside, the boat keeps floating on the water. You should learn to be as such by preventing offensive words from reaching your soul, mind, or heart. Rather, float on them and continue your journey of success.

 

The published article reflects the opinion of its author

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Summarized Fatawaa

What is required of one who doubts the number of rakʿāt during prayer?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
If a person doubts the number of rakʿāt he has prayed, he should build upon the lesser number, as that is what he is certain of. He should then perform the prostration of forgetfulness (sujūd al-sahw) before the final salām at the end of the prayer. ʿAṭāʾ ibn Yasār narrated that the Messenger of Allah ﷺ said: "When any one of you is in doubt during his prayer and does not know whether he has prayed three rakʿāt or four, let him pray one more rakʿah and then perform two prostrations while seated before the salām. If the rakʿah he prayed was a fifth, these two prostrations will make it even; and if it was the fourth, then the two prostrations serve as a humiliation for the devil." (Reported by Abū Dāwūd.)
It is stated in al-Muqaddimah al-Ḥaḍramiyyah — one of the foundational texts of the Shāfiʿī school: "If one doubts whether he has prayed three rakʿāt or four, he is obliged to build upon the lesser number."
However, if such doubt recurs repeatedly and reaches the level of obsessive whispering (waswasah), he should not build upon the lesser number in that case — rather, he should build upon the greater number. And Allah the Almighty knows best.

Is the Saying "Whatever is Taken by the Sword of Shyness is Forbidden" an Authentic Ḥadīth?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
The saying "Whatever is taken by the sword of shyness is forbidden" is not an authentic ḥadīth, though its underlying meaning is sound. The established sharʿī principle is that a Muslim's wealth is not lawful for anyone to take except with his wholehearted consent, as Allah the Almighty says {what means}: "O you who have believed, do not consume one another's wealth unjustly, but only [in lawful] business by mutual consent." [Al-Nisā/ 29] And the Messenger of Allah ﷺ said: "Listen to me and you will live well: do not wrong others, do not wrong others, do not wrong others. Indeed, a man's wealth is not lawful except with his full, willing consent." (Reported by Aḥmad in his Musnad.) Whatever is taken through the pressure of shyness or social embarrassment runs directly counter to genuine, wholehearted consent.
The jurists have explicitly stated that whatever is taken by means of the "sword of shyness" carries the same ruling as that which is taken by coercion — it must be returned to its rightful owner.
Ibn Ḥajar al-Haytamī, may Allah have mercy upon him, states in al-Fatāwā al-Kubrā (Vol.3/P.30): "Do you not see the reported scholarly consensus that whoever has something taken from him purely out of shyness, without his genuine consent, does not pass ownership of it to the one who took it? They reasoned that this constitutes a form of coercion through the 'sword of shyness,' comparable to coercion at the point of an actual sword. Indeed, many people would rather submit to the literal sword and endure the pain of its wound than submit to this first kind of coercion, out of fear for their dignity and standing — which people of sound judgment hold dear and guard most fiercely." And Allah the Almighty knows best.

What is the ruling on doubting whether one or two prostrations were performed?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
If a worshiper is in doubt regarding the number of units (rak'ahs) or prostrations (sajdahs) performed, he must build upon the minimum (i.e., assume the lower number) and perform the prostration of forgetfulness (Sujud al-Sahw) before the Salam at the end of the prayer. This is based on the report from ‘Ata’ ibn Yasar that the Messenger of Allah ﷺ said: 'When anyone of you is in doubt about his Salat (prayer) and does not know how many he has prayed, three or four (Rak'at) he should cast aside his doubt and base his prayer on what he is sure of. Then, he should perform two prostrations before Taslim (salutation). If he has prayed five Rak'at, they will make his Salat (prayer) an even number for him and if he has prayed exactly four, they (i.e. two prostrations) will be humiliation for the devil..' (Narrated by Abu Dawud).
 
It is stated in Al-Muqaddimah al-Hadramiyyah: 'If one doubts [whether he performed] a bowing (ruku’), a prostration, or a rak'ah, he must perform it and prostrate [for forgetfulness], even if the doubt is removed before the Salam—unless the doubt is removed before he performs what would potentially be an addition. Thus, if he doubts whether he prayed three or four, he is obligated to build upon the minimum.' And Allah the Exalted knows best.

What is the ruling on wiping the head during ablution from behind a barrier like a headscarf (hijab)?

The obligation in ablution is to wipe some of the head; it is not a condition to wipe all of it. As for one who has a turban or headscarf on their head, it is permissible for them to wipe over it after wiping a part of their head in any place. This is easily done at the front of the head. This means the woman begins by wiping the front of her head from under the headscarf, then completes the wiping to the back of the head from over the headscarf. If the woman wipes over the headscarf on her head and the moisture reaches the scalp or some hair within the boundaries of the head, it suffices for wiping the head. And Allah the Almighty knows best.