Shaykh Ibn Uthaymeen's Tazkiyah For Shaykh Rabee' and Explanation of the Reason Why the Hizbiyyoon Attack Him

Statement 1

Shaykh Ibn Uthaymeen (rahimahullaah) said, “Indeed we praise Allaah, Free is He from all imperfections, the Most High, that He makes it easy for our brother, the Doctor, Rabee' bin Haadee al-Madkhalee to visit this region. [So that] the one to whom certain matters are not apparent may come to know that our brother, may Allaah grant us and him success, is upon Salafiyyah, the way of the Salaf. And I do not mean here that Salafiyyah is a hizb (party) which is set up to oppose the Muslims outside of it, but I mean by Salafiyyah, that he (i.e. Shaikh Rabee') is upon the path of the Salaf in his Manhaj. Especially in the field of actualising Tawheed and throwing aside what opposes this [manhaj]. And all of us know tht Tawheed is the basis for which Allaah sent the Messengers upon them be peace and prayers...

The visit of our brother, Shaikh Rabee bin Haadee to this region, our city, Unaizah, no doubt will have a good effect and it will also become clear to many of the people what used to be hidden from them due to the scare-mongering and rumour-mongering and also letting loose the tongue [of discord]. And how numerous are those who are remorseful about what they said concerning the Ulamaa, when it becomes clear to them that they (the Ulamaa) are upon the truth.”

Then one of those present at the gathering says, “There is a question concerning the books of Shaikh Rabee'?”

To which the Shaik replied, “It is apparently clear that this question is not in need of my answer. And just as Imaam Ahmad was asked about Ishaaq bin Raahawaih - rahimahumullaah - and he replied, "Someone like me is asked about Ishaaq! Rather, Ishaaq is to be asked about me." And I spoke at the beginning of my speech about that which I know about Shaikh Rabee', may Allaah grant him success, and what I mentioned has never ceased to be what I hold about him in my soul, up until this time. And his arrival here and his words that have reached me, then no doubt, they are such that they will increase a person in his love for him and in his supplication for him.” End of quote. (Cassette: “Ittihaaf al-Kurraam Bi Liqaa al-Uthaimeen Ma'a Rabee al-Madhkhalee wa Muhammad al-Imaam”)

Benefits: 1) Shaykh Rabee's manhaj is good and strong, and he is upon Salafiyyah 2) That Shaykh Rabee's presence will have a good effect in Unayzah, especially when the people realise the falsehood of the rumour mongering and lies that have been spread about him 3) The Shaykh implying that he should not be asked about Shaykh Rabee' but it should be the other way around, by the narration he quotes from Ahmad, and in this is a mighty tazkiyah for Shaykh Rabee' similar to the one given to him by Shaykh al-Albaani that he is "the carrier of the flag of al-Jarh wat-Ta'deel" 4) The words of Shaykh Rabee' that have reached Shaykh Ibn Uthaymeen are such that they will increase a person in love for Shaykh Rabee', and that Shaykh Ibn Uthaymeen has not ceased to have the viewpoint about the Shaykh that he has outlined above 5) O Hizbiyyoon, die in your rage and perish in your warm fuzzies!

Statement 2

Questioner: “What is your advice concerning the one who forbids the cassettes of Shaikh Rabee' bin Haadee [from being distributed] with the claim that they cause fitnah and that they contain praise of the Wullaat ul-Umoor of the Kingdom, and that his praise of them emanates from nifaaq (hypocrisy)?” Shaikh Ibn Uthaimeen’s replied: “We consider this to be a great error and mistake. Shaikh Rabee' is from the Ulamaa of the Sunnah, and from the people of goodness. His aqidah is sound and his manhaj is strong and sound. However, when he began to speak about some of the symbolic figureheads of some of the people, from amongst the latecomers [i.e. Sayyid Qutb, Banna et. al.] they began to tarnish him with these faults”. (From the three cassette series, "Kashf ul-Lathaam An Ahmad Sallaam", dated July 2000)

Benefit: Allaahu Akbar! Who else would have been better to explain to the Qutubiyyoon and Hizbiyyoon, the real reason for their enmity, hatred, lies, slanders, vilifications, derogation, tabdee' and also takfeer of Shaykh Rabee', merely because he refuted the figureheads of their deviant da'wah.

Statement 3

Shaykh Ibn Uthaymeen also said, "My study of the book of Sayyid Qutb has only been scant, and I do not know about his condition; however the scholars have written about his book in tafseer ‘Fee Zilaalil Qur’aan’ - they have written critical comments about it: such as what Shaikh ‘Abdullaah ad-Duwaysh - rahimahullaah - wrote, and our brother Shaikh Rabee’ al-Madkhalee wrote some points of criticism upon him - upon Sayyid Qutb with regards to his tafseer and other things. So whoever wishes to refer to that then let him do so." (A lecture entitled ‘Liqaa ma-‘ash - Shaikhain: Muhammad ibn ‘Uthaimain & Rabee’ al-Madkhalee’ [A Meeting with the Two Shaykhs, Ibn Uthaimeen and Rabee al-Madkhalee] in Jeddah, on 20/11/1413H)

Important Notes About Hadeeths Used in the Book: Hisnul-Muslim by Sa'eed al-Qahtaani‏

In the Name of Allaah, the Most Merciful...

Since the book Hisnul-Muslim (translated as "Fortification of the Muslim" or "Citadel of the Believer") by Sa'eed al-Qahtaani has been translated into English and made widely available, it is important to identify the dha'eef (weak, unacceptable) hadeeths found in it and to clarify other issues related to some of the authentic hadeeths. So, seeking Allaah's Assistance, we begin with a clarification of the seventh supplication mentioned by al-Qahtaani in Hisnul-Muslim:

- 1 - "May you wear it out and Allaah ta'aalaa replace it (with another)." [1] 

This is mentioned by al-Qahtaani as a "supplication said to someone wearing a new garment."

It should be made clear here that this supplication is saheeh (authentic), however it was narrated by Aboo an-Nadhrah al-Munthir ibn Maalik as something that he heard the Companions say to each other when they would wear a new garment, as is mentioned in Sunan Abee Daawood (#4020). So it is mawqoof, or something from the words of some of the Companions, and not marfoo', meaning something from the words of the Prophet (sallallaahu 'alayhe wa sallam). [2]

This does not mean that a person is not allowed to say it, rather whoever supplicates with this phrase is following something reported from the Companions (may Allaah be pleased with them), so it is a good supplication. Furthermore, it is very similar to a supplication that the Prophet (sallallaahu 'alayhe wa sallam) made three times for Umm Kaalid bint Khaalid (may Allaah be pleased with her):

"Tublee wa Akhlifee (Wear it out and replace it, ie. live a long life)." [3]

Since Hisnul-Muslim was intended to be a book of supplications from the Book and the Sunnah, then this supplication of the Prophet (sallallaahu 'alayhe wa sallam) is more deserving to be listed in this place, since it is from the direct speech of the Messenger (sallallaahu 'alayhe wa sallam) and due to it being in Saheeh al-Bukhaaree as well.

Then, al-Qahtaani brings a supplication for entering the home:

- 2 - "In the Name of Allaah we enter, and in the Name of Allaah we leave, and upon our Lord we place our trust." [4]

This hadeeth was collected by Aboo Daawood (#5096). It is dha'eef (weak, unacceptable) due to a broken chain of narration, as mentioned by al-Albaanee in his checking of Sunan Abee Daawood. Since some of the scholars accepted this hadeeth, let us look at the chain and then understand how it is broken from two angles, so as to be upon clarity.

The chain:

Aboo Daawood
Muhammad ibn 'Awf
Muhammad ibn Ismaa'eel ibn 'Ayyaash
Ismaa'eel ibn 'Ayyaash
Dhamdham ibn Zur'ah
Shurayh ibn 'Ubayd
Aboo Maalik al-Ash'aree (may Allaah be pleased with him) 
The Prophet (sallallaahu 'alayhe wa sallam)

1) Notice that Muhammad ibn Ismaa'eel ibn 'Ayyaash narrates from his father (Ismaa'eel ibn 'Ayyaash). Aboo Zur'ah said about Muhammad ibn Ismaa'eel, "He narrates from his father, and that is found in Sunan Abee Daawood. Aboo Haatim said: He never actually heard from his father. They urged him to narrate from his father and so he did." [5] So this shows the first break in the chain.

2) Knowing that Muhammad ibn Ismaa'eel did not hear from his father, Ibn 'Awf then said: "And I saw in the original book of Ismaa'eel ibn 'Ayyaash that he narrated from Dhamdham..." One may think that this connects the chain, however someone's book is only used as a witness for his personal narration, as the scholars have clarified. And Ibn 'Awf never met Ismaa'eel.

Al-'Atheem Abaadee said, "The hadeeth's chain is not muttasil (connected) since neither Ibn 'Awf or Muhammad ibn Ismaa'eel heard from Ismaa'eel ibn 'Ayyaash." [6]

So the hadeeth is dha'eef (weak, unacceptable) due to the break in the chain.

Then, al-Qahtaani mentions a supplication for after the athaan:

- 3 - "O Allaah, owner of this perfect call and Owner of this prayer to be performed, bestow upon Muhammad al-waseelah and al-fadeelah, and send him upon a praised platform which you have promised him. Verily you never fail in Your promise." [7]

This hadeeth, with the exception of the last phrase ("Verily you never fail in Your promise") has been collected by al-Bukhaaree in his Saheeh. However, the last phrase is only found in as-Sunan as-Sughraa of al-Bayhaqee (1/103, Daar al-Ma'rifah).

Al-Albaanee said:

"As for the additional phrase, 'Verily you never fail in Your promise,' that is found in the last part of the hadeeth collected by al-Bayhaqee, it is shaath (contradictory to what has been authentically reported), since it is not to be found in the other narrations from 'Alee ibn 'Ayyaash, except in the narration of al-Kishmeenee in Saheeh al-Bukhaaree, as opposed to what others have reported. Furthermore, it is shaath due to its contradiction to the narrations of others in Saheeh (al-Bukhaaree). So it seems that this is why al-Haafith (Ibn Hajr) paid it no mind and did not even mention it in Fath (al-Baaree), as was his habit when gathering the additional phrases found in different routes of a hadeeth. This is supported by the fact that the additional phrase is not found in al-Bukhaaree's Af'aal al-'Ibaad, while it is the same chain. This additional phrase is also found in the book, Qaa'idah Jaleelah fee at-Tawassul wal-Waseelah of Shaykh al-Islaam Ibn Taymiyyah, in all of its published versions: p.55 of al-Manaar's first printing, p.37 of the second printing, and p.49 of the Salafiyyah printing. It seems to have been something added by some of the scribes, and Allaah knows best." [8]

So in a nutshell, this supplication is saheeh (authentic) except for the last phrase ('Verily you never fail in Your promise'), which is dha'eef due to its contradiction to what has been authentically reported.

[ Part two of this series coming soon in shaa' Allaah ]



FOOTNOTES: 

[1] Hisnul-Muslim (Fortification of the Muslim) of Sa'eed al-Qahtaani, p.35-36

[2] I asked Shaykh Muhammad 'Umar Baazmool (1425/02/09) about this hadeeth: Since it has been related from some of the Companions and it is a supplication for a specific occasion, can it be considered marfoo' hukman, something that must have been originally from the Prophet (sallallaahu 'alayhe wa sallam)? He replied that this supplication is just something that they used to say and is considered their customary speech and not an act of legislated worship, so it can not be understood to be from the Prophet (sallallaahu 'alayhe wa sallam). He said that this supplication is similar to their saying "Taqabbal Allaah minnaa wa minkum" on the day of the 'Eed. These are permissible supplications reported from the Companions that are not considered to be from the Sunnah of the Prophet (sallallaahu 'alayhe wa sallam).

[3] Saheeh al-Bukhaaree [#3071] - Ibn Battaal mentioned in his explanation of the hadeeth that it should read "Akhlifee" and not "Akhliqee" as found in some versions of Saheeh al-Bukhaaree, since the difference is based on the letter qaaf (q) or faa' (f) in the wording, and the Arabic language supports "Akhlifee" more in a general context and specifically due to the supplication of the Companions mentioned previously. [Sharh Ibn Battaal, 9/117-118]

[4] Hisnul-Muslim (Fortification of the Muslim) of Sa'eed al-Qahtaani, p.43

[5] Tuhfah at-Tahseel fee Thikr Ruwaat al-Maraaseel of Aboo Zur'ah, (p.440, Maktabah ar-Rushd)

[6] 'Awn al-Ma'bood of al-'Atheem Abaadee (1/297, Daar al-Kutub al-'Ilmiyyah)

[7] Hisnul-Muslim (Fortification of the Muslim) of Sa'eed al-Qahtaani, p.49-50

[8] Irwaa' al-Ghaleel of al-Albaanee (#243)

Taken from http://bakkah.net/articles/Hisnul-Muslim-Qahtaani.htm 

Prepared by Moosaa Richardson exclusively for www.bakkah.net

Cure for Whispers, Doubts, by Shaikh al-'Uthaimeen (rahimahullaah)

Question asked to Shaykh al-'Uthaimeen (rahimahullaah): There is a man who suffers from the whisperings of Shaytan. [Shaytan] whispers things to him that are great sins, concerning Allaah, the Almighty, the All-Powerful and [the man] is very much afraid of this; what is the advice of your eminence? 

Answer by Shaykh al-'Uthaimeen (rahimahullaah):

quote:

Regarding what has been mentioned concerning the problem of the questioner, which is that he fears the result of it, I say to him: Rejoice at the good news that there will be no result from it except a good result. This is the whispering by which Shaytan assails the believers in order to upset the sound belief in their hearts and to cause them sprirtual and mental agitation and disturb the serenity of their faith, indeed the serenity of their lives, if they are believers.

He is not the first among the people of faith to be confronted by this situation, nor is he the last, for it will continue as long as there is a believer in the world; and this same situation confronted the companions (radiAllaahu 'anhum), for it was reported on the authority of Abu Hurayrah (radiAllaahu 'anhu) that he said: 

quote:

"Some people from among the companions of the Messenger of Allaah (salallaahu 'alaihi wa sallam) came to the Messenger and said to him, 'Verily we perceive in our minds that which every one of us considers too grave to express.'  He (salallaahu 'alaihi wa sallam) said: 'Do you really perceive it?  They said: 'Yes.' Upon this he (salallaahu 'alaihi wa sallam) said: 'That is true faith.'"

[It was reported by Muslim in the Book of Faith, in the Chapter of Explanation of the (evil) whispering regarding Faith (132)] 

In the Two Saheehs, it is also narrated from Abu Hurayrah (radiAllaahu 'anhu) that the Messenger of Allaah (salallaahu 'alaihi wa sallam) said:

quote:

"Satan may come to anyone of you and say: 'Who created such and such? Who created such and such?' until he says, 'Who created your Lord?' So, when he inspires such a question, one should seek refuge with Allaah and give up such thoughts."

[Reported by Bukhari in the Book of Beginning of Creation, in the Chapter: The description of Iblis and his Legions (3276) and it was reported by Muslim in the Book of Faith, in the Chapter on the Description of the (evil) Whispering regarding Faith (134).] 

It is reported on the authority of Ibn 'Abbas (radiAllaahu anhuma) that a man came to the Messenger of Allaah (salallaahu 'alaihi wa sallam) and said: "Oh, Messenger of Allaah! One of us has thoughts of such a nature that he would rather be reduced to charcoal than speak about them." The Messenger of Allaah (salallaahu 'alaihi wa sallam) said: "All praise and thanks be to Allaah, Who has reduced his matter (shaytan's guile) to (evil) whispering." [It was reported by Abu Dawud in the Book of Good Manners, in the Chapter: Regarding the response to (evil) Whispering (5112) and by Imam Ahmed in Al-Musnad (1:340)]   

Shaykh-ul-Islam Ibn Taymiyyaah (rahimahullaah) said in the Book of Faith: 

quote:

"The believer is put to trial by the whispering of Satan, the whispering of kufr which causes him distress, as the companions (radiAllaahu 'anhum) said: "Oh Messenger of Allah! One of us has thoughts within himself of such a nature that he would rather fall down from the heaven than speak of them." The Messenger of Allaah (salallaahu 'alaihi wa sallam) said:  "That is true faith."  And in another narration: "he considers it too grave to express." He (salallaahu 'alaihi wa sallam) said:  "All praise and thanks are Allaah's, Who has reduced his (shaytan) intrigue to (evil) whispering)."  That is, the occurence of his whispering along with this great hatred for it and repelling it from the heart is a part of true faith, like the warrior in Allaah's Cause who met the enemy and fought him until he overcame him, for that is a great Jihaad up to his words.  This is why the seekers of knowledge and worship are assailed by whispering and uncertainty which do not afflict another, because he (the other) does not follow the Law of Allaah and His way; rather, he follows his own desires, heedless of the rememberance of his Lord and this is the goal of Shaytan, as opposed to those who turn towards their Lord with knowledge and (acts of) worship, for he is their enemy and he seeks to prevent them from (worshipping) Allaah, the Most High.

So, I say to this questioner: once it is clear to you that this whispering is from Shaytan, then you must struggle and stand against it, know that it will never harm you as long as you undertake the necessary struggle, reject it and cease thinking about it. The Messenger of Allaah (salallaahu 'alaihi wa sallam) said: 

"Allaah has forgiven what is whispered in the hearts of my followers, unless they put it into action or utter it."[(Reported by Bukhari in the Book of Manumission, in the Chapter: Error and Forgetfulness in Manumission and Divorce (2528) and by Muslim in the Book of Faith, in the Chapter: Allah has forgiven what is whispered in heart (127)]   

And if it is said to you: 

Do you believe what is whispered to you? And do you think it is the truth? And is it possible to describe Allaah, the Most Glorified by it? You would say: It is not for us to speak of this; Glorified are You (Oh Allaah), this is a great lie! You would reject it with your heart and by your words; and of the people, you would flee further than any of them from it. Then it is, only whispering and perils displayed to your heart, and a window to polythesim from Shaytan, who courses throughout the human body as blood courses through it, in order to destroy and obscure your deen for you. 

This is why you find that Shaytan does not place doubt or rejection about trivial things in your heart, so you hear for example, of the existence of large and important cities filled with residents and buildings in the east and west and yet doubt their existence never once crossed your mind, nor regarding their faults, such as that their buildings are destroyed or are unfit for habitation or that there are no occupants in them and so on. There is no goal for Shaytan in making mankind doubt such things. But Shaytan's important great goal is destroying the faith of the believer, so he strives by his horse, and on foot, to extinguish the light of knowledge and guidance in one's heart and to cause him to fall into the darkness of doubt and uncertainty. 

The Messenger of Allaah (salallaahu 'alaihi wa sallam) explained the beneficial medicine which contains a cure for this: 

quote:

"Then let him seek refuge with Allah and cease doing it."

If a person ceases doing that and continues to worship Allah, seeking & desiring that which is with Allaah, it will stop troubling him, by Allaah's Power. So, avoid all suppositions which pass through your heart on this subject and worship Allaah, supplicate to Him and glorfiy Him, and if you heard anyone describing Him with what was whispered to him, you would kill him if you could. Therefore, what is whispered is not a fact; rather it is simply thoughts and whisperings which have no basis.Like in the case of someone wearing a clean garment which he has just washed and then he is assailed by thoughts that "maybe it is impure," and "maybe it is not permissble to pray in it," but he should pay no heed to this. 

And my advice may be summarized as follows: 

1. Seek protection with Allaah and completely stop these suppositions as the Messenger of Allaah (salallaahu 'alaihi wa sallam) ordered us to do. 

2. Mention Allaah, the Most High, and restrain yourself from this whisperings. 

3. Wholehearted dedication to worship and acting in accordance with the Command of Allaah and seeking His Pleasure, for when you give worship your undivided attention with earnestness and striving, you will forget about occupying yourself with this whispering, InshaAllaah. 

4. Seeking refuge with Allaah much and asking Him to protect you from this thing. And I ask Allaah, the Most High for protection for you and safety from every evil and every destable thing. 


Source: Fatawa Arkanul Islam, Pgs 55-60.

Al-Jihad‏

Ibn al-Qayyim said, "The jihaad with decisive proofs [from the Book and the Sunnah] and the tongue takes precedence over the jihaad with the sword and the spear." [Al-Jawaab us-Saheeh of Ibn Taymiyyah (1/237)].

Why Do Some People Become Ugly?

Why Do Some People Become Ugly?

By Shaykhul-Islaam Ibn Taymiyyah (rahimahullaah)

Have you ever wondered why so many people who were bright and beautiful as children, however, as they grew older their innocence and beauty eluded them? Well, wonder no more – Shaykhul-Islaam Ibn Taymiyyah (rahimahullaah) explains to us:

“The person who is righteous and honest, his honesty is manifest from the radiance on his face, and his honesty can be known from the glow that is on his face, likewise the (opposite for the) sinful one and the liar. The older a person gets, the more this sign becomes apparent. Thus a person as a child would have a bright face, however if he becomes a sinful person, adamant on committing sins, at the older stages in his life, an ugly face would manifest that which he used to internalise, and the opposite is also true. It has been narrated that Ibn Abbaas (radiyallaahu ‘anhu) said, ‘Indeed righteousness illuminates the heart, radiates the face, strengthens the body, increases provision, and produces a love in the hearts of the creation for that person. Whereas sinfulness darkens the heart, greys the face, weakens the body, and produces hatred in the hearts of the creation for that person.’ It is possible that a person may not intentionally lie; he may even be a person who makes great effort in ibaadah and has zuhd (abstains from pleasures of this life that are lawful). However he has false, incorrect ‘aqeedah regarding either Allaah, His deen or His Messenger (sallallaahu ‘alayhi wa sallam) or His righteous servants. And what is on the inside affects what is on the outside. Thus, this false, incorrect ‘aqeedah that he thought was true and correct reflects on his face, and his face would be dark in accordance with the level of falsehood he possesses. As it has been narrated that ‘Uthmaan ibn Affaan (radiyallaahu ‘anhu) said, ‘No one ever hides evil within themselves except that Allaah makes it manifest from his facial outlook and the statements his tongues utters.’ Hence some of the salaf used to say, ‘If a person of innovation were to dye his beard every day, the dye of innovation would remain on his face.’ On the day of judgment this would be very clear as Allaah says,

“And on the Day of Resurrection you will see those who lied against Allaah their faces will be black. Is there not in Hell an abode for the arrogant ones?” [Sooratuz-Zumar, 39:60]

He ta’ala also said, 

“On the Day when some faces will become white and some faces will become black; as for those whose faces will become dark (to them will be said): “Did you reject Faith after accepting it? Then taste the torment for rejecting Faith.” [Soorah Aali-Imraan, 3:106]
Ibn Abbaas and others have said regarding this verse, ‘The bright faces will be ahlus-sunnah, and dark faces will be the people of bid’ah and division.’”

‘Al-Jawaab As-Saheeh’ (Vol.4, pg. 306-307)

Sheikh Muhammad Saeed Raslan - Lecture on the importance of using time wisely

Shaikh al-Albaani in an overturned car

By Ahmed Abu Turaab

“Shaikh Ali Khashhaan, may Allaah protect him, in a piece he wrote entitled,‘The Aider of the Hadith and the Reviver of the Sunnah, Naasirud-Deen al-Albaani’, said, “So by Allaah!  My eyes have never seen–as far as I know-anyone who cared more about the Sunnah and aided it with greater vigour or followed it more than al-Albaani.  One time between Jeddah and Medinah an-Nabawiyyah [he had an accident] and his car overturned and the people present rushed to him saying, “O Sattaar!  O Sattaar! يا ستار!  ياستار [i.e., O Concealer, meaning Allaah].”  So the Aider of the Hadith, Shaikh al-Albaani says to them while he is under the overturned car, “Say, ‘O Sitteer [يا ستير]’ and don’t say, ‘O Sattaar [يا ستار], because al-Sattaar is not one of His Names, the Most High!”

And in the hadith there occurs, “إن الله ستير يحب الستر – Allaah is characterised by modesty and concealment [sitteer] and loves that people conceal themselves.”[1]

Have you seen anyone who aids the Sunnah and the Hadith in a situation such as this in this time of ours?!  Never!  Except for what has been related from the likes of Umar ibn al-Khattaab, may Allaah be pleased with him, Ahmad ibn Hanbal and others from the Pious Predecessors of this nation.””

Taken from Juhoodul-Imaamil-Albaani, of Ahmad Saalih Hussain al-Jabboori, pp. 7-8

---

[1] An authentic hadith reported by Abu Dawud (4012), an-Nisaaee (1/70), al-Baihaqi (1/198), by way of Zuhair from Abdul-Malik from Abu Sulaymaan al-Azrami from Ataa from Ya’laa, who said,“The Prophet, صلى الله عليه وسلم, saw a man taking a shower in the bazaar without his lower garment on.  So the Prophet, صلى الله عليه وسلم, mounted the pulpit, praised Allaah and extolled him and then said, “Indeed Allaah is characterised by modesty and concealment, and He loves modesty and concealment.  So when one of you takes a shower let him conceal himself.” See Irwaaul-Ghaleel, no. 2335.