بِسْم الله الرحمن الرحيم
It either is
The Hadith states a variety of acts of worship which lead Muslims to Paradise and with which a Muslim can free himself from the punishment of Allah.
The previous Hadith discusses obligatory acts of worship which lead to Paradise, while this Hadith mentions obligatory and recommended acts of worship which lead to Paradise
"الطهور شطر الإيمان"
"Purification is 1/2 of Faith"
It either is
1) الطٓهور - The water used to purify
2) الطٌهور - The act of lifting up, through ablution, الحدث الأصغر (Minor Impurity). And lifting up, الحدث الأكبر (Major Impurity) through Ghusl.
There are several explanations given by Scholars for this phrase:
1) The reward of الطهور is multiplied until it reaches half of the reward of faith. This is not accepted by most of the Scholars because it is not consistent with the apparent meaning of the Hadith and has no proof in the Sunnah.
2) The meaning of الطهور is avoiding the prohibitions. This meaning has been used in the Qur'an in Surah Naml [27:56]:
"There was no other answer given by his people except that they said: "Drive out the family of Lout (Lot) from your city. Verily, these are men who want to be clean and pure!"
As faith is divided into abandoning prohibitions and implementing the commandments, الطهور becomes half of faith. There are objections to this opinion as well, since it contradicts other narrations, where the Prophet ﷺ said, "Ablution is half of Faith".
3) الطهور is using water to remove minor and major impurities, and the meaning of Eeman is prayer. This is because Allah called prayer Eeman in Surah Baqarah [2:143]:
"Thus We have made you [true Muslims - real believers of Islamic Monotheism, true followers of Prophet Muhammad ﷺ and his Sunnah (legal ways)], a Wasat (just) (and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad ﷺ) be a witness over you. And We made the Qiblah (prayer direction towards Jerusalem) which you used to face, only to test those who followed the Messenger (Muhammad ﷺ) from those who would turn on their heels (i.e. disobey the Messenger). Indeed it was great (heavy) except for those whom Allah guided. And Allah would never make your faith (prayers) to be lost (i.e. your prayers offered towards Jerusalem). Truly, Allah is full of kindness, the Most Merciful towards mankind."
Imam An-Nawawi prefers this definition, but some Scholars object, saying that you restrict the meaning of Eeman in doing so.
Some Scholars said that the meaning of الإيمان in the verse is not prayer, but to be firm in faith.
4) Some Scholars say الطهور means 'to erase minor sins' while الإيمان is 'to erase major sins'. This definition has no proof either and is also rejected.
5) Some Scholars say that if الإيمان purifies the soul and heart, then الطهور purifies the body. This is why it is half of Eeman. This is probable.
The Prophet ﷺ then mentions the importance and virtues of ذكر (Remembrance of Allah):
"الحمد لله تملأ الميزان"
"And Alhamdulillah (All Praise be to Allah) fills the Scales"
The Prophet ﷺ is referring to the balance of the hereafter, where the deeds of a person will be weighed on a scale. One must believe in the existence of the balance, which Allah has referred to in the Qur'an.
We have to believe this is an actual, physical material balance with two actual, visible weighing bands hung at either end of it - one for good deeds, the other for bad deeds.
It is not permissible to deliberately misinterpret the meaning of the Scale. There are some sects who said that الميزان refers to the Justice of Allah, while denying the existence of a real scale.
A Scholar, in reply to them said, "If their minds did not accept such facts, then we have the minds of the companions and successive generations who had more intelligence and more powerful minds than them, and have accepted these texts"
There is more than one scale for each person. In Surah AlQariah [101:6-7]:
"Then as for him whose balances (of good deeds) will be heavy"
"He will live a pleasant life (in Paradise)."
We should believe that the deeds are not the only thing that will be weighed; the person will be weighed as well. The Prophet ﷺ said:
"إِنَّهُ لَيَأْتِي الرَّجُلُ الْعَظِيمُ السَّمِينُ يَوْمَ الْقِيَامَةِ لا يَزِنُ عِنْدَ اللَّهِ جَنَاحَ بَعُوضَةٍ وَقَالَ اقْرَءُوا ( فَلا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا"
"A huge fat man will be brought on the Day of Resurrection, and he will not weigh more before Allaah than the wing of a gnat. Recite: ‘and on the Day of Resurrection, We shall assign no weight for them’ [al-Kahf 18:105 – interpretation of the meaning].” [Narrated by al-Bukhaari, 4729]
أن ابْنِ مَسْعُودٍ كَانَ يَجْتَنِي سِوَاكًا مِنَ الأَرَاكِ وَكَانَ دَقِيقَ السَّاقَيْنِ فَجَعَلَتِ الرِّيحُ تَكْفَؤُهُ فَضَحِكَ الْقَوْمُ مِنْهُ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ : " مِمَّ تَضْحَكُونَ" قَالُوا: "يَا نَبِيَّ اللَّهِ مِنْ دِقَّةِ سَاقَيْهِ " فَقَالَ : "وَالَّذِي نَفْسِي بِيَدِهِ لَهُمَا أَثْقَلُ فِي الْمِيزَانِ مِنْ أُحُدٍ"
Ibn Mas’ood was trying to break a siwaak branch from an araak tree and he had thin legs and the wind started to buffet him, so the people laughed at him. The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “What are you laughing at?” They said, “O Prophet of Allaah, because his legs are so thin.” He said, “By the One in Whose hand is my soul, they will weigh more heavily in the Balance than Mount Uhud.” [Its isnaad was classed as hasan by al-Albaani in Sharh al-Tahhaawiyyah, no. 571, p. 418]
The weighing of the deeds will take place after the questioning and reckoning of the slave. In Surah Al-Mu'minoon [23:102-103]:
"Then, those whose scales (of good deeds) are heavy, - these, they are the successful."
"And those whose scales (of good deeds) are light, they are those who lose their ownselves, in Hell will they abide."
How does the word الحمد لله fill the scale? There are two opinions:
1) Some say it is a metaphorical statement. If الحمد لله had a physical mass, it would fill the scale.
2) Others say this is literal. Allah will give deeds mass on the Day of Judgement.
This does not mean that everyone who utters this word will have it fill their scales.This is because a mere verbal statement void of a heart and mind will not reap rewards. We should submit our hearts to all the implications of this word when we say it.
Why does the word الحمد لله have such a great value? Because it has the following two general meanings:
1) Praise of Allah - (i.e. You are saying: "All praise is due to Allah alone for His characteristics of Perfection, Beauty, and Majesty")
It is because of this that Allah praises Himself in the Qur'an. In Surah Al-An'am [6:1]:
"All praises and thanks be to Allah, Who (Alone) created the heavens and the earth, and originated the darkness and the light, yet those who disbelieve hold others as equal with their Lord."
2) It contains gratitude, appreciation, and thanks to Allah for all the numerous bounties - the apparent and hidden. All blessings require appreciation, including the bounty of being able to say الحمد لله. In Surah Ibrahim [14:39]:
"All the praises and thanks be to Allah, Who has given me in old age Isma'il (Ishmael) and Ishaque (Isaac). Verily! My Lord is indeed the All-Hearer of invocations."
This is the difference between الحمد and الشكر.
الحمد لله includes praise and gratitude and is without the tongue. الشكر is gratitude and includes heart, tongue, and limbs, as Allah says to Dawud عليه السلام in Surah Saba [34:13]:
"They worked for him what he desired, (making) high rooms, images, basins as large as reservoirs, and (cooking) cauldrons fixed (in their places). "Work you, O family of Dawud (David), with thanks!" But few of My slaves are grateful."
Another difference is الشكر is for a specific bounty, whereas الحمد is said whether or whether not you are given.
"و سبحان الله و الحمد لله تملآن ما بين السماوات و الأرض"
"And SubhanAllah and Alhamdulillah fill what is between the Heavens and the Earth"
سبحان الله = Allah is High above every imperfection, shortcoming, and need. Allah is Pure and Perfect.
In Surah Yunus [10:68]:
"They (Jews, Christians and pagans) say: "Allah has begotten a son (children)." Glory be to Him! He is Rich (Free of all wants). His is all that is in the heavens and all that is in the earth. No warrant you have for this. Do you say against Allah what you know not."
سبحان الله and الحمد لله fill the space between the heavens and earth. When combined, these two words have a denial and affirmation:
1) سبحان الله = A denial of all forms of shortcomings and deficiencies to Allah.
2) الحمد لله = Affirming the characteristic of Perfection to Allah.
There are many Ahadith which speak about the virtues of these words. For example, the Prophet ﷺ said:
"كَلِمَتَانِ خَفِيفَتَانِ عَلَى اللِّسَانِ ثَقِيلَتَانِ فِي الْمِيزَانِ حَبِيبَتَانِ إِلَى الرَّحْمَنِ سُبْحَانَ اللَّهِ الْعَظِيمِ سُبْحَانَ اللَّهِ وَبِحَمْدِهِ"
"Two words which are light on the tongue but will weigh heavily in the Balance and are beloved to the Most Merciful: Subhaan Allaah il-‘Atheem, Subhaan Allaahi wa bi Hamdihi." [Bukhari #6406]
The Hadith then discusses three acts of worship combined with three degrees of light:
1) Prayer - نور
نور is absolute light, with no harm, burn, or rays. This is similar to the light of the moon.
2) Charity - برهان
برهان is rays without heat.
3) Patience - ضياء
This is strong, shining light with heat where one can become affected if exposed to it. This resembles the light of the sun.
"الصلاة نور"
"Prayer is a Nur'
The light of the moon is soothing and calm, it scatters darkness so one can see his way. The prayer is like this, it scatters the darkness of misguidance and ignorance. Ones heart becomes filled with the light of prayer, so it prevents him from committing sins, as Allah says in Surah Al-Ankabut [29:45]:
"Recite (O Muhammad ﷺ) what has been revealed to you of the Book (the Quran), and perform As-Salat (Iqamat-as-Salat). Verily, As-Salat (the prayer) prevents from Al-Fahsha' (i.e. great sins of every kind, unlawful sexual intercourse, etc.) and Al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed, etc.) and the remembering (praising, etc.) of (you by) Allah (in front of the angels) is greater indeed [than your remembering (praising, etc.) Allah in prayers, etc.]. And Allah knows what you do."
And the light of prayer is reflected on the face of its performer. In Surah Al-Fath [48:29]:
".....The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of (their) prostration (during prayers)....."
As well as being transferred to actual light in the hereafter, as Allah mentioned in Surah Al-Hadid [57:12]:
"On the Day you shall see the believing men and the believing women their light running forward before them and by their right hands. Glad tidings for you this Day! Gardens under which rivers flow (Paradise), to dwell therein forever! Truly, this is the great success!"
Prayer is mentioned first because of its importance over the following acts.
"و الصدقة برهان"
"And Charity is a Burhan"
This has two meanings in Arabic:
1) Rays without heat
2) The clear, indisputable proof.
What is the connection between the two meanings? Both rays and proofs are very clear and unhidden.
Charity is a proof of ones faith and purity of heart. In Surah Al-Fajr [89:20]:
"And you love wealth with much love!"
Everyone one of us loves wealth. If a person responds to Allahs order to give charity and strives hard against his own desires and overcomes his love of money, this is a proof of his faith.
"و الصبر ضياء"
"And Patience is a Diyaa'"
One of the meanings of patience is to restrain oneself at times of difficulty with the best character.
Another meaning is to prevent the heart from impatience by accepting the Qadar of Allah, the tongue from complaining, and the limbs from discontent (such as tearing clothes, pulling ones hair, etc.)
ضياء = Illumination which involves heat and burning, like the sun.
In Surah Yunus [10:5]:
"It is He Who made the sun a shining thing and the moon as a light and measured out its (their) stages, that you might know the number of years and the reckoning. Allah did not create this but in truth. He explains the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) in detail for people who have knowledge."
The Prophet ﷺ resembles الصبر with ضياء because it is like a burning splendour for a person in his most difficult hours. When you are patient, you have hope, and this hope is a light. Yet this light involves a kind of heat and burning, because the heart is burning when patience is practiced.
الصبر is of three types:
1) While carrying out the commandments
In Surah Maryam [19:65]:
"Lord of the heavens and the earth, and all that is between them, so worship Him (Alone) and be constant and patient in His worship. Do you know of any who is similar to Him? (of course none is similar or coequal or comparable to Him, and He has none as partner with Him). [There is nothing like unto Him and He is the All-Hearer, the All-Seer]"
2) While avoiding prohibitions
In Surah Fatir [35:6]:
"Surely, Shaitan (Satan) is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire."
3) While suffering from a hardship
In [2:155-156]:
"And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin (the patient ones, etc.)."
"Who, when afflicted with calamity, say: "Truly! To Allah we belong and truly, to Him we shall return."
The Reward of Patience: In Surah Zumar [39:10]:
"Say (O Muhammad ﷺ): "O My slaves who believe (in the Oneness of Allah Islamic Monotheism), be afraid of your Lord (Allah) and keep your duty to Him. Good is (the reward) for those who do good in this world, and Allah's earth is spacious (so if you cannot worship Allah at a place, then go to another)! Only those who are patient shall receive their rewards in full, without reckoning."
"والقرآن حجة لك أو عليك"
"And the Qur'an is either a proof for or against you"
There is no third option. You are either one of the two groups.
There is a group that recites it, follows its orders, and acts upon it. The Qur'an will be a proof for them in the hereafter.
There is another group transgressed the limits of the Qur'an, deviated from its path. The Qur'an will be a proof against them on the Day of Judgement.
Allah mentioned these two groups in Surah Al-Israa [17:82]:
"And We send down from the Quran that which is a healing and a mercy to those who believe (in Islamic Monotheism and act on it), and it increases the Thalimun (polytheists and wrong-doers) nothing but loss."
We should ask ourselves if the Qur'an will be a proof for or against us on the Day of Judgement.
"كل الناس يغدوا فبائع نفسه فمعتقها أو موبقها"
"All mankind go out and each will sell his soul, and will either free or destroy it"
This last paragraph states an important rule: It is in the hand of each person to free himself from the punishment of Allah or to fall into it.
"يغدوا" - From sunrise until sunset.
"معتقها" - When the slave buys his freedom from his master
"موبقها" - When one destroys oneself.
The Hadith states that everyone leaves in the morning seeking their livelihood, fulfilling their interests. But not all are the same, they have different goals and aims. Allah mentioned this in Surah Al-Layl [92:4]:
"Certainly, your efforts and deeds are diverse (different in aims and purposes);"
When you leave your house, you are either gaining rewards or destroying yourself.
The former leaves his house with Allah in front of his eyes. He obeys Allah with every one of his limbs. He doesn't hear haram with his eyes, does not hear Haraam with his eyes,etc. He does everything for the sake of Allah until he comes back. This type of person is freeing himself from the punishment of Allah.
The latter leaves the house disobeying Allah, commits mischief on earth, insults, backbites, etc. He gains nothing but sins and loss.
The connection between the beginning of the Hadith and End: All the aforementioned actions are a means of freeing yourself from the punishment of Allah.
Comments
Post a Comment