بسم الله الرحمن الرحيم
27-6-1438
We want the knowledge we learn to be a means of rest in our hearts. A lot of people nowadays suffer from worry, anxiety, and fear. Generally, the hearts of people are unsettled, and they are looking to find rest in their heart (طمأنينة). In Surah Ar-Ra'd [13:28], Allah mentioned that nothing gives rest to the heart except remembrance of Him:
"Those who believe (in the Oneness of Allah - Islamic Monotheism), and whose hearts find rest in the remembrance of Allah, Verily, in the remembrance of Allah do hearts find rest."
Allah repeated the words "تطمئن" , "قلوب" , and "ذكر الله" twice in one verse. This is to tell you - no matter where you go, no matter how much you have of worldly riches, nothing can bring you rest in your heart except remembrance of Allah. This is the only thing that will give you peace and happiness in your heart. No children, no money, no husband, no marriage, can give you rest and peace in your heart except remembrance of Allah.
This means that we have to focus on knowing who Allah is. Those who suffer from grief, psychological sicknesses, depression, lack knowledge about Allah. If they really know who their Lord is, they would feel at rest. Because ever since human beings were young, they look for a strong support. When they are not told who Allah is, they do not know how to solve their problems, so their grief and worries increase with them as they grow older.
Allah mentioned, "الذين ءامنوا" (Those who believe). These are those whose hearts feel at rest with the remembrance of Allah. As soon as someone reminds them of Allah, they feel at rest.
The delusive fears and Waswaas which come to people and take away their peace of mind comes from the Shaytan. They respond to the Waswaas, so the Shaytan plays with them. And Allah says "الا بذكر الله تطمئن القلوب" (Verily, in the remembrance of Allah do hearts find rest).
If one knows that he is a slave of a King, and this King owns him and the entire world, and that this King is a Perfect King, and is disposing his affairs and the affairs of all the people, then he would expect the management of the King to be the best. So he feels at rest. He knows that His King, His Lord, who owns him, will never write something bad for him. He will never put him into hardship and distress. He knows that his sadness is because of his evil self, the Shaytan, evil people, etc. If your belief is like this, you will never be worried, on the contrary, you will be satisfied and pleased with whatever Allah writes for you.
You are told: Do not worry. Put all your concerns at the gate of the King who is Perfect, let Him dispose your affairs. Be patient, put your trust in Him, believe in Him, show humility to Him, and He will show you the best. But that is only if you really believe in Him.
If we have belief in Allah, our lives will be the best life, but the problem is in us - we do not know who Allah is.
Peace in the heart thus starts with knowledge. Our heart needs to be filled with knowledge of Allah. And we need certain, detailed knowledge; not superficial knowledge.
Allah set forth a parable in Surah Nur [24:35] of the light of faith in the heart of the believer:
"Allah is the Light of the heavens and the earth. The parable of His Light is as (if there were) a niche and within it a lamp, the lamp is in glass, the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of the east (i.e. neither it gets sun-rays only in the morning) nor of the west (i.e. nor it gets sun-rays only in the afternoon, but it is exposed to the sun all day long), whose oil would almost glow forth (of itself), though no fire touched it. Light upon Light! Allah guides to His Light whom He wills. And Allah sets forth parables for mankind, and Allah is All-Knower of everything."
"مثل نوره كمشكاة فيها مصباح"
مشكاة refers to a Niche. In the niche is a مصباح (Lamp)
"المصباح في زجاجة"
The مصباح (Lamp) is in a زجاجة (Glass)
"الزجاجة كأنها كوكب دري"
The glass is so clear and pure, it shines like a brilliant star.
"يوقد من شجرة"
This lamp is lit by oil. This is olive oil. The description of this oil is:
1) "مباركة" - Blessed
2) "لا شرقية و لا غربية" - The tree is in a place where the sun always shines on it, from the east to the west.
3) "يكاد زيتها يضئ و لو لم تمسسه نار" - This oil is a very pure oil. It glows, even though no fire has touched it.
"نور على نور"
Light upon Light
| Tangible Matter | Sensible Matter |
| Oil | فطرة (Natural Disposition) |
| Glass | Heart |
| Ignition | Knowledge |
The knowledge ignites the light of your undistorted فطرة (Natural Disposition). If your heart shines with knowledge, it will then affect your tongue, limbs, attitude, etc.
It is important to keep your heart clean. Sins stain the glass, which is the heart, and this prevents the light of knowledge from shining clearly. We need knowledge in order for our hearts to glow, and be beneficial not just for ourselves, but the people around us as well.
Rest in the heart will not be attained except with true knowledge about Allah. The more you learn, the more this knowledge will make the light of your فطرة (nature disposition) glow.
When you learn about Allah, it will affect your feelings; your love, fear, hope, and it will accordingly affect the actions of your limbs. In short: Correct knowledge affects your feelings, and your feelings affect your behavior. Our problem is that we either do not know the Names of Allah or know them but not in detail, so it does not affect us.
E.g. The Names of Allah المهيمن المتكبر. How much do we know about these Names? What is your feeling when you hear that Allah is المهيمن? For those who do not know the meaning, the effect is blank; they have no feelings, no reaction. They do not know the impact of that Name, in order for it to have an impact on them.
The meanings of the Name is important for us to know in order for us to change and feel rest in our hearts. We need to know Allah so that our hearts are moved with love, fear, Tawakkul. This is what Allah wants from us.
Every Name of Allah should have an effect on our feelings.
The Name of Allah العليم
The Scholars said that the Name العليم is the greatest warner and admonisher. It is mentioned about 150 times in the Qur'an. If you know the meaning of this Name, it will purify your heart from sicknesses. In 11 verses, Allah mentioned that He is "عليم بذات الصدور"; meaning that Allah knows what accompanies the breast. The beliefs, wills, intentions, resolutions, the sicknesses of the heart accompany the breast, and Allah knows about it all in detail. No heart moves for a blink of an eye, but Allah knows about that moment, whether that movement was for Him or for other than Him. But we have to keep an eye over our hearts.
1) الحسد - Envy
In Surah An-Nisa [4:32]:
"And wish not for the things in which Allah has made some of you to excel others. For men there is reward for what they have earned, (and likewise) for women there is reward for what they have earned, and ask Allah of His Bounty. Surely, Allah is Ever All-Knower of everything."
2) السمعة - Seeking to be Heard
This is of three types:
#1 - The person performs a good deed secretly, then talks about it to the people, in order to attain praise. He wants to have a position with the people, for the people to think good of him, to say that he is righteous, etc.
#2 - The person knows the defect of a person, then makes other people hear about these defects, instead of concealing them.
#3 - The person examines the Religion in order to raise doubts and make people hear about it.
Note:Nowadays, there is a war going around - حرب الأفكار. The disbelievers are not fighting the Muslims with weapons, but with thoughts. They are trying to attack true Islam through ignorant Muslims to raise doubts about the Qur'an, the Scholars, the Sunnah. This started some time ago, but we are seeing the effects of it now. They raise doubts about Al-Bukhari, the existence of Allah, and say it so boldly. They want to divert the Muslim from learning the Tafseer of the Qur'an. If Muslims really take care of Tafseer and Tadabbur of the Qur'an they will increase in faith, and they do not want that to happen. They do not want the Muslims to have any trust in the Scholars. Do not be the tool being used by disbelievers to raise doubts regarding the Tafseer, Sunnah, Scholars, etc.
E.g. There is a doubt they raised saying that there are many Israelities in As-Sa'di's Tafseer. This is refuted by the following:
a) There are many interpretations of the Qur'an, but only few are from Ahlus-Sunnah. From among Ahl us-Sunnah are As-Sa'di, Ibn Kathir, Al-Baghawi, Ibn Othaimeen, Ibn Baz, Ibn Taymiyah, etc. There is no doubt about their Manhaj.
As Ibn Taymiyah رحمه الله said, "Whatever differences you find in the Tafseer is الإختلاف التنوع (Variational Differences) not الإخلاق الضاد (Contradictory Differences)'
E.g. You have one Scholar saying الصراط المستقيم is this, another one is that, etc. There is no contradiction to these different sayings, all the meanings are the same or form a whole meaning. But the ignorant think that the interpretation is wrong.
b) Every interpreter made mistakes. All humans are fallible, except for the Prophet ﷺ. But the mistakes of As-Sa'di رحمه الله in comparison to the entire interpretation does not even amount 5%.
c) At-Tabari mentioned many of the same interpretations as As-Sa'di. As-Sa'di took his interpretation from At-Tabari, Al-Baghawi, Ibn Qayyim, etc. If you accuse him, you are accusing the other Scholars too.
As a student of knowledge, if you see an interpretation you are in doubt, you should research and compare it with the other Tafseer Books. But you do not post it in groups where there are ignorants. If you spread it amongst the ignorants, you will spread doubts in their hearts. As-Sa'di رحمه الله in particular was very careful of not mentioning Israeliyyat in his Tafseer. Do not post doubts, even if they are correct, because you will raise doubts in the hearts of the Muslims and are helping the disbelievers amongst the Muslims. They point to As-Sa'di, because most people take care of his Tafseer now, because it is the most concise Tafseer.
Do not come close to backbiting people, especially with regards to the Scholars. Ibn Baz رحمه الله said that the لحوم العلماء مسموم (The flesh of the Scholars is poisonous)
How will Allah deal with the مسمع?
#1 - Allah will expose his real intention and weak faith to the people.
#2 - Allah will reveal his defects
#3 - Allah will expose his intention
3) الرياء - Showing Off
This is of different types:
#1 - To do the action in front of people, in order to be praised by them.
E.g. The Quran cassette is going on and he recites along with it to show the people that he knows the Surah.
#2 - To do the deed secretly wishing people can see or hear him
#3 - To do the deed secretly while showing the impact of the good deed to people in order for them to praise him.
We should be afraid that if we deal with Allah in this way; by hiding an evil intention and showing something contrary, that He is العليم بذات الصدور and might reveal our real intention. Prevent yourself whenever any of these thoughts come to your mind by seeking refuge with Allah and turning away from these thoughts. This is because these thoughts may reach an extent where a person will actually reveal his intention and praise himself.
E.g. He will say, "They were nothing and I made them something."
"I am the one who suggested this project"
"The success of this place is because I helped"
The مسمع and مرائي always talk and praise themselves. Sometimes they even may dispraise themselves in order to make people praise them.
E.g. "I wish I can memorize the Quran, I wish I could do such and such,etc." in order for people to say " ماشاء الله you are humble, you can do that, you are good."
This person begs for praise through this lowly way.
Verdict of السمعة and الرياء: Minor Shirk
It takes this ruling when it is practiced in the Religion; with regards to acts of worship. It does not reach the level of Shirk if a person does it in worldly matters, but the person is still in danger. This is because if he always seeks the praise of people, it will gradually move to his acts of worship.
E.g. The woman beautifies herself in order to hear the praise of people. This is not Minor Shirk, but is risky, because it may eventually lead a person to one day adorn his acts of worship in order to attain praise.
If you see yourself loving the praise of people, you are at risk. You should not wait for any word of praise from the people.
The State of the مسمع and رياء in the Hereafter:
وعن جُندب بن عبد الله بن سفيان رضي الله عنه قال: قال النبي صلى الله عليه وسلم : "من سمَّع سمَّع الله به، ومن يرائي الله يرائي به" ((متفق عليه)). ((رواه مسلم أيضًا من رواية ابن عباس رضي الله عنه)).
"سمَّع" بتشديد الميم، ومعناه: أظهر عمله للناس رياء " سمَّع الله به" أي فضحه يوم القيامة، ومعنى: " من راءى" أي: من أظهر للناس العمل الصالح ليعظم عندهم "راءى الله به" أي: أظهر سريرته على رءوس الخلائق.
Jundub (May Allah be pleased with him) said: The Prophet (ﷺ) said, "He who so acts to show off, Allah will disgrace him on the Day of Resurrection, and he who does good deeds so that people (may hold him in high esteem), Allah will expose his hidden evil intentions before the people on the Day of Resurrection." [Al-Bukhari and Muslim]
Allah will call them in front of all the people and reveal their intention saying, "So and so did such and such action seeking the praise of people"
The people will not only know his defects, but they will see it. All people have defects. But Allah conceals the defects of those who are sincere, because He is الستير. Allah will however reveal our defects when we seek the praise of the people.
Risks of السمعة and الرياء:
a) The greatest risk regarding السمعة and الرياء is that they are Minor Shirk. Allah says in two verses in Surah An-Nisaa that He will never forgive Shirk:
In [4:48]:
"Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases, and whoever sets up partners with Allah in worship, he has indeed invented a tremendous sin."
In [4:116]:
"Verily! Allah forgives not (the sin of) setting up partners in worship with Him, but He forgives whom he pleases sins other than that, and whoever sets up partners in worship with Allah, has indeed strayed far away."
This means that the person should be purified with Hellfire, if he dies upon Shirk, even if it is Minor Shirk.
Also, if the person continuously does it, it will lead him to Major Shirk.
b) السمعة and الرياء may begin with one or two small actions, but if the person does not give it up in these actions, all his actions will be performed for the sake of رياء.
If the person neglects taking account of himself, this will gradually grow until he does everything for the sake of praise; until one of his characteristics will be showing off.
c) A little of it nullifies the deed.
The Prophet ﷺ said,
إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمْ اَلشِّرْكُ اَلْأَصْغَرُ: اَلرِّيَاءُ
"The thing I fear most for you is the lesser shirk (polytheism), showing-off (of good deeds).” [Bulugh Al-Maram]
The Prophet ﷺ feared it for his companions. Although we call it Minor, it is fearful. This is because the person who does that will not be forgiven on the Day of Judgement, and he will be purified through admittance into Hellfire. Minor Shirk will not be weighed along with the evil and good deeds. If a person comes with Shirk, nothing will purify him, except the Hellfire. This is one of the opinions of the Scholars - that even Minor Shirk is unforgivable. After the person is purified in Hell, Allah may admit the person condemned of Minor Shirk into Paradise. He will not abide in Hell forever, but he will be admitted into it.
We should therefore be careful. People who come with Major Sins, but no Shirk, are under the will of Allah. Allah may or may not forgive their Major Sins, if they die without repentance. But Shirk will not be under the Will of Allah, it is unforgivable if a person dies upon it. It is Minor in the sense that a person will not abide in Hell forever, unlike the person condemned of Major Shirk.
The problem with the person guilty of Minor Shirk is that he performs the good deed while seeking the pleasure of the people. He is not satisfied with the pleasure of Allah, He associates people with Allah. He does the prayer and fasting for Allah, and also for the sake and praise of people. As for Major Shirk, the person directs all his acts of worship to other than Allah.
What is the remedy for this sickness?
It is our nature to love to be praised. Allah created us with that. But instead of directing the seeking of praise to Allah, this person directs it to other than Allah.
#1 - التوحيد (Monotheism)
The beginning of Tawheed is to know Allah's Greatness. The person singles Allah out with worship when He knows Allah's Greatness and when he knows the deficiencies of the creation at the same time.
E.g. When you know that Allah's Knowledge is so perfect, that He even detects the slight movement of the heart, and you know who the people are - that they are deficient, and do not know what you intend or want.
The Salaf used to say that whoever knows the people will be at rest. He knows that today they praise him, and tomorrow they dispraise him. They quickly become angry and quickly become pleased. Desire directs them. When they are happy with you they praise you, when they are not they dispraise you. So whoever knows the people will not turn to please them; he will focus on Allah. We have to learn about about Allah's watchfulness, observation, and knowledge in detail. This is what will make a person walk on the صراط المستقيم (The Straight Path) in terms of sincerity.
#2 - Strong إستعاذة (Seeking refuge with Allah) from the thoughts of الرياء and the Shaytan
The Shaytan is the one dropping the thoughts of الرياء in your heart. You may start your deed completely for the sake of Allah, but he will suddenly attack you with thoughts of رياء while you are in the middle of the deed.
We should say this supplication whenever we suspect that we have just commited Shirk:
Make this supplication in order to preserve your deed. We should be afraid of these thoughts because it is Minor Shirk and leads a person to Hellfire. If your إستعاذة is truthful and strong, Allah will forgive you your sin of Minor Shirk.
E.g. You suggest a project which people implement and it becomes successful. After it becomes successful, the people may talk about the project praising those who did it, without mentioning you. The Shaytan may incite you to talk about yourself - that you did it and suggested it. If you controlled yourself and did not talk, you, by the help of Allah, overpowered the Shaytan.
You have to turn these thoughts away. The Shaytan will say 'let the people know the truth, you are just saying the truth', but what is the hidden intention behind revealing the truth? Do not fool yourself. What are you seeking?We have to be truthful with ourselves.
Who can detect the sudden attack of the thought of رياء? Those whose eyes are always on their hearts.
Do not focus on the people, focus on yourself, your knowledge, your faith. Leave the people, and let your reward be full with Allah.
#3 - To stay away from Bad Companions
Bad companions will make you compete with others for the sake of this world.
#4 - Think profusely of the favour of Allah upon you
When you perform any act of worship or good deed, remember the favour of Allah upon you. Look into the good deed you performed: Firstly, who endeared faith to your heart? Who made you love the Religion and Knowledge? Who opened your heart to receive the knowledge? You do not have the ability to open your own heart and put knowledge in it. Allah is the One who opens the hearts to knowledge and endears faith and knowledge in it. Who gave you the strength to perform that good deed? Who made your joints prostrate, your tongue move? لا حول و لا قوة إلا بالله.
After you perform the good deed will you then seek the praise of people? Allah is the One deserves all the praise. If someone comes to praise you, you should say that this is from the favour of Allah upon you. What you accomplished was by Allah's favour and help.
#5 - Remember the Impacts of Sincerity
If you perform deeds with sincerity, it will be a light for you in your grave, and Allah will elevate the people of sincerity in degrees in Paradise. Allah will also shade seven types of people on the Day of Judgement, and the common factor between them all is sincerity. One of them would give in charity, and his left hand would not know what his right hand gives, to show the extent that he would hide his good deeds.
Whenever the believer performs a good deed, he should make himself forget it and not let the Shaytan remind him of it.
#6 - Read the Stories of the Salaf and their Sincerity
#7 - Supplicate to Allah
The Prophet ﷺ used to say:
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