بسم الله الرحمن الرحيم
One of Allah's Names is الرزاق (The Provider). Allah has two types of رزق (provision):
i) General
ii) Special
Of the special رزق of Allah for His servants is beneficial knowledge. Allah is the One who grants the knowledge of Him to whomever He wills; not just anyone. We have to ask Allah to increase us in this special provision.
We are acquiring knowledge to establish Tawheed of Allah, which is the purpose behind our creation on earth. Allah said in Surah Adh-Dhariyat [51:56]:
"And I (Allah) created not the jinns and humans except they should worship Me (Alone)."
The Scholars said that يعبدون means يوحدون (To single Allah out with Tawheed).
This is the goal that should occupy us day and night. There should be no moment in our lives free of worshipping Allah alone. This means that we should perpetually worship Allah with the actions of our heart.
In Surah Al-An'am [6:162]:
"Say (O Muhammad): "Verily, my Salat (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the 'Alamin (mankind, jinns and all that exists)."
This means that everything I do is for Allah, even my life and death. This means that I worship Allah and establish Tawheed in every moment in my life, whether it is joyful or distressful.
E.g. There are moments I fall sick. Before I fall sick, I am afraid of sickness, so I seek refuge with Allah to protect me from it. If it happened that I am afflicted with a sickness, I then implore Allah to cure me, have hope in Allah to purify my sins and be of those who walk on earth with no sins on me, and am patient, etc. All these actions are acts of worship you perform with your heart. Even if you are in a distressful situation waiting for the relief (انتظار الفرج) you are performing an act of worship; a servitude to Allah.Your heart is attached to Allah.
Even if you are healthy and not suffering from anything, you will be engaged in gratitude to Allah. You will remember those who are afflicted and praise Allah for good health. You wake up in the morning remembering all the things you have to do, so you ask Allah to bless your time, life, and body. You are perpetually having hope in Allah, loving Allah, praising Allah, etc. This is how your life is for Allah and no one else.
But many people only focus on the acts of worship of the limbs, and neglect the actions of the heart. They only focus on prayer, fasting, and neglect العبادات القلبية (Acts of Worship of the Heart), which is more important to Allah. Every action you do should be based on something established in your heart. If your heart is not there during the act of worship, your act of worship will be soulless. We want our acts of worship to be full of life.
We have to struggle a lot in order to be that موحد (monotheist), whose heart is attached to Allah. Whenever you come across any situation in your life, the first one you should think of is Allah to remove your distress, to make things easy for you, etc. "يارب" (O My Lord) should be on your tongue and no one else. This is the life of the monotheist, and this is the life Allah wants from us, as He says in Surah Adh-Dhariyat:
"And I (Allah) created not the jinns and humans except they should worship Me (Alone)."
We have to explain this to our children as well. Your prayer and fasting are a means of gratitude to Allah; you are thanking Allah for the blessings He has given to you. You are not doing a favour to Allah by your prayer and acts of worship. Allah is the One bestowing favours, and your act of worship is a way of thanking Allah. Allah is in no need of our acts of worship, so do think you are benefiting Allah by them, or harming Him if you do it pray. You are praying for yourself. And Allah deserves more. The prayer and fasting we do is nothing in comparison to the abundant blessings Allah bestowed upon us.
We always go through situations and we fail miserably with Allah. Especially when something happens contrary to what we like, we grumble and murmer. Where is our satisfaction with Allah, gratefulness, thinking good about Allah, patience? We are failing because of weak faith and our weak faith is due to weak knowledge.
One of the most important Names of Allah which will reform our lives is the Name of Allah العليم. It is the greatest admonisher and warner to the people. But we have never looked at this Name in that way. We do not know more than that Allah is العليم and He knows everything. There is not one page in the Quran but it consists about Allah's awareness and knowledge.
The Name العليم is profusely mentioned in the context of good deeds. Why? In order to encourage the people to perform good deeds and to perfect them. Many people may perform good deeds such as charity, but do not perfect it because they are heedless that Allah knows about their deeds.
Allah uses the Name العليم in the context of encouraging us to spend, perform Jihad, in the context of repentance.
-> The Name العليم in the Context of التوكل (Reliance on Allah)
In Surah Al-Anfal [8:61]:
"But if they incline to peace, you also incline to it, and (put your) trust in Allah. Verily, He is the All-Hearer, the All-Knower."
التوكل is in the heart, and it is to put trust in Allah and rely on Him when you want to do something good or repel harm from yourself, by taking the means.
Who knows about your true Tawakkul? Allah.
التوكل is not an action of the tongue, but the heart, therefore no one knows it except Allah.
-> The Name العليم in the Context of الإستعاذة (Seeking Refuge with Allah)
In Surah Al-A'raaf [7:200]:
"And if an evil whisper comes to you from Shaitan (Satan) then seek refuge with Allah. Verily, He is All-Hearer, All-Knower."
If the Shaytan suggests evil suggestions in the heart of the believer, or adorns evil, or disheartens him from performing good deeds, or frightens him, or makes him commit sins and obey him in what he suggests - you should seek refuge with Allah. Say أعوذ بالله السميع العليم من الشيطان الرجيم
Allah knows your statement, and your need, and your fear. الإستعاذة will not be correct and have an effect unless the person feels that he is running to his resort. Allah knows if you are really afraid and running to Him.
Many people say, "I say أعوذ بالله but the Shaytan is still there." Your إستعاذة should be based on fear from what you are running from, and with the feeling that no one can protect you except Allah. If you have all these feelings and say the إستعاذة, it will be correct, and Allah will protect you. Allah is your معاذ and ملاذ, and no one else.
If your استعاذة does not work, the problem is in your استعاذة and not Allah.
Most of these good deeds are based on the heart. And Allah العليم knows about the heart. That is why the Name العليم is mostly mentioned in the context of the actions of the heart. And even if it is mentioned in the context of the actions of the limbs, actions of the limbs are based on the heart. Allah knows if you are showing off when you give your charity.
-> The Name العليم in the Context of Sins
In Surah An-Nisa [4:111]:
"And whoever earns sin, he earns it only against himself. And Allah is Ever All-Knowing, All-Wise."
Allah knows about the sin which you have committed.
In Surah An-Nisa [4:148]:
"Allah does not like that the evil should be uttered in public except by him who has been wronged. And Allah is Ever All-Hearer, All-Knower."
Allah does not like if you speak openly about your sins. There are people who expose their sins very easily, such as telling people that they did not wake up for Fajr.
In Surah An-Nisa [4:170]:
"O mankind! Verily, there has come to you the Messenger (Muhammad) with the truth from your Lord, so believe in him, it is better for you. But if you disbelieve, then certainly to Allah belongs all that is in the heavens and the earth. And Allah is Ever All-Knowing, All-Wise."
Allah warns us from Kufr.
In Surah Al-Baqarah [2:181]:
"Then whoever changes the bequest after hearing it, the sin shall be on those who make the change. Truly, Allah is All-Hearer, All-Knower."
-> The Name العليم in the context of the ظالمين (Wrongdoers)
In Surah Al-Baqarah [2:246]:
"Have you not thought about the group of the Children of Israel after (the time of) Musa (Moses)? When they said to a Prophet of theirs, "Appoint for us a king and we will fight in Allah's Way." He said, "Would you then refrain from fighting, if fighting was prescribed for you?" They said, "Why should we not fight in Allah's Way while we have been driven out of our homes and our children (families have been taken as captives)?" But when fighting was ordered for them, they turned away, all except a few of them. And Allah is All-Aware of the Zalimun (polytheists and wrong-doers)."
In Surah Al-Baqarah [2:283]:
"And if you are on a journey and cannot find a scribe, then let there be a pledge taken (mortgaging); then if one of you entrust the other, let the one who is entrusted discharge his trust (faithfully), and let him be afraid of Allah, his Lord. And conceal not the evidence for he, who hides it, surely his heart is sinful. And Allah is All-Knower of what you do."
In Surah An-Nahl [16:91], Allah said regarding those who break covenants:
"And fulfill the Covenant of Allah (Bai'a: pledge for Islam) when you have covenanted, and break not the oaths after you have confirmed them, and indeed you have appointed Allah your surety. Verily! Allah knows what you do."
This is to tell us: Beware, Allah knows about your sins.
Impact:The Name العليم comes in the context of good deeds to encourage people, and comes in the context of bad deeds to warn people. This means that there is no good deed you do, and no sin you avoid, but Allah knows about it, and He will recompense you for it - good with good, and evil with evil.
This means that we should not be concerned with the appreciation or evaluation of people. Do not be upset or worried, Allah knows. You may work harder than anyone else, but it is enough for you that Allah knows what you are doing, and He will appreciate it and recompense you for it.
If you really believe in the Name العليم, it will make you a sincere person, who is only satisfied with Allah's Pleasure. You will only be concerned about Allah's pleasure and you will only perfect your deed for the sake of Allah, and not the sake of the people. Being aware of Allah's vast knowledge reforms ones manners.
Impact: It grants a person Taqwa and is a means of reforming and purifying our hearts from every sin and sickness such as Hypocrisy, Riyaa, Pride, Envy, etc.
In Surah At-Taghabun [64:4]:
"He knows what is in the heavens and on earth, and He knows what you conceal and what you reveal. And Allah is the All-Knower of what is in the breasts (of men)."
In the Quran, Allah mentioned "عليم بذات الصدور" eleven times. This is a comprehensive word which entails all what the breasts comprise of feelings
ذات in Arabic means the Companion. All what is established in the heart of beliefs, intentions, wills, sicknesses, accompany the breast. Allah knows about all this.
Ibn Jarir رحمه الله said, "Our Lord! You are the All-Knowing of all what was and what is going to be, and the All-Knower of all that is hidden of all your Creation"
He added saying, "Indeed Allah has knowledge of all what is concealed in the breasts of His creation of belief and disbelief, truth and falsehood, good and evil" [At-Tabari 1/175]
We are therefore commanded with Taqwa of Allah, because Allah knows what is accompanying our hearts of sins, wills, intentions. In Surah Al-Maa'idah [5:7]:
"And remember Allah's Favour upon you and His Covenant with which He bound you when you said: "We hear and we obey." And fear Allah. Verily, Allah is All-Knower of the secrets of (your) breasts."
"واذكروا نعمة الله عليكم"
We should remember the favours of Allah with tongue and heart. The blessings of Allah could be worldly or religious. When you remember the blessings of Allah, you will always thank Him for them, and remember His Ihsan upon you. It will be a means of removal of self conceit, because you will never attribute the blessing to yourself. You will attribute everything to Allah. It is therefore good to always remember Allah's blessings with tongue and heart. Say: "هاذا من فضل الله"
"و ميثاقه الذي واثقكم به إذ قلتم سمعنا و أطعنا"
The covenant is to believe and obey Allah and His Messenger ﷺ.
"وتقوا الله إن الله عليم بذات الصدور"
Fear Allah, because He knows what is accompanying your breasts. He knows what is in your heart all day and night, and this is dangerous, especially if what is accompanying your heart is something evil. If you have a grudge for example, and think of it day and night, Allah is عليم بذات الصدور. So fear Allah.
Allah is just when He recompenses His servants because He knows their secrets and hidden affairs.
In Surah Az-Zumar [39:7]:
"If you disbelieve, then verily, Allah is not in need of you, He likes not disbelief for His slaves. And if you are grateful (by being believers), He is pleased therewith for you. No bearer of burdens shall bear the burden of another. Then to your Lord is your return, so He will inform you what you used to do. Verily, He is the All-Knower of that which is in (men's) breasts."
Allah knows disbelief will harm the person. Your كفر will not harm Allah, it will harm you, and Allah does not like you to be harmed.
When Allah mentioned عليم بذات الصدور, He mentioned "و إليه ترجعون" (and to Him you will return).
What will help you purify your heart? When you know that you will return to Allah.
E.g. If someone offends us we think of that one word they said day and night. Do not corrupt your heart thinking, thinking, thinking, so that sickness accompanies you. You will return to Allah one day, and Allah will recompense you and him. المجازى is not here, it is on the Day of Judgement.
How the Name العليم purifies our Heart from its Sicknesses
1) Envy (الحسد)
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."
As-Sa'di رحمه الله said in his explanation of the above verse:
ينهى تعالى المؤمنين عن أن يتمنى بعضهم ما فضل الله به غيره من الأمور الممكنة وغير الممكنة.
Allah warns the faithful not to covet the things which Allah has granted to others out of His benefaction and benevolence on them; whether such things are possible to attain or not.
فلا تتمنى النساء خصائص الرجال التي بها فضلهم على النساء، ولا صاحب الفقر والنقص حالة الغنى والكمال تمنيا مجردا لأن هذا هو الحسد بعينه، تمني نعمة الله على غيرك أن تكون لك ويسلب إياها.
Therefore, women should not covet those characteristics of men by which Allah has granted them a degree higher over them; neither should the deprived or those with some disability covet for wealth and perfect physique, because such unattainable wishes are considered to fall under the category of envy. If a person, after witnessing Allah's bounties in the possession of another, wishes that these bounties be taken away from that individual or destroyed and given to him, then this is termed as envy.
If you do that, it goes under the category of الحسد. If a person wishes that the bounties are taken away from the person and be given to him only, this is pure حسد. We should be careful with our wishes, because Allah says "تتمنوا"; which means wishing.
ولأنه يقتضي السخط على قدر الله والإخلاد إلى الكسل والأماني الباطلة التي لا يقترن بها عمل ولا كسب. وإنما المحمود أمران:
Additionally, making such a wish is tantamount to being angry with Allah's virtue and pre-ordainment and is an indication that the person is indulging in the evils of indolence and false desires, which are hazards in the way of struggle and practicality. However the following two factors are exempt from this principle and rather desirable:
1) أن يسعى العبد على حسب قدرته بما ينفعه من مصالحه الدينية والدنيوية
A person should make every legal effort within his prowess and power to attain worldly and religious benefits
2) ويسأل الله تعالى من فضله، فلا يتكل على نفسه ولا على غير ربه
A person should beg Allah for His blessings, and should never rely on his own prowess and skill, or those of anyone else except Allah.
ولهذا قال تعالى: { لِلرِّجَالِ نَصِيبٌ مِمَّا اكْتَسَبُوا } أي: من أعمالهم المنتجة للمطلوب. { وَلِلنِّسَاءِ نَصِيبٌ مِمَّا اكْتَسَبْنَ }فكل منهم لا يناله غير ما كسبه وتعب فيه. { وَاسْأَلُوا اللَّهَ مِنْ فَضْلِهِ } أي: من جميع مصالحكم في الدين والدنيا. فهذا كمال العبد وعنوان سعادته لا من يترك العمل، أو يتكل على نفسه غير مفتقر لربه، أو يجمع بين الأمرين فإن هذا مخذول خاسر. وقوله: { إِنَّ اللَّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا } فيعطي من يعلمه أهلا لذلك، ويمنع من يعلمه غير مستحق
For this reason Allah says {men shall have a reward for what they have earned} that is, men will reap the reward of their fruitful deeds, {and women shall have a reward for what they have earned}. None will earn except that which they strive for and make effort for. {Therefore, ask Allah for His bounty}, referring to His blessings in all your worldly and religious affairs. This is the peak of perfection for the believer and is an indication of his being blessed. The one who refrains from doing good deeds, relying instead on his own self and does not consider himself dependent on Allah, is deprived of this blessing. As for the one who abandons effort or relies on himself without feeling a need to turn to Allah, or combined these two things, then such a person is a complete failure and deprived himself of all good. {Allah has full knowledge of everything}; He grants blessings to the one and knows is deserving of them, and deprives it from the one He knows is not deserving of them.
Allah knows who deserves this blessing, and who does not. Allah did not give it to you, because He knows it is not good for you. If He gives you the blessing you are wishing for, it may destroy you. So do not wish for having things Allah has not given you, be satisfied, and if it is attainable, put effort to attain it and ask Allah for it. And Allah is the All-Knower for what is good for you, and what is not good for you.
2) السمعة
The Prophet ﷺ said:
من سمع سمع الله به ومن يرائي يرائي الله به
If anyone wants to have his deeds widely publicised, Allah will publicise (his humiliation). And if anyone makes a hypocritical display (of his deeds) Allah will make a display of him. [Bukhari]
التسميع has three meanings:
#1- To talk about ones good deed in order to make other people hear about it.
E.g. A person has done a good deed secretly, for example, establishing the night in prayer. Then, in the morning, he talks about it to the people. Although he hides it from the people when performing it, he cannot hold it and talks about it in order to get the praise of people or have a good reputation with them.
If the person afflicted with this does not take care of this sickness, it may develop, until he starts telling lies - saying he did good deeds which he did not do - in order to keep people praising him or for him to keep his status with the people.
It may take the form of him being happy when people say, "ماشاء الله you know the whole Quran" while he does not. It also may develop to the point where the person will wish to do good deeds so that all the people talk about it.
E.g. Last night he dreamt such and such good dream. Why are you telling people? Do you want them to praise you or think that you are something?
E.g. A person reads a book about the pious person and wishes to be that person, in order to have high reputation and fame.
We are concealed by Allah's ستر. Allah is الستير and He conceals our defects. But Allah will treat the person who wants others to talk about his good deeds opposite to what he intends. He seeks the praise of the people, and Allah will make the people dispraise him.
#2- To know the defect of a certain Muslim and then make the people hear it.
This is what happens in a Social Media nowadays, where a person knows the defect of someone else which no one else knows about, and then spreads it to everyone.
#3- To examine the Shari'ah very carefully, in order to raise doubts about it, and then make people hear it.
This is what the hypocrites do. They look for unclear verses, then raise doubts about it in order to make the people know it.
What is the recompense? "سمع الله به" in the Dunya and Hereafter.
If it is the first type - Allah will make the people hear about his weak religious commitment, weak faith, and his defects.
If it is of the second type - Allah will publicly disclose his defects, whether in the Dunya or the Hereafter. In the Hereafter, Allah will publicly expose him in front of all the people, disclosing his action and his intention. Just as he spread the defects of the people, Allah will make people publicize his defects. Whoever follows up the defects of people, Allah will do the same with him.
If it is of the third type - Allah will disclose his intention of wanting corruption and scandalize him, so the former and the latters will curse him.
الجزاء من جنس العمل - The Recompense is of the same nature as the Deed
3) الرياء (Showing Off)
It comes from the word راء; to see. The person does the good deed to be publicly seen by the people. He does the good deed in front of the people with the intention of seeking the praise of the people.
So the matter revolves around praise.
This is of different types and categories:
1) A person publicly does good deeds, and is so keen for it to be in front of the people, in order to be praised.
2) He does good deeds secretly, and while he performs it, he wishes for someone to enter and see him.
E.g. He is at home praying and reciting Quran with a nice voice, and at that moment it comes to his heart that he wishes such and such person hear him.
E.g. He is debating with the disbelievers and wishes that his teacher see him,
3) To do good deeds in secret, while trying his best to show the impact of that deed on himself.
E.g. He was praying the whole night in prayer. He tries to show people in the morning he is tired, feeling sleepy, etc.
E.g. He is fasting and tries to show the people he is hungry, pale, patient, etc.
E.g. Someone is talking and he does not let the other person complete his sentence without completing it for him, in order to show the people that he has knowledge.
The Shaytan is very clever with regards to this matter.
What is the recompense? "يرائي الله به" - Allah will disclose his real intention to people. The people will come to know that he is a show off.
This does not mean you suspect people of showing off. If you come across a person showing off with his deed, be careful of letting others hear about it. You should conceal that defect, ask Allah forgiveness and guidance for him and you, and you may advise him secretly. But do not say, "I saw so and so doing such and such" because this is also a sin, and we should not doubt people.
These are both Shirk, and Allah does not forgive Shirk if a person dies upon it.
Comments
Post a Comment