بسم الله الرحمن الرحيم
6/4/1439
#8 - هجر الترفه
Abandoning Luxury
Do not become carried away in comfort and luxury, for verily shabbiness is from faith. And take the advice of the Commander of the Believers; Umar bin Al-Khattab (May Allah be pleased with him) in his famous book, "Beware of luxury and imitating the appearance of the non-Arab, and take the appearance of the Arabs, and roughen yourselves...."
Ibn 'Othaimeen رحمه الله said:
قوله: لا تسترسل في التنعم و الرفاهية و هذه النصيحة تقال لطالب العلم و لغيره، لأن الاسترسال في ذلك مخالف لإرشاد النبي ﷺ فقد كان ينهى عن كثرة الإرفاه و يأمر بالاحتفاء أحيانا. والإنسان الذي يعتاد الرفاهية يصعب عليه معاناة الأمور لأنه قد تأتي على وجه لا يتمكن معه من الرفاهية.
His saying: Do not become carried away in comfort and luxury and this advice is for the seeker of knowledge and those besides him, because being carried away with that is contrary to the guidance of the Prophet ﷺ, for he used to forbid excessive luxury and he used to command to walk barefoot occasionally. Also, the person who gets used to luxury will find difficulty enduring matters because he has come to an aspect where he cannot live in luxury.
E.g. Although Hajj is five days at minimum, those who are used to living in luxury and comfort find it difficult to practice the rituals of Hajj. They are required to live minimally, to sleep when available, to eat what is available, and to walk long distances.
Life does not follow the same pattern, there are ups and downs in life.
و لنضرب لذلك مثلا بالحديث الذي ذكرناه أنه ﷺ كان يأمر بالإحتفاء أحيانا؛ نجد بعض الناس لا يحتفي و إنما هو ينتعل دائما و لو عرض له عارض و قيل له: تمشي خمسمائة متر بدون وقاية للرجل لوجدت ذلك يشق عليه مشقة عظيما و ربما تدمى قدمه عن مماسة الأرض، لكن لو عودت نفسه على الخشونة و على ترك الترفه دائما لحصل له خير كثير.
إن البدن لم يعود على مثل هذه الأمور لم يكن عنده مناعة فتجده يتألم من أي شيء من ذلك، لكن من عنده مناعة لا يهتم به.
And we will set forward for that an example with the Hadeeth of the Prophet ﷺ which we mentioned - that he ﷺ used to order with walking barefoot occasionally. We find some people not walking barefoot and only wearing shoes all the time. If an incident were to happen to one of them and he is told to walk 500 meters without a barrier, you would find that it would cause him great difficulty, and that his feet may perhaps bleed when touching the earth. If he had accustomed himself to roughness and abandoning luxury all the time he would have attained great good.
If the body is not made accustomed to the like of these matters it will not have immunity, so you will find it in pain due to any of these matters, unlike the person who has immunity - these matters will not worry him.
The people used to drink unclean water before and never become sick. Nowadays people drink clean water and always become sick. Their bodies had strong immunity and more بركة (blessings) from Allah.
و قوله: {البذاذة من الإيمان}؛ البذاذة عدم التنعم و الترفه، و هناك فرق بين البذاءة و البذاذة - فالبذاذة محمودة و البذاءة غير محمودة
And his saying: Al-Badhadhah is from faith; Al-Badhadhah is lack of comfort and luxury. And there is a difference between Al-Badha'a (vulgarity) and Al-Badhadhah - Al-Budhadhah is praiseworthy whilst Al-Badha'a is blameworthy.
و قوله: و خذ بوصية أمير المؤمنين عمر بن الخطاب رضي الله عنه في كتابه المشهور، و فيه (و إياكم و التنعم وزي العجم و تمعددوا واخشوشنوا)
And his saying: Take the advice of the Commander of the Believers 'Umar bin Al-Khattab (may Allah be pleased with him) in his famous book, "Beware of luxury and imitating the appearance of the non-Arab, and take the appearance of the Arabs and roughen yourselves...."
والمراد بذلك: كثرته، لأن التنعم بما أحل الله على وجه لا إسراف فيه من الأمور المحمودة بلا شك، و من ترك التنعم بما أحل الله من غير سبب شرعي فهو مذموم
And the intent behind that is (beware of luxury) in excess, because enjoying what Allah has made lawful without extravagance is no doubt praiseworthy, whilst not enjoying what Allah has made lawful of blessings without a legal reason is blameworthy.
The issue is in being excessive and extravagant.
كل من سوى العرب فهو عجم لكن المسلم من العجم التحق بالعرب حكما و لا نسبا لأنه اقتدى من بعث في الأميين رسولا ﷺ
Everyone who is not Arab is considered non-Arab, however, a non-Arab Muslim is considered an Arab by ruling, not lineage, because he follows the Messenger ﷺ.
After the Muslims conquered many countries, Umar رضي الله عنه warned the Muslims from wearing the clothes of non-Arabs; meaning the non-Muslims.
Nowadays in many countries which Allah bestowed abundant money, wealth, security, etc. you find that the individual does not drive except a comfortable car, and live in a luxurious house. He does not like to live in a state lesser than that, and he does not like any heat or cold to touch him. Therefore they are afflicted with many sicknesses such as obesity, high blood pressure, dysepnia (panting), etc.
Therefore, do not become inclined to this false civilization, for it feminizes the character, and slackens the nerves, and ties you down with ropes of false hopes. The dignified will reach their goals, and you will not have moved from your place, occupied with the elegance of your clothes. Although many of these matters are not considered forbidden or disliked, they are not good conduct. And outer adornment, such as clothing, are an indication of a person's affiliation; rather it defines the person. Is not dressing but a means of the many means of expressing oneself?
The Sheikh is addressing the male students of knowledge.
So be careful in what you wear, because it expresses to others your standing in what you are affiliated to, your upbringing, and your taste, and it is because of this that it was said: The outer adornment is an indication of ones inner inclination. People categorize you in accordance to your clothing; rather the way you wear your clothes indicates to the onlooker as how to categorize you in terms of sensibility and intelligence, or shows you to be a Shaikh, a learned person, a child, or someone who loves to be noticed.
So take from your dress that which adorns you and does not disgrace you. And do not make in yourself a saying for the sayer nor a criticism for the one who criticizes. And if your clothing and the way you dress meets with the nobility of what you carry of religious knowledge, you will be exalted (in the eyes of the people) and your knowledge will be benefited from. Rather, by your good intention it will become a means of drawing near (to Allah); indeed it is a means of guiding the creation to the truth.
And it is reported that the Commander of the Believers 'Umar bin Al-Khattab (May Allah be pleased with him) said, "It is beloved to me to see the Qari' (Recitor/Learned Person) of the Qur'an wearing white clothes" Meaning, in order to make him great in the hearts of the people, so accordingly, the truth that he carries with him will become great in their hearts.
And people - as Ibn Taymiyah رحمه الله said - are like flocks of birds naturally disposed to imitating one another.
So be a good example so that people follow you and the truth that you are carrying.
Beware of wearing the clothes of young boys. As for western clothing, its ruling is not hidden from you. And this does not mean that you come with repulsive clothing, but it means to be moderate in your clothing which is in accordance to the Shari'ah, enclosed with pious conduct and good manners.
If you are an adult, you should not wear the clothing of children. Respect your age and what you have of knowledge.This does not mean that you have to wear unclean, torn, dirty clothes, but be moderate. Wear clothes that the Shariah has made permissible for you. The Sheikh رحمه الله explained the outer garment in detail because ones appearance indicates his inner self.
Ibn Othaimeen رحمه الله said,
أما اللباس الإفرنجي فقال المؤلف {فغير خاف عليك حكمه} فحكمه التحريم لقول النبي ﷺ: من تشبه بقوم فهو منهم
As for western clothing, the Author رحمه الله said: {Its ruling is not hidden from you.} Its ruling is Haraam (Forbidden) because of the saying of the Prophet ﷺ: Whoever imitates a people is one of them. [Abu Dawud]
و لكن ما هو اللباس الإفرنجي؟
However, what does western clothing refer to?
هو المختص بهم بحيث لا يلبسه غيرهم، و إذا رَآه الرائي قال: إن لابسه من الإفرنج. و أما ما كان شائعا بين الناس من الإفرنج و غيرهم فهذا لا يكون فيه التشبه، لكن قد يحرم من جهة أخرى مثل أن يكون حريرة بالنسبة للرجل أو قصيرة بالنسبة النساء أو ما أشبه ذلك.
It refers to clothing which is particular to them (I.e. non-Muslims), which no one wears except them, such that if someone sees someone wearing it, they will say: This persons clothing is western (I.e. Non-Muslim).
However what has now become common among the Europeans and non-European is not considered imitation, but it can be a forbidden from another aspect - for example, to be made of silk with regards to men, or to be short with regards to women, and the like.
Al-Lajnah Ad-Daaimah issued a Fatwa regarding wearing trousers, saying that is something common between the disbelievers and believers, so it is permissible. However, if you are in a country where they feel aversion to these types of clothes because it is not in their custom it is better to avoid wearing it in congregational prayers and during the Eid time, in order to be with the Muslims and not differ with them.
قال: {و ليس معنى هذا أن تأتي بلباس مشوه} أي: ليس معناه أن يلبس الإنسان لباسا مشوها و لا يهتم بنظافته إظهارا للزهد، بل الإنسان مأمور أن يدفع الغيبة عن نفسه، و رحم الله امرأ كف الغيبة عن نفسه
He said {And this does not mean that you come with repulsive clothing} Meaning; it does not mean that the person should wear repulsive clothing and not give importance to its cleanliness, displaying asceticism. Rather, the human being is commanded to repel backbiting from himself, and may Allah have mercy on a person who prevents his self from being backbitten.
It is therefore important for the student of knowledge to take care of his appearance, because it reflects what he is carrying of knowledge.
The Name of Allah Al-Malik (الملك)
Impacts of believing that Allah is the Owner of the means:
#1 - Since Allah is the Owner of the means, we should not ask anyone to fulfill our needs except Him. Allah created needs in us in order that we ask Him to give us the means to fulfill our needs, then to benefit us with them and give us the result of them.
#2 - Even if one possesses the means, he will not be able to benefit from it until Allah gives him the permission to.
#3 - Your request is attained by taking the means, so do not let the means become a barrier between you and Allah such that you forget Allah and become attached to the means.
#4 - Possessing something doesn't necessarily mean that you will gain benefit from it.
#5 - We have to constantly remind ourselves of the above, because the feeling of possession (التملك) may dominate the heart and make the person forget the real Bestower. It may reach an extent where a person boasts, is proud, and oppresses others.
#6 - Do not be occupied with worldly matters such that you pile them up and remain busy with it until you die. Allah warned us in Surah At-Takathur [102:1-2]:
"The mutual rivalry for piling up of worldly things diverts you,"
"Until you visit the graves (i.e. till you die)."
Students of knowledge are not exempted from this. There are students of knowledge concerned with just learning and learning without acting upon their knowledge. Or they buy books and their libraries are full of books they have not read. This is a type of ألهاكم التكاثر. The student of knowledge could fall into this Fitnah (trial).
E.g. He may think that as long as Allah has given him strong memorization, it will remain forever with him. Allah may take that strong memorization from him in one event or accident. We should not feel proud of what Allah has given us of blessings.
#7 - We should ask Allah for بركة (blessings) in what He has given us - in our money, in our bodily strength, in our mental strength, etc. There are people whom when their salary finishes in the middle of the month and their families ask for money, they tell them to wait until the end of the month. The end of the month has become an إله besides Allah who gives at the end of the month. They think that the end of the month will give, and Allah may test them to an extent that the end of the month will come and they will not get their salary. This is to tell you that your heart is attached to the end of the month.
Or the ATM machine. Children ask their fathers for money, and their fathers say they don't have. So they tell their father to go to the ATM machine. The ATM machine has become an إله (deity) instead of Allah for them. They do not know who Allah الرزاق (Ar-Razzaq) is. This is what is happening - the means have become gods besides Allah. We should feel shy in front of Allah.
Allah alone is the possessor of the whole dominion and kingdom, لا إله إلا هو - no one deserves to be worshipped except Him. He is the Lord of the 'Alameen. The provision is in His Hand - He gives whomever He wills and prevents from whomever He wills and He stands in need of no one. He is Al-Qayyoom. Every day He has a matter to bring forth - death, live, provision, prevention, etc. This is our Lord لا إله إلا الله. Then how can you turn away from Him?
Some people transgress and think that they are the real owners of the blessings, forgetting Allah. They forget that they are just trustees over the wealth, provision, authority, etc. Allah made them successors; soon they will go away and someone else will come to replace them. People forget this fact, thinking that as long as they have the position of authority, no one can take it away from them. The One who granted you the chair of authority can take it away from you and give it to someone else. But people believe they are the real owners and that their dominion will remain forever and never perish. Like Pharoah. Allah says regarding him in Surah Az-Zukhruf [43:51]:
"And Fir'aun (Pharaoh) proclaimed among his people, saying: "O my people! Is not mine the dominion of Egypt, and these rivers flowing underneath me. See you not then?"
And He said as mentioned in Surah an-Nazi'at [79:23-24]:
"Then he gathered his people and cried aloud,"
"Saying: "I am your lord, most high"
And in Surah Al-Qasas [28:38]:
"Fir'aun (Pharaoh) said: "O chiefs! I know not that you have an ilah (a god) other than me, so kindle for me (a fire), O Haman, to bake (bricks out of) clay, and set up for me a Sarhan (a lofty tower, or palace, etc.) in order that I may look at (or look for) the Ilah (God) of Musa (Moses); and verily, I think that he [Musa (Moses)] is one of the liars."
He forgot that he was going to die, and that his dominion would perish, and he thought that he was the Lord. This is the result of the Fitnah of التملك (possession). When a person owns, he thinks he can do whatever he wants.
What did Allah do to Pharoah? In Surah Az-Zukhruf [43:54-56]:
"Thus he [Fir'aun (Pharaoh)] befooled and misled his people, and they obeyed him. Verily, they were ever a people who were Fasiqun (rebellious, disobedient to Allah)."
"So when they angered Us, We punished them, and drowned them all."
"And We made them a precedent (as a lesson for those coming after them), and an example to later generations."
Every tyrant oppressor should take an example from Pharoah.
Mujahid رحمه الله said, "The kings who ruled the eastern and western parts of the world were four; two believers and two disbelievers. As for the two believing kings, they were Sulayman bin Dawud and Dhul-Qarnayn. As for the two disbelieving kings, they were Nimrud and Nebuchadnezzar (Bukhtansar)." [Tafseer Ibn Kathir]
What was Nimruds problem? In Surah Al-Baqarah [2:258]:
"Have you not looked at him who disputed with Ibrahim (Abraham) about his Lord (Allah), because Allah had given him the kingdom? When Ibrahim (Abraham) said (to him): "My Lord (Allah) is He Who gives life and causes death." He said, "I give life and cause death." Ibrahim (Abraham) said, "Verily! Allah causes the sun to rise from the east; then cause it you to rise from the west." So the disbeliever was utterly defeated. And Allah guides not the people, who are Zalimun (wrong-doers, etc.)."
Nimrud denied the existence of Allah and set Himself as a god. What was his problem? "أن أتاه الله الملك" - because Allah had given him the kingdom
This is what made him forget Allah and set himself as a god. He debated with Ibrahim عليه السلام. He brought two people who were to be executed and commanded that one be forgiven and the other executed, and said that he caused the former to live and the latter to die. Ibrahim عليه السلام refuted him saying that Allah brings the sun from the east, so bring it from the west.
What was the problem with Pharoah, Nimrud, Qarun, and their like? Allah gave them the Mulk and this made them tyrant. This is the problem with every tyrant King.
However there are kings whom Allah gave kingdom but they were submissive to Allah. Like Sulayman عليه السلام, when he asked Allah (as mentioned in Surah Sad [38:35]):
"He said: "My Lord! Forgive me, and bestow upon me a kingdom such as shall not belong to any other after me: Verily, You are the Bestower.""
Allah gave him that dominion and subjected the wind, the Jinn, and everything. Whenever he made a mistake he would say ربي اغفرلي, and whenever he got a blessing he would say (as mentioned in Surah An-Naml [27:19]):
"So he [Sulaiman (Solomon)] smiled, amused at her speech and said: "My Lord! Inspire and bestow upon me the power and ability that I may be grateful for Your Favours which You have bestowed on me and on my parents, and that I may do righteous good deeds that will please You, and admit me by Your Mercy among Your righteous slaves.""
He never forgot Allah. He is an example of a king whom Allah gave the kingdom and he was grateful and submissive to Allah. We have kings who were driven away by their kingdom, and kings who increased in attachment to Allah because of their kingdom. Possession is a Fitnah.
#6 - If Allah is the true King, then only He deserves to be obeyed.
All of creation are under His command and are slaves to Him. They should therefore submit themselves to Him, obey Him, and not transgress against His laws.
We read Surah An-Nas [114:1-3], where Allah says:
"Say: "I seek refuge with (Allah) the Lord of mankind"
رب الناس - The Creator, the Provider, the Reformer, the Maintainer, the Nurturer, the Sustainer of all people. He is the One who created them and He is the one who provides for them.
"The King of mankind,"
ملك الناس - He is the King of mankind, who disposes the affairs of His dominion. He is the One who commands them, prohibits them, and recompenses them accordingly. He legislated laws to arrange and control their lives. Accordingly, they should obey Him.
"The Ilah (God) of mankind."
إله الناس - He is the God. They should worship Him alone with love and magnification.
We should ask Allah, obey Him, and worship Him with love and magnification.
Even the obedience to other than Allah, like the obedience to our parents, our husbands, our leaders, should be within the framework of Allah's obedience. We have to obey the above people so long as they command us with something that is not contrary to what Allah commanded us with. If they command us with something that contradicts Allah's laws, we should obey Allah. The Prophet ﷺ said:
لا طاعة لمخلوق في معصية الخالق
There is no obedience to a creature where there is disobedience to the Creator. [Mishkat Al-Masabeeh and Authenticated by Al-Albani]
And in another narration:
There is no obedience to any human being if it involves sin. Obedience is only in that which is right and proper. [Agreed Upon]
Whoever obeys other than Allah in matters which Allah made lawful and unlawful has committed شرك الطاعة (Shirk in Obedience).
We believe that the One who created the people, brought them into existence, and provided for them deserves to be obeyed. And He is the One who legislated the lawful and unlawful upon them. This is the right of Allah - to legislate the laws upon His creation. This is exclusively His right.
Allah is the King; He is the One who owns the whole dominion, and He is the One who judges in His dominion. If someone judges with something contrary to what Allah has decided, this person has set himself as a god besides Allah. He has considered himself a Rabb. Like the Jews and the Christians for example, as Allah said in Surah at-Tawbah [9:31]:
"They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allah)"
They took their Rabbis and monks as gods besides Allah by obeying them in making what Allah made lawful unlawful and unlawful lawful. They didn't worship them, but they obeyed them.
This is not regarding worldly laws like traffic laws, immigration laws, etc. The ruler of the country can set these laws. The type of laws referred to here are the laws of the Shari'ah. No one has a right to set a law in the Shari'ah except Allah because He is the Rabb and the Malik.The monotheist should thus obey Allah in what He has legislated of commands and prohibitions and avoid Shirk.
Allah commanded us to obey the rulers as long as they do not legislate something contradictory to Allah's laws. If they legislate something contrary to what Allah has legislated, what should we do? We do not obey, but we do not rebel against them either. We should be patient until Allah gives His command.
Some of the traditions in some tribes and communities and families are considered against what Allah has legislated.
E.g. In some countries, when the Muslims want to greet each other, they bow. And bowing to any created being is Haraam in Islam.
We do not obey these customs.
What makes the people follow what contradicts Allah's laws? Their desires.
E.g. Bribery or dealing with Riba. Everyone knows this is Haraam. But some people seek Fatawa from certain Sheikhs to make what Allah made unlawful lawful. These so called Sheikhs have made what Allah made unlawful lawful, thus setting themselves up as gods besides Allah.
If the person believes that the right of legislation belongs to Allah alone but he followed the Fatwa of the Sheikh because of his desire, he is considered a sinner. He becomes a Mushrik when he believes that the Sheikh has the right to make things Halal and Haraam. Tawheed obliges us to single Allah out in obedience and make lawful what He made lawful and make unlawful what He made unlawful.
Comments
Post a Comment