بسم الله الرحمن الرحيم
The student of knowledge is not like any other person; Allah chose him for knowledge, which is the special Rizq of Allah. Therefore, he should be characterized with certain characteristics. His character, way of talking, way of thinking, and way of dealing with the people, should not be the same as other people.
#7 - تحل بالمروءة
Adorn yourself with Magnanimity
The student of knowledge should be adorned with magnanimity and what leads to it, of noble conduct, a smiling face, spreading the Salaam, tolerating the people, self-respect void of arrogance, might void of tyranny, gallantry void of tribalism, and zeal void of ignorance.
Ibn 'Othaimeen رحمه الله said:
يقول: التحلي بالمروءة؛ و المروءة حدها الفقهاء رحمهم الله في كتاب الشهادات فقالوا: هي فعل ما يجمله و يزينه واجتناب ما يدنسه و يشينه، و هذا عبارة عامة، كل شيء يجملك عند الناس و يزينك و يكون سببا للثناء عليك فهو مروءة و إن لم يكن من العبادات و كل شيء عكس ذلك فهو خلاف المروءة.
The Scholars defined Al-Murroowa in the Books of Witnesses by saying: It is to do all that beautifies and adorns a person and avoid all what tarnishes and disgraces him. This is a general statement; everything that beautifies a person in front of people as well as adorns and is the reason for praise of him is Murroowa, even if it is not an act of worship. And everything opposite to that is the opposite of Murroowa.
ثم ضرب المؤاف للمروءة مثلاً، فقال: من مكارم الأخلاق
فكرم الخلق هو: أن يتسامح في موضع التسامح و يأخذ بالعزم في موضع العزيمة، و لهذا جاء الدين الإسلامي وسطا بين التسامح التي تضيع به الحقوق و بين العزيمة التي قد تحمل على الجوار، فنضرب لذلك مثلا بالقصاص و هو قتل النفس بالنفس
Then the Author put forward an example of Al-Murroowa by saying: Of noble conduct
Noble conduct is to pardon in the positions which require pardoning, and to be firm in the positions which require firmness. And it is for this that the Religion of Islam came moderately - between pardoning which causes one to lose his rights and between firmness which leads to oppression. An example of this is the law of Al-Qisas, which is killing a soul in return for a soul.
و قد انقسمت شرائع بني إسرائيل في القصاص إلى القسمين: قسم أوجب القتل و لا خيار لأولياء المقتول فيه و هي شريعة التوراة لأن شريعة التورة تميل إلى الغلطة و الشدة، و قسم آخر أوجب العفو و قال: إنه إذا قتل الإنسان عمدا فالواجب على أوليائه التسامح مع أن الأصل أن شريعة الإنجيل هي شريعة التوراة و قد قال الله تعالى: {و كتبنا عليهم فيها أن النفس بالنفس..}
The law of Bani Israeel regarding Al-Qisas divided into two factions: A faction which made killing the murderer obligatory and did not give any choice in the matter to the family of the killed, and this was the law of the Torah, because the law of the Torah leaned towards harshness and severity. And there was another faction which made pardoning the killer obligatory saying that if a person was killed deliberately, it is obligatory for his guardians to pardon him, although the Shari'ah of the Injeel is originally the Shari'ah of the Torah, and Allah said {And We ordained therein for them: "Life for life...}
فجاءت شريعة الإسلام وسطاء و جعل الخيار لأولياء المقتول: إن شاءوا قتلوا قصاصا و لهم الحق و إن شاءوا عفوا و إن شاءوا أخذوا الدية، فصار الأمر واسعا و معلوم أن كل عاقل يخير في مثل هذه الأمور سيختار ما فيه المصلحة العامة و يقدمها على كل شيء.
The Shari'ah of Islam came in the middle and gave the guardians of the murdered the choice: If they wish they can have the murderer killed according to the law of Qisas and they will have the right to do so, and if they wish they can pardon him, and if they wish they can take the blood money. So the matter is vast, and it is well known that every mindful person would choose, in matters like this, what benefits the general public and puts that before everything else
Islam says to look into the general interest of the community - to do what is best for the community.
و قوله: طلاقة الوجه: هي أيضا من مكارم الأخلاق
و هل يطلق الوجه لكل الإنسان و لو كان من المجرمين؟
فالجواب هو: على حسب ما تقتضيه الحال وليكن سمتك طلاقة الوجه فهذا أحسن شيء تجذب به الناس إليك فيحبونك و يفضوا إليك من أسرارهم. أما إذا كنت عبوسا هابك الناس و لم يستطيعوا أن يتكلموا معك و لكن إذا اقتضت الحال أن لا تطلق الوجه فافعل؛ و لهذا لا يلام الإنسان على العبوسة لوما مطلقا و لا يمدح على تركها مدحا مطلقا.
And the Author رحمه الله's saying: A cheerful face; This is from noble conduct as well.
But should we show a cheerful face to every person, even if he is of the Mujrimeen (Criminals)?
The answer is: In accordance to what the situation necessitates. However, for your natural way to be a smiling face is best, people will draw closer to you and they will love you, and reveal their secrets to you. If you are always frowning,
people will fear you and they will not be able to speak with you. However, if the situation necessitates that you do not smile, then do not do so - and it is for this reason that a person is not unconditionally blamed for frowning just as he is not unconditionally praised for leaving that.
و قوله: إفشاء السلام؛ يعني نشره و إظهاره على من يستحق أن يسلم عليه و هو المسلم و إن كان عاصيا أو زانيا أو سارقا أو مرابيا أو شاربا للخمر، لقول النبي ﷺ: (لا يحل لمسلم أن يهجر أخاه فوق ثلاث يلتقيان فيصد هذا و يصد هذا و خيرهما الذي يبدأ بالسلام) فإن فعل المؤمن منكرا و لا سيما إذا كان منكرا عظيما يخشى منه أن يفتت المجتمع الإسلامي فحينئذ يكون هجره واجبا إن نفع الحجر و إنما أقول ذلك لئلا يرد علينا بقصة كعب بن مالك رضي الله عنه حين تخلف عن غزوة تبوك فإن الرسول ﷺ أمر أن يهجره الناس فهجروه و صاروا الا يتكلمون معه حتى إنه ذات يوم تسور حديقة أبي قتادة رضي الله عنه و هو ابن عمه و أحب الناس إليه فسلم على أبي قتادة فلم يرد عليه السلام، ثم سلم ثانية فلم يرد عليه السلام، ثم سلم ثالثة فلم يرد عليه السلام فقال: أنشدك الله هل تعلم أني أحب الله و رسوله فكيف تهجرني و أنا أحب الله و رسوله؟ و لم يرد عليه، لم يقل: نعم، و لم يقل: لا. ثم قال: الله و رسوله أعلم، و لم يجب لأن النبي ﷺ أمرهم و لو أمرهم أن يفعلوا أكبر من ذلك لفعلوا فالصحابة هجروه لأنه تخلف عن غزوة تبوك و كان هجرهم بأمر من رسول الله ﷺ و كان كعب بن مالك بن مالك يأتي و يسلم على الرسول ﷺ يقول: فلا أدري أحرك شفته برد السلام أم لا؟ فهو لا يسمع الرد قطعا و لكن الرسول يحبه لأنه إذا قام كعب يصلي جعل النبي يسارقه النظر فينظر إليه.
And his saying: Spreading the Salaam; meaning to spread it and utter it to those who deserve to be given Salaam and who are Muslim, even if they may be sinners, adulterers, thieves, dealers in interest, or drinkers of wine, because the Prophet ﷺ said {It is not lawful for a Muslim to stop talking to his brother (Muslim) for more than three days.} However, if a Muslim commits an evil, especially if it is a great evil which one fears will break up the Muslim community, then abandoning him is obligatory if this abandonment brings benefit. And I only say that so that we are not refuted with the story of Ka'b bin Malik when he stayed behind from the battle of Tabuk, for the Prophet ﷺ ordered the people to abandon him, so they abandoned him and stopped talking to him. Even on the day when he climbed into the garden of Abi Qatadah; his cousin and the most beloved of people to him, he gave Salaam and Abi Qatadah did not respond to his Salaam. Then he gave Salaam a second time, and Abi Qatadah did not respond. Then he gave Salaam a third time, and he did not respond, so he said, "Don't you know that I love Allah and His Messenger ﷺ? How can you abandon me while I love Allah and His Messenger ﷺ?" Abi Qatadah did not respond to him; he neither said yes and he neither said no, but he said, "Allah and His Messenger ﷺ know best" and he did not respond because the Prophet ﷺ ordered him not to, and if the Prophet ﷺ had ordered him to do something greater than that he would have done that. So the companions abandoned him because he had stayed behind from the battle of Tabuk, and their abandonment was due to the order of the Prophet ﷺ. Ka'b bin Malik went to the Prophet ﷺ and gave salaam to him, and he said, "I do not know whether his lips moved with a response to my Salaam or not?" So he did not hear the response of the Prophet ﷺ at all, yet the Prophet ﷺ loved him, because when Ka'b stood up, the Prophet ﷺ would steal glances and look at him.
The Prophet ﷺ loved Ka'b Ibn Malik, but he did that to teach him a lesson, and it benefited him in the end. He and his two companions repented to Allah as Allah mentioned in Surah at-Tawbah [9:118]:
"And (He did forgive also) the three [who did not join the Tabuk expedition (whom the Prophet )] left (i.e. he did not give his judgement in their case, and their case was suspended for Allah's Decision) till for them the earth, vast as it is, was straitened and their ownselves were straitened to them, and they perceived that there is no fleeing from Allah, and no refuge but with Him. Then, He accepted their repentance, that they might repent (unto Him). Verily, Allah is the One Who accepts repentance, Most Merciful."
This is the rule of abandonment; you abandon someone who committed a sin openly, but if you see that your abandonment is not affecting the person, you keep your relationship with him as it was.
أما غير المسلمون فقد قال النبي ﷺ {لا تبدءوا اليهود و لا النصارى بالسلام} فيحرم علينا أن نبدأ اليهود و النصارى و سواهم من الكفار بالسلام و إن سلموا نرد عليهم لقول الله تعالى: {وَإِذَا حُيِّيتُم بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَاء} [النساء: ٨٦] فإذا قالوا: السلام عليكم، فنقول: و عليكم السلام، صراحة لأن الآية ناطقة بذلك {
فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَاء} و لأن النبي ﷺ إنما أمر أن نقول "و عليكم" لأنهم يقولون "السام عليكم" كما جاء ذلك مصرحا به في حديث عبد الله بن عمر، قال: {إن اليهود إذا سلموا عليكم يقول أحدهم: السام عليكم، فقل: و عليكم}
As for non-Muslims, the Prophet ﷺ said {Do not precede the Jews and Christians with Salaam} So it is forbidden for us to initiate the Salaam with the Jews, Christians, and their like from the disbelievers. However, If they say Salaam, we should respond to them, because of the saying of Allah: {When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally.} [Surah An-Nisa:86]. So if they say "As-Salaam Alaikum" we clearly say "Wa Alaikum Salaam" because the verse says: {greet in return with what is better than it, or (at least) return it equally.} The Prophet ﷺ only commanded that we say, "Wa Alaikum" because they used to say, "As-Saam Alaikum (Death be upon you)" as is clearly mentioned in the Hadeeth of Abdullah Ibn Umar رضي الله عنه: {When the Jews greet you, they say, 'As-Samu 'alaikum (Death be on you),' so you should say (in reply to them), 'Wa'alaikum (And on you).}
و هنا مسألة: إن بعض الطلبة لا يفشي السلام مع إخوانه..........و هذا ليس بصحيح بل الطلبة فيما بينهم أحق الناس بإفشاء السلام
And this raises a point: Some students of knowledge do not spread the Salaam amongst their brothers.....and this is incorrect because the students of knowledge are the most deserving of spreading the greeting amongst themselves.
Shaikh Bakr Abu Zayd رحمه الله then mentioned what violates it:
Therefore, avoid that which tarnishes your honour, whether it be in your nature, speech, or actions; and also indulging in degrading actions and evil habits such as self-conceit, showing off, arrogance, haughtiness, contempting others, and going to doubtful places.
If a student of knowledge has a certain inborn bad character, what should he do? He should struggle against himself to get rid of this bad character, because no one is perfect amongst us. Everyone should recognize his weak point, make dua, and try hard to struggle against it by remind himself of the texts from the Qur'an and Sunnah.
E.g. He is characterized with stinginess (البخل). He should repeatedly review the texts about spending to encourage him until he overcomes it.
كالعجب: أن يعجب الإنسان بنفسه فإذا استنبط فائدة قال: هذه الفائدة لا يستنبطها كبر عالم! ثم أعجب بنفسه و رأى نفسه كبير و انتفخ
Like Al-'Ujb: That a person is amazed with himself; so if he deduces benefits he says, "Even the greatest Scholar did not deduce this benefit!" and he is amazed with himself, sees himself as something big, and swells up with pride.
E.g. A test was given and the student of knowledge was the only one who got high marks. He feels conceited and looks at himself as the best.
The student of knowledge should attribute his blessing to Allah.
و قوله: الرياء؛ أن يرائي الناس بأن يتكلم في العلوم أمامهم حتى يروا أنه عالم فيقال: هذا عالم
And his saying: Riyaa: To show off in front of people by speaking about sciences in front of them until they see that he is a knowledgeable person, so they say: "This is a Scholar"
و قوله: البطر; هو رد الحق و هذه تحصل في المجادلات
And his saying: Batar; This is rejection of the truth and occurs during arguments.
و قوله: و غيشان مواطن الريب؛ إتيان المواطن التي تكون محلا للشك فيه و في مروءته و أخلاقه فعليه أن يتجنبها و رحم الله امراء كف الغيبة عن نفسه
And his saying: Frequenting doubtful places; Going to places which cause people to doubt him, his magnimity, and his character, so it is upon him to avoid these places; and may Allah have mercy on a person who prevents himself from being backbitten.
Do not let people backbite about you by going to doubtful places or attending events which cause people to doubt you. Do not say my intention is good and the people know you well - do not expose yourself to the suspicion of people.
As a student of knowledge, people are looking at you and your behaviour as a good example. Since the people's eyes are on you, do not give them the chance to backbite you. You have to be careful because they are looking at you as an example.
The Name of Allah المالك، الملك، المليك
Allah is Al-Malik; The Owner of everything. He is the Owner of the whole dominion; the upper world and the lower world, and He is the One disposing the affairs of all the creations with His perfect knowledge, wisdom, mercy, ability, and strength.
Allah is the Owner of the means. There are two types of means:
a) Real means
This is further divided into:
I) Legal means
ii) Universal means
iii) Legal Universal means
If you take these means and Allah gives them the permission to work, they will work.
b) Illusive means
You have to check if the means you are taking is legislated by Allah or proven to be effective by scientists. If you take unreal means, you have fallen into Shirk. If the person believes that the means benefits independently without the permission of Allah, he has fallen into Major Shirk. If he believes it is a means, although Allah did not make it a means, he has fallen into Minor Shirk. Both Major and Minor Shirk causes a person to be admitted into Hellfire; there is no forgiveness for him - except that the person condemned of Minor Shirk will be admitted into Hell temporarily.
In Surat Az-Zumar [39:38]:
"And verily, if you ask them: "Who created the heavens and the earth?" Surely, they will say: "Allah (has created them)." Say: "Tell me then, the things that you invoke besides Allah, if Allah intended some harm for me, could they remove His harm, or if He (Allah) intended some mercy for me, could they withhold His Mercy?" Say : "Sufficient for me is Allah; in Him those who trust (i.e. believers) must put their trust."
This verse is about Major Shirk.
This verse teaches us a ruling which every Muslim should know: If Allah wills harm for someone, no one can remove it save Him. And if He wills mercy for someone, no one can prevent it.
This is a rule which should be very clear in our hearts.
Apply this to the means: Whoever takes means which Allah did not make means (I.e. Illusive means) it is as if they believe that someone other than Allah can remove harm and grant mercy. This is Shirk.
People are seeking the removal of harm and the bringing of mercy from these amulets and strings. Removal of harm and the granting of mercy belongs to Allah alone. For the removal of the harm, Allah made means. But even if we take them they will not be beneficial unless Allah gives them the permission for it to be beneficial. Therefore our hearts should only be attached to Allah.
E.g. You see a sick person. What do you believe?
We believe that one can remove his sickness and give him cure except Allah. Therefore, we should strengthen our attachment to Allah. Allah made means like Zamzam, water, honey, medicine, etc. but these means are just channels extending from the heavens to the earth. If you take other means which are not from this channel and attached to Allah, you will not receive any benefit nor any result.
-> There is thus a connection between the means and Tawheed.
-> Means do not just exist for tangible matters, but for sensible matters as well.
E.g. You want to attain success.
E.g. You want your children to be reformed
Allah made means for these matters as well. When you want to achieve something intangible , you should also take the lawful means which Allah mentioned in the Qur'an and the Prophet ﷺ mentioned in the Sunnah.
E.g. A person wants to have position with the people, so he lies and deceives them. Are these lawful means? No. So soon, Allah will expose and disgrace him. This is the result of taking the unlawful means.
The brothers of Yusuf عليه السلام wanted their fathers attention to be directed to them alone. The means they took was to throw Yusuf عليه السلام in a well. This is unlawful means. In the end, Allah honoured Yusuf عليه السلام and disgraced them. They did not achieve what they want because the means they used was unlawful. Apply this to every sensible matter in your life.
E.g. You have a friend who is afflicted in her life. You feel pity for her and want to help her. What are the means you use to help her? Sometimes we are driven with emotion and use unlawful means to help our beloved ones, giving excuses that our intentions are good.
E.g. Someone wants to make Da'wah to non-Muslims. She holds a big party mixed with men and women. In the end none become Muslim, because the way she used is unlawful.
E.g. You are seeking the righteousness of your children. What are the means you should take? You should supplicate for them, teach them, advise them. You have patience in advising them, etc. Allah promised that He will be with those who are patient, and if Allah is with you, He will support you. There are people who don't see this as real means, however, telling you that you have to take an action.
Allah is the One in whose Hand is everything. The removal of harm and the granting of the mercy is ملك لله (possessed by Allah). The means by which harm is repelled and mercy is granted is thus what Allah has set forth and legislated as a means. We therefore seek out the means, hoping that Allah will give us the result.
-> Because many people are ignorant, they may reject some real means.
E.g. Someone says: Don't let your children play outside at Maghrib because the Shayateen are out.
The mother shrugs it off as superstition because of her ignorance. Keeping your child inside your house at the time of Maghrib is a legal means.
Note: Even Ruqya may include some Shirk.
How?
If the Ruqya includes seeking the help of other than Allah it becomes Shirki Ruqya
What are the conditions that should be fulfilled for the Ruqya to be accepted by Allah?
1) It should be by Allah's Words, and the Dua of the Prophet ﷺ
2) It should be in the Arabic Language or an understandable language. The meaning should be clear.
3) Belief that the Ruqya is not effective independently of Allah, but that it affects by the command of Allah, even if it is the Qur'an. It will not benefit unless Allah gives the permission.
Since Allah is the Owner of the means, then this should have an effect on our belief. What is the impact of the belief that Allah is مالك الأسباب?
#1 - One should not ask except Allah and one should not have hope in other than Allah, because Allah is the only One who brings the means into existence, and He is the only One who makes the means beneficial.
#2 - One should believe that even if he possesses the means, Allah may stop it from being an active means. Allah may deactivate the means from functioning. For example, the fire which Ibrahim عليه السلام was thrown in. Allah deactivated the effect of the fire, and made it برد (cool) and سلام (peaceful) for Ibrahim عليه السلام. Having the means in your hands does not mean you will get the result.
#3 - Your request is attained by taking the means, but do not let your means become a barrier between you and Allah. Do not let the means make you forget Allah and become attached to it. How many food and drinks and clothes have we bought and not benefited from? Allah wants to show us that just because you have it in your hand, it does not mean you will get the benefit of it. Only if Allah wills will you benefit. Therefore, the student of knowledge should be careful not to be deceived when Allah makes him learn and attain knowledge. He should not think that he can take benefit of what he knows whenever he wants. If he does not act upon the knowledge he has, Allah may deprive him of that knowledge, and he will not get benefit from it. Look at those whom Allah enlarged their provision. They may not benefit from their wealth, their children, their house, etc. Possessing matters does not mean that you will surely benefit from them, unless Allah wills these matters to benefit you.
Allah says 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)."
What had diverted us from Allah? Our occupation with piling up worldly things. We are busy piling up money, houses, books, etc. The worldly things occupy a person from attaching to his Lord, from asking Him to benefit him from what he is piling up, until he dies.
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