بسم الله الرحمن الرحيم
We have to work on our faith from now until we reach the month of Ramadan. One of the means of increasing ones faith is acquiring religious knowledge. We should spend time in learning our religion.
Acquiring knowledge has etiquettes which should be followed in order that the student of knowledge benefit from the knowledge he is studying:
#5 - القناعة و الزهد
Contentment and Asceticism
Adorn yourself with contentment and asceticism. And real Zuhd (asceticism) is: Abstinence from the Haraam (unlawful) and from the boundaries of the unlawful by abstaining from indulging in doubtful matters, as well as not looking towards what is in the hands of the people.
Ibn 'Othaimeen رحمه الله said:
التحلي بالقناعة من أهم خصال طالب العلم
و معناه: أن يقتنع بما آتاه الله عز و جل و لا يطلب أن يكّون في مصاف الأغنياء و المترفين، لأن بعض طلبة العلم و غيرهم تجده يريد أن يكون في مصاف الأغنياء و المترفين فيتكلف النفقات في المأكل و المشرب و الملبس و المفرش، ثم يثقل كاهله بالديون و هذا خطأ، بل عليك بالقناعة فإنها خير زاد للمسلم
Adorning oneself with contentment is one of the most important characteristics of the student of knowledge.
And its meaning: To be satisfied with what Allah has granted him (of worldly things) and to not seek to be in the class of the rich and affluent. This is because you find some students of knowledge and those besides them wanting to be in the class of the rich and affluent, and as a result, burden themselves with spending on food, drinks, clothes, and furniture, until they are overburdened with debt. This is incorrect. Upon them is contentment, for it is the best provision of the Muslim.
و أما الزهد فيقول: الزهد بالحرام و الإبتعاد عن حماه بالكف عن المتشبهات؛ كأنه أراد بالزهد هنا الورع لأن هناك ورعا و زهدا و الزهد أعلى مقاما من الورع لأن الورع: ترك ما ما يضر في الآخرو الزهد: ترك ما لا ينفع في الآخرة
As for az-Zuhd, they say: Abstinence from the unlawful and from the boundaries of the unlawful by abstaining from indulging in doubtful matters; it is as if he intends Al-War'a when he says Zuhd here, because there is something called Zuhd and something called War'a, and Zuhd is a higher rank than Al-War'a, because Al-War'a is to leave what harms you in the Hereafter, whereas Az-Zuhd is to leave what does not benefit you in the Hereafter.
و الفرق بينهما في المرتبة التي ليس فيها ضرر و ليس فيها نفع، فالورع لا يتحاشاها و الزاهد يتحاشاها و يتركها لأنه لا يريد إلا ما ما ينفعه في الآخرة
And the difference between them is in the level in which there is no harm and benefit, for the person who practices Al-War' does not protect himself from it whereas the Zahid does, because he does not want anything that will not benefit him in the Hereafter.
When it was said to Muhammad bin Al-Hasan Ash-Shaybani رحمه الله, "Will you not Author a book on Az-Zuhd?" He said, "I have authored a book on trade"
Meaning, the Zahid is the one who is cautious of doubts and disliked matters in business, and similarly in the rest of his dealings and professions.
Muhammad Bin Al-Hasan Ash-Shaybani رحمه الله accompanied Imam Abu Hanifa رحمه الله and followed his Madh'hab. He was of the students of Abu Hanifa رحمه الله who spread his Madh'hab throughout the world. The Madh'hab of Abu Hanifa رحمه الله is spread over the world more than the other Madh'hab because his students were more active in spreading it.
Ibn 'Othaimeen رحمه الله said:
لأن من عرف البيوع و أحكامها و تحرز من الحرام واستحل الحلال فهذا هو الزاهد
This is because the one who knows transactions and its rulings and abstains from the unlawful and permits the lawful is a Zahid.
Therefore, the seeker of knowledge should be moderate in his lifestyle in a way that does not dishonor him, by maintaining himself and those dependent upon him, so he does not put himself in a position of lowliness and disgrace.
Our Shaykh Muhammad Al-Ameen Ash-Shinqeeti رحمه الله (who died in 17/12/1393) took very little from this worldly life and I used to see him and he could not differentiate between the values of different notes within the same currency, and he once said to me, "I came from my country (Shinqeet - Mauritania) and with me is a treasure that is very seldom found in the possession of anyone, and it is contentment, and if I wanted high status I would have known the way to achieve it, but I chose not to exchange this worldly life for the Hereafter, and I do not give my knowledge to attain worldly desires." May Allah have vast mercy on him. Ameen.
Ibn 'Othaimeen رحمه الله said:
هذا الكلام من الشيخ الشنقيطي و أشباهه من أهل العلم فإنهم رحمه الله لا يريدون بذلك تزكية النفس إنما يريدون نفع الخلق و أن يقتدي الناس بهم و أن يكونوا على هذا الطريق لأننا نعلم أن هذا من أحوالهم و أحوال العلماء، فهم لا يريدون بذلك تزكية النفس بل هم أبعد الناس عن ذلك
This saying from Shaikh Ash-Shinqitee and what resembles it from the People of Knowledge does not mean that they intended to ascribe purity to themselves. They only intended by it to benefit the creation, and for people to follow them and be on this path because we know that this was their state and the state of the Scholars. So they did not intend to ascribe purity to themselves, on the contrary, they are the furthest of people from that.
The Name of Allah Al-Malik (الملك)
Continuation: #4 - Knowing the Name of Allah Al-Malik should correct our Tawheed.
-> In Surah Saba [34:22-23]:
"Say: (O Muhammad to those polytheists, pagans, etc.) "Call upon those whom you assert (to be associate gods) besides Allah, they possess not even the weight of an atom (or a small ant), either in the heavens or on the earth, nor have they any share in either, nor there is for Him any supporter from among them."
"Intercession with Him profits not, except for him whom He permits. Until when fear is banished from their (angels') hearts, they (angels) say: "What is it that your Lord has said?" They say: "The truth. And He is the Most High, the Most Great.""
Allah mentions four characteristics of those whom they call besides Allah:
1) "لا يملكون مثقال ذرة في السماوات و لا في الأرض" - They do not own even the weight of an atom in the heavens or earth
2) "و ما لهم فيهما من شرك" - They do not have any share with Allah in the dominion
3) "و ما له منهم من ظهير" - Allah does not take any of them as supporters or helpers
4) "و لا تنفع الشفاعة عنده إلا لمن أذن له" - And intercession with Allah will not be beneficial unless He gives permission.
Ibn Al-Qayyim رحمه الله said regarding this verse that Allah has refuted all the pretence that the polytheists adhere to. The polytheists worship either idols, trees, stones, graves, dead persons, stars, etc. They worship their idols in order to receive benefit and repel harm. However, those who a should be asked to bring benefit and repel harm should have one of the four aforementioned characteristics:
a) They should possess what the worshipper asks them
b) They should be partners with the possessor of the dominion
c) They should be a helper or supporter to the possessor of the dominion
d) They should at least be intercessors, if they are neither owners, partners, or helpers. And Allah negated their ownership of intercession as well.
Allah negated their possession, partnership, help, intercession. The polytheists use one of these four excuses to worship their idols.
This verse is sufficient support for Tawheed and it uproots Shirk from the hearts of the people if they are truthful.
-> In Surah Az-Zumar [39:43-44]:
"Have they taken others as intercessors besides Allah? Say: "Even if they have power over nothing whatever and have no intelligence?"
Say: "To Allah belongs all intercession. His is the Sovereignty of the heavens and the earth, then to Him you shall be brought back."
To Allah belongs perfect knowledge; nothing is hidden from Him of His creation, to Him belongs the perfect power and ability, and to Him belongs the perfect rulership and decision. Allah does not need intercessors to intercede with Him because He knows about everyone and everything in detail. The problem with the polytheists is that they resembled Allah with the kings of this world. The kings of this world are humans, and their knowledge is thus deficient. They do not know everything that is going on in their kingdom. Also, their power is deficient; they do not have power over everyone and everything. Therefore, they need intercessors and partners. They defamed Allah and attributed deficient attributes to Him when they compared Him to the kings of this world.
Allah negated intercession from other than Him in Surah Maryam [19:87]:
"None shall have the power of intercession, but such a one as has received permission (or promise) from the Most Beneficent (Allah)."
And in Surah az-Zukhruf [43:86]:
"And those whom they invoke instead of Him have no power of intercession; except those who bear witness to the truth (i.e. believed in the Oneness of Allah, and obeyed His Orders), and they know (the facts about the Oneness of Allah)."
As-Sa'di رحمه الله said regarding the verse in Surah Az-Zumar,
ينكر الله تعالى على من اتخد من دونه شفعاء يتعلق بهم و يسألهم و يعبدهم {قل} مبينا جهلهم و أنها لا تستحق شيئا من العبادة {أولو كانوا} أي: من اتخذتم من الشفعاء {لا يملكون شيئا} أي: لا مثقال ذرة في السماوات و لا في الأرض و لا أصغر من ذلك و لا أكبر بل و ليس لهم عقل يستحقون أن يمدحوا به لأنها جامدات: من أحجار و أشجار و صور و أموات
{قل} لهم: {لله الشفاعة جميعا} لأن الأمر كله لله و كل شفيع فهو يخافه و لا يقدر أن يشفع عنده أحد إلا بإذنه، فإذا أراد رحمة عبده أذن للشفيع الكريم عنده أن يشفع رحمة بالإثنين. ثم قرر أن الشفاعة كلها له بقوله {له الملك السماوات و الأرض} أي: جميع ما فيهما من الذوات و الأفعال و الصفات فالواجب أن تطلب الشفاعة ممن يملكها و تخلص له العبادة
{ثم إليه ترجعون} فجازي المخلص له بالثواب الجزيل و من أشرك به بالعذاب الوبيل
Allah denied those who take other than Him as intercessors; attaching themselves to them, asking them, and worshipping them. {Say (O Muhammad ﷺ)} demonstrating their ignorance and that they do not deserve the least of worship {Even if they} Meaning: those who are taken as intercessors {do not own anything} Meaning: Not an atom in the heavens nor on the earth, nor smaller than that nor greater. They do not even have intelligence which makes them deserve praise because they are inanimate beings: Stones and trees and pictures and dead.
{Say (O Muhammad ﷺ)} to them: {to Allah belongs all intercession} because the matter belongs to Allah in entirety and all those who intercede fear him and are not able to intercede with Him without His permission. So if Allah intends mercy for His slave, He gives permission to the intercessor who is honoured with Him to intercede, as a mercy for them both. Then Allah established that intercession only belongs to Him by saying {To Him belongs the dominion of the heavens and earth} Meaning: all that is in them of beings and actions and attributes, so the answer is to seek intercession from the One who owns it and to devote acts of worship to Him alone.
{Then you will be returned to Him} so He will recompense those sincere to Him with a great reward and those who ascribe partners to Him with a detrimental punishment.
All types of intercession belong to Allah alone and no one else because all what is in the heavens and the earth belong to Allah. This is Tawheed.
#5 - Since Allah is Malik Al-Mulk (The Owner of the Dominon), He is Malik Al-Asbab (The Owner of the Means).
Allah rules and judges His creation with universal commands, legal commands, and recompense.
Allah created the universe based on means. He created means in order to attain every good and to be protected from every harm. This is سنة الله (the way of Allah) in the universe: Everything is attained by means. Accordingly, our test in the world revolves around the means.
If you ask a believer how one can attain Paradise, he will say that you have to believe and perform good deeds. These are means. If you want to acquire knowledge you have to take the means, and the means is to learn. The Prophet ﷺ said
إنما العلم بالتعلم
Verily, knowledge only comes by learning. [Rawdat Al-Uqalaa and graded Sahih by Al-Albani]
However we believe that our prayer and fasting are not sufficient for our reward to be Paradise. We believe that Allah is غفور شكور, (The Oft-Forgiving, Most Appreciative), so He forgives the shortcoming in our deeds, gives us the full reward, and multiplies it - because He is Shakoor - in order to enter us in Paradise.
There are two types of means:
a) Real Means - These are means which Allah created as means and made them yield results.
Under this category fall three more categories:
i) Legal means
E.g. The Qur'an. Allah made the Qur'an to be a healing.
ii) Universal means
E.g. Medicine
These are means which have been tested in laboratories and proven to yield real results.
iiI) Legal Universal means
E.g. Honey, black seed. They are legal because it is mentioned in the Qur'an and Sunnah that they are a healing, and universal because they have been tested and proved to yield results.
b) Illusive Means
Illusive means are means which Allah did not make to be real means of healing, guidance, protection, etc. These are means which people feel and imagine to be good, but they haven't been proven.
Ruling behind taking Illusive Means: Minor Shirk if a person believes it is a means although Allah did not make it a means.
If a person believes that these means can cure independently instead of Allah, it is Major Shirk.
Examples
E.g. Allah made the means to beget children intercourse. Without intercourse, one cannot have children. This is what Allah decided and it remains until the end of the world.
However, Allah exempted Eesa عليه السلام from this rule, in order to show us that He is Malik Al-Asbab (The Owner of the means). He is the One who makes the means active and unactive. Eesa عليه السلام's birth was thus a miracle and sign from Allah.
E.g. Allah decided that thirst is quenched by drinking and that hunger is satisfied through eating. These are means which Allah decided which will never change.
E.g. Falling from a height causes destruction. It could happen that a person falls from a height and nothing happens to him. This is because Allah wants to show us His ability: that He controls the means.
If you feel at rest when you have the means and feel anxious when you don't, it indicates you are relying on the means and not on Allah. Our test in life revolves around the means.
E.g. Allah made honey a means of healing. You drank honey but it did not act as a means to cure you. Allah did not give the permission for the honey to be beneficial for you.
In the fatal sickness of the Prophet ﷺ he did Ruqya on himself and Ruqya is a means of healing. But he passed away. This means that the permission of healing was not given by Malik Al-Asbab. Many people feel self sufficient when they own the means.
In Surah Maryam, Zakariya عليه السلام had real means. He was was an old married man. He had means to have children but it was weak and unactive, and Allah made it active. According to human estimation he was old and his wife was barren, so he could not have children. But according to the divine estimation, Allah says "Be" to something and it is. So where is your belief when the doctor says there is no hope of healing for you? We take the means because Allah commanded us to take them, but we do not rely on them. Allah is the One who decides for the means to be active or unactive.
Then in Surah Maryam, Allah mentioned Maryam عليها السلام. She had no means of having a child. Allah wanted to show us that He is Malik Al-Mulk, so He just said Eesa عليه السلام to be, and he was.
Then Allah mentioned Ibrahim عليه السلام, a Messenger, who called his father to the truth. But he could not benefit his father, although he had knowledge and was a Prophet and Messenger.
So do not ask how come, or why? Allah is the One who decides, not us.
Allah says in Surah Al-Fatihah [1:3]:
"The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)"
Allah is the only Owner and true Ruler on the Day of Judgement.
Why especially the Day of Judgement? Because on the Day of Judgement, humans will be resurrected as the Prophet ﷺ said:
إِنَّكُمْ مُلاَقُو اللَّهِ حُفَاةً عُرَاةً مُشَاةً غُرْلاً
You will meet Allah barefooted, naked, walking on feet, and uncircumcised. [Sahih Bukhari]
On the Day of Judgement the test of the Mulk will come to an end. Whatever you owned in the Dunya will come to an end. You will not even own clothes to wear. You will not own anything. Everything belongs to Allah.
E.g. A beautiful girl gets married. She relies on her beauty to keep her marital life successful. She thinks that it is the means of keeping her husbands heart attached to her. This lady could be tested by Allah by turning the heart of her husband from her, to teach her not to rely on the means, but the Owner of the means who is Allah. He is the One who makes your life successful.
This husbands heart might be turned to another woman who is not as beautiful as her, and people will say, "She's not beautiful like the first one." This is another failure in Tawheed. They are still attributing success and failure to the means and not to Allah. This means that your Tawheed is deficient and defective.
Another lady enters her marital life depending on Allah for success in her marital life. She is successful because she did not rely on the means, but on the Lord of the means.
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