بسم الله الرحمن الرحيم
The Prophet ﷺ said:
من سلك طريقًا يلتمس فيه علما سهل الله له به طريقًا إلى الجنة
Allah makes the way to Jannah easy for him who treads the path in search of knowledge. [Muslim]
It was known among the Scholars a man who reached the age of seventy and had been attending the assemblies. He did not become a student of knowledge or a Scholar, but he was very keen to attend the assemblies. Do you think that this person will not get a reward for his attendance? He will, because the Prophet ﷺ said whoever seeks the path, and he sought the path, even though he did not achieve the goal of becoming a student of knowledge. His action is enough for him to enter Paradise.
People are of different levels of understanding. There are people who may not grasp the knowledge quickly, but they will not be deprived of the reward of their attendance. They should not despair in the mercy of Allah. They should continue attending, because Allah will make the path to Paradise easy for them, even if they did not understand what is said in the assemblies.
#6 - التحلي برونق العلم
Adorn yourself with the Splendour of Knowledge
Adorn yourself with the splendour of knowledge; with good manners and righteous guidance by having perpetual tranquility, composure, submissiveness, humility, adherence to the goal, by filling ones inner and outer self with it and clearing oneself from what nullifies it.
Ibn Sireen رحمه الله said, "They used to learn الهدى (the manners or styles of doing something) as they used to acquire knowledge."
It is important for the student of knowledge to watch his behavior.
Raja' Ibn Hayweh رحمه الله narrated that he said to a man, "Narrate to us a Hadith and do not narrate on behalf of a lifeless person or a person who defames others."
It is incumbent upon the seeker of Hadith to refrain from play, vain actions, and frivolousness in assemblies by silliness, giggling, laughter, excessive joking and continual banter. For indeed joking is only permissible if it is in little amounts and it is occasional and does not exceed the boundaries of good manners and the way of knowledge. As for continual joking which is indecent and foolish and which arouses bitter feelings in the chests and brings evil, it is blameworthy, and excessive joking and laughter degrades ones status and removes ones sense of honour.
Ibn 'Othaimeen رحمه الله said:
هذا من أحسن ما قال في آداب طالب العلم أن يتجنب اللعب و العبث إلا ما جاءت به الشريعة كما ورد في الحديث عنه ﷺ أنه قال: (ليس من اللهو إلا الثلاث: تأديب الرجل فرسه، و ملاعبته أهله و رميه بقوسه و نبله) لأن ذلك يعينه على الجهاد في سبيل الله و كذلك في وقتنا الحاضر اللعب بالبنادق الصغيرة لا بأس به كذلك.
This is the best of what is said concerning the manners of the student of knowledge - that he avoids play and vain actions, except those mentioned in the Shari'ah, as in the Hadith where the Prophet ﷺ said: (Everything with which a man amuses himself is vain except three (things): a man's training of his horse, his playing with his family, and his shooting with his bow and arrow.) This is because that helps him upon Jihad in the way of Allah. Similar to that is playing with small rifles in our present time, there is nothing wrong with that.
و العبث هو: أن يفعل فعل لا داعي له أو يقول قولا لا داعي له
And العبث is to do an action when there is no reason to do it or to say a statement when there is no reason to say it.
و كذالك التبذل في المجالس بالسخف و الضحك و القهقهة و كثرة التندر و إدمان المزاح و الإكثار منه، لا سيما عند عامة الناس، أما عند أصحابك و أقرانك فالأمر أهون. و إياك أن تفتح على نفسك باب الإمتهان فإن ذلك يذهب هيبتك من قلوب الناس فلا يهابونك و لا يهابون العلم الذي تأتي به.
And similarly, frivolousness in gatherings by foolishness, laughter, excessive joking, and banter, particularly with the general public. As for with ones companions and friends, the matter is lighter. And beware of opening the door of degradation against yourself, for it removes your respect from the hearts of the people, so they will neither respect you nor respect the knowledge which you come with.
Some people say that this is a good way to break ice and make people listen to you. However, this technique should not be used with everyone and it has certain limits.
And it was said, "Whoever does a lot of something is known by it."
One should therefore be careful with his attitude.
It was narrated that Al-Ahnaf Ibn Qays said, "Preserve your gatherings from the mention of women and food, for indeed I hate a man who describes his private parts and his stomach"
Talking about these things which are useless and unbeneficial is not the سمت of the student of knowledge. The student of knowledge talks about what is beneficial and good.
The one who talks about the private relationship with his wife is the worst man with Allah on the Day of Judgement.
And in the book of the one spoken to and inspired, the Commander of the Believers, Umar Ibn Al-Khattab:
"....and whoever adorns himself with other than that which he possesses, then Allah will disfigure him"
Ibn Othaimeen رحمه الله said:
النبي ﷺ قال: {إن يكن فيكم محدثون فعمر} و المراد بالملهم: الذي يلهمه الله عز و جل و كأنه يحدث بالوحي، و قد أشكل هذا على بعض العلماء حيث قالوا: إن هذا يقتضي أن عمر أفضل الصحابة لأنه قال: {إن يكن فيكم محدثون فعمر}
The Prophet ﷺ said, (If there were Muhadathoon among you, it would have been Umar.) And the intent by Mulhim is one that is inspired to by Allah and it is as if he speaks with revelation. This was a source of confusion to some Scholars who said that this entailed that Umar رضي الله عنه was the best of the companions, since the Prophet ﷺ said, (If there were Muhadathoon among you, it would have been Umar.)
و قد أجاب عنه شيخ الإسلام ابن تيميه رحمه الله بأن عمر إنما يتلقى الإصابة بواسطة، أما أبو بكر فيتلقاها بلا واسطة، و على هذا فيكون أبو بكر أفضل من عمر, و من رأى تصرف أبي بكر رضي الله عنه في موقع الشدة علم أنه أقرب إلى الصواب من عمر رضي الله عنهم أجمعين، ففي كتاب الصلح الذي وقع بين النبي صلى الله عليه و سلم و قريش، و راجع عمر فيه رسول الله صلى الله عليه و سلم و أجابه ثم راجع أبا بكر فأجاب بما أجاب به رسول صلى الله عليه و سلم حرفاً بحرف، و في قتال أهل الرده، و كذلك في إنفاذ جيش أسامة بن زيد، و كذلك في تثبيت الناس يوم وفاة النبي صلى الله عليه و سلم - فكل هذا يدل على أن أبا بكر أصوب رأيا من عمر.
Ibn Taymiyah رحمه الله answered saying that Umar رضي الله عنه received guidance with mediators whilst Abu Bakr رضي الله عنه received it without mediators. Accordingly, Abu Bakr رضي الله عنه is better. And whoever looks at the attitude of Abu Bakr رضي الله عنه during adversity would know that it was closer to the correct attitude than Umar - may Allah be pleased with them all. In the writing of the treaty of Hudaibiyah which occurred between the Prophet ﷺ and Quraish, Umar رضي الله عنه went back to ask the Prophet ﷺ to reconsider and he answered him, then he went back to Abu Bakr رضي الله عنه and he responded with the same response as the Prophet ﷺ, letter for letter. Also, with regards to fighting the apostates, Osama bin Zaid's army, and keeping the people firm on the day the Prophet ﷺ passed away - all of these indicate that Abu Bakr's opinion was more correct than Umars.
لكن الذي أظهر عمر رضي الله عنه هو طول خلافته و تفرغه الأمور المسلمين العامة و الخاصة فكان مشتهرا بذلك رضي الله عنه.
However, what brought Umar رضي الله عنه into view was is his long caliphate and occupation with the general and private affairs of the Muslims, so he was famous due to that.
و هنا مسألة: أيهما أكثر رواية للحديث أبو بكر أو أبو هُريرة رضي الله عنهما؟
فالجواب: إن أبا هُريرة أكثر رواية للحديث من أبي بكر رضي الله عنه و لا يعني ذلك أن أبا هُريرة رضي الله عنه أكثر تلقيا للحديث من أبي بكر رضي الله عنه و إلا فأبو بكر صاحب رسول الله ﷺ صيفا و شتاء ليلا و نهارا سفرا و إقامة، فهو أكثر الناس تلقيا عنه و أعلم الناس بأحواله لكن لم يتفرغ ليجلس للناس يحدثهم بما رواه عن النبي صلى الله عليه و سلم.
Q. Who narrated more Hadeeth: Abu Bakr or Abu Hurayrah (May Allah have mercy on them both)?
A. Abu Hurayrah رضي الله عنه narrated more Hadeeth than Abu Bakr رضي الله عنه, but this does not mean that Abu Hurayrah received more Hadeeth than Abu Bakr, for Abu Bakr was the companion of the Prophet ﷺ in the summer and winter, in the night and day, while travelling and while settled, so he received the most Hadeeth from the Prophet ﷺ and was the most knowledgeable of his states, however he was not free to gather the people and narrate to them what he heard from the Prophet ﷺ .
"....and whoever adorns himself with other than that which he possesses, then Allah will disfigure him"
E.g. A person pretends to be a Scholar and gives Fatwa to the people. Allah may put him in a situation in which Allah will show his reality to the people; that he is not an عالم (scholar) but a متعالم (learner).
E.g. A person pretends to be a worshipper of Allah. Allah will expose him if he is not truly worshipping Allah for His sake.
No matter how much people conceal what they are doing, Allah knows their reality, and He may disgrace them unless they perform the action sincerely for Allah's sake.
The statement of Umar is رضي الله عنه very important. We should weigh our actions and statements according to his statement - is what we are saying or doing for the sake of Allah or for the sake of showing off? If we are doing it for other than Allah, Allah may disgrace us.
The Name of Allah المالك، الملك، المليك
Continuation - #5 - Since Allah is Malik Al-Mulk (The Owner the Dominion), He is Malik Al-Asbab (The Owner of the Means)
One of the impacts of believing in Allah الملك is that He is the Owner of the means (مالك الأسباب). Allah created the universe based on means. If we want to acquire anything in life, we should take the means to achieve it. And Allaah owns these means, so do not think that if you take the means they will surely benefit you and you will get what you want without the permission of Allah. This is a misconception people fall into. They believe that as long as they have the means, they will attain what they want.
We have three types of means:
a) Legal Means
b) Universal Means
c) Legal Universal Means
Our problem is that when Allah give us the means, we feel self sufficient. We think that the means can act independently from Allah, without realizing that we are failing the test.
E.g. A woman is an expert in cooking. She may rely on her experience, and because of that she enters the kitchen and fails to cook. She blames her failure on the evil eye, not realizing that Allah made her fail because she relied on herself and on the means.
E.g. You take medicine. Everyone gets the benefit of it except you. Do not wonder why. It is only when Allah gives permission for the means to be active that it will be active.
The Muwwahid (monotheist) knows how to explain failure and success when taking the means.
In Surah Ghafir [40:15-16]:
"(He is Allah) Owner of High Ranks and Degrees, the Owner of the Throne. He sends the Inspiration by His Command to any of His slaves He wills, that he (the person who receives inspiration) may warn (men) of the Day of Mutual Meeting (i.e. The Day of Resurrection)."
"The Day when they will (all) come out, nothing of them will be hidden from Allah. Whose is the kingdom this Day? (Allah Himself will reply to His Question): It is Allah's the One, the Irresistible!"
The decision and the command and the judgement belongs to Allah particularly on that Day. It is He who gives the permission for the things to benefit.
On the Day of Hunayn the companions admired their great number and forces, but it availed them not. What happened? In the beginning of the battle they were defeated.
The number of the forces are just means. The companions relied on the means and thought that as long as they had this great number they would never be defeated. Allah made them fail to teach them victory is in the Hands of Allah. Compare this to their state in the battle of Badr when the companions were only three hundred and the disbelievers were over nine hundred, but Allah gave them victory. So do not rely on the means; they belong to Allah. The Mulk belongs to Allah;He is the One who decides and gives permission for things to benefit and have effect.
Allah says in Surah Al-Infitar [82:6]:
"O man! What has made you careless concerning your Lord, the Most Generous?"
Allah, because of His generosity, honoured and granted us means. We then became deceived by them, believing that as long as we have the means we will attain the results.
E.g. The concept of بركة (blessings). Allah is the One who puts the بركة in what we own. When Allah makes something blessed it means that it will benefit the person for a long time. For example, your first, second, and third child could wear the same baby clothes even though you bought it for a cheap price, whilst the expensive garment you buy may not even last for a short time with your first child.
E.g. Allah gives the permission for the few morsels you eat to satiate you. If you say بسم الله on anything, Allah will bless it and put the بركة in it. The Prophet ﷺ said:
البركة من الله
Blessings are from Allah. [Bukhari]
Every good in this world and in the next is from Allah. The problem with the people is that they believe that if something is well manufactured it will last for a long time and if something is cheap it will not last a long time. This is failing with Allah in the concept of بركة and the means. We think that because something is well manufactured it is blessed. We are deceived by Allah's generosity, who had honoured us with blessings and believe that these means benefit independently from Allah.
And when we lose the blessings from something, we attribute it to other things, not realizing it may be because of our sins, etc.
Turning away from Allah makes one lose His strong support - Allah. Why are there many psychological sicknesses, depression, anxiety, and worry spreading nowadays? The problem is that people are overly concerned about matters which are owned by Allah. Allah is the One disposing their affairs, and they think they are the ones disposing the affairs, so whenever they fail they become depressed. We think that we should be that perfectly organized person. If we fail and something happens opposite to what we planned, we may feel depressed, because we thought we can do, organize, and dispose our own affairs;- relying on our own strength. Our strength is a means and we are relying on the means.
Analyze your problem. What you are worried about is something owned by Allah. Your children, job, husband, car all belong to Allah. Allah is the One disposing their affairs, so why are you worried?
Our test regarding the real means is that we should not rely on them and believe that they may benefit us independently of Allah. This indicates that we have failed with Allah.
Note: From Allah's names are الأول الآخر (Al-Awwal Al-Aakhir). Whenever you need anything, you should ask Allah الأول (Al-Awwal) to grant you the means of attaining it.
E.g. You want to go for Hajj or Omrah. You want marriage. You want children. Ask Allah الأول (Al-Awwal) to bring the means for it into existence, because He is مالك الأسباب (The owner of the means).
Allah makes getting the means easy for you. Ask Allah الأول (Al-Awwal) to benefit you with these means. Allah benefits you with these means. You go ahead with it.
Then, ask Allah الآخر (Al-Aakhir) the result of taking the means.
Allah is the One who gives you the means, puts benefit in the means, and grants you the result of the means. Apply this to everything in your life.
In order to escape from Fitnah, one should not be covetous over the Dunya, such that he connects his pleasure with Allah to the existence of the means. So if he has the means he is pleased with Allah and if he does not have the means he is is displeased with Allah. This is the state of the people of the Dunya. The believer is pleased with Allah whether he has the means or not; he does not link his pleasure with Allah to the existence of the means.
E.g. People believe that having children equates happiness. Allah may give them children and these children become the cause of their distress.
E.g. People think that if they have a certain amount of money in the bank they have secured their future. And this is why they work day and night collecting to have a certain amount of money. They are relying on their account, not knowing that they are failing with Allah in the test of the means.
E.g. People think that so long as they have relatives in such and such country, they can go to them if anything happens. They feel at rest and comfortable, although they do not say it with their tongues.
E.g. A person builds a house saying he has somewhere to go to when he is old. He may spend to build this house and die before ever living in it.
Everyone has a different means they rely on. However, no one says not to take the means. You should take the means, but whilst relying on Allah. Even if you have money in the bank, or such and such relative, or a house, you should believe that no one can benefit you except Allah. So put your trust in Allah. Do not feel at rest towards the means so that you suffer day and night in order to guarantee the future for yourself. Everything is in Allah's Hand. Tomorrow is in His Hand. Our reliance should therefore be on Allah. And the greatest act of worship is إياك نعبد و إياك نستعين (You alone we worship and you alone we seek help).
Whenever Allah, Al-Malik, gives you permission to get benefit of the means, you will receive benefit. How many people built houses and had money in their bank account and they never got to enjoy it. This is because the permission of getting benefit of the means was not given by Allah, مالك الأسباب.
How should our attitude be towards the illusive means?
The illusive means are means decided by people which Allah, مالك الأسباب did not decide.
E.g. Healing with energy. This type of healing has been taken from the Hindus and Bhuddists. They believe that there is an energy in the sun and one should seek it in order for his body to be cured. They have certain worships in the early morning like yoga, thinking by doing so they take in energy which is beneficial for the body. Some Muslims learned these type of means and brought it to the Muslim countries and spread it amongst the people saying it is a means of healing. This is considered illusive means because Allah did not make the means. There is no proof for them in the Quran and Sunnah and scientists have not gone through tests to prove these as means which have an effect. Therefore their claim is unreal and illusive.
The Ruling: Inventing means which Allah Al-Malik did not make means, neither legally or universally, is considered Shirk. Why? Because the person who does so has set himself as a ruler or king besides Allah in decision. This is Shirk in Ruboobiyah.
If the person believes that it has the power to cure by itself he has fallen into Major Shirk.
If he believes that it is a means, he has fallen into Minor Shirk.
If a person falls into Shirk, he will not be forgiven by Allah. If he commits Major Shirk, he will be in Hell forever. If he commits Minor Shirk, Allah will put him into Hell until he is purified from it.
E.g. People who wear necklaces which have precious stones like rubies and sapphires. Some believe it has power in healing, repelling harm, giving happiness, protection, etc. and these are all kinds of Shirk.
Some people wear the blue bead used to repel evil it for beautification.. It is not permissible to wear it for beautification because it leads to Shirk and may cause people to believe it is lawful to wear when they see you wearing it. So it is Haraam to wear it, so long as you know that the people believe it has an effect. We have to protect the sanctity of Tawheed with our actions and statements.
How do we examine the means?
a) Legal means are examined through the Qur'an and Sunnah.
E.g. Honey. Allah mentioned in Surah An-Nahl that honey is a healing, and the Prophet ﷺ said:
الشِّفَاءُ فِي ثَلاَثَةٍ شَرْبَةِ عَسَلٍ
"Healing is in three things: Drinking honey..." [Bukhari]
E.g. Marriage is a means of enrichment. Allah mentioned in Surah An-Nur [24:32]:
"And marry those among you who are single (i.e. a man who has no wife and the woman who has no husband) and (also marry) the Salihun (pious, fit and capable ones) of your (male) slaves and maid-servants (female slaves). If they be poor, Allah will enrich them out of His Bounty. And Allah is All-Sufficent for His creatures' needs, All-Knowing (about the state of the people)."
If a poor person comes to your daughter, do not say he is poor, because Allah will enrich them through marriage.
E.g. Reciting Surah Al-Fatihah is a means of healing.
b) Universal means are examined by people in labs. These means go through certain tests under certain conditions and give the same tangible results, so it will thus be proven that such and such is good for such and such.
It is upon us to decide if something is good or not good nor your feelings. It has to have an effect and an improvement on the health.
E.g. Drinking water is a means for quenching the thirst.
You need to categorize the means in order to be careful of taking something which isn't considered a means.
E.g. Someone says if you eat in a triangular plate the digestion of food will be better. It is not mentioned in the Quran or Sunnah and it is not universal means. There is no connection between the shape of the plate and the stomach. This is thus an illusive means.
E.g. People say if you take rest in a room where the roof is like a pyramid you will be happy and rest well. This is an illusive means and is considered Shirk.
We don't examine means through the general public. If you want to check the correctness of the means you check with the Quran and Sunnah or scientists and specialists in the field.
E.g. Supplements. If the supplements are not proven to be good for health you should not take it.
E.g. Someone tells you that if have pain in your ears you should repeat the name of Allah السميع (All-Hearer) and the pain in your ears will go. This is an innovation because there is no proof for it in the Quran and Sunnah. It is thus considered an illusive means. Whoever does this has committed Shirk, even though the names of Allah are blessed.
E.g. There are people who put the Mushaf under children's pillows thinking it will protect them. These are all illusive means, and the person has committed Shirk, even if he is using the Quran.
E.g. Those who wears sapphires and rubies believing that these stones bring good to a person or protect the person is considered Tamimah (amulets) and whoever wears amulets has committed Shirk.
Allah said in Surah Al-Ma'idah [5:42]:
"Surely, they have disbelieved who say: "Allah is the Messiah ['Iesa (Jesus)], son of Maryam (Mary)." But the Messiah ['Iesa (Jesus)] said: "O Children of Israel! Worship Allah, my Lord and your Lord." Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode. And for the Zalimun (polytheists and wrong-doers) there are no helpers."
And in Surah an-Nisa [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."
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