بسم الله الرحمن الرحيم
1/7/1439
#10 - الإعراض عن الهيشات
Turn away from Commotion
Protect yourself from clamour and commotion, for indeed mistake lies under clamour, and this contradicts the etiquette of seeking (knowledge).
Ibn 'Othaimeen رحمه الله said:
قول المصنف: {الهيشات} يعني بذلك: هيشات الأسواق كما جاء في الحديث التحذير منها لأنها تشتمل على لغط و سب و شتم،
The statement of the Author: {Commotion} - meaning by that: The commotion of the markets as mentioned in the Hadeeth which warns against it. This is because it comprise of clamour, cursing, and reviling
و بعض الطلبة يقول: أنا أقعد في الأسواق من أجل النظر لما يفعل الناس و ما يكون بينهم
Some students say: I sit in the markets to see what people do and what happens between them
فنقول: هنا فرق بين الإختبار و الممارسة؛ يعني لو ذكرلك أن في السوق الفلاني كذا و كذا فهنا لا حرج عليك أن تذهب و تختبر بنفسك لكن لو كان جلوسك في هذا السوق مستمرا تمارسه كل عصرا لكان هذا خظأ منك لأنه إهانة لك و لطلبة العلم عموما و لعلم الشرعي.
We say: There is a difference between testing and practice. Meaning, if it is mentioned to you that such and such person is in this market, there is no harm for you to go and examine for yourself. However, if your sitting in this market is continuous and a practice that you do all the time, this is a mistake, because it is a humiliation for you, and for the seekers of knowledge generally and religious knowledge.
#11 - التحلي بالرفق
Be Adorned with Gentleness
Adhere to gentleness in speech; avoiding harsh speech, for verily soft speech unites discordant souls, and the evidences from the Qur'an and Sunnah regarding this are many.
Ibn 'Othaimeen رحمه الله said:
هذا الأدب من أهم الأخلاق لطالب العلم سواء أكان طالبا أم معلما. فالرفق كما قال النبي ﷺ: "إن الله رفيق يحب الرفق في الأمر كله" و قوله ﷺ: "ما كان الرفق في شيء إلا زانه و لا نزع من شيء إلا شانه"؛ لكن لا بد أن يكون الإنسان رفيقا من غير ضعف، أما أن يكون رفيقا يمتهن و لا يأخذ بقوله و لا يهتم به، فهذا خلاف الحزم. لكن يكون رفيقا في مواضع الرفق و عنيفا في مواضع العنف. و لا أحد أرحم على الخلق من الله عز و جل و مع ذلك يقول في الزاني و الزانية: الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِّنْهُمَا مِائَةَ جَلْدَةٍ ۖ وَلَا تَأْخُذْكُم بِهِمَا رَأْفَةٌ فِي دِينِ اللَّهِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ
This etiquette is of the most important etiquettes of the seeker of knowledge, whether he is a student or a teacher. For gentleness is as the Prophet ﷺ said: "Verily Allah is gentle and loves gentleness in all matters." [Muslim]. And he ﷺ said, "Gentleness is not in something except that it adorns it, and it is not removed from anything, except that it tarnishes it." [Muslim]. However, a person should be gentle without weakness. If he is gentle and scorned and what he says is not taken nor given importance, then this is contrary to determination. He should be gentle when gentleness is required, and harsh when harshness is required. There is no one more merciful upon the creation than Allah, yet He said regarding the adulterer and adulteress in Surah an-Nur [24:2]: "The woman and the man guilty of illegal sexual intercourse, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by Allah, if you believe in Allah and the Last Day."
E.g. If the father is always gentle with his children, he will not educate and nurture them as he should.
#12 - التأمل
Contemplation
Adorn yourself with contemplation; for indeed whoever contemplates realizes. And it is said: Contemplate and you will realize.
Therefore, contemplate when speaking: What are you saying? And what is its benefit? And be careful in your expressions and delivery, with neither stubbornness nor pretending to be skillful or smart.
Contemplate when studying; how to choose the suitable form for the intended meaning, and contemplate during the question of the questioner; How to understand the question according to its context. So that it does not carry two meanings.
Ibn 'Othaimeen رحمه الله said:
يريد بذلك التأني، و ألا تتكلم حتى حتى تعرف ماذا تتكلم به و ماذا تكون النتيجة و لهذا يقولون: لا تضع قدمك إلا حيث علمت السلامة، فالإنسان يخطو و لا يضع قدمه في شيء حتى يعرفه فالتأمل مهم، و لا تتعجل إلا اذا دعت الحاجة إلى ذلك.
By that he intends deliberation, and to not speak until you know what you are going to say and what the result will be. Because of this they say: Do not put your foot except where you know is peaceful. Man walks and does not put his foot in something unless he knows what is there, so deliberation is important. Do not be hasty unless necessity calls for it.
Do not put your foot in a place unless you know it is a peaceful place. Would you like to put your foot where there is a thorn, a hole, a pebble? If you are careful to walk without getting into any harm, you should speak similarly. Use the right words, think of the results that will happen as a result of your speech. Do not be hasty unless hastiness is required.
فإذا دار الأمر بين أن أتأني و أصبر، أو اتعجل و أقدم - فأيهما أقدم؟
If the matter revolves between being deliberate and patient or being hasty and going ahead, which one should you do?
فالجواب: أقدم الأول. لأن القولة أو الفعلة إذا خرجت منك لا يمكن ردها. لكن ما دمت لم تقل و لم تفل فأنت حر تملكها. فتأمل بماذا تتكلم به و ما هي فائدة الكلام؟ ولهاذا قال النبي ﷺ: {من كان يؤمن بالله و اليوم الآخر فليقل خيرا أو ليصمت}
The answer is: The first. This is because if a statement or action comes out of you, there is no way you can bring it back. However, so long as you do not say and do not do, you are a free person who owns it. So contemplate about what you are going to say and what the benefit of your words will be. The Prophet ﷺ said: "Whoever believes in Allah and the Last Day, let him speak good or keep quiet."
Sometimes you do not know if what you are going to say is good or bad. In this situation, you wait until the good of what you say becomes clear to you.
ثم قال المؤلف: {و تحرز في العبارة و الأداء} و هذا أيضا من أهم ما يكون. فلا تطلق العبارة على وجه تؤخذ عليك، بل تحرز إما بقيود تضيفها إلى الإطلاق وإما بتخصيص تضيفها إلى العموم
Then the Author said: {And be careful in your expressions and delivery} This is also important. Do not generalize your expressions upon a meaning which can be taken against you. Be cautious, either with adding restrictions to something unrestricted or specifying something that is general (in the Religion).
و قوله: {و تأمل عند السؤال السائل كيف تتفهم السؤال على وجهه حتى لا يحتمل وجهين} ....الجواب إذا وقع مجملا فإنه يبقي عند الناس على تفاسير متعددة، كل إنسان يفسر هذا الكلام بما يريد و يناسبه
And his statement {Contemplate during the question of the questioner; how to understand the question according to its context, so that it does not carry two meanings} ....If the answer is concise, then it remains with people upon numerous explanations; each person explaining these words according to what he wants and that which is suitable for him.
When you receive a question, it should be understood very well, so that your answer has one meaning, not two. You do not want people to use their whims to explain what you say. You have to make it clear, so that they have no other option and can't follow their desires. You may open a gate for people which you will be responsible for.
E.g. Many women say, "I want to go to Umrah and I have no Mahram. There are a group of sisters going, can I go with them?"
You are not talking to a student of knowledge, so you do not need to mention all the opinions. You mention the most correct opinion and no more, so that you do not open the gate for the person to follow their desires. The Prophet ﷺ said:
لاَ يَحِلُّ لاِمْرَأَةٍ تُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ أَنْ تُسَافِرَ مَسِيرَةَ يَوْمٍ وَاحِدٍ لَيْسَ لَهَا ذُو حُرْمَةٍ
It is not permissible for a woman who believes in Allah and the Last Day to travel for more than one day’s distance without a Mahram. [Ibn Majah]
The Name of Allah Al-Malik (الملك)
Continuation: #6 - Since Allah is Al-Malik, He should be obeyed.
Surah Al-Baqarah is the longest Surah in the Qur'an. It was revealed upon the Prophet ﷺ over a duration of 10 years.
Theme of the Surah: This Surah mainly consists of التشريعات (Legislations).
Ibn Taymiyah رحمه الله said, "The basis of every legislation in the Qur'an is in Surah Al-Baqarah"
Name of the Surah: سورة البقرة Surah Al-Baqarah (The Cow)
Connection between the name and theme of the Surah: Allah warns us against being like Bani Israeel. The command of Allah came to them and they showed stubbornness and did not comply with it. Therefore, as a result, Allah took the caliphate from Bani Israeel and gave it to the Muslim nation.
What should our attitude be as a Muslim nation? We should say: سمعنا و أطعنا (We hear and we obey). We should not be like Bani Israeel who said "أتتخذنا هزوا" (Do you make fun of us?)
Lessons from the Story of the Cow
#1 - This story shows the bad manners of Bani Israeel with their Lord and His Messenger Musa عليه السلام.
This is shown when they said "أتتخذنا هزوا" (Do you make fun of us?) and "ادع لنا ربك" (Invoke your Lord for us).
#2 - Bani Israeel tried to use their logic to judge the command of Allah.
Allah granted us logic to contemplate over His signs, not to use it to object to the law and the commands of Allah.
Bani Israeel came complaining about the Fitnah of the killed person and not knowing the killer to Musa عليه السلام, and Musa عليه السلام told them that Allah commanded them to slaughter the cow. They said: "أتتخذنا هزوا" (Do you make fun of us?)
It is as if they said: "O Musa, we are asking you about a killing, and you are telling us to slaughter a cow. We came to you complaining that we do not know who the killer is, and you are suggesting a way which has no relation with what happened."
Because they did not understand the relation, they did not comply with the command of Allah. This indicates that they had bad thoughts about Allah. It was as if they accused Allah of being unwise and commanding them with something which is unreasonable. This was because they judged using their logic. They dealt with their Messenger like an opponent, not like a Messenger of Allah. They accused Musa عليه السلام of not conveying the knowledge correctly, forgetting that he is a Messenger who is inspired by Allah.
This is what people who follow their desires do. Only if their logic accepts do they obey.
E.g. You tell some Muslims that one of the means of enrichment is to get married. They say: There is more responsibility in marriage, how can you say it is a means of enrichment?
Allah says 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)."
This is a promise from Allah and Allah never fails to keep His promise.
The boy wants to get married and he is reaching his thirties and his family tells him to wait until he can collect enough money for marriage. Let him get married and you will see how Allah will enrich them. You will be responsible in front of Allah for delaying his marriage.
Marriage is responsibility, but it is not a means of poverty. The problem with people is that they look at this matter through the lense of the Dunya. They do not believe in the bounty and بركة from Allah. For them, 1+1=2, so their faith never reaches the level of certainty. If Allah said He will enrich them, He will enrich them. But people have lack of faith. They are the group of "أتتخذنا هزوا" (Are you making fun of us?)
E.g. You meet someone who is worried and concerned over a worldly matter which Allah has already pre-decreed. You tell him: Entrust your affair to Allah and He will take care of you. Say حسبنا الله و نعم الوكيل (Allah is Sufficient for us and He is the best of Guardians).
They will look at you saying they want another solution, a solution you can put in their hand. They tell you to be realistic; there are no means.
If you have no means, then call unto Allah الأول (Al-Awwal) to bring the means into existence.
E.g. Someone is in distress. You tell her: Ask forgiveness from Allah. Allah said in Surah Hud [11:52]:
"And O my people! Ask forgiveness of your Lord and then repent to Him, He will send you (from the sky) abundant rain, and add strength to your strength, so do not turn away as Mujrimun (criminals, disbelievers in the Oneness of Allah)."
And in Surah Nuh [71:10-12]:
"I said (to them): 'Ask forgiveness from your Lord; Verily, He is Oft-Forgiving;"
"'He will send rain to you in abundance;"
'And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers."
Or you say: Send Salat upon the Prophet ﷺ profusely. In the Hadeeth:
قال أبي: قلت يا رسول اللّه إني أكثر الصلاة عليك فكم أجعل لك من صلاتي؟ قال: "ما شئت" قلت الربع، قال: "ما شئت فإن زدت فهو خير لك" قلت: فالنصف قال: {ما شئت فإن زدت فهو خير لك" قلت: فالثلثين، قال: "ما شئت فإن زدت فهو خير لك" قلت أجعل لك صلاتي كلها، قال: "إذن تكفي همك ويغفر لك ذنبك"
Ubayy bin Ka'b said: O Messenger of Allah, I make much salawat upon you as a habit. How much of my prayer should I devote to you?" The Prophet said: "As much as you like." Ubayy said: "A quarter?" The Prophet said: "As you like, but if you add to that it will be better for you." Ubayy then mentioned a third, then a half, then two thirds, and always the Prophet answered: "As you like, but if you add to that it will be better for you." Finally Ubayy said: yā rasulallāh innī urīdu an aj`ala salātī kullahā lak - "O Messenger of Allah, I want to devote my entire prayer (i.e. du`a) to you." Whereupon the Prophet said: "Then you will your worries will be sufficed and your sins will be forgiven." [At-Tirmithi]
Some people may make استغفار and repent to Allah, then wait for the provision of Allah. Remember that the promise of Allah is true, but it will not always come according to our desires. It will come in the time Allah decrees. Allah may postpone the relief to test your faith and truthfulness.
We have two problems:
a) الجهل - Ignorance
b) Judging the law using logic
The intellect should not object the revelation. Whenever the intellect is used to oppose the revelation, Allah's anger will descend upon the person. المغضوب عليهم (Those whom Allah is angry with) are the Jews, and one of the actions they did was that they judged the Shari'ah of Allah with their mind.
E.g. There are people who say: If the Prophet ﷺ was alive now, he would change the legislation. We are in the 21st century and have airplanes, so how can you say that a woman cannot travel except with a Mahram?
The meaning of their statement is that Allah does not know the future or that the Prophet ﷺ did not complete the mission that Allah entrusted him with. Allah said in Surah Al-Maa'idah [5:3]:
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا
"This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion."
With the death of the Prophet ﷺ, the Religion was completed.
#3 - When the Islamic law commands us with a command, it is obligatory upon us to hasten towards acting upon it. It is not enough just to obey; we should also hasten towards applying that command. Hastening indicates strong resolution. When Bani Israeel asked many questions, it indicates their weak resolution. They carried out the command after a long discussion with Musa عليه السلام.
Showing laziness is the state of the hypocrites and the state of Bani Israeel. Allah said in many verses that when the hypocrites get up for prayer, they get up with laziness.
We are required to have عزيمة (determination) to act upon the command, especially during the virtuous seasons. We are in the month of Rajab, which is one of the sacred months of Allah, in which good deeds are multiplied in reward and evil deeds are more severe. Today the matter is different from yesterday. As soon as the believer enters this virtuous season, he shows increase in performing good deeds. Stubbornly asking questions indicate that the person does not want to carry out the command.
In Surah at-Tawbah [9:46]:
"And if they had intended to march out, certainly, they would have made some preparation for it, but Allah was averse to their being sent forth, so He made them lag behind, and it was said (to them), "Sit you among those who sit (at home)."
Allah called all the believers to march forth to participate in the battle of Tabuk, but the hypocrites clung to the earth. They came to the Prophet ﷺ giving excuses. All these excuses indicated that they did not want to march forth in battle, therefore Allah ثبطهم. He removed their resolution from their heart and they stayed behind. The gate to perform the good deed was closed for them, because Allah disliked their marching forth for the battle. التثبيط is a punishment because of their bad intention.
Obedience to Allah requires hastiness and avoiding وسواس. When some people are commanded to perform any action, they reconsider and think and invent questions. These are all indications that the Shaytan has overpowered these people. It does not indicate Taqwa. Repeating the Wudu' and the Salat many times is all from the Shaytan.
E.g. To say when you receive evidence: How come? What if?
E.g. In Hajj there are prohibitions one should avoid like cutting the hair. Because some people are excessive, they do not even touch or comb their hair. This is all from the Shaytan. Know what is required from you and do it. Do not ask questions which have not happened and do not ask questions improperly.
Shaytan has two ways: He takes some to extremity and makes others lazy, depending on the nature of the person.
If you become too strict, the people will abandon the Religion or act of worship. This is why we should go back to the first advice of the Sheikh; be gentle when you teach people their Religion.
#4 - العناد (stubbornness) is of the characteristics which prevent people from guidance. The questions of Bani Israeel are questions of people who are stubborn. They dealt with Musa عليه السلام as if he had not given them sufficient knowledge. If they truly sought guidance, Allah would have guided them. Do not be stubborn especially when you are given any ruling or verdict in the Religion. You will not be guided in any situation where you have stubbornness.
E.g. During the crowd in the Haram, the police close some pathways and open others. You only have one way to go. There are some people who do not listen and go to the opposite way. Because they do this they will face a lot of difficulty, get lost, may not reach their destination except after a long time. If they followed the rules, they would have reached the way quickly. This is because of stubbornness.
When you are told something, obey, especially if the command comes from people who have authority over you. When those in charge put rules, do not say: why?
Stubbornness prevents guidance.
Do not think that the example of Bani Israeel is not there in our lives as Muslims. People nowadays resemble Bani Israeel in all aspects of their lives. Allah does not tell us the story of Bani Israeel except to warn us from being like that. We should be from among the party of the Prophet ﷺ and his companions who say, "سمعنا و أطعنا" (We hear and we obey).
Wherever you are, obey the commands, and you will be rewarded for it.
In Surah An-Nisa [4:59]:
"O you who believe! Obey Allah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination."
ألو الأمر (those who are in authority) made it a law that when you drive you should wear a seatbelt. No one checks every car who wears his seatbelt. If you do that with the intention of acting upon this verse, you will be rewarded for it. And if you do not do that because no one can see you, you did not act upon this verse in the Qur'an. It will be a plea against you. This is a simple example - apply it to everything in your life.
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