بسم الله الرحمن الرحيم
8/7/1439
#13 - الثبات و التثبت
Firmness and Verification
Adorn yourself with firmness and verification, especially in calamities and serious situations. And from it: Patience and firmness in receiving (knowledge) and spending ones hours in seeking knowledge from the Scholars. For indeed, whoever stays firm will sprout.
Ibn 'Othaimeen رحمه الله said:
و هذا أهم ما يكون في هذه الآداب و هو التثبت فيما ينقل من الأخبار و التثبت فيما يصدر منك من الأحكام. فالأخبار إذا نقلت فلا بد أن تثبت أولا: هل صحت عمن نقلت إليه أو لا؟ ثم إذا صحت فلا تحكم بل تثبت في الحكم فربما يكون الخبر مبينا على أصل تجهله أنت فتحكم أنه خطأ و الواقع أنه ليس خطأ.
This is an important manner and it is verification of what you receive of news and of what you give of rulings. When news is transmitted, one should verify it by firstly asking: Is the transmitter of the news correctly attributed with its transmission or not? Then, if he is, do not make a judgement, but verify its ruling. Perhaps the news is based on a matter which you are ignorant of, so you rule it to be incorrect, whilst in reality it is correct.
You should take care of verifying the truthfulness of the news you convey to the people. Before you transmit it to others, check its authenticity first; do not just send whatever you receive.
Even if you come to know that it is the truth, you should not judge and say the ruling is such and such, because maybe you do not have knowledge of a certain matter, so you say about something which is right that it is wrong, or something which is wrong, that it is right.
و لكن كيف العلاج في هذا الحال؟
العلاج: أَن تتصل بمن نسب إليه الخبر و تقول: نقل عنك كذا و كذا، فهل هذا صحيح؟ ثم تناقشه فقد يكون استنكارك و نفور نفسك منه أول وهلة سمعته لأنك لا تدري ما سبب هذا المنقول، و يقال: إذا علم السبب بطل العجب.
What is the solution to this situation?
The solution: To contact the person who is attributed with the information and ask him: Such and such has been reported from you, is it correct? Then discuss the matter with him, for your rejection and fleeing from him the first time you hear him may be because you do not know the reason for his statement, and it has been said: When the reason is known, wonder is lost.
و الثبات و التثبت شيئان متشابهان لفظا مختلفان معنى.
فالثبات معناه الصبر و المصابرة و ألا يمل ولا يضجر و ألا يأخذ كل من كتاب نتفة أو من كل فن قطعة ثم يترك، لأن هذا يضر الطالب و يقطع عليه الأيام بلا فائدة إذ لم يثبت على شيء. تجده مرة في الآجرومية و مرة في متن القطر و مرة في ألفية.
فكن ثابتا بالنسبة للكتاب التي تقرأ أو تراجع و ثابتا بالنسبة للشيوخ الذين تتلقى عنهم و لا تكن ذواقا كل أسبوع عند شيخ و كل شهر عند شيخ، بل قرر أولا من ستتلقى عنده العلم، ثم إذا قررت ذلك فاثبت و لا تجعل كل شهر أو كل أسبوع لك شيخا.
و لا فرق بين أن تجعل لك شيخا في الفقه و تستمر معه في الفقه و شيخا آخر في النحو تستمر معه في النحو....المهم أن تستمر لا أن تتذوق.
Ath-Thabaat and Ath-Thathabut (verification) are very close in wording but very different in meaning.
Ath-Thabaat is to be patient and firm, not get bored or tired, and not take a bit from every book or a portion from every teacher, then leave it. This is because this harms the student and makes his days go by without benefit. So you find him one day studying Arabic from Aajrumiyyah, another day from Matn Al-Qatr, and another day from Alfiyyah.
So be firm upon the Book you read and revise from and be firm upon the teacher whom you receive from. Do not be like a taster, who is every week or every month with a different teacher. Decide first whom you will receive knowledge from, then remain firm, and do not make for yourself a different teacher for every week or month. And there is no difference in having a teacher for Fiqh and continuing with him, and a different teacher for grammar and remaining with him....what is important is remaining firm and not tasting from each one.
For example, he spends one day studying the Arabic language from Aajrumiyyah. Then he leaves it and goes to Fiqh and studies little, then leaves it. Then he goes to another class of Aqeedah and leaves it. This is not how the student of knowledge should deal with knowledge. These people are called ذواقون, متذوقون (tasters). They move from one class to another class, one teacher to another teacher. This does not work with knowledge. This student will usually not acquire knowledge. Even if he attains knowledge it will be in certain matters, and not on the foundation, because he was not firm in his study. One should stay firm when reading one book, and with one teacher - whether he is a Scholar or student of Knowledge. Decide first whom you will take knowledge from, then stay firm with him. Whoever stays steady will reap at the end.
We should advise each other with this. You should not miss one class and try your best to be firm, and you will see how much knowledge you would have attained by the end of the year. Do not judge the material or the Sheikh from one class. Nowadays it is very easy with mobiles to listen to many different Sheikhs and sites. This is not how you will make a foundation for yourself in knowledge. You should start from the beginning and learn from one Sheikh until you upgrade in the degrees of knowledge. Taking one flower from every garden will not benefit you.
The Name of Allah Al-Malik (الملك)
#6 - Because Allah is Al-Malik, He should be obeyed
Allah, Al-Malik (The King), to Him belongs the whole dominion. He disposes the affairs of the whole dominion with His three kinds of commands:
a) Legal Commands
b) Decreed Commands
c) Recompense
Whenever Allah decides a matter, what should the attitude of the servants be? They should obey Him. It is not for them to disobey Him or be reluctant. They should comply with the command immediately. This is why we are studying to Story of the Cow in Surah Al-Baqarah.
Continuation: Lessons from the Story of the Cow in Surah Al-Baqarah
#6 - After Allah revealed the identity of the killer, and Allah showed Bani Israeel the signs of His greatness, ability, perfection, and the truthfulness of Musa عليه السلام, what was the attitude of Bani Israeel?
In Verse 74:
"Then, after that, your hearts were hardened and became as stones or even worse in hardness. And indeed, there are stones out of which rivers gush forth, and indeed, there are of them (stones) which split asunder so that water flows from them, and indeed, there are of them (stones) which fall down for fear of Allah. And Allah is not unaware of what you do."
Seeing the signs of Allah should make them repent to Him from their stubbornness, lagging behind, asking many questions, arguing with Musa عليه السلام. However, what happened was contrary to that. Instead of these signs softening their hearts, their hearts became hardened. In the beginning it may have had an effect, but that quickly wore off. After seeing how Allah gave life to the death in front of their eyes, their hearts hardened. This is something very serious.
Look at yourself. How many times has Allah showed you His signs whether it is something in the universe or in your personal life yet it did not affect your heart?
The Signs of the Hardened Heart:
1) The hardened heart is occupied with its desires. It is not busy with purifying or reforming itself. It accepts or reject every matter in accordance to its desires.
E.g. There are some who desire money. If the command brings them money, they accept. If there is no financial benefit, they reject.
E.g. There are others who desire fame and high position amongst the people. If the matter that comes does not make them famous or have a high status, they do not accept. If it does make them famous, they accept.
2) The love of the Dunya prevails and dominates the hardened heart. It hates death. Everyone hates and is afraid of the agonies of death, but what we mean when we say that is that it hates what comes after the agonies of death.
E.g. You tell someone, "If you do such and such, Allah will build you a house in Paradise." He replies, "Let me build a house in this world first, and then I'll worry about that."
3) Not being affected by the Qur'an.
4) The person whose heart is hard will belittle committing sins. He does not see it as something grievous and he feels heaviness in his heart when he performs any act of obedience. No matter how much he commits sin, he does not feel regret. Whenever he is called to perform any acts of obedience, he feels like it is a burden. He hears the Athan and feels as if it is not important. Therefore, when he performs the prayer, he performs it quickly because he wants to finish it off.
Ibn 'Othaimeen رحمه الله said, "If you feel the Shaytan making you perform the act of obedience hastily, tell yourself: This is what will benefit me in the Day of Judgement."
If one finds some or all these signs in him, he has to find the remedy for it, otherwise he will not benefit from any admonition that comes to him.
E.g. He goes through a situation where Allah provided for him from means he never expected. All the gates of relief were closed in front of him, and Allah made a way out of this difficulty in a way he never perceived. This should make his relationship with Allah stronger, bring him closer to Allah, increase his good thoughts about Allah. But instead, he attributed the relief of his distress to so and so, and instead of thinking good about Allah, he thought bad about Him, and increased his trust in the means instead of in Allah, who sent the means. Allah is nurturing this person, but he does not benefit. This indicates his heart is hard.
E.g. He criticizes people. Allah will nurture him to go through a similar situation and someone else will criticize and defame him. There are some people who do not see this sign, others who take a lesson and repent, but because their heart is hardened they may do the same sin later on. Allah will nurture this person again. When the person whose heart is soft is nurtured by Allah, he will put a barrier between him and the sin immediately, because he knows that Allah will nurture him.
Whenever a person who knows that in this life are days of patience and days of gratitude goes through any pleasant situation or prosperity, he tells himself: "These are days of gratitude." After one or two month he goes through problems, and the problems come one after the other. He tells himself: "These are days of patience." This is how he lives until Allah takes his life. He lives thinking good about Allah.
E.g. Someone complains that he has constricted means of living. He invokes Allah to broaden his provision for him, and Allah broadens it for him. If this person's heart is soft, whenever he goes through a similar situation, he will not complain, he will just invoke Allah. But if a person forgets and Allah keeps nurturing him and he keeps forgetting, it indicates his heart is hard and needs to be softened more.
Points:
1) Reluctance of complying with the command of Allah is a sign of a hard heart.
If you do not comply with the command of Allah immediately, your heart will be hardened.
E.g. The command that you have to wear Hijab. Say "سمعنا و أطعنا". Do not show stubbornness or slowness in obedience, otherwise your hard will be hardened.
2) Hastening towards complying to the command of Allah makes ones heart soft.
3) One of the remedies of hardness of the heart is pondering over the Qur'an.
#7 - It is not permissible to call a person "ملك الأملاك" (The King of Kings)
The Prophet ﷺ said:
إن أخنع اسم عند الله رجل تسمى ملك الأملاك، لا مالك إلا الله
Verily, the most awful name with Allah is a man who names himself king of kings. There is no king except Allah.
In another narration:
أغيظ رجل على الله يوم القيامة و أخبثة...
The man that Allah is most angry with on the Day of Resurrection and the most despicable man...
If this is the most despicable name, then whoever is named with it is the most humiliated person with Allah. He called himself a name which does not fit except Allah.
Ibn Hajar رحمه الله said: This indicates that whoever is named with this name has committed a major sin. Similarly, it is forbidden to call someone the creator of the creation or the أحكم الحاكمين (Ahkam Al-Hakimeen; The most just ruler of those who rule) or سلطان السلاطين (Sultan as-Salaateen) or أمير الأمراء (Ameer Al-Umaraa). These are the vilest and most despicable names with Allah.
The person who calls himself the kings of kings is competing with Allah in His Ruboobiya (lordship). It does not fit the person to do that. Therefore, he deserves to be humiliated with the utmost humiliation for his boldness and lack of shame in resembling himself to the Allah. Allah is the King of the Kings and the Ruler of all rulers.
Allah is the One who owns everything in the dominion. It is He who gave these kings the dominion, and He is able to take it from them. Therefore, only He deserves to be called the King of Kings. He says in Surah Aal-Imran [3:26]:
"Say (O Muhammad): "O Allah! Possessor of the kingdom, You give the kingdom to whom You will, and You take the kingdom from whom You will, and You endue with honour whom You will, and You humiliate whom You will. In Your Hand is the good. Verily, You are Able to do all things."
#8 - Allah is "مالك يوم الدين" (The Only Owner of the Day of Recompense)
One of Allah's name is الديان (The One who recompenses the people on the Day of Judgement), and He said in Surah Al-Fatihah [1:3]:
"The Most Beneficent, the Most Merciful."
In his Tafseer of Surah Al-Fatihah, Shaikh Muhammad Ibn Abdul Wahhab رحمه الله said:
بسبب معرفتها دخل الجنة من دخلها، وسبب الجهل بها دخل النار من دخلها
Because of their knowledge of it (i.e. The verse "مالك يوم الدين" (The Owner of the Day of Recompense) and restricting Al-Malik to the Day of Judgement although Allah is the Owner of everything), those who entered Paradise entered it, and because of their ignorance of it, those who entered Hell entered it.
In many verses Allah emphasizes that the dominion belongs to Him on the Day of Judgement, even though it belongs to Him in both this world and the next.
- Surah Al-Furqan [25:26]:
"The sovereignty on that Day will be the true (sovereignty), belonging to the Most Beneficent (Allah), and it will be a hard Day for the disbelievers (those who disbelieve in the Oneness of Allah Islamic Monotheism)."
- Surah Al-An'am [6:73]:
"It is He Who has created the heavens and the earth in truth, and on the Day (i.e. the Day of Resurrection) He will say: "Be!", - and it shall become. His Word is the truth. His will be the dominion on the Day when the trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well-Aware (of all things)."
- Surah Al-Hajj [22:56]:
"The sovereignty on that Day will be that of Allah (the one Who has no partners). He will judge between them. So those who believed (in the Oneness of Allah Islamic Monotheism) and did righteous good deeds will be in Gardens of delight (Paradise)."
- Surah Ghafir [40:16]:
"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!"
Although the kingdom belongs to Allah in both this world and the next, Allah emphasizes His Kingship in the next life more.
Shaikh Abdul-Razzaq Al-Badr حفظه الله explained the statement of Muhammad Ibn Abdul-Wahhab رحمه الله:
All of the interpreters explained the verse in Surah Al-Fatihah with the following three verses from Surah Al-Infitar [82:17-19]:
"And what will make you know what the Day of Recompense is?"
"Again, what will make you know what the Day of Recompense is?"
"(It will be) the Day when no person shall have power (to do) anything for another, and the Decision, that Day, will be (wholly) with Allah."
There are three indefinite nouns in this verse:
There are three indefinite nouns in this verse:
نفس
لنفس
شيئا
When there is negation in any sentence and there is an indefinite noun, it indicates that the noun is general.
E.g. "واعبدوا الله و لا تشرك به شيئا"
Whenever an indefinite noun comes in the context of negation, it indicates generality. You are not supposed to make Shirk with Allah with anything.
This means that on that Day, no one regardless of how great he is with Allah will possess for anyone anything.
Even the Prophets and the Messengers cannot do anything for their relatives, children, beloved ones, because the decision on that Day belongs to Allah, Al-Malik.
The Prophet ﷺ said to his companions:
لاَ أُلْفِيَنَّ أَحَدَكُمْ يَجِيءُ يَوْمَ الْقِيَامَةِ عَلَى رَقَبَتِهِ بَعِيرٌ لَهُ رُغَاءٌ يَقُولُ يَا رَسُولَ اللَّهِ أَغِثْنِي . فَأَقُولُ لاَ أَمْلِكُ لَكَ شَيْئًا قَدْ أَبْلَغْتُكَ . لاَ أُلْفِيَنَّ أَحَدَكُمْ يَجِيءُ يَوْمَ الْقِيَامَةِ عَلَى رَقَبَتِهِ فَرَسٌ لَهُ حَمْحَمَةٌ فَيَقُولُ يَا رَسُولَ اللَّهِ أَغِثْنِي . فَأَقُولُ لاَ أَمْلِكُ لَكَ شَيْئًا قَدْ أَبْلَغْتُكَ . لاَ أُلْفِيَنَّ أَحَدَكُمْ يَجِيءُ يَوْمَ الْقِيَامَةِ عَلَى رَقَبَتِهِ شَاةٌ لَهَا ثُغَاءٌ يَقُولُ يَا رَسُولَ اللَّهِ أَغِثْنِي . فَأَقُولُ لاَ أَمْلِكُ لَكَ شَيْئًا قَدْ أَبْلَغْتُكَ . لاَ أُلْفِيَنَّ أَحَدَكُمْ يَجِيءُ يَوْمَ الْقِيَامَةِ عَلَى رَقَبَتِهِ نَفْسٌ لَهَا صِيَاحٌ فَيَقُولُ يَا رَسُولَ اللَّهِ أَغِثْنِي . فَأَقُولُ لاَ أَمْلِكُ لَكَ شَيْئًا قَدْ أَبْلَغْتُكَ . لاَ أُلْفِيَنَّ أَحَدَكُمْ يَجِيءُ يَوْمَ الْقِيَامَةِ عَلَى رَقَبَتِهِ رِقَاعٌ تَخْفِقُ فَيَقُولُ يَا رَسُولَ اللَّهِ أَغِثْنِي . فَأَقُولُ لاَ أَمْلِكُ لَكَ شَيْئًا قَدْ أَبْلَغْتُكَ . لاَ أُلْفِيَنَّ أَحَدَكُمْ يَجِيءُ يَوْمَ الْقِيَامَةِ عَلَى رَقَبَتِهِ صَامِتٌ فَيَقُولُ يَا رَسُولَ اللَّهِ أَغِثْنِي فَأَقُولُ لاَ أَمْلِكُ لَكَ شَيْئًا قَدْ أَبْلَغْتُكَ
"I shouldn't find that any of you should come on the Day of Judgment with a growling camel mounted on his neck, and should appeal to me for help saying:" Messenger of Allah, help me." and I should say: I have no authority to help you; I already communicated to you. I shouldn't find that any of you should come on the Day of Judgment with a bleating ewe mounted on his neck, and he should say to me:" Messenger of Allah, help me," and I should say: I have no authority to help you; I conveyed to you. I shouldn't find that one of you should come on the Day of Judgment with a Person crying loudly mounted on his neck, and he should say to me:" Messenger of Allah, help me," and I should say: I have no authority to help you; I conveyed to you. I shouldn't find that any one of you should come on the Day of Judgment with fluttering clothes wrapped round his neck and he should say to me:" Messenger of Allah, help me," and I should say: I have no authority to help you; I conveyed to you. I shouldn't find that any of you should come on the Day of Judgment with a heap of gold and silver placed on his neck and he should say to me:" Messenger of Allah, help me." and I should say: I have no authority to help you; I already conveyed to you (the warning from the Almighty)." [Muslim]
And he ﷺ said:
يَلْقَى إِبْرَاهِيمُ أَبَاهُ آزَرَ يَوْمَ الْقِيَامَةِ، وَعَلَى وَجْهِ آزَرَ قَتَرَةٌ وَغَبَرَةٌ، فَيَقُولُ لَهُ إِبْرَاهِيمُ أَلَمْ أَقُلْ لَكَ لاَ تَعْصِنِي فَيَقُولُ أَبُوهُ فَالْيَوْمَ لاَ أَعْصِيكَ. فَيَقُولُ إِبْرَاهِيمُ يَا رَبِّ، إِنَّكَ وَعَدْتَنِي أَنْ لاَ تُخْزِيَنِي يَوْمَ يُبْعَثُونَ، فَأَىُّ خِزْىٍ أَخْزَى مِنْ أَبِي الأَبْعَدِ فَيَقُولُ اللَّهُ تَعَالَى إِنِّي حَرَّمْتُ الْجَنَّةَ عَلَى الْكَافِرِينَ، ثُمَّ يُقَالُ يَا إِبْرَاهِيمُ مَا تَحْتَ رِجْلَيْكَ فَيَنْظُرُ فَإِذَا هُوَ بِذِيخٍ مُلْتَطِخٍ، فَيُؤْخَذُ بِقَوَائِمِهِ فَيُلْقَى فِي النَّارِ
"On the Day of Resurrection Abraham will meet his father Azar whose face will be dark and covered with dust.(The Prophet (ﷺ) Abraham will say to him): 'Didn't I tell you not to disobey me?' His father will reply: 'Today I will not disobey you.' 'Abraham will say: 'O Lord! You promised me not to disgrace me on the Day of Resurrection; and what will be more disgraceful to me than cursing and dishonoring my father?' Then Allah will say (to him):' 'I have forbidden Paradise for the disbelievers." Then he will be addressed, 'O Abraham! Look! What is underneath your feet?' He will look and there he will see a Dhabh (an animal,) blood-stained, which will be caught by the legs and thrown in the (Hell) Fire." [Al-Bukhari]
No matter how great a person is, he cannot do anything for a person who is close to him. No one can help anyone, because to Allah belongs the decision on that Day.
The Prophet ﷺ said when addressing Quraish:
يَا مَعْشَرَ قُرَيْشٍ أَنْقِذُوا أَنْفُسَكُمْ مِنَ النَّارِ فَإِنِّي لاَ أَمْلِكُ لَكُمْ مِنَ اللَّهِ ضَرًّا وَلاَ نَفْعًا يَا مَعْشَرَ بَنِي عَبْدِ مَنَافٍ أَنْقِذُوا أَنْفُسَكُمْ مِنَ النَّارِ فَإِنِّي لاَ أَمْلِكُ لَكُمْ مِنَ اللَّهِ ضَرًّا وَلاَ نَفْعًا يَا مَعْشَرَ بَنِي قُصَىٍّ أَنْقِذُوا أَنْفُسَكُمْ مِنَ النَّارِ فَإِنِّي لاَ أَمْلِكُ لَكُمْ ضَرًّا وَلاَ نَفْعًا يَا مَعْشَرَ بَنِي عَبْدِ الْمُطَّلِبِ أَنْقِذُوا أَنْفُسَكُمْ مِنَ النَّارِ فَإِنِّي لاَ أَمْلِكُ لَكُمْ ضَرًّا وَلاَ نَفْعًا يَا فَاطِمَةُ بِنْتَ مُحَمَّدٍ أَنْقِذِي نَفْسَكِ مِنَ النَّارِ فَإِنِّي لاَ أَمْلِكُ لَكِ ضَرًّا وَلاَ نَفْعًا إِنَّ لَكِ رَحِمًا سَأَبُلُّهَا بِبِلاَلِهَا
"O people of the Quraish! Ransom yourselves from the Fire! I have no power to prevent harm or bring benefit to you before Allah! O people of Banu 'Abd Manaf! Ransom yourselves from the Fire! I have no power to prevent harm or bring benefit to you before Allah! O people of Banu Qusayy! Ransom yourselves from the Fire! I have no power to prevent harm or bring benefit to you! O people of Banu 'Abdul-Muttalib! Ransom yourselves from the Fire! I have no power to prevent harm or bring benefit to you! O Fatimah bint Muhammad! Ransom yourself from the Fire! I have no power to prevent harm or bring benefit to you before Allah! All you have is the womb, and the kind relations that shall come of it." [At-Tirmithi]
The Prophet ﷺ told this to his close relatives. The matter belongs to Allah on that Day. Even the Prophets will not intercede for their people until Allah gives them the permission to do that. No one will own anything on that Day.
Whoever understands this verse very well knows that no one will benefit him on that Day except Allah, so his heart will not be attached to anyone other than Allah to ask him for anything. Whoever believes in مالك يوم الدين will not invoke anyone except Allah. He knows that the decision belongs to Allah and He does not have except Allah. This is why when the Prophet ﷺ was retiring to his bed, he said:
اللهم أسلمت نفسي إليك، ووجهت وجهي إليك: وفوضت أمري إليك ، وألجأت ظهري إليك، رغبة ورهبة إليك، لا ملجأ ولا منجى منك إلا إليك ، آمنت بكتابك الذي أنزلت، ونبيك الذي أرسلت
Allahumma aslamtu nafsi ilaika, wa wajjahtu wajhi ilaika, wa fawwadtu amri ilaika, wal-ja'tu zahri ilaika, raghbatan wa rahbatan ilaika, la malja wa la manja minka illa ilaika. Amantu bikitabikal-ladhi anzalta, wa nabiyyikal-ladhi arsalta
O Allah! I have submitted myself to You, I have turned my face to You, entrusted my affairs to You; and committed my back to You out of desire for You and fear of You; expecting Your reward and fearing Your punishment). There is no refuge and no place of safety from You but with You. I believe in the Book You have revealed and in the Prophet You have sent
[Agreed Upon]
There is no fleeing from you nor resort except to you. This should be our belief - that no one can benefit us against Allah. There is no one we can resort to except Allah.
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