| zaeem.sivardeen | -- 04-02-2005 @ 6:11 AM |
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Indeed all Praises are for Allaah, may His Salaah and Salaams be upon His Messenger, his Family, Companions, and those who follow their way in goodness. Below I have translated the chapter concerning Patience Over What Allaah has Decreed, from the book Kitaab at-Tawheed, by Imaam Muhammad bin ?Abdil-Wahhaab (Rahimahullaah), with one of its explanations, Qurrah al-?Uyyoon, by his grandson Shaykh Abdur-Rahmaan bin Hasan (Rahimahullaah). I have added some of the notes I heard from Shaykh Saalih al-Fawzaan (Hafidhahullaah) during the lessons I attended for two years on that book [chapters 18 to 67, the end of the book]. The Shaykh?s explanation was very beneficial, especially because he made some points that I did not find in some of the written explanations of Kitaab at-Tawheed ? even in the Shaykh?s own written explanation (I?aanah al-Mustafeed). Part 1/5 Imaam Muhammad bin ?Abdil-Wahhaab (Rahimahullaah) said: Chapter: It is From Eemaan to Have Patience[1] Over What Allaah has Decreed.[2] Allaah the Most High said: ((و من يؤمن بالله يهدي قلبه)) i.e. (([No calamity befalls you except by Allaah?s Permission.] And whoever has Eemaan in Allaah, then He guides his heart[3].)) [at-Taghaabun (64): 11]. Shaykh ?Abdur-Rahmaan Aal ash-Shaykh (Rahimahullaah) said: Imaam Ahmad said: Allaah mentioned Sabr[4] [patience] in 90 places in His Book, and it occurs in the Saheeh Hadeeth: ?Sabr is a light?[5] which is related by Ahmad and Muslim. ?Umar (رضي الله عنه) said: ?We found that the best of our livelihood was from Sabr.?[6] Related by al-Bukhaaree.[7] ?Alee (رضي الله عنه) said: ?Indeed Sabr is to Eemaan, what the head is to the body.? Then he raised his voice and said: ?Indeed there is no Eemaan in the one who has no Sabr.? Know that Sabr is of three categories: (1) Sabr over what Allaah has commanded, (2) Sabr over what Allaah has prohibited, (3) Sabr over the misfortunes Allaah has decreed.[8] Shaykh al-Islaam added: And Sabr over the desires[9] that differ from the Sharee?ah. Concerning the Aayah used at the beginning of the chapter, the first part of it mentioned means that every misfortune befalls by Allaah?s Will and Choosing, just as He said in another Aayah: ((ما أصاب مِن مصيبة في الأرض و لا في أنفسكم الاّ في كتاب مِن قبل أن نبرأها اِنّ ذلك على الله يسير)) i.e. ((No calamity befalls on the earth or in yourselves[10], except that it is inscribed in the Book of Decrees[11] before We bring it into existence. Indeed this is easy for Allaah.[12])) [Al-Hadeed (57): 22]. NOTES: [1] Shaykh Saalih: This is another act of worship that is made by the heart. Sabr is to restrain oneself upon obeying Allaah, and to restrain oneself from disobeying him. [2] Shaykh Saalih: The Author has made this a topic, because having patience over what Allaah has decreed, is one of the things that perfects Eemaan, and so also perfects Tawheed. Eemaan in Allaah?s Decree is a pillar of Eemaan, but having patience over what Allaah has decreed is a branch of Eemaan. [3] Shaykh Saalih: i.e. with Yaqeen ? certainty. [4] Shaykh Saalih: In the Sharee?ah, patience is of three types: 1. Patience over what Allaah has commanded. 2. Patience over what Allaah has prohibited. 3. Patience of the calamities Allaah has decreed. [5] Related by Muslim (No. 223), at-Tirmidhee, an-Nisaa?ee, Ahmad and ad-Daarimee. [6] Shaykh Saalih: i.e. the best things that came to him, were when he was patient. [7] Related by al-Bukhaaree in Ta?leeq form 11/303 in the Book of Riqaaq, Chapter: Being patient over what Allaah has forbidden ((Indeed the patient people will be given their reward, without any reckoning)). Imaam Ahmad brings a Saheeh connected chain for it ?Kitaab az-Zuhd?, reporting it from Mujaahid. [8] Shaykh Saalih: Patience over a misfortune involves refraining the hand, refraining from raising the voice and refraining from feeling bitter. [9] Shaykh Saalih: The desires that come from the astray sects. [10] Shaykh Saalih: e.g. death that befalls the people. [11] Shaykh Saalih: i.e. the Preserved Tablet. [12] Shaykh Saalih: i.e. writing and decreeing all this in detail is easy for Allaah. Abu 'Abdillaah Zaeem Sivardeen Riyadh, Saudi Arabia
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| zaeem.sivardeen | -- 11-02-2005 @ 7:56 PM |
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Part 2/5 Imaam Muhammad bin ?Abdil-Wahhaab (Rahimahullaah) said: ?Alqamah said: This Aayah is about the man, who when afflicted by the misfortune, knows that it is from Allaah and so is pleased with it, and he submits[13]. Shaykh ?Abdur-Rahmaan Aal ash-Shaykh (Rahimahullaah) said: This narration is related by Ibn Jareer and Ibn Abee Haatim, and it is related from Ibn Mas?ood. ?Alqamah is Ibn Qays bin ?Abdullaah an-Nakha?ee al-Koofee[14]. He was born during the life-time of the Prophet (صلّى الله عليه و سلّم) and he heard from Aboo Bakr, ?Umar, ?Uthmaan, ?Alee, Ibn Mas?ood, ?Aa-ishah and others. He was one of the elder students of the Companions, and one of their scholars and trustworthy narrators. He died after 60. This narration is a proof that actions are a part of what is termed Eemaan. The Aayah explains that one of the rewards of Sabr is guidance of the heart. NOTES: [13] Shaykh Saalih: i.e. that such a man has patience over it. This shows that patience is from Eemaan. [14] Shaykh Saalih: al-Aswad an-Nakha?ee and Ibraaheem an-Nakha?ee were with him in Koofaa as students of Ibn Mas?ood. Abu 'Abdillaah Zaeem Sivardeen Riyadh, Saudi Arabia
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| zaeem.sivardeen | -- 18-03-2005 @ 10:11 AM |
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Part 3/5 Imaam Muhammad bin ?Abdil-Wahhaab (Rahimahullaah) said: There occurs in ?Saheeh Muslim? from Aboo Hurayrah (رضي الله عنه) that Allaah?s Messenger (صلّى الله عليه و سلّم) said: ?Two[15] found in the people are Kufr[16]: Defamation of lineage[17] and wailing over the dead.?[18] And they both related from Ibn Mas?ood as a Marfoo? narration: ?The following are not from us: The one who beats the cheeks[19], or tears the shirt over his chest, or calls with the calls of Jaahileeyah[20].?[21] Shaykh ?Abdur-Rahmaan Aal ash-Shaykh (Rahimahullaah) said: The two things mentioned in Aboo Hurayrah?s Hadeeth are Kufr, because they are from the actions of Jaahileeyah. They exist among the people, and no one is safe from them except those who Allaah keeps safe. He applied the term Kufr to the one who has any of these traits, but a person who has a branch of Kufr does not automatically become a Kaafir with complete Kufr. The same is the case for a person who has a branch of Eemaan ? he does automatically become a Mu-min with complete Eemaan. Hence he made a distinction in this Hadeeth with respect to al-Kufr, by just using the term ?Kufr?. This is different to the case when the particle ?al? is used, i.e. al-Kufr[22], such as in the Hadeeth: ?Nothing is between the slave and al-Kufr or ash-Shirk, except the leaving of the Salaah.?[23] The first matter mentioned was defamation of lineage, i.e. denouncing it and finding fault with it. A part of this is when it is said: This person is not the son of so and so, even though it is already known that he is. The second matter was wailing over the dead, i.e. to raise the voice by wailing and renumerating the dead person?s good qualities. This is forbidden because it shows discontentment with Allaah?s Decree, while this is contrary to Sabr. Concerning the one who beats his cheeks, al-Haafidh said: The cheeks are mentioned because these are usually hit. If these are not hit, then hitting any other part of the face is just as bad[24]. Concerning the calls of Jaahileeyah, Shaykh al-Islaam said: It is wailing over the dead. Ibn al-Qayyim said: It is like the call to tribes and partizanship, and similarly the call to blind attachment to the Madh-habs, sects, shaykhs, and the preference of some over others ? calling to that, befriending according to that and declaring hostility according to that. All of this is from the calls of Jaahileeyah. A small amount of this weeping may be excused from this warning, if it is done sincerely and spontaneously, just as weeping is excused when not done out of wailing and discontentment. Ahmad stipulated this. NOTES: [15] Shaykh Saalih: i.e. two characteristics. [16] Shaykh Saalih: note, not ?al-Kufr?, hence this Hadeeth means the less major Kufr, which does not expel one from Islaam. [17] Shaykh Saalih: Indeed the most noble of you in the sight of Allaah is the one who has the most Taqwaa. [The Aayah]. There is no harm in using the lineage just as a means of knowing a person. [18] Muslim (No. 67) in the Book of Eemaan, Chapter: The Application of the Term ?al-Kufr? to Defamation of Lineage and Wailing. It is also related by Ahmad in ?al-Musnad? (2/377, 431, 441, 596). [19] Shaykh Saalih: This is also one of the types of Neeyaahah [wailing]. [20] Shaykh Saalih: This refers to every type of ?Asabeeyah, which includes the call to a tribe, Madh-hab, shaykh, etc. The Shaykh quoted the Hadeeth about the fight that occurred between the boy of the Ansaar and the boy of Muhaajir-s. The Muslim is upon the Truth, whether or not it is in his tribe or Madh-hab. Ta-assub is a trait of the Jews, who followed their own desires and disobeyed the Prophet, even though he came with that which confirmed what was with them. [21] Al-Bukhaaree (1294, 1297 & 1298) in the Book of Janaa-iz, and (3519) in the Book of Munaaqib. Muslim (103) in the Book of Eemaan. Also related by at-Tirmidhee, an-Nisaa-ee and Ahmad. [22] Shaykh Saalih: i.e. the Kufr that expels one from the religion. [23] Muslim (No. 82) in the Book of Eemaan, Aboo Daawood, etc. [24] Shaykh Saalih: Just like what the Shee?ah do on the Day of ?Aashooraa. Abu 'Abdillaah Zaeem Sivardeen Riyadh, Saudi Arabia
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| zaeem.sivardeen | -- 08-04-2005 @ 1:02 PM |
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Part 4/5 Imaam Muhammad bin ?Abdil-Wahhaab (Rahimahullaah) said: And from Anas (رضي الله عنه), that Allaah?s Messenger (صلّى الله عليه و سلّم) said: ?When Allaah wants good for His slave, He quickly brings forward punishment in this world. When He wants evil for His slave, He holds the punishment back due to his sin[25], and punishes him in full on the Day of Resurrection.?[26] Shaykh ?Abdur-Rahmaan Aal ash-Shaykh (Rahimahullaah) said: Shaykh al-Islaam said[27]: Difficulties are a blessing because they wipe out sins and call for patience, and so one is rewarded on account of them. They also make it necessary for one to turn to Allaah the Most High, be humble to Him, and to turn away from the creation and instead towards the other One that brings benefit. Hence through this same affliction, Allaah wipes away the sins, and this is one of the greatest blessings. Hence difficulties are a mercy and a blessing with respect to the creation in general, unless the person ends up falling into a bigger sin than the one he was in before the misfortune. So in this case, the misfortune has become something evil, due to what has befallen him in terms of his Deen. Indeed there are some people who, when afflicted by some poverty, illness or hunger, become afflicted by anxiety, hypocrisy, sickness in the heart, open Kufr, abandonment of some obligations, and engagement in some prohibitions. All of this makes it necessary for harm to befall his Deen. Hence in this case his state before the misfortune was better for him ? not due to the misfortune itself, but because of the way he responded to this misfortune. Similarly, the one who responds to the misfortune with patience and obedience, will find the misfortune to be a blessing to his Deen. So in essence, the misfortune is brought by action of the Lord (عزّ و جلّ) as a mercy to the creation, and Allaah the Blessed and Most High is to be praised for that. Whoever has been afflicted, and then endowed with patience will find this patience to be a blessing in his Deen, and it will attain for him mercy, along with the wiping out of his sins. Also, because he praised his Lord on account of it, it will also attain for him the Salaah[28] of his Lord over him. The Most High said: ((اولئك عليهم صلوات من ربّهم و رحمة)) i.e. ((These are the ones who have upon them Salaah-s and mercy from their Lord.)) [al-Baqarah (2): 157]. And it will also attain for him pardon for his sins and a rise in levels. So whoever establishes the obligatory patience will obtain all of this. NOTES: [25] Shaykh Saalih: Because of his sin and Kufr, Allaah slowly approaches him with His Plan. [26] Related by at-Tirmidhee, al-Haakim and others. It is Saheeh due to supports ? ?as-Saheehah? No. 1220. [27] Shaykh Saalih: Three benefits for misfortunes are mentioned here. [28] Shaykh Saalih: The ?Salaah? here is praise poured upon the slaves. Abu 'Abdillaah Zaeem Sivardeen Riyadh, Saudi Arabia
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| zaeem.sivardeen | -- 22-04-2005 @ 2:58 PM |
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Part 5/5 Imaam Muhammad bin ?Abdil-Wahhaab (Rahimahullaah) said: And the Prophet (صلّى الله عليه و سلّم) said[29]: ?Indeed the greatest reward is with the greatest trial, and indeed when Allaah the Most High loves a people, He gives them trials. So whoever is content[30], then he will have contentment, and whoever is displeased, then he will have displeasure.? At-Tirmidhee graded this Hadeeth to be good[31]. Shaykh ?Abdur-Rahmaan Aal ash-Shaykh (Rahimahullaah) said: Concerning the first phrase, ?Indeed the greatest reward?, then the word ?عظم? is pronounced ??Ithama?, and it is possible to pronounce it as ??Uthma?. Ibn al-Qayyim said: Indeed the greatest reward is with the greatest trial when the person has patience and expectant hope. It is in this time that he is rewarded for what was produced from this misfortune. This is clear. Concerning the phrase, ?and indeed when Allaah the Most High loves a people, He gives them trials,? then there occurs in another Hadeeth that the Prophet (صلّى الله عليه و سلّم) was asked: Which of the people have the severest trials? He said: The prophets, then their likes, then their likes? The man is put to trial in accordance to his Deen[32]. So if there is firmness in his Deen, his trial is made more severe, while if there is mildness in his Deen, then he is given a trial in accordance with the level of his Deen. The trial continues to affect the slave until it leaves him walking upon the earth with no sin.?[33] Related by ad-Daarimee, Ibn Maajah and at-Tirmidhee who declared it Saheeh. Concerning the phrase, ?So whoever is content, then he will have contentment? then it refers to contentment from Allaah. The same applies for the phrase, ?and whoever is displeased, then he will have displeasure?. Imaam Muhammad bin ?Abdil-Wahhaab (Rahimahullaah) said: This chapter contains a number of issues: 1- An explanation of the Aayah in Soorah at-Taghaabun. 2- That this is from Eemaan in Allaah. 3- The matter of defaming the lineage. 4- The severe warning concerning the one who strikes the cheeks and tears the front part of the shirt and calls with the calls of Jaahileeyah. 5- The sign that shows that Allaah wishes good for His slave. 6- That Allaah can wish evil for His slave. 7- The sign that shows Allaah loves His slave. 8- The prohibition of being discontent. 9- The reward of being content with a trial. [End of Chapter]. NOTES: [29] Shaykh Saalih: Anas narrates this as well, and with the same chain of narration. [30] Shaykh Saalih: i.e. with the Decree and Pre-Decree. [31] Its chain is Hasan as said by al-Albaanee in ?as-Saheehah? No. 146. [32] Shaykh Saalih: i.e. in accordance to the level of his Eemaan. [33] Related by at-Tirmidhee, Ibn Maajah and others. It is Saheeh - see ?as-Saheehah? No. 143. Abu 'Abdillaah Zaeem Sivardeen Riyadh, Saudi Arabia
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| dksadiq | -- 26-10-2008 @ 9:21 AM |
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JazakAllahu khayraa akhee.
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