11.There are Two Types of Hidayah (Guidance)
Huda here means the faith that resides in the heart, and
only Allah is able to create it in the heart of the servants. Allah said,
﴿إِنَّكَ لاَ تَهْدِى مَنْ أَحْبَبْتَ﴾
(Verily, you (O Muhammad ) guide not whom you like) (28:56),
﴿لَّيْسَ عَلَيْكَ هُدَاهُمْ﴾
(Not upon you (Muhammad ) is their guidance) (2:272),
﴿مَن يُضْلِلِ اللَّهُ فَلاَ هَادِيَ لَهُ﴾
(Whomsoever Allah sends astray, none can guide him) (7:186),
and,
﴿مَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ وَمَن يُضْلِلْ فَلَن
تَجِدَ لَهُ وَلِيًّا مُّرْشِدًا﴾
(He whom Allah guides, he is the rightly guided; but he whom
He sends astray, for him you will find no Wali (guiding friend) to lead him (to
the right path)) (18:17).
Huda also means to explain the truth, give direction and
lead to it. Allah, the Exalted, said,
﴿وَإِنَّكَ لَتَهْدِى إِلَى صِرَٰطٍ مُّسْتَقِيمٍ﴾
(And verily, you (O Muhammad ) are indeed guiding (mankind)
to the straight path (i.e. Allah's religion of Islamic Monotheism)) (42: 52),
﴿إِنَّمَآ أَنتَ مُنذِرٌ وَلِكُلِّ قَوْمٍ هَادٍ﴾
(You are only a warner, and to every people there is a
guide) (13:7), and,
﴿وَأَمَّا ثَمُودُ فَهَدَيْنَٰـهُمْ
فَاسْتَحَبُّواْ الْعَمَى عَلَى الْهُدَى﴾
(And as for Thamud, We showed and made clear to them the
path of truth (Islamic Monotheism) through Our Messenger (i.e. showed them the
way of success), but they preferred blindness to guidance) (41:17).
testifying to this meaning.
Also, Allah said,
﴿وَهَدَيْنَٰـهُ النَّجْدَينِ ﴾
(And shown him the two ways (good and evil).) (90:10)
This is the view of the scholars who said that the two ways
refer to the paths of righteousness and evil, which is also the correct
explanation. And Allah knows best.
12.Meaning of Taqwa
The root meaning of Taqwa is to avoid what one dislikes. It
was reported that `Umar bin Al-Khattab asked Ubayy bin Ka`b about Taqwa. Ubayy
said, "Have you ever walked on a path that has thorns on it'' `Umar said,
"Yes.'' Ubayy said, "What did you do then'' He said, "I rolled
up my sleeves and struggled.'' Ubayy said, "That is Taqwa.''
﴿الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ﴾
(3.Those Who have faith in the Ghayb).
13.The Meaning of Iman
Abu Ja`far Ar-Razi said that Al-`Ala' bin Al-Musayyib bin
Rafi` narrated from Abu Ishaq that Abu Al-Ahwas said that `Abdullah said,
"Iman is to trust.''. `Ali bin Abi Talhah reported that Ibn `Abbas said,
﴿يُؤْمِنُونَ﴾
(who have faith) means they trust. Also, Ma`mar said that
Az-Zuhri said, "Iman is the deeds.'' In addition, Abu Ja`far Ar-Razi said
that Ar-Rabi` bin Anas said that, `They have faith', means, they fear (Allah).
Ibn Jarir (At-Tabari) commented, "The prefered view is
that they be described as having faith in the Unseen by the tongue, deed and
creed. In this case, fear of Allah is included in the general meaning of Iman,
which necessitates following deeds of the tongue by implementation. Hence, Iman
is a general term that includes affirming and believing in Allah, His Books and
His Messengers, and realizing this affirmation through adhering to the
implications of what the tongue utters and affirms.''
Linguistically, in the absolute sense, Iman merely means
trust, and it is used to mean that sometimes in the Qur'an, for instance, Allah
the Exalted said,
﴿يُؤْمِنُ بِاللَّهِ وَيُؤْمِنُ لِلْمُؤْمِنِينَ﴾
(He trusts (yu'minu) in Allah, and trusts (yu'minu) in the
believers.) (9: 61)
Prophet Yusuf's brothers said to their father,
﴿وَمَآ أَنتَ بِمُؤْمِنٍ لَّنَا وَلَوْ كُنَّا صَٰـدِقِينَ﴾
(But you will never believe us even when we speak the truth)
(12:17).
Further, the word Iman is sometimes mentioned along with
deeds, such as Allah said,
﴿إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّٰـلِحَـتِ﴾
(Save those who believe (in Islamic Monotheism) and do
righteous deeds) (95:6).
However, when Iman is used in an unrestricted manner, it
includes beliefs, deeds, and statements of the tongue.We should state here that
Iman increases and decreases.
There are many narrations and Hadiths on this subject, and
we discussed them in the beginning of our explanation of Sahih Al-Bukhari, all
favors are from Allah. Some scholars explained that Iman means Khashyah (fear
of Allah). For instance, Allah said;
﴿إِنَّ الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالْغَيْبِ﴾
(Verily, those who fear their Lord unseen (i.e. they do not
see Him, nor His punishment in the Hereafter)) (67:12), and,
﴿مَّنْ خَشِىَ الرَّحْمَٰـنَ
بِالْغَيْبِ وَجَآءَ بِقَلْبٍ مُّنِيبٍ ﴾
(Who feared the Most Gracious (Allah) in the Ghayb (unseen)
and brought a heart turned in repentance (to Him and absolutely free from every
kind of polytheism)) (50: 33).
Fear is the core of Iman and knowledge, just as Allah the
Exalted said,
﴿إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ﴾
(It is only those who have knowledge among His servants that
fear Allah) (35:28).
14.The Meaning of Al-Ghayb
As for the meaning of Ghayb here, the Salaf have different
explanations of it, all of which are correct, indicating the same general
meaning. For instance, Abu Ja`far Ar-Razi quoted Ar-Rabi` bin Anas, reporting
from Abu Al-`Aliyah about Allah's statement, i
﴿يُؤْمِنُونَ بِالْغَيْبِ﴾
((Those who) have faith in the Ghayb), "They believe in
Allah, His angels, Books, Messengers, the Last Day, His Paradise, Fire and in
the meeting with Him. They also believe in life after death and in
Resurrection. All of this is the Ghayb.'' Qatadah bin Di`amah said similarly.
Sa`id bin Mansur reported from `Abdur-Rahman bin Yazid who
said, "We were sitting with `Abdullah bin Mas`ud when we mentioned the
Companions of the Prophet and their deeds being superior to our deeds.
`Abdullah said, `The matter of Muhammad was clear for those who saw him. By He
other than Whom there is no God, no person will ever acquire a better type of
faith than believing in Al-Ghayb.' He then recited,
﴿الم - ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى
لِّلْمُتَّقِينَ الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ﴾
(Alif Lam Mim. This is the Book, wherein there is no doubt,
a guidance for the Muttaqin. Those who believe in the Ghayb), until,
﴿الْمُفْلِحُونَ﴾
(the successful). '' Ibn Abi Hatim, Ibn Marduwyah and
Al-Hakim, in his Mustadrak, recorded this Hadith. Al-Hakim commented that this
Hadith is authentic and that the Two Shaykhs - Al-Bukhari and Muslim - did not
collect it, although it meets their criteria.
Ahmad recorded a Hadith with similar meaning from Ibn
Muhayriz who said: I said to Abu Jumu`ah, "Narrate a Hadith for us that
you heard from the Messenger of Allah.'' He said, "Yes. I will narrate a
good Hadith for you. Once we had lunch with the Messenger of Allah . Abu
`Ubaydah, who was with us, said, `O Messenger of Allah! Are people better than
us We embraced Islam with you and performed Jihad with you.' He said,
«نَعَمْ قَوْمٌ مِنْ بَعْدِكُمْ يُؤْمِنُونَ بِي وَلَمْ
يَرَوْنِي»
(Yes, those who will come after you, who will believe in me
although they did not see me.)''
This Hadith has another route collected by Abu Bakr bin
Marduwyah in his Tafsir, from Salih bin Jubayr who said: `Abu Jumu`ah
Al-Ansari, the Companion of the Messenger of Allah , came to Bayt Al-Maqdis
(Jerusalem) to perform the prayer. Raja' bin Haywah was with us, so when Abu
Jumu`ah finished, we went out to greet him. When he was about to leave, he
said, "You have a gift and a right. I will narrate a Hadith for you that I
heard from the Messenger of Allah. '' We said, "Do so, and may Allah grant
you mercy.'' He said, "We were with the Messenger of Allah, ten people
including Mu`adh bin Jabal. We said, "O Messenger of Allah! Are there
people who will acquire greater rewards than us We believed in Allah and
followed you.' He said,
«مَا يَمْنَعُكُمْ مِنْ ذَلِكَ وَرَسُولُ اللهِ بَيْنَ
أَظْهُرِكُمْ يَأْتِيكُمْ بِالْوَحْيِ مِنَ السَّمَاءِ، بَلْ قَوْمٌ بَعْدَكُمْ
يَأْتِيهِمْ كِتَابٌ مِنْ بَيْنِ لَوْحَيْنِ يُؤْمِنُونَ بِهِ وَيَعْمَلُونَ بِمَا
فِيهِ، أُولٰئِكَ أَعْظَمُ
مِنْكُمْ أَجْرًا مَرَّتَيْن»
(What prevents you from doing so, while the Messenger of
Allah is among you, bringing you the revelation from heaven There are people
who will come after you and who will be given a book between two covers (the
Qur'an), and they will believe in it and implement its commands. They have a
greater reward than you, even twice as much.)''
﴿وَيُقِيمُونَ الصَّلٰوةَ وَمِمَّا رَزَقْنَـهُمْ يُنفِقُونَ﴾
(And perform Salah, and spend out of what we have provided
for them)
15.Meaning of Iqamat As-Salah
Ibn `Abbas said that,
﴿وَيُقِيمُونَ الصَّلٰوةَ﴾
(And perform the Salah), means, "Perform the prayer
with all of the obligations that accompany it.'' Ad-Dahhak said that Ibn `Abbas
said, "Iqamat As-Salah means to complete the bowings, prostrations,
recitation, humbleness and attendance for the prayer.'' Qatadah said,
"Iqamat As-Salah means to preserve punctuality, and the ablution, bowings,
and prostrations of the prayer.'' Muqatil bin Hayyan said Iqamat As-Salah means
"To preserve punctuality for it, as well as completing ones purity for it,
and completing the bowings, prostrations, recitation of the Qur'an, Tashahhud
and blessings for the Prophet . This is Iqamat As-Salah.''
16.The Meaning of "Spending'' in this Ayah
`Ali bin Abi Talhah reported that Ibn `Abbas said,
﴿وَمِمَّا رَزَقْنَٰـهُمْ يُنفِقُونَ﴾
(And spend out of what We have provided for them) means,
"The Zakah due on their wealth.'' As-Suddi said that Abu Malik and Abu
Salih narrated from Ibn `Abbas, as well as Murrah from Ibn Mas`ud and other
Companions of the Messenger of Allah , that,
﴿وَمِمَّا رَزَقْنَٰـهُمْ يُنفِقُونَ﴾
(And spend out of what We have provided for them) means,
"A man's spending on his family. This was before the obligation of Zakah
was revealed.'' Juwaybir narrated from Ad-Dahhak, "General spending (in
charity) was a means of drawing nearer to Allah, according to one's discretion
and capability. Until the obligation of charity was revealed in the seven Ayat
of Surat Bara'ah (chapter 9), were revealed. These abrogated the previous
case.''
In many instances, Allah mentioned prayer and spending
wealth together. Prayer is a right of Allah as well as a form of worshipping
Him. It includes singling Him out for one's devotion, praising Him, glorifying
Him, supplicating to Him, invoking Him, and it displays one's dependence upon
Him. Spending is form of kindness towards creatures by giving them what will
benefit them, and those people most deserving of this charity are the
relatives, the wife, the servants and then the rest of the people. So all types
of required charity and required spending are included in Allah's saying,
﴿وَمِمَّا رَزَقْنَٰـهُمْ يُنفِقُونَ﴾
(And spend out of what we have provided for them). The Two
Sahihs recorded that Ibn `Umar said that the Messenger of Allah said,
«بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ: شَهَادَةِ أَنْ لَا
إِلهَ إِلَّا اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ، وَإِقَامِ الصَّلَاةِ،
وَإِيتَاءِ الزَّكَاةِ، وَصَوْمِ رَمَضَانَ، وَحَجِّ الْبَيْت»
(Islam is built upon five (pillars): Testifying that there
is no deity worthy of worship except Allah and that Muhammad is the Messenger
of Allah, establishing the prayer, giving Zakah, fasting Ramadan and Hajj to
the House.)
There are many other Hadiths on this subject.
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