Monday, August 31, 2015

Brief Comments on Riyaadh al-Saaliheen #92

The three qualities which Allaah تعالى loves:

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

It is reported on the authority of `Aamir bin Sa`d that Sa`d bin Abee Waqqaas رضي الله عنه was in the fold of his camels when his son `Umar came to him. When Sa`d saw him he said: I seek refuge with Allaah from the mischief of this rider. And as he (`Umar) got down he said to him (Sa`d): You are busy with your camels and your sheep and you have abandoned people who are contending with one another for kingdom. Sa`d struck his chest and said: Keep quite. I heard Allaah’s Messenger صلى الله عليه وسلم as saying: “Allaah loves the servant who is God-conscious (pious) and is free from want and is inconspicuous (hidden from the view of the people).” [Saheeh Muslim (7072)]

Chapter: Desirability of seclusion at the time when the people become corrupt, or fearing Fitnah for his religion or involvement in unlawful or doubtful acts.

Shaikh Muhammad Ibn Saaleh al-`Uthaymeen رحمه الله said: 

Know that the best is a Believer who mixes with the people and endures their injury with patience – he is better than the Believer who does not mixes with the people nor endures their harm with patience. [1] But sometimes, somethings happen in which adopting seclusion is better than mixing with the people. Example: If a person fear for himself of falling into a Fitnah, like if he is in a place where he is forced to change his religion; or to call towards a Bid`ah (innovation); or when he sees too much corruption (drinking, gambling, immorality, promiscuity,) in the land; or if he fears that he may commit Fawaahish (unlawful sex) etc., then in this case seclusion is better for him.

[Note 1: Ibn `Umar reported that the Prophet, may Allah bless him and grant him peace, said: “The believer who mixes with people and endures their injury is better than the person who does not mix with people nor endure their injury.” [Sunan Ibn Maajah (4032), Sunan al-Tirmidhee (2507) and al-Adab al-Mufrad (388) and graded as “Saheeh” by Shaikh al-Albaanee]

And this is why a person has been commanded to migrate from the land of Shirk (and Kufr) to the land of Islaam; from the place (where people are) disobedient to a place (where people are) firm upon the Deen [2] - this is when the people and the time has changed. It has been authentically reported from the Prophet صلى الله عليه وسلم said: “A time will soon come when the best property of a Muslim will be sheep which he will take on the top of mountains and the places of rainfall (valleys) so as to flee with his religion from afflictions.” [Saheeh al-Bukhaaree (19, 3300, 3600, 6495, 7088)]

[Note 2: In the long Hadeeth about a man who killed hundred people, the Prophet صلى الله عليه وسلم said: “…He (the killer) then asked about the learned persons of the earth and he was directed to a scholar, and he told him that he had killed one hundred persons and asked him whether there was any scope for his repentance to be accepted. He said: Yes; what stands between you and the repentance? You better go to such and such land; there are people devoted to prayer and worship and you also worship along with them and do not come to the land of yours since it was an evil land (for you)…” [Saheeh al-Bukhaaree (3470) and Saheeh Muslim (6662, 6663) and the wordings are his]]

So, seclusion is better if mixing with the people will lead to evil and Fitnah in the Deen; otherwise, the best is to mix with the people. It is better when a person mixes with other people, enjoining what is good and forbidding what is evil, inviting them towards the truth, and explaining to them the Prophet’s Sunnah etc. But if he fears that he cannot restrain himself (from the Haraam) and the Fitnah has increased, then seclusion is better, even if he had to worship Allaah on top of a mountain or in a deep valley.

The Prophet صلى الله عليه وسلم has informed about the merits (and the characteristics of) a person whom Allaah عز وجل loves, when he صلى الله عليه وسلم said: “Allaah loves the servant who is God-conscious (pious) and is free from want and is inconspicuous (hidden from the view of the people).”

The pious: The one who fears Allaah عز وجل, following His Commandments and refraining from the things He تعالى has made forbidden. Following the commandments like establishing the prayers and offering them in congregation; paying the Zakaah and giving it to those who deserve it; fasting in the month of Ramadhaan; making pilgrimage to the House (Ka`bah); being kind to the parents, maintaining ties of kinship, doing good for the neighbors and the orphans and other than that which is considered from the acts of piety.

Richness: [3] The one who is self-content, free of wants, Allaah عز وجل provided him sufficiency from everything except Himself. He does not ask the people, nor does he abase himself in front of the people. He is not in need of the people; he knows his (limits), and is satisfied by what His Lord has provided him and does not turn to anyone other than Allaah.

[Note 3: Richness does not mean abundant wealth. Rather it is self-sufficiency, even if the person is poor, as Allaah تعالى says:

﴿لِلْفُقَرَاءِ الَّذِينَ أُحْصِرُوا فِي سَبِيلِ اللَّـهِ لَا يَسْتَطِيعُونَ ضَرْبًا فِي الْأَرْضِ يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَاءَ مِنَ التَّعَفُّفِ تَعْرِفُهُم بِسِيمَاهُمْ لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا ۗ وَمَا تُنفِقُوا مِنْ خَيْرٍ فَإِنَّ اللَّـهَ بِهِ عَلِيمٌ﴾

{(Charity is) for Fuqaraa’ (the poor), who in Allaah’s Cause are restricted (from travel), and cannot move about in the land (for trade or work). The one who knows them not, thinks that they are rich because of their modesty. You may know them by their mark, they do not beg of people at all. And whatever you spend in good, surely Allaah knows it well.} [Surah al-Baqarah (2): 273]

The Prophet صلى الله عليه وسلم said: “Richness is not the abundance of wealth, rather it is self-sufficiency.” [Saheeh al-Bukhaaree (6446) and Saheeh Muslim (2287)]]

Inconspicuous: This is a person who does not manifest himself. And he is not concerned with being displayed in front of the people, or being famous or having the people mention him. You find him going from his home to the Masjid and from the Masjid to his home, from his home to his relatives and brothers secretly (and silently). He hides himself (and hides his good deeds). [4]

[Note 4: In the Hadeeth of the seven who would receive Allaah's shade on the day of Judgment, the Prophet صلى الله عليه وسلم said: “Allaah will give shade, to seven, on the Day when there will be no shade but His...a man who gives charitable gifts so secretly that his left hand does not know what his right hand has given (i.e. nobody knows how much he has given in charity), and a person who remembers Allaah in seclusion and his eyes are then flooded with tears.” [Saheeh al-Bukhaaree (660, 1423, 6806) and Saheeh Muslim (1031)]

Sufyaan al-Thaawree رحمه الله said: “Beware of fame. I never met anyone except that he warned me about fame.” [Imaam adh-Dhahabee in al-SiyaarA`laam al-Nubalaa, (6/640) – Dar al-Hadeeth (Cairo)]]

But this does not mean that when Allaah تعالى gave him knowledge, that he isolates himself in his home and does not teach it to the people. This opposes piety. He teaching the people is better than his sitting in the house and not benefiting them with his knowledge; or his siting in his house and not benefitting the people with his wealth.

But if the matter is that one has to choose between manifesting himself and making people know about himself and between hiding oneself, then in this case he should choose to hide himself. But if the matter is that he has to come out and make himself known (for teaching the people the truth), then he should manifest himself. And these (are the qualities) which Allaah عز وجل loves. And in this Hadeeth there is encouragement for a person that he should be inconspicuous, free from want from anyone other than Allaah عز وجل, and that he should be pious (god-conscious, righteous) so that he worships Allaah تعالى in goodness and wellbeing.

[Sharh Riyaadh al-Saaliheen by Shaikh Ibn al-`Uthaymeen (3/509-511)]

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