بـسـم الله والحـمـد لله والـصلاة والـسـلام عــلى رسـول الله، وبـعـد
Allaah تعالى
says:
{وَأَنْفِقُوا فِي سَبِيلِ اللَّهِ وَلا تُلْقُوا بِأَيْدِيكُمْ
إِلَى التَّهْلُكَةِ وَأَحْسِنُوا إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ}
{And spend in the Cause of
Allaah and make not your own hands contribute to (your own) destruction, and do
good! Truly, Allaah loves al-Muhsinoon (the good-doers)}
[Surah al-Baqarah (2): 195]
Shaikh Ibn al-`Uthaymeen رحمه الله said in the Tafseer of the above Aayah:
In the saying of Allaah تعالى:
{وَأَنْفِقُوا فِي سَبِيلِ اللَّهِ}
{And spend in the Cause of
Allaah} meaning: spend your wealth in Jihaad in the cause of Allaah.
Most likely, the meaning could be more general – not just for Jihaad only – but
to include everything that which brings one closer to Allaah عز وجل.
And His تعالى saying:
{وَلا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ}
{And make not your own
hands contribute to (your own) destruction}: Some of the people
said: “The ‘ب’ is an extra letter” so that the meaning
would be: “Do not cause destruction to your own hands.” But the correct opinion
is that the ‘ب’ is part of the word and not an extra
letter. Rather it assures the meaning of the verb “الإفضاء” (expose); meaning: “Do not expose yourself to destruction.”
{التَّهْلُكَةِ} is from the root word: “الهلاك” (destruction/loss), meaning: “Do not
contribute to that which would destroy you”, and it includes both meanings: the
direct meaning and the derived meaning. The
direct meaning: “(Causing destruction to oneself) by not participating in Jihaad
or contributing for it.” The derived meaning: “Not exposing oneself to danger”
like throwing oneself in the fire; or in the water so that he drowns; or that
he sleeps (or walks) under a wall (or a building) which is leaning dangerously
or whatever is similar to that.
And His تعالى saying:
{وَأَحْسِنُوا}
{And do good}
meaning: “Do al-Ihsaan (good) in (regards to) the worship of the
Creator, as well as in dealing with the creation.” As for al-Ihsaan in
worship of the Creator, the Prophet صلى
الله عليه وسلم has explained
this when he said:
أن تعبد الله كأنك تراه فإن لم تكن تراه فإنه
يراك
“That you worship Allaah
as if you are seeing Him and if you cannot do this (then know) that He is
seeing you.” [Saheeh Muslim (1)]
As for al-Ihsaan in dealing with the creation:
Then you should deal with them in the way as you would love to be dealt with -
dealing with righteousness and avoiding harm.
And His تعالى saying:
{إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ}
{Truly, Allaah loves al-Muhsinoon
(the good-doers)} this is for motivating towards al-Ihsaan.
If al-Ihsaan had no other benefit for the Believers except this (that
Allaah تعالى loves those who deal with al-Ihsaan),
this (factor alone) should be sufficient for them to deal with al-Ihsaan.
Benefits:
1. From the
benefits of this verse is: The command to spend in the cause of Allaah; and
Zakaah is included in this. Rather,
Zakaah is the first to be included in this because the obligation of giving out
Zakaah is more than any other spending in the cause of Allaah. It is
more obligatory than spending in Jihaad or spending in maintaining ties
of kinship or in righteousness towards parents because Zakaah is one of
the pillars of Islaam.
2. And from the
benefits is: indication towards al-Ikhlaas (sincerity) in action because
of the saying of Allaah تعالى: {in the
Cause of Allaah} and it includes intention and implementation – the
intention should be for the cause of Allaah and the implementation should be
according to the Sharee`ah of Allaah as Allaah تعالى
said:
{والذين
إذا أنفقوا لم يسرفوا ولم يقتروا وكان بين ذلك قواماً}
{Those who, when they
spend, are not extravagant and not niggardly, but hold a just (balance) between
those (extremes)} [Surah al-Furqaan (25): 67]
3. And from its
benefits is: Prohibition of causing destruction to own self because of the
saying of Allaah تعالى:
{وَلا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ}
{and make not your own
hands contribute to (your own) destruction}; causing destruction to
own self includes (the following reasons): ignoring the (religious) obligations
(like prayers and fasting); doing the prohibition (like gambling and drinking
intoxicants) or in more general terms: anything which is destructive for the
human beings and dangerous for them in their religion or worldly lives.
4. And from it
is: Anything which can cause injury or
harm to a person, then it is not allowed. And from this rule we know that
smoking is not allowed because it is injurious according to the consensus of
the doctors. Also there is a loss of wealth as well and the Prophet صلى الله عليه وسلم has prohibited us from it.*
[*] Narrated
Al-Mugheerah: The Prophet صلى الله عليه وسلم said: “Allaah
has forbidden you (i) to be undutiful to your mothers (ii) to withhold (what
you should give) or (iii) demand (what you do not deserve), and (iv) to bury
your daughters alive. And Allah has disliked that (a) you talk too much about
others (b) ask too many questions (in religion) or (c) waste your property.”
[Saheeh al-Bukhaaree (1477, 5975, 6473) and Saheeh Muslim (4255)]
5. And from its
benefits is: The command to deal with al-Ihsaan because of the saying of
Allaah تعالى:
{وَأَحْسِنُوا}
{And do good}.
Question: The command (about dealing with al-Ihsaan), is it for making
it obligatory or something desirble?
Answer: al-Ihsaan, when it is carried out for doing
an obligatory act, then the command here is for Wujoob (obligation). But
when it is done for perfecting a deed, then the command here is for desirability.
6. And from its
benefits is: The merits of al-Ihsaan and encouragement towards it
because of the saying of Allaah تعالى:
{إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ}
{Truly, Allaah loves al-Muhsinoon
(the good-doers)}
7. And from its benefits is: Evidence for the love
of Allaah عز وجل for (his slaves) because of the saying of
His تعالى: {Truly,
Allaah loves al-Muhsinoon (the good-doers)}, and it is the
true love. It does not mean “reward” or “the intention to reward” in opposite
to what al-Ashaa`irah and other than them from the people of distortion say, who
distort this Great meaning to that which cannot equal it. The “just willing to
reward” is nothing in comparison to the “Love” (of Allaah تعالى
for His slaves). Their doubt that love can only exist between similar creation
and this is a false reasoning, opposing the text (the Qur’aan and the Sunnah)
and the consensus of the Salaf and this false reasoning is also repulsed t love
he fact which is heard and felt that love does exist between different
creation. This is evident from the Hadeeth of the Prophet صلى الله عليه وسلم that mount Uhud – and it is rocks and pebbles – loves us and we
love it.* We also find that the animals
love their owners, and the owners loving them. A horse when it sees its master,
it makes a sound and will go towards him. Similar is the case with other moving
creatures. A human is aso found loving some part of his wealth more than the
other.
[*] Saheeh al-Bukhaaree (2889) and Saheeh Muslim
(3321).
Source:
Tafseer al-`Uthaymeen of Surah al-Baqarah
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