بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد
By: Shaikh Sa`eed Ibn `Alee Ibn Wahf al-Qahtaanee رحمه الله
The Merits Of Dhikr (Remembering Allaah) (Part 5):
1- The Prophet ﷺ
said:
مَثَلُ
الَّذِي يَذْكُرُ رَبَّهُ وَالَّذِي لاَ يَذْكُرُ رَبَّهُ، مَثَلُ الحَيِّ
وَالمَيِّتِ
❝The similitude of one who remembers his Rabb (Lord) and one who does not remember Him, is like that of the living and the dead.❞ [1]
Explanation:
First: The wordings of the Hadeeth:
(Hadeeth #1) On the authority of Abu Moosaa al-Ash`aree [2] رضي الله عنه: The Prophet ﷺ said: ❝The similitude of one who remembers his Rabb (Lord) and one who does not remember Him, is like that of the living and the dead.❞ This is the wording of al-Bukhaaree. [3]
(Hadeeth #2) The wording of Muslim: On the authority of Abu Moosaa al-Ash`aree رضي الله عنه: The Prophet ﷺ said: ❝The house in which Dhikr of Allaah is made and the house in which Allaah is not remembered are like the living and the dead.❞ [4]
(Hadeeth #3) Abu Hurairah [5] رضي الله عنه narrated that Allaah’s Messenger ﷺ said: ❝Do not turn your houses into graveyards. Verily, Shaitaan runs away from the house where Surah al-Baqarah is recited.❞ [6]
Second: Explanation of selected words from the Ahaadeeth:
1. The statement of the Prophet ﷺ: ❝The similitude of one who remembers his Rabb (Lord)…❞, al-`Ainee said: “The statement: “the remembrance of Allaah”, here means: to perform it with the words that have been mentioned (in the Book of Allaah and the Sunnah of His Messenger ﷺ), and as encouragement towards it, and to do it frequently. It may also mean that one should - with diligence and persistence - act upon what Allaah تعالى has made obligatory or recommended, like the recitation of the Qur’aan, reading the Ahaadeeth, attending the knowledge circles, performing the prayers (Salaah). Al-Raazee رحمه الله said: What is meant by the remembrance of the tongue is to say words like Sub-haan Allaah (Glory be to Allaah), al-Hamdulillaah (Praise is for Allaah). The remembrance of the heart is to contemplate and meditate on the proofs and evidence regarding Allaah and His (Beautiful Names and Lofty) Attributes, and on the evidence that He تعالى has imposed regarding the enjoining (the good) and forbidding (the evil) till one learns about its rulings. The remembrance of the limbs means that they become immersed in acts of obedience.” [7]
2. The statement of the Prophet ﷺ: ❝and one who does not remember Him❞, in Fath al-Baaree, Ibn Hajr said: “He is the one who is devoid on the outside, and useless and futile from the inside.” [8] [9]
3. The statement of the Prophet ﷺ: ❝(their similitude) is like that of the living and the dead❞, the one who remembers Allaah is compared to the living, the one who is externally decorated with the light of life and is illuminating with it, and internally he is filled with the light of knowledge and awareness, who relies upon it (Allaah’s remembrance), benefits from it, and is supported and protected through it. And the one who does not remember Allaah is compared with the dead, who is devoid from the outside and useless from the inside. [10]
Shaikh Ibn Baaz رحمه الله said: “This is a great similitude. The living and the dead are not alike. [11] If such is the Hadeeth about the virtue of praising Allaah, then (the Hadeeth on) the virtue of seeking knowledge takes precedence.” [12]
4. The statement of the Prophet ﷺ: ❝The house in which Dhikr of Allaah is made and the house in which Allaah is not remembered are like the living and the dead.❞. Al-San`aanee رحمه الله commented: “The house in which Allaah is remembered is like a person who is alive, who is illuminating from the inside with Imaan (Faith), speaking well with his tongue. And the house in which Allaah is not remembered is like a corpse, from which people flee, and there is no good around it. In this, there is encouragement to make remembrance of Allaah in the homes, and it has already preceded that one should offer (optional) prayers in them for it illuminates the homes. It may refer to the people living inside those homes, those who do not remember Allaah are like the dead, and those who remember Allaah are like the living. The true life is in the remembrance of Allaah through which the lights of the hearts shine (the brightest).” [13]
Al-San`aanee also said regarding the statement of the Prophet ﷺ: ❝The similitude of the house…❞, I say: “What it refers to are residents inside the homes, they are ones who are being compared to the living and the dead, and not the residence itself.” [14]
5. The statement of the Prophet ﷺ: ❝Do not turn your houses into graveyards❞, meaning: do not turn them into graves, in which prayers are nor offered, because when a person dies and is put in his grave, prayers are not offered inside the grave. And this is supported by another Hadeeth: ❝Perform some of your (optional) prayers at home, and do not turn them into graves.❞ [15] It is also said to mean: “Do not turn them into cemeteries”, as offering prayers in cemeteries is prohibited. [16]
6. Shaikh Ibn al-`Uthaymeen رحمه الله said: “Scholars explained that you should not abandon performing the prayers (al-Salaah) in your homes; that is, do observe prayers in your homes. He ﷺ described houses in which prayers are not performed as graveyards because prayer (al-Salaah) is not valid in graveyards.” [17]
Lessons learned from this Hadeeth:
1. Shaikh Ibn al-`Uthaymeen رحمه الله said: “As for the first hadeeth, the Messenger of Allaah ﷺ stated: ❝The similitude of one who remembers his Rabb (Lord) and one who does not remember Him, is like that of the living and the dead.❞ This is because the one who remembers Allaah عز وجل, He تعالى will awaken his heart and expand his heart; thus, he is like the living.
As for the one who does not engage in the remembrance of Allaah, his heart will not be at ease – and we seek Allaah’s refuge from this – and his chest will not open to Islaam; thus, he is like the dead. Therefore, one needs to take lessons from this parable. One must know that whenever one is headless of the remembrance of Allaah عز وجل the heart becomes hard and it may die as a result, refuge is with Allaah.” [18]
2. Al-Nawawee رحمه الله commented on the statement of the Prophet ﷺ: ❝The house in which Dhikr of Allaah is made and the house in which Allaah is not remembered are like the living and the dead.❞, in this, there is strong encouragement to do Allaah’s remembrance in the house, and that the homes should never be devoid of Allaah’s remembrance. One also learns that it is permissible to use similitudes and parables (for better explanation). [19]
3. Shaikh Ibn al-`Uthaymeen رحمه الله said: “The prayer, obligatory or optional, is not valid in the graveyard. Indeed, the prostration of recitation and the prostration of gratitude are not valid in the graveyard. The only prayer that may be performed in the graveyard is the funeral prayer. There is no harm in observing the funeral prayer in the graveyard before or after the burial. However, funeral prayer should not be performed after burial at prohibited times. For example, if you come to participate in the funeral prayer after the `Asr prayer but you find out that the deceased has been buried, you should not perform the prayer upon it. This is because you can observe it at another time, outside the prohibited times; for example, the forenoon. But, if you meet the deceased in the graveyard before burial, there is no problem if you observe (funeral) prayer upon it even though it may be after al-`Asr. In this case, the prayer has a cause. For any prayer that has a cause, there is no prohibited time.” [20]
4. Shaikh Ibn al-`Uthaymeen رحمه الله
said about the Prophet’s ﷺ statement: ❝Verily,
Shaitaan runs away from the house in which Surah al-Baqarah is recited.❞, “The Hadeeth
explains the virtue of specific Aayaat (verses) and Surahs (chapters) of the
Noble Qur’aan, one of which is Surah Al-Baqarah.” [21]
He further continues: “When you recite Surah Al-Baqarah in your home, Shaitaan
will flee from your house and would not come near it. The reason for this is
that Surah Al-Baqarah contains Ayat Al-Kursee.” [22]
[1]
Saheeh al-Bukhaaree (6407) and Saheeh Muslim (779)
[2]
He is Abu Moosaa al-Ash`aree رضي الله عنه: `Abdullaah Ibn Qais Ibn Saleem
al-Ash`aree. He is famous, both by his name and Kunya. He embraced Islaam while
in Makkah and migrated to Habashah, then he migrated to al-Madeenah. He is
among the people who migrated twice. He was in Habashah along with Ja`far Ibn
Abu Taalib, then he migrated with him during the incident of Khaybar. He was
one of the scholars among the Companions رضي الله عنهم أجمعين and one of the most learned among them. The Prophet ﷺ sent him, along with Mu`aadh, to Yemen. His recitation of the
Qur’aan was beautiful. It is said that he died in the year 52H, and others said
that he died in the year 44H. See also, al-Isaabah of Ibn Hajar (2/359), and
Ma`rifah al-Sahaabah of Anu Nuaim (4/1749).
[3]
Saheeh al-Bukhaaree, (80) Book of Invocation, (66) Chapter: The Superiority of
Dhikr of Allaah عز وجل, Hadeeth (6407)
[4]
Saheeh Muslim, (6) Book: The Traveler’s prayer and shortening them, (29) Chapter:
It is recommended to offer voluntary prayers in one’s house, Hadeeth (779)
[5]
Abu Hurairah: His name is: `Abdul Rahmaan Ibn Sakhr al-Dawsee al-Yamaanee,
according to the most correct opinion. He is a leader among those who firmly
memorized the narrations, actions, and statements of the Prophet ﷺ. A large group of Companions and Taabi`een narrated from him,
reaching to 800 in numbers. He accepted Islaam during the year of Khaybar, in
the year 7th Hijree. He used to accompany the Prophet ﷺ a lot, going wherever he ﷺ went. He narrated 5,374 Ahaadeeth. Al-Bukhaaree and Muslim
agreed upon 329 Ahaadeeth. Also, Al-Bukhaaree individually reported 93 Ahaadeeth,
and Muslim individually reported 98 Ahaadeeth. He died in the year 57H, at the
age of 78.
[6]
Saheeh Muslim, (6) Book: The Traveler’s prayer and shortening them, (29) Chapter:
It is recommended to offer voluntary prayers in one’s house, Hadeeth (780)
[7]
`Umdatul Qaaree, Sharh Saheeh al-Bukhaaree (23/26-27)
[8]
Fath al-Baaree (11/211)
[9]
Such a person has been deprived of great virtues, not knowing what he is
missing from the things that would benefit him in this world and the Hereafter.
In this world, he will always be unhappy and dissatisfied, his heart will never
be at ease, and in the Hereafter, he is missing the opportunity to come closer
to His Lord, getting a higher station in Jannah, etc.
A person who does not remember Allaah is like a hollow
tree, it neither benefits itself nor others, gets easily uprooted from the
earth. Such a person is susceptible to Shaitaan’s attacks.
[10]
See Fath al-Baaree (11/210-211), `Umdatul Qaaree (23/27), and Irshaad al-Saaree
(9/231)
[11]
Referring to Allaah’s تعالى statement in Surah Faatir (35): 22
وَمَا يَسْتَوِي الْأَحْيَاءُ وَلَا
الْأَمْوَاتُ
{And not equal are the living and the
dead}
[12]
Al-Hulal al-Ibreeziyah of Shaikh Ibn Baaz (4/218)
[13]
Tanweer Sharh al-Jaami` al-Sagheer (9/520-521)
[14]
Al-Tahbeer al-Idhaah (4/368)
[15]
Saheeh al-Bukhaaree (432, 1187) and Saheeh Muslim (777)
[16] Some of the narrations on the prohibition of offering prayers in the cemeteries or facing towards the graves:
Narrated Abu Sa`eed al-Khudree رضي الله عنه: the Prophet ﷺ said: ❝The whole earth is a masjid (place of prayer) except public baths and graveyards.❞ [Sunan Abu Dawood (492), and graded as “Saheeh” by Shaikh Al-Albaanee]
`Abdullaah Ibn Mas`ood رضي الله عنه reported that the Prophet ﷺ said: ❝The most evil of mankind are those who will be alive when the Last Day arrives and those who take graves as places of worship.❞ [Musnad of Imaam Ahmad (3844, 4143, 4342) and graded as “Hasan” by Shaikh al-Albaanee. See Ahkaamul-Janaa’iz, (1/278)]
Narrated Abu Marthad al-Ghanawi رضي الله عنه: Allaah’s Messenger ﷺ said: ❝Do not sit on the graves and do not pray facing towards them.❞ [Saheeh Muslim (2122) and Sunan Abu Dawood(3223)]
Jundub ibn `Abdullaah al-Bajali رضي الله عنه heard the Prophet ﷺ say five days before he died: ❝The people before you took graves as Masaajid. I prohibit this to you.❞ [Saheeh Muslim (532)]
Narrated `Aaishah and `Abdullaah bin `Abbaas رضي الله عنهم: When the last moment of the life of Allaah’s Messenger ﷺ came he started putting his ‘Khamisa’ on his face and when he felt hot and short of breath he took it off his face and said: ❝May Allaah curse the Jews and Christians for they built the places of worship at the graves of their Prophets.❞ The Prophet ﷺ was warning (Muslims) of what they (the Jews and Christians) had done. [Saheeh Al-Bukhaaree (427), Saheeh Muslim (1082), and Sunan Abu Dawood (3221)]
`Umar Ibn Al-Khattaab رضي الله عنه once noticed another of the Prophet’s companions, Anas bin Maalik رضي الله عنه, praying near a grave and called him out: ❝The grave! The grave!❞ [Saheeh Al-Bukhaaree, Chapter 16, Kitaab as-Salaah]
[17]
Sharh Riyaadh al-Saaliheen (4/683)
[18]
Sharh Riyaadh al-Saaliheen (5/517)
[19]
Sharh Saheeh Muslim of al-Nawawee (6/68)
[20]
Sharh Riyaadh al-Saaliheen (4/684)
[21]
Sharh Riyaadh al-Saaliheen (4/683)
[22]
Sharh Riyaadh al-Saaliheen (4/684)
No comments:
Post a Comment