بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد
3- The Prophet ﷺ
said:
يَقُولُ اللَّهُ تَعَالَى: أَنَا عِنْدَ ظَنِّ عَبْدِي
بِي، وَأَنَا مَعَهُ إِذَا ذَكَرَنِي، فَإِنْ ذَكَرَنِي فِي نَفْسِهِ ذَكَرْتُهُ
فِي نَفْسِي، وَإِنْ ذَكَرَنِي فِي مَلَإٍ ذَكَرْتُهُ فِي مَلَإٍ خَيْرٍ مِنْهُمْ،
وَإِنْ تَقَرَّبَ إِلَيَّ بِشِبْرٍ تَقَرَّبْتُ إِلَيْهِ ذِرَاعًا، وَإِنْ
تَقَرَّبَ إِلَيَّ ذِرَاعًا تَقَرَّبْتُ إِلَيْهِ بَاعًا، وَإِنْ أَتَانِي يَمْشِي
أَتَيْتُهُ هَرْوَلَةً
❝Allaah تعالى says: {I am just as My slave thinks I am, (i.e., I am able to do for him what he thinks I can do for him) and I am with him if He remembers Me. If he remembers Me in himself, I too, remember him in Myself; and if he remembers Me in a group of people, I remember him in a group that is better than them; and if he draws nearer to Me by a hand span, I go one cubit nearer to him; and if he draws nearer to me by one cubit, I go a distance of two outstretched arms nearer to him; and if he comes to Me walking, I go to him running.}❞ [1]
Explanation:
First: The wordings of the Hadeeth:
(Hadeeth #6) On the authority of Abu Hurairah رضي الله عنه [2], the Prophet ﷺ said: ❝Allaah says: {I am just as My slave thinks I am, (i.e., I am able to do for him what he thinks I can do for him) and I am with him if He remembers Me. If he remembers Me in himself, I too, remember him in Myself; and if he remembers Me in a group of people, I remember him in a group that is better than them; and if he draws nearer to Me by a hand span, I go one cubit nearer to him; and if he draws nearer to me by one cubit, I go a distance of two outstretched arms nearer to him; and if he comes to Me walking, I go to him running.}❞ [3]
(Hadeeth #7) On the authority of Abu Hurairah رضي الله عنه: Perhaps the Prophet ﷺ mentioned the following (as Allaah’s saying): ❝{If My slave comes nearer to Me by a span, I go nearer to him by a cubit; and if he comes nearer to Me by a cubit; I go nearer to him by the span of outstretched arms.}❞ [4]
(Hadeeth #8) In the narration of Saheeh Muslim, Abu Hurairah narrated that Allaah’s Messenger ﷺ said: ❝Allaah تعالى said: {I am just as My slave thinks of Me when he remembers Me.}❞ (The Prophet ﷺ) further said: ❝By Allaah, Allaah is more pleased with the repentance of His servant than what one of you would do on finding the lost camel in the waterless desert. (Allaah تعالى said): {When he draws near Me by the span of his hand. I draw near him by the length of a cubit and when he draws near Me by the length of a cubit. I draw near him by the length of a fathom and when he draws near Me walking I draw close to him hurriedly.}❞ [5]
(Hadeeth #9) In another narration of Saheeh Muslim, Abu
Hurairah narrated that Allaah’s Messenger ﷺ
said: ❝Allaah تعالى said: {When My servant draws
close to me by the span of a palm, I draw close to him by the space of a cubit,
and when he draws close to Me by the space of a cubit, I draw close to him by
the space (covered) by two hands, and when he draws close to Me by the space
(covered by) two hands, I go in hurry towards him.}❞ [6]
Second: Explanation of selected words from the Ahaadeeth:
1. The statement of the Prophet ﷺ: ❝Allaah تعالى said❞, that is, in al-Hadeeth al-Qudsi. Al-Teebee said: “This Hadeeth is a Qudsi (Sacred) speech, and the difference between it and the Qur’aan is that the Qur’aan is the Word (of Allaah) revealed by Jibreel عليه السلام, matchless, a miracle, which no one can produce even a Surah similar to it. As for Hadeeth al-Qudsi, it is information from Allaah تعالى to His Messenger ﷺ, the meaning (without the wording) of which is revealed through inspiration or a dream. Then the Prophet ﷺ informed his nation about that meaning in his own words. As for the rest of the Ahaadeeth, which he ﷺ did not attribute to Allaah تعالى, nor did he ﷺ narrate from Him سبحانه وتعالى, then they are not referred to as Hadeeth Qudsi.”
I (al-Teebee) say: “The merit of the Qur’aan over al-Hadeeth al-Qudsi is that Hadeeth Qudsi is a Divine text of the second level (Qur’aan being the first), and most often it is revealed without the intermediation of an Angel, because what is looked for here is the meaning more than the wording, whereas, about the revelation (i.e., the Qur’aan), the wording and the meaning are the two perspectives. With this, one learns the level of the remaining Ahaadeeth.” [7] [8]
2. The statement of the Prophet ﷺ that Allaah تعالى said: {I am just as My slave thinks I am}, meaning: “I have power to do for Him what he expects from Me to do for him.” In this, there is indication that (between the two sides – hope and fear), preference should be given to having hope (in Allaah’s Mercy) over fear (of His punishment). Any sane person who hears this (Hadeeth) would not be inclined towards the thought of falling into Allaah’s punishment, which is the side of fear, because he would not prefer this for himself. Rather, he would be inclined towards (the belief and trust in) Allaah’s promise, this is the side of hope. [9]
3. The statement of the Prophet ﷺ that Allaah تعالى said: {and I am with him if He remembers Me}, meaning: Allaah تبارك وتعالى is with His slave who remembers Him. With him, by protecting, supporting, and caring for him. This is like the saying of Allaah تعالى in the Qur’aan:
﴿إِنَّنِي
مَعَكُمَا أَسْمَعُ وَأَرَىٰ﴾
{Indeed, I am with you both; I hear and I see} [10]
And this: “being with” (Ma`iyyah) is specific only for the People of Faith (i.e., the Believers who only worship Allaah), and this is different from the “being with” which is general for all the creation. Like the saying of Allaah عز وجل:
﴿أَلَمْ
تَرَ أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ مَا
يَكُونُ مِن نَّجْوَىٰ ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا
هُوَ سَادِسُهُمْ وَلَا أَدْنَىٰ مِن ذَٰلِكَ وَلَا أَكْثَرَ إِلَّا هُوَ مَعَهُمْ
أَيْنَ مَا كَانُوا﴾
{Have you not considered that Allaah knows what is in the heavens and what is on the earth? There is in no private conversation three but that He is the fourth of them, nor are there five but that He is the sixth of them - and no less than that and no more except that He is with them [in knowledge] wherever they are.} [11]
Meaning: Allaah is with them with His Knowledge (while He Himself is over the Throne, over the seventh heaven), and encompassed them.
4. The statement of the Prophet ﷺ that Allaah تعالى said: {If he remembers Me in himself, I too, remember him in Myself; and if he remembers Me in a group of people, I remember him in a group that is better than them}. Shaikh Ibn al-`Uthaymeen رحمه الله said: “When a person remembers Allaah سبحانه وتعالى inwardly, Allaah will remember him inwardly. If he remembers him in an assembly, Allaah will remember him in a better assembly. That is, if you remember your Lord in your mind, either you utter it with your tongue secretly without anyone hearing you or you remember Allaah in your heart, Allaah تعالى will remember you in His mind. And if you remember Him in a company, that is a congregation, He تعالى will remember you in a better company, which is the company of angels. He will mention you in their presence, exalt your mention, and praise you.
This shows the excellence of remembrance of Allaah, and that if a person remembers Allaah in a company - this is better than if he remembers Him in his mind - unless he fears that it may lead him to show-off. If he is afraid of showing off, he should not make it loud. But there should not be any whispering in his heart, by saying: “If you remember Allaah loudly, this is show-off. So I will not remember Allaah.” He should abandon these whisperings and remember Allaah تعالى among people and in his mind so that Allaah عز وجل will remember him the way he remembers his Lord.” [12]
5. The statement of the Prophet ﷺ that Allaah تعالى said: {and if he draws nearer to Me by a hand span, I go one cubit nearer to him}. Al-Shibr (الشبر hand span): A measure of the distance between the top of the thumb and the top of the pinky when stretched out. [13] [14]
Meaning: “Whoever comes closer to Me through obedience to Me, I will come closer to Him with My Mercy, support, and care. And if he increases (in obedience), I would increase (My reward).” [15]
6. The statement of the Prophet ﷺ that Allaah تعالى said: {and if he draws nearer to me by one cubit (length of a forearm), I go a distance of two outstretched arms nearer to him}. Al-Dhiraa` (الذراع cubit, forearm length): A measure of the distance from the tip of the elbow to the tip of the middle finger, with the arm flexed at the elbow. [16]
Al-Baa` (الباع outstretched arms): A measure of distance between the two palms when the hands are outstretched (to either side of the body).
Ibn al-Mandhoor رحمه الله said: It is the extent of extending the hands and what is between them of the body. Here (in this Hadeeth), it is an example of the closeness of Allaah’s kindness to the servant if he draws near to Him through sincerity and obedience. [17]
7. The statement of the Prophet ﷺ that Allaah تعالى said: {and if he comes to Me walking, I will rush to him}. Ibn al-Mandhoor رحمه الله said: Al-Harwalah (الهرولة jogging): A pace that is between running and walking. It is also said that al-Harwalah means hurrying. Al-Jawharee said: al-Harwalah is a type of jogging (fast-paced walking) that is between walking and jogging. [18]
And the Hadeeth: {and if he comes to Me walking, I will rush to him}, in it is an example of the speed of Allaah’s عز وجل response and acceptance of the servant’s repentance, and His عز وجل kindness and mercy towards him. Meaning: “If he comes to Me walking, and hurries towards obedience to Me, I would go to him running, and pour my Mercy upon him, and I outrun him towards it, and I do not make him walk a lot towards his intended goal. The intended meaning is that his reward would be multiplied according to his seeking closeness to Allaah.” [19]
This Hadeeth and other similar Ahaadeeth mention some of the
Attributes of Allaah عز وجل, like “coming closer
by hand span” or “by a cubit” or “hurrying towards His slave”. How Allaah تعالى does a thing is from the matters of the
Unseen and we do not know how He تعالى
does it. We believe in it and we know its meaning, but we do not know how
Allaah تبارك وتعالى does it. We believe
in Allaah’s Beautiful Names and Lofty Attributes without Takyyeef (without describing
how Allaah does it), without Tamtheel (without equating Him or His actions with
the creation), without Tashbeeh (without comparing Him with the creation), and
without Ta`teel (without denying His actions), and without Tahreef (without changing
the meaning). We believe in Allaah تبارك وتعالى as the way He سبحانه وتعالى has described Himself, as well as what the Prophet ﷺ has mentioned
about Him سبحانه وتعالى. [20]
Third: Lessons learned from this Hadeeth:
1. Al-Haafidh Ibn Hajr said: al-Qurtobee said: “It is said that the meaning of: {as the slave thinks of Me}, meaning: thinking (positively) that his supplication will be responded when he supplicates, thinking (positively) that his repentance will be accepted when he repents, thinking (positively) that he will be forgiven when seeks forgiveness, and thinking (positively) that he would be rewarded when he does good deeds while fulfilling the conditions and believing that Allaah’s promise is true. This is supported by another Hadeeth that the Prophet ﷺ said: ❝Call upon Allaah while being certain of being answered.❞ [21] This is why a person must strive to fulfill the obligations while being certain that Allaah تعالى will accept them from him and forgive him, because Allaah has promised it for His slaves, and He تعالى never breaks His promise. If he believes or thinks that Allaah will not accept it from him, and his good deeds will not benefit him, then this is despairing of Allaah’s Mercy, and this is from the Major sins.” [22]
2. And the statement of the Prophet ﷺ
that Allaah تعالى said: ❝{If He comes to me walking, I will go to him running}❞ , the coming of Allaah, and His walking,
then these are from the Attributes of Actions of Allaah. Similar to this is His
Attribute of al-Istawaa (rising), al-Nuzool (descending), Kitaabah (writing),
and other such Attributes of Actions which Allaah تعالى
has affirmed for Himself – in a manner that befits His Majesty – without
Tahreef, without Ta`teel, without Takyeef, and without Tamtheel. Similarly, the
Attributes of Self for Allaah عز وجل, like His Hand, Face, Eyes, and other
Attributes which Allaah عز وجل has affirmed for Himself, and which the
Prophet ﷺ has affirmed for Him. The foundation for this is the saying of
Allaah تعالى:
﴿لَيْسَ كَمِثْلِهِ
شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ﴾
{There is nothing like unto Him, and He is the All-Hearer, the All-Seer} [23]
3. Paraphrase from Shaikh Ibn al-`Uthaymeen’s explanation of this Hadeeth from Saheeh al-Bukhaaree: [24]
a. The saying of Allaah تعالى: {I am as my slave thinks about me}, the meaning of this Hadeeth is explained in another Hadeeth: {If he thinks well of Me, then this is for his (advantage), and if he thinks evil of Me, then this is for his (disadvantage)}. [25]
b. But when will it be considered that a person is thinking good about Allaah? Answer: When a person does a good deed and he thinks that his Lord will accept it from him, and when he repents from a sin that he has committed and thinks that his Lord will forgive him, then this is considered as having good thoughts about Allaah. A person should not look at his actions, and he should not look at his situation, as this will cause him to have bad thoughts because of what is with him. Rather, he should look at the Mercy of Allaah عز وجل, and have good thoughts. But as for the person who does not do good nor does he repent, then such a person is a loss case. As it has been narrated: ❝The clever person is the one who subjugates his soul and strives for that which is after death. And the helpless man is he who follows his desires and merely hopes in Allaah.❞ [26] So, if a person keeps committing sins and does not repent, yet he says: “I have good thoughts about Allaah”, then such a person is deceiving himself.
c. And the saying of Allaah تعالى: {and I am with him if He remembers Me}, the Ma`iyyah (Allaah being with His slaves) here is a specific one, which includes keeping them firm, supporting them, granting them victory, and other than this which are guaranteed with this Ma`iyyah. Every time a person remembers Allaah, he should know that Allaah is with him, irrespective of whether he remembers Him in his heart, tongue, or limbs (i.e., actions), remember that Allaah is with him. This is why Allaah تعالى said:
﴿يَا أَيُّهَا
الَّذِينَ آمَنُوا إِذَا لَقِيتُمْ فِئَةً فَاثْبُتُوا وَاذْكُرُوا اللَّهَ
كَثِيرًا﴾
{O you who believe! When you
meet (an enemy) force, stand firm against them and remember Allaah much}
But
why?!
﴿لَّعَلَّكُمْ
تُفْلِحُونَ﴾
{so that you may be
successful} [27]
So that you may gain victory (against your enemies) through standing firm and remembering Allaah. So, whenever you remember Allaah, be assured that Allaah is with you with His support, and give you victory, and will keep you firm. Even in the middle of the night if one feels lonely, let him remember Allaah, and his loneliness will go away.
d. So, upon you, O brothers, is to remember Allaah more frequently. Remember Allaah regularly, Allaah will be with you all the time, because of the saying of Allaah: {If he remembers Me in himself, I too, remember him in Myself}
e. And the saying of Allaah تعالى: {and if he remembers Me in a group of people, I remember him in a group that is better than them}, meaning, to the group of Angels who are near to Him, are who are never too proud to perform acts of worship to Him, rather, they glorify His Praise and prostrate before Him. This is indeed a great honor for a person who reminds others about Allaah.
f. And the saying of Allaah تعالى: {and if he draws nearer to Me by a hand span, I go one cubit nearer to him; and if he draws nearer to me by one cubit, I go a distance of two outstretched arms nearer to him; and if he comes to Me walking, I go to him running}, in these three statements, there is a description of Allaah’s kindness and generosity, that He تعالى gives more in return to what has been done for His sake. He تعالى rewards the slave with more than what the slave has worked for. As Allaah تعالى mentioned in the Qur’aan:
﴿مَّثَلُ الَّذِينَ
يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ
سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّائَةُ حَبَّةٍ ۗ وَاللَّهُ يُضَاعِفُ لِمَن
يَشَاءُ ۗ وَاللَّهُ وَاسِعٌ عَلِيمٌ﴾
{The likeness of those who
spend their wealth in the Way of Allaah is the likeness of a grain (of corn);
it grows seven ears, and each ear has a hundred grains. Allaah gives manifold
increase to whom He pleases. And Allaah is All-Sufficient for His creatures'
needs, All-Knower} [28]
These three statements point to this great meaning that what Allaah bestows on His slave as a reward is more than what the slave has worked for.
g. When Allaah says that He تعالى will come nearer by a cubit, or forearms length, or running, we say: “We believe in Allaah (and we affirm what He تعالى has ascribed to Himself, and what the Messenger ﷺ has ascribed to his Lord). He تعالى comes in a way that befits His Majesty, but we do not know how?” It is not permissible for us to discuss how He does it, nor can we comprehend it
h. We also learn from this Hadeeth that whoever hurries in seeking the pleasure of Allaah and His worship, Allaah will be quick in rewarding Him, quicker than the servant’s actions of obedience
i. And the saying of Allaah تعالى: {and if he comes to Me walking, I go to him running}, al-Qastalaanee رحمه الله said: it means: “Whoever draws near to Me through little acts of obedience, I would reward them enormously. Every time he increases in obedience, I would increase My reward for him. The faster he comes to Me in obedience, the quicker I will be in My reward.” [29]
4. Ibn Rajab al-Hanbalee رحمه الله
said in the explanation of this Hadeeth: “Whoever understands from this
narration that this narration is referring to Tashbeeh (likening the Creator
with the creation), or Hulool (presence of Allaah inside of His creation), or
Ittihaad (union with the Divine), [or Wahdat al-Wujood (“unity of being”, this
is the belief that everything that exists is Allaah Himself, i.e. the Creator
and the Creation is the same)], then this false understanding is this due to
his ignorance, and his poor understanding about Allaah عز وجل
and His Messenger ﷺ. And Allaah and His
Messenger are free from all this. There is nothing like unto Him, and He is the
All-Hearer, the All-Seer. [30]
[1]
Saheeh al-Bukhaaree (7405, 7505,
7536, 7537) and the wording is his, and Saheeh Muslim (2675)
[2] A brief biography of Abu
Hurairah was already mentioned in the explanation of the previous Ahaadeeth.
[3]
Saheeh al-Bukhaaree, Book of
al-Tawheed (97), Chapter No. (15), the statement of Allaah تعالى: {وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ}, Hadeeth No. (7405), and Chapter No. (35), the statement of
Allaah تعالى:
{يُرِيدُونَ
أَنْ يُبَدِّلُوا كَلاَمَ اللَّهِ},
Hadeeth No. (7505), and Saheeh Muslim, The Book Pertaining to the Remembrance
of Allaah (48), Chapter No. (1) Encouragement To Remember Allaah, Hadeeth (2675
– 2 & 21)
[4]
Saheeh al-Bukhaaree, Book of
al-Tawheed (97), Chapter No. (50), What the Prophet ﷺ mentioned and narrated as the saying of
his Lord, Hadeeth No. (7537), and Saheeh Muslim (2675-20). Al-Bukhaaree
narrated a similar narration from Anas رضي الله عنه: The Prophet ﷺ said: ❝My Lord says: {If My slave comes nearer to me for a span, I go nearer
to him for a cubit; and if he comes nearer to Me for a cubit, I go nearer to
him for the span of outstretched arms; and if he comes to Me walking, I go to
him running.}❞ Saheeh al-Bukhaaree (7536)
[5]
Saheeh Muslim, The Book of Repentance (50), Chapter No. (1): Exhortation To
Repent And Rejoicing Therein, Hadeeth (2675-1)
[6]
Saheeh Muslim, The Book Pertaining to the Remembrance of Allaah (48), Chapter
No. (1) Encouragement To Remember Allaah, Hadeeth (2675 – 3)
[7]
Sharh al-Mishkaah of al-Teebee
[8]
Explanation of what al-Hadeeth al-Qudsi is.
Shaikh Ibn Baaz رحمه الله said: “Al-Ahaadeeth al-Qudsiyah: It is that which is attributed
to Allaah عز وجل, and it is His سبحانه وتعالى speech. It is called Qudsi (Holy, Sacred), but it is not like
the Qur’aan. For al-Qur’aan is miraculous, and Allaah is worshiped through its
recitation, and it is recited in the Salaah.
As for al-Hadeeth al-Qudsi, it is attributed to Allaah
عز وجل, it does not have the same ruling as the
Qur’aan, but it is the speech of Allaah. And an example of it is what is
reported in Saheeh Muslim, on the authority of Abu Dharr رضي الله عنه that the Prophet ﷺ said: ❝Allaah تبارك وتعالى said: {O My servants, I have forbidden oppression for Myself
and have made it forbidden amongst you, so do not oppress one another. O My
servants, all of you are astray except for those I have guided, so seek
guidance of Me and I shall guide you, O My servants, all of you are hungry
except for those I have fed, so seek food of Me and I shall feed you…}❞ to the end of
the long Hadeeth.
This is an example of what is known as al-Hadeeth
al-Qudsi, for it is attributed to Allaah, and it is authentic.” [From the
Shaikh’s official website. Fatwaa No. 17988]
Shaikh Ibn al-`Uthaymeen said: “The scholars’ رحمهم الله have differed about the wording of al-Hadeeth al-Qudsi: Is it
from the speech of Allaah تعالى (like the Qur’aan), or is it a revelation
from Allaah تعالى to His Messenger ﷺ
in the form of meaning, while the wording is that of the Prophet ﷺ? They are divided into two opinions.
The first opinion: Al-Hadeeth al-Qudsi is from Allaah,
both the wording and the meaning of it, because the Prophet ﷺ attributed it to Allaah تعالى.
And it is known that the foundation of attributing a statement to someone is
that the person is quoting the words of the speaker (verbatim), and not in the
words of the one who is transmitting it. Especially, when the Prophet ﷺ is the most trustworthy of people and most reliable of them.
The second opinion: al-Hadeeth al-Qudsi, the meaning
of it is from Allaah, and the wording of it is that of the Prophet ﷺ. And this is the most correct opinion.
But if it is said: “It is better to refrain from delving
into this, for fear that the one who does so will get destroyed, and (it is
better to) limit oneself to saying: “al-Hadeeth al-Qudsi is a narration in
which the Prophet ﷺ narrated from His Lord”, this would
suffice and be enough, and perhaps the safest opinion. And Allaah knows best.”“
[Majmoo` Fataawa Ibn `Uthaymeen (9/59-62)]
[9]
See al-Fath al-Baaree (13/385)
[10]
Surah TaHa (20): 46
[11]
Surah al-Mujaadilah (58): 7
[12]
Sharh Riyaadh al-Saaliheen (5/517-518)
[13]
See Lisaan al-`Arab (4/391)
[14]
Abu `Eesaa al-Tirmidhee رحمه الله mentioned in his Sunan that al-A`mash
explained this Hadeeth: {Whoever draws nearer to
me by a hand span, I draw nearer to him by a forearm’s length} i.e.,
“With (My) forgiveness and mercy.” And in a similar way, some of the people of
knowledge explained this Hadeeth. They said: “Its meaning is that He تعالى says: “When the servant seeks to draw nearer to Me through
obedience to Me and with what I have Commanded, My forgiveness and My mercy
rush towards him.” [Sunan al-Tirmidhee (3603)]
[15]
See al-Nawawee explanation of Saheeh Muslim (17/3-4)
[16]
See Lisaan al-`Arab (8/93)
[17]
See Lisaan al-`Arab (8/21)
[18]
See Lisaan al-`Arab (11/695-696)
[19]
See al-Nawawee explanation of Saheeh Muslim (17/3-4)
[20]
Shaikh Ibn al-`Uthaymeen رحمه الله said: “Then the author mentioned the
Hadeeth of Abu Hurairah رضي الله عنه that Allaah عز وجل
says in a Hadeeth Qudsi: {I am just as My slave thinks of Me when he remembers
Me.} That is, Allaah تبارك وتعالى is aware of His slave’s thoughts about
Him. If he thinks good of Allaah then that is to the slave’s advantage; if he
thinks bad about Allaah then that is to the slave’s (disadvantage). But when
can it be said that a person is thinking good of Allaah سبحانه وتعالى?
One will be regarded as thinking good of Allaah سبحانه وتعالى when he does something that will earn him Allaah’s Bounty and
Hope of His Mercy. Hence, it is performing an action while believing that
Allaah سبحانه وتعالى will accept it. But the claim of thinking
good of Allaah سبحانه وتعالى without accompanying it with action is
simply wishful thinking about Allaah سبحانه وتعالى. And
the hopeless one is he who only holds a thought about Allaah سبحانه وتعالى but follows his self-desires.
A slave with the right thoughts about Allaah سبحانه وتعالى will engage in acts that indicate his good thoughts about
Allaah. For instance, you will be considered as having good thoughts about
Allaah if you observe the Prayer, Fast, and spend in charity believing that
Allaah سبحانه وتعالى will accept it from you. You have a good
thought about Allaah if you perform any good deed and you are optimistic that
Allaah سبحانه وتعالى will accept it from you. But if you have a
good thought about Allaah while your deeds show otherwise, then you are like
the bulk of the hopeless individuals with no capital base.
Then he ﷺ stated that Allaah سبحانه وتعالى is more generous than His slaves; if a slave seeks closeness to
Allaah by a hand span, Allaah سبحانه وتعالى will move closer to him by a distance of a
cubit. If the slave moves near to Him in a distance of a cubit, He will move
near him in a fathom. In addition, if he goes to Allaah walking, Allaah will
meet him running. Thus Allaah سبحانه وتعالى is more generous than His slave, and He
grants their supplications quickly.
Ahl al-Sunnah wal-Jamaa`ah believes that these
Ahaadeeth and similar ones actually depict existing Attributes of Allaah سبحانه وتعالى. However, we do not know how this “running” or “coming closer”
occurs; rather, how it happens is known to Allaah (alone), and we don’t need to
discuss it. Nevertheless, we must believe in its meaning but leave its manner
of occurrence to Allaah سبحانه وتعالى.
Then the author (al-Nawawee رحمه الله) related the Ahaadeeth talking about the necessity of having a
good thought about Allaah سبحانه وتعالى. But this is with a condition, that one
accompanies the thought with appropriate deeds.” [Sharh Riyaadh al-Saaliheen
(3/335-336)]
[21]
Sunan al-Tirmidhee (3479), from the Hadeeth of Abu Hurairah رضي الله عنه that the Prophet ﷺ said: ❝Call upon Allaah while being
certain of being answered, and know that Allaah does not answer a supplication
which comes from a careless and inattentive heart.❞, and graded as “Hasan li
ghairihee” by Shaikh al-Albaanee. See Saheeh al-Targheeb (1653), Saheeh
al-Jaami` (245).
[22]
Fath al-Baaree (13/460) of Ibn Hajar
[23]
Surah al-Shooraa (42):11
[24]
What follows is an addition by the Translator to further explain the Hadeeth.
[25]
Musnad Ahmad (9076) and Ibn Hibbaan in his Saheeh (639), and graded as “Saheeh”
by Shaikh al-Albaanee in Saheeh al-Jaami` (4315). In another narration, the
wording is: Allaah تعالى says: {I am
as my slave thinks about me. If (he thinks) well (of Me), then it is good (for
him), and if (he thinks) evil (of Me), then it will be bad (for him)}.
See al-Saheehah (1663) of Shaikh al-Albaanee.
[26]
Sunan al-Tirmidhee (2459), and Sunan Ibn Maajah (4260), and graded as “Dha`eef”
by Shaikh al-Albaanee in al-Dha`eefah (5319)
[27]
Surah al-Anfaal (8):45
[28]
Surah al-Baqarah (2):261
[29]
Explanation of Saheeh al-Bukhaaree by Shaikh Ibn al-`Uthaymeen (10/319-327)
[30]
Jaami` al-`Uloom wal-Hikam (1/38)
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