The power of human thinking and action is a great blessing of Allah. It is our duty to be thankful for this blessing. The first and foremost aspect of thanksgiving is to believe that the blessing is a gift from God. Man's intellect, thinking, thinking and working power are not man's own creation, nor are things created without a creator, they are God's creation, God's gift. Accepting this gift is the first condition of gratitude.
This is clear from the discussion of mourning by our scholars.
Allama Ibn Manzoor rah. Introduces gratitude in this way-
Thanksgiving: عِرحفانُ الإِحسان ونَشْرُه.
Gratitude is the realization of grace and the preaching of it. -Lisanul Arab 4/2305
Allama Firozabadi rah. Gratitude is said to be based on five principles: to be humble to the bereaved, to have love and affection for the bereaved, to acknowledge his grace, to praise him, and not to dislike the given thing. Mourning is not complete without one of them or if it is damaged. -Basairu Jabit Tamayiya 3/34, 334
In the pages of the Qur'an, the blessings of Allah are reminded and it is stated that all that man receives is a gift from Allah.
وَمَا بِكُمْ مِنّ نِعّمَةٍ فَمِنَ اللَّهِ
The blessings that are among you are from Allah. -Surah Nahl (18): 53
We need to be aware that our thinking and energy are God's gift. This realization will help us to turn to God and use our thoughts and energy in the right way.
There is no opportunity to neglect this gift of Allah. Neglecting this gift, not using this power and ability or using it in an unjust way - various forms of gratitude. So the things that a believer will achieve from the inspiration of faith are-
A. Believe in your thinking and energy as a gift from God and a blessing from God.
B. Do not neglect these qualities and qualifications and do not invalidate them.
C. Do not use it in unfair cases.
D. Use it in matters of truth and righteousness.
This matter has been taught in Hadith Sharif with Taqi!
The famous Companion Hazrat Abu Huraira. The Prophet (peace and blessings of Allaah be upon him) said:
المؤمن القوي خير وأحب إلى الله من المؤمن الضعيف, وفي كل خير, احرص على ما ينفعك, واستعن بالله ولا تعجز, وإن أصابك شيء, فلا تقل لو أني فعلت كان كذا وكذا, ولكن قل قدر الله وما شاء فعل, فإن لو تفتح عمل الشيطان .
The strong believer is better and dearer to Allah than the weak believer. (But) there is good in everyone. Lust for what will benefit you, and ask God for help. Don't be incompetent. Don't say if you are affected by something (unwanted) - if I did this, this would happen; Rather, say, God's judgment; He does whatever he wants. Because the word 'if' opens the way for Satan's work. " -Sahih Muslim, Hadith 264
If we think with a little mind, we will understand what a deep lesson there is in this hadith about using thought and energy. At the same time, how balancedly the whole matter has been presented in the minds of the Ummah! Needless to say, this is the only feature of the Prophet's teachings. Let's try to understand the words of Hadith Sharif one by one.
First things first:
The believer who is strong is good and loves to God from the weak believer, and in every good.
The strong believer is better and dearer to Allah than the weak believer. But there is welfare between the two.
Here we must first understand the aspects of ‘weakness’ and ‘strength’. Hadith commentators have discussed various aspects. One aspect has come up in each person's discussion.
Imam Nawabi rah. Said-
This is the essence of the soul in the hereafter. The other ways of worship, and the students, and the protection of them, and how they are.
Kuwat and Shakti here means energetic and active nature in the Hereafter. The person possessing this feature is more advanced in jihad with the enemy, comes out ahead of others and moves faster. In the case of Amr Bil Maruf and Nahi Anil Munkar, and in all these cases, it shows more strength and courage to endure hardships and to accept hardships and labor for the sake of Allah. He is more interested in prayer, fasting, remembrance and other acts of worship and is more active in performing them and more capable of maintaining continuity. (Dr. Sharhe Muslim, Nawabi)
Imam Nawabi rah. The power you are talking about is basically the power of the mind and nature. Enthusiasm, enthusiasm for good deeds. A person possessing this power is able to perform such deeds by the command of Allah, which is not possible even for a person possessing many times more physical strength than him.
The result of this spirit in the workplace - Jihad and Amr Bil Maruf - Nahi Anil Munkar's wide-ranging work in various fields with zeal and courage. Besides, to be energetic and active in matters of personal worship, remembrance and recitation, nafs in reform, etc. Needless to say, each of these tasks is a separate example of the workforce.
Imam Nawabi rah. In the interpretation of this hadith, the word ورمور الآخرة or ‘matters of the Hereafter’ needs to be properly understood. If understood correctly, it will be possible to understand the breadth and depth of the meaning of Hadith.
In the eyes of Islam, all the deeds of a believer's life can be included in the 'Umrah Akhirah' or the work of the Hereafter, if it is for the purpose of pleasing Allah and in accordance with the provisions of the Shari'ah.
The life of a believer must be in accordance with the provisions of the Shari'ah. It demands his faith in him. From worship to income, transactions, marriage, socialization, education, initiation, festivals, everything is a wide field of ‘Umur Akhirah’ or the Hereafter. Because in all these cases there are rules, teachings and instructions of Sharia.
In the same way, all the conditions of life - happiness-sorrow, affluence-indigestion, well-being-sickness, success-failure, attainment-non-attainment, joy-despair, etc. The savings of the Hereafter are enriched by following the special provisions of all these conditions.
There are also faithful and practical instructions for the believer in the fields of disease, grief, danger, fear, etc., which are the means of welfare and success in this world and the hereafter. Therefore, Imam Nawabi's term 'Umurul Akhirah' or 'Matters of the Hereafter' is not used as an argument for showing reluctance and laziness in worldly and Shari'ah-approved activities; Rather, along with the zeal and zeal in these works, the Islamic consciousness must be adopted to turn them into the work of the Hereafter through the right intention and the right course of action.
There is no doubt, however, that the ‘mamurat’ or ‘doable’ work of the Shariah is far more important than the ordinary ‘mubah’ or ‘legitimate’ level work. And that is why it is also a priority field for the use of human thinking and energy.
There are some more aspects in the discussion of Allama Sindi in the interpretation of this hadith. In the commentary of Sunan Ibn Majah he writes-
قوله (المؤمن القوي) أي على أعمال البر ومشاق الطاعة, والصبور على تحمل ما يصيبه من البلاء, والمتيقظ في الأمور المهتدي إلى التدبير والمصلحة بالنظر إلى الأسباب واستعمال الفكر في العاقبة ويؤيده ما روى أبو داود في كتاب القضاء عن عوف بن مالك أنه صلى الله عليه وسلم قضى بين رجلين فقال المقضي عليه لما أدبر حسبي الله ونعم الوكيل فقال النبي صلى الله عليه وسلم إن الله تعالى يلوم على العجز ولكن عليك بالكيس, والكيس بفتح الكاف هو التيقظ في الأمور.
‘Strong believer’ means one who is able to accept hard work and endure danger in good deeds and worship. One who is aware of the workings of life and is adept at using appropriate methods and appropriate means and foresight about the consequences. This meaning is supported by a hadith of Abu Dawood, which is narrated in the Sunan in the Qaya chapter of Abu Dawood in the source of Hazrat Awf Ibn Malik. He said that the Prophet (peace and blessings of Allaah be upon him) ruled in a trial between two people. The verdict against which he went against him said-
حسبى الله ونعم الوكيل
(That is, Allah is sufficient for me, He is the Best Disposer of affairs).
The Prophet (peace and blessings of Allaah be upon him) then said to him, ‘Allaah does not like idleness. Your duty is to be careful in your actions. '
Allama Cindy Rah. In the light of the hadith narrated by Abu Dawood in the Sunan, the last aspect mentioned in the interpretation of the hadith in question is that there are many kinds of negligence in the present Muslim society, big and small. Many people consider it a worldly thing to be alert in the ordinary activities of daily life and professional life. But it is not worldly in all respects; The Hadith encourages one to try to do any work perfectly. Needless to say, it is not the honor of a believer to engage in abominable and unlawful deeds. No-permissible work cannot be done, the question of perfect-imperfect is irrelevant. It is the teaching of Islam to do all the work that is permitted in the Shari'ah and so that the time of the believer will be spent as perfectly as possible. Irshad of Hadith Sharif-
God loves you if you do a single deed that you believe in.
When one of you does something, God likes to do it well. -Musnad Abu Yala, Hadith 438; Almuzamul Awsat, Tabarani 696; Shuabul Iman, Baihaqi Hadith 5312; Mazmauz Yawaid 4/165, Hadith 8470
The commentators of the hadith have interpreted this hadith to include all acts of worship and general activities.
Allama Munavi Rah. In the explanation of this hadith he writes-
In fact, the one who uses God in pictures and instruments and numbers, for example, works with the knowledge of God, and benevolence is used for the benefit of the people who use it, but it is not intended to be a waste of money.
Translation: It is the duty of the one whom Allah has made a craftsman and engaged him in the manufacture of various materials, to use the knowledge and skills bestowed by Allah for the purpose of serving Allah's creation. This is not to say that if he does not work, he will be destroyed or work in proportion to his wages; Rather the work will work according to the level of care it demands. -Fayzul Qadir, 2/26, Hadith 261, 262
Shaykh Muhammad al-Ghazali, a famous Arab writer of modern times, said:
Ehsan is not a good scholar, nor is it a good practice.
And the Muslim addressee of this position in every position is not the action. Habits, and worship in taste and jurisprudence except ...
Translation: (‘Ihsan’ is desirable in Islam) but ‘Ihsan’ is not the name of trivial knowledge or trivial type of work. Ihsan is to reach perfection of any subject and to complete it with perfection and improvement. Muslims will try to go to this stage in all matters - that is desirable. In this case, both worldly activities and worship are equal to him. -Aljanibul Atifi Minal Islam 1/55
The second sentence "وَفِي كُلٍّ خَيْرٌ"
But there is welfare in each of them. That is, both the strong believer and the weak believer are entitled to welfare.
Imam Nawabi rah. Said-
"Do not associate with faith what is weak in worship."
Because, both are entitled to faith. Moreover, even a weak believer performs various acts of worship and good deeds. -Srah Muslim, Nawabi
This is an example of the correctness and balance of the teachings of Hadith. The weak believer is not to be ignored even when describing the characteristics and superiority of the strong believer; Rather, he is being kept in place. This balance and fairness in evaluation is the teaching of Islam.
Sometimes there are instances in the Muslim society where the believer is not taken into account in the evaluation of the Muslim. There are flaws in individuals and society. As such, the Muslim individual and society has many flaws and weaknesses - no one denies this, the weakness of faith and the departure from Islamic teachings is the main reason for our weakness, it is true, but in spite of all the flaws and weaknesses are still in the Muslim individual and society. The goodness and goodness due to faith is not less. This truth is bound to be revealed in fair comparison. Above all, the faith of a believer is an attribute with which no other attribute can be compared.
If the teachings of the hadith "وَفِي كُلٍّ خَيْرٌ" in a sentence that opens the horizons of thought can be realized, then many believers in the present age, Muslims themselves will be freed from inferiority as well as others will be motivated to maintain fairness in evaluation.
This sentence of Hadith Sharif is basically an appendix to the first word. A content is completed by two sentences.
Second thing
Then in the third sentence it is said-
Hold on to what you do not benefit, and use Allah and do not be surprised.
“Be greedy for whatever benefits you. Ask God for help. Don't be disabled. ”
Hadith Sharif tells us to be interested in ‘all things beneficial’, not just to be interested; Rather, he ordered 'lust'.
What are the benefits? The list of useful things for a believer is very long. He also has a special view on the pros and cons. To the believer those things and things are useful, which are in accordance with the command of Allah. Disobedience to Allah has brought some worldly benefits, but in reality it is not.
Since Islam is a religion from Allah, the teachings of Islam are widespread in all spheres of human life. Islam has the opportunity to meet all the needs of life and achieve all the welfare, if in reality it is needed and is a matter of welfare.
And that is why the list of useful things for the believer is very long, which includes all the useful things in life and in this world and in the world to come. We have already seen some of this in the discussion of Allama Sindi. But the main thing and the biggest thing of all this is obedience to Allah and expectation of gaining reward from Allah. This approach and motivation must be followed in all activities of life.
Imam Nawabi rah. In the explanation of the above sentence of Hadith Sharif says-
The meaning of ahras on obedience to Allah Almighty and desire in it
This means, be greedy for obedience to Allah (in all matters) and be interested in what Allah has (for the obedient servants).
Secondly. Here is also taught the way to gain the welfare of the world and the Hereafter.
Imam Abul Abbas Qurtubi rah. In the explanation of this sentence of Hadith Sharif writes-
Use greed and ijtihad to acquire what you need in your religion and the world that you use to protect your religion, protect your family, and do good deeds, and do not deviate from it. And with the end of ijtihad, and the preaching of greed, it is not a bad thing to resort to God, and to rely on it, and to follow it in all matters, so that these ways may be obtained for the good of others.
That is to say, be diligent and diligent in attaining whatever is beneficial for your divinity and whatever in the world is conducive to your divinity, protection of your family, good moral deeds (such as generosity, generosity, hospitality, etc.).
‘In this case, do not be lazy and make mistakes, do not be incapable of using the excuse of destiny. In that case, you will be considered negligent in the eyes of both the law and the society. So one must seek Allah's help with all one's efforts and rely on Him and seek refuge in Him in all matters.
‘So the servant who adopts these two ways will be able to attain the welfare of the two worlds.’ -Al-Mufhim Lima Ashqala Min Talkhisi Kitabi Muslim
What a beautiful commentary on the teachings of Hadith Sharif has been presented here. One thing to note is that the field of interest and effort is pointed out in a few words. The first area is the effort to acquire and protect the religion. And the second field is the effort to earn a living as a helper of the good moral work such as protection of one's religion, sustenance and generosity of family, generosity, hospitality, etc.
After that, instructions have been given to eliminate laziness and idleness. In this case, it is forbidden to use 'destiny' as an excuse to pretend to be disabled without being disabled. It turns out, then, that the commentator did not just take action lessons from this hadith; On the contrary, he has also used destiny as an excuse for inactivity.
Finally, with the utmost effort, he explained the lesson of praying to Allah for help and relying on Allah.
This is the big difference between the income of worldly people and the income of Kamil Mumin. The worldly man also tries, the believer also tries, but the worldly man relies on his own efforts, whereas the believer relies on Allah in all his endeavors.
From this it is further understood that there is no conflict between effort and tawakkul. Tawakkul does not mean giving up trying; Rather, relying on Allah in spite of the best efforts in a lawful manner. Just a way for people to try. The benefit intended by this method can be obtained only when Allah gives that benefit. Therefore, for the result, one must seek Allah's help and rely on Allah.
What is more understandable here is that all the efforts of the believer must be within the limits of the Shari'ah. Because, it is not only ridiculous but also rude to disobey Allah's command and seek Allah's help and rely on Allah. This is another difference between the efforts of the worldly and the efforts of the believers. The worldly man tries but does not care about the law of God, lawful or unlawful; On the other hand, the believer also tries, but he is loyal to the law of God, within the limits of what is permissible and what is not. Why would he violate these boundaries in case of attempts? His belief is the only way for me to try. The result will be what Allah wills. So why should I try to displease Allah?
Third thing:
‘Don’t say if you’re a victim of something (unwanted), if I did (it) it would be ...’
Imam Subaki rah. Explaining the hadiths on this subject, he said:
وقد تأملت اقتران قوله احرص على ما ينفعك بقوله "وإياك واللو" فوجدت الإشارة إلى محل لو المذمومة, وهي نوعان: أحدهما في الحال ما دام فعل الخير ممكنا, فلا يترك لأجل فقد شيء آخر, فلا تقول: لو أن كذا كان موجودا لفعلت كذا, He was able to act on it, and he did not come up with anything but good deeds, and he was jealous of Adam's death.
والثاني من فاته أمر من أمور الدنيا فلا يشغل نفسه بالتلهف عليه لما في ذلك من الاعتراض على المقادير وتعجيل تحسر لا يغني شيئا, ويشتغل به عن استدراك ما لعله يجدي, فالذم راجع فيما يؤول في الحال إلى التفريط وفيما يؤول في الماضي إلى الاعتراض على القدر وهو َْقْبَحُ مِنَ الْأَوّلِ.
I have pondered on the teachings of Hadith to be interested in ‘useful things’ and to refrain from using the words ‘Lao’ (if). I think there are two areas of exclusion from the use of the word 'if': one. When it is possible to do a good deed, one should not give up that deed due to lack of something. So in this case, if someone says, ‘If I could get that thing, I would do this work.’ But it is possible to do this work without that. This ‘if’ is condemned ‘if’. Rather he will complete the work without that object and will be interested and diligent in doing useful work.
Two. When one fails to get a worldly desire, one should not indulge oneself in the sorrow and regret of that matter. Because it is a disagreement with destiny, secondly, there is no benefit in this sorrow. On the contrary, due to this, one has to be deprived of useful work which would have compensated for the non-receipt. So the bottom line is that if the use of 'if' neglects any good deed of the present or disagrees with destiny in the past, it will be reprehensible and reprehensible. And the second is worse than the first. ”
In this statement of Imam Subaki rah. Not only the interpretation of the hadith in question, but also the possible interpretation of other hadiths in this regard was found. However, the second lesson is mainly found in the hadith of Sahih Muslim. The essence of which is that the believer will try his best to achieve the desirable and beneficial things of the religious world, and will take careful measures to protect himself from unwanted and harmful things. But even after this, if the result is something else, then it will be accepted as the command of Allah. Subhanallah! What could be more beautiful, realistic, and balanced education than effort?
Since Allah has made this house of the world a house of action and effort, the servant must be active. Allah has also given the power of action. Therefore, to be idle is not to be thankful for this blessing. But the reality is that effort is the only way to get results, so the servant will rely on Allah even after all the efforts and will thank Allah if the result is good. If the result is different, he will be patient and will agree with the decision of destiny. Needless to say, this education can be called the correct and complete education to encourage work effort.
If the teachings of other doctrines are evaluated in the light of this whole teaching of Islam, then it will become as clear as daylight that those thoughts and philosophies are pure and marginal. For example, if people are only asked to be active, but are not given the consciousness of the right and wrong to choose between right and wrong, or are not taught the fields and provisions of right and wrong, will the teaching of this action create various crises for the individual and society? No?
Action is taught, but the reality is not that effort is not everything, it is just a way, the result is God's will. So one should rely on Him, one should be satisfied with His decision. Then there will be such arrogance among the people on the one hand, which is the root of all the unrest in the society and world, on the other hand, sorrow and grief will also cross the line, which will burn the peace and happiness of life to ashes. Above all, there will be a horrible environment of God-forgetfulness and self-forgetfulness in human society.
So in the above hadith we have seen how much Islam has instructed us to encourage good deeds and good deeds! What a practical lesson has been given to be active in the beneficial matters of the religion-world! If we can understand this teaching of Islam properly and follow it properly, then inshaAllah we will be able to achieve success and achievement in the world of religion. May Allah grant us Tawfiq - Amen.
