“It is only revealed to me that your god is but one God”: Imam al-Shinqitee

In a work of his devoted to clarifying supposed contradictions in the Qur’an, sheikh Muhammad al-Ameen al-Shinqitee mentioned the following in part of his discussion of surah al-Anbiyah:

وَقَوْلِهِ تَعَالَى: قُلْ إِنَّمَا يُوحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَاحِدٌ فَهَلْ أَنْتُمْ مُسْلِمُونَ [21 \ 108] . ـ

Allah’s statement:

قُلْ إِنَّمَا يُوحَىٰ إِلَيَّ أَنَّمَا إِلَـٰهُكُمْ إِلَـٰهٌ وَاحِدٌ ۖ فَهَلْ أَنتُم مُّسْلِمُونَ

Say, “It is only revealed to me that your god is but one God; so will you be those who submit to Him?” [21:108]

عَبَّرَ فِي هَذِهِ الْآيَةِ الْكَرِيمَةِ بِلَفْظِ: «إِنَّمَا» وَهِيَ تَدُلُّ عَلَى الْحَصْرِ عِنْدَ الْجُمْهُورِ، وَعَلَيْهِ فَهِيَ تَدُلُّ عَلَى حَصْرِ الْوَحْيِ فِي تَوْحِيدِ الْأُلُوهِيَّةِ. ـ

In this noble ayah, Allah uses the wording of “innama” which indicates a restriction [i.e. “it is only revealed to me…”] according to the majority opinion. So according to that position, this would seem to indicate that the divine revelation is restricted the matter of Tawheed al-‘Uloohiyyah – singling out Allah alone for deification and worship.

وَقَدْ جَاءَتْ آيَاتٌ أُخَرُ تَدُلُّ عَلَى أَنَّهُ أَوْحي إِلَيْهِ غَيْرَ ذَلِكَ كَقَوْلِهِ: قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِنَ الْجِنِّ الْآيَةَ [72] ، وَقَوْلِهِ: تِلْكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ [11 \ 49] ، وَقَوْلِهِ: نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ الْآيَةَ [12 \ 3] . ـ

However, a number of other ayaat have come which show other things being revealed to him, such as Allah’s statement: Continue reading

Advertisements

Khutbah on the Fundamentals of the Religion: Imam al-Sa’di

In a collection of more than four hundred sermons from sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di, he delivered the following khutbah on the foundational beliefs of Ahl al-Sunnah w’al-Jamaa’ah:

خطبة في أصول الدين
Khutbah on the Fundamentals of the Religion

الحمد لله المعروف بأسمائه وصفاته ، المتحبب إلى خلقه بجزيل هباته . ـ

All praise belongs to Allah, the One who is known by His names and attributes and beloved to His creation due to the His overflowing bestowals.

وأشهد أن لا إله إلا الله ، وحده لا شريك له ، المتفرد بالألوهية والوحدانية ، المتوحد في العظمة والكبرياء والمجد والربوبية . ـ

I bear witness that there is no deity worthy of worship in truth except Allah alone with no partners. He is One who is absolutely unique in terms of deity and singleness, singular in grandeur, greatness, majesty and Lordship.

وأشهد أن محمدا عبده ورسوله ، أكمل الخلق في مراتب العبودية ، وأعلاهم في كل خصلة حميدة ، فهو خير البرية ، اللهم صل وسلم على محمد ، وعلى آله وأصحابه الأخيار ، وعلى التابعين لهم بالأقوال والأفعال والإقرار . ـ

And I bear witness that Muhammad is His slave and messenger; the most complete created-being in the various levels of servitude, and the most elevated of them in every praiseworthy quality, for he is the best of the created-beings. O Allah, grant Your peace and blessings upon Muhammad and upon his family and his excellent companions, and upon all those who follow them in speech, action and confession.

أما بعد : أيها الناس ، اتقوا الله تعالى ، واعلموا أن الله خلقكم وأمركم بمعرفته وعبادته ، وحثكم على إخلاص الدين وتحقيق طاعته . قال تعالى : { وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ } . وقال: { يَاأَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ } ، وقال: { اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَّ لِتَعْلَمُوا أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا } ، وقال : { فَاعْلَمْ أَنَّهُ لَا إِلَهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنْبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَاللَّهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَمَثْوَاكُمْ } . ـ

To proceed: O mankind, exercise taqwa of Allah, and know that Allah created you and commanded you to know and worship Him, and He urges you to make your religion sincerely and completely for Him and to make obedience to Him a reality in your lives. He said: Continue reading

Ten Important Commandments from the End of Surah al-An’aam: Tafsir al-Sa’di

In surah al-An’aam, Allah provides a number of important commands in His statement:

قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ ۖ أَلَّا تُشْرِكُوا بِهِ شَيْئًا ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا ۖ وَلَا تَقْتُلُوا أَوْلَادَكُم مِّنْ إِمْلَاقٍ ۖ نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ ۖ وَلَا تَقْرَبُوا الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ ۖ وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّـهُ إِلَّا بِالْحَقِّ ۚ ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَعْقِلُونَ * وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُ ۖ وَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ ۖ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ۖ وَإِذَا قُلْتُمْ فَاعْدِلُوا وَلَوْ كَانَ ذَا قُرْبَىٰ ۖ وَبِعَهْدِ اللَّـهِ أَوْفُوا ۚ ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَذَكَّرُونَ * وَأَنَّ هَـٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ۚ ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَتَّقُونَ

Say: Come, I will recite what your Lord has prohibited for you. That you not associate anything with Him. And to parents, good treatment. And do not kill your children out of poverty; We will provide for you and for them. And do not approach immoralities – what is apparent of them and what is concealed. And do not kill the soul which Allah has forbidden [to be killed] except by [legal] right. This has He instructed you in order that you may understand.

And do not approach the orphan’s property except in a way that is best until he reaches maturity. And give full measure and weight in justice. We do not charge any soul except according to its capacity. And when you speak, be just, even if concerning a near relative. And fulfill the covenant of Allah. This has He instructed you that you may remember.

And this is My path, which is straight, so follow it; and do not follow other ways, for you will be separated from His way. This has He instructed you that you may become righteous. [6:151-153]

Commenting on this in his well-known tafsir, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote:

قول تعالى لنبيه صلى الله عليه وسلم: قل لهؤلاء الذين حرموا ما أحل الله. تعالوا أتل ما حرم ربكم عليكم تحريما عاما شاملا لكل أحد، محتويا على سائر المحرمات، من المآكل والمشارب والأقوال والأفعال. ألا تشركوا به شيئا أي: لا قليلا ولا كثيرا. ـ

Allah is saying to His Prophet (ﷺ):

قُلْ

Say: …

to these people who consider what Allah has made permissible to be impermissible

تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ

… Come, I will recite what your Lord has prohibited to you

with a broad prohibition which encompasses and applies to all, inclusive of all the prohibitions not explicitly mentioned in it, whether they be foods, drinks, statements or actions. Continue reading

The Virtues of Surah al-Ikhlaas: Sheikh Saalih al-Fawzan

Sheikh Saalih al-Fawzan, a member of the Council of Senior Scholars as well as Permanent Committee for Islamic Research and Fataawaa of the Kingdom of Saudi Arabia, was asked the following question:

 نص السؤال : ما صحة هذا الحديث‏:‏ ‏«من قرأ‏:‏ ‏{‏قُلْ هُوَ اللَّهُ أَحَدٌ‏}‏ في ليلة ألف مرة فقد شرى نفسه من الله‏» ؟‏

Question: What is the veracity of the hadeeth, “whoever recites surah al-Ikhlaas (102) one thousand times within the course of a night, then he has purchased himself from Allah”?

نص الإجابة : أما سورة‏:‏ ‏{ ‏قُلْ هُوَ اللَّهُ أَحَدٌ‏ }‏ فهي سورة عظيمة أخبر النبي – صلى الله عليه وسلم – في أحاديث صحيحة” أنها تعادل ثلث القرآن‏” ،، وذلك لما تتضمنه من أوصاف الله سبحانه وتعالى ونعوت جلاله، فهي سورة خالصة في التوحيد، ولهذا تسمى سورة الإخلاص، وكان النبي – صلى الله عليه وسلم ـ” يقرأها مع المعوذتين عند النوم” ‏‏، وكان يحث على قراءتها ‏لما فيها من الفضل العظيم، وأنها تعدل ثلث القرآن‏.‏  ـ

Response: As for surah al-Ikhlaas, it is a tremendous surah about which the Prophet (ﷺ) informed us in a number of authentic reports that “it is equal to one third of the Qur’an”, and that is due to the descriptions and attributes of Allah that it contains. For it is a surah which is entirely devoted to the subject of tawheed, and this is why it is named “surah al-Ikhlaas“. And the Prophet (ﷺ) said, “recite it along with the surah al-Falaq (113) and surah al-Nas (114) before sleeping”. This encouragement to recite it is due to the great virtue it holds and that it is equal to one third of the Qur’an. Continue reading

Three Proofs for the Resurrection of the Dead: Tafsir al-Shinqitee

Sheikh Muhammad al-Ameen al-Shinqitee included the following discussion in part of his tafsir of surah al-Baqarah:

قوله تعالى : ( ياأيها الناس اعبدوا ربكم الذي خلقكم والذين من قبلكم لعلكم تتقون ، الذي جعل لكم الأرض فراشا والسماء بناء وأنزل من السماء ماء فأخرج به من الثمرات رزقا لكم ) ـ

Allah’s statement:

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ * الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ

O mankind, worship your Lord, who created you and those before you, that you may become righteous – * He who made for you the earth as a bed and the sky as a ceiling and We sent down rain from the sky and thereby brought forth fruits as provision for you … [2:21-22]

أشار في هذه الآية إلى ثلاثة براهين من براهين البعث بعد الموت ، وبينها مفصلة في آيات أخر : الأول : خلق الناس أولا المشار إليه بقوله ( ياأيها الناس اعبدوا ربكم الذي خلقكم والذين من قبلكم ) ; لأن الإيجاد الأول أعظم برهان على الإيجاد الثاني ، وقد أوضح ذلك في آيات كثيرة كقوله : ( وهو الذي يبدأ الخلق ثم يعيده ) الآية [ 30 \ 27 ] ، وقوله : ( كما بدأنا أول خلق نعيده ) [ 21 \ 104 ] ، وكقوله : ( فسيقولون من يعيدنا قل الذي فطركم أول مرة ) [ 36 \ 79 ] ، وقوله : ( قل يحييها الذي أنشأها أول مرة ) ، وقوله : ( أفعيينا بالخلق الأول بل هم في لبس ) الآية [ 50 \ 15 ] ، وكقوله : ( ياأيها الناس إن كنتم في ريب من البعث فإنا خلقناكم من تراب ) [ 22 \ 5 ] ، وكقوله : ( ولقد علمتم النشأة الأولى ) الآية [ 56 \ 62 ] . ـ

This ayah points to three proofs for the resurrection of the dead, and that topic is clarified elsewhere in more detail.

The first proof: The initial creation of mankind points to this, as He said:

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ

O mankind, worship your Lord, who created you and those before you

For the initial act of bringing them into existence is the greatest proof of their being brought back into existence a second time. Allah made this point clear in a number of different ayaat, such as His statement:

وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ

It is He who initiated the creation and then He will repeat it [30:27]

until the end of the ayah. And His statement: Continue reading

Only the Creator is Deserving of Worship: Tafsir al-Shinqitee

Sheikh Muhammad al-Ameen al-Shinqitee brought the following discussion in his tafsir of surah al-Ra’d:

قوله تعالى : أم جعلوا لله شركاء خلقوا كخلقه فتشابه الخلق عليهم قل الله خالق كل شيء وهو الواحد القهار . ـ

Allah’s statement:

أَمْ جَعَلُوا لِلَّـهِ شُرَ‌كَاءَ خَلَقُوا كَخَلْقِهِ فَتَشَابَهَ الْخَلْقُ عَلَيْهِمْ ۚ قُلِ اللَّـهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ الْوَاحِدُ الْقَهَّارُ‌

Or do they assign partners to Allah who create like His creation, and so the creation appears similar to them? Say, “Allah is the Creator of everything; and He is the One, the All-Mighty” [13:16]

أشار تعالى في هذه الآية الكريمة إلى أنه هو المستحق لأن يعبد وحده ; لأنه هو الخالق ولا يستحق من الخلق أن يعبدوه إلا من خلقهم وأبرزهم من العدم إلى الوجود ; لأن المقصود من قوله : أم جعلوا لله شركاء خلقوا كخلقه فتشابه الخلق عليهم [ 13 \ 16 ] إنكار ذلك وأنه هو الخالق وحده بدليل قوله بعده : قل الله خالق كل شيء [ 13 \ 16 ] أي : وخالق كل شيء هو المستحق لأن يعبد وحده ، ويبين هذا المعنى في آيات كثيرة ، كقوله : ياأيها الناس اعبدوا ربكم الذي خلقكم الآية [ 2 \ 21 ] ، وقوله : واتخذوا من دونه آلهة لا يخلقون شيئا وهم يخلقون [ 25 \ 3 ] ، وقوله : أيشركون ما لا يخلق شيئا وهم يخلقون [ 7 \ 191 ] ، وقوله : هذا خلق الله فأروني ماذا خلق الذين من دونه [ 31 \ 11 ] إلى غير ذلك من الآيات ; لأن المخلوق محتاج إلى خالقه فهو عبد مربوب مثلك يجب عليه أن يعبد من خلقه وحده ، كما يجب عليك ذلك ، فأنتما سواء بالنسبة إلى وجوب عبادة الخالق وحده لا شريك له . ـ

In this noble ayah, Allah mentions that He is the only one entitled to be worshiped, for He is the Creator. And there is not anyone or anything which deserves to be worshiped by the creation except for the one who created them and brought them into existence out of nothingness. For the purpose of His statement: Continue reading

Three Categories of Love: Imam al-Sa’di

In part of his explanation of the famous Kitaab al-Tawheed of Sheikh Muhammad ibn ‘Abd al-Wahhaab, sheikh ‘Abd al-Rahman al-Sa’di wrote:

أصل التوحيد وروحه: إخلاص المحبة لله وحده وهي أصل التأله والتعبد له، بل هي حقيقة العبادة، ولا يتم التوحيد حتى تكمل محبة العبد لربه، وتسبق محبته جميع المحاب وتغلبها، ويكون لها الحكم عليها بحيث تكون سائر محاب العبد تبعا لهذه المحبة التي بها سعادة العبد وفلاحه. ـ

The foundation of tawheed and its very essence is this: sincere love for Allah alone, and this is the foundation of deifying Him and worshiping Him; rather it is the reality of worship and tawheed is not completed until the slave’s love for his Lord is perfected and it supersedes and prevails over one’s love for all other beloved things, and that that love becomes the measuring scale over them to the extent that all of the slave’s other inclinations follow in accord with this love. It is through this that the slave attains ultimate joy and success.

ومن تفريعها وتكميلها الحب في الله، فيحب العبد ما يحبه الله من الأعمال والأشخاص، ويبغض ما يبغضه الله من الأشخاص والأعمال، ويوالي أولياءه ويعادي أعداءه، وبذلك يكمل إيمان العبد وتوحيده. ـ

And part of its branches and completeness is love for the sake of Allah. So the slave loves those actions and personalities which Allah loves, and he hates the persons and actions which Allah hates, and he aligns himself with Allah’s allies and shows enmity to Allah’s enemies. Through this is the slave’s eemaan and tawheed perfected. Continue reading

Transgressing the Limits of Allah: Tafsir al-Sa’di

In the beginning of surah al-Nisaa’, Allah discusses the rules of inheritance at length. Immediately following this, He says:

تِلْكَ حُدُودُ اللَّـهِ ۚ وَمَن يُطِعِ اللَّـهَ وَرَ‌سُولَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِ‌ي مِن تَحْتِهَا الْأَنْهَارُ‌ خَالِدِينَ فِيهَا ۚ وَذَٰلِكَ الْفَوْزُ الْعَظِيمُ * وَمَن يَعْصِ اللَّـهَ وَرَ‌سُولَهُ وَيَتَعَدَّ حُدُودَهُ يُدْخِلْهُ نَارً‌ا خَالِدًا فِيهَا وَلَهُ عَذَابٌ مُّهِينٌ

These are the limits of Allah, and whosoever obeys Allah and His Messenger will be admitted to Gardens under which rivers flow, to abide therein, and that will be the great success. * And whosoever disobeys Allah and His Messenger, and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment. [4:13-14]

Commenting on this in his famous book of tafsir, Sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote the following:

أي: تلك التفاصيل التي ذكرها في المواريث حدود الله التي يجب الوقوف معها وعدم مجاوزتها، ولا القصور عنها، وفي ذلك دليل على أن الوصية للوارث منسوخة بتقديره تعالى أنصباء الوارثين. ـ

Meaning: These details of the inheritance which He mentioned are the limits of Allah, at which He has obligated halting, the absence of transgressing them and not falling short of them. And in this there is a proof that making a bequest to an inheritor [i.e. writing a will in which one of your legally-designated inheritors would receive more than their amount according to the sharee’ah] is abrogated due to Allah’s designation of the shares due to the various inheritors.

ثم قوله تعالى: { تِلْكَ حُدُودُ اللَّهِ } فالوصية للوارث بزيادة على حقه يدخل في هذا التعدي، مع قوله صلى الله عليه وسلم: “لا وصية لوارث” ثم ذكر طاعة الله ورسوله ومعصيتهما عموما ليدخل في العموم لزوم حدوده في الفرائض أو ترك ذلك فقال: { وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ } بامتثال أمرهما الذي أعظمه طاعتهما في التوحيد، ثم الأوامر على اختلاف درجاتها واجتناب نهيهما الذي أعظمُه الشرك بالله، ثم المعاصي على اختلاف طبقاتها { يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا } . ـ

Then Allah said, Continue reading

Ibn Kathir’s brief remarks on the contents of Surah al-Fatihah

After completing his individual explanations of each of the verses of surah al-Fatihah, al-Hafidh Abu’l-Fidaa’ Ismaa’eel ibn Kathir made the following brief remarks about the contents of the surah as a whole:

اشتملت هذه السورة الكريمة وهي سبع آيات فضلها ، على حمد الله وتمجيده والثناء عليه ، بذكر أسمائه الحسنى المستلزمة لصفاته العليا ، وعلى ذكر المعاد وهو يوم الدين ، وعلى إرشاده عبيده إلى سؤاله والتضرع إليه ، والتبرؤ من حولهم وقوتهم ، وإلى إخلاص العبادة له وتوحيده بالألوهية تبارك وتعالى ، وتنزيهه أن يكون له شريك أو نظير أو مماثل ، وإلى سؤالهم إياه الهداية إلى الصراط المستقيم ، وهو الدين القويم ، وتثبيتهم عليه حتى يفضي بهم ذلك إلى جواز الصراط الحسي يوم القيامة ، المفضي بهم إلى جنات النعيم في جوار النبيين ، والصديقين ، والشهداء ، والصالحين . واشتملت على الترغيب في الأعمال الصالحة ، ليكونوا مع أهلها يوم القيامة ، والتحذير من مسالك الباطل ؛ لئلا يحشروا مع سالكيها يوم القيامة ، وهم المغضوب عليهم والضالون . ـ

This noble surah – while being only seven ayaat – contains many virtues. These include containing praise, glorification and extolling of Allah by mentioning His beautiful names which necessarily entail His lofty attributes.

And it contains mention of the ultimate destination, which is the Day of Recompense.

And it contains Allah’s guidance to His slaves to ask Him and supplicate to Him, and to disassociate themselves from any claim of possessing might or power.

It contains Allah’s guidance to have sincerity in worshiping Him and singling Him out in deity – exalted is He – , and declaring Him free from having any partners, equals or peers. Continue reading

The Deen is Built on Two Foundations: Dhikr and Shukr – Ibn al-Qayyim

al-‘Allaamah ibn al-Qayyim wrote the following beneficial words in his famous work, al-Fawaa’id:

مبنى الدين على قاعدتين: الذكر والشكر، ـ

The deen is built on two foundations: al-Dhikr and al-Shukr [remembrance and gratitude].

قال تعالى {فاذكروني أذكركم واشكروا لي ولا تكفرون} سورة البقرة، الآية: 152، ـ

Allah said:

فَاذْكُرُ‌ونِي أَذْكُرْ‌كُمْ وَاشْكُرُ‌وا لِي وَلَا تَكْفُرُ‌ونِ

So remember Me; I will remember you. And be grateful to Me and do not deny Me. [2:152].

وقال النبي صلى الله عليه وسلم لمعاذ: «والله إني لأحبك فلا تنس أن تقول دبر كل صلاة: اللهم أعنِّي على ذكرك وشكرك وحسن عبادتك»، ـ

And the Prophet said to Mu’adh, “By Allah, verily I love you, so do not forget to say at the end of every salaah, ‘O Allah, aid me in remembering You and gratitude to You and in excellent worship of You.”

وليس المراد بالذكر مجرد ذكر اللسان بل القلبي واللساني، وذكره يتضمن ذكر أسمائه وصفاته وذكر أمره ونهيه وذكره بكلامه، وذلك يستلزم معرفته والإيمان به وبصفات كماله ونعوت جلاله والثناء عليه بأنواع المدح. وذلك لا يتم إلا بتوحيده. ـ

And the intended meaning of al-dhikr is not merely dhikr of the the tongue – rather of both the heart and the tongue. And making dhikr of Him comprises dhikr of His names and attributes, of His commands and prohibitions, and making dhikr of Him with His Words. And that necessitates knowing Him and having al-eemaan in Him and in His perfect qualities and marvelous attributes and extolling Him with all sorts of praise. And this is not made completed except by singling Him out with tawheed.

فذكره الحقيقي يستلزم ذلك كله ويستلزم ذكر نعمه وآلائه وإحسانه إلى خلقه. ـ

And the true dhikr of Him requires all of that and requires remembering His blessings, favors and excellent treatments towards His creation.

وأما الشكر فهو القيام له بطاعته والتقرب إليه بأنواع محابه ظاهرا وباطنا، ـ

And as for al-shukr, then it is establishing obedience to Him and seeking nearness to Him through the various forms of those things which He loves – both outwardly and inwardly.

وهذان الأمران هما جماع الدين، فذكره مستلزم لمعرفته، وشكره متضمن لطاعته، ـ

And these two issues comprise the entire deen, for dhikr of Him requires knowing Him, and shukr of Him involves being obedient to Him. Continue reading