Continuation of the explanation of the statement of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "."
Machine translationRead the Arabic original
The Shaykh : The author (may Allah have mercy on him) cited the verses containing reflection on the signs of Allah (Mighty and Majestic). We previously mentioned the saying of Allah the Exalted [Ali 'Imran 3:190] and we discussed how the alternation of night and day occurs.
Then Allah the Exalted said, describing those of understanding:[Ali 'Imran 3:191] This means they remember Allah in every state: standing, sitting, and on their sides. The remembrance of Allah (Mighty and Majestic) is of two types:
One type is absolute, at all times, which is prescribed for a person constantly. The Prophet (peace and blessings be upon him) advised a man who said to him, "The ordinances of Islam have become too many for me, and I am old," and he said:Jami` at-Tirmidhi 3375Hasan (Darussalam) This is narrated from the Prophet (peace and blessings be upon him). And Aisha (may Allah be pleased with her) said: Bulugh al-Maram 78 Meaning, at all times. So this remembrance of Allah is absolute, not restricted to a number, but it is up to the person according to his energy.
The second type is restricted remembrance, by a number or in a specific state. Many of these are the dhikr of the prayers, in the bowing and prostration, and after the taslim; the dhikr of entering the home and leaving it; the dhikr of entering the mosque and leaving it; the dhikr of mounting a riding animal; and many other things that Allah (Mighty and Majestic) prescribed for His servants so that they are always in remembrance, in remembrance of Allah (Mighty and Majestic). Among these are the dhikr of sleep, when sleeping and when waking up.
The important point is that Allah has prescribed for His servants dhikr such that if they adhere to it, they will remember Allah while standing or sitting or [lying] on their sides.
Know that dhikr is also of two types: complete dhikr, which is what the heart and tongue agree upon; and incomplete dhikr, which is with the tongue while the heart is heedless. Most people—may Allah deal with us all with His forgiveness—most people have dhikr with the tongue while the heart is heedless. You find him remembering Allah while his heart goes right and left, in his shop, in his car, in his buying, in his selling. But he is rewarded in any case. However, complete dhikr is what is dhikr of Allah with the tongue and with the heart, meaning you remember Allah with your tongue and you remember Allah with your heart. Sometimes dhikr with the heart is more beneficial for the servant than dhikr with the tongue alone. If a person reflects on himself, in his heart, on the signs of Allah (Mighty and Majestic), the cosmic and the legislative, to the extent he can, he attains much good. He said:[Ali 'Imran 3:191] They say: They reflect on the creation of the heavens and the earth: why were they created, how were they created, and the like. Then they say in their hearts and on their tongues: Meaning, it is necessary that the creation of the heavens and the earth has a praiseworthy purpose for which the Lord is praised (Mighty and Majestic). The creation of the heavens and the earth is not aimless. They were created so that people exist, eat, drink, and enjoy themselves as livestock enjoy themselves. They are not intended for a great purpose. Allah the Exalted said: [Adh-Dhariyat 51:56] And Allah (Mighty and Majestic) said that those who think that Allah created this aimlessly are the people of the Fire. Allah (Blessed and Exalted is He) said: [Sad 38:27] So whoever thinks that Allah (Exalted is He) created this universe to exist and then perish, without there being a purpose and a return, is among those who disbelieved. [Sad 38:27] People must die, and they must be reckoned, and they must be resurrected, and they must end up in two abodes, with no third: either Paradise or the Fire. We ask Allah to make us and you among the people of Paradise and to protect us from the Fire.
He (Mighty and Majestic) says: Meaning, glorifying You that You created these heavens and the earth aimlessly. [Ali 'Imran 3:191]
And protection from the punishment of the Fire is by two things:
The first thing is that Allah protects you from sins, because sins are the cause of entering the Fire. The second is that Allah grants you, if you disobeyed, repentance and turning away, because a person is human and must disobey, but the door of repentance is open, praise be to Allah. Allah the Exalted said:[Az-Zumar 39:53] Whatever sins you commit, if you return to Allah and repent, Allah will accept your repentance. But if the sin involves a human being, it is necessary to clear oneself of his right, either by fulfilling it or by seeking his forgiveness, because it is a human right. The right of Allah is forgiven no matter how great it is, but the right of a human being, no matter how great it is, you must clear yourself of it, either by absolution or by performance. And even if, hypothetically, you did not find your companion, or you did not know him, or you were unable to fulfill it because it was a large amount of money you did not have, and Allah knew from your intention that you were sincere in your repentance, then Allah the Exalted will bear it for you on the Day of Resurrection and will satisfy your companion. And success is from Allah.
The reader: The author (may Allah have mercy on him) quoted, in the context of mentioning verses in the chapter of reflection: "And Allah the Exalted said:[Al-Ghashiyah 88:17-21] And Allah the Exalted said: [Yusuf 12:109] The verses in the chapter are many."
Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding.
إن في خلق السماوات والأرض واختلاف الليل والنهار لآيات لأولي الألبابThen Allah the Exalted said, describing those of understanding:
Who remember Allah while standing or sitting or [lying] on their sides
الذين يذكرون الله قياما وقعودا وعلى جنوبهمOne type is absolute, at all times, which is prescribed for a person constantly. The Prophet (peace and blessings be upon him) advised a man who said to him, "The ordinances of Islam have become too many for me, and I am old," and he said:
Let not your tongue cease to be moist with the remembrance of Allah.
لا يزال لسانك رطبا من ذكر اللهAllah’s Messenger (ﷺ) used to mention Allah’s Name (praise Him) at all times.
كان النبي صلى الله عليه وسلم يذكر الله على كل أحيانهThe second type is restricted remembrance, by a number or in a specific state. Many of these are the dhikr of the prayers, in the bowing and prostration, and after the taslim; the dhikr of entering the home and leaving it; the dhikr of entering the mosque and leaving it; the dhikr of mounting a riding animal; and many other things that Allah (Mighty and Majestic) prescribed for His servants so that they are always in remembrance, in remembrance of Allah (Mighty and Majestic). Among these are the dhikr of sleep, when sleeping and when waking up.
The important point is that Allah has prescribed for His servants dhikr such that if they adhere to it, they will remember Allah while standing or sitting or [lying] on their sides.
Know that dhikr is also of two types: complete dhikr, which is what the heart and tongue agree upon; and incomplete dhikr, which is with the tongue while the heart is heedless. Most people—may Allah deal with us all with His forgiveness—most people have dhikr with the tongue while the heart is heedless. You find him remembering Allah while his heart goes right and left, in his shop, in his car, in his buying, in his selling. But he is rewarded in any case. However, complete dhikr is what is dhikr of Allah with the tongue and with the heart, meaning you remember Allah with your tongue and you remember Allah with your heart. Sometimes dhikr with the heart is more beneficial for the servant than dhikr with the tongue alone. If a person reflects on himself, in his heart, on the signs of Allah (Mighty and Majestic), the cosmic and the legislative, to the extent he can, he attains much good. He said:
give thought to the creation of the heavens and the earth
ويتفكرون في خلق السماوات والأرضOur Lord, You did not create this aimlessly
ربنا ما خلقت هذا باطلاOur Lord, You did not create this aimlessly
ربنا ما خلقت هذا باطلاAnd I did not create the jinn and mankind except to worship Me.
وما خلقت الجن والإنس إلا ليعبدونOur Lord, You did not create this aimlessly
ربنا ما خلقت هذا باطلاAnd We did not create the heaven and the earth and that between them aimlessly. That is the assumption of those who disbelieve, so woe to those who disbelieve from the Fire.
وما خلقنا السماء والأرض وما بينهما باطلا ذلك ظن الذين كفروا فويل للذين كفروا من النارThat is the assumption of those who disbelieve, so woe to those who disbelieve from the Fire.
ذلك ظن الذين كفروا فويل للذين كفروا من النارHe (Mighty and Majestic) says:
Our Lord, You did not create this aimlessly; exalted are You
ربنا ما خلقت هذا باطلا سبحانكthen protect us from the punishment of the Fire.
فقنا عذاب النارAnd protection from the punishment of the Fire is by two things:
The first thing is that Allah protects you from sins, because sins are the cause of entering the Fire. The second is that Allah grants you, if you disobeyed, repentance and turning away, because a person is human and must disobey, but the door of repentance is open, praise be to Allah. Allah the Exalted said:
Say, "O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins
قل يا عبادي الذين أسرفوا على أنفسهم لا تقنطوا من رحمة الله إن الله يغفر الذنوب جميعاThe reader: The author (may Allah have mercy on him) quoted, in the context of mentioning verses in the chapter of reflection: "And Allah the Exalted said: