Explanation of the words of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "
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The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
The author (may Allah have mercy on him) said: "The chapter on the virtue of love for the sake of Allah and hatred for His sake, informing the one he loves that he loves him, and what he says to him when he mentions that":
These are four matters, and the author (may Allah have mercy on him) presented the evidence indicating them:
So he (may Allah have mercy on him) said: "And the saying of Allah the Exalted:[Al-Fath 48:29] ": Muhammad is the Messenger of Allah, and those with him are his Companions, severe against the disbelievers, strong against the disbelievers, merciful among themselves, meaning they show mercy to one another.
[Al-Fath 48:29] A favor from Allah: which is the reward, and the pleasure: Allah's pleasure with them.
[Al-Fath 48:29] This mark may be an indication of frequent prostration, but the true mark is the light of the face.
[Al-Fath 48:29]: Meaning that is their description in the Torah, for Allah (Glorified and Exalted is He) praised this nation and its Messenger (peace and blessings be upon him and his family), and mentioned their characteristics in the Torah and the Gospel, as Allah the Exalted said: [Al-A'raf 7:157].
[Al-Fath 48:29] Meaning: their likeness is like a plant, meaning the second branch is not the main branch, : meaning He strengthened it and gave it power, : it stood up and embraced the root, meaning those with expertise in agriculture are pleased with such a strong plant, if it has a supporting branch that assists it and strengthens it.
[Al-Fath 48:29]: That is so that Allah may enrage the disbelievers among the children of Adam with them, [Al-Fath 48:29], forgiveness for sins, and a great reward for good deeds.
And He the Exalted said:[Al-Hashr 59:9]: These are the Ansar (may Allah be pleased with them and grant them satisfaction), : Madinah, meaning they dwelt in it : before the Muhajireen, and they established faith before the believers migrated to them, because faith entered Madinah before the migration, : they dwelt in it, : they established faith, : before the Muhajireen.
[Al-Hashr 59:9], because they are their brothers. For this reason, when they migrated, the Prophet (peace and blessings be upon him and his family) made a brotherhood between them, meaning he made them brothers, until one of the Ansar would give up half of his wealth to his Muhajir brother, [Al-Hashr 59:9] meaning: they do not find in their hearts any envy for what the Muhajireen were given of favor, authority, and support for the Messenger of Allah (peace and blessings be upon him and his family).
[Al-Hashr 59:9] Meaning: even if they were hungry, they would go hungry so that the Muhajireen (may Allah be pleased with them and grant them satisfaction) would be filled.
[Al-Hashr 59:9]: Meaning the one whom Allah protects from the stinginess of his own soul, and who is generous, spreading wealth and giving, and loving his brother, so those are the successful ones.
: After these, and they are the followers until the Day of Resurrection, [Al-Hashr 59:10]: these who came after them are followers of them, and Allah has been pleased with them, as Allah the Exalted said: [At-Tawbah 9:100].
And these three verses:, [Al-Hashr 59:9], : are verses that clarify who is entitled to the fay' from the public treasury, and those who are entitled to the fay' are these three categories, among them are [Al-Hashr 59:10].
Imam Malik (may Allah have mercy on him) was asked: Are the Rafidah given from the fay'? He said: They are not given from the fay', because the Rafidah do not say:[Al-Hashr 59:10], because the Rafidah consider the Companions, except for a few, all to be disbelievers, and I seek refuge in Allah, even Abu Bakr and 'Umar, they consider them to be disbelievers, and that they died upon hypocrisy, and that they became apostates after the death of the Prophet (peace and blessings be upon him). We ask Allah for safety.
For this reason, Imam Malik said: They are not entitled to anything from the fay', because they do not say:[Al-Hashr 59:10], but they restrict mercy and forgiveness, or asking for forgiveness and mercy, to those they consider did not become apostates, and they are a few: the People of the House and two or three or four or ten others.
So in this verse, the point of this verse is its saying:[Al-Hashr 59:9]: meaning from among the believers, and this is love for the sake of Allah. Otherwise, the Ansar of Aws and Khazraj, there is no kinship between them and the Muhajireen, they are not from Quraysh, but the brotherhood of faith is what united them and made them their brothers, and the brotherhood of faith is the strongest bond of faith, the strongest bond of faith is love for the sake of Allah and hatred for the sake of Allah.
Then the author mentioned the hadith of Anas ibn Malik (may Allah be pleased with him), that the Prophet (peace and blessings be upon him) said:Sahih Muslim 43a: Whoever has them: meaning whoever is characterized by them, : meaning because of them, : it is not the sweetness of sugar or honey, it is greater than all sweetness. A sweetness that a person finds in his heart, and a great pleasure that nothing equals, he finds an expansion in his chest, a desire for good, a love for the people of good, a sweetness that no one knows except one who has tasted it after being deprived of it.
Sahih al-Bukhari 16
So a person loves the Messenger to the extent that he loves Allah, the more he loves Allah, the more he loves His Messenger.
But unfortunately, some people love the Messenger with Allah and do not love the Messenger for the sake of Allah,
-Be careful, be careful- they love the Messenger with Allah and do not love the Messenger for the sake of Allah!! How? You find he loves the Messenger more than he loves Allah, and this is a type of shirk (associating partners with Allah). You love the Messenger for the sake of Allah, because he is the Messenger of Allah, and the original and primary love is the love of whom?
The student: Allah.
The Shaykh : The love of Allah (Mighty and Majestic), but these who exaggerated in the Messenger (peace and blessings be upon him and his family), they love the Messenger with Allah, they do not love him for the sake of Allah, meaning they make him a partner with Allah in love, or even greater than the love of Allah. You find that when the Messenger is mentioned, his skin stands on end from love and reverence, but when Allah is mentioned, he is cold and unaffected.
Is this a beneficial love for the person? It does not benefit him, this is a love of shirk (associating partners with Allah). You must love Allah and His Messenger, and your love for the Messenger (peace and blessings be upon him and his family) must be derived from the love of Allah and subordinate to the love of Allah,Sahih al-Bukhari 16: this is the point, you love a person, you do not love him except for the sake of Allah, you do not love him for kinship, or for wealth, or for status, or for anything of this world, you only love him for the sake of Allah.
As for loving one's relatives, that is a natural love; everyone loves their relatives naturally, even animals love their offspring. You will find the mother among animals and insects loving her young until they grow up and become independent, and then she begins to drive them away. If you have a cat, look at how she is tender toward her kittens and carries them in the cold days, bringing them into the warmth and holding them with her teeth, but she does not harm them, because she holds them with mercy. Once they are weaned and become independent, she begins to drive them away, because Allah places mercy in her heart as long as they need it, and after that they are like everyone else.
So the point is that loving one's relatives is a natural love, but if your relative is among the righteous servants of Allah, and you love him beyond that natural love, then you are loving him for the sake of Allah.
Jami` at-Tirmidhi 2624Sahih (Darussalam) : This means he hates to return to disbelief after Allah has saved him from it. This is evident in one who was a disbeliever and then embraced Islam. But one who was born in Islam hates to be in disbelief after Allah has bestowed Islam upon him, just as he hates to be thrown into the Fire. That is, if he were thrown into the Fire, it would be easier for him than to return to disbelief after his Islam. And this, by Allah, and praise is due to Him, is the state of many of the believers. Many of the believers, if it were said to them: "Disbelieve, or we will throw you from the highest point in the city, or we will burn you," they would say: "Burn us. Throw us from the highest point, but I will not apostatize after my Islam."
This is the intended meaning of true apostasy, which occurs in the heart. As for one who is coerced into disbelief and disbelieves outwardly but not inwardly, while his heart is at rest in faith, this does not harm him, by the saying of the Exalted:[An-Nahl 16:106-107] When it was said to them: "We will kill you, so do not disbelieve," they sold the Hereafter for the worldly life, disbelieving so that they might remain, preferring the worldly life over the Hereafter. And Allah does not guide the disbelieving people. We ask Allah for guidance for us and for you.
Sahih Muslim 43a , and the rest of the hadiths narrated in this chapter will come, if Allah wills.
The author (may Allah have mercy on him) said: "The chapter on the virtue of love for the sake of Allah and hatred for His sake, informing the one he loves that he loves him, and what he says to him when he mentions that":
These are four matters, and the author (may Allah have mercy on him) presented the evidence indicating them:
So he (may Allah have mercy on him) said: "And the saying of Allah the Exalted:
Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves
مُحَمَّدٌ رَسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْYou see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure
تَرَاهُمْ رُكَّعاً سُجَّداً يَبْتَغُونَ فَضْلاً مِنَ اللَّهِ وَرِضْوَاناًTheir mark is on their faces from the trace of prostration
سِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِTheir mark is on their faces from the trace of prostration. That is their description in the Torah
سِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ ذَلِكَ مَثَلُهُمْ فِي التَّوْرَاةِwhom they find written in what they have of the Torah and the Gospel, who enjoins upon them what is right and forbids them what is wrong and makes lawful for them the good things and prohibits for them the evil and relieves them of their burden and the shackles which were upon them
الَّذِي يَجِدُونَهُ مَكْتُوباً عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلالَ الَّتِي كَانَتْ عَلَيْهِمْAnd their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the sowers - so that Allah may enrage by them the disbelievers
وَمَثَلُهُمْ فِي الْإنْجِيلِ كَزَرْعٍ أَخْرَجَ شَطْئهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَى عَلَى سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارIt has brought out its shoot.
أَخْرَجَ شَطْئهُAnd has strengthened it.
فَآزَرَهُSo it becomes stout, standing on its stalk.
فَاسْتَوَى عَلَى سُوقِهِWhich delights the sowers.
يُعْجِبُ الزُّرَّاعَso that Allah may enrage by them the disbelievers
لِيَغِيظَ بِهِمُ الْكُفَّارَAllah has promised those who believe and do righteous deeds among them forgiveness and a great reward.
وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُمْ مَغْفِرَةً وَأَجْراً عَظِيماًAnd He the Exalted said:
And [also for] those who were settled in al-Madinah and [adopted] the faith before them. They love those who emigrated to them and find not any want in their breasts of what the emigrants were given
وَالَّذِينَ تَبَوَّأُوا الدَّارَ وَالْإيمَانَ مِنْ قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِمَّا أُوتُواsettled in the land
تَبَوَّأُوا الدَّارَbefore them
مِنْ قَبْلِهِمْsettled in the land
تَبَوَّأُوا الدَّارَand in faith
وَالْإيمَانَbefore them
مِنْ قَبْلِهِمْThey love those who emigrated to them
يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْfind not any want in their breasts of what the emigrants were given
وَلا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِمَّا أُوتُواAnd they prefer others over themselves
وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْeven though they are in privation
وَلَوْ كَانَ بِهِمْ خَصَاصَةٌAnd whoever is protected from the stinginess of his soul - it is those who will be the successful.
وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَئِكَ هُمُ الْمُفْلِحُونَAnd those who came after them
وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْsaying, "Our Lord, forgive us and our brothers who preceded us in faith
يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإيمَانِAnd the first forerunners [in the faith] among the Muhajireen and the Ansar and those who followed them with good conduct - Allah is pleased with them and they are pleased with Him
وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَالَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُAnd these three verses:
for the poor emigrants
لِلْفُقَرَاءِ الْمُهَاجِرِينَAnd [also for] those who were settled in al-Madinah and [adopted] the faith before them
وَالَّذِينَ تَبَوَّأُوا الدَّارَ وَالْإيمَانَ مِنْ قَبْلِهِمْAnd those who came after them
وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْthose who came after them, saying, "Our Lord, forgive us and our brothers who preceded us in faith
الَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإيمَانِImam Malik (may Allah have mercy on him) was asked: Are the Rafidah given from the fay'? He said: They are not given from the fay', because the Rafidah do not say:
Our Lord, forgive us and our brothers who preceded us in faith
ربنا اغفر لنا ولإخواننا الذين سبقونا بالإيمانFor this reason, Imam Malik said: They are not entitled to anything from the fay', because they do not say:
Our Lord, forgive us and our brothers who preceded us in faith
ربنا اغفر لنا ولإخواننا الذين سبقونا بالإيمانSo in this verse, the point of this verse is its saying:
They love those who emigrated to them
يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْThen the author mentioned the hadith of Anas ibn Malik (may Allah be pleased with him), that the Prophet (peace and blessings be upon him) said:
There are three qualities for which anyone who is characterised by them will relish the sweetness of faith
ثلاث من كن فيه وجد بهن حلاوة الإيمانwill find in them
وجد بهنThe sweetness of faith
حلاوة الإيمانThe one to whom Allah and His Apostle becomes dearer than anything else.
أن يكون الله ورسوله أحب إليه مما سواهماSo a person loves the Messenger to the extent that he loves Allah, the more he loves Allah, the more he loves His Messenger.
But unfortunately, some people love the Messenger with Allah and do not love the Messenger for the sake of Allah,
-Be careful, be careful- they love the Messenger with Allah and do not love the Messenger for the sake of Allah!! How? You find he loves the Messenger more than he loves Allah, and this is a type of shirk (associating partners with Allah). You love the Messenger for the sake of Allah, because he is the Messenger of Allah, and the original and primary love is the love of whom?
The student: Allah.
The Shaykh : The love of Allah (Mighty and Majestic), but these who exaggerated in the Messenger (peace and blessings be upon him and his family), they love the Messenger with Allah, they do not love him for the sake of Allah, meaning they make him a partner with Allah in love, or even greater than the love of Allah. You find that when the Messenger is mentioned, his skin stands on end from love and reverence, but when Allah is mentioned, he is cold and unaffected.
Is this a beneficial love for the person? It does not benefit him, this is a love of shirk (associating partners with Allah). You must love Allah and His Messenger, and your love for the Messenger (peace and blessings be upon him and his family) must be derived from the love of Allah and subordinate to the love of Allah,
The one to whom Allah and His Apostle becomes dearer than anything else. 2. Who loves a person and he loves him only for Allah's sake.
أن يكون الله ورسوله أحب إليه مما سواهما، وأن يحب المرء لا يحبه إلا للهAs for loving one's relatives, that is a natural love; everyone loves their relatives naturally, even animals love their offspring. You will find the mother among animals and insects loving her young until they grow up and become independent, and then she begins to drive them away. If you have a cat, look at how she is tender toward her kittens and carries them in the cold days, bringing them into the warmth and holding them with her teeth, but she does not harm them, because she holds them with mercy. Once they are weaned and become independent, she begins to drive them away, because Allah places mercy in her heart as long as they need it, and after that they are like everyone else.
So the point is that loving one's relatives is a natural love, but if your relative is among the righteous servants of Allah, and you love him beyond that natural love, then you are loving him for the sake of Allah.
whoever loves someone and he does not love him except for the sake of Allah, and whoever hates to return to disbelief after Allah has saved him from it, just as he hates to be thrown into fire.
أن يحب المرء لا يحبه إلا الله، وأن يكره أن يرجع في الكفر بعد أذ أنقذه الله منه كما يكره أن يقذف في النارThis is the intended meaning of true apostasy, which occurs in the heart. As for one who is coerced into disbelief and disbelieves outwardly but not inwardly, while his heart is at rest in faith, this does not harm him, by the saying of the Exalted: