Ta’leem and Tarbiyat Series #8

Ta’leem and Tarbiyat Series #8
Qur’aan and Tafseer
“And don’t go near to this tree lest you be among those who wrong themselves.”
(Surah Baqarah, 35)
In spite of the actual prohibition being the act of eating from the tree, going near to it was proscribed, however. The reason for this is that Allah Ta’ala is exceptionally compassionate and benevolent. He foresaw that going near would make indulging in the forbidden act unavoidable. He therefore placed a ban on going near.
This is just as a father with loving care tells his child not to go near the fireplace, whereas he knows that being near to the fireplace is not harmful. But, he is furthermore aware that going near would ultimately lead to the dreaded act of being burnt. He therefore stops the child from even going near. (Ashrafut Tafaaseer)
Hadeeth and Sunnah
The blessed feet of Rasoolullah (Sallallahu alaihi wasallam) were smooth and clean. His feet were not rough, and dirt was not attracted to them. On account of being glossy, water would completely flow off them. (Nashrut Teeb)
Rasoolullah (Sallallahu alaihi wasallam) said:
“Hellfire is screened by sensual pleasures whilst Paradise is screened by difficulties.”
(Bukhari, Muslim – Mishkaat)
Explaining the above Hadeeth, Imam Nawawi (Rahmatullahi alaih) said: “Jannat is reached through undergoing difficulties and Jahannam is reached by indulging in sensual pleasures. In this manner the two [Jannat and Jahannam] are screened. One who lifts the screen reaches the screened. Lifting the screen of Jannat is by tackling hardships, whilst lifting the screen of Jahannam is by engaging in sensual pleasures.
“The ‘difficulties’ are: exertion in Ibaadat, constancy in acts of obedience, perseverance in the face of sensual pleasures, etc. “The ‘sensual pleasures’ which serve as a screen for Hellfire apparently are such pleasures which are haraam, such as drinking liquor, committing zina, backbiting, etc. Lawful pleasures are excluded from this.”
(Mirqaat)
Fiqh and Masaail
The Fuqaha have written that when a person is occupied in some work or act then Salaam should not be made at that time. They have furthermore written that there are three instances of being occupied. Either someone is occupied in sin or in Ibaadat, or in some personal or natural need. In all three instances it is forbidden to make Salaam. In the first instance [i.e. when a person is involved in sin] it is to show revulsion and in the second and third case due to the inconvenience and trouble. Sometimes a morsel of food is in the mouth and one wishes to take it down the throat when someone all of a sudden calls out: “Assalaamu Alaikum!” It is only natural to respond immediately to the Salaam. In such a scenario, at times the morsel may become lodged in the throat [or go down the wrong pipe].
Remember that it is not permissible to give professional beggars. [Professional beggars refer to those who are capable of earning, however, they spend their lives in begging, never bothering to seek employment and earn.] If such people are given Zakaat without reflection and they happen to be ineligible for Zakaat, then the Zakaat will not be discharged. It is haraam to give those beggars upon whom begging is haraam.
(Ashraful Ahkaam)
Tasawwuf and Sulook
When Allah Ta’ala wills good for some servant of His and finds the servant deficient and helpless in volitional Mujaahadah [spiritual discipline and programme of curing one’s spiritual sicknesses], then He puts into place such circumstances by virtue of which the servant’s spiritual sicknesses such as love for fame, etc. are cured.
For instance, he is inflicted with some physical sickness or an enemy haunts and troubles him, particularly smearing his name. If some belie the false accusations there are others who believe the reports to be correct and in this manner the person is dishonoured.
Initially this is very painful; however, adopting Sabr [patience/perseverance] and Raza [surrendering to the Will of Allah] the servant develops such potent forbearance that he courageously wards off the adversity and cares not in the least of the smear-campaign against him.
Then according to the eternal truth, “with difficulty comes ease,” he is vindicated and honoured, but he is not flattered. The more his name becomes famous, the greater his humility. He thus receives sensational fame whilst the desire for name and acclaim in him is obliterated. (Kamaalaat-e-Ashrafiyyah)

Ta’leem and Tarbiyat Series #8

Qur’aan and Tafseer


“And don’t go near to this tree lest you be among those who wrong themselves.”

(Surah Baqarah, 35)

In spite of the actual prohibition being the act of eating from the tree, going near to it was proscribed, however. The reason for this is that Allah Ta’ala is exceptionally compassionate and benevolent. He foresaw that going near would make indulging in the forbidden act unavoidable. He therefore placed a ban on going near.

This is just as a father with loving care tells his child not to go near the fireplace, whereas he knows that being near to the fireplace is not harmful. But, he is furthermore aware that going near would ultimately lead to the dreaded act of being burnt. He therefore stops the child from even going near. (Ashrafut Tafaaseer)

Hadeeth and Sunnah

The blessed feet of Rasoolullah (Sallallahu alaihi wasallam) were smooth and clean. His feet were not rough, and dirt was not attracted to them. On account of being glossy, water would completely flow off them. (Nashrut Teeb)

Rasoolullah (Sallallahu alaihi wasallam) said:

“Hellfire is screened by sensual pleasures whilst Paradise is screened by difficulties.”

(Bukhari, Muslim – Mishkaat)

Explaining the above Hadeeth, Imam Nawawi (Rahmatullahi alaih) said: “Jannat is reached through undergoing difficulties and Jahannam is reached by indulging in sensual pleasures. In this manner the two [Jannat and Jahannam] are screened. One who lifts the screen reaches the screened. Lifting the screen of Jannat is by tackling hardships, whilst lifting the screen of Jahannam is by engaging in sensual pleasures.

“The ‘difficulties’ are: exertion in Ibaadat, constancy in acts of obedience, perseverance in the face of sensual pleasures, etc. “The ‘sensual pleasures’ which serve as a screen for Hellfire apparently are such pleasures which are haraam, such as drinking liquor, committing zina, backbiting, etc. Lawful pleasures are excluded from this.”

(Mirqaat)

Fiqh and Masaail

The Fuqaha have written that when a person is occupied in some work or act then Salaam should not be made at that time. They have furthermore written that there are three instances of being occupied. Either someone is occupied in sin or in Ibaadat, or in some personal or natural need. In all three instances it is forbidden to make Salaam. In the first instance [i.e. when a person is involved in sin] it is to show revulsion and in the second and third case due to the inconvenience and trouble. Sometimes a morsel of food is in the mouth and one wishes to take it down the throat when someone all of a sudden calls out: “Assalaamu Alaikum!” It is only natural to respond immediately to the Salaam. In such a scenario, at times the morsel may become lodged in the throat [or go down the wrong pipe].

Remember that it is not permissible to give professional beggars. [Professional beggars refer to those who are capable of earning, however, they spend their lives in begging, never bothering to seek employment and earn.] If such people are given Zakaat without reflection and they happen to be ineligible for Zakaat, then the Zakaat will not be discharged. It is haraam to give those beggars upon whom begging is haraam.

(Ashraful Ahkaam)

Tasawwuf and Sulook

When Allah Ta’ala wills good for some servant of His and finds the servant deficient and helpless in volitional Mujaahadah [spiritual discipline and programme of curing one’s spiritual sicknesses], then He puts into place such circumstances by virtue of which the servant’s spiritual sicknesses such as love for fame, etc. are cured.

For instance, he is inflicted with some physical sickness or an enemy haunts and troubles him, particularly smearing his name. If some belie the false accusations there are others who believe the reports to be correct and in this manner the person is dishonoured.

Initially this is very painful; however, adopting Sabr [patience/perseverance] and Raza [surrendering to the Will of Allah] the servant develops such potent forbearance that he courageously wards off the adversity and cares not in the least of the smear-campaign against him.

Then according to the eternal truth, “with difficulty comes ease,” he is vindicated and honoured, but he is not flattered. The more his name becomes famous, the greater his humility. He thus receives sensational fame whilst the desire for name and acclaim in him is obliterated. (Kamaalaat-e-Ashrafiyyah)