#سبحان الله العظيم | Explore Tumblr posts and blogs

hadeth · 19 days ago

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عَنْ عَبْدِ اللَّهِ ـ رضى الله عنه ـ قَالَ : عن النبي صلى الله عليه وسلم قال "‏ لاَ أَحَدَ أَغْيَرُ مِنَ اللَّهِ، فَلِذَلِكَ حَرَّمَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ، وَلاَ أَحَدَ أَحَبُّ إِلَيْهِ الْمِدْحَةُ مِنَ اللَّهِ، فَلِذَلِكَ مَدَحَ نَفْسَهُ ‏"‏‏.‏ صحيح البخاري ومسلم حديث ٤٦٣٧ - ٢٧٦٠

Narrated `Abdullah bin Mas`ud: Allah's Messenger (ﷺ) said, "None has more sense of ghaira than Allah, and for this He has forbidden shameful sins whether committed openly or secretly, and none loves to be praised more than Allah does, and this is why He Praises Himself." Sahih al-Bukhari 4637 In-book reference : Book 65, Hadith 159 // Sahih Muslim 2760c In-book reference : Book 50, Hadith 39

قال المهلب: وهذه الغيرة التى جاءت فى هذه الأحاديث فى وصف الله تعالى ليست منه على حسب ما هى عليه فى المخلوقين؛ لأنه لا تجوز عليه صفات النقص تعالى، إذ لا تشبه صفاته صفات المخلوقين، والغيرة فى صفاته بمعنى الزجر عن الفواحش والتحريم لها والمنع منها؛ لأن الغيور هو الذى يزجر عما يغار عليه، وقد بين ذلك بقوله عليه السلام: (ومن غيرته حرم الفواحش) ، أى زجر عنها ومنع منها، ... شرح البخاري لابن بطال

وقال ابن القيم – رحمه الله - : " الغيرة تتضمن البغض والكراهة ، فأخبر أنه لا أحدَ أغير منه ، وأن من غيْرته حرَّم الفواحش ، ولا أحد أحب إليه المِدْحة منه ، والغيْرة عند المعطلة النفاة من الكيفيات النفسية ، كالحياء والفرح والغضب والسخط والمقت والكراهية ؛ فيستحيل وصفه عندهم بذلك ، ومعلوم أن هذه الصفات من صفات الكمال المحمودة عقلاً وشرعاً وعرفاً وفطرةً ، وأضدادها مذمومة عقلاً وشرعاً وعرفاً وفطرةً ؛ فإن الذي لا يغار بل تستوي عنده الفاحشة وتركها : مذموم غاية الذم مستحق للذم القبيح " انتهى من " الصواعق المرسلة " ( 4 / 1497 ) . الاسلام سؤال وجواب ١

والله تعالى غني عن العالمين وعن مدحهم وعن عملهم ، وهم مهما أساءوا أو أحسنوا لا يبلغون ضر الله : فيضروه ، ولا يبلغون نفعه : فينفعوه ، فهو غني عنهم سبحانه وتعالى ، وهم الفقراء إليه ، كما قال تعالى : ( يَا أَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ ) فاطر/ 15. ولكن الله تعالى يحب من عباده أن يطيعوه ، وأن يحسنوا الثناء عليه ، ويشكروه ولا يكفروه ، وذلك لحكم كثيرة ومعان جليلة ، نذكر بعضها : - أحب الله المدح والثناء الحسن فمدح نفسه وأمر عباده بمدحه والثناء عليه لأنه أهل ذلك ، فأحب من عباده أن يصفوه بما هو أهله ، فإنه حري بهم إن فعلوا ذلك ألا يسيئوا الثناء عليه بما هو بريء منه سبحانه . - ولأن في مدحه والثناء الحسن عليه بما هو أهله : قياما للحق وعملا به ، وبذلك يقوم القسطاس في السماوات والأرض ، بخلاف ما لو كفروه ولم يشكروه فإنه حري بهم ألا يقيموا العدل بينهم . - أن في مدحه والثناء عليه مصلحة للعباد في معاشهم ومعادهم ، قال النووي رحمه الله في شرحه للحديث المتقدم : " حَقِيقَةُ هَذَا مَصْلَحَةٍ لِلْعِبَادِ ، لِأَنَّهُمْ يُثْنُونَ عَلَيْهِ سُبْحَانَهُ وَتَعَالَى فَيُثِيبُهُمْ فَيَنْتَفِعُونَ ، وَهُوَ سُبْحَانَهُ غَنِيٌّ عَنِ الْعَالَمِينَ ، لَا يَنْفَعُهُ مَدْحُهُمْ ، وَلَا يَضُرُّهُ تَرْكُهُمْ ذَلِكَ " . انتهى من "شرح النووي على مسلم" (17/ 77) . ..

- ولأن في مدحه التعريف بحق قدره ، ولولا ما أمرنا به من ذلك ، وعرفنا عليه : لما أدركنا ما يليق بعظمته وجلاله ، من المدح والثناء الحسن ، ولما تعرفنا على ربنا بأسمائه الحسنى وصفاته العلى ، فإن معرفة ذلك هي أساس مدحه والثناء عليه ، وهو أساس معرفة العبد بربه . - أن مدحه سبحانه ينفي عن العبد صفات الكبر والتعالي والفخر ، فإن الذي لا ينسب الفضل لله ، فيحمده عليه : ينسبه لنفسه فيطغى ، ويتعالى على الخلق ، كما فعل قارون لما ذكّروه بالله وبنعمته عليه : ( قَالَ إِنَّمَا أُوتِيتُهُ عَلَى عِلْمٍ عِنْدِي ) القصص/ 78 ، فكان ذلك سببا لتعاليه على الناس وفخره بنفسه ، فخسف الله به وبداره الأرض ثم قال تعالى : ( تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِينَ ) القصص/ 83 . - مدح الله جل جلاله ، والتعرف عليه بصفات كماله وجلاله وكماله : يفتح للعباد باب القيام حق عبوديته ، فإنهم لا يقدرون على ذلك ولا يتعرفون عليه إلا بعد معرفة موجبات حمده ، بمعرفة أسمائه وصفاته المقتضية مدحه وحمده والثناء عليه . - أن بمدحه والثناء عليه سبحانه بما هو أهله ، فتحا لباب معرفة الإنسان بقدره ، من الضعف والقلة والذلة والمسكنة ، فينزل منازل العبودية ، قال ابن القيم رحمه الله: " الفقر فقران : فقر اضطراري ، وهو فقر عام لا خروج لبرّ ولا فاجر عنه ، وهذا لا يقتضى مدحاً ولا ذماً ولا ثواباً ولا عقاباً ، بل هو بمنزلة كون المخلوق مخلوقاً ومصنوعاً. والفقر الثاني فقر اختياري ، هو نتيجة علمين شريفين : أَحدهما : معرفة العبد بربه ، والثاني : معرفته بنفسه . فمتى حصلت له هاتان المعرفتان ، أَنتجتا له فقراً هو عين غناه وعنوان فلاحه وسعادته " انتهى من "طريق الهجرتين" (ص 9) الاسلام سؤال وجواب ٢

Ibn al-Qayyim (may Allah have mercy on him) said: Protective jealousy implies hatred and resentment (of bad deeds), so Allah told us that no one has protective jealousy greater than His, and because of His protective jealousy He prohibited immorality and obscenity. According to those who deny the divine attributes, protective jealousy is regarded as a matter of feelings and emotions, like shyness, joy, anger, wrath, resentment and hate. So in their view, it cannot be attributed to Allah. But it is well-known that these divine attributes are attributes of perfection that are entirely praiseworthy according to reason, religious texts, customs and traditions, and sound human nature; and their opposites are blameworthy according to reason, religious texts, customs and traditions, and sound human nature. If someone has no sense of protective jealousy, then it is all the same to him whether one commits immoral deeds or refrains therefrom; such a person is utterly blameworthy and deserves to be rebuked harshly. End quote from as-Sawaa‘iq al-Mursalah (4/1497). Islam Q&A 1

Allah, may He be exalted, has no need of the worlds and their praise and righteous deeds. No matter what bad or good deeds they do, they cannot cause any harm to reach Allah, and they cannot cause any benefit to reach Him. He, may He be glorified and exalted, has no need of them, but they are in need of Him, as He, may He be exalted, says (interpretation of the meaning):

“O mankind! it is you who stand in need of Allah, but Allah is Rich (Free of all wants and needs), Worthy of all praise”

[Faatir 35:15].

But Allah, may He be exalted, loves for His slaves to obey Him, think positively of Him and give thanks to Him, and not to be ungrateful towards Him, for many great and wise reasons, of which we will mention some here:

·Allah loves praise, so He praised Himself and commanded His slaves to praise Him, because He is deserving of that. So He loves His slaves to describe Him as He deserves to be described, because if they do that, that will protect them from attributing to Him bad things that are not befitting to Him at all

·Praising and extolling Him as He deserves is establishing the truth and acting upon it. Thus justice is established in the heavens and on earth; in contrast, if they show ingratitude towards Him and do not give thanks to Him, they will not be able to establish justice among themselves...

·Moreover praising Him is an acknowledgement of His true status. Were it not that He has instructed us to do that, and told us how to do it, we would not have learned what is befitting to His greatness and majesty of praise and glorification, and we would not have come to know our Lord by His beautiful names and sublime attributes. Knowledge of that is the foundation of praise and glorification of Him, and it is the basis on which the slave knows his Lord.

·Praise of Allah, may He be glorified, frees the individual from the characteristics of arrogance, conceit and pride. The one who does not attribute blessings to Allah and praise Him for them will attribute it to himself, and thus he will transgress, and will look down on people, as Qaaroon did when they reminded him of Allah and His Blessings: “He said: ‘This has been given to me only because of knowledge I possess’” [al-Qasas 28:78]. That was because of his conceit towards people and his self-pride. So Allah caused the earth to swallow him up, along with his house. Then Allah, may He be exalted, said (interpretation of the meaning): “That home of the Hereafter (i.e. Paradise), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqoon (pious)” [al-Qasas 28:83].

·Praising Allah, may He be glorified and exalted, and knowing Him by learning of His perfect attributes opens the door to true servitude to Him, for we cannot do that and come to know Him except by learning the reasons why we should praise Him, which can be achieved by learning His names and attributes that require us to praise and extol Him.

·Praising and extolling Him as He deserves, may He be glorified, opens the door to understanding one’s own condition of weakness, paucity, humility and need. Thus one will attain the status of true servitude to Allah (‘uboodiyyah).

Ibn al-Qayyim (may Allah have mercy on him) said:

Poverty is of two types: The first type is inherent poverty. This type of poverty is applicable to all and no one is excluded, righteous or evildoer. This does not incur praise or condemnation, reward or punishment; rather it is more like the fact that the created being is created (i.e., it is inherent).

The second type of poverty is voluntary (acknowledging one’s helplessness), which is the result of two noble types of knowledge: the slave’s knowledge of his Lord and his knowledge of himself.

When he attains these two types of knowledge, they lead him to a type of poverty (acknowledgement of his helplessness) which in fact is the true essence of strength and happiness.End quote from Tareeq al-Hijratayn (p. 9) Islam Q&A 2

Hadith Translation/ Explanation : English Urdu Spanish Indonesian Uyghur Bengali French Turkish Russian Bosnian Sinhalese Indian Chinese Persian Vietnamese Tagalog Kurdish Hausa Portuguese: https://hadeethenc.com/en/browse/hadith/8296

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