. J (cont.)

The knowledge that everything has been already recorded may lead one to believe that one need not work as everything has already been determined. This idea was mentioned to the Prophet (peace be upon him) as found in the following hadith: Jaabir reported: Suraaqah ibn Maalik ibn Jushum came and said, "O Messenger of Allah, explain to us our religion as if we were just now created. Concerning the deeds we perform today, are they something that the pens have already recorded and about which the decrees have already been set or are they [new events] that happen in the future?" He (peace be upon him) answered, "No, but 1 lbn Rajah, Noor, p. 87. 2 This essential belief was discussed in detail in the commentary to Hadith Number 2. Commentary on the Forty Hadith of al-Nawawi they are certainly what the pens have recorded and concerning which the decrees have already been determined." He then said, "Then why do we perform deeds?" . . .. He answered, "Perform the deeds as they are made easy for everyone [who is destined to perform them]." (Recorded by Muslim.) In other words, nobody knows what has been decreed for him and, therefore, he will perform those decreed deeds without actually realizing that he is performing that deeds that have already been decreed. Allah knows best. The Second Narration After presenting the narration as discussed above, al-Nawawi presents a second narration. However, as was noted in the Takhreej section, the chain of that narration has some weakness to it. It was also pointed out in the Takhreej section that there is another narration from Musnad Ahmad which is acceptable. It contains some important phrases that have not yet been discussed in this commentary and which are similar to the other narration mentioned by al-Nawawi. Attention will now be given to the following phrases from the second narration found in Musnad Ahmad: (1) "Become beloved to Him during times of ease and He will know you during times of hardship." (2) "Realize that there is a great deal of good in having patience over those things you dislike." (3) "[Realize also] that victory comes with perseverance, relief accompanies difficulties and ease accompanies hardship." "Become beloved to Allah during times of prosperity and He will know you in times of adversity." 1 Literally, this phrase could be translated as, "Know Allah during times of prosperity and He will know you in times of adversity." "Knowing Allah" is of two types. First is the general knowledge of Allah whereby one recognizes His existence and believes in Him. The second is a more specific manner of "knowing Allah". This is where one's heart turns completely to Allah, finds solace in His remembrance and becomes aware of His presence and majesty. This second meaning is what is being stressed here. A person becomes more and more beloved to Allah the more that he "knows" Allah in the sense just described.2 1 There is an alternative explanation for the meaning of this phrase. In that interpretation, the reference is to the angels knowing a person. If a person is pious and remembers Allah, the angels become familiar with his voice. Then during times of hardship, when he prays, the angels state that they know that voice and, therefore, they go to intercede on his behalf in front of Allah. However, there is no need for such a far-fetched interpretation. The sentence has a clear meaning without any need to assume any missing portions or words. Hence, this alternative explanation is to be rejected, as explicitly stated by al-Haitami. See al-Haitami, Fath, pp. 1 75-176. 2 Al-Haitami, Fath, p. 1 76. Hadith #1 9: "Young man, I shall teach you some words ... " Similarly, there are two ways in which Allah "knows a person". There is a general level at which Allah knows all things. There is also a specific level which implies Allah's love and special care for a servant. This special level is what is being referred to in this hadith. The meaning of this phrase, therefore, is that if a person is mindful of Allah during times of ease and prosperity, there develops a relationship between him and Allah. He becomes "known" to Allah-- "known" in the special sense of becoming beloved or close to Allah. 1 Since he is "known" to Allah, Allah will come to his aid and assistance during times of hardship. Those who are mindful and fearful of Allah have a special knowledge that distinguishes them from others. Ahmad ibn Aasim al-Antaaki once said, "I would like not to die until I know my Lord. This is not the knowledge of acknowledging His existence but the kind of knowledge that leads one to be shy of Him."2 Ibn Rajah states that this special knowledge and relationship with Allah leads to tranquillity in the soul and complete trust that Allah will rescue the person from every hardship and difficulty that he is facing in this world.