al-fawaaid

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:قال الشيخ عبد العزيز بن باز رحمه الله

إذا رأيت من نفسك إيذاء لأخيك أو أختك في الله بالغيبة أو بالسب أو بالنميمة أو بالكذب أو غير هذا، فاعْرفْ أنَّ إيمانك ناقص، وأنك ضعيف الإيمان، لو كان إيمانك مستقيمًا كاملًا لما فعلت ما فعلت من ظلم أخيك والتعدي عليه بالغيبة والنميمة أو ال��عوى الباطلة أو الشهادة بالزور أو اليمين الكاذبة أو السباب ونحو ذلك، فالإيمان بالله ورسوله والتقوى لله والبر والهدى، كل ذلك يمنع صاحبه عن التعدي على أخيه في الله وأخته في الله، فالإيمان يحجزه عن ذلك ويمنعه من كل أذى

[مجموع الفتاوى ٤٩/٤]

Al-Imām ‘Abdul-Azīz Ibn Bāz raḥimahullāh:

“If you see from yourself that you harm your brother or sister (in Islām) by way of backbiting, cursing, tale-carrying, or [spreading] lies, and other than that, then know that you īmān (faith) is deficient and weak. If your īmān was steadfast and complete, you would not have done what you did of oppressing your brother and attacking him by way of backbiting, making false claims [regarding him], giving false testinomies [against him], insults, etc. Īmān in Allāh (subḥānahu wa-ta-’ālā) and His messenger ﷺ and having taqwā, righteousness and guidance prevents one from transgressing against his brother or sister in Islām. Thus, his īmān should forbid him from that (i.e. these types of opression) and prevent him from harming [others].”

[Majmū’ Al-Fatāwā (4/49)]

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[وَیَدْرَءُونَ بِالْحَسَنَةِ السَّیِّئَةَ} [الرعد: ٢٢}

“….and they repel evil with good..” (13:22)

——

:قال الإمام عبد الرحمن السعدي رحمه الله

أي: من أساء إليهم بقول أو فعل، لم يقابلوه بفعله، بل قابلوه بالإحسان إليه. فيعطون من حرمهم، ويعفون عمن ظلمهم، ويصلون من قطعهم، ويحسنون إلى من أساء إليهم، وإذا كانوا يقابلون المسيء بالإحسان، فما ظنك بغير المسيء؟

[تيسير الكريم الرحمن في تفسير كلام المنَّان للسعدي, صـ٤١٧]

Al-Imām ‘Abdur-Raḥmān As-Si’dī raḥimahullāh explains in his exegesis of the ayah:

“and they repel evil with good,” meaning whoever does evil to them through speech or action, they do not retaliate with the likes of what has been done to them, rather they respond to them with goodness, so they give to the one who has deprived them, and they pardon the one who has oppressed them, and they maintain ties with the one who has severed ties with them, and they do good to the one who has wronged them. If they deal with the one who does evil to them with goodness, then what do you think of the one who does not wrong them?!”

[Taysīr Al-Karīm Ar-Raḥmān Fi Tafsīr Kalām Al-Mannān, pg.417]

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سورة البيِّنة | Surah Al-Bayyinah

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كلُّ آية في القرآن متضمِّنة التوحيد

:قال الإمام ابن قيِّم الجوزيَّة رحمه الله

إنَّ كلَّ آية في القرآن فهي متضمِّنة للتوحيد، شاهدة به، داعية إليه؛ فإنَّ القرآن: إمَّا خبر عن الله وأسمائِه وصفاتِه وأفعالِه، فهو التوحيدُ العلميُّ الخبريُّ. وإما دعوةٌ إلى عبادتِه وحده لا شريك له، وخلع ما يُعبَد من دونِه، فهو التوحيدُ الإراديُّ الطلبُّي. وإمَّا أمر ونهي وإلزام بطاعتِه وأمره ونهيه، فهي حقوق التوحيد ومكمِّلاته. وإمَّا خبر عن إكرامِه لأهلِ توحيدِه وطاعتِه، وما فعلَ بهم في الدنيا وما يُكرمهم به في الآخرة؛ فهو جزاءُ توحيدِه. وإمَّا خبر عن أهلِ الشرك، وما فعلَ بهم في الدنيا من النَّكال، وما يحُلُّ بهم في العقبى من العذاب؛ فهو جزاءُ من خرجَ عن حكمِ التوحيد. فالقرآن كلُّه في التوحيد وحقوقه وجزائِه، وفي شأنِ الشرك وأهلِه وجزائِهم.

(مدارج السالكين (٤٤٩/٤ - ٤٥٠

Al-Imām Ibnul-Qayyim raḥimahullāh says:

“Verily, every āyah (verse) in The Qurān includes Tawḥīd (monotheism), bears witness, and calls to it. Indeed, The Qurān:

1. It is either information about Allāh, His Names, His attributes and His Actions, and this is called At-Tawḥīd Al-‘Ilmī, Al-Khabarī (knowledge and information based tawḥīd).¹ 

2. Or it is a call to worship Him alone, not attributing any partners to Him, as well as renouncing everything that is worshipped besides Him, and this is At-Tawḥīd Al-Irādī, Aṭ-Ṭalabī (the tawḥīd of intent and request).²

3. Or it is commands, prohibitions, and the obligation of obedience to Him, His commandments and His prohibitions, which are the rights of Tawḥīd and complements of it. 

4. Or it is information regarding His honouring of the people of Tawḥīd and those obedient to Him, and that which occurred to them in this world, as well as what He will honour them with in the Hereafter, which is the reward of Tawḥīd.

5. Or it is information regarding the people of shirk (polytheism) and that which occurred to them in this world of exemplary punishment, as well as the torment they will incur in the Hereafter, and this is the requital of those who deviated from the command of tawḥīd.

Hence; The Qurān, all of it is in relation to tawḥīd, its rights and its reward, as well as the affair of shirk, its people, and their recompense.” 

Madārij As-Sālikīn (4/449-450)

¹ Also known as Tawḥīd Ar-Rububiyyah and Tawḥīd Al-Asmā Waṣ-Ṣifāt.

² Also known as Tawḥīd Al-Uluhiyyah.

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:عن أنس بن مالك رضي الله عنه قال: كانَ أَكثَرُ دُعاءِ النبيِّ ﷺ

On the authority of Anas ibn Mālik raḍhiyāllahu ‘anhu who said: “The most common supplication of The Prophet ﷺ was:

اللَّهُمَّ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً»

“O Allāh, our Lord, grant us the good in this world,

وَفِي الْآخِرَةِ حَسَنَةً

and the good in the hereafter,

«.وَقِنَا عَذَابَ النَّار

and save us from the punishment of the Hellfire.”

Agreed upon by Al-Bukhāri and Muslim | [متفق عليه]

——

:قال الحافظ بن حجر العسقلاني رحمه الله في فتح الباري

وقال الشيخ عماد الدين بن كثير: الحسنة في الدنيا تشمل كل مطلوب دنيوي من عافية ودار رحبة وزوجة حسنة وولد بار ورزق واسع وعلم نافع وعمل صالح ومركب هنيء وثناء جميل إلى غير ذلك مما شملته عباراتهم فإنها كلها مندرجة في الحسنة في الدنيا وأما الحسنة في الآخرة فأعلاها دخول الجنة وتوابعه من الأمن من الفزع الأكبر في العرصات وتيسير الحساب وغير ذلك من أمور الآخرة، وأما الوقاية من عذاب النار فهو يقتضي تيسير أسبابه في الدنيا من اجتناب المحارم وترك الشبهات. قلت : أو العفو محضا ومراده بقوله : وتوابعه ما يلتحق به في الذكر لا ما يتبعه حقيقة. ٢٢٩/١١

Al-Imām Ibn Kathīr raḥimahullāh mentions: 

“The word الحسنة in the dunyā (worldly life) is inclusive of all that which is sought in this world from well-being, a spacious dwelling, a beautiful wife, righteous children, plentiful provision, beneficial knowledge, righteous actions, a pleasant mode of transport, a praiseworthy mention and other things from that which has been mentioned, for they are all included in the meaning of الحسنة in this world. As for الحسنة in the hereafter, the highest of them is entering Jannah (Paradise) and its consequences of security from the great terror of Al-‘Araṣāt (the place where everyone will be gathered), an easy reckoning, and other matters of the hereafter. As for protection from the torment of the Hellfire, it necessitates facilitating its causes in this world by avoiding forbidden matters and abandoning doubtful things.”

[Fatḥul-Bārī (11/229)]

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:قال الإمام الذهبي رحمه الله

فمن طلب العلم للعمل كسره العلم وبكى على نفسه، ومن طلب العلم للمدارس والإفتاء والفخر والرياء، تحامقَ واخْتالَ وازدرى بالناس وأهلكَه العجب ومقتتْه الأنفس

[سير أعلام النبلاء، ١٩٢/١٨]

Al-Imām Adh-Dhahabī raḥimahullāh:

“Whoever seeks knowledge to implement it, knowledge will humble him and he will cry over himself (i.e. his shortcomings) but whoever seeks knowledge for qualifications, issuing islamic verdicts, to boast, and show off, will consequently act foolish, become conceited, disdain others, he will be destroyed by self amazement and will be detested by the people.” 

[Siyar A’lām An-Nubalā (18/192)]

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اللَّهُمَّ لولا أنتَ ما اهْتدَينا»

ولا تصدَّقنا ولا صلَّينا

فأنزِلَنْ سكينةً علينا

وثبِّتِ الأقدامَ إنْ لاقَينا

إِنَّ الأعداءَ قد بغَوا علينا

«إذا أرادُوا فتنةً أبَينا

رسول الله صلى الله عليه وسلم —

(البخاري: ٣٠٣٤)

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Al-Imām Ibn Qayyim Al-Jawziyyah, raḥimahullāh said:

"Tawḥīd is not merely the servant's acknowledgment that there is no creator but Allāh, and that Allāh is The Lord and Owner of all things, just as the idol worshippers used to affirm though they were polytheists. Rather, tawḥīd includes love for Allāh, submission to Him, humility before Him, complete obedience to Him, sincere worship of Him, and seeking His Face in every statement and deed, in withholding and giving, in loving and hating: all of which prevent the adherent [of tawḥīd] from the causes that lead to sins and persistence in them."

[Madārij As-Sālikīn (1/509)]

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Al-Imām Ibn Al-Qayyim raḥimahullāh said:

“From the strangest of blessings upon a person is the blessing of forgetting. Verily, if it was not for forgetfulness, he would not have forgotten anything, nor would he have been relieved of his regret, nor consoled for a calamity, nor would his sorrows have ended, nor his malice discontinued, nor would he have enjoyed anything from the pleasures of this world while remembering the calamities, nor would he have hoped for negligence from his enemy, nor respite from his envier. So contemplate the blessing of Allāh upon such a person in regards to remembrance and forgetfulness despite their differences and opposites, and that Allāh has placed in each one of them a type of benefit.”

[Miftāḥ Dār As-Sa’ādah (788)]

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فتنة هذه الأمة

عن كعب بن عياض رضي الله عنه قال سمعت النبي ﷺ يقول

«.إِنَّ لِكُلِّ أُمَّةٍ فِتنَة وَفِتنَةُ أُمَّتِي الْمَال»

رواه الترمذي (٢٣٣٦) وحسنه الإمام الوادعي في 'الصحيح المسند' (١٠٩٣)، وصححه الإمام الألباني في 'السلسلة الصحيحة' (٥٩٢).

On the authority of Ka’b Ibn ‘Iyāḍh, may Allāh be pleased with him, who said: I heard The Prophet ﷺ say:

“Verily, for every nation there is a fitnah (trial) and the trial of my nation is wealth.”

Reported by At-Tirmidhī (2336). 

Graded Ḥasan by Al-Imām Muqbil Al-Wādi’ī in Aṣ-Ṣaḥīḥ Al-Musnad (No. 1093) and Ṣaḥīḥ by Al-Imām Al-Albānī in As-Silsilah Aṣ-Ṣaḥīḥah (No. 592).

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Al-Qadr (The Divine Decree)

It is reported by Aḥmed, Abū Dāwūd, and Ibn Mājah in their books of aḥādīth that Ibn Ad-Daylamiyy (one of the senior tābi’ee) narrated:

“I came to Ubayy ibn K’ab (may Allāh be pleased with him) and said:

‘There has occurred to me some confusion pertaining to the qadr (divine decree) so tell me something by means of which Allāh may remove this confusion from my heart.’ Ubayy ibn K’ab replied:

لَو أَنَّ اللهَ عَذَّبَ أَهلَ سَمَاوَاتِهِ وَأَهلَ أَرضِهِ عَذَّبَهُم وَهُوَ غَيرُ ظَالِمٍ لَهُم

‘If Allāh were to punish everyone in the heavens and in the earth, He would do so without being unjust to them, 

وَلَو رَحِمَهُم كَانَتْ رَحمَتُهُ خَيرًا لَهُم مِن أَعمَالِهِم and were He to show mercy to them, His mercy would be much better for them than their actions.

وَلَو أَنفَقتَ مِثلَ أُحُدٍ ذَهَبًا فِي سَبِيلِ اللهِ مَا قَبِلَهُ اللهُ مِنكَ حَتَّى تُؤْمِنَ بِالقَدَرِ

Were you to spend in the cause of Allāh an amount of gold equivalent to Uhud, Allāh would not accept it from you until you believe in the divine decree,

وَتَعلَمَ أَنَّ مَا أَصَابَكَ لَم يَكُن لِيُخطِئَكَ

and you know that whatever has befallen you, would not have missed you,

وَأَنَّ مَا أَخطَأَكَ لَم يَكُن لِيُصِيبَكَ

and that which missed you, would not have befallen you.

وَلَو مُتَّ عَلَى غَيرِ هَذَا لَدَخَلتَ النَّارَ

Were you to die believing other than this, you would certainly enter Hell.’

He (i.e. Ibn Ad-Daylamiyy) said, ‘Thereafter, I went to ‘Abdullāh Ibn Masu’ūd and he said the same. Then I went to Ḥuzayfah Ibn Al-Yamān and he said the same. Then I went to Zayd Ibn Thābit and he narrated to me from the Prophet ﷺ the same.”

Graded Ṣaḥīḥ by Al-Imām Al-Albānī in Ṣaḥīḥ Al-Jāmi’ [5244]

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فائدة جميلة

{عَسَى أن تَكرَهُوا شَيئًا وَهُوَ خَيرٌ لَكُم وَعَسَى أن تُحِبُّوا شَيئًا وَهُوَ شَرٌّ لَكُم}

:قال الإمام ابن القيم رحمه الله تعالى

فمن صحَّت له معرفةُ ربه والفقه في أسمائه وصفاته؛ علِمَ يقينًا أنَّ المكروهات التي تُصيبه والمِحَن التي تنزل به فيها ضروب من المصالح والمنافع التي لا يُحصيها علمُه ولا فِكرتُه، بل مصلحة العبد فيما يكره أعظم منها فيما يُحب؛ فعامةُ مصالح النفوس في مكروهاتها؛ كما أنَّ عامةَ مَضارِّها وأسباب هلكتها في محبوباتها.

[الفوائد، ص١٣٣]

Al-Imām Ibnul-Qayyim raḥimahullāh said:

“Whoever has sound knowledge of his Lord and understanding of His names and attributes, will know with certainty that the adversities which befall him and the trials which he is afflicted with have various benefits that his knowledge cannot comprehend. Rather, the servant’s interest in that which he hates is greater than in that which he loves; thus the general interests of the soul are in that which it dislikes, just as the general harms and the causes of it’s destruction are in that which it desires.”

[Al-Fawāid, pg.133]

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:قال رسول الله ﷺ

لا يَزالُ البَلاءُ بِالمُؤمن والمُؤمِنَة فِي نَفسِه وَوَلَدِه وَمَالِه، حَتَّى يَلقى الله وَما عَلَيهِ خَطِيئَةٌ.

رواه الترمذي [٢٣٩٩] وصححه الإمام الألباني في 'صحيح الجامع' [٥٨١٥

The Messenger of Allāh ﷺ said :

“The believing male and believing female will not cease to be tested within their own-self, children and wealth until they meet Allāh whilst having no sins.” 

(i.e. as an atonement through the hardships they suffered)

Reported by At-Tirmidhī [2399]. Graded ‘Ṣaḥīḥ’ by Al-Imām Al-Albānī in Ṣaḥīḥ Al-Jāmi’ [5815]

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خطر الحسد

:قال أبو حاتم رحمه الله

الواجب على العاقل مُجانبة الحسد على الأحوال كلِّها: فإِنَّ أهونَ خِصالِ الحسد هو تركُ الرِضا بالقضاء وإرادة ضدّ ما حكم الله جلَّ وعلا لعبادِه، ثمَّ انطواء الضمير على إرادة زوال النِ��عم عن المسلم، والحاسد لا تهدأ روحه ولا يستريح بدنُه إلَّا عند رُؤية زوال النعمة عن أخيه وهيهات أن يساعد القضاء ما للحساد في الأحشاء.

[روضة العقلاء ونزهة الفضلاء، صـ١٣٣]

Abu Ḥātim, raḥimahullāh said:

“The wise person must avoid envy in all circumstances. Verily, the worst aspect of envy is being displeased with the decree of Allāh and wanting the opposite of what Allāh,The Almighty has decreed for His slaves. Then the nafs (soul) desires for the removal of blessings from the Muslims. The envious person's soul does not find any tranquility and nor does his body rest except when he sees the blessing removed from his brother and it is unlikely that fate will help what enviers have in their hearts.”

[Rawḍhatul-‘Uqalā Wa-Nuzhatul-Fuḍhalā, p.133]

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:قال الإمام ابن رجب الحنبلي رحمه الله

سلامة الصدور من الرياء والغل، والحسد والغش والحقد، وتطهيرها من ذلك أفضل من التطوع بأعمال الجوارح. وكثرة أعمال الجوارح مع تدنيس القلب بشيء من هذه الأوضار لا يزكو؛ وهو كزرع في أرض كثيرة الآفات لا يكاد يسلم ما ينبت فيها. 

‏ مجموع رسائل ابن رجب ٣٥٥/١

Al-Imām Ibn Rajab Al-Ḥanbaliyy, raḥimahullāh:

"The soundness of the heart from showing off, hatred, envy, deception, malice and purifying it from these matters is more virtuous than performing voluntary acts upon the limbs. Abundant actions of the limbs whilst the heart is defiled with any of these impure characteristics, will not flourish. It is like planting in a land full of pests, hardly anything that grows in it is safe."

[Majmū’ Rasāil Al-Ḥāfiz Ibn Rajab Al-Ḥanbaliyy (1/355)]

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:قال الإمام الشافعي رحمه الله تعالى

Al-Imām Ash-Shāfi’ī raḥimahullāh said: 

إن الفقيه هو الفقيه بفعله ٠٠٠ ليس الفقيه بنطقه ومقاله

Verily the scholar is a scholar through his actions — A scholar is not a scholar because of his speech or his quotes.

وكذا الرئيس هو الرئيس بخُلقه ٠٠٠ ليس الرئيس بقومه ورجاله

Similarly, the leader is a leader due to his character — A leader is not a leader because of his tribe or his men.

وكذا الغني هو الغني بحاله ٠٠٠ ليس الغني بملكه وبماله

Likewise, the wealthy is the one who is content with what he has — The wealthy is not wealthy due to his possesions and his wealth.

[ديوان الشافعي ص.١١٦]

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Al-Imām Ibnul-Qayyim, raḥimahullāh mentions:

:ولا تتمُّ له سلامتُه مطلقًا حتَّى يسلم من خمسةِ أشياء

The soundness of the heart will never be complete until it is free from five things: 

،من الشرك يُناقض التوحيد 

1. Shirk which is the opposite of Tawḥīd (monotheism),

،وبدعة تُخالف السنة 

2. innovations which is the opposite of the Sunnah,

،وشهوة تُخالف الأمر

3. desires which is the opposite of [fulfilling] commandments [of the Sharī’ah],

،وغفلة تُناقض الذكر

4. heedlessness which is the opposite of remembrance [of Allāh],

.وهوى يُناقض التجريد والإخلاص

5. whims/lusts which is the opposite of detachment [from this world] and sincerity.

وهذه الخمسة حُجب عن الله وتحت كل واحد منها أنواع كثيرة تتضمن أفرادًا لا  تنحصر.

These five are barriers from closeness to Allāh, and under each one of them are many types that include countless components.”

[Ad-Dā Wad-Dawā, pg.283]