الفوائد | Al-Fawaaid

﴿قَدْ أَفْلَحَ مَنْ زَكَّاهَا . وَقَدْ خَابَ مَنْ دَسَّاهَا﴾

[al-fawaaid]

عامل الناس بما تحب أن يعاملوك به

On the authority of ‘Abdullāh Ibn ‘Amr, may Allāh be pleased with them, that The Messenger of Allāh ﷺ said: 

«فَمَن أَحَبَّ أَن يُزحزَحَ عَنِ النَّار وَيُدخَلَ الجَنَّةَ

“Whoever loves to be saved from the fire and entered into Paradise,

 فَلْتَأتِهِ مَنِيَّتُه وَهُوَ يُؤمِن بِاللهِ وَاليَومِ الآخِرِ

then let him die whilst he believes in Allāh and the last day 

 ولْيَأتِ إِلَى النَّاسِ الَّذِي يُحِبُّ أن يُؤتَى إِلَيهِ.»

[صحيح مسلم ١٨٤٤]

and let him treat the people as he would like to be treated.” 

Ṣaḥīḥ Muslim (1844)

-

قال الحافظ النووي رحمه الله:

هذه قاعدة مهمة فينبغي الاعتناء بها، وأن الإنسانَ يلزَم ألَّا يفعل مع الناس إلا ما يحب أن يفعلوه معه.

[المنهاج (١٢/٣٢٣)]

Al-Hāfidh An-Nawawī, may Allāh have mercy upon him:

“This is an important principle that should be given consideration; it is imperative that a person should not deal with the people except in a manner he would love that they deal with him.”

Al-Minhāj (12/323)

[al-fawaaid]

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 الدعوى 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)]

[al-fawaaid]

قال ابن القيم رحمه الله تعالى:

ومن أنفع الأدوية الإلحاح في الدعاء

[الداء والدواء, صـ١٣]

Al-Imām Ibn Al-Qayyim, may Allāh ﷻ have mercy upon him:

“From the most beneficial remedies is constant beseeching in supplication.”

[Ad-Dā Wad-Dawā, pg.13]

[al-fawaaid]

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]

[al-fawaaid]

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]

[al-fawaaid]

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.

[al-fawaaid]

أركان الشكر

قال الإمام ابن القيم رحمه الله تعالى:

نِعم من الله تعالى تترادفُ عليه، فقَيدُها الشكر، وهو مبني على ثلاثة أركان:  الاعتراف بها باطنًا، والتحدّث بها ظاهرًا، وتصريفها في مرضاة وليِّها ومسدِيها ومعطِيها.

[الوابل الصيب، صـ٦]

Al-Imām Ibnul-Qayyim, may Allāh have mercy upon him:

“The blessings from Allāh (ﷻ) to His servants follow one another and what secures them is shukr (gratitude). Gratitude is built upon three pillars: Acknowledging the blessing inwardly (i.e. in the heart), speaking of it outwardly, and using it in the pleasure of The One to who it belongs to; The One who conferred it; The One who granted it (Allāh ﷻ).”

[Al-Wābil Aṣ-Ṣayyib, pg.6]

[al-fawaaid]

قال رسول الله ﷺ:

«ليتخذ أحدكم قلبًا شاكرًا ولسانًا ذاكرًا وزوجةً مؤمنةً تُعين أحَدَكم على أمر الآخرة.»

[صححه الألباني في السلسلة الصحيحة ٢١٧٦] 

The Prophet ﷺ said:

“Let one of you have a thankful heart, a tongue that remembers Allāh, and a believing wife who will aid you in regards to the hereafter (i.e. your religion).”

Graded Ṣaḥīḥ by Al-Imām Al-Albānī in ‘As-Silsilah Aṣ-Ṣaḥīḥah’ (No. 2176)

[al-fawaaid]

قال الحافظ ابن رجب الحنبلي رحمه الله:

(والصبر ثلاثة أنواع: صبر على طاعة الله، وصبر عن محارم الله، وصبر على أقدار الله المُؤلمة. وتجتمع الثلاثةُ كلُّها في الصوم؛ فإنَّ فيه صبرًا على طاعة الله، وصبرًا عمَّا حرَّم الله على الصائم من الشهوات، وصبرًا على ما يحصُل للصَّائم فيه من ألم الجوع والعطش ، وضعف النفس والبدن.)

[لطائف المعارف، ٢٨٤]

Al-Ḥāfiz Ibn Rajab Al-Ḥanbalī raḥimahullāh said:

“Patience is of three types: patience in obeying Allāh, patience in avoiding what Allāh has forbidden, and patience with the painful divine decrees of Allāh. All three of these types are combined in fasting, for in it there is patience in obeying Allāh, patience in abstaining from the desires that Allāh has prohibited the fasting person [of food, drink and intercourse], and patience in what may occur of the pain of hunger and thirst, and the weakness of the soul and the body.”

[Laṭāif Al-Ma’ārif, pg.284]

[al-fawaaid]

مطيع لله في الصيام والفطر

قال ابن رجب الحنبلي رحمه الله تعالى:

فالصائم ترك شهواتِه لله بالنهار تقرُّبًا إليه وطاعةً له، وبادرَ إليها في الليل تقرُّبًا إليه وطاعةً له، فما تركَها إلَّا بأمر ربِّه ولا عاد إليها إلَّا بأمر ربِّه؛ فهو مُطيع له في الحالين.

[لطائف المعارف، صـ٢٩٣]

Al-Imām Ibn Rajab Al-Ḥanbaliyy, raḥimahullāh:

“The fasting person abandons his desires (i.e. eating, drinking, and sexual intercourse) for Allāh during the day, in order to seek closeness to Him and in obedience to Him, and he hastens to these desires at night seeking closeness to Him and in obedience to Him, so he does not abandon his desires except by the command of his Lord and he does not return to them except by the command of his Lord, so he is obedient to Him in both states.”

[Laṭāif Al-Ma’ārif, pg.293]

[al-fawaaid]

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)]

[al-fawaaid]

قال الإمام ابن رجب الحنبلي رحمه الله:

«شهر رجب مفتاح أشهر الخير والبركة. قال أبو بكر الورَّاق البَلخِي : شهر رجب شهر الزرع وشهر شعبان شهر السقي للزرع وشهر ومضان شهر حصاد الزرع. وعنه قال: مَثَل شهر رجب مثل الريح ومثل شعبان مثل الغيم ومثل رمضان مثل المطر. وقال بعضهم: السَّنة مثل الشجرة؛ وشهر رجب أيامُ تَوريقِها وشعبان أيام تفريعها ورمضان أيام قطفِها والمؤمنون قِطافُها. جَدير بمن سوَّد صحيفتَه بالذنوب أن يُبيِّضها بالتوبة في هذا الشهر وبمن ضيَّع عمره في الباطلة أن يغتنم فيه ما بقِي من العمر.»

[لطائف المعارف صـ٢٣٤]

Al-Imām Ibn Rajab Al-Ḥanbalī raḥimahullāh said:

“The month of Rajab is the key to the months of goodness and blessings. Abū Bakr Al-Warrāq al-Balkhi said: “Rajab is the month of planting, Sha’bān is the month of irrigating the crops, and Ramaḍhān is the month of harvesting the crops.” He also said: “Rajab is like the wind, Sha’bān is like the clouds, and Ramaḍhān is like the rain.” Some have said: “The year is like a tree, Rajab is the month when it produces leaves, Sha’bān is the month when it branches, and Ramaḍhān is the month of harvesting its fruits, and the believers are its harvesters.” It is befitting for the one who has blackened his record with sins to whiten it with repentance in this month, and for the one who has wasted his life in idleness to take advantage of the remaining days of his life in it.“

[Laṭāif Al-Ma’ārif, p.234]

[al-fawaaid]

قال الإمام ابن رجب الحنبلي رحمه الله:

«وأصل هذا أنه لا يُشرع أن يتَّخذ المسلمون عيدًا إلاَّ ما جاءت به الشريعة باتِّخاذه عيدًا وهو يومُ الفطر ويوم الأضحى وأيَّام التشريق وهي أعياد العام، ويوم الجمعة وهو عيد الأسبوع وما عدا ذلك فاتِّخاذه عيدًا وموسمًا بدعة لا أصل له في الشريعة.»

[لطائف المعارف صـ٢٢٨]

Al-Imām Ibn Rajab Al-Hanbalī raḥimahullāh said:

“The basis is that it is not permissible for the Muslims to take any day as a day of festivity except what is prescribed in the Sharī’ah (Islamic law), namely ‘Eid Al-Fiṭr, ‘Eid Al-Aḍḥā, the days of Tashrīq [the 11th, 12th & 13th of Dhul-Ḥijjah], which are the days of ‘eid (festivity) of the year, and Jumu’ah (Friday), which is the ‘eid of the week. Taking any other day apart from the aforementioned as a festival and celebration is an innovation which has no basis in the Sharī’ah.”

[Laṭāif Al-Ma’ārif, p.228]

[al-fawaaid]

الجزاء من جنس العمل

قال الإمام ابن القيم رحمه الله تعلى:

من عامل خلقه بصفة عامله الله تعالى بتلك الصفة بعينها في الدنيا والآخرة؛ فالله تعالى لعبده على حسب ما يكون العبد لخلقه.

[الوابل الصيب من كلم الطيب، صـ٨٠]

Al-Imām Ibnul-Qayyim, may Allāh have mercy upon him said:

“Whoever treats Allāh’s creation in a certain manner, Allāh The Exalted will treat him in that same manner in this world and in the hereafter. Allāh The Exalted is towards His slave in accordance to how the slave is with His creation.”

[Al-Wābil Aṣ- Ṣayyib, pg.80]

[al-fawaaid]

قال سفيان الثوري رحمه الله:

«ثلاثة من الصَّبر: لا تُحدِّث بمُصيبتِك ولا بوجعِك ولا تُزكِّ نفسَك.»

[حلية الأولياء (٣١٦/٥)]

Sufyān Ath-Thawrī raḥimahullāh said:

"Three qualities that are part of patience:

Do not talk about your misfortune, nor your pain, and do not praise yourself."

[Ḥilaytul-Awliyā (5/316)]

[al-fawaaid]

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 Mas’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]

[al-fawaaid]

قال مالك بن دينار رحمه الله:

«إذا طلبَ الرجلُ العلم ليعمل به، كسرَه علمُه وإذا طلبَ العلم لغير أن يعمل به، زادَه علمُه فخرًا.»

[روضة العقلاء ونزهة الفضلاء، صـ٥٩]

Mālik Ibn Dinār raḥimahullāh said:

“If an individual seeks knowledge to act upon it, his knowledge will humble him. If he seeks knowledge other than to act upon it, his knowledge will increase him in pride.”

[Rawḍhatul-‘Uqalā Wa-Nuzhatul-Fuḍhalā, pg.59]