The Complaint of the Ignorant - الفوائد AL-FAWA' ID - A Collection Of Wise Sayings by Imam Ibn Al-Qayyim

[S. Munir]

بسم الله الرحمن الرحيم

In the Name of Allâh, the Most Beneficent, the Most Merciful.

الفوائد AL-FAWA' ID - A Collection Of Wise Sayings by Imam Ibn Al-Qayyim [ رحمه الله , rahimahullaah, may Allaah have mercy on him, died 751AH]:

"The Complaint of the Ignorant

The ignorant people complain to people about Allah [ سبحانه و تعالى , Glorified and Exalted be He], and this is the highest degree of ignorance, for if he had known his Lord [ سبحانه و تعالى ], he would not have complained about Him [ سبحانه و تعالى ], and if he had known the people, he would not have complained to them.

One of the predecessors saw a man complaining to another man about his poverty and dire necessity. He said to him, "O you! By Allah [ سبحانه و تعالى ], you have done nothing but complain about He [ سبحانه و تعالى ] Who has mercy for you, to the one who has no mercy for you."

The following verses have been mentioned about the meaning of the previous statement of the predecessor.

• When you complain to a son of Adam [ عليه السلام , alaihis salaam, peace be upon him].
  

• Verily you complain about the Most Merciful [ سبحانه و تعالى ].
  

• To the one who does not pity.
  

On the contrary, the person who is profoundly knowledgeable about Allah [ سبحانه و تعالى ] complains to Allah [ سبحانه و تعالى ] Alone. And the most knowledgeable person about Allah [ سبحانه و تعالى ] is the one who complains about himself to Allah [ سبحانه و تعالى ], and never to people. He complains about the causes that made people do wrong to him, for he knows the following Qur'anic Verses:

وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ

which means, 

"And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much." 

[ القرآن الكريم The Noble Qur'aan, سورة الشورى  Soorah ash-Shooraa - (The Consultation) 042, Verse 030 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

[And]

مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ ۖ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ ۚ وَأَرْسَلْنَاكَ لِلنَّاسِ رَسُولًا ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا

which means, 

"Whatever of good reaches you, is from Allâh, but whatever of evil befalls you, is from yourself. And We have sent you (O Muhammad [sal-Allâhu 'alayhi wa sallam]) as a Messenger to mankind, and Allâh is Sufficient as a Witness." 

[ القرآن الكريم The Noble Qur'aan,  سورة النساء  Soorah an-Nisaa. - (The Women) 004, Verse 079 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

[And]

أَوَلَمَّا أَصَابَتْكُم مُّصِيبَةٌ قَدْ أَصَبْتُم مِّثْلَيْهَا قُلْتُمْ أَنَّىٰ هَٰذَا ۖ قُلْ هُوَ مِنْ عِندِ أَنفُسِكُمْ ۗ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

which means, 

"(What is the matter with you?) When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: "From where does this come to us?" Say (to them), "It is from yourselves (because of your evil deeds)." And Allâh has power over all things." 

(Al-'lmran, 3:165)

Therefore, there are three levels: 

• The lowest one is to complain about Allah [ سبحانه و تعالى ] to His creatures,
  

• The highest one is to complain about yourself to Him [ سبحانه و تعالى ],
  

• The middle one is to complain about His [ سبحانه و تعالى ] creatures to Him[ سبحانه و تعالى ]."
  

___________________________

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[S. Munir]

بسم الله الرحمن الرحيم

In the Name of Allâh, the Most Beneficent, the Most Merciful.

الفوائد AL-FAWA' ID - A Collection Of Wise Sayings by Imam Ibn Al-Qayyim [ رحمه الله , rahimahullaah, may Allaah have mercy on him, died 751AH]:

"A Great and Important Rule: "O you who believe! Answer Allah (by obeying Him) and (His) Messenger [ صلى الله عليه و سلم ]" "

Allah [ سبحانه و تعالى , Subhanahu wa Ta'ala, Glorified and Exalted be He ] said,

يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ ۖ وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ

which means, 

"O you who believe! Answer Allâh (by obeying Him) and (His) Messenger when he [sal-Allâhu 'alayhi wa sallam] calls you to that which will give you life, and know that Allâh comes in between a person and his heart (i.e. He prevents an evil person to decide anything). And verily, to Him you shall (all) be gathered." 

[  القرآن الكريم The Noble Qur'aan,  سورة الحديد  Soorah al-Anfaal - (The Spoils of War) 008, Verse 024 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

This Verse contains some instructions: one of them is that a prosperous life is only attained by obeying Allah [ سبحانه و تعالى ] and His Messenger [ صلى الله عليه و سلم , may Allaah exalt his mention and render him and his message safe from every derogatory thing ]. Whoever has not obeyed will not have a real life, even though he would have the bestial life, which he shares with the animals. The real and good life, therefore, is the life of the person who obeys Allah [ سبحانه و تعالى ] and His Messenger [ صلى الله عليه و سلم ] openly and secretly. They are those who are really alive, even if their bodies die. The others are dead even if they are alive physically, for it is simply a state of the heart.

That is why the person who is most alive is the one who perfectly obeys the call of the Messenger [ صلى الله عليه و سلم ], in every aspect of life. Therefore, whoever missed any part of it, has missed a part of life, and the person will have life according to the level that he obeys the Messenger [ صلى الله عليه و سلم ].

According to Al-Mujahid, the words "لِمَا يُحْيِيكُمْ ۖ" "Lima yuhyikum" refer to the truth, meaning "that which will give you life for the truth." According to Qatadah, they refer to the Qur'an, for it contains life, trust, salvation and protection in this world and the Hereafter. And according to As-Saddi, it refers to Islam, for He [ سبحانه و تعالى ] gave them life with it after having been dead due to disbelief. According to Ibn Ishaq and (Urwah bin Az-Zubair, and it is his wording: "Lima yuhyikum" refers to the battle that Allah [ سبحانه و تعالى ] made you powerful in after having been degraded. He [ سبحانه و تعالى ] made you powerful after being weak. He [ سبحانه و تعالى ] protected you from your enemy after being defeated by them. All these are expressions about one reality, which is to perform openly and secretly that which the Messenger [ صلى الله عليه و سلم ] brought from Allah [ سبحانه و تعالى ].

According to Al-Wahidy and the majority, these words refer to jihad, which is the opinion of Ibn Ishaq and the opinion of most knowledgeable people. According to Al-Fara', the words mean: when he [ صلى الله عليه و سلم ] calls you to that which revives your standing by fighting your enemy, he means that their standing becomes stronger with struggle and jihad, and that if they abandon jihad, their standing will become weaker and their enemy will have the courage to challenge them.

I say, jihad is one of the greatest means that He avails them with in the life of this world, and the life in the grave after death until the Day of Resurrection and in the Hereafter. Concerning their life in this world, truly, they will have more power and be able to overcome their enemy by adopting jihad. The life in the grave is mentioned by Allah [ سبحانه و تعالى ] in the following Verse of the Qur'an,

وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا ۚ بَلْ أَحْيَاءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ

which means: 

"Think not of those who are killed in the way of Allâh as dead. Nay, they are alive, with their Lord, and they have provision." 

[ القرآن الكريم The Noble Qur'aan,  سورة آل عمران Soorah Aal-'Imraan - (The Family of 'Imraan) 003, Verses 169 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

The share of the Hereafter is for those who strive hard and fight, like the martyrs, and its great delight is greater than the share of anything in this worldly life. That is why Ibn Qutaibah said, "Lima yuhyikum" means martyrdom. According to some commentators, "Lima yuhyikum" means Paradise, for it is the home of life, and it is the eternal and good life. Narrated by Abu 'Ali Al-Jurjany.

The Qur'anic Verse examines all these aspects, for faith, Islam, the Qur'an and jihad provide hearts with a good life, and the perfect life is in Paradise. And the Messenger [ صلى الله عليه و سلم ] is inviting man to faith and Paradise. Therefore, he is inviting to the life of this world and the Hereafter.

Moreover, man cannot maintain two kinds of life. One part is the life of his body, with which he perceives that which is useful and that which is harmful. Whenever this element of life is weakened within him, he feels pain and weakness. That is why the life of the patient, the sad person, the grieved, the distressed, the feared, the poor and the debased, their life is inferior to the person who does not suffer from these things.

The second kind of life is that of his heart and soul, with which he can differentiate between truth and falsehood, between transgression and righteousness, and between guidance and being astray. He chooses the truth and leaves falsehood.

Therefore, this life gives him more benefit and more ability to distinguish between that which avails and that, which is harmful concerning knowledge, will and deeds. And it avails him with the power of faith, will, the love of truth, and the power of hatred against falsehood.

His feeling, perception, love and reluctance exist according to his share of this life. Just as the body that is full of life feels and perceives that which is useful and that which is harmful. It also perceives its inclination to what is useful, and it is reluctant about what is harmful. When the life of the heart comes to an end, its perception ceases to exist; it even cannot perceive that which is useful or harmful.

A man cannot live unless the angel breathes life into him in his mother's womb, and before that he was in a state like death. In the same way, there is no life for his spirit and heart unless the Messenger [ صلى الله عليه و سلم ] breathes into it the inspiration, which has been bestowed upon him.

Allah [ سبحانه و تعالى ] said,

يُنَزِّلُ الْمَلَائِكَةَ بِالرُّوحِ مِنْ أَمْرِهِ عَلَىٰ مَن يَشَاءُ مِنْ عِبَادِهِ أَنْ أَنذِرُوا أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاتَّقُونِ

which means, 

"He sends down the angels with the Rûh (Revelation) of His Command to whom of His slaves He wills (saying): "Warn mankind that Lâ ilâha illa Ana (none has the right to be worshipped but I), so fear Me (by abstaining from sins and evil deeds)." 

[ القرآن الكريم The Noble Qur'aan, سورة النحل  Soorah an-Nahl - (The Bees) 016, Verse 002 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

He [ سبحانه و تعالى ] also said,

رَفِيعُ الدَّرَجَاتِ ذُو الْعَرْشِ يُلْقِي الرُّوحَ مِنْ أَمْرِهِ عَلَىٰ مَن يَشَاءُ مِنْ عِبَادِهِ لِيُنذِرَ يَوْمَ التَّلَاقِ

which means, 

"(He is Allâh) Owner of High Ranks and Degrees, the Owner of the Throne. He sends the Revelation by His Command to any of His slaves He wills, that he (the person who receives Revelation) may warn (men) of the Day of Mutual Meeting (i.e. the Day of Resurrection)."

[ القرآن الكريم The Noble Qur'aan,  سورة غافر  Soorah Ghaafir / Mu'min - (The Forgiver / The Believer) 040, Verse 015 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

He [ سبحانه و تعالى ] also said,

وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا ۚ مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

which means, 

"And thus We have sent to you (O Muhammad [sal-Allâhu 'alayhi wa sallam]) Rûh (a revelation, and a mercy) of Our Command. You knew not what is the Book, nor what is Faith. But We have made it (this Qur'ân) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad [sal-Allâhu 'alayhi wa sallam]) are indeed guiding (mankind) to a Straight Path (i.e. Allâh's religion of Islâmic Monotheism)." 

[ القرآن الكريم The Noble Qur'aan, سورة الشورى  Soorah ash-Shooraa - (The Consultation) 042, Verse 052 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

Allah [ سبحانه و تعالى ] said that His [ سبحانه و تعالى ] Inspiration is a spirit and a light. Therefore, life and illumination depend on the messenger, and whoever receives the breath of life of this angel and the breath of life of the Messenger [ صلى الله عليه و سلم ], then the person has received two forms of life. 

Whoever receives the breathe of life of the angel, without that of the Messenger [ صلى الله عليه و سلم ], the person has then received one of the two lives. Allah [ سبحانه و تعالى ] said in the Qur'an,

أَوَمَن كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَن مَّثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِّنْهَا ۚ كَذَٰلِكَ زُيِّنَ لِلْكَافِرِينَ مَا كَانُوا يَعْمَلُونَ

which means, 

"Is he who was dead (without Faith by ignorance and disbelief) and We gave him life (by knowledge and Faith) and set for him a light (of Belief) whereby he can walk amongst men – like him who is in the darkness (of disbelief, polytheism and hypocrisy) from which he can never come out? Thus it is made fair-seeming to the disbelievers that which they used to do." 

[ القرآن الكريم The Noble Qur'aan, سورة الأنعام Soorah al-An'aam - (The Cattle) 006, Verse 122 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

In this Qur'anic Verse, Allah [ سبحانه و تعالى ] made a connection between light and life (knowledge and faith) for the person who accepted Islam, just as He [ سبحانه و تعالى ] made a connection between death and darkness (disbelief, polytheism and hypocrisy) for the person who turns away from His [ سبحانه و تعالى ] Book (the Qur'an).

According to Ibn 'Abbas [ رضى الله تعالى عنه ,  may Allah be pleased with him ] and all the commentators, the meaning of the verse is: the person was a straying disbeliever and then Allah guided him.

This verse contains some instructions:

The first one is that: he walks among people with light, while they are in darkness. His likeness and theirs is like some people who lost their way when the night fell upon them, as compared with someone else who has light and walks with it on the road. Such a person sees it and sees that which warns him.

The second one is that: he walks among them with his light, and they benefit from him, due to their need of it.

The third one is that: he walks with his light on the Straight Way on the Day of Resurrection, when the polytheists and hypocrites will remain in the darkness of their disbelief and hypocrisy.

Allah [ سبحانه و تعالى ] comes in between a person and his heart (i.e. He prevents an evil person from deciding anything).

يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ ۖ وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ

which means, 

"O you who believe! Answer Allâh (by obeying Him) and (His) Messenger when he [sal-Allâhu 'alayhi wa sallam] calls you to that which will give you life, and know that Allâh comes in between a person and his heart (i.e. He prevents an evil person to decide anything). And verily, to Him you shall (all) be gathered." 

[  القرآن الكريم The Noble Qur'aan,  سورة الحديد  Soorah al-Anfaal - (The Spoils of War) 008, Verse 024 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

What is well known about this verse is that Allah [ سبحانه و تعالى ] comes in between the believer and disbelief, between the disbeliever and belief, and He [ سبحانه و تعالى ] comes in between those who obey Him [ سبحانه و تعالى ] and their disobeying Him [ سبحانه و تعالى ], and between those who disobey Him [ سبحانه و تعالى ] and their obeying Him [ سبحانه و تعالى ]. This is according to Ibn 'Abbas [ رضى الله تعالى عنه  ] and the majority of the commentators.

There is another comment about the verse, which is that Allah [ سبحانه و تعالى ] is near to the person's heart, and that no secret is hidden from Him [ سبحانه و تعالى ], for He [ سبحانه و تعالى ] is in between him and his heart. This is what Al-Wahidy narrated from Qatadah, and it seems that this is the most suitable meaning, for response is originally made by the heart. Allah [ سبحانه و تعالى ] is in between the servant and his heart. He knows whether his heart has responded to Him [ سبحانه و تعالى ] or not, and whether he has hidden that response or not.

Referring to the first statement, the point of connection is that if you neglect to respond to Allah [ سبحانه و تعالى ], then do not feel secure, for He [ سبحانه و تعالى ] would not make it easy for you to respond after that. He [ سبحانه و تعالى ] may choose to punish you for leaving it after the truth has been made clear to you. It would then be like the following verses, 

وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ

which means, 

"And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time." 

[ القرآن الكريم The Noble Qur'aan, سورة الأنعام Soorah al-An'aam - (The Cattle) 006, Verse 110 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ يَا قَوْمِ لِمَ تُؤْذُونَنِي وَقَد تَّعْلَمُونَ أَنِّي رَسُولُ اللَّهِ إِلَيْكُمْ ۖ فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ ۚ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ

which means, 

"So when they turned away (from the Path of

Allah), Allah turned their hearts away (from the Right Path)."

[ القرآن الكريم The Noble Qur'aan, سورة الصف Soorah as-Saff - (The Row or the Rank) 061, Verse 005 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

تِلْكَ الْقُرَىٰ نَقُصُّ عَلَيْكَ مِنْ أَنبَائِهَا ۚ وَلَقَدْ جَاءَتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ فَمَا كَانُوا لِيُؤْمِنُوا بِمَا كَذَّبُوا مِن قَبْلُ ۚ كَذَٰلِكَ يَطْبَعُ اللَّهُ عَلَىٰ قُلُوبِ الْكَافِرِينَ

which means, 

"Those were the towns whose story We relate to you (O Muhammad [sal-Allâhu 'alayhi wa sallam]). And there came indeed to them their Messengers with clear proofs, but they were not to believe in that which they had rejected before. Thus Allâh does seal up the hearts of the disbelievers (from every kind of religious guidance)." 

[ القرآن الكريم The Noble Qur'aan, سورة الأعراف Soorah al-A'raaf - (The Heights (or The Wall with Elevations)) 007, Verse 101 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

There is a clear warning not to leave the response with the heart, even if it is responded to with the body.

There is another message in the verse, which is that He [ سبحانه و تعالى ] combined the Revelation to the command to perform it for them, which is the response, and between destiny and one's faith in it. So it is like the following verses,

لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ

وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ

which means, 

"To whomsoever among you who wills to walk straight.

And you cannot will unless (it be) that Allâh wills – the Lord of the 'آlamîn (mankind, jinn and all that exists)." 

[ القرآن الكريم The Noble Qur'aan, سورة التكوير Soorah at-Takweer - (Winding round and losing its Light) 081, Verses 028 - 029 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

فَمَن شَاءَ ذَكَرَهُ

وَمَا يَذْكُرُونَ إِلَّا أَن يَشَاءَ اللَّهُ ۚ هُوَ أَهْلُ التَّقْوَىٰ وَأَهْلُ الْمَغْفِرَةِ

which means, 

"So whosoever will (let him read it), and receive admonition (from it)!

And they will not receive admonition unless Allâh wills; He (Allâh) is the One, deserving that mankind should be afraid of, and should be dutiful to Him, and should not take any ilâh (god) along with Him, and He is the One Who forgives (sins)." 

[ القرآن الكريم The Noble Qur'aan, سورة المدثر Soorah al-Muddaththir - (The One Enveloped) 074, Verses 055 - 056 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

(Al-Muddaththir, 74:55-56)

And surely it is Allah [ سبحانه و تعالى ] alone Who knows best."

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[S. Munir]

بسم الله الرحمن الرحيم

In the Name of Allâh, the Most Beneficent, the Most Merciful.

الفوائد AL-FAWA' ID - A Collection Of Wise Sayings by Imam Ibn Al-Qayyim [ رحمه الله , rahimahullaah, may Allaah have mercy on him, died 751AH]:

"Precious Gem: Jihad is Ordained for You

Allah [ سبحانه و تعالى , Glorified and Exalted be He] says,

كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ ۖ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ ۖ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ ۗ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ

which means,

"Jihâd (holy fighting in Allâh's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allâh knows but you do not know."
[ القرآن الكريم The Noble Qur'aan, سورة البقرة Soorah al-Baqarah - (The Cow) 002, Verse 216 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

And He [ سبحانه و تعالى ] says,

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَحِلُّ لَكُمْ أَن تَرِثُوا النِّسَاءَ كَرْهًا ۖ وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا بِبَعْضِ مَا آتَيْتُمُوهُنَّ إِلَّا أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ ۚ وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ ۚ فَإِن كَرِهْتُمُوهُنَّ فَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَيَجْعَلَ اللَّهُ فِيهِ خَيْرًا كَثِيرًا

which means,

"O you who believe! You are forbidden to inherit women against their will; and you should not treat them with harshness, that you may take away part of the Mahr you have given them, unless they commit open Fahishah (illegal sexual intercourse or disobey their husbands); and live with them honourably. If you dislike them, it may be that you dislike a thing through which Allâh brings a great deal of good."
[ القرآن الكريم The Noble Qur'aan,  سورة النساء  Soorah an-Nisaa. - (The Women) 004, Verse 19 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

The first verse is talking about Jihad, which is the perfection of the power of anger and righteous indignation, and the second is about marriage, which is the perfection of the power of lust. The servant hates to face his enemy using his power of anger fearing for himself while this hateful matter is good for him in his life and the next and he likes to make peace and forget about jihad while this matter is bad for him in his life and the next.

Also, the servant sometimes dislikes a woman because of one of her qualities while keeping her as his wife might grant him much good that he is not aware of and sometimes he loves a woman for one of her qualities and keeping her will bring him much evil that he is not aware of. The human being as Allah [ سبحانه و تعالى ] describes him is unjust and foolish. He should not make his criteria of what is harmful or beneficial for himself according to what he loves or hates, but the criteria should be what Allah [ سبحانه و تعالى ] has chosen for him in the form of orders and  prohibitions.

The best and most useful thing for him is to obey Allah [ سبحانه و تعالى ] in secret and in public, and the worst and most harmful thing for him is to disobey Allah [ سبحانه و تعالى ] either secretly or publicly. If he sincerely obeys and worships Allah [ سبحانه و تعالى ], every matter that he hates will be good for him but if he abandons obedience and worship, every matter that he loves will be evil and bad for him. Whoever truly knows Allah [ سبحانه و تعالى ], His [ سبحانه و تعالى ] Names, and His [ سبحانه و تعالى ] Attributes, will surely know that any distress or harm that has happened to him bears interest and benefits that his mind cannot comprehend and may even benefit the servant in something that he hates."

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[S. Munir]

بسم الله الرحمن الرحيم

In the Name of Allâh, the Most Beneficent, the Most Merciful.

الفوائد AL-FAWA' ID - A Collection Of Wise Sayings by Imam Ibn Al-Qayyim [ رحمه الله , rahimahullaah, may Allaah have mercy on him, died 751AH]:

"If the Just Servant Knows the Truth

Generally, things that benefit mankind are found in things that are disliked while harm is found in what man loves. We can see clear examples in the one who is an expert in cultivating, and plants a garden and cares for the trees until they bear fruit and then he begins to cut the leaves and branches as he knows that this is for their good and if he leaves them in that state, their fruit would never be good again. He grafts the trees and clips them and cuts off the weak branches. He appears to be harming them but actually he is seeking their benefit and perfection. He never lets them drink as they want, but according to schedules because it is better for their leaves and it speeds up their growth. Then he cuts away a lot of their leaves although they are their decoration, because this decoration prevents the perfection of their growth. If these trees had a mind to think as animals do, they would think that all this is harmful and is spoiling them while actually it is for their benefit.

Loving parents do the same to their children because they understand the benefits. Sometimes the cure for the child is painful, but the parent will still do it and all this will be done for the sake of mercy and pity. Perhaps the parent will perceive some benefit for the child by not financing him, so he will not give to him, because he knows that these are the important causes of his decay. He also prevents him from many pleasures in order to protect him. The most just among judges, the most merciful among those who are merciful, and the most learned among those who have knowledge, who is more merciful to His [ سبحانه و تعالى ] servants than themselves, their fathers, and mothers, if He allows them to be inflicted with evil, that will be better for them than not inflicting them. If they had the chance to choose for themselves they would never be able to benefit by it. However, Allah [ سبحانه و تعالى , Glorified and Exalted be He], manages their lives according to His [ سبحانه و تعالى ] Knowledge, Wisdom, and Mercy, whether they like it or not.

Only those who know and believe in His [ سبحانه و تعالى ] Names and Attributes do not accuse Him [ سبحانه و تعالى ] or doubt one of His [ سبحانه و تعالى ] Judgments but only those who do not know His [ سبحانه و تعالى ] Names and Attributes argue with Him [ سبحانه و تعالى ] about His [ سبحانه و تعالى ] Judgments and doubt His [ سبحانه و تعالى ] Wisdom and fail to submit to His [ سبحانه و تعالى ] Judgment. They even oppose it with their spoiled minds, false opinions and unjust policies. They neither knew their Lord nor obtain any benefit.

Whenever a servant has this knowledge, he will live in a Paradise on earth before he enters the Paradise of the Hereafter. He will be satisfied and pleased with his Lord [ سبحانه و تعالى ] and will be satisfied with the paradise in this worldly life. The servant will be pleased with whatever happens to him because he knows that it has been chosen by Allah [ سبحانه و تعالى ] and this is acceptance of Allah [ سبحانه و تعالى ] as his Lord, Islam as his religion, and Muhammad as his Messenger. The one who is not able to do this will never taste the sweetness of faith. This pleasure depends upon how much he comprehends the justice of Allah [ سبحانه و تعالى ], His [ سبحانه و تعالى ] Wisdom, Mercy, and Good Choice. The more he knows, the more pleasure and satisfaction he will have. Allah [ سبحانه و تعالى ] judges His [ سبحانه و تعالى ] servants according to Justice, Benefit, Wisdom, and Mercy.

Narrated by Abdullah Ibn Mas'ood [ رضى الله تعالى عنه  ,  may Allah be pleased with him ]:
The Prophet [ صلى الله عليه و سلم  ,  may Allah exalt his mention and render him and his message safe from every derogatory thing ] said in his famous invocation to Allah [ سبحانه و تعالى ],

اللَّهُمَّ إِنِّي عَبْدُكَ ابْنُ عَبْدِكَ ابْنُ أَمَتِكَ نَاصِيَتِي بِيَدِكَ ، مَاضٍ فِيَّ حُكْمُكَ ، عَدْلٌ فِيَّ قَضَاءُكَ أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ سَمَّيْتَ بِهِ نَفْسَكَ أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ ، أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ أَوِ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ ، أَنْ تَجْعَلَ الْقُرْآنَ رَبِيعَ قَلْبِي ، وَنُورَ صَدْرِي ، وَجَلاءَ حُزْنِي ، وذَهَابَ هَمِّي

‘Allaahumma innee ‘abduka wa ibn ‘abdika wa ibn amatika, naasiyati bi yadika, maadin fiyya hukmuka, ‘adlun fiyya qadaa’uka, as’aluka bi kulli ismin huwa laka sammayta bihi nafsaka aw anzaltahu fi kitaabika aw ‘allamtahu ahadan min khalqika aw ista’tharta bihi fi ‘ilm il-ghaybi ‘andak an taj’ala al-Qur’aana rabee’ qalbi wa noor sadri wa jalaa’a huzni wa dhahaaba hammi (O Allah, I am Your slave, son of Your slave, son of Your female slave, my forelock is in Your hand, Your command over me is forever executed and Your decree over me is just. I ask You by every Name belonging to You which You named Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the unseen with You, that You make the Qur’an the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety)’ but Allah will take away his sorrow and grief, and give him in their stead joy.” It was said: O Messenger of Allah, should we not learn them (these words)? He said: Yes indeed; whoever hears them should learn them.”
Recorded by Imam Ahmad and authenticated by Shaykh Al-Albaani.

"Your Decree on me is just" means every judgment including what causes pain or is a punishment. And this judgment is good for the believer as the Prophet [ صلى الله عليه و سلم ] said, "By He who holds my soul in His hand, the decree of Allah on the believer is always good for him and this is not the case with anyone else except the believer."
Recorded by Muslim, book pertaining to piety and softening the hearts, chapter on every act of a believer is a blessing for him.

Ibn Al-Qaiyim said, "I asked our sheikh, 'Did that apply in the case of committing sins?' He said, 'Yes, with a condition.' By saying "with a condition", he meant that what will follow sins are acts that Allah [ سبحانه و تعالى ] loves like regretting, asking for forgiveness, being humble, crying, and etc."

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