Continuation of the explanation of the statement of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "."
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The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
We have previously spoken about patience and its types, and about the saying of Allah the Exalted, or rather the beginning of the verse in His saying:[Al-Baqarah 2:155-157]: When Allah mentioned this trial, He said: And more perfect than that is to meet it with contentment, and more perfect than that is to meet it with gratitude, as has passed to us: that the one afflicted by the painful decrees of Allah is in four states: dissatisfaction, patience, contentment, and gratitude. Here He said: [Al-Baqarah 2:155-156]: When a calamity strikes them, they acknowledge to Allah the Majestic and Exalted the universality of His ownership, and that it is the property of Allah, and that Allah has the right to do in His property what He wills. For this reason, the Prophet (peace and blessings be upon him) said to one of his daughters: Sahih al-Bukhari 6602, so you are the property of your Lord the Majestic and Exalted, and He does with you what He wills according to what His wisdom requires, Blessed and Exalted is He. Then He said: [Al-Baqarah 2:156]: They acknowledge that they must return to Allah, and He will reward them; if they are dissatisfied, He will reward them for their dissatisfaction, and if they are patient, as is the case with these people, then Allah the Exalted will reward them for their patience with these calamities. So He tests with the affliction and rewards the one who is patient with it. Allah the Exalted said: [Al-Baqarah 2:157]: Those, meaning the patient, [Al-Baqarah 2:157]: "Salawat" is the plural of "salah," and it is the praise of Allah for them in the highest assembly. Allah praises them in the presence of His angels in the highest assembly, and it is a mercy from Allah the Majestic and Exalted. : Those whom Allah the Majestic and Exalted guided when calamities struck them, so they did not become dissatisfied, but rather were patient with what struck them.
And in this verse is evidence that the prayer (salah) of Allah the Majestic and Exalted is not His mercy, but rather it is more specific, more perfect, and better. And among the scholars, those who interpreted it by saying that the prayer from Allah is mercy, from the angels is supplication, and from the humans is seeking forgiveness, this has no basis. Rather, the prayer is other than the mercy, because Allah the Exalted coordinated mercy with the prayers, and coordination necessitates difference. And because the scholars are in agreement that it is permissible for you to say to any person among the believers: "O Allah, have mercy on so-and-so." And they differed on whether it is permissible to say: "O Allah, send prayers upon him," or not permissible, with three opinions: some of them permitted it absolutely, some of them prohibited it absolutely, and some of them permitted it if it is secondary. And the correct opinion is that it is permissible if it is secondary, like: "O Allah, send prayers upon Muhammad and upon the family of Muhammad," or if it is not secondary but it has a cause, as Allah the Exalted said:[At-Tawbah 9:103]: So if it has a cause and is not taken as a slogan, then there is no harm in it. That is: there is no harm in saying: "O Allah, send prayers upon Muhammad." If a man came to you with his zakah and said: "Take my zakah and distribute it to the poor," then you may say: "May Allah send prayers upon you," you supplicate for him that Allah sends prayers upon him, as Allah commanded His Prophet (peace and blessings be upon him) to do so. And Allah is the One who grants success.
In the name of Allah, the Most Gracious, the Most Merciful:
The discussion has preceded regarding several verses that the author (may Allah have mercy on him) cited in patience and its reward and the explanation of its place. And he said in a portion of what he cited of verses, the saying of Allah the Exalted:[Az-Zumar 39:10] And that is because the righteous deeds are multiplied, the good deed with ten times its like up to seven hundred times up to many multiples. As for patience, its multiplication comes without account from Allah the Majestic and Exalted. And this indicates that its reward is great, and that a person cannot imagine this reward, because it was not matched with a number, but it is a matter known to Allah and there is no account in it. It is not said, for example: "The good deed with ten times its like up to seven hundred times," but rather it is said: "He is given his reward without account."
And in this verse is an encouragement to patience that is apparent.
Then the author said: "And His saying, the Exalted:[Ash-Shuraa 42:43]": This means that the one who is patient with the harm of people and endures them and forgives their evils by which they wrong him: : That is: from its determinations and its hardships that require a response and endurance, especially if the harm that befalls a person is due to his striving in the path of Allah the Majestic and Exalted, and due to his obedience to Him. Because the harm of people to you has multiple and varied causes. So if its cause is the obedience of Allah the Majestic and Exalted, and striving in His path, and enjoining good, and forbidding evil, then the person is rewarded for that from two aspects: the first aspect: from the harm that befalls him, and the second aspect: his patience with this obedience for which he was harmed in the path of Allah.
And in this verse is an exhortation to a person's patience with the harm of people and his forgiveness of them for what they wronged him with. But it should be known that forgiveness for one who wronged you is not praiseworthy absolutely. For Allah the Exalted qualified this by making the pardon accompanied by reform, so He said:[Ash-Shuraa 42:40]. As for if there is no reform in the pardon and forgiveness, then do not pardon and do not forgive. An example of that: if the one who wronged you is a person known for evil and corruption, and if you pardon him, that would be an increase in his evil, then in this case it is better not to pardon him, but to take your right for the sake of reform. As for if the person, if you pardon him, does not result in harm from pardoning him, then pardon is better and more beautiful, because Allah says: [Ash-Shuraa 42:40]. And if your reward is with Allah, it is better for you than if it were by exchange, taking from the righteous deeds of your companion.
We have previously spoken about patience and its types, and about the saying of Allah the Exalted, or rather the beginning of the verse in His saying:
(155) And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient, (156) Who, when disaster strikes them, say, "Indeed we belong to Allah, and indeed to Him we will return." (157) Those are the ones upon whom are blessings from their Lord and mercy. And it is those who are the [rightly] guided.
وَلَنَبْلُوَنّكُمْ بِشَيْءٍ مّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مّنَ الأمَوَالِ وَالأنفُسِ وَالثّمَرَاتِ وَبَشّرِ الصّابِرِينَ * الَّذِينَ إِذَا أَصَابَتْهُمْ مُصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ * أُولَئِكَ عَلَيْهِمْ صَلَوَاتٌ مِنْ رَبِّهِمْ وَرَحْمَةٌ وَأُولَئِكَ هُمُ الْمُهْتَدُونَAnd give good tidings to the patient
وَبَشّرِ الصّابِرِينَbut give good tidings to the patient, (156) Who, when disaster strikes them, say, "Indeed we belong to Allah, and indeed to Him we will return."
وَبَشّرِ الصّابِرِينَ * الَّذِينَ إِذَا أَصَابَتْهُمْ مُصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَIt is for Allah what He takes
فإن لله ما أخذ وله ما أبقىand indeed to Him we will return."
وَإِنَّا إِلَيْهِ رَاجِعُونَThose are the ones upon whom are blessings from their Lord and mercy
أُولَئِكَ عَلَيْهِمْ صَلَوَاتٌ مِنْ رَبِّهِمْ وَرَحْمَةٌupon whom are blessings from their Lord and mercy
عليهم صلوات من ربهم ورحمةAnd those are the ones who are guided.
وَأُولَئِكَ هُمُ الْمُهْتَدُونَAnd in this verse is evidence that the prayer (salah) of Allah the Majestic and Exalted is not His mercy, but rather it is more specific, more perfect, and better. And among the scholars, those who interpreted it by saying that the prayer from Allah is mercy, from the angels is supplication, and from the humans is seeking forgiveness, this has no basis. Rather, the prayer is other than the mercy, because Allah the Exalted coordinated mercy with the prayers, and coordination necessitates difference. And because the scholars are in agreement that it is permissible for you to say to any person among the believers: "O Allah, have mercy on so-and-so." And they differed on whether it is permissible to say: "O Allah, send prayers upon him," or not permissible, with three opinions: some of them permitted it absolutely, some of them prohibited it absolutely, and some of them permitted it if it is secondary. And the correct opinion is that it is permissible if it is secondary, like: "O Allah, send prayers upon Muhammad and upon the family of Muhammad," or if it is not secondary but it has a cause, as Allah the Exalted said:
Take, [O, Muhammad], from their wealth a charity by which you purify them and cause them increase, and invoke [Allah 's blessings] upon them
خذ من أموالهم صدقة تطهرهم وتزكيهم بها وصل عليهمIn the name of Allah, the Most Gracious, the Most Merciful:
The discussion has preceded regarding several verses that the author (may Allah have mercy on him) cited in patience and its reward and the explanation of its place. And he said in a portion of what he cited of verses, the saying of Allah the Exalted:
Indeed, the patient will be given their reward without account."
إنما يوفى الصابرون أجرهم بغير حسابAnd in this verse is an encouragement to patience that is apparent.
Then the author said: "And His saying, the Exalted:
And whoever is patient and forgives - indeed, that is of the matters [requiring] determination.
ولمن صبر وغفر إن ذلك لمن عزم الأمورFor that is among the matters of resolve.
فإن ذلك من عزم الأمورAnd in this verse is an exhortation to a person's patience with the harm of people and his forgiveness of them for what they wronged him with. But it should be known that forgiveness for one who wronged you is not praiseworthy absolutely. For Allah the Exalted qualified this by making the pardon accompanied by reform, so He said: