Yahyaa Ibn Mu’aadh (rahimahullaah) said: The creation (i.e. mankind and Jinn) have not heard (anything) similar to two calamities (that afflicts) a person in relation to his wealth at the time of death; so it was said: What are they? He said: All of it is taken away from him (i.e. he will leave it behind for others) and he will be questioned about all of it (i.e. he will be questioned about it in the Hereafter- how he earned and spent it).
There is not a moving (living) creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book.[6:38]
That is all the land and air animals, such as cattle, wild animals and birds–they are all nations like yourselves. (Allaah) created them just as He created you; (Allaah) provide them with sustenance just as He provides for you. They are all under the will and power of Allaah just as you are.
[مَّا فَرَّطۡنَا فِى ٱلۡكِتَـٰبِ مِن شَىۡءٍ۬ۚ – We have neglected nothing in the Book]. There is nothing of these things that has been missed or forgotten by Allaah in the preserved tablet; rather all things-be they small or big-are written in the preserved tablet just as they are. All the events take place just as it was written down by the pen.
This Ayah is a proof that the first Book (i.e. the Lawh Al-Mahfoodh) contains all the things that will happen (i.e. written 50,000 years before the creation) and this is one of the levels of Divine Will and Decree. The Devine Will and Decree consists of four things:
[a] Allaah’s All-Encompassing knowledge of all things; [b] The writing down of everything that will exist; [c] His all-encompassing Will and Power over everything; [d] He created all the creation, even the actions of the slaves.
A slave does not remember death a lot, except that it is seen in his actions. And he does not prolong his hopes [in the worldly things] except that his actions become evil.
O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if You know that life is good for me, and let me die if You know that death is good for me. O Allah! I ask You to grant me (the blessing of having) fear of You in private and public; and I ask you (to make me utter) a statement of truth in times of contentment and anger; and I ask You for moderation (i.e. neither miserly nor extravagant) when in a state of wealth and poverty; and I ask you for blessings that never ceases; and I ask You for the coolness of my eye (i.e. finding pleasure in obedience to You, love of You etc) that never ends. I ask You (to make me pleased) after (Your) decree and I ask You for a life of (ease, comfort, tranquillity etc) after death. I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and the joy of meeting You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Eemaan, and make us (from those who are) guided and guiding (others). [Sunan An-Nasaa’ee’ Number 1305 & declared Saheeh by Imaam Albaani (rahimahullaah) in As-Saheehah Number 1301]
(Blameworthy) Envy: It is said that (envy is when a person) wishes that the blessings of Allah (bestowed) on other him should cease. And it is (also) said that it is to dislike the blessings of Allah (bestowed) on other than him, and this second (saying) is the definition (given by) shaykh ul islaam ibn Taymiyyah (Rahimahullah).
He said: whoever dislikes the blessings of Allah (bestowed) on other than him, then he has envied him, regardless whether he desires that it ceases or not. And what he said is the most correct, due to the statement of the prophet (Sallallaahu alaihi wa sallam):
“One of you does not truly believe until he loves for his brother that which he loves for himself”.
Therefore, how can you dislike for your brother that Allaah has favoured him with knowledge, or wealth, or status, or children or other than that, whilst you do not dislike that for yourself?! This is envy, so it is obligated on you to avoid this.
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
[الذَّرَّةُ ]- It is one amongst the small ants.
Even good and bad deeds of an ant’s weight will be weighed on the scale on day of resurrection. So in this is a warning (or an important notification) to the servants of Allaah that they do not belittle anything from the good deeds. Indeed, the Messenger (sallal-laahu-alayhi-wasallam) said, ”Save yourself from hell-fire even by giving half a date-fruit in charity”. [Bukhaari 1417]
[Abridged & paraphrased. Source: Ad-Duroos Al-Muhimmah Li-Aammatil Ummah’ page 18 by Sh Abdur Razzaaq Al-Badr (may Allaah preserve him)]
[وَيْلٌ –Woe]; meaning, loss and destruction. And it is said [that it means] a valley in Jahannam.
[لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ – to every slanderer and backbiter]; this is his preoccupation and practice (or habit), slander and backbiting -violating the honour of the people, speaking ill of them and defaming them. Slandering by way of speech and backbiting by way of action through indication (or gesturing). [End of Quote (Ref 1)]
Qaadhi Iyaad (rahimahullaah) stated that the word [وَيْلٌ –Woe] carries some of the following meanings: [a] It is used whilst referring to one who has fallen into destruction. [b] It is used whilst referring to one who deserves destruction. [c] It is used to refer to destruction itself. [d] It is used to refer to the difficulty found in punishment. [e] It is used to refer to grief. [f] It is used to refer to a valley in the hell fire. [Ref 2]
Lowering one’s gaze is a means to protecting the private parts and not restraining one gaze is a means to corrupting the private parts. Therefore, if you want to protect your private parts from lewdness, lower your gaze. If you leave your eyesight roam about freely – looking at what Allaah has made unlawful- then indeed it will lead you to lewdness.
Shaikh Saaleh Al-Fawzaan (may Allaah preserve him) stated in It’haaf At-Tullaab Bi-Sharh Mandhoomah Al-Aadaab page 85: From the nuisances caused by the tongue: Excessive speech!
A person should not be a chatterbox-always talking without a benefit. This is excessive speech and a loss for him. He makes his tongue and the listeners tired with speech that is fruitless. He speaks in the gatherings and during every occasion without benefit. Therefore, a person should restrain his tongue from excess speech – unneeded speech. [Slightly paraphrased]
