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Fiqh-us-Sunnah
Fiqh 4.128
…..Anas said that when the Prophet, peace be upon him, was faced with a serious difficulty, he would always supplicate, "Ya
Hayyu, ya Qayyumu, bi-rahmatika astaghithu (O the Living, O the Eternal, I seek help in Your grace). (Tirmidhi)
Abu Hurairah reported that whenever the Prophet, peace be upon him, was faced with a serious difficulty, he would raise his
head to the sky and supplicate, "Subhan-Allah al-'Azim (glory be toAllah, the Mighty)." And when heimplored seriously and
strongly, he would say "Ya Hayyu, Ya Qayyum (O the Living, the Eternal One)." (Tirmidhi)
Fiqh-us-Sunnah
Fiqh 4.131
When One is Confronted with a Difficult Situation
Anas reported that the Prophet, peace be upon him, used to supplicate, "O Allah, there is no ease except what You make
easy, and you alone can turn a difficulty into ease." (Ibn As-sinni)
DISCORD:
2:102 - They followed what the evil ones gave out (falsely) against the power of Solomon; the
blasphemers were not Solomon but the evil ones teaching men magic and such things as
came down at Babylon to the angels Harut and Marut. But neither of these taught anyone
(such things) without saying: "We are only for trial so do not blaspheme." They learned from
them the means to sow discord between man and wife. But they could not thus harm anyone
except by Allah's permission. And they learned what harmed them not what profited them.
And they knew that the buyers of (magic) would have no share in the happiness of the
Hereafter. And vile was the price for which they did sell their souls if they but knew! 103104105
103 This is a continuation of the argument in ii. 101. The People of the Book, instead of sticking to the plain Books of
Revelations, and seeking to do the will of God ran after all sorts of occult knowledge, most of which was false and evil.
Many wonderful tales of occult power attributed the power of Solomon to magic. But Solomon dealt in not arts of evil.
It was the powers of evil that pretended to force the laws of nature and the will of God; such a pretense is plainly
blasphemy. (2.102)
104 This verse has been interpreted variously. Whe were Harut and Marut? What did they teach? Why did they teach it?
The view which commends itself to me is that of the Tafsir Haqqani following Baidhawi and the Tafsir Kabir. The word
"angels" as applied to Harut and Marut is figurative. It means "good men, of knowledge, science (or wisdom) and
power." In modern language the word "angel" is applied to a good and beautiful woman. The earlier tradition made
angels masculine, and applied to them the attributes which I have mentioned, along with the attribute of beauty, which
was implied in goodness, knowledge, wisdom, and power. (2.102)
3:7 - He it is Who has sent down to thee the Book: in it are verses basic or fundamental (of
established meaning); they are the foundation of the Book: others are allegorical. But those in
whose hearts is perversity follow the part thereof that is allegorical seeking discord and
searching for its hidden meanings but no one knows its hidden meanings except Allah and
those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is
from our Lord"; and none will grasp the Message except men of understanding. 347348
17:53 - Say to My servants that they should (only) say those things that are best: for Satan doth
sow dissensions among them: for Satan is to man an avowed enemy. 2238
41:36 - And if (at any time) an incitement to discord is made to thee by the Evil One seek refuge in
Allah. He is the One Who hears and knows all things. 4507
4507 Nazaga has in it the idea of discord, slander, disharmony, as well as incitements to such disturbances in the soul.
They can only proceed from evil, and should be resisted with the help of Allah. See also last note. (41.36)
DISEASE:
2:10 - In their hearts is a disease; and Allah has increased their disease and grievous is the penalty
they (incur) because they are false (to themselves). 34
34 The insincere man who thinks he can get the best of both worlds by compromising with good and evil only increased
the disease of his heart, because he is not true to himself. Even the good which comes to him he can pervert to evil.
So the rain which fills out the ear of corn or lends fragrance to the rose also lends strength to the thorn or adds
strength to the poison of the deadly night-shade. (2.10)
Go to UP
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