Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (4/22)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

for both forms of guidance: the guidance of direction and instruction, which is through knowledge; and the guidance of divine enabling, which is through action. For not everyone who possesses knowledge acts upon it, and not everyone who acts does so with knowledge and completeness. Thus, divine enabling is that you know and act.

“And grant me well-being among those to whom You have granted well-being,” …

His statement, “And grant me well-being among those to whom You have granted well-being,” means: among the number of those to whom You have granted well-being. This—as I mentioned earlier—is a form of seeking nearness to Allah Most High through His action toward others. It is as though you are saying: Just as You have granted well-being to others, grant it to me as well.

What is meant by well-being is well-being in both religion and worldly life. It encompasses both matters: that He grant you well-being from the afflictions of religion, namely the diseases of the heart, which revolve around desires and doubts; and that He grant you well-being from bodily illnesses, namely the impairment of the body’s health.

A person needs both, yet his need to be granted well-being from the disease of the heart is greater than his need to be granted well-being from bodily illness. Therefore, we must always attend to our hearts and consider: Are they diseased or sound? Have they become tarnished, or are they clean? If you constantly purify your heart in your dealings with Allah and in your dealings with people, you will attain much good. Otherwise, you will become heedless and lose your connection with Allah, and then returning will become difficult for you.

So be diligent in examining your heart constantly. It may contain the disease of doubt or the disease of desire. Yet, praise be to Allah, everything has a remedy. The Quran is a remedy for doubts and desires; encouragement to seek Paradise and warning against the Fire are remedies for desires.

Likewise, if you fear that you may incline toward the worldly desires in which there is pleasure, then remember the pleasure of the Hereafter.

الهِدايتين: هدايةَ الإرشادِ وذلك بالعِلْمِ، وهدايةَ التوفيقِ وذلك بالعمل؛ لأنه ليس كلُّ مَنْ عَلِمَ عَمِلَ، وليس كلُّ مَنْ عَمِلَ يكون عملُه عن عِلْمٍ وتمامٍ، فالتَّوفيقُ أن تعلَمَ وتعمَلَ. وَعَافِنِي فِيْمَنْ عَافَيْتَ، .......... قوله: «وعافني فيمن عافيت» أي: في جُملةِ مَنْ عافيتَ، وهذا ـ كما قلتُ آنفاً ـ مِنَ التَّوسُّلِ إلى الله تعالى بفِعْلِه في غيرِك، فكأنَّكَ تقول: كما عافيتَ غيري فعافِني. والمعافاة: المُراد بها المعافاةُ في الدِّين والدُّنيا، فتشملَ الأمرين: أنْ يعافيكَ مِنْ أسقام الدِّين، وهي أمراضُ القلوب التي مدارُها على الشَّهوات والشُّبُهاتِ، ويعافيك من أمراضِ الأبدان، وهي اعتلال صِحَّةِ البَدَنِ. والإنسانُ مُحتاجٌ إلى هذا وإلى هذا، وحاجتُه إلى المُعافاةِ مِن مَرَضِ القلبِ أعظمُ مِن حاجتِهِ إلى المُعافاةِ مِن مَرَضِ البَدَنِ. ولهذا؛ يجبُ علينا أنْ نُلاحِظَ دائماً قلوبَنَا، وننظُرَ: هل هي مريضةٌ أو صحيحةٌ؟ وهل صَدِئتْ أو هي نظيفةٌ؟ فإذا كنت تنظِّفُ قلبَكَ دائماً في معاملتِكِ مع الله، وفي معاملتِكِ مع الخَلْقِ؛ حَصَّلتَ خيراً كثيراً، وإلا؛ فإنَّكَ سوف تَغْفُلُ، وتَفْقِدُ الصِّلةَ بالله، وحينئذٍ يَصْعُبُ عليكَ التراجعُ. فحافظْ على أنْ تُفتِّشَ قلبَكَ دائماً، فقد يكون فيه مَرَضُ شُبْهةٍ أو مَرَضُ شهوةٍ، وكلُّ شيءٍ ولله الحمدُ له دَواءٌ، فالقرآن دواءٌ للشُّبُهاتِ والشَّهواتِ، فالترغيبُ في الجَنَّةِ والتحذيرُ مِن النَّارِ دواءُ الشَّهواتِ. وأيضاً: إذا خِفْتَ أنْ تميلَ إلى الشَّهواتِ في الدُّنيا التي فيها المُتْعَةُ؛ فتذكَّرْ مُتْعَةَ الآخرة.