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Monday, December 31, 2018

Books Published by AhleDhikr Publications


Introduction and Explanation by
Shaykh Sa’d bin Naasir ash-Shithree
[May Allaah Preserve him]

With Selected Notes from
Shaykh Muhammad bin Saaleh al-‘Uthaymeen
and Shaykh ‘Abdul-Kareem bin ‘Abdullah al-Khudayr




Please contact ahledhikr@gmail.com for further information. 

Chapter: The beginning of the revelation to the messenger of Allah (Part 2)

Explanation (continued..)

Benefits from the statement of Khadeejah:
-this was the first Shamaa'il 
-it's proof that others new the Akhlaaq of the Prophet 
-it's permitted to praise someone to their face if there's a Maslahaha
-doing good will always repel badness to occur upon a person
-empathy is a resumption for those who have been through a frightening experience
-giving good tidings is a means of instilling tranquility
-it's from the biggest proofs in the perfection of Khadeejah: her insight, strong personalities, firmness in her heart and intellect and her immense wisdom and knowledge.

The incident with Waraqah bin Nawfal bin Asad 
-he was the cousin of Khadeejah bint Khuwaylid bint Asad but she addressed him as uncle out of respect
-they had the same grandfather, Asad
-he became a Christian in the time of Jahilliyyah
-he was well versed both Hebrew and Arabic
-he was well-versed in the old and new testaments and would be able to carry on writing from any place from them
-Namoos is something that brings good news in privacy 
-Jasoos is the opposite of Nampo, as it brings about bad news in privacy.
-the scholars are agreed that al-Namoos is another name for Jibreel and he had this name as he had been given the role to give the message of the revelation 

-Jaabir was of the opinion that Mudatthir was the first thing to be revealed but the correct view is that of Aaishah and majority which is that it was Iqra'.

Sharh Sahih Muslim, 2/219-232

Wednesday, December 26, 2018

The Salaf Wore Clothes of Accountability, Honesty and Piety


Umar al-Khattab (may Allah be pleased with him) once ordered his people with an affair and exclaimed, “Will you not comply?” Salman al-Farsi (may Allah be pleased with him) replied, “We do not hear (and do not obey).” So Umar asked, “Why not, o Abu Abdullah?” He said, “You have given others a share (from the Muslim treasury) of one garment whilst you have two garments.” Umar said, “Don’t be hasty o Abu Abdullah, o Abu Abdullah.” None replied to Umar. Thereupon Umar called for his son, Abdullah bin Umar (may Allah be pleased with him), who replied, “At your service, o Leader of the Believers.” Umar asked, “The garment that Allah has given for me to wear, does it actually belong to you?” Abdullah replied, “Yes, by Allah, yes!” Salman then said, “Now we hear and obey.”

Uyun al-Akhbar (1/550) and Sirah Umar bin al-Khattab of Ibn Jawzi (Pg. 147)

Tuesday, December 25, 2018

Tafseer: And Those Who Do Not Witness Falsehood

“And those who do not witness falsehood, and if they pass by some evil play or evil talk, they pass by it with dignity.” [al-Furqaan 25:72]

‘Umar bin al-Khattaab [May Allaah be Pleased with him] said, “Do not mix with the Mushriks in their places of worship on the days of their festivals, this is because define punishment is upon them.”

[Narrated by ‘Abdur-Razaaq in his al-Musannaf (1609); Bayhaqee in as-Sunan al-Kubraa (9/18640) and quoted by Ibn al-Qayyim in Ahkaam Ahl adh-Dhimmah (3/1247) and Ibn Muflih in Adaab ash-Sharee’ah (3/417)]

Ibn al-Qayyim [May Allaah have Mercy on him] said in Ahkaam Ahl adh-Dhimmah (3/1244):

(From the Salaf – May Allaah be Pleased with them all) Ibn ‘Abbaas and Ad-Dahaak said, “witness falsehood” means the festivals of the Mushriks. Sa’eed bin Jubayr said it refers to ‘Palm Sunday’.

Ibn Taymiyyah [May Allaah have Mercy on him] said:

The festivals of the Mushriks is a time when doubts (i.e. false ideas and beliefs), desires and falsehood is gathered. There is no benefit any of this because of the sweetness one may taste (because of the celebrations) will only be followed with punishment and pain. Therefore, it is has been described as ‘witnessing falsehood’ (cf. 25:72), meaning going to such place and witnessing them.

[Iqtidaa’ as-Siraat al-Mustaqeem (1/183)]

Imaam adh-Dhahabee [May Allaah have Mercy on him] said:

Whoever goes to the places of their festivals or witnesses their celebrations then this person is sinful and obnoxious. This is because the person is voluntarily going to witness sinful activities and he is in no position to forbid them.

The Prophet [Peace and Blessings of Allaah be upon him] said, “If any one of you see a sin then stop it with your hand (if you have the authority to do so) otherwise stop it with your speech (if you are able) and if you can’t, then  at least hate it in your heart, and that is the lowest form of Emaan (i.e. obligatory upon everyone who believes to hate what Allaah has Forbidden).” [Narrated by Muslim (78)]

So how great (of a sin) is it to witness the festivals of the Jews and the Christians? To do as they do? Buying the same products they buy in order to celebrate their festivals? This, in actuality, is giving life to the worship of the cross, innovating new festivals into our religion, and assisting and imitating the Mushriks in their festivals.


But a person may say, ‘But I don’t intend to imitate them in this celebration’.

I say: Being a part of their celebrations and imitating them is Haraam. The evidence for this is where the Messenger of Allaah [Peace and Blessings of Allaah be upon him] said after forbidding the Muslims from praying at the time when the sunrises and sets, “Verily it rises in between the horns of the Shaytaan and a time when the Kuffaar prostrate at this time because of this.” [Narrated by Muslim (832)]

The praying person doesn’t have the same intention as they do, however he is still prohibited from praying because he will then be like them and be considered as cooperating with them, thus it is Haraam.

[Adapted from Tashbeeh al-Khamees bi ahl al-Khamees (pg. 10-12)]

Monday, December 24, 2018

So How Bad is the Parent Who Exposes his Children to this, Oh Muslim!?

Imaam adh-Dhahabee [May Allaah have Mercy on him] said:

Verily, Muslim children participating in such festivals are also effected. Love for these festivals is placed in their hearts because they find enjoyment in them, dressings up, eating nice food etc.

So how bad is the parent who exposes his children to this, Oh Muslim!? If you don’t forbid your children then you and they will be destroyed. They will gain a Kaafir identity (by partaking and gaining love for their religion).

So it is not permissible for us to partake in celebrating their festivals and this is something that the Shaytaan has instilled in many people through their ignorance, to the extent that even the scholars have become negligent even though they have knowledge, rather, their knowledge is something harmful to them (i.e. a sin).

[Adapted from Tashbeeh al-Khamees bi ahl al-Khamees (pg. 10-12)]

Thursday, December 20, 2018

The Heavens are Almost Torn, and the Earth is Split Asunder, and the Mountains Fall in Ruins

88. And they say: "The Most Beneficent (Allah) has begotten a son (or children). 
89. Indeed you have brought forth a terrible evil thing.
90. Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins,
91. That they ascribe a son (or children) to the Most Beneficent (Allaah).
92. But it is not suitable for (the Majesty of) the Most Beneficent that He should beget a son (or children).
93. There is none in the heavens and the earth but comes unto the Most Beneficent as a slave. 

[Maryam 19:88-93]

88. And they say: "The Most Beneficent (Allah) has begotten a son (or children)”: meaning the People of the Book believe this (i.e. the Jews taking Uzayr as a son with Allaah or the Christians with ‘Esaa) as well as those who believe that the Angels are the daughters of Allaah (some of the Mushriks of Makkah believed this).

89. Indeed you have brought forth a terrible evil thing: Ibn ‘Abbaas [May Allaah be Pleased with him] said that this means they have invented a terrible lie. 

Qataadah, Mujaahid and Muqaatil [May Allaah have Mercy on them] said this means that they have said something which is extremely calamitous[1]

90. Where-by the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins: Naafi’ [May Allaah have Mercy on him] said that ‘almost’ means it is, i.e. that heavensARE torn apart by their false attribution. This is similar to the account given when the Last Day will begin:

1. When the heaven is cleft asunder.
2. And when the stars have fallen and scattered;
3. And when the seas are burst forth;
4. And when the graves are turned upside down (and they bring out their contents)

[Surah al-Infitraar 82:1-4]

91. That they ascribe a son (or children) to the Most Beneficent (Allaah): meaning, these things happen (or almost happen based on the difference of opinion between the Mufasireen) because of what they have invented (in their false claims). The heavens, the earths, the mountains and everything within the creation, except for the man and the jinn, are almost torn apart because of this false statement. 

92. But it is not suitable for (the Majesty of) the Most Beneficent that He should beget a son (or children): meaning, it is not befitting for Him to have a son or even be attributed with one.

93. There is none in the heavens and the earth but comes unto the Most Beneficent as a slave: meaning, the creation in its entirety will be subdued and submissive on that Day, all of them being enslaved and nothing from their affairs will be hidden. They will be brought by themselves and none can avail them on that Day.

[Tafseer Ma’aalim at-Tanzeel by Imaam al-Baghawee (5/257-259)]


[1] A principle in Tafseer is that there may exist two different wordings to an interpretation but both are deemed as being correct.

Shaykh Sa’d bin Naasir ash-Shithree [may Allaah Preserve him] explained: “If there are multiple Tafseers for one word (such as a word that is known as a Mushtarak word) we explain the Aayah with all the possible meanings as long as they do not contradict each other, this is the opinion of the majority like Imaam Ahmad and others, opposing the view of Imaam ash-Shaafi’ee who believed that the Tafseer can only have one meaning. (If they contradict, then this is subject to further discussion which will be discussed in a separate post, In Shaa Allaah).” [Adapted from Sharh Minhaaj al-Wusool, Tape 6 (107-19mins)]

Monday, December 17, 2018

Seek Dua’a when it Rains because the Dua’a whilst it Rains is Not Rejected

It is narrated that Makhool narrated that some of the Companions [May Allaah be Pleased with him] narrated that the Messenger of Allaah [Peace and Blessings of Allaah be upon him] said, “Seek an answer to your supplications when you meet the enemy, when the Salaat is being established (i.e. between the Athaan and the Iqaamah) and when it is raining.”

[al-Bayhaqee in al-Ma’rifah (3/105), ash-Shaafi’ee in al-Umm (1/253) and al-Albaanee in Silsilah as-Saheehah (1469) classed it as Hasan]

Shaykh al-Islaam Ibn Taymiyyah [May Allaah have Mercy on him] discussed the issue of times and places when supplication is accepted. He said:

Are there specific times and places, such as the grave of a prophet, when supplication is accepted? There is no doubt that the Dua’a in certain times are accepted as opposed to other times…

So it is recommended to supplicate whilst it rains, the point in which two armies meet, the time between the Athaan and the Iqaamah, at the end of the Salaat, whilst in Sujood, whilst fasting, whilst travelling, whilst being oppressed and the likes. All of these are examples where the Ahaadeeth have established times in which the supplication is accepted in the books of Saheehs and Sunnan (i.e. collections of Ahaadeeth)…

End quote. [Majmoo al-Fataawaa (27/129)]

Wednesday, December 12, 2018

Riyadh as-Saaleheen: Trusts - Sanctity of a Muslim (Pt.11)


The Command to Fulfil Our Trusts

-The whole of creation is based on justice

-After creating the creation, all of this creation were presented with an option to accept the trust of free-will and guardianship; that they will be held accountable for Halal/ Haram, private/public.

4:58
33:72

199-"There are three signs of a hypocrite: When he speaks, he lies; when he makes a promise, he breaks it; and when he is trusted, he betrays his trust."

Another narration adds the words: 'Even if he observes fasts, performs Salat and asserts that he is a Muslim".

Amanah includes:

-finances
-rights
-trusts/secrets

al-Mawsoo‘ah al-Fiqhiyyah al-Kuwaitiyyah

A sign of the times…

200-Hudhaifah bin Al-Yaman (May Allah bepleased with him) reported:
Messenger of Allah () foretold to us two Ahadith. I have seen one (being fulfilled), and I am waiting for the other.

He () told us, "Amanah (the trust) descended in the innermost (root) of the hearts of men (that is, it was in their heart innately, by Fitrah, or pure human nature). Then the Qur'an was revealed and they learnt from the Quran and they learned from the Sunnah."

Then the (Prophet ()) told us about the removal of Amanah. He said, "The man would have some sleep, and Amanah would be taken away from his heart leaving the impression of a faint mark

….

"The people would enter into transactions with one another and hardly a person would be left who would return (things) entrusted to him (and there would look like an honest person) till it would be said: 'In such and such tribe there is a trustworthy man.'

And they would also say about a person: 'How prudent he is! How handsome he is and how intelligent he is!' whereas in his heart there would be no grain of Faith."

Justice can only be brought about with sincerity and mercy for others. All of which will be lifted.


In the hereafter

201-Amanah and ties of relationship will be sent forth and will stand on the sides of the Sirat (that is, the Bridge set over Hell-fire) right and left, and the first of you will pass like lightning.'' I said (that is Abu Hurairah (May Allah be pleased with him)"

I ransom you with my father and mother, what is like the movement of lightning?'' The Messenger of Allah replied, "Have you not seen how the lightning goes and returns in the twinkling of an eye?


Allah will promise success for the one who wants to restore people’s right:

202-Abu Khubaib 'Abdullah bin Az-Zubair (May Allah bepleased with them) reported:
When Az-Zubair, got ready to fight in the battle of Al- Jamal, he called me and said: "My son, whoever is killed today will be either a wrongdoer or a wronged one. I expect that I shall be the the wronged one today. I am much worried about my debt. Do you think that anything will be left over from our property after the payment of my debt? My son, sell our property and pay off my debt." Az-Zubair then willed one-third of that portion to his sons; namely 'Abdullah's sons. He said, "One-third of the one-third. If any property is left after the payment of debts, one-third (of the one-third of what is left is to be given to your sons." (Hisham, a subnarrator added: "Some of the sons of 'Abdullah were equal in age to the sons of Az-Zubair, e.g., Khubaib and Abbad. 'Abdullah had nine sons and nine daughters at that time)". (The narrator 'Abdullah added:) He kept on instructing me about his debts and then said: "My son, should you find yourself unable to pay any portion of my debt then beseech my Master for His help." By Allah, I did not understand what he meant and asked: "Father, who is your Master?" He said: "Allah." By Allah! Whenever I faced a difficulty in discharging any portion of his debt; I would pray: "O Master of Zubair, discharge his debt," and He discharged it. Zubair was martyred. He left no money, but he left certain lands, one of them in Al-Ghabah, eleven houses in Al-Madinah, two in Basrah, one in Kufah and one in Egypt. The cause of his indebtedness was that a person would come to him asking him to keep some money of his in trust for him. Zubair would refuse to accept it as a trust, fearing it might be lost, but would take it as a loan. He never accepted a governorship, or revenue office, or any public office. He fought along with Messenger of Allah () and Abu Bakr, 'Umar and 'Uthman (May Allah be pleased with them).

'Abdullah added: I prepared a statement of his debts and they amounted to two million and two hundred thousand! Hakim bin Hizam met me and asked me: "Nephew, how much is due from my brother as debt?" I kept it as secret and said: "A hundred thousand." Hakim said: "By Allah! I do not think your assets are sufficient for the payment of these debts." I said: "What would you think if the amount were two million and two hundred thousand?" He said: "I do not think that you would be able to clear off the debts. If you find it difficult let me know."

Az-Zubair (May Allah bepleased with him) had purchased the land in Al-Ghabah for a hundred and seventy thousand. 'Abdullah sold it for a million and six hundred thousand, and declared that whosoever had a claim against Az-Zubair (May Allah bepleased with him) should see him in Al-Ghabah. 'Abdullah bin Ja'far (May Allah bepleased with him) came to him and said: "Az- Zubair (May Allah bepleased with him) owed me four hundred thousand, but I would remit the debt if you wish." 'Abdullah (May Allah bepleased with him) said: "No." Ibn Ja'far said: ''If you would desire for postponement I would postpone the recovery of it." 'Abdullah said: "No." Ibn Ja'far then said: "In that case, measure out a plot for me." 'Abdullah marked out a plot. Thus he sold the land and discharged his father's debt. There remained out of the land four and a half shares. He then visited Mu'awiyah who had with him at the time 'Amr bin 'Uthman, Al-Mundhir bin Az-Zubair and Ibn Zam'ah (May Allah bepleased with them). Mu'awiyah (May Allah bepleased with him) said: "What price did you put on the land in Al-Ghabah?" He said: "One hundred thousand for a each share. Mu'awiyah inquired: "How much of it is left?" 'Abdullah said: "Four and a half shares." Al-Mundhir bin Az-Zubair said: "I will buy one share for a hundred thousand". 'Amr bin 'Uthman said: "I will buy one share for a hundred thousand". Ibn Zam'ah said: "I will buy one share for a hundred thousand." Then Mu'awiyah asked: "How much of it is now left?" 'Abdullah said: "One and a half share. Mu'awiyah said: "I will take it for one hundred and fifty thousand." Later 'Abdullah bin Ja'far sold his share to Mu'awiyah for six hundred thousand.

When 'Abdullah bin Az-Zubair (May Allah bepleased with him) finished the debts, the heirs of Az-Zubair (May Allah bepleased with him) asked him to distribute the inheritance among them. He said: "I will not do that until I announce during four successive Hajj seasons: 'Let he who has a claim against Az-Zubair come forward and we shall discharge it."' He made this declaration on four Hajj seasons and then distributed the inheritance among the heirs of Az-Zubair (May Allah bepleased with him) according to his will. Az- Zubair (May Allah bepleased with him) had four wives. Each of them received a million and two hundred thousand. Thus Az-Zubair's total property was amounted to fifty million and two hundred thousand.


THE PROHIBITION OF OPPRESSION AND THE COMMAND TO REPEL THE OPPRESSOR

Oppression is of three types:

-with the creator
-with oneself
-with one another
-Ibn Rajab

40:18

22:71


IN THE HEREAFTER, he will have no help against his Master:
-Because the one who harms in the Dunya has no concern for the Akhirah

203-Beware of injustice, for oppression will be darkness on the Day of Resurrection

It’s only light that will benefit people in the hereafter, therefore being oppressive repels all light that a person could potentially have in the hereafter.
-an-Nawawi

204-On the Resurrection Day, the rights will be paid to those to whom they are due so much so that a hornless sheep will be retaliated for by punishing the horned sheep which broke its horns

205-(Final Hajj)  Listen, Allah has made your blood, and your properties as inviolable as of this day of yours (i.e., the Day of Sacrifice), in this city of yours (i.e., Makkah), in this month of yours (i.e., Dhul -Hijjah).

206-Whoever usurps unlawfully even a hand span of land a collar measuring seven times (this) land will be placed around his neck on the Day of Resurrection.

207-"Verily, Allah gives respite to the oppressor. But when He seizes him, He does not let him escape." Then he ()) recited, "Such is the Seizure of your Rubb when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful (and) severe". (11:102).


Oppression increases and multiplies sin. For this reason, oppression is multiplied also in its sin.

-as-Sa’di

208-Beware of the supplication of the oppressed, for there is no barrier between it and Allah.

All of mankind, both believers and disbelievers, ask of Allah and Allah may answer the supplication of the disbeliever. If the disbelievers ask Allah for provision, He grants them provision and water.
-Ibn Taymiyyah

209-By Allah in Whose Hand is the life of Muhammad, if any one of you took anything wrongfully, he will bring it on the Day of Resurrection, carrying it on (his back), I will not recognize anyone of you, on the Day of Resurrection with a grunting camel, or a bellowing cow, or a bleating ewe.

210-He who has done a wrong affecting his brother's honour or anything else, let him ask his forgiveness today before the time (i.e., the Day of Resurrection) when he will have neither a dinar nor a dirham. If he has done some good deeds, a portion equal to his wrong doings will be subtracted from them; but if he has no good deeds, he will be burdened with the evil deeds of the one he had wronged in the same proportion

There is no virtue in those who oppress; no matter how high your status….

211-A Muslim is the one from whose tongue and hands the Muslims are safe; and a Muhajir (Emigrant) is the one who refrains from what Allah has forbidden

212-A man named Kirkirah, who was in charge of the personal effects of Messenger of Allah () passed away and the Prophet () said, "He is in the (Hell) Fire." Some people went to his house looking for its cause and found there a cloak that he had stolen.

213- Thereupon he said, "Your blood, your property and your honour are inviolable to you all like the inviolablity of this day of yours, in this city of yours and in this month of yours. You will soon meet your Rubb and He will ask you about your deeds. So do not turn to disbelief after me by striking the necks of one another. 

The expiation for gossip is to pray for forgiveness for the person about whom you gossiped
-al-Hasan al-Basri


214-"Allah decrees the (Hell) Fire and debars Jannah for the one who usurps the rights of a believer by taking a false oath." One man asked: "O Messenger of Allah! Even if it should be for an insignificant thing?" He said, "Even if it be a stick of the Arak tree (i.e., the tree from which Miswak sticks are taken)".

QUESTION: what should one do if they are oppressed?
-pardon and forgiveness
-Dua against the oppression (not the oppressor)

Sa’eed bin Jubayr (may Allah have mercy on him) said:

“Do not supplicate against a believer for bad to afflict them…this is a form of transgression.”

215-Whosoever among you is appointed by us to a position and he conceals from us even a needle or less, it will amount to misappropriation and he will be called upon to restore it on the Day of Resurrection". ('Adi bin 'Umairah added:) A black man from the Ansar stood up - I can see him still - and said: "O Messenger of Allah, take back from me your assignment." He (the Prophet ()) said, "What has happened to you?" The man replied: "I have heard you saying such and such." He () said, "I say that even now: Whosoever from you is appointed by us to a position, he should render an account of everything, big or small, and whatever he is given therefrom, he should take and he should desist from taking what is unlawful".

216-When they came to a man about whom they said: "So-and-so is a martyr," the Prophet () declared, "No. I have seen him in Hell for a mantle (or cloak) which he has stolen".

217-Yes, if you are martyred while you are patient, hopeful of your reward and march forward without retreating, unless, if you owe any debt, that will not be remitted.

Repentance in the sense of regretting what one has done and resolving not to do it again is not sufficient to waive the rights that are owed to other people.
-al-Mawsoo’ah al-Fiqhiyyah

218-Messenger of Allah () said, "Do you know who is the bankrupt?" They said: "The bankrupt among us is one who has neither money with him nor any property". He said, "The real bankrupt of my Ummah would be he who would come on the Day of Resurrection with Salat, Saum and Sadaqah (charity), (but he will find himself bankrupt on that day as he will have exhausted the good deeds) because he reviled others, brought calumny against others, unlawfully devoured the wealth of others, shed the blood of others and beat others; so his good deeds would be credited to the account of those (who suffered at his hand). If his good deeds fall short to clear the account, their sins would be entered in his account and he would be thrown in the (Hell) Fire".

Success in society is in being justice

219-Verily, I am only a human and the claimants bring to me (their disputes); perhaps some of them are more eloquent than others. I judge according to what I hear from them). So, he whom I, by my judgment, (give the undue share) out of the right of a Muslim, I in fact give him a portion of (Hell) Fire.

There are three that are promised to only increase in failure:
1-the oppressed will have their honour increased if they are patient,
2-the one who spends to keep ties will have an increase in wealth,
3-the beggar will have poverty increased the more he asks to get rich



220-A believer continues to guard his Faith (and thus hopes for Allah's Mercy) so long as he does not shed blood unjustly.

221-Many people misappropriate (acquire wrongfully) Allah's Property (meaning Muslims' property). These people will be cast in Hell on the Day of Resurrection.

All good is found in being just and all evil is found in oppression. For this reason, being just is obligatory and this applies to all matters. It is likewise forbidden on all humans to be oppressive; irrespective of whether a person is Muslim or not.

-Ibn Taymiyyah


THE SANCTITY OF THE MUSLIM & AN EXPLANATION TO THEIR RIGHTS AND THE COMPASSION ONE MUST HAVE FOR THEM

-Part of perfecting one’s Eman..


قال الله تعالى‏:‏ ‏{‏ومن يعظم حرمات الله فهو خير له عند ربه‏}‏ ‏(‏‏(‏الحج‏:‏ 30‏)‏‏)
‏ وقال تعالى‏:‏ ‏{‏ومن يعظم شعائر الله فإنها من تقوى القلوب‏}‏ ‏(‏‏(‏الحج‏:‏ 32‏)‏‏)
‏ وقال تعالى‏:‏ ‏{‏واخفض جناحك للمؤمنين‏}‏ ‏(‏‏(‏ الحجر‏:‏88‏)‏‏)‏

222- "The relationship of the believer with another believer is like (the bricks of) a building, each strengthens the other.

-Being sincere, includes repelling harm, is part of Eman

Sincerity to all Muslims is to help guide them to that which is better for them
-Ibn Athir


223- Whoever enters our mosque or passes through our market with arrows with him, he should hold them by their heads lest it should injure any of the Muslims

It is obligatory, and this is the opinion of Ahmad, to advise (and repel harm from reaching them) – even if they don’t ask for it.
-Ibn Muflih


224- The believers in their mutual kindness, compassion and sympathy are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever

Good souls recognise one another and want to work and assist one another.
-Al-Khattabi

225-He who does not show mercy to others will not be shown mercy

226-"I cannot help you if Allah has snatched kindness from your hearts"

227-He who is not merciful to people Allah will not be merciful to him.

Three characteristics of those who enter Jannah: a just ruler, someone who loves other Muslims and one who is good to his family
228- When one of you leads the Salat, he should not prolong it because the congregation includes those who are feeble, ill or old

229- Messenger of Allah () would sometimes abstain from doing something he wished to do, lest others should follow him and it might become obligatory upon them

230- The Prophet () prohibited his Companions out of mercy for them, from observing continuous fasting without a break. They said: "But you observe fast continuously". He replied, "I am not like you. I spend the night while my Rubb provides me with food and drink"

231- "I stand up to lead Salat with the intention of prolonging it. Then I hear the crying of an infant and I shorten the Salat lest I should make it burdensome for his mother".

232- "When anyone offers the Fajr (dawn) prayer, in congregation, he is in the Protection of Allah. So let not Allah call him to account, withdrawing, in any respect, His Protection. Because, He will get hold of him and throw him down on his face in the Hell-fire."
No compassion + bad thoughts = leads to bad actions/statements + disunity = shirk + innovation.

Compatibility between souls is one of the strongest causes of love. Every person is attracted towards that which is compatible with him, and this compatibility is of two types: original compatibility which is ingrained in the essence and that which comes later because of because of living together or having something in common. 
If your aims match his aims, there will be harmony between your soul and his, but if the aims are different, then harmony will no longer exist. 
-Ibn al-Qayyim


233- A Muslim is a brother of another Muslim. So he should not oppress him nor should he hand him over to (his satan or to his self which is inclined to evil). Whoever fulfills the needs of his brother, Allah will fulfill his needs; whoever removes the troubles of his brother, Allah will remove one of his troubles on the Day of Resurrection; and whoever covers up the fault of a Muslim, Allah will cover up his fault on the Day of Resurrection

234- A Muslim is a brother to a Muslim. He should neither deceive him nor lie to him, nor leave him without assistance. Everything belonging to a Muslim is inviolable for a Muslim; his honour, his blood and property. Piety is here (and he pointed out to his chest thrice). It is enough for a Muslim to commit evil by despising his Muslim brother

235- Do not envy one another; do not inflate prices by overbidding against one another; do not hate one another; do not harbour malice against one another; and do not enter into commercial transaction when others have entered into that (transaction); but be you, O slaves of Allah, as brothers. A Muslim is the brother of another Muslim; he neither oppresses him nor does he look down upon him, nor does he humiliate him. Piety is here, (and he pointed to his chest three times). It is enough evil for a Muslim to hold his brother Muslim in contempt. All things of a Muslim are inviolable for his brother-in-faith: his blood, his property and his honour

236- No one of you shall become a true believer until he desires for his brother what he desires for himself

237-“Help your brother, whether he is an oppressor or is oppressed”

All of the above have a prohibition as well as a command

True brotherhood is based on Eman, not lineage (because Eman is permanent and brings about positive outcomes)
-Ibn Baz

238- A believer owes another believer five rights: responding to greetings, visiting him in illness, following his funeral, accepting his invitation, and saying 'Yarhamuk-Allah (May Allah have mercy on you),' when he says 'Al-hamdu lillah (Praise be to Allah)' after sneezing

239- The Prophet () commanded us to observe seven things and forbade us seven. He ordered us to visit the sick; to follow funeral processions; to respond to a sneezer with 'Yarhamuk-Allah (May Allah have mercy on you)' when he says 'Al-hamdu lillah (Praise be to Allah),' to help the oppressed and to help others to fulfill their oaths, to accept invitation and to promote greeting. He forbade us to wear gold rings, to drink in silver utensils, to use Mayathir (silk carpets placed on saddles), to wear Al-Qassiy (a kind of silk cloth) to wear fine silk brocade.

QUESTION: if a person is not well, do we have suspicion of him?
Even if he has abused himself, do we still show sympathy?

If that’s the case with a physical illness then we should supplicate and be supportive with sincerity of spiritual illnesses also!

And Allah Knows best.