The Messenger of Allah ﷺ said:"When Allah wishes good for someone, He bestows upon him the understanding of Deen."
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الْحَمْدُ للهِ
Fiqh: (فقه) translates to Islamic jurisprudence. Fiqh is often described as the style of human understanding and practices of the sharia that is, human understanding of the divine Islamic law as revealed in the Quran and the sunnah (the teachings and practices of the Islamic prophet Muhammad (Peace be upon Him) and his companions). Fiqh expands and develops Shariah through interpretation (ijtihad) of the Quran and Sunnah by Islamic jurists and is implemented by the rulings (fatwa) of jurists on questions presented to them. Thus, whereas sharia is considered immutable and infallible by Muslims, fiqh is considered fallible and changeable. Fiqh deals with the observance of rituals, morals and social legislation in Islam as well as economic and political system. In the modern era, there are four prominent schools of thought(math-hab) of fiqh. A person trained in fiqh is known as a faqīh (pl.: fuqaha).
Principles of Islamic jurisprudence (أصول الفقه - ʾUṣūl al-Fiqh) are traditional methodological principles used in Islamic jurisprudence (fiqh) for deriving the rulings of Islamic law.
Traditional theory of Islamic jurisprudence elaborates how the scriptures (Quran and Hadith) should be interpreted from the standpoint of linguistics and rhetoric. It also comprises methods for establishing authenticity of hadith and for determining when the legal force of a scriptural passage is abrogated by a passage revealed at a later date etc.. In addition to the Quran and hadith, the classical theory of jurisprudence recognizes secondary sources of law: juristic consensus (ijmaʿ) and analogical reasoning (qiyas). It therefore studies the application and limits of analogy, as well as the value and limits of consensus, along with other methodological principles, some of which are accepted by only certain legal schools (madhahib). This interpretive apparatus is brought together under the rubric of ijtihad, which refers to a jurist's exertion in an attempt to arrive at a ruling on a particular question.
A person is either content with Allah's decree or becomes envious of others
Allah states in the Noble Qur'an:
{مَنْ عَمِلَ صَالِحًا مِّن ذَكَر أَوْ أُنثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِينَهُ حَيَوةً طَيِّبَةً}
"Whoever does good, whether male or female, and is a believer, We will surely bless them with a good life."
Many Mufassiroon (Interpreters of the Qur'an) state that "The good life" in this world is contentment of the heart.
On the authority of Jabir bin Abdillah (Radhiyallahu'anhu) he said: The Messenger of Allah ﷺ said: “Contentment is a treasure that never runs out.”
It was said: Allah ﷻ placed five things in five:
1.Honour in obedience,
2.humiliation in disobedience
3.Awe in standing for Tahajjud
4.Wisdom in an empty stomach
5.Wealth in contentment.
Amongst the Sunnah duas to be made for contentment are:
{اللَّهُمَّ إنِّي أَسْأَلُكَ الهُدَى وَالتُّقَى، وَالْعَفَافَ وَالْغِنَى.}
"O Allah! I ask You for guidance, piety, chastity and self- sufficiency"
كان النبيّ ﷺ يدعو:
{اللهم إني أسألُكَ نَفْسًا مطمئنةً، تُؤْمِنُ بلِقائِكَ، وتَرْضَى بقضائِكَ، وتَقْنَعُ بعَطائه)
Nabi ﷺ Would made the following supplication:
"O Allah, I ask for a content heart, one that believes in meeting you, happy with your decree and content with what you give (me)"
Scholars speak of those who have no contentment stating:
"He whose eyes watch what are in people’s hands, will always be sad."
On the authority of Ibn Masoud: The Prophet ﷺ said: "Three things are the root of every sin, so avoid them, and be careful:
