Heartfelt Advise – Ibnu Jawzi

INTRODUCTION

With the Name of Allah, the All-Merciful, the Most Merciful

IMAM MUHAMMAD IBN ABI BAKR Ibn Qayyim al-Jawziyyah, may Allah bestow His Mercy upon him, said:

I ask Allah, in Whom I have hope to answer our prayers, to embrace the brother ‘Ala’ Al-Din with His Kindness in this life and the Afterlife; to make him a source of benefit [to others]; and to make him blessed wherever may he be – for indeed, the barakah of a man lies in his teaching of the good wherever he may land and in his advices to every person he meets. In the Qur’an, the ayah wherein Allah, Most High, informs us of what Prophet (Isa (`alayhis-salam) said about himself, reads as follows:

“And He has made me blessed wherever I am” [Maryam (19): 31]

This is to mean, He made me [i.e. ‘Isa] a teacher of goodness, a caller to Allah, and an advocate who reminds people of Allah and spurs them to obey Him. Truly, all those qualities are from the barakah of a man! If a person lacks the said qualities, not only is he devoid of barakah, but also there will be no such barakah when meeting him or being with him.

i. The Value of Time

Further, the absence of barakah will extend to throw its shades on whoever meets him or be in his company because such a person wastes his time talking about [trivial] current affairs and past events that cause the heart [of his company] to be ruined and clouded for it is the waste of time and the corruption of the heart (fasad al-qalb) that are the prime causes of all types of harm befalling people. Not only does that make a person lose his share of reward, but it will also lower his rank (darajah) and status (manzila) in the sight of Allah.

It is for this reason, some scholars advised, “Beware of mixing with those whose company will waste your time and corrupt your heart, lest otherwise all your affairs be ruined and you become among those whom Allah said about in the Qur’an,  

“And do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair is ever [ in] neglect.” [al-Kahf (18): 28]”

 If you contemplate the state and conditions of this type of people, you will find the heart of all of them, except maybe a few­, s in a state of heedlessness (ghafla) and being led by their whims and desires (al-hawa), until their affair becomes ever negligent; hence they observe not what benefits their hearts and increases their righteousness; and they engage in matters that not only bring them no benefit, but may also cause them harm sooner or later. (Madarij al-Salikin, 1/454-456)

Allah, Exalted be He, ordered His Messenger (Pbuh) not to obey this group. Thus, the obedience of the Prophet (Pbuh) necessitated not to obey this group of people because they call for the following of desires and for neglecting the remembrance of Allah.

ii. Heedlessness (al-ghafla) and Desire (al-hawa)

If heedlessness (al-ghafla) of Allah and the Hereafter is coupled with following ones’ own whims and desires (ittiba` al-hawa), then only evil emanates from such a relation – and it is often that both exist hand in hand and never are apart from each other.

If a person ponders on the corrupt state of the world, in general and in particular, one will understand that heedlessness stands as a barrier between the servant [of Allah] and understanding and knowing Allah. Following of whims and desires keep one away from searching for the truth and following it. In the case of the former, such a person becomes from those who are astray, and in the case of the latter, he becomes among those upon whom Allah evoked His Anger.

 iii. The Favoured Ones

In contrast, those to whom Allah conferred His Favor upon are those that He has guided to acquire knowledge about Him, then submit to Him, and prefer Him over everything else. Truly, those are the ones who embarked the path of safety while the rest are walking on the road of doom. It is for this reason, Allah ordered us to recite every day and every night for a number of times [during the salah],

“Guide us to the straight path – The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray.” [al-Fatihah (1): 6-7]

To be among those whom are guided by Allah to the right path – the servant of Allah is in great need to know all that which will benefit him in this life and the Hereafter; to be inclined to favor what will benefit him over anything else, and to avoid all that which harms him [in this life and the Hereafter]. If however, one overlooks knowledge, they will then be embarking upon a path of those who are, astray, and if one deviates, does not comply nor submits to Allah, one will then be treading on the path of those whom Allah is angry with. By this elucidation, it becomes clear [to us] the high-status and significance of this supplication and prayer, and the great need of people to have it fulfilled in their lives as the happiness of a person in this life and the Hereafter depends on it.  

The servants need [of Allah] for guidance is always persisting in all affairs; with every breath one takes, every moment one lives, and [the need for having this supplication be answered] manifests in every affair, be that in all that one receives or all that one leaves – for one cannot but to be:

  1. A person whose ignorance made him to believe in matters or to perform actions that contravene the guidance [of Islam]; hence he needs to seek Allah’s guidance about these matters.
  2. A person who is aware of the guidance [of Islam about some matters] but, nevertheless, he intentionally contravenes it; hence, he needs to repent from it [i.e. the sin].
  3. A person who lacks guidance [on particular matters] at both levels, knowledge and action; therefore, he fails to acquire the knowledge, and to act upon its purpose [accordingly].
  4. A person whose guidance on some matters is incomplete i.e. he is guided only to some aspects of a matter; hence he needs to perfect and complete his guidance.
  5. A person whose guidance does not extend to cover the details of the matters he is guided to; hence he needs guidance on these details.
  6. A person who is guided to find the [directions to the] right path but that requires him to have guidance again after he embarks upon it, because to be guided to [find] the right path is one thing and to be guided after proceeding in the path is another thing. For example, a person may know the directions to a particular town but he cannot travel the journey because to do that, he needs to have guidance on how to make the journey, such as knowing the best time for travelling, knowing the quantity of water needed for the trip and knowing where to rest during the journey and etc. If the latter guidance is not acquired, the traveler may suffer or die during the trip.
  7. A person who needs to have future guidance on some matters just as he had guidance on such matters in the past.
  8. A person who holds no view on some matters so he neither believes them to be false nor true; hence he needs to be guided to the right belief about them.
  9. A person who believes he is guided in some matters while, in fact, he is astray without realizing it; hence he needs to change his position, which cannot be except by the guidance of Allah.
  10. A person who is guided to some matters and yet also needs guiding, advising and directing others to what he was guided to as this will maintain his guidance; otherwise he may be deprived from it. This is because as the known proverb states, “like the fault, like the punishment” i.e. as a person guides and teaches others, Allah will guide him and teach him to become a rightly guided person who guides others too. This is a rank that was narrated in the supplication of the Prophet (Pbuh), who said: “O Allah, adorn us with the beauty of iman (faith), make us rightly guided who guide others; do not let us astray or lead others astray, let us be peaceful with your supporters and belligerent with your enemies, make us love those who love You for they love You; and let us show enmity against those who disobey your Command.”‘ (Sahih Ibn Khuzaymah, 1119)

Allah, Exalted be He, has praised His believing servants who beseech Him to be people who are rightly guided, and who stand out as role models for others to follow in their guidance; He said in the ayah, “And those who say, ‘Our Lord, grant us from among our wives and offspring comfort to our eyes and make us an example for the righteous:” [al-Furqan (25) :74]

Ibn ‘Abbas (radiyAllahu ‘anhuma) said commenting, “It means, [O Allah] make people guided to the good through us”, Abu. Salih commented, it means, let people be guided through our guidance.”
Makhul said, “[It means] let us be examples in righteousness so that the righteous follow our example.”

Mujahid commented, “[It means, O Allah] make us followers of the righteous ones and [let us] follow their example in righteousness.” The explanation of Mujahid was found problematic by those who, did not comprehend the knowledge of the righteous predecessor or realize the depth of knowledge they had. For this reason, they objected by arguing that, “According to his explanation, the meaning of the ayah will be reversed to mean, [O Allah] make the righteous be the example we follow”

I take refuge in Allah from such a statement because it is impossible to find any ayah with a reversed meaning in the Qur’an, because the statement of Mujahid, may Allah engulf him with His Mercy, indicates his perfect comprehension since it is obvious that a person cannot be an example that the righteous follow his leads unless he himself follows the example of the righteous ones.

This is the aspect that Mujahid intended to highlight, which explains how a person can attain this high rank – that is by following the example of the righteous people who preceded him so as Allah makes the righteous ones succeeding him in time to follow his example. Truly, this is from the best understanding of Qur’an and [as explained] it is irrelevant to the issue of “reversed meaning.”

That being the case, whoever follows the example of the predecessors who adhered to the Sunnah, his example will be followed by those who succeed him in time and also by those who live in the same era of his.
The word “imam” translated to “an example for” is used in its singular form; and as can be noted, Allah, Most High, did not use the plural form of the work as the ayah did not read to say, “Make us examples for the righteous“

This has been explained by many scholars, some of whom explained that the word “imam” is the plural of the word “Aam”, but this interpretation is farfetched and uncommon to be found in the famous usage of Arabic language; hence such understanding cannot be used to interpret or explain the words of Allah. Other scholars said, the word “Imam” is not an ism (i.e. a gerund) but rather a masdar (i.e. a noun that is derived from a verb and usually preserves the verb’s syntactic features); hence it implies the meaning, “make us to have an Imam“, and this interpretation is an ever weaker opinion than the aforesaid one.

Al-Farra said, “the reason why the word “Imam” was used in a singular format; and not plural, is because it falls under the category of the singular that is intended to refer to a plural just like the word ‘messenger’ used in the ayab, “We are the Messenger of the Lord of worlds” wherein the word used is singular though it refers to two persons. This interpretation is the best of all but still requires further elucidation – that is: All the righteous people walk in the same path, worship the same ilah (God), adhere to the same Book, believe in the same Prophet, and they are all the servants of One Lord i.e. their religion is the same, their Prophet is the same, their Book is the same and the ilah they worship is the same; hence it is as if all of this makes out the Imam that they follow. This is the absolute opposite of the case of Imams whose views, paths, beliefs, creed and methodology are different. Thus in reality, following the example of the righteous means following what they are upon.  

CHAPTER ONE

Patience (al-sabr) and Certainty (al-yaqin)

Allah, Most High, informed us that the state of being an Imam in religion [i.e. a righteous person who people take as a role model to follow his steps] is earned through patience and certainty; He said, We made from among them leaders guiding by Our command when they were patient and [when] they were certain of Our signs.” [al-Sajdah (32): 25]

It is therefore with patience and certainty that a person can reach the status of al-imamah in religion. [Scholars offered different interpretations of what patience refers to in the ayah]; some said it is to be patient with respect to this worldly life [i.e. abstain with perseverance from unlawful and sinful worldly pleasures], and some said it is to be patient with the hardships that befall, and some said it is to avoid the unlawful with perseverance. The correct interpretation, however, is that it is to have perseverance over all that; to perform the obligations that Allah ordained on us with perseverance, to avoid all that which Allah forbade with perseverance, and to have perseverance over all that which Allah decreed and predestined for us.

Allah, Most High, combined patience with certainty in the said ayah because the source of happiness of Allah’s slaves emanates from them and without them Allah’s slaves become detached from it. This is because the heart is [often] exposed to the knocks of the sinful desires that contravene Allah’s orders, and to the knocks of the doubts that contravene the divine revealed texts, however, with perseverance such desires (al-shawahat) are casted away, and with certainty such doubts (al-Shubahat) are pushed out– for [sinful] desire (al-Shahwa) and doubt (al-shubah) oppose all the aspects of religion. Only those who pushed away their desires with perseverance (al-sabr) and barred their doubts with certainty (al-yaqin) will be saved from Allah’s punishment i.e. Allah, Most High, said in the ayah,  

“[You disbelievers are] like those before you; they were stronger than you in power and more abundant in wealth and children. They enjoyed their portion [of worldly enjoyment], and you have enjoyed your portion as those before you enjoyed their portion, and you have engaged like that in which they engaged. [It is] those whose deeds have become worthless in this world and in the Hereafter and it is they who are the losers.” [al-Tawbah (9): 69]

The part “enjoyed their portion of worldly enjoyment” refers to their enjoyment of their share of [sinful] desires while the part “engaged [in vanities] like that in which they engaged” refers to engaging in false and unlawful matters regarding the religion of Allah – referring to vain and false topics of the people of doubts. The end of the ayah,

[It is] those whose deeds have become worthless in this world, and in the Hereafter, and it is they who are the losers.” [al-Tawbah (9): 69]

Allah mentioned that the result of such a state, namely becoming losers and theft deeds becoming worthless, depends on their following of desires, which is enjoying their portion of worldly pleasures, and on following the doubts, which is engaging in false and in vain topics.

CHAPTER TWO

Guiding people and calling them to Allah and His Messenger (Pbuh)

Aside from the two previously mentioned requirements [i.e. patience and certainty], the ayah brings to attention two other principles, the first of which is calling people to Allah and guiding them, and the second one is: guiding people to Allah according to what He ordained and order through His Messenger (Pbuh), and not according to their intellect, opinions, policies, preferences, and blind following of their forefathers without having an evidence from Allah. This is because Allah said, in its meaning,

“And We made from among them leaders guiding by Our command when they were patient and [when] they were certain of Our signs.” [al-Sajdah (32): 24]

To recap, the ayah includes four principles.

1. Patience (al-sabr), which means to withhold oneself from what Allah made unlawful, to dedicate oneself in fulfilling what Allah made obligatory and ordained, and to avert oneself from complaining or being angry at Allah’s decrees.

2. Certainty (al-yaqin), which means to have a profound established faith (iman) – that is free of questions, hesitation and doubts, in five tenets that Allah stated in the ayah,

“Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah, the Last Day, the Angels, the Book, and the Prophets.” [al-baqarah (2): 177]
“And whoever disbelieves in Allah, His angels, His books, His messengers, and the Last Day has certainly gone far astray.” [al-Nisa’ (4):136]

And it is also stated in the ayah, “The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers.” [al-Baqarah (2): 285]

Wherein believing in the Final Day is part of believing in the divine Books and Messengers.
Umar ibn al-Khattab (radiyAllahu anhu) narrated that the Prophet (Pbuh) said: “Faith (al-iman) is to believe in Allah, His Angels, His Books, His Messengers and the Last Day.”(Bukhari, 1/22 | Muslim 1/36)

Therefore, whoever does not believe in all of the five tenets is not a believer. As for certainty, it is the state when belief in all these five tenets is so profound to the point that the heart can realize the five tenets and observe them just like how the eyes can see the reflection of the sun and the moon [on water]. This is why some of the righteous predecessors said, “Certainty is from Faith.”

3. Guiding people and calling them to Allah and His Messenger: Al-Hasan al-Basri used to comment after reciting the ayah,

“And who is better in speech than one who invites to Allah and does righteousness and says, ‘Indeed, I am of the Muslims.”‘ [al-Fussilat (41): 33],
“This is the one whom Allah loves, this is the wali of Allah; he submitted to Him, obeyed Him, done righteous deeds, and called people to Him.”

These type of a people are the best of people whose ranks will be the highest on the Day of judgment. They are the ones whom Allah exempted from the being losers when He said, “By time, Indeed, mankind is in loss, Except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.” [al-Asr (103):1-3]

In this Surah, Allah swore that mankind is in loss except those who perfect themselves with belief and righteous deeds, and perfected others by advising them about belief and good deeds.
Imam al-Shafi’i said, “If people contemplated on Surah al-Asr, it would have sufficed them.”

A person cannot be a true follower of Allah’s Messenger (Pbuh) unless he calls to Allah with a basirah for the ayah, “Say, ‘This is my way; I invite to Allah with basirah, I and those who follow me.”‘ [Yusuf (12): 108]

wherein Allah used the words, “I invite to Allah” to explain the way upon which Allah’s Messenger (Pbuh) is; hence inviting to Allah must be his way and the way of his followers and so whoever doesn’t invite to Allah will not be upon the way of Allah’s Messenger. As for the part basirah, “with insight”, it refers to standing firm in the religion, as Ibn al-‘Arabi said. It was also said to mean, “a lesson and an example.”

The correct view however, after investigation is that a learned lesson is the fruit of having an insight about a matter because if a person has an insight about something, then he will come to realize the moral behind it; thus whoever does not know the moral or the lesson from a matter it is as if he has no insight.

[In Arabic language], the origin of the word basirah means elucidation and appearing, Allah, Most High, described the Qur’an to be basair (i.e. plural of basirah), which translates to the evidence, the guidance and the elucidation leading to the truth and the right course. It is for this reason Arabs call the traces of blood leading to the hunted prey a basirah. The ayah also indicates that whoever does not have this quality (i.e. basirah) is not from the followers of the Prophet (Pbuh), and states that his followers are those with basirah as noted in the part “I and those who follow me” because if the intended meaning is supposed to be “I and others invite to Allah“, and the part “those who follow me” is connected to the noun in “I invite”, and that the conjunction in place is deemed good to separate between the two lines, then it is evidence that the followers of the Prophet (Pbuh) are those who invite to Allah and to His Messenger. On the other hand, if it was associated with the pronoun in “My way”, It would mean, this is my way and the way of those who follow me. Thus, in both cases, the way of the Prophet (Pbuh) and the way of his followers is to invite people to Allah.

4. The part of the ayah, “Guiding by Allah’s command” presents the fourth principle and it proves that they follow what Allah revealed to His Messenger, and that their guidance cannot be unless the only comply with the guidance of Allah’s commands, and not with any opinion or views, because they guide by His command only. This is to show that the Imams of religion, whom people follow as their leads and examples, are those who have the qualities of patience, certainty and invite to Allah according to the Sunnah and Allah’s revelation and not according to their opinions and innovations. Truly, those are the successors of the Prophet in this nation; the favored group that Allah loves and draws close to Him; hence being their enemy means showing enmity to Allah, Most High, so Allah will declare war against His enemies accordingly.

 Imam Ahmad said in the introduction of his book “refuting the Jahmiyyah”, the following: “All praise is due to Allah Who facilitated for every era some people of knowledge to guide the astray to the right path and show patience over their harm, to help the blind [hearts] to see with the light of Allah, and to revive the dead [hearts] with the book of Allah for many [hearts] that Iblis has assassinated but they Managed to revive; and many are those who were astray and lost but they succeeded to guidance. Truly, their effect on people is good and praiseworthy whereas the effect of people on them is vile. They negate what extremists interpolate from the Qur’an, rebut the claims of falsifiers, and refute the interpretations of the ignorant ones who raised the flags of innovations and unleashed unjustified argumentation, causing them [i.e. ignorant and falsifiers] to depart from the book of Allah and agree to talk about Allah and His book without knowledge, and indulge in discussions about the mutashihhat (i.e. verses that are unspecific whose interpretation and meanings are vague), and further they deceive laypeople with their arguments. We seek refuge with Allah from the nuisances and deviation of people who are astray and misguide others.”

CHAPTER THREE

Steps in Attaining Happiness

Amongst the matters that people ought to be concerned with and acquire the knowledge and cognition thereof, while ensuring to have the will and intent to achieve all that, is to know that human beings, let alone all other living creatures, are after provisions of pleasure, comfort and good life. Through which they can avert the opposite of what they hope to achieve. Evidently, this is a purpose that all creatures are required to achieved and have a sound objective to pursue. This purpose requires the following six steps mentioned below:

  1. To know that which is suitable and bring forth benefits through which a person can attain pleasure and comfort and lead a good life.
  2. To know the path leading to it.
  3. Embarking upon the path.
  4. To know that which causes harm and consequently disturbs one’s life.
  5. To know the path leading to it.
  6. To avoid such a path.

Only by following these steps can happiness, pleasure and righteousness can be perfected and assured, otherwise; if either or all the six steps are not followed, one’s life will be disturbed and negatively affected. While each sensible person endeavors to act by these six directives, most of them fail to achieve the desired benefit (and result) they pursue – either due to their failure to have the right perspective and knowledge about it, or due to their failure to know the path leading to it. The reason by which people fall in these two errors is ignorance, and acquiring the knowledge will solve the issue.

In some cases, a person may have the knowledge of things that are suitable and bring about benefits, and also knows the path leading to it, yet it happens that he has whims and desires hindering his efforts to achieve the good benefit he is after, and it prevents him from embarking its path because every time he wants to seek it, his whims and desires stand in his own way. However, to overcome his whims and desires freeing him to proceed to achieving the benefit, he must either have an overwhelming love or that he endures an annoyance.

In the case of the former, he must love Allah, His Messenger, the Hereafter, Paradise and its bounties more than his own whims and desires, while knowing that he cannot combine both. Therefore, he decides to favor the things that he loves the most over the things he loves the least. In the case of the latter, he could have the knowledge of the consequences of favoring his whims and desires; hence he’s aware that going along with his whims and desires will cause him lasting fear and pain that-last longer and are more severe than the suffering he will endure due to abandoning his whims and desires.

If these two types of love take over his heart they will make him realize what should be favored because human intellect directs us to favor the most beloved over the least beloved, and to endure the least disliked in getting rid of the most disliked. By knowing this principle, you will understand the mindset of people and help yourself in distinguishing the sensible from the insensible, and recognize the different levels of people’s sensibility. Truly, a person who favors a current pleasure, whose effect will disturb his life and Hereafter, must be a person with no sense of sensibility. For how can a person favor such pleasures that are as temporary as a dream and as short as a good moment a person spends with a character visiting him in a dream, over an everlasting pleasure that is among the ultimate pleasures!

How could a person sell all that for such mortal lowly pleasures that come with pain and are also achieved with pain and whose result is nothing but pain! If the sensible thinks of pain vis-à-vis pleasure and harm vis-a-vis benefit when thinking of such desires, he would have been ashamed of himself and his sensibility; thus he will never pursue such desires or waste his time busying himself with Met alone favor them over “what no eye ever saw and no ear ever heard of and nor even thought of by any person.”‘ [Bukhari (4/103)]

Indeed, Allah, Most High, has purchased from the believers their lives in exchange for that which they will have in Paradise, and established this contract through His Messenger, the best of mankind whom He loves and favors the most over all other creation. Therefore, how could a sensible person neglect, waste or undermine a merchandise that the Lord of the heavens and the earth has purchased; whose price is to enjoy seeing His Noble Face and hear His Words in Paradise; notwithstanding the great honor of such a contract for being established through His Messenger! How could a person waste this great blessing and settle for a mortal life! Truly, this is the greatest of all loss, which will become evident to such a person on the Day of Judgment when the scales of the pious are heavy and the scales of the losers are light. [Muslim (4/2174)]

CHAPTER FOUR

4.1 True Happiness and Delight

If you come to know what I have just explained, you will then know that the ultimate pleasure, perfect delight and rejoice, grace and good life are found only in knowing Allah, worshipping Him alone, feeling comfort and affability while being with Him, longing (shawq) to meet Him, and devoting the heart (al-qalb) and endeavors for Him.

In contrast, the most pettish life is of those whose hearts are distracted [with worldly pleasures] and whose attention [is not devoted to Allah]; hence they find no abode where they can settle and no beloved to find refuge with. Indeed, a good and beneficial life, with peace of mind are attained through the tranquility and comfort found while being in the company of the first love [i.e. Allah], no matter how much the heart swings between all the worldly pleasures one loves and desires, it will never enjoy any of them until one feels comfort and safety and delight with his Lord; the only Supporter and Protector whose authority surpasses [all] the creation and without whom no support or protection can be achieved.

You must ensure that you only care about one thing – namely working for the pleasure of Allah alone, for indeed it is the ultimate happiness that a servant of Allah can ever dream of having. This is because a person whose heart is in such a state will not only bask in heaven while still being on earth, but will thereafter dwell in Allah’s Paradise in the Hereafter. It was said by one of those whose heart is overwhelmed with the love of Allah, Most High.

“Sometimes, my heart experiences an overwhelming state [due to being in the company of Allah] that makes me exclaim, if the dwellers of Paradise experience such a state of happiness and comfort, I am confident that they lavish in a delight beyond imagination.

” Another person said, “Sometimes, the heart experiences a state of joy because of which it leaps with great merriment.”

And another person said, “How pity and poor are those whose concern revolves around this worldly life! They depart it [the worldly life] without tasting the best of its pleasures.” He was asked, and what is that? He replied, “Knowing Allah, loving Him and feeling affability while being close to Him, and longing to meet Him.”

Truly, there is no grace equivalent to the grace that the dwellers of Paradise lavish themselves with except this kind of grace. This is why Allah’s Messenger (Pbuh) said, “Women and fragrance have been made dear to my affections, and my pleasure, peace and contentment are made in the salah.”

In this report, the Prophet (Pbuh) informs us that two things from this worldly life were made dear to his affection, then he followed it with a statement to say that his pleasure, contentment and peace were made for him in the Salah. Evidently, the feelings of pleasure contentment and peace are of a higher rank than the feelings of love because not all that a person loves results with pleasure, peace, and contentment for such feelings are only attained with the most beloved one, who is beloved for his essence.

This ultimate state of love cannot be for anyone but Allah alone, the One and only worthy of worship, while anything or anyone else is beloved as a result of loving Him; hence persons or things are beloved for His sake and we do not love anyone or anything alongside Him. This is because to love for His sake is a matter of tawhid whereas to love anything or anyone with, Him is [a form of] shirk. Because, a mushrik (i.e. one who associates partners with Allah) takes other than Allah as equals [to Him] and so he loves them as he [is supposed to] love Allah; whereas a muwahid [i.e. one who worships Allah alone] loves those whom Allah loves and hates those whom Allah hates; all his actions are for His sake and all that which he refrains from are also for His sake.

4.2 Religion revolves around four rules

Religion revolves around these four rules, namely
1. love (al-habb) and
2. hate (al-bugh) which necessitates the
3. following actions (al-fi’l) refraining and
4. abondoning (al-tarq), giving away [that which one owns] and withholding [i.e. refrain from disbursing]. That being said, whoever ensures all that is sincerely for Allah’s sake, his faith will be perfect and whoever fails to ensure either or all of the said aspects are for Allah’s sake, his faith becomes effected accordingly.

The intended meaning is that, whatever brings forth pleasure, contentment and peace is superior to what we merely like or love – i.e. performing the salah brings forth pleasure, contentment and peace to the ardent devotees who love Allah in this world due to the fact that salah includes communicating with the only One to whom the hearts are content and exuberated, souls are settled and minds are at peace; it allows them to bask in the grace of remembering Him. It dips their hearts in the ocean of humility and submission to His Majesty, and it draws them near to Him, particularly during the state of prostration which is the closest point a believing slave can be to Allah. This meaning manifests in the words of the Prophet (Pbuh) when he said: “O Bilal summon [people] to the salah so we can be at comfort and ease by praying.” [Ahamad (6/501) / Abu Dawud 4985]

This statement informs us that the comfort of the Prophet (Pbuh) is found in the salah wherein he finds peace, contentment and pleasure too, as he also stated. Compare this state with those who say, let us pray so we relieve ourselves from the burden of salah!

Only a true devotee finds peace, contentment and pleasure in the Salah while the heedless and neglectful is deprived of all that! In fact, such a person finds the salah a difficulty and a burden that makes him disturbed and troubled when praying, and makes him feel as if he is standing on embers. This is why such a person prefers a salah that is very short and quick as he finds no peace, pleasure and contentment in it. Indeed, if a person finds peace, contentment and pleasure in a matter, one will find it too difficult to depart from it. While on the other hand, a person whose heart is empty from the love of Allah and the Hereafter – is inflicted with the love of this worldly life and its pleasures, finds salah to be the most difficult thing to do and despises it the most when it is long, although he is healthy, has sufficient free time and is not busy with anything else.

It is ought to be known too that the salah that brings forth peace, pleasure and contentment to the heart and mind is the type of salah that consists of six Elements:  

First Element: Sincerity (al-ikhlas)

The reason for which a servant (of Allah] prays and feels encouraged to pray should be his intention to draw closer to Allah; his love for Him; his wish to seek His pleasure and closeness; his compliance with His Command to pray; hence there is nothing from this worldly life that ever encourages him to pray.

Rather, he prays only to seek the pleasure of his Lord the Most High whom he loves and fears, and whose reward and forgiveness he seeks.

Second Element: Truthfulness (al-sidq)

A person should empty his heart (qalb) from everything of this worldly life so it becomes dedicated to Allah alone while praying, so one can endeavor to be attentive, performs it in the best manner outwardly and inwardly. This is because the salah has two aspects, an apparent aspect (zahir) and a hidden aspect (batin), the former (zahir) is the visible actions (al-afa’l al-mushahada) and audible statements (al-aqwal al-masmu’ah) while the latter (batin) is the vigilance (al-muraqaba) of Allah and attentiveness (al-khushu) while keeping the heart fully dedicated to Him and not distracted by anything or anyone else.

The former is like the station of the body (manzila al-badan) of salah while the latter is like station of the soul (manzila al-ruh) therefore, if the soul is absent then the salah becomes like a body without a soul and the servant must be ashamed of himself for meeting his Master in such a state! This is why the salah is empty of its soul, it is rolled up like how a garment is rolled up then it smashes the face of the one who prayed it then says to him, May Allah waste you just like how you wasted me!

As for the salah whose hidden and apparent aspects are perfected and completed, it rises up (above) with a light that is as shining bright as the sun light until it is presented to Allah; He then accepts it. The salah then says to the one who prayed it, May Allah preserves you just as how you preserved me.  

Third Element: Compliance (al-mutaba) and Adherence (al-iqtida)

The third element is to ensure praying according to the way of Prophet (Pbuh) and that his salah conforms to the description of the salah of Allah’s Messenger (Pbuh), and to refrain from the actions, statements or description of salah that people innovated and have not been reported from Allah’s Messenger (Pbuh) or his Companions. A person is to pay no attention to the words of those [people of knowledge] who always seek concessions and only comply with the minimum obligatory aspects, all the while, other [people of knowledge] dispute with them over such understanding and views and so declare what those people deem as optional to be obligatory. It is also possible that they disregard authentic hadiths and established acts of Sunnah that oppose what they are upon on the grounds that they are following the madhhab of so and so.

Evidently, this is an invalid excuse that Allah does not accept and also does not relieve a person from responsibility for not practicing the Sunnah after knowing about it. This is because Allah, Most High, ordered us to obey and follow His Messenger alone and the only case where others are obeyed is when they advocate the orders and ways of Allah’s Messenger (Pbuh). That being said, it should be borne in mind that views of every person can be open for discussion and therefore either accepted or rejected, except the orders and statements of the Prophet (Pbuh) whose words are always final and binding.

Allah, Most High, swore by Himself that we will not believe until we refer to the Messenger of Allah to judge on what we dispute over, and then submit and accept his judgment for no person’s judgment or submission to any other person will save us from the Punishment of Allah. And, such response will not be accepted when Allah asks us on the Day of Judgment, “What have you responded to the Messengers?” [al-Qasas (28): 65] for He will certainly ask us about it and demand us to answer Him; Allah, Most High, said, “Truly, we will ask those whom we sent them the Messengers and We shall also ask the Ones We sent to them” [al-A’raf (7):6]

The Prophet (Pbuh) said: “It was revealed to me that you will be tested and asked about me”, meaning that we will be asked about him in our graves. Hence whoever is aware of any act of Sunnah then abandoned it for the sake of someone else’s view, he will be questioned about it and then will know the consequences of his actions.

Fourth Element:
Station of Excellence (al-ihsan) and Vigilance of Allah (al-muraqaba)

Station of excellence (al-ihsan)’ renders to mean the state of being vigilant of Allah (al-muraqaba) – that is to say, to worship Him as if you could see Him [watching you] This state stems from having a perfect belief (kamal al-iman) in Allah, His Names and Attributes; to the point that you become as if you can envision Him above His Throne above the heavens; arranging the affairs of the entire creation and issuing His commands that governs the cosmos, all the while, the deeds and souls of His slaves are presented before Him. In this state, a believing servant witnesses all that with his heart, and experiences [the application of] His Attributes and Names; he sees [in his heart and mind] that He is the Sustainer [of all that exists] (al-Qayyum), the Ever-Living  (al-Hayy), the All-Hearing (al-Sami), the All-Seeing (al-Basir), the All-Powerful and Strong (al-Aziz), the All-Wise (al-Hakim), and the Commander Who has authority over everything; Who Loves, Hates and Be Pleased; Who angers and does all that He is pleased to do; Who decrees all that He wants while being above His Throne; and nothing or anyone escapes from His Knowledge for He knows that which deceives the eyes and what the breasts conceal.

The state of mindfulness is the foundation from which all the deeds of the heart emanate as it necessitates becoming humble (al-haya) and shy (al-ijlal) from Allah, respectful (al-ta’zim) to Him, and turning (al-inabah) to Him. Furthermore, it calls forth one’s love (al-mahabba) of Allah, fear (al-khashiya) of Him, [full] reliance (al-tawakkul) on Him, submission (al-khushu) to Him and the feeling of humility (al-dull). It also ends all the whispers (al-waswasa) of devils, casts away the doubts and commits the heart and the mind to become devoted to Allah alone.

How close a servant is from his Lord depends on his share from the state of ihsan, and because of which, the reward and rank of salah differ from one to another so that the difference between the salah of one person and another can be like the distance between heavens and earth though both perform the salah similarly.  

Fifth Element: Acknowledgment of the Favor (al-minna) of Allah

It is to acknowledge the infinite blessing for being at the service of Allah. That your heart and body are deployed to serve Him [alone] – and are only for Allah, whose Grace and Favor were conferred upon you, to facilitate for you being in such a state [of servitude]. Had it not been for Allah’s Grace and Favor upon you, nothing of that would have occurred, which is something that the companions of the Prophet (Pbuh) acknowledged when they used to repeat a line of poetry, that reads as follows:

`By Allah, was it not for Allah,
neither would we have been guided,
nor able to give charity nor perform the prayer’

Allah, Most High, said: “They consider it a favor to you that they have accepted Islam. Say, ‘Do not consider your Islam a favor to me. Rather, Allah has conferred favor upon you that He has guided you to the faith, if you should be truthful.”‘ [al-Hujurat (49): 17]

It is Allah who permitted a servant, to become a believer in the first instance. It is Him who facilitated for people to pray, just as Prophet Ibrahim (`alayhis-salam) said in the ayah, “Our Lord!, And make us Muslims in submission] to You and from our descendants a Muslim nation [in submission] to You” [al-Baqarah (2): 128]

and “My Lord, make me one who establishers the prayer, and [many] from my descendants.” [Ibrahim (14): 40] It is therefore a fact that it’s the favor (al-minna) of Allah that He conferred upon His slaves to worship and obey Him. Indeed, this is from the greatest of Allah’s graces upon His servant: Allah, Most High, said,

“And whatever you have of favor – it is from Allah” [al-Nahl (16): 53] and  
“And [remember] when your Lord proclaimed, ‘If you are grateful, I will surely increase you [in favor]; but if you deny, indeed, My punishment is severe.”‘ [Fussilat (41): 7]

This element by far is one of the greatest elements and most beneficial for the servant of Allah; so the more profound the Tawhid of a person is, the more perfected his share from this element will be. One of the benefits attained from this element is that it prevents the heart from feeling egoistic about the good deeds performed because when a person acknowledges and affirms that Allah, Most High, is the One who guided the servant to Him and that it is His favor upon the servant that he is a believer, he will consequently notice fascinated by his good deeds or even feel superior to other people because of that; therefore all such debased feelings are instantly removed from his heart and so neither does he talk about them nor feel better than others because of them; and this is the nature of any accepted good deed.

From the other benefits of acknowledging Allah’s favor upon us, is that it makes a person praise the One really entitled and deserving of praise; not praise oneself but rather acknowledges the fact that all the praise is due to Allah alone just as one acknowledges the fact that the grace he basks in and the bounties one is blessed with are from Allah alone. This benefit manifests the perfection (tamam) of one’s tawhid of Allah.

That being said, a person will never have a firm foothold in the rank (maqam) of tawhid, until after one acknowledges and experiences all what has been said. As soon as one comes to cognize this, one deeply roots his footing on its ground, and as soon as the heart experiences that, one will then reap its fruit that no worldly grace or blessing can ever match, i.e. a person will then lavish in the (al-mahabba) love and intimacy (al-uns) of Allah while basking in the amiability of His company and longing (al-shawq) to the moment of meeting Him, and luxuriate in His remembrance and worship. Truly, there is no good in life for a person when the path leading to all that is blocked and when the heart is shunned from all that as a person of this kind is as Allah described in the ayah, “Let them eat and enjoy themselves and be diverted by [false] hope, for they are going to know.” [al-Hijr (15): 3]  

Sixth Element:
Blaming One’s Self for Inadequate Efforts

It is to maintain the feeling that your endeavors and efforts to worship Allah are always inadequate; and that the right of Allah upon you is greater; therefore, your obedience, worship and servitude (al- ‘ubudiya) must be greater than what you perform, as the level of your servitude to Allah must befit His Glory and Power.

If the servants and subjects of kings exhibit high regards (al- ta’zim), respect (al-ihtiram), reverence (al-tawqir), awe (al-khashiya), dread (al-mahaba) and sincerity (al-nush) towards their masters to the extent they dedicate their body-limbs and hearts to serve them, then it befits more that the King of all kings (Malik al-Maluk) and the Lord of the heavens and the earth be treated not only in a similar manner but far more superior.

If a servant (al- ‘abd) acknowledges that his state of servitude (al- ‘ubudiya) does not fulfil, or is even close to fulfilling the due rights of Allah upon him, A person will then realize their shortcomings and will thus hasten to seek His forgiveness, apologies for ones deficiencies, inadequate worship and obedience. It is for this reason we are in more need of His forgiveness due to our inadequate worship and obedience than we are in need of asking His reward for the worship and obedience we have performed. There is no pride or credit to be claimed by a person, even if one was able to fulfil all the requirements of his state of servitude (al-ubudiya) to Allah, Most High, because in that case one would only be fulfilling the natural (role) of his status as a servant to his Master, Allah, Glorified be He, requires. It is obvious that if a servant served his master then he requested from his master a reward for his service, people would have deemed him a fool though in the true terms and sense of reality he is not a truly a slave of another man since mankind is owned and is wholly a servant of Allah alone from all aspects. That being said, when Allah rewards His servants for their worship, which they are obligated to perform anyhow – as His servants – then that is due to Allah’s favor and grace that He confers upon them, although they are not entitled to receive any reward.

By understanding this, we comprehend the meaning of the statement of the Prophet (Pbuh), wherein he said, “No one shall enter Paradise by [the virtue of] his deeds.” The companions asked: `Not even you, O Messenger of Allah?’ He replied: “Not even me, unless Allah engulfs me with His Mercy and Grace.”‘ [Bukhari 6467 / Muslim 2816-7113]

Anas ibn Malik (radiyAllahu anhu) related: “On the Day of Judgment, there will be three accounts for each person; one of which includes the records of his good deeds, and one of which is for his bad deeds, and the last of which is for the bounties and graces that Allah conferred on his servant. The Lord, Glorified be He, will says to His graces and bounties, “take your due rights from the good deeds of My slave.” Upon which, the least and smallest grace starts to take its right until no more good deeds are left in his account. Then, it says, O my Lord! I have not yet taken enough good deeds to fulfil my right! At that point, if Allah wanted to show His Mercy to His slave, He would grant him all His graces and bounties, forgive his ‘sins and double his good deeds.”

This report is authentic and verified to be narrated by Anas ibn Malik (radiyAllahu ‘anhu), and it is the clearest evidence on the perfect knowledge of the companions about their Lord and His rights upon them. Needless to add, they also have the most knowledge about the Prophet (Pbuh); his Sunnah and the religion. This report includes a knowledge and cognition that no one can comprehend except those who have insightful hearts and know their Lord, His Attributes, Names and rights upon His slaves. By knowing that, we can understand the hadith, recorded by Imam Ahmad and Abu Dawad and narrated by Zayd Ibn Thabit and Hudhayfah (radiyAllahu ‘anhum) as well as others that the Prophet (Pbuh) said, “If Allah punished the dwellers of the heavens and the earth, He will not have been unjust to them, and if He showed Mercy to them, His Mercy will be better for them than their good deeds.”‘ [Abu Dawud (5/75) / Ahmad (6/237)]

The Four Pillars

In order to grasp all the aspects of this state (of being), four things need to be assured, namely a sincere intention (niyyah sahihah), an overwhelming capacity (quwat al-‘aliya), desire (raghbah) and fear (rahbah).

These four points stand out as the basis of this state, and any deficit in one’s iman, conditions, apparent and hidden affairs is due to a shortcoming found in either or all these four pillars. Therefore, a sensible person must reflect on these four pillars and ensure in complying with them, and abiding by these four rules, and to make them the guideline for his knowledge, deeds, words and conditions [in life]. It can be said that those who have developed this state could not do so without these four pillars and those who failed, did so only because they have not complied with them.

And, Allah knows best! Upon Him we rely and depend, and it is His pleasure that we seek, and it is Him Who can help us and all our brethren from the people of Sunnah in complying with these four pillars in terms of knowledge and action. Indeed, He is the One Capable of that and it is Him Who suffices us in everything.  

The Virtues of Patience

The Messenger of Allah (Pbuh) said, “Know that great good lies in bearing with patience what you dislike.” The narration of (Umar, the freed-slave of Ghufrah, on the authority of ibn ‘Abbas has an additional sentence before this phrase, “If you are able to work deeds for the sake of Allah, being content and in a state of certainty, do so. If are unable, know that great good lies in bearing with patience what you dislike.” [Abu Nu’aym, 314]

The meaning of certainty here is to actualize faith in the decree (Al-Qadr). This is mentioned explicitly in the narration of his son, ‘Ali ibn (Abdullah ibn ‘Abbas, on the authority of his father which has the additional wording, ‘I asked, ‘Messenger of Allah, how can I act with certainty?’ He replied, “That you know that what afflicted you could never have missed you and what missed you could never have afflicted you.”‘ However, the isnad is da’if.

When you have consolidated the topic of ‘certainty, attaining certainty in the heart of the decree and ordainment necessitates the heart being at rest and peace with it. This very meaning is articulated by the Qur’an:

“Nothing occurs, either in the earth or in your selves, without its being in a Book before We make it happen. That is so that you will not be grieved about the things that pass you by or exult about the things that come to you.”[al-Hadid (57): 22-23]

In exegesis to this verse, Dahhak said, ‘He strengthened their resolve: “so that you will not be grieved about the things that passed you by,” so grieve not about worldly effects (that have missed you), for We have not decreed them for you. “Or exult about the things that come to you,’,” exult not about the worldly effects that We have granted you for they would never have been held back from you.’ This was recorded by ibn Abi al-Dunya.

Said ibn Jubayr explained the verse with the words, ‘So that you will not be grieved about the things that passed you by,” of well-being and affluence, this because you know that it was decreed for you before He even created you.’ This was recorded by ibn Abu Hatim.

It is in light of this that one of the Salaf said, ‘Faith in the decree removes worry and distress.’ The Prophet (Pbuh) alluded to this with his words, “Be desirous of all that would benefit you and seek Allah’s aid and do not despair. If you are afflicted with something, do not say, ‘If only I had done [this], such and such would have happened,’ rather say, ‘Allah decreed and did what He willed.’ [Saying], ‘If only,’ opens [the door to] the actions of Shaytan.”‘ [Muslim 2664]

Alluded to in this hadith is that if one were to, at the onset of affliction, remind one’s self of the decree, the whisperings of Shaytan which lead to worry, distress and sorrow would go away. Anas said, ‘I served the Prophet for ten years and he never once said to me about something I did, “Why did you do that?” or about something I did not do, “Why didn’t you do that?”[Bukhari 2768-6039-6911 / Muslim 2309]] He said, when one of his family would reprimand me, he would say, “Let him be, if something is decreed, it will happen.”‘ The hadith with this additional wording was recorded by Imam Ahmad. [Ahmad 13418]

Ibn Abi al-fluriya records with an isnad that is problematic that ‘A’ishah said, the most frequent words of the Prophet (Pbuh) when he came home were, “Whatever matter Allah has ordained will happen.'” He also records, with an isnad that is mursal, that the Prophet (Pbuh) said to ibn Mas’ud, “Do not worry too much, what has been decreed will happen, and what you are to be provided with will come to you.”[Bayhaqi, Shu’ab 1188] The hadith of Abu Hurayrah has the Prophet (Pbuh) saying, “[Saying], `La hawla wa la quwwata illa bi’llah” is a cure for ninety-nine ailments, the least of which is worry.” This was recorded by Tabarani and Hakim. [Tabarani, al-Awsat 5028 / Hakim 1990]

Actualizing this statement necessarily leads to relegating all affairs to Allah and believing that nothing will happen unless Allah wills it. Faith in this removes worry and distress. The Prophet (Pbuh) advised a man, saying, “Do not impugn Allah for something He has ordained for you.”‘ [Ahmad 17814-22717]

When the servant sees the workings of Allah’s wisdom and mercy through His decree and ordainment and knows that He is not to be impugned for His decree, he will attain contentment at Allah’s ordainment. Allah, Mighty and Magnificent, says, “No misfortune occurs except by Allah’s permission. Whoever has faith in Allah – He will guide his heart.” [al-Taghabun (64): 11]

In exegesis to this verse, Alqamah said, ‘This refers to a misfortune that befalls a person, but he knows that it is from Allah so he accepts it and is content.’

In an authentic hadith, the Prophet (Pbuh) said, “There is nothing that Allah ordains for the believer except that it is good for him. If he encounters times of ease, he is grateful and that is good for him. If he encounters misfortune, he is patient and that is good for him. This only holds true for the believer.” [Muslim 2999]

 The Qur’an also proves this, “Say: ‘Nothing can happen to us except what Allah has ordained for us. He is our Master and it is in Allah that the believers should put their trust.’ Say: ‘What do you await for us except for one of the two best things?… [al-Tawbah (9): 51-52]

Here, He informs us that nothing could happen to them except what He has decreed. This indicates that, regardless if what they encounter is hard or easy, it is the same to them. He then informs us that He is their Master and whoever is in such a position will not be forsaken by Allah; indeed, He will take charge of effectuating good for him,

“Know that Allah is your Master, the Best of Masters and the Best of Helpers!” [al-Anfal (8): 40]
“What do you await for us except for one of the two best things?…”[al-Tawbah (9): 52]
i.e. either aid and victory or martyrdom: both are best.

Tirmidhi records on the authority of Anas that the Prophet (Pbuh) said, “When Allah loves a people, He tries them. Whoever is content will have good-pleasure, and whoever is displeased will have displeasure.”‘ [Tirmidhi 2396 / ibn Majah 4031]

Abu’l-Darda’ said, ‘Allah love that a [servant] be content with a matter when He ordains it.’ Ummu’l-Darda’ said, ‘Those who are truly content with the ordainment of Allah are people who are content, no matter what is ordained. On the Day of Rising they will have such stations in Paradise as would make the martyrs envious.’

Ibn Mas’ud said, By Allah’s justice and knowledge did He place relief and joy in certainty and contentment, and worry and distress in doubt and displeasure.’ This is also reported as a hadith of the Prophet (Pbuh) but is da’if. [Bayhaqi, Shu’ab 209]

‘Umar ibn ‘Abdu’l-‘Aziz would say, ‘These invocations have left me with no further needs, only submission to the decree of Allah, Mighty and Magnificent. He would employ them in supplication frequently, saying, “O Allah make me content with your ordainment and bless me in your decree to the extent that I would not wish to hasten something I delayed or delay something I hastened.” [Bayhaqi, Shu’ab 227]

Ibn ‘Awn said, in both times of ease and difficulty be content with Allah’s decree, it will decrease your distress and serve you better in your pursuit of the Hereafter. Know that the servant will never attain the reality of contentment until his contentment at times of poverty and tribulation is the same as his contentment at times of affluence and ease. How can you go to Allah to adjudge your affair and then be discontent when you find that His ordainment does not accord to your desires?! It is well possible that, were your desire to come to fruition, you would be destroyed! When His ordainment accords to your desires, you are content, and both cases arise because of your scant knowledge of the unseen. How can you go to Him for judgment when this is your condition! You have not been fair to yourself and neither have you hit the mark with regards to contentment.’

These are fine words. The meaning is that when the servant turns to Allah, Mighty and Magnificent, to aid him in a decision (istikhara), he should be content with what Allah chooses for him regardless if it conforms to his desires or not. This is because he, himself, does not know in which course the good lies and Allah, Glorious is He, is not to be impugned for His ordainment. It is for this reason that some of the Salaf, such as ibn Mas’ud [Bayhaqi, Shu’ab 205] and others, would order a person who feared that he would not be able to bear a decision which opposed his desires, to add the words, ‘in all well-being,’ to his istikhara since He could choose trial for him and he not be able to bear it. This has also been recorded from the Prophet (Pbuh) but it is da’if. [Tabarani, al-Kabir 10012-10052]

Bakr al-Muzani narrates that a man would frequently make istikhara and as result was tried and was unable to bear it with patience, instead sinking into despair. So Allah revealed to one of their Prophets, “Tell My servant that if he lacks due resolve then why does he not ask for My decision [with the words], ‘in all well-being’?”

The hadith of Said has the Prophet (Pbuh) saying, “From the good fortune of a servant is His seeking a decision from his Lord, Mighty and Magnificent, and being content with what He ordains. From the misery of a person is his abandoning seeking a decision and his dislike of what He ordains.” This was recorded by Tirmidhi and others. [Ahmad 1445 / Tirmidhi 2151]

There are numerous ways to achieve contentment with the decree:

  1. The servant having certainty in Allah and a firm trust that whatever He decrees for a believer will be good for him. As such he will be like a patient who has submitted to the ministrations of a skilled doctor: such a patient will be content with his ministrations be they painful or not because he has a complete trust that the doctor is doing only that which will be of benefit to him. This is what ibn ‘Awn alluded to in his aforementioned words.
  2. Looking to the reward that Allah has promised for contentment. The servant could well be so engrossed in pondering this that he forgets all about the pain he is facing. It is reported that a righteous woman from the Salaf tripped and broke a nail whereupon she laughed saying, the delight of His reward has made me forget the bitterness of His pain.’
  3. Immersing oneself in love of the One who sends tribulation, constantly being aware of His magnificence, beauty, greatness and perfection which is without limit. The potency of such awareness will cause the servant to drown in it such that he no longer senses pain much in the same way that the women who saw Yusuf forgot about the pain of cutting their hands. [Yusuf (12): 31] This is a higher station than those previously mentioned.

Junaid said that he asked Sirri if the lover senses the pain of tribulation to which he replied, ‘No.’ In these words, he is alluding to this station. It is in this light that a group of those facing tribulation said, ‘Let Him do what He wills with us. Even if He were to cut us up, limb by limb, we would only increase in our love.’

One of them said,

If ardent love tore me apart, limb from limb,
The pain would only increase me in love.
I will remain a prisoner to love,
Until, in the pursuit of your pleasure, I pass away.

Ibrahim ibn Adham left his wealth, property, children and servants. While performing tawaf, he saw his son but did not speak to him. He said,

I migrated from all people for love of You.
I bereaved my dependents that I may see You.
If You tore my limbs apart, in my love
The heart would still long for You.

A group of the lovers such as Fudayl and Fath al-Mawsili, if they went to sleep without an evening meal and without a lamp being lit, they would cry in joy.

During the winter nights, Fath would gather his family and cover them with his cloak and say, ‘You made me go hungry so I have made my family go hungry. You have made me a stranger so I have made my family strangers. This You do with Your beloved and Your friends, am I one of them? Should I exult in joy? [Abu Nu’aym 192]

They entered upon one of the Salaf who was ill and asked him, ‘Is there anything you want?’ He replied, ‘That whatever He finds most pleasing, I find most pleasing.’ [Dhahabi, Siyar 182]

In this light, one of them said,
For Your sake, his punishment is sweet.
For Your sake, his distance is closeness.
You are like my very soul,
Rather, You. more beloved!
Sufficient is it in my love
That I love only what You love.

Abu’l-Turab composed the following lines:

Be not deceived, the lover has signs.
He has routes to the gifts of the Beloved:
Taking delight at the bitterness of His trial,|
Being joyous at all that He does,
His withholding is a gift accepted,
Poverty is honor and generosity, transient.

They entered upon a man whose son had been martyred in Jihad and he wept saying, ‘I do not cry at his loss, I only cry when thinking what his state of contentment with Allah was when the swords struck!’

If ‘Ghada’s people wish me dead, so be it
By Allah, I have never begrudged the beloved’s wish!
I am like a slave to them: I cannot object.

The point here is that the Prophet (Pbuh) enjoined ibn ‘Abbas to work deeds while in state of contentment if he was able to. If not, he said, “If you are unable, know that great good lies in bearing with patience what you dislike,” this then proves that being content with decrees that are hard to bear is not an obligation but rather a recommendation, a state of excellence. Whoever is unable to be content must instead be patient. Patience is obligatory, it must be present, and it contains great good. Allah, Most High, has commanded patience and promised a great reward for it:

“The patient will be paid their wages in full without any reckoning.” [al-Zumar (39): 10]
“Give good news to the patient: those who, when disaster strikes them, say, We belong to Allah and to Him we will return.’ Those are the people who will have blessings and mercy from their Lord; they are the ones who are guided.” [al-Baqarah (2): 155-157]

“Give good news to the humble hearted, whose hearts quake at the mention of Allah, and who are patient in the face of all that happens to them? [al-Hajj (22): 34-35]

al-Hasan said, The state of contentment is rare, but patience is the recourse of the believer.'[Abu Nu’aym 342] Sulayman al-Khawas said, ‘The station of patience is below that of contentment. Contentment is that a person, before the onset of tribulation, is content whether it is present or not. Patience is that a person, after the onset of tribulation, bears it steadfastly.’

The different between patience and contentment is that patience is to restrain the soul and to prevent it from displeasure while sensing discomfort or pain. Contentment necessitates that the heart readily accept what it is facing and, even if it was to feel some pain at what it is facing, the sense of contentment will lessen it, perhaps even remove it altogether. This is because the heart has felt the soothing breath of certainty and cognizance.

This is why a large group of the Salaf such as ‘Umar ibn ‘Abdu’l- ‘Aziz, Fudayl, Abu Sulayman and ibn al-Mubarak would say, ‘The person who is content does not desire a state other than the one he is in whereas the patient does.’ This state of being is reported from a group of the Companions, amongst whom were (Umar and ibn Mas’ud.

Abdu’l- ‘Aziz ibn Abu Ruwwad said, ‘Amongst the Children of Israel there was a devout worshipper who saw a dream in which he was told that so-and-so would be his wife in Paradise. So he went to her as a guest for three nights to see what she did. She would sleep while he prayed by night and she would eat while he fasted. When he left her, he asked her about the greatest deed she felt she did. She replied, “I do no more than what you have seen except that I have one quality: If I am in trying times, I do not want to be in times of ease. If I am ill, I do not wish to be healthy. If I am hungry, I do not wish to be full. And if I am in the sun, I do not wish to be in the shade.” He said, “By Allah, this is a quality that is beyond the reach of the servants!”‘

Patience is to be shown at the onset of calamity as is authentically reported from the Prophet (Pbuh) [Bukhari 1283-1302-7154 / Muslim 626] Contentment is shown after the onset of calamity as the Prophet (Pbuh) said in his supplication, “I ask You for contentment after the decree.”[Ahmad 18325 / Nasa’i 1306-1307] This is because a servant could well res re to be content at the decree before it occurs, but the resolve dissipate when he actually faces it. Whoever is content after the decree has befallen is one who is truly content.

Therefore, in summary, patience is obligatory and must be present. Beyond patience there is displeasure and malcontent and whoever is displeased at the decree of Allah, his lot will be displeasure. Moreover, the pain he will face and the malice of his enemies will be far greater than his despair, just as one of them said,

Despair not at any mishap that befalls
Allow not the malice of the enemy free hold
People, through patience will you see your hopes
When you meet the opposing army, stand firm!

The Prophet (Pbuh) said, “Whoever inculcates patience in himself, Allah will grant him patience. Allah has not granted anyone a gift better and more expansive than patience.” [Bukhari 1469-6470 / Muslim 1053]

Umar said, ‘The best times of our lives have been those accompanied by patience.'[ibn al-Mubarak, al-Zuhd 630 / Waki, al-Zuhd 198] Ali said, ‘Patience with respect to faith is like the head with respect to the body: a person -who has no patience has no faith.’ [Ibn Abi Shaybah, al-Iman 130]

al-Hasan said, ‘Patience is one of the treasures of Paradise. Allah only confers it to those He ennobles.’ Maymun ibn Mihran said, No Prophet or anyone else has ever attuned good except through patience.’ Ibrahim al-Taymi said, `Allah does not gift a servant with patience at harm, patience at tribulation and patience at calamity except that He has conferred on him the best [gift] after faith in Allah, Mighty and Magnificent.’ He derived this from the saying of Allah, Most High, “…rather, those with true devoutness are those who have faith in Allah and the Last Day, the Angels, the book and the Prophets, and who, despite their love for it, give away their wealth to their relatives and to orphans and the very poor, and to travelers and beggars and to set slaves free, and who establish prayer and pay zakat; those who honor their contracts when they make them, and are patient in poverty and illness and in battle. Those are the people who are true. They are the people who have taqwa.” [al-Baqarah (2): 177]

‘Umar ibn ‘Abdu’l-Aziz said, ‘Allah does not grant a blessing to a person only to take it away, leaving patience in its place, except that the replacement was better than what was removed.’ Then he recited, “The patient will be paid their wages in full without any reckoning?’ [al-Zumar (39): 10]

One of the righteous would have a piece of paper which he kept in his pocket. Every hour he would look at it and read it. Written therein were the words, “So wait patiently for the judgement of your Lord – you are certainly before Our eyes.” [al-Tur (52): 48]

Beautiful patience is a servant’s keeping his tribulation to himself and not telling anyone about it. Allah, Most High says, “But beauty lies in patience.” [Yusuf (12): 83]

In exegesis to this, a group of the Salaf said that it referred to patience that was not accompanied by any form of complaint.

Ahnaf ibn Qays had lost his sight for forty years, yet he told no one. ‘Abdu’l-Aziz ibn Abu Ruwwad became blind in one eye for twenty years, then, one day, his son looked at him carefully and said, ‘Father, one of your eyes is blind!’ He replied, “Yes my son, for the past twenty years have I been content with Allah.” Imam Ahmad would never complain of any illness that afflicted him to anyone. It was mentioned to him that Mujahid would dislike moaning while ill, so he stopped doing it and never did so till the day he died. He would exhort his self-saying, ‘Be patient or you will regret!’

One of the Gnostics visited a sick person who was saying, `Ah! Ah!’ He asked, Who from?’ One of them said,

The soul is beset with illness
Yet it hides its malady from those who visit
The inner self has not been just if it complains
Of its desires to other than its beloved

Yahya ibn Mu’adh said, ‘If you love your Lord and He decreed hunger and nakedness for you, it would be obligatory for you to bear it and withhold it from creation. The lover patiently bears harm from his beloved, so why would you present your complaints to it for something it has not done to you?’

In my view, deeds from any besides You are hateful.
You distract and they, coming from You, are beautiful.

The Messenger of Allah (Pbuh) and his Companions would tie rocks to their bellies against the hunger they faced. [Bukhari 6452]

Uwais would collect broken pieces of bone from the rubbish heap with dogs crowding around him trying to do the same. One day a dog barked at him and he said, ‘Dog, do not harm one who does not harm you, eat what is close to you and I will eat what is close to me. If I enter Paradise, I would be better than you, and if I enter the Fire, you would be better than me.’

Ibrahim ibn Adham would collect ears of grain along with the poor. Seeing that they disliked his competing with them in acquiring them, he thought, ‘I have abandoned property at Balkh to compete with the poor in collecting grain?’ After that he would only ever gather grain amongst the animals who would pasture in that land.

Imam Ahmad would collect grain with the poor. Sufyan al-Thawri was once employed to look after two camels while on the road to Mecca. He cooked food for some people and it tasted so bad that they beat him for it. Fath al-Mawsili would build fires for people for a wage.

For Your sake did I leave the land
To the malicious, to the envious.
Master, for how long will I remain in Your good grace
My life rushes by, my need is riot fulfilled.

Another said,

Much subjugation and toil have I seen pursuing Your grace.
Much patience have I born for You in the face of illness and frailty.
Abandon me not, I cannot do without You.
If you wish a wage, take my soul.
For Your good pleasure I have born ardent love.
My heart is deeply in love; my tears choke me.
The love of You makes all that I face easy to bear.
A person does not sense blessing if he has not faced hardship.

In their view, the tribulations of this world would be blessings. One of them said, ‘The true jurist ‘is one who sees tribulation as a blessing and ease a misfortune.” It is mentioned in a Judaeo Christian narration, ‘If you see someone affluent approaching, say, “A sin whose punishment has been hastened on!” If you see some one poor approaching, say, “A sign of the righteous, welcome!””

One of the Salaf said, When I am afflicted with calamity, I praise Allah four times: I praise Allah for it not being worse than it is, I praise Allah for nourishing me with the ability to bear it patiently, I praise Him for granting me the accord to say, “To Allah we belong and to Him we return,”‘ and I praise Him for not making the tribulation in my religion.’

Looking to relief through patience is an act of worship since tribulation never remains forever.

Patiently bear every calamity, take heart,
Know that harm never endures forever.
Be patient, just as the nobles were patient:
It is a fleeting event; here today, gone tomorrow.

If the most severely afflicted person were to be dipped but once in the bliss of Paradise and then asked, ‘Have you ever seen calamity? Have you ever encountered calamity?’ He will reply, ‘My Lord, no!'[Muslim 2807]

O soul, patience only for a few days!
Their length? A few flitting dreams!
O soul, pass through this world quickly;
Turn away from it, true life lies ahead!

Another said,

It is only an hour, then it will depart
All of this will go, it will disappear.

–

–

–

–

–

–

–

–

–

–

–

–

–

–

–

–

–

–

–

–

–

–

–

–

–

–

–

–

–

–

Leave a comment