Path to Guidance

From the Book “Path to Guidance” which is a translation of a letter sent by Ibn Al-Qayyim Jawziya – rahimahullāh – to one of his friends.

THE SOUND HEART

Ibn al-Qayyim (may Allaah have mercy on him) said, “And the sound heart is the one which is secure from shirk, hatred, jealousy, envy, covetousness, pride, love of the world and leadership. So it is safe from every harmful thing which distances it from Allaah and it is safe from every doubt that contradicts His information (i.e., Revelation). It is safe from every desire that opposes His command and from every wish that competes (repels) what He intends (from His servants), and it is also safe from everything that cuts it off from Allaah. So this sound and safe heart is in a paradise in this world and in a paradise in the barzakh and in a paradise on the Day of Resurrection. The heart’s safety and soundness cannot be perfected, absolutely, until it is secure from five things:
(i) From shirk which nullifies tawheed
(ii) From innovation which opposes the Sunnah
(iii) From a desire/lust that opposes the command (of Allaah)
(iv) From heedlessness that contradicts remembrance (of Him)
(v) From a desire that nullifies purity and sincerity (in intent and purpose)

These five are barriers to Allaah and beneath each of them are many other categories that contain unique issues which cannot be enumerated. [al-Jawaab al-Kaafee (1/176)].

THE WAYS OF ATTAINING KNOWLEDGE

And the beneficial knowledge has certain ways and means by which it is obtained and certain paths that are taken in its acquisition and memorisation. Amongst the most important of them are:
Firstly: That the servant asks his Lord for the beneficial knowledge and that he seeks assistance by Him, the Exalted, and shows his need to Him. Allaah ordered His Prophet, Muhammad to ask Him that He increases him in knowledge, in addition to his knowledge.
He, the Exalted said:
And say, O Lord! Increase me in knowledge. [Soorah Taa Haa (21):114].
And the Messenger used to say, O Allaah, benefit me with what you have taught me and teach me that which will benefit me and increase me in knowledge. [Reported by at Tirmidhee (5/578) and Ibn Maajah (1/92). Also refer to Saheeh Ibn Maajah (1/47)].

Secondly: And this is the greatest and the essence of them all sincerity in seeking the knowledge. The Messenger said, Whoever learnt knowledge by which the Face of Allaah is to be sought, but does not do so except for attaining a goal of this world, (he) will not smell the fragrance of Paradise on the Day of Resurrection. [Reported by Aboo Daawood with his wording in Kitaabul-Ilm and Ibn Maajah in his introduction (1/93). Refer also to Saheeh Ibn Maajah (1/48)].

Thirdly: Striving and exerting oneself in seeking knowledge, having keen interest for it, having a true desire in which the Pleasure of Allaah, the Most High, is sought and adopting all of the ways and means in seeking knowledge of the Book and the Sunnah.
A man came to Aboo Hurairah and said, I desire to learn the knowledge but I fear that I may waste it. So Aboo Hurairah replied to him, Your abandonment of learning it is sufficient in wasting it. [Refer to Tafseerus-Sa’dee (5/194)].

For this reason one of the wise people, upon being asked, What is the way by which knowledge is obtained? answered, With eagerness is it followed, with love is it listened to, with sole concern is it gathered, teach your knowledge to the one who is ignorant, and learn from the one who teaches, for if you do that, you will come to know that of which you were ignorant and you will memorise that which you (yourself) have learnt. [Jaami Bayaanul-Ilm wa Fadlihi of Ibn Abdul-Barr (1/102,103)].

For this reason, Imaam ash Shaafi’ee (may Allaah have mercy on him) said: My brother! You will not acquire knowledge except by six matters, I will inform you of their detail with an explanation: Intelligence, zeal, striving, competence/proficiency The companionship of a teacher … and a long time!

Fourthly: Avoiding all disobedience by having taqwaa of Allaah, the Most High, for that is the greatest of means of acquiring knowledge, as He, the Most High, has said:
“Have taqwaa of Allaah and Allaah will teach you, and Allaah has knowledge of every single thing. [Soorah al-Baqarah (2):282].
And He, the Most High, also said:
O you who believe! If you have taqwaa of Allaah, He will grant you a criterion (to judge between truth and falsehood). [Soorah al-Anfaal (8):29].

This is clear and manifest proof that the one who has taqwaa of Allaah, He will grant him knowledge by which he will distinguish between truth and falsehood. For this reason Abdullaah ibn Mas’ood said, Indeed, I consider that a man loses knowledge which he once had, due to a sin which he committed. [Jaami’ Bayaanul-‘ILm wa Fadlihi of Ibn ’Abdul-Barr (1/196)].

Imaam ash Shaafi’ee (may Allaah have mercy on him) said, I complained to Wakee’ about the poorness of my memory. So he directed me to abandon disobedience. And informed me that the knowledge of Allaah is light. And that the light of Allaah is not given to the disobedient. [Deewaanush-Shaafi’ee (p.88). Refer also to AlJawaab al-Kaafee of Ibn al-Qayyim (p.104).]

Imaam Maalik said to Imaam ash-Shaafi’ee (may Allaah have mercy on them both), I see that Allaah has placed light in your heart so do not extinguish it with the darkness of disobedience. [Al-Jawaab al-Kaafee of Ibn al-Qayyim (p.104)].

Fifthly: Being neither shy nor arrogant in seeking knowledge, and this is why ’Aa’ishah, (may Allaah be pleased with her), said, How excellent are the women of the Ansaar, shyness/modesty does not prevent them from understanding the religion. [Reported by Bukhaaree in Kitaabul-Ilm].

Umm Sulaim, (may Allaah be pleased with her), said, O Messenger of Allaah! Allaah is not ashamed of the truth, so is it necessary for a women to make ghusl when she has a wet dream? The Prophet said, If she sees the fluid. [Reported by Bukhaaree in KitaabulIlm].

Mujaahid said, The shy person and the arrogant one will not learn the knowledge. [Reported by Bukhaaree in Kitaabul-Ilm].

And finally: Acting upon the knowledge. The Messenger of Allaah said, A servants two feet will not move on the Day of Judgement until he is questioned about four (things). His youth-how he spent it; his knowledge-how he acted upon it; his wealth-how he earned it and how he spent it and his
body-how he used/wasted it. [Reported by at-Tirmidhee (2417) and see Saheehut-Targheeb wat-Tarheeb (1/126)].

He also said, A man will be brought on the Day of Judgement and will be thrown into the Fire and his entrails will pour out. It will be said, Did you not used to order the good and forbid the evil?’ He will say, I used to command you with good and not do it myself and I used to forbid you from evil and do it myself. [Reported by Bukhaaree (3094) and Muslim (2989).

WAYS TO BRING ABOUT THE LOVE OF ALLAAH

Ibn al-Qayyim (may Allaah have mercy on him) said, ” Ways that bring about the Love (of Allaah) and necessitate it, and they are ten in number.”
One: Recitation of the Qur’aan with reflection and understanding of its meanings and what is intended by it, as one reflects over a book which he has memorised and which he expounds so that he may understand what its author intends from him.
Two: Getting closer to Allaah with the supererogatory acts of worship, after the obligatory ones, for they will take him to another level of love that comes after love.
Three: Constant remembrance in every circumstance by the tongue, the heart, actions and (one’s) condition (All of that being based upon what conforms to and is restricted by the Messenger’s
Sunnah and not upon what the astray Soofees invent and innovate of misguidances
and corrupt practices from their own intellects, satanic whisperings and innovatory
ejaculations of the mind and soul.) so a person’s share of love is in accordance with his share of this remembrance.
Four: Preferring His love over your own when desires overcome you and climbing to reach His love, even if the ascent is difficult.
Five: The heart’s comprehension of His Names and Attributes, witnessing them and having knowledge of them, to immerse himself in the garden of this knowledge and its fundamental pillars. Whoever knows Allaah by His Names, Attributes and Actions, will, no doubt, love Him. For this reason the deniers of His Attributes (Mu’attilah), Fir’awniyyah and Jahmiyyah are like highway robbers to the hearts, (they come in between it and) between reaching the beloved (i.e., Allaah)
Six: Witnessing His generosity, His benevolence, His favours and blessings, both hidden and open, for these things call to His love.
Seven: And this is the most amazing of them all, the heart’s total defeat and humility in front of Allaah, the Most High, and there are no other words and considerations which give expression to this meaning.
Eight: Being alone at the Time of the Descent of Allaah for having private conversations with Him, reciting His Words, investigating the heart, displaying the manners of servitude whilst in front of Him and then to seal all of that with seeking forgiveness and repentance.
Nine: Sitting with the truthful lovers (of Allaah) and gathering the good fruits (arising) from their speech, just as one picks out the best of fruits, and that you do not speak except when the benefit of the speech prevails and when you know that there is a betterment for you and benefit for others in it.
Ten: Keeping distant from everything that comes between the heart and between Allaah, the Mighty and Majestic.

So from these ten ways, the lovers will reach the (various) levels of love and will enter upon the Beloved. And the chief and fundamental principle behind all of this comprises two matters: preparing the soul for this matter and opening the eye of keen insight/sure knowledge. [Madaarijus-Saalikeen (3/17).

THE METHODOLOGY OF A MUSLIM

Know, may Allaah have mercy upon you, that the methodology a Muslim adopts in reaching his Lord, safe and secure, is suspended between two matters.
(i) Holding fast to the Sunnah and its people, its aiders, allies and supporters and
(ii) avoiding all innovation, its people, its aiders, allies and supporters, those “deceiving, surmising, cheating, lying, beautifiers of speech.” This is the Straight Path of Allaah, that which leads to Him and in which there is no crookedness, neither to the left, nor to the right.

Imaam as-Shaatibee (may Allaah have mercy on him) said, “And ’Umar ibn Salamah al-Hamdaanee said, We were sitting in the circle of Ibn Mas’ood in the mosque, which was still plain ground, before it had been covered with gravel. ’Ubaidullaah ibn ’Umar ibn alKhattaab, who had just returned from an expedition, said to him, What is the straight path, O Aboo ’Abdur-Rahmaan? ’He replied, By the Lord of the Ka’bah, it is that which your father was firmly established upon until he entered Paradise, and then he swore firmly upon that three times. Then he drew a line in the ground with his hand and also drew lines to either side of it and said, Your Prophet left you upon this end and its other end is in Paradise.
So whoever remains steadily upon it will enter Paradise and whoever takes any of these lines will be destroyed.”

And in another narration (he was asked), O Aboo ’Abdur-Rahmaan, what is the straight path? He said, The Messenger left us upon the nearest end of the line and its other end is in Paradise. And to its left and right are roads in which there are men who invite those who pass by them, saying, Come this way! Come this way! So whoever is taken by them to those paths will end up in Hell-Fire and whoever remains steadfast upon the great path will end up, through it, in Paradise.’ Then Ibn Mas’ood recited:
And verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become alMuttaqoon. [Soorah al-Anam (6):153].

And Mujaahid said about the saying of Allaah, and follow not (other) paths.. The innovations and doubts. And Bakr ibn alAlaa said about the saying of Allaah, … for they will separate you away from His Path … “He meant the devils amongst men, and these are the innovations and Allaah knows best.” [Imaam ashShaatibee in Al-I’tisaam (1/40~45)].

The Aider of the Sunnah and Destroyer of Innovations, Imaarn Ahmad (d.241 H) (may Allaah have mercy on him) said, “The fundamental principles of the Sunnah with us are:
(i) Holding fast to what the Companions of Allaah’s Messenger were upon.
(ii) Seeking them (and their way) as a model of guidance.
(iii) Abandoning innovation, for every innovation is misguidance.
(iv) Abandoning controversies and abandoning sitting with the People of Desires.
(v) And abandoning quarrelling, argumentation and controversies in the religion.”
[Reported by al-Laalikaa’ee in his Sharh UsoolulI’tiqaad (1/152)].

Aboo Haneefah (d.159H) (may Allaah have mercy on him) said, “Stick to the narration (athar) and the way of the Salaf and beware of newly invented matters, for all of it is innovation.” [Related by as-Suyootee in Sawnul- Mantaq wal-Kalaam (p.32)].

Imaam al-Awzaa’ee (d.157H) (may Allaah have mercy on him) said, “Hold fast to the narrations of the Salaf, even if people were to abandon you. Beware of the opinions of the people, no matter how much they beautify it with their speech.” [Related by al-Khateeb alBaghdadee in his Sharaf Ashaabul-Hadeeth (p.7)].

And Imaam al-Laalikaa’ee (d.418H) (may Allaah have mercy on him) said, “That which is most obligatory upon a Muslim is knowledge of the aspects of the creed of the Religion and what Allaah has obligated upon His Servants including the understanding of His Tawheed and of His Attributes, and believing in His Messengers with evidences and with certainty. And arriving at (all of) that and seeking evidences for them with clear proofs.
Among the mightiest of statements and clearest of proofs and understandings is:
(i) The Book of Allah, the Manifest Truth.
(ii) Then the saying of the Messenger of Allaah.
(iii) And of his Companions, the Chosen, pious ones.
(iv) Then that which the Salafus-Saalih were unanimously agree upon.
(v) Hen holding fast of all of that and remaining firm upon it till he Day of Judgement.
(vi) Then turning away from the innovations and from listening to them-from amongst those things the astray people have invented. [Sharh Usool-Itiqaad (1/9)].

Therefore, May Allaah have mercy upon you! Examine carefully the speech of speech of everyone you hear from in your time particularly. So do not act in haste and do not enter into anything from it until you ask and see-Did any of the Companions of the Prophet speak about it or any of the scholars? So if you find a narration from them, cling to it, do not go beyond it for anything and do not give precedence to anything over it and thus fall into the fire. [Sharh-Sunnah of Imaam al-Barbahaaree].

IBN AL-QAYYIM ON FOLLOWING A SCHOOL OF THOUGHT (MADHHAB)

Ibn al-Qayyim said, “Does the common person have to follow one of the well-known madhhabs or not? There are two sayings regarding this:
That it is not obligatory upon him and this is what is correct and definite since there is nothing obligatory except what Allaah, the Most High, and His Messenger have made obligatory. Neither Allaah nor His Messenger made it obligatory to follow the school of thought (madhhab) of any person from the ummah and to follow him alone in the Religion. The best generations passed by without anyone doing this. Indeed the common person cannot have a madhhab, even if he thinks that he does, since the common person has no madhhab at all. This is because the madhhab will be either for the one who is able to research to a certain level and understand evidence and also know about the other madhhabs or for the one who has read a book concerning the details of that madhhab and knows the ruling and sayings of his Imaam.

As for the one who is unable to do any of that but merely says, I am a Shaafi’ee … or I am Hanbalee … etc., then he does not become that just by saying so, just as would be the case if he said, I am a religious scholar … or I am a scholar of grammar … or I am a writer … then he does not become that just by saying so. This is further clarified by the fact that the one who says, I am a Shaafi’ee … or a Maalikee … or a Hanafee … claiming that he follows that Imaam and his way, would only be truthful if he were to follow his way in acquiring knowledge, understanding and extraction of proof. As for this one, with his ignorance and being far from the manners of the Imaam and his knowledge and way, how can it be correct for him to ascribe himself to him except with mere claims and empty words having no meaning?! How can the common person have a madhhab? Even if it could be imagined, it would still not be obligatory upon him or anyone else to ever have to follow the madhhab of a certain man from the ummah, to the extent that he accepts all his sayings and rejects everyone else’s sayings.

This is a filthy innovation introduced into the ummah.

No scholar of Islaam has ever said this and they are higher in station and better knowing about Allaah than to order the people about this. Even further from the truth is the saying of those who say that he must stick to the madhhab of a single scholar and further still from the truth is the one who says, he must follow one of the four madhhabs! O Allaah, how strange!
(Is it that) the madhhabs of the Companions of Allaah’s Messenger died out and those of the taabi’een and those who came after them and those of the rest of the scholars of Islaam and all have been invalidated except for the madhhabs of four men only from amongst all the rest of the scholars and Imaams?!

Rather, that which Allaah, the Most High, and His Messenger made obligatory upon the Companions, the taabi’een and those who came after them is the same as that which He made obligatory upon those after them until the Day of Resurrection. That which is obligatory does not vary or change, even though how it is achieved may vary or the amount which is obligatory may vary due to varying ability or inability, time, place and condition, but that also follows what Allaah and His Messenger have obligated.

Those who say that it is correct for the common person to have a madhhab claim, Because he believes that the madhhab which he ascribes himself to is the truth, therefore, he must be sincere to his belief. If this saying of theirs were true then it would mean that it is forbidden to seek a ruling from anyone other than the people of his own madhhab and likewise that it is forbidden to take the madhhab of anyone equal or greater than his own Imaam and would mean other things which all show the falsity of the belief in the first place.

Indeed it would mean that if he saw a text from Allaah’s Messenger (ρ) or a saying from the four Caliphs with other than his own Imaam, he would have to abandon the text and the sayings of the Companions and give precedence to the saying of his own Imaam.

Rather, he should seek from whom he wishes from the followers of the four madhhabs and others besides them. It is not obligatory upon him or upon the one who delivers verdicts (muftee) to limit himself to one of the four Imaams. Upon this is the consensus of the ummah, just as it is not obligatory upon the scholar to restrict himself to the hadeeths reported by the people of his land or any land in particular, rather, if any hadeeth is authentic it is obligatory to act upon it,38 whether it is reported of the people of the Hijaaz, Iraaq, Shaam, Egypt or Yemen. [Ilaamul-Muwaqqi’een (4/261)].

Aboo Haneefah (may Allaah have mercy on him) said, “When I say something contradicting the Book of Allaah, the Exalted, or what is narrated from the Messenger , then ignore my saying,” al-Fulaani in Eeqaaz al-Himam (p.50), tracing it to Imaam Muhammad and then saying, “This does not apply to the mujtahid, for he is not bound to their views anyway, but it applies to the blind-following.”
Imaam Maalik (may Allaah have mercy on him) said, “Truly I am only a mortal. I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions, all that agrees with the Book and the Sunnah, accept it. And all that does not agree with the Book and the Sunnah, ignore it Ibn ’Abdul-Barr in Jaami’ Bayaanal-Ilm (2/32).
Imaam ash-Shaafi’ee (may Allaah have mercy on him) said, “The sunnahs of the Messenger of Allaah , reach, as well as escape from, every one of us. So whenever I voice my opinion or formulate a principle, where something contrary to my view exists on the authority of the Messenger of Allaah, then the correct view is what the Messenger of Allaah has said-and it is my view,” related by Haakim with a continuous chain of narration up to Shaafi’ee, as in Taareekh Dimashq of Ibn ’Asaakir (15/1/3), Ilaamul-Muwaqqi’een (2/363,364).
And he also said, “The Muslims are unanimously agreed that if a sunnah of the Messenger of Allaah is made clear to someone, it is not permitted for him to leave it for the saying of anyone else.” Ibn al-Qayyim (2/361) and Fulaani (p.68).
Imaam Ahmad said, “The opinion of Awzaa’ee, the opinion of Maalik, the opinion of Aboo Haneefah-all of it is opinion, and it is all equal in my eyes. However, the proof is in the narrations (from the Prophet and his Companions),” Ibn ’Abdul-Barr in Jaami’ Bayaan al-Ilm (2/149).

IBN ALQAYYIM ON MAKING USE OF ONE’S TIME IN CHANGING EVIL INTO GOOD

Abdul-Malik ibn Ahmad al-Mubaarak said, “Ibn al-Qayyim (may Allaah have mercy on him) said in AL-Fawaa’id, Chapter: How you rectify your condition:
“Get up (and hurry) in entering upon Allaah and accompanying Him in the Home of Peace, without any tiredness, hardship or fatigue, but in fact by the nearest of paths and the most easiest (of them). And this is (by realising) that you are in a time between two times which is (what constitutes) your life, and this is the present time which is between what has passed and what is yet to come.
Then that which has passed, you can correct by repentance, remorse and seeking forgiveness. This is something in which there will be no tiredness, fatigue, or any straining efforts (required on your behalf). It is (nothing but) the action of the heart.”
I say: Whatever of your time has passed in disobedience to Allaah, it is possible for you to bring it back (and amend it). And it has been said, “Time is like a sword, if you don’t cut it, it will cut you.” And this is correct wisdom save that Allaah has excepted the repenters from this. For whatever time they have wasted in committing zinaa, even murder, in fact, even shirk-then whoever repents from them will find his scroll (of deeds) not just white and plain (free of those evils) but good deeds will have been written on it in replacement of those evil deeds, as if his time had been adorned with them. And nothing is impossible for Allaah, He is the One who said: “And those who invoke not any other ilaah (god) along with Allaah, nor kill such life as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment. The torment will be doubled for him on the Day of Resurrection, and he will abide therein in disgrace. Except those who repent and believe, and do righteous deeds, for those, Allaah will change their sins into good deeds, and Allaah is Oft-Forgiving, Most Merciful.” [Soorah al-Furqaan (25):68~70].

And Ibn al Qayyim said:
“And your restraining yourself from sins in what has yet to come (in the future). (This) restraint of yours is but mere abandonment and relaxation and does not involve (any) actions from the limbs or the efforts which cause you difficulties and hardship. It is but (firm) resolution and a strong and firm intention (which allows your) body, heart and your inner-self to rest. So whatever has passed you by, you amend by repentance and you correct what has yet to come with restraint, resolution (of one’s will) and (firm) intention.”
“I say: From this you will learn about the secret of the connection between repentance and seeking forgiveness, as occurs in the like of Allaah’s saying: “Will they not repent to Allaah and ask His Forgiveness? For Allaah is Oft-Forgiving, Most Merciful. [Soorah al-Maaidah (5):135].
Seeking forgiveness (here) has the meaning of abandoning what has preceded (from your actions) and repentance (here) is with the meaning not persisting (in those actions) in the future. And Allaah has combined both of these in a single aayah when He said: “And those who, when they have committed faahishah (illegal sexual intercourse etc.,) or wronged themselves with evil, remember Allaah and ask forgiveness for their sins-and none can forgive sins but Allaah. And do not persist in what
(wrong) they have done, while they know.” Soorah Aali-Imran (3):135].

And Ibn al Qayyim said:
“And in both of these there is no hardship or tiredness for the limbs, however the concern is for your life- and that is the time, (at present), which is between two times. If you waste it, you will have wasted your happiness and your (means of) safety. And if you safeguard it, along with correcting the (other) two times-that which is before it and that which comes after it-with what has been mentioned, you will be saved and you will succeed with ease, pleasure and bliss.”
I say: And this will show you the secret of Allaah’s making the amending of one’s conduct (Islaah) a condition for (true) repentance, which if it (i.e., repentance) is performed (freely and properly), will also include the seeking of forgiveness, as occurs in the saying of Allaah:
“Your Lord has written Mercy for Himself, so that, if any of you does evil in ignorance, and thereafter repents and does righteous good deeds (by obeying Allaah), then surely, He is Oft-Forgiving, Most Merciful.” [Soorah al-An’aam (6):54].
and in His saying: “Except for those who repent after that and do righteous deeds. Verily, Allaah is Oft-Forgiving, Most Merciful.” [Soorah Aali-Imraan (3):89].
Therefore, amending one’s conduct (here) is with the meaning of amending the present time (in which you are in), and it has been said:
“What has passed is a dream
And what is hoped for (in the future) is unseen
Yet you have (at your disposal)
The hour in which you are (at present)”

And Ibn al-Qayyim said:
“And safeguarding it involves greater hardship than the rectification of what has passed before it and what is to come after it. Safeguarding the present time requires that you make your soul cling to that which befits it, is of greater benefit to it and is greatest in obtaining its happiness. In this affair, people vary greatly one from another. Verily, these are your days gone past, in which you gather your provision for your place of return, either to Paradise or to Hell-Fire…”
I say: Whoever contemplates over the Qur’aan will find that its call does not leave any of these three times. Allaah, the Exalted, said: “Alif, Laam, Raa. (This is) a Book, the aayaat whereof are perfected (in every sphere of knowledge) and then explained in detail from One, Who is All-Wise and Well, Acquainted (with all things). (Saying), “Worship none but Allaah. Verily, I (Muhammad) am unto you from Him a warner and a bringer of glad tidings.’ And (commanding you), ‘Seek the forgiveness of your Lord, and turn to Him in repentance …“ [Soorah hood (11):1~3].
Meaning, that Allaah has perfected His Book and has explained it in detail that you may worship Him in these three times with what He has commanded.

  • So His saying, “(Saying) worship none but Allaah …” is for worship at the present time (in which you are in), for tawheed is the most beneficial and foremost of the acts of obedience.
  • And His saying, And (commanding you), Seek the forgiveness of your Lord is for what has passed,
  • and His saying, “And turn to Him in repentance …” is for what is to come.

The reason for concentrating upon tawheed here, for the rectification and correction of one’s current time is two matters:
The first: That it is not permissible for there to be any time in which there is no concern with tawheed and it is that which comprises Tawheedur-Ruboobiyyah, Tawheedul-Uloohiyyah and TawheedulAsmaa was-Sifaat.
The second: That it is the foundation of every righteous action. Do you not see that righteous actions constitute its perfection, the obligatory amongst them or the recommended? For this reason it was the first thing that the Prophets, upon them be prayers and peace, called to. Because the one in whose heart tawheed has been ingrained and deeply rooted, its liveliness will appear in all of his limbs and its tree will give rise to the best of fruits as Allaah, the Exalted, has said:
“See you not how Allaah sets forth a parable? A goodly word as a goodly tree, whose root is firmly fixed, and its branches (reach) to the sky. Giving its fruit at all times, by the Leave of its Lord and Allaah sets forth parables for mankind in order that they may remember. [Soorah al-Ibraaheem (14):24~25].

Ibn al-Qayyim said:
“And there is due from the servant to Allaah, in every moment from his time, servitude which will advance him or bring him nearer to Allaah. So if he spends his time in servitude to Allaah, he will advance to his Lord and if he busies himself with desires, or relaxation or inactivity, he will lag behind. And the servant never ceases either to be moving forward or falling behind, and there is no stopping whilst on the path, ever. Allaah, the Exalted, said: “To any of you that chooses to go forward (by working righteous deeds), or to remain behind (by commiting sins).” [Soorah al-Muddaththir (74):37]. [Al Fawaa’id (pp.187~188].

And he (may Allaah have mercy on him) said: “And if he is not moving forward then he is remaining behind, by necessity. Therefore, the servant is always moving and does never stop (in one place). So either he moves higher or he falls lower, either he moves to the front or he goes to the back … it is but the steps or phases of a journey which lead, in the most rapid manner, to Paradise or to Hell-fire. Therefore (there is one who is) fast and slow, one who moves forward and one who remains behind and there is no one on the path who stands still, ever. They only differ with each other as to how quickly or slowly they move.” [Madaarijus-Saalikeen (1/267)].

I say: The saying of the Prophet gives evidence to this, “All of mankind awake and sells his soul, so (one) either frees it or destroys it,” reported by Muslim, and in a version, “O Ka’b ibn Ujrah! All of mankind awake …” so all of them awake (each morning) and whoever does not sell his soul to Allaah, the One who said: “Verily, Allaah has purchased of the believers their lives and their properties, for the price that theirs shall be Paradise.”[Soorah at-Tawbah (9):111]. then he has sold it to Satan, the (schemer) who waits in ambush. This is because Allaah has created time for a person and has ordered him with acts of worship which are suitable for the time he has been granted, for it is not so that, the acts of worship are greater (more numerous) than the moments of time, Allaah, the Exalted, said:
“And recite to them (O Muhammad) the story of him to whom We gave Our aayaat (proofs, evidences) but he threw them away. So Satan took control of him, and he became of those who went astray.” [Soorah al-Araaf (7):175].

Ibn al-Qayyim said, “(Meaning) that Satan will seize him and keep hold of him in such a manner that he will overcome and attack him, and for this reason He said, So Satan took control of him (atba’ahu) … and He did not say, followed him (taba’ahu) for the meaning of “… took control of him …” is “… seized and kept hold of him …” and this is greater than ‘followed him,’ in both wording and meaning.” [Al-Fawaa’id (p.100). And refer to the book Madaarikun-Nadhar fis-Siyaasah (pp.390~405) for the completion of this discourse.