Articles of Ibn al-Qayyim al-Jawziyyah

[Muhammad]

The Types of Heart

Imaam ibn al-Qayyim al-Jawziyyah rahimahullaah

 

Just as the heart may be described in terms of being alive or dead, it may also be regarded as belonging to one of three types; these are the healthy heart, the dead heart, and the sick heart.

The Healthy Heart

 

On the Day of Resurrection, only those who come to Allah with a healthy heart will be saved. Allah says:

 

"The day on which neither wealth nor sons will be of any use, except for whoever brings to Allah a sound heart." (26:88-89)

 

In defining the healthy heart, the following has been said: "It is a heart cleansed from any passion that challenges what Allah commands, or disputes what He forbids. It is free from any impulses which contradict His good. As a result, it is safeguarded against the worship of anything other than Him, and seeks the judgement of no other except that of His Messenger. Its services are exclusively reserved for Allah, willingly and lovingly, with total reliance, relating all matters to Him, in fear, hope and sincere dedication. When it loves, its love is in the way of Allah. If it detests, it detests in the light of what He detests. When it gives, it gives for Allah. If it withholds, it withholds for Allah. Nevertheless, all this will not suffice for its salvation until it is free from following, or taking as its guide, anyone other than His Messenger."

 

A servant with a healthy heart must dedicate it to its journey's end and not base his actions and speech on those of any other person except Allah's Messenger. He must not give precedence to any other faith or words or deeds over those of Allah and His Messenger, may Allah bless him and grant him peace. Allah says:

 

"Oh you who believe, do not put yourselves above Allah and His Messenger, but fear Allah, for Allah is Hearing, Knowing." (49:1)

The Dead Heart

 

This is the opposite of the healthy heart. It does not know its Lord and does not worship Him as He commands, in the way which He likes, and with which He is pleased. It clings instead to its lusts and desires, even if these are likely to incur Allah's displeasure and wrath. It worships things other than Allah, and its loves and its hatreds, and its giving and its withholding, arise from its whims, which are of paramount importance to it and preferred above the pleasure of Allah. Its whims are its imam. Its lust is its guide. Its ignorance is its leader. Its crude impulses are its impetus. It is immersed in its concern with worldly objectives. It is drunk with its own fancies and its love for hasty, fleeting pleasures. It is called to Allah and the akhira from a distance but it does not respond to advice, and instead it follows any scheming, cunning Shaytaan. Life angers and pleases it, and passion makes it deaf and blind (1) to anything except what is evil.

 

To associate and keep company with the owner of such a heart is to tempt illness: living with him is like taking poison, and befriending him means utter destruction.

 

The Sick Heart

 

This is a heart with life in it, as well as illness. The former sustains it at one moment, the latter at another, and it follows whichever one of the two manages to dominate it. It has love for Allah, faith in Him, sincerity towards Him, and reliance upon Him, and these are what give it life. It also has a craving for lust and pleasure, and prefers them and strives to experience them. It is full of self-admiration, which can lead to its own destruction. It listens to two callers: one calling it to Allah and His Prophet and the akhira; and the other calling it to the fleeting pleasures of this world. It responds to whichever one of the two happens to have most influence over it at the time.

 

The first heart is alive, submitted to Allah, humble, sensitive and aware; the second is brittle and dead; the third wavers between either its safety or its ruin.

[Muhammad]

Types of Diseases That Attack the Heart and Their Cure

Imam Ibn ul Qayyim al Jawziyyah

 

Excerpted from Chapter 1 in "Healing with the Medicine of the Prophet, sallallahu `alayhi wa sallam"

© Darussalam, Riyadh

First Edition: November 1999

 

There are two types of diseases that attack the heart, one doubt and error, and the second lust and desire; both are mentioned in the Qur'an. Allah says about the disease of doubt:

 

"In their hearts is a disease (of doubt and hypocrisy) and Allah has increased their disease." (2:10)

 

And He said:

 

"...and that those in whose hearts is a disease (of hypocrisy) and the disbelievers may say: 'What Allah intends by this (curious) example?'" (74:31)

 

Allah says concerning those who refuse to make the Qur'an and Sunnah the basis of their judgments:

 

"And when they are called to Allah (i.e., His Words, the Qur'an) and His Messenger, to judge between them, lo! a party of them refuses (to come) and turns away. But if the truth is on their side, they come to him willingly with submission. Is there a disease in their hearts? Or do they doubt or fear lest Allah and His Messenger should wrong them in judgement? Nay, it is they themselves who are the Dhalimoon (polytheists, hypocrites and wrongdoers)." (24:48-50)

 

This is the disease of doubt and error.

 

Also, Allah says about desire and lust, adultery in this case:

 

"O wives of the Prophet! You are not likely any other women. If you keep your duty (to Allah), then be not soft in speech, lest he in whose hearts is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire..." (33:32)

 

...

 

Providing proper remedies for ailments of the heart (referring to spiritual and emotional ailments) only occurs at the hands of the Prophets, alaihim as salam, and Messengers of Allah. The heart becomes well when it acquires knowledge of its Lord and Creator and in His Names, Attributes, Actions and Commandments. The heart also becomes well when it prefers acquiring Allah's Pleasure and prefers what He likes, all the while avoiding His prohibitions and what might lead to His displeasure. There is no life, health, or wellbeing for the heart except by this method, which only the Messengers can provide. It is wrong to think that one can ever attain the heart's wellbeing through any other way than through the guidance of the Messengers of Allah. These errors result from confusing the heart's true wellbeing with satisfying and strengthening its lower animal lusts and desires. By this way the heart will be far from acquiring its true wellbeing, strength and even its very existence will be in danger. Those who do not distinguish between these two paths should grieve for their heart's life and health, or in fact for the lack of it. Let such people also grieve because of their lacking the light of true guidance and because they are completely in an ocean of darkness.

[Muhammad]

The State of Repentance

Imam Ibn ul Qayyim al Jawziyyah

 

Madaarij as-Saalikeen

AlJumuah Magazine

 

 

 

The state of repentance, tawbah, is at the beginning, the middle and the end of all states of submission to the will of Allah. The servant who seeks the pleasure of Allah never abandons tawbah. He remains in the state of tawbah until his death. Whatever his state of belief, the servant makes tawbah his constant companion. Thus, tawbah is at the beginning and at the end of his servitude to his Creator. His need for tawbah at the end, just as at the beginning, overrides, and supersedes all other needs. Allah says: "And turn to Allah altogether (make tawbah), O you who believe so that you may succeed," (24:31)

 

The verse above is contained within a Madinan Surah (revealed after the migration to Madinah), in which Allah addresses the people of emaan, who are the best of His creation. He calls upon them to make tawbah "turn in repentance" to Him after they had already believed, gone through hardships, trials of faith, executed patience, migrated and performed jihad. Allah then made success conditional on perfecting such tawbah, as the effect is often conditional on the cause. No one can hope for success, except: those who make tawbah. Allah says: "And those who do not make tawbah are indeed the dhaalimoon (wrongdoers)." (49:11)

 

Allah divides His servants into two categories only: the repentant and the wrongdoers. There is no third category. Allah calls those who do not make tawbah, "dhaalimoon" (wrongdoers and transgressors) and no one is more of a wrongdoer and a transgressor than a person who does not repent for his evil actions. This state is a result of a person's ignorance of his Lord and the rights due to Him, as well as, his own defects and the evil of his deeds. The Prophet, sallallahu alayeh wa sallam, is reported to have said: "O people, make tawbah to Allah. By Allah, I make tawbah to Him more than seventy times each day." (Bukhari)

 

His companions used to count for him in each congregation his saying one hundred times: "My Lord, forgive me and accept my repentance, for You are At-Tawwab (the One who accept repentance), Al-Ghafoor (The Oft Forgiving)." The Prophet, sallallahu alayhe wa sallam, is also reported to have said: "No one will be rescued (on the Day of Judgment) by his deeds. They (his companions) asked even you Messenger of Allah? He said, even me, unless Allah would grant me His mercy and Grace."

 

May Allah's blessings and peace be upon His Messenger, the most knowledgeable among His creation of Him, His Rights, His Greatness and what servitude He deserves. He is the most knowledgeable of servitude and its requirements and the most committed in servitude to Allah.

 

The Starter (Fatihah) of Tawbah

 

Tawbah is the return of the servant to Allah. It is also his turning away from the path of those with whom Allah is angry and those who are astray. This returning cannot be done except by Allah's guidance to the Straight Path. The servant will not attain guidance except through Allah's help and the servant's submithrough tawheed. Suratul-Fatihah explains this concept in the most complete and eloquent manner.

 

Whoever appreciates Surat-ul-Fatihah and gives it is right estimate, through knowledge, contemplation upon its facts and by living its directives, will realise that one cannot recite it, with the true recitation of a servant, unless one makes sincere tawbah. The perfect guidance to the Straight Path cannot be attained with the indifference to sins or the persistence on sins. Indifference to sins negates the knowledge of guidance. Persistent sinning negates the intention and the will of the servant. Thus, tawbah will not be valid except after one recognises the sins, admits to them and seeks to rid oneself of their evil consequences.

 

Seeking Refuge from Sin

 

The first aspect of tawbah, then, is to see how one was taken away from seeking the pleasure of Allah, by committing sins. Next, one has to recognize that Allah didn't safeguard him from sin. One should also ponder how happy one was while sinning and being persistent on the sin, while knowing with surety that Allah ever watches over whatever is done in the heavens or on the earth. If the servant had sought refuge in Allah, he would not have gone away from the guidance of obedience, "And whoever holds firmly to Allah, then he is indeed guided to a Right Path." (3:101)

 

If one's holding onto Allah is firm, one would never be forsaken by Allah, "And hold firmly to Allah, He is your Mawlaa (Protector) and what an excellent Mawlaa and what an excellent Naseer (Helper)." (22:78)

 

In other words, whenever we hold firm to Him, He will become our Protector and He will support us against our nafs (inclinations) and the Shaytan. These two enemies, the nafs and Satan, are the ones that do not leave the servant for even a moment. Their enmity is more harmful to the servant than the enemies from without. Attaining victory over such enemies is more difficult, and the servant's need for such a victory is far more important. The degree of help rendered to defeat these enemies is dependent upon the degree of our dependence and holding onto Allah. If we do not hold firmly to Allah, we will go away from Allah's protection. This is indeed the true loss. Allah could have aided us in staying away from sins, however, because we deserted Him, we were allowed to listen to any obey our nafs. If He wished to protect us, the sin would not have found a way to get to us.

 

When the servant becomes heedless of the consequences of sin, he finds pleasure when he satisfies unlawful desires. This pleasure in disobedience is evidence of his ignorance of the Greatness of the One of disobeys, and his ignorance of the evil consequences of sins and evil actions. His pleasure with sin has concealed all of this from his sight. In fact, his pleasure with sin is more harmful to him than perpetrating the sin itself. The believer can never have any pleasure from sin. He cannot have complete satisfaction with it. On the contrary, he would not even pursue it, except with grief in his heart. But the intoxication of the desires obscures one from feeling this remorse. When the heart becomes empty from such grief and one is happy with sin, then one should question his faith and weep for the death of his heart. If one were alive, he would be sad for the perpetration of any sin, big or small. The evil effects of sin, more times than not, go unnoticed in us and in our brothers and sisters in Islam. Diligences in constant self-evaluation is necessary in leading us away from sin and its destructive ends. One can do this by focusing on the following.

 

1. The fear of dying before making tawbah.

 

2. Remorse about the good that was missed because of the disobedience of Allah.

 

3. Working seriously on regaining what has been missed.

 

If one becomes completely heedless then one becomes persistent, which means constant disobedience with the intention to perform the sin again and again. This by itself is another sin that could be far greater than the first. Part of the punishment for sin is that it leads to a greater sin, then another, and so on until it completely and certainly destroys the person if he does not repent.

 

Persistence on sin is another sin. Not attempting to rectify the sin means persistence on it and satisfaction with it. This is the sign of ruin. Worse than all of that, is the commission of sin in public when we are sure that Allah watches and sees everything from above His Throne. If we believe that Allah watches us, yet we proceed to commit sins publicly, this is a great contradiction. But if we don't believe that He watches us, then we are completely out of the realm of Islam.

 

There are two considerations for a sinner: lack of embarrassment from Allah knowing that Allah's sight watches over all, and lack of fear to go out of the deen. Therefore, one of the conditions of the acceptance of tawbah is that a person should firmly believe that Allah was watching and that He will always watch over him. He sees everything during the perpetration of sins.

 

The reality of tawbah is to return to Allah is not sound or complete without the knowledge of the Lord's names and attributes and their manifestations within Himself and in the world. The repenting servant should know that he was running away from his Lord, captured in the grip of his enemy. He didn't fall into the claws of his enemy except as a result of his ignorance of his Lord and his daring to go against Him. He should know how and when he became ignorant, and how and when he was captured. He should believe that tawbah requires great determination and complete awareness to rescue himself from the enemy and be able to return and run back, to his Lord Ar-Rahman Ar-Rahim. He should realise that returning to his Lord is actually turning away from the road of destruction, where his enemy had taken him. He should know the number of steps taken away from his Lord and the efforts and obstacles that he must strongly work on to get back to the Straight Path.

[Muhammad]

Sincerity towards Allâh

Imaam Ibn al-Qayyim al-Jawziyyah rahimahullaah

 

al-Fawâ'id

 

Allâh says,

 

"There is not a single thing except that its depositories and treasures are with Us." [Al-Hijr (15): 21]

 

This verse comprises a [great] treasure from the treasures [of the Qur`ân], this being that nothing is sought except from the One Who possesses its depositories and treasures, the One in Whose Hands lie the keys to these treasures. Seeking [things] from anyone else is seeking something from one who does not possess them or possess any authority over them.

 

The saying of Allâh,

 

"And that to your Lord is the final goal." [An-Najm (53): 42]

 

Comprises an immense treasure, this being that every desired objective that is not desired for His sake and is not connected [in any form or fashion] to Him then it is temporary and soon to disappear for its final goal is not with Him. The final goal lies only with the One to Whom all matters find their conclusion, terminating at His creation, Will, Wisdom and Knowledge. Therefore He is the source of every desired matter.

 

Everything that is loved - if it is not loved for His sake then this love is nothing but distress and punishment. Every action that is not performed for His sake then it is wasted and severed. Every heart that does not reach Him is wretched, veiled from achieving its success and happiness.

 

Therefore Allâh has gathered everything that could be desired from Him in His saying,

 

"There is not a single thing except that its depositories and treasures are with Us." [Al-Hijr (15): 21]

 

And He has gathered everything that is done for His sake in His saying,

 

"And that to your Lord is the final goal." [An-Najm (53): 42]

 

Therefore there is nothing beyond Allâh that deserves to be sought and nothing finds its conclusion with other than Him.

[Muhammad]

The Station of al-Khawf

 

Imaam ibn al-Qayyim al-Jawziyyah rahimahullaah

 

The Al-Khawf or fear station is one of the most splendid stations of the road and the most beneficial to the heart. It is also mandatory upon everyone. Allah said, "So fear them not, but fear Me, if you are believers." [3:175], "And fear none but Me." [2:40], "So fear not men but fear Me." [5:44]

 

Allah, subhanahu wa ta'ala, also praised His people in His book, saying, "Verily! Those who live in awe for fear of their Lord . . . It is these who race for the good deeds and they are foremost in them." [23:57-61]

 

Aisha once asked the Prophet, sallallaahu alayhe wa sallam, "O Messenger of Allah, when Allah says And those who give that (their charity) which they give with their hearts full of fear . ." [23:60] is he the one who commits adultery, drinks alcohol or steals?" He said, "No, daughter of As-Siddeeq. It is the man who fasts, prays, and pays sadaqah. But he fears that none will be accepted from him." (Tirmithi and others)

 

Al-Hasan al-Basri said, "By Allah, they performed the acts of obedience and struggled in them and they were afraid that their deeds will be rejected." The believer has combined good deeds and fear and the hypocrite has combined bad deeds and a sense of security.

 

Other terms have similar meanings to al-khawf but are not synonymous, such as wajal, khashyah and rahbah. Abu Al-Qasim Al-Junaid said, "Khawf is to expect punishment as long as you breathe." It has been said that khawf is the restlessness of the heart because of the remembrance of the cause of fear. It has also been said that khawf is the strength in knowledge of the rulings and decrees. This is the reason for khawf and not khawf itself. It was also said that khawf is the escape of the heart from the occurrence of adversity when the heart senses it.

 

Khashyah is more specific than khawf. Khashyah is a quality that is particular of the people knowledgeable of Allah. Allah, subhanahu wa ta'ala, says, "It is only those who have knowledge among His slaves that fear Allah." [35:28]

 

As a result khashyah is associated with knowledge. The Prophet, sallallaahu alayhe wa sallam, is reported to have said, "Indeed I have the most piety for Allah and have the greatest khashyah for Him." (Bukhari and Muslim) And he is the most knowledgeable of Allah.

 

Khawf can be likened to a movement or a reaction but khashyah is involvement, action and tranquillity. A person who sees the enemy, floods or similar causes of fear will have one of the following two reactions: movement; i.e., running away from the cause, which is the state of khawf; or staying calm and staying in a place where the cause cannot reach him, and this is khashyah. Rahbah is diligence in running away from adversity. The opposite of this is raghbah or longing which involves the travel of the heart toward its desires. There is symmetry between raghbah and rahbah both in their pronunciation and meanings.

 

Wajal is the shivering and breaking of the heart when remembering the One it fears, His authority, punishment or seeing Him.

 

Haybah is khawf associated with glorification and reverence. It's peak is achieved when love and knowledge are strongly combined. Ijlaal is glorification associated with love.

 

Khawf is for the common believers, while khashyah is for the knowledgeable and the scholars. Haybah is for those who love and Ijlaal is for those who are close (to Allah). The presence of Khawf and khashyah is according to how much knowledge is there, as the Prophet, sallallaahu alayhe wa sallam, said, "Indeed I am the most knowledgeable of Allah amongst you and have the most khashyah for Him." (Bukhari and Muslim) He also said, "If you would know what I know, you would laugh little and weep much. You would not have joy with your wives in bed and you would go out to high places and pray fervently to Allah, The Mighty." (Ahmad, Tirmidhi and others)

 

The person with khawf resorts to fleeing and holding. The person with khashyah resorts to holding to knowledge. Their similitude is like a person who has no knowledge of medicine and a skilled, highly trained and educated physician. The former resorts to diet and escape for treatment of his ills while the doctor resorts to knowledge of diseases and medicines.

 

Abu Hafs said, "Khawf is the whip of Allah. He corrects with it those straying from His door." He also said, "Khawf is a light in the heart, with it one can see the good and evil. Everyone you fear you run away from except Allah. When you fear Him, you run away to Him." The person with khawf is a person fleeing from His Lord to His Lord.

 

Abu Sulaiman said, "When khawf departs from any heart, it falls apart." Ibrahim bin Sufyan said, "When khawf settles in the heart, it burns the places of vain desires within it and it kicks out the love for this world." Thun-Nun said, "People are on the road (meaning the Straight Path) as long as they have khawf. When they lose it, they stray from the road."

 

Khawf is not sought itself. It is simply a means sought to obtain something else. It disappears when the cause of khawf disappears. That is why the people of Paradise will have no khawf, nor will they grieve.

 

Khawf is related to deeds and actions, while love is related to Allah and His Attributes. The love of the believers to their Lord multiplies when they enter the House of Bliss and they will have not fear. For that, the station of love is greater and higher than the station of khawf.

 

The truthful khawf is what comes between the person and the prohibitions of Allah. If khawf exceeds that, then there may be a concern for getting into despair and hopelessness. Abu Uthman said, "The true khawf is being cautious of committing sins manifest or hidden."

 

I heard Shaikhul-Islam Ibn Taymiyyah say, "The commendable khawf is what restrains you from the prohibitions of Allah."

 

Al-Harawi said, "Khawf is to slip away from comfort and security by recognizing the warning of Allah." The beginning of khawf is to fear the punishment. This is the kind of khawf that produces sound emaan (faith). This can be attained by believing in the warnings of Allah and remembering the sin. Khawf is preceded by feeling and knowledge. It is impossible that a person may have khawf without having feelings of fear.

 

Khawf is associated with two things: first, the thing feared; and second, any thing that may lead to it. Khawf can then be as great as the feeling of the person to the feared thing and what leads to it. When a person doesn't think that something would lead to the object that should be feared, then would not fear that thing. The same is true if he does not know the measure of the fearful thing then, he would not have the correct fear.

 

Khawf (fear) and rajaa' (hope) complement one another. The similitude of the heart in its travel to Allah is like a bird. Love is its head, and khawf and rajaa' are the wings. When the head and both wings are sound, the bird is capable and skilled in flying. However, when the head is cut off, the bird will die. When the bird loses a wing, it then becomes a target for every hunter and predator. The scholars favored, however, the wing of khawf over the wing of rajaa', especially wh en the person is young and healthy. They favored the wing of rajaa' over the wing of khawf when the person is about to leave this world.

 

Abu Sulaiman said, "The heart ought to have more khawf. When rajaa' dominates, it ruins it." It was also said, "The best state is to have the same amount of khawf and rajaa', but to have more love. Love is the boat, rajaa' is the leader, khawf is the driver, and Allah is the One Who helps those reach the goal by His Grace and Generosity."

[Muhammad]

The Abandonment of Wrongdoing

Imam Ibn ul Qayyim al Jawziyyah

 

Al-Fawaa’id, p. 302-303

Quoted in footnotes to "An Explanation of Riyadh as-Saliheen" by Sh. Ibn `Uthaymeen

© 1998 Sajad Rana

 

 

Glory be to Allah, Lord of the Worlds. There is not in the abandonment of misdeeds and wrongdoing save

 

* the establishment of manhood;

* the protection of honor;

* the preservation of prestige;

* the conservation of wealth - [all matters] which Allah has placed as a foundation for the correction of the Dunya and the Hereafter - the love of creation [for him] and a statement of approval amongst them;

* a righteous substinence;

* a healthy body;

* strength of the heart;

* tranquillity of the soul;

* happiness of the heart;

* a state of pleasure and cheerfulness;

* safety from the perils of the sinners and wrongdoers, [and] an absence of purpose, grief, and sorrow;

* a sense of honor from the possibility of ignominy and disgrace;

* protection for the light of the heart from being extinguished by the darkness of transgression;

* the acquirement of an escape from [that matter] which has caused the sinners and transgressors to become depressed and dejected;

* the availability of sustenance [for him] from [an avenue] where it was not considered [possible];

* the facilitation of [that matter] which has become difficult for the masters of sin and transgression [to obtain];

* the facilitation of righteous deeds [for him];

* the acquisition of knowledge and beautified praise amongst the people;

* an abundant amount of supplication [for him];

* a beautified countenance;

* the veneration which is cast into the hearts of the people [for him];

* their help and protection [for him] whenever he is hurt and oppressed;

* their act of defending his honor whenever he is defamed and slandered;

* a swift response to his supplication;

* the removal of estrangement between [the individual] and Allah;

* the proximity of the Angels [towards him];

* the distancing of the Shayaateen from amongst the men and Jinn [from him];

* a rivalry amongst the people to serve him and fulfil his needs;

* their engagement for his love and companionship;

* his absence of fear from death;

* rather he rejoices in that [matter], for his arrival before His Lord and his encounter with Him [leads to] his fate amongst Him;

* the insignificance of the Dunya in his heart;

* the importance of the Hereafter amongst him;

* his yearning for the Sublime Kingdom, and the lofty success therein;

* the sweet taste of obedience;

* the love for the sweetness of Imaan;

* the supplication of those who carry the Throne, and whosoever surrounds Him from amongst His Angels;

* the delight of the Scribes, and their continuous supplication for him;

* an increase in intellect, understanding, faith, and comprehension;

* his acquisition of the Love of Allah, and His [act] of Turning towards him;

* [the attainment] of His Delight for his act of penitence;

 

this [matter] rewards him with delight and happiness. For there is no connection for [the individual] to His Delight and Happiness by means of wrongdoing, [and] its various types.

 

Accordingly, these are some of these signs [actualized] by the abandonment of wrongdoing in this world.

 

When the individual dies, the Angels receive him, and convey upon him the glad tidings of Paradise from his Lord. In addition to [the good news] that no fear or sorrow shall be upon him. He will alter his residence from the prison of this Dunya and its confinement, to a garden from amongst the Gardens of Paradise. He shall experience its delights therein until the Day of Judgment.

 

When the Day of Judgment [arrives] the people shall be [in a state] of [extreme] heat and perspiration, [however] he shall be in the shade of a Throne. When they depart from before Allah, the Companions of the right-hand shall take him with His God-Fearing allies, and His Victorious Party. Indeed:

 

"That is the bounty of Allah. He confers it to upon whosoever He desires, and Allah is in possession of the Sublime Bounty." [surah al-Jumu`ah, Ayah 4]

[Muhammad]

The Prophet's sallallaahu `alayhi wa sallam Guidance on Recovery from the Affliction of Distress and Grief

Imam Ibn ul Qayyim al Jawziyyah

 

Mukhtasar Zaad al-Ma`aad

© Nour E-Sham Book Centre

 

 

 

Ibn Abbas reported that Allah’s Apostle used to supplicate in times of trouble saying: "There is no god but Allah, the Great, the Tolerant, there is no god but Allah, the Lord of the Magnificent Throne; there is no god but Allah, the Lord of the heaven and the earth, the Lord of Edifying Throne.’

 

On the authority of at-Tirmidhi, who reported that Allah’s Apostle used to supplicate saying: "Allah, the Living, the Self-Subsisting and All-Sustaining, I implore Thy mercy." Whenever afflicted with a grief, the Holy Prophet raised his hands in supplication and said: "Holy is Allah, the Great," then he would go on saying ‘Allah, the Living, the Self-Subsisting and All-Sustaining."

 

Abu Dawud reported on the authority of Abu Bakr "The distressed could supplicate saying: Allah, I implore Thee to have mercy on me, do not leave me on my own even for just a blink of an eye; I implore Thee to improve my condition; there is no god but Allah." In her turn Asmaa Bint Omais narrated that the Messenger of Allah addressed her saying: "Shall I teach you some words you would say at the time of distress? Alright, say, ‘There is no god but my Lord, I associate none with Him.’ Another narrator called Ahmed said: ‘Should a creature be afflicted with a grief, he must supplicate in the following manner: O Allah, I am your servant and the son of your servant and she-servant; my forelock is in Thy hand. Thou art decisive in Thy judgement, just in Thy trial, I ask Thee by every Name Thou have attached to Thyself, revealed in Thy Book, confided to any of Thy creatures or kept secret in the World of the Unseen, I beseech Thee earnestly to render the Holy Koran the Bloom of my heart, the light of my sight, the obliterator of my grief and remover of my distress."

 

Abu Dawud reported that the Messenger of Allah said to Abi Umamah: "Shall I teach you words which if you recite, Allah will blot out your grief and relieve you of your debts?" Abi Umamah said, "Oh, Yes!" The Holy Prophet then went on saying ‘Alright, always remember to supplicate in the morning and evening with the following words: "O Allah! I seek refuge with you from (worries) care and grief, from incapacity and laziness, from miserliness and cowardice, from being heavily in debt and from being overpowered by other men." Abi Umamah said that he did os and Allah helped him overcome his grief and relieve him of his debt.

 

Ibn Abbas reported that the Holy Prophet said: "Whosoever begs for Allah’s forgiveness, Allah will relieve him of his grief, give him a way out of his distress and provide for him from whence he expects not." Another Prophetic saying that goes to the same purport, goes as follows: "Seek strife in the cause of Allah, it is a gate conducive to the Garden and will verily ward off your cares and grief." The Prophet also said: "When cares and grief hunt you, always recite, "there is no might and power but that of Allah."

 

Fifteen sort of remedies could be listed to resort to when afflictions of grief, cares and worries start playing within one’s heart:

 

* Belief in One Lord

 

*Belief that there is no god but Allah

 

*Belief that Allah is Omniscient

 

 

*Deanthropomorphism in understanding that Allah is not liable to wrong His servant, nor does He hold any responsible for anything he has no knowledge of

 

*The servant’s confession that he is the wrongdoer

 

*Supplication, using the most sacred thing in the Divine perspective, namely His Names and Attributes and the most inclusive ones, in particular: He is the Living (al-Hayy), the Self-Subsisting and All-Sustaining (al-Qayyoom).

 

*Seeking refuge with Allah, only

 

*The servant’s recognition that only Allah is worth yof making supplication to

 

*Effecting complete dependence on Allah, resignation to Him and acknowledgement of the fact that one’s forelock is in Allah’s hand; He is decisive in His judgement and just in His decision

Complete absorption of the luminous words of the Holy Koran that can illuminate the dark areas of obscurities and lust

 

*Seeking Allah’s forgiveness

Repentance

 

*Fight in the way of Allah

 

*Observance of prayer

 

*Admitting incapacity, and conviction that there is no might and no power but that of Allah.

[Muhammad]

Four Actions Towards Taqwaa

Notes from Hilyatul Awliya wa Tabaqat al Asfiya and Secondary References from Ibn al-Qayyim.

 

 

"And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as are the heavens and the earth, prepared for Al Muttaqoon." (Surah al Imraan: 133)

 

1. BRINGING THE SELF TO ACCOUNT FOR HIS DEEDS

 

Allah subhana wa ta'ala says in the Qur'an:

 

"O you who believe! Fear Allah and keep your duty to Him. And let every person look to what he has sent forth for the morrow, and fear Allah. Verily, Allah is All-Aware of what you do." (Surah al Hashr :18)

 

When a Muslim takes account of his own deeds he is able to realize his mistakes and correct them. Those who do not engage in accounting their own deeds, only condemn themselves in front of Allah subhana wa ta'ala. Allah aza wa jal said in the Qur'an:

 

"So, by your Lord (O Muhammad) We shall certainly call all of them to account. For all that they used to do." (Surah al Hijr:92-93)

 

Ibn Qayyim rahimuh Allah said "Condemning oneself is a practice of the truthful. A servant draws closer to Allah in a moment (when he condemns himself) much more than he would do so through actions."

 

When a Muslim takes account of his actions, he is able to realize the right of Allah over him. Ibn Qayyim also said "A benefit of understanding Allah's right over the servant is that it breeds condemnation of oneself and delivers one from showing off and vanity. It also opens the door of humbleness in front of Allah and closes the doors of conceit. It allows one to realize that salvation is only through Allah's grace and mercy. It is Allah's right that He should be obeyed and not disobeyed: that He should be remembered and not forgotten and that He should be appreciated and not unappreciated. Whoever thinks over these things will know with certainty that he cannot fulfill these conditions and, thus, has to resort to Allah's mercy. Such a person will be convinced that he cannot rely on his actions, lest he be destroyed. Many people think about their rights over Allah and do not about His rights over them. This is how there are detached from Allah and deprived of the desire to meet Him. This is the epitome of ignorance of their Lord and of themselves." (Ighathatul lahfaan 1/99-101; secondary reference)

 

A'isha radi Allahu anha was once asked about the verse,

 

"Then We gave the Book the Qur'an) for inheritance to such of Our slaves whom We chose (the followers of Muhammad) Then of them are some who wrong their ownselves, and of them are some who follow a middle course, and of them are some who are, by Allah's Leave, foremost in good deeds. That (inheritance of the Qur'an), that is indeed a great grace." (Surah Fatir:32)

 

She answered "'My son! They are in Paradise. Those who raced towards good deeds are those who lived during the time of Rasulullah sallallahu alayhi wa sallam who testified to their sustenance and Paradise. As for those who were moderate, they followed him among his companions and caught up with him. And as for those who wronged themselves are concerned., they are people like me and you."

 

Abu Darda radi Allahu anhu said "No one can achieve complete understanding of Islam until he condemns people for the sake of Allah and then returns home and condemns himself even more."

 

Imam Ahmed rahimu Allah related from Wahab ibn Munabbah rahimu Allah "It is written from the family of Dawood alayhi salam "An intelligent person should not be distracted on four occasions; when he is supplicating to his Lord, when he is auditing himself, when he is being informed by his friends about his shortcomings, and when he is alone with himself."

 

Omar radi Allahu anhu said "Take account of yourselves before you are taken to account [by someone else], weigh your deeds before they are weighed [by someone else]."

 

Hasan al Basri rahimahu Allah said about the verse "No. I do swear by the criticizing self..." (Surah Qiyamah:2) : A believer will always be critical of himself in his food, his drink and his speech. A sinner will not criticize himself." He also said "A believer is a guardian over himself: he acounts himself for Allah. Those who take account of themselves in this world will be audited lightly in the Hereafter. Those who take this issue lightly will find their auditing very difficult."

 

2. DISCIPLINING ONE'S SELF FOR ITS SHORTCOMINGS

 

We are not made perfect by Allah subhana wa ta'ala and we inevitably have our shortcomings. The pious predecessors differed with us in that they were harsh on themselves when it came to their shortcomings because they knew that obedience can be very difficult.

 

In the Qur'an we are told that (Iblis) said:

 

"Because you have sent me astray, surely I will sit in wait against them (human beings) on Your straight path. Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones." (7:12-17)

 

The pious predecessors were always fully aware of this and did everything to their capability to take their souls into account for its shortcomings, all out fear, love and hope in Allah subhana wa ta'ala.

 

Tameem Dari radi Allahu anhu failed to wake up for Tahajjud one night and he stayed awake at nights in prayer the whole of the next year. Talhah radi Allahu anhu became preoccupied with a bird on his wall on his orchard while he prayed and he donated the wall as redemption for that shortcoming. Imam Muhammad ibn Sireen narrated that Abu Hurairah radi Allahu anhu said "Sometimes I fell unconscious in between the mimbar of rasulullah sallallahu alayhi wa sallam and the chamber of A'isha. People would say "Maybe he is mad!" However, Allah knows best that I am not mad, but my hunger made me fall." Omar radi Allahu anhu gave a piece of land when he missed 'Asr prayers in a group, and ibn Omar used to stay awake the whole night if he missed a group prayer and then he would free two slaves.

 

Allah said in the Qur'an "And those who kept their duty to their Lord will be led to Paradise in groups, till, when they reach it, and its gates will be opened (before their arrival for their reception) and its keepers will say: Salamun 'Alaikum (peace be upon you)! You have done well, so enter here to abide therein." (Surah al Zumar:73)

 

3. BRINGING THE SELF TO DO ACTIONS OF OBEDIENCE

 

When a Muslim knows the value of the Hereafter, making an effort to have a pleasant abode is no longer difficult. This is why the pious predecessors acted upon the Qur'an and Sunnah. Abu Bakr Siddiq radi Allahu anhu said "Whoever enters his grave without any provisions is like the one who mounts the sea without a ship."

 

Bringing the self to do actions of obedience to Allah has a great deal to do with being content by Allah's subhana wa ta'ala decree. This state can only be attained by those who seek to have great knowledge and love. And so, by this it is possible to find pleasure in whatever they have been given by Allah whether it is a trial or a tribulation, JUST BECAUSE, it comes from Allah subhana wa ta'ala.

 

Allah said in the Qur'an "Whoever acts righteously, whether male or female, and is a believer, We will surely give him life with a good life, and We will surely give them their reward in accordance with the best of what they used to do..." (16:97)

 

Ahmad bin Bindar narrated that Abu Hurairah cried during his last illness, and when asked about it he said "Surely I am not crying being attached to your world, but rather for the long journey awaiting me, and the little provisions I have prepared for it. This morning, I am descending upon either paradise, or hell, and I have no idea towards which of the two I will be taken!"

 

Narrated Muawiya: I heard the Prophet saying, "A group of people amongst my followers will remain obedient to Allah's orders and they will not be harmed by anyone who will not help them or who will oppose them, till Allah's Order (the Last Day) comes upon them while they are still on the right path." (Sahih Bukhari: Volume 4, Book 56, Number 835)

 

Abdu Rahman ibn Abdullah bin Mas'ud narrated that someone asked his father "O Abu Abdu Rahman, teach me a few words that are all-encompassing and beneficial, so that I will need no further elaboration!" Ibn Mas'ud said "Worship Allah and associate nothing with Him. Live by the dictates of the Qur'an and pursue its guidance. Accept the truth and justice even if they come from a stranger you do not recognize, or even from someone you disregard as despicable, and refute falsehood even if it comes from a sibling you love."

 

Yahya ibn Mu'adh rahimu Allah said "Congratulations to those who leave the world before it deserts them; to those who build their graves before they enter them; and to those who please their Lord before they meet Him."

 

Thus we should try to bring ourselves to the very best of our abilities to do actions of obedience to Allah subhana wa ta'ala.

 

In Sahih Muslim it has been related that on the authority of A'isha radi Allahu anha that rasulullah sallallahu alayhi wa sallam said "Everyone of the children of Adam has been created with three hundred and sixty joints; so he who declares the Glory of Allah, praises Allah, and declares Allah to be one, Glorifies Allah, and seeks forgiveness from Allah, and removes stone, or thorn, or bone from people's path, and enjoins what is good and forbids what is evil, to the number of those three hundred and sixty, will walk that having removed himself from hell."

 

Abu Dharr radi Allahu anhu reported "Some of the people from among the companions of Rasulullah sallallahu alayhi wa sallam said to him: "O rasulullah the rich have taken away all the reward. They observe prayer as we do; they keep the fasts as we keep, and they give sadaqa out of their surplus riches. Upon this rasulullah sallallahu alayhi wa sallam said "Has Allah not prescribed for you by following which you can also do sadaqa? In every declaration of the glorification of Allah there is sadaqa, and every takbir there is sadaqa and ever declaration that He is One is a sadaqa, and enjoining of good is a sadaqa, and forbidding of that which is evil is a sadaqa, and in man's sexual intercourse with his wife there is sadaqa." The companions said "Rasulullah is there reward for him who satisfies his sexual passion among us?" He said "Tell me if he were to devote it to something forbidden, would it not be a sin on his part? Similarly, if he were to devote it to something lawful, he should have a reward." (Muslim)

 

Abu Dharr radi Allahu anhu asked rasulullah sallallahu alayhi wa sallam "Which action is best?" Rasulullah sallallahu alayhi wa sallam said "Faith in Allah and Jihad in the way of Allah." He asked "Which neck is best for emancipation?" Rasulullah sallallahu alayhi wa sallam said "That which is dearest of them in price and most valuable of them near its masters." He asked "If I cannot do it?" Rasulullah sallallahu alayhi wa sallam said "You shall help a laborer or work for one who is disabled." He asked "If I cannot do it?" Rasulullah sallallahu alayhi wa sallam said "You shall call the people from wrong doing, because it is charity which you bestow upon yourself." (Agreed upon/Riyadhus saleheen)

 

Allah subhana wa ta'ala said in the Qur'an "If anyone does a righteous deed, it is for his own soul." (45:15) And, He has promised us in the Qur'an "And whoso does good an atom's weight will see it then." (99:7)

 

4. SEEKING THE COMPANY AND KNOWLEDGE OF THE PIOUS

 

Unnecessary company is a disease that causes much harm. The wrong kind of companionships often afford one to be deprived of Allah's blessings Companionship in this life should be beneficial for one's akhirah. Ibn Qayyim rahimu Allah cites four different kinds of companionships:

 

a) People whose company is like food. It is indispensable, night or day. Once we have taken our need from this company we can leave it until we need it again. These are people with knowledge of Allah, who are pious, who wish well for Allah, His prophet and His servants. Associating with them is an achievement in itself.

 

b) People whose company is like a medicine. Their company is only needed when a disease sets in. When you are healthy you have no need for them, but mixing with them is sometimes necessary such as livelihood, business and consultation. Once what you need has been fulfilled, mixing with them should be avoided.

 

c) People whose company is harmful. Mixing with these people is like a disease, in all its variety and degrees. You will never benefit from them in this life or in the next life if you have them for company. You will lose either one or both of your deen and your livelihood because of them. If their companionship has taken hold of you and is established then it becomes fatal.

 

Among such people are those who neither speak any good that might benefit you, nor listen closely to you so that they might benefit from you. They do not know their souls. Their words are like lashes, while all the while they are full of admiration for and delight in their own words. They cause distress to their company, while believe they are the center of attraction. Mixing with such a person will inevitably come to an end and is destined to be doomed. In such cases a person should just hold on to good behavior, only presenting such company with his outward appearance, until Allah subhana wa ta'ala offers him a way out of this company and out of its afflictions.

 

d) People whose company is evil in itself. This is like taking poison, its victim either finds an antidote for it or dies. Many belong to this category. They are people of shirk and misguidance who abandon the Sunnah and bring their personal beliefs as the truth. A Muslim should not sit in their company nor mix with them. The result of which will be a death of the heart.

 

With these kinds of companionships, we need to be more aware of what we choose to surround ourselvers with. In addition, Hasan al Basri said "The heart becomes corrupt in six ways: commiting sins in the hope of repenting, seeking knowledge and not applying it, practice without ikhlas (sincerity), eating the sustenance of Allah without appreciating Him, not being please with Allah's decree and burying the dead without learning from them."

 

Thus, in our effort to have increased taqwa we must surround ourselves with company who only seek to please Allah subhana wa ta'ala in speech and in actions. We must also take time to acquire knowledge from the pious of the past and of the present. And finally, we likewise must make an effort to keep company of those who are hungry for knowledge about Allah subhana wa ta'ala and Rasulullah sallallahu alayhi wa sallam.

[Muhammad]

Love of Allah subhanahu wa ta`ala

Imam Ibn ul Qayyim al Jawziyyah

Madarij as-Saalikeen, vol. 3, pp. 17-18.

Quoted in "The Delight of Faith" by Abdullah bin Jarullah al-Jarullah

(Transl. J. Zarabozo; © Dar as-Salaam, 1996)

 

 

Ibn al-Qaiyim mentioned ten causes that result in Allah's love for His slave and the slave's love for his Lord. [These ten are:]

 

First, reciting the Qur'an while pondering over its meanings and what is meant by it.

 

Second, getting closer to Allah by performing voluntary deeds after completing obligatory deeds. This is as is stated in a Hadith Qudsi: "My slave continues getting closer to Me by performing voluntary deeds until I love him." [al-Bukhari]

 

Third, continual remembrance of Allah under all circumstances, with one's tongue, heart and actions. The extent of one's love of Allah is determined by this.

 

Fourth, giving precedence to what He loves over what you love when you are overtaken by your desires.

 

Fifth, the heart being avid of Allah's Names, and Attributes and the heart roaming in that garden of knowledge.

 

Sixth, observing Allah's kindness, goodness and bounties, both hidden and open.

 

Seventh, and this is the most wonderful, the heart being soft, subdued and meek before Allah.

 

Eighth, being alone with Allah during the time when the Lord descends during the last portion of the night while reading His Book and ending that by asking for forgiveness and repenting.

 

Ninth, sitting with the beloved and sincere, benefitting from the most fruitful of their speech. And not to speak unless speaking is more beneficial and you know that it will improve your state and be beneficial to others.

 

Tenth, remaining away from every cause that comes between the heart and Allah.

 

These ten causes take the lovers to the station of true love and bring them to their Beloved.

[Warrior of Light]

Jazkhallah Kheir Salahudiin,

Excellent reads, the following quotes have touched me more.

 

 

The heart becomes sick, as the body becomes sick, and its remedy is al-Tawbah and protection [from transgression].

 

It becomes rusty as a mirror becomes rusty, and its clarity isv obtained by remembrance.

 

It becomes naked as the body becomes naked, and its beautification is al-Taqwa.

 

It becomes hungry and thirsty as the body becomes hungry, and its food and drink is knowledge, love, dependence, repentance and servitude.

Excellent treatment

 

''The Shaitan has misled most people by beautifying for them the performance of certain voluntary acts of worship such as voluntary prayers and voluntary fasting while neglecting other obligatory acts of worship such as enjoining the good and eradicating the evil, to the extent that they do not even make the intention of performing them whenever they are able to.

Sound reminder

 

good expectation of Allah is equivalent to good deeds, for one is moved to good deeds by good hope of Allah, that He will reward him for his efforts and accept them. Otherwise, good expectation along with pursuit of whims and desires and lusts is incapacity.

quote:

---

Sax, very logical

 

The dilemma you will experience should be reduced by remembering the sweet pleasure and the ultimate happiness that your obedience (to Allah) will provide. Also make your struggle less of one by picturing the punishment that follows disobedience to Allah.

Something which is attainable, just a little effort necessary

 

O Abud-Dardaa! What makes you weep on this day that Allaah has granted strength and honor to Islaam and its people? So he said: Woe be to you O Jubayr! How insignificant the creation becomes to Allah when they turn away from His command. In front of us is a nation who were evidently powerful and who had dominion, yet they abandoned Allaah's command, so look what has become of them."

Nothing is everlasting, surely man is forgetful of his status

 

the believer is in Jihad until he meets with Allâh.

Sax, the thought of meeting His Illah is also tough, will our deeds be accepted, will they be denied? The fear is always there.

[Muhammad]

Migration to Allaah

 

Imaam ibn al-Qayyim al-Jawziyyah rahimahullaah

Taken from The Magnificent Journey published by QSS

Migration of the Heart

The caravan departs, and the traveller enters into a foreign land. He becomes separated from the habits and customs associated with his homeland. This allows him to ponder carefully over his situation. He seeks the most important thing that helps in his journey to Allah, and that deserves his life's pursuance.

 

The One in whose Hand is the guidance guides him to this most important thing that he seeks: "Migration to Allah and His Messenger". This migration is a fard (mandatory Islamic duty) on everyone at all times - it is the thing that Allah ta'ala requires from His 'ibaad (slaves).

 

Migration is of two types:

 

1.

 

The first is the migration of the body from one land to another. The legislation regarding this type of migration is well known, and it is not our intention to discuss them here.

2.

 

The second type is the migration of the heart to Allah ta'ala and His Messenger sallallaahu 'alayhi wa sallam. This is the only true hijrah; it must precede the bodily hijrah, which is its natural outcome.

 

Fleeing unto Allah

 

This hijrah requires an origin and a goal. A person migrates with his heart:

 

· From loving other than Allah > loving Him;

 

· From fearing and hoping and relying on other than Him > fearing and hoping and relying on Him;

 

· From calling upon, asking, surrendering to, and humbling oneself before other than Him > calling upon, asking, surrendering to, and humbling oneself before Him.

 

This is precisely the meaning of "fleeing unto Allah", as He ta'ala says:

 

"...Flee unto Allah..." [surah Ath-Thaariyaat 51:50]

 

And indeed, the tawhid 1 required from a person is to flee from Allah unto Him! Under this heading of "from" and "to" falls a great reality of tawhid.

 

Fleeing unto Allah ta'ala includes turning to Him only for asking or worship or anything which proceeds from that. Thus, it includes the tawhid of Ilahiyyah which was the common point in the messages of all the messengers, may Allah bestows His praise and peace upon all of them.

 

On the other hand, fleeing from Allah (unto Him) includes the tawh id of Rububiyyah and the belief in the Qadar (Allah's Divine Measure & Decree). It is the belief that whatever one hates or fears or flees from in the universe takes place by the Will of Allah alone. What He ta'ala wills will surely happen, and what He does not will never be and is impossible to happen.

 

Thus when a person flees unto Allah, he would be fleeing unto him from a thing that occurred by His Will. In other words, he would be fleeing from Him unto Him!

 

One who understands this well can then understand the meaning of the Messenger's sallallaahu 'alayhi wa sallam words:

 

"...I seek refuge from You in You..." 2

 

And:

 

"...There is no shelter or escape from You except in You..." 3

 

There is nothing in the universe that one would flee or seek protection from but is created and originated by Allah ta'ala. Hence, one would flee from that which emanates from Allah's decree, will, and creation, to that which emanates from His mercy, goodness, kindness, and bounty. One is, therefore, fleeing from Allah unto Him, and seeking refuge in Him from Him!

 

Understanding these two matters causes one's heart to stop being attached to other than Allah in fear, hope or love. He would then know that all that he flees from exists by the Allah's will, power and creation. This would not leave in his heart any fear of other than his Creator and Maker. This in turn causes him to turn to Allah alone in fear, love and hope.

 

Had it been that what one flees from were not under Allah's Will and Power, one would then be excused to fear that thing instead of Allah. This would be like running away from a creature to a more powerful one, without being totally confident that the second creature is powerful enough to protect him from the first one.

 

This is quite different from the case of a person who knows that the One to whom he is running is the same as the One who decreed, willed, and created that from which he is fleeing. In the latter case, no interest in seeking other protectors should remain in the heart.

 

So, understand well this important meaning in the Prophet's sallallaahu 'alayhi wa sallam words above. People have explained them in many different ways, yet very few have realized this meaning which is their core and moral. This facilitation [in understanding] is indeed from Allah.

 

Thus the whole matter resolves to fleeing from Allah unto Him. This is the meaning of the hijrah to Allah ta'ala. This further explains why the Messenger sallallaahu 'alayhi wa sallam said:

 

"A true migrator is one who abandons what Allah has prohibited." 4

 

This is also why Allah ta'ala mentions Imaan and hijrah together in several places [eg. al-Anfal 8:72,74,75 & at-Tauba 9:20] - the two being closely linked, and each of them requiring the other.

 

The Importance of Migrating to Allah

 

In conclusion, the hijrah to Allah includes abandoning what He hates and doing what He loves and accepts. The hijrah originates from feelings of love and hatred. The migrator from one place to another must have more love for the place to which he migrated than that from which he migrated, and these feelings are what led him to prefer one of the two places.

 

One's nafs (self, soul), his whims and his devil keep calling him to that which is against what he loves and is satisfied with. One continues to be tested by these three things, calling him to avenues that displease his Lord.

 

At the same time, the call of Imaan will continue to direct him to what pleases his Lord. Thus one should keep migrating to Allah at all times, and should not abandon this hijrah until death.

 

This hijrah becomes strong or weak [in the heart] depending on the state of the Imaan. The stronger and more complete that the Imaan is, the more perfect the hijrah. And if the Imaan weakens, the hijrah weakens too, until one becomes unable to detect its presence or have the readiness to be moved by it.

 

What is surprising is that you might find a man talking at great length and going into very fine details regarding the [physical] hijrah from the land of disbelief (Dar-ul-Kufr) to the land of Islam (Dar-ul-Islam), and regarding the hijrah which ended with conquering Makkah, even though this type of hijrah is incidental, and he may never have to do a thing with it in his whole life.5

 

But as for the hijrah of the heart, which continues to be required from him as long as he breathes, you find that he does not seek any knowledge regarding it, nor does he develop any intention to undertake it! Thus he turns away from that for which he has been created, and which - alone - can save him, and involves himself in that which, of itself, cannot save him. This is the situation of those whose vision has been blinded, and whose knowledge is weak regarding the priorities of knowledge and action.

 

Indeed, Allah is the One from Whom we seek help, and He alone does facilitate our matters. There is no god except Him and no Lord other than Him.

 

Description of a Migrator to the Messenger

 

Migration to the Messenger sallallaahu 'alayhi wa sallam is a knowledge that has been [mostly] lost [from among people]; only its name continues to exist. It is a practice that has been abandoned; only its outline remains. It is a road whose milestones have been obliterated by wild animals, and whose water sources have been dried up by the enemies.

 

Thus the person who takes this road is a stranger among people, unique in his surroundings, distant [from others] despite his physical closeness, lonely despite numerous neighbours. He is unhappy with what pleases [the common] people, and [often] satisfied with what depresses them. He resides when they travel, and travels when they reside. He is alone in the Way that he chose for seeking his goal, feeling no satisfaction until he achieves it. He is with the people in his body, but away from them by virtue of his goal. Their eyes sleep indifferently, neglecting to seek the Guidance; but he spends his nights awake. They are too lazy for migration to the Prophet sallallaahu 'alayhi wa sallam, while he is totally engrossed in its pursuit. They scorn his indifference to their ideas; and they blame him for criticizing their ignorance and inconsistencies. They cast their doubts on him, and they keep close watch over him.

 

They wait hopefully for death to rid them of him. He responds to them with what Allah says:

 

"Say [Muhammad]: "Do you await for us anything except one of the two best things (martyrdom or victory), while we await for you that Allah will afflict you with a punishment from Himself or at our hands. So wait, we too are waiting with you." [at-Tawba 9:52]

 

And

 

"He (Muhammad) said: "My Lord! Judge You in truth! Our Lord is ar-Rahman (the Most Merciful), whose help is to be sought against that which you attribute unto Him [of falsehoods]." [al-Anbiya 21:112]

 

He further reminds them [with what an Arab poet once said]:

 

"Both we and you will die, And the true loser at the time of reckoning is he who will then feel sorry."

 

Definition of Migration to the Messenger

 

Migration to the Prophet sallallaahu 'alayhi wa sallam is a most important matter. It is a long and difficult way for those who are not prepared for it, as a poet once said:

 

"It is far for him who is lazy or who tires easily, But as for the one who has the longing, it is smooth and easy for him."

 

By Allah's Life, this migration is but a shining light to illuminate your darkness. It is a full moon lighting the earth from east to west and capable of lighting your gloom. It is a clear sweet stream of water capable of washing away the stains of your heart. It is the beginning of a great bounty of which you could be unaware.

 

Listen now to the importance of this migration and to the evidence pointing to it. Be a judge of yourself before Allah: Are you among those who run away from it or among those who run toward it?

 

The definition of this migration is: the soul's journey, in all matters of belief, in all desires of the heart, and in all legislative matters, to the origin of Guidance and the source of Light. This Guidance and Light came from the mouth of the truthful and trustworthy, Muhammad sallallaahu 'alayhi wa sallam, whom Allah ta'ala describes as:

 

"Your companion (Muhammad) is neither astray nor being misled. Nor does he speak of (his own) desire. It is only the Revelation with which he is inspired." [an-Najm 53:2-4]

 

A matter is acceptable only if the light of his Message shone over it; otherwise, it deserves to be thrown into the seas of darkness. A witness is acceptable only if he is recommended by this praised one sallallaahu 'alayhi wa sallam; otherwise, you can consider him among the doubtful and accused.

 

How then could a man who is enslaved by his base instincts and worldly habits undertake this migration? A man who does not want to part with the place where he was born and raised? A man who says: "We only follow our fathers' ways, hold to their traditions, and trace their footsteps." How could he undertake it when his ancestors were incapable of doing so, and yet he relies totally on them to determine his way for success and salvation, claiming that their opinions should be better and sounder than his?

 

If you investigate the reason for saying this you find it a combination of laziness and indifference.

 

The Obligation of Migrating to the Messenger

 

This migration [to the Messenger sallallaahu 'alayhi wa sallam] is required from every Muslim. It follows directly from the [second part of the] Shahaadah (the testimony proclaimed by every Muslim):

 

"Muhammad sallallaahu 'alayhi wa sallam is Allah's Messenger,"

 

just as the first type of migration [to Allah] follows from the [first part of the same] Shahaadah, that:

 

"There is no true god except Allah."

 

Every human being will be asked about these two manners of migration, both in the barzakh 8 and on the Day of Resurrection. Qataadah [one of the Taabi'in 9] said:

 

"The earlier and the later people will be asked two questions [on the Day of Judgement]: What did you worship, and what was your response to the messengers." 10

 

These two matters are the content of the two parts of the Shahadah.

 

A Great Oath

 

Allah ta'ala said:

 

"But no, by your Lord, they can have no Imaanuntil they set you (Muhammad) judge in any disputes that arise among them, and then find in their souls no resistance against your decisions but accept them with the fullest submission." [an-Nisaa' 4:65]

 

Here Allah the Exalted makes the greatest oath - by His own Self, Glory be to Him, that the Imaan is not confirmed for a person, and he is not one of its People, until he accepts the Messenger sallallaahu 'alayhi wa sallam as the judge in all matters of dispute and in all aspects of the Deen.

 

Using the term "any disputes" in this aayah absolutely negates the presence of Imaan unless the Messenger sallallaahu 'alayhi wa sallam is made the judge in ail disputes. In addition, Allah ta'ala has required satisfaction of the heart with the Messenger's judgment so that one would find no resistance in his soul. One should accept his judgment with satisfaction and submission. Taking the judgment with dissatisfaction, or following it in spite of oneself is contrary to the meaning of Imaan. So, the Messenger's judgment should be accepted with satisfaction and pleasure of the heart.

 

Once a person knows this, he should always examine himself and look into his heart [to see how true is his submission to the Messenger's judgements]. He should do this whenever a judgment comes from the Messenger sallallaahu 'alayhi wa sallam, in a major or a minor matter, conflicting with his desire or differing from the way of his ancestors. Allah ta'ala says:

 

"Nay, man will be evidence against himself, even though he were to put up excuses." [al-Qiyaamah 75:14-15]

 

Glory be to Allah! In how many instances have people hated quotations [from the Messenger sallallaahu 'alayhi wa sallam] and wished that they were never said! What hatred in their hearts and what dryness in their throats did some of the texts leave! Their secret thoughts will be revealed to them, causing them pain and humiliation on that Day:

 

"The Day when all the secrets [of hearts and intentions] will be uncovered and tested." [at-Taariq 86:9]

 

Furthermore, Allah ta'ala concludes the above ayah by requiring the fullest submission to [the judgements and commands of] the Messenger sallallaahu 'alayhi wa sallam.

 

Loving the Messenger and Submitting to Him

 

This submission is not that of a defeated fighter who is forced to surrender to his enemy.

 

Rather, it is the submission of an obedient subordinate to his master who is dearer to him than any other creature, when he realizes that only through this submission will he achieve happiness and success.

 

It is the submission of one who realizes that, compared to his own self, this master has more concern and compassion for him, and is a better counsellor who is more knowledgeable about what benefits him, and therefore more capable of saving him.

 

When a person realizes these meanings 11 with respect to the Messenger sallallaahu 'alayhi wa sallam, he will surely submit himself to him sallallaahu 'alayhi wa sallam, and surrender every desire in his heart in obedience to him. He will then comprehend that he cannot attain happiness except through this submission and obedience.

 

This matter is not easy to express in words. The heart needs to open up for it to allow it to sink down to its depths. It cannot be attained by mere claims or wishes. A poet once said:

 

"Everyone claims to be the lover of Layla, But Layla does not commit to any of them."

 

There is a great difference between knowing the meaning of love and being truly in love. People frequently confuse between knowledge and experience.

 

Similar to this is the example of a sick man who is under the influence of a disease; he knows the meaning of health and well-being; however, his knowledge does not make him experience what a healthy man enjoys of good health, even if the latter cannot describe his healthy status in an expressive way.

 

Another example is that of two persons, one of them knowing the meaning of fear, and the- other is subjected to it and is really experiencing it.

 

Methods of Emphasis in This Ayah

 

In the above ayah (an-Nisaa' 65), notice how Allah ta'ala emphasizes the obligation of obeying the Messenger sallallaahu 'alayhi wa sallam in several ways:

 

1. STARTING WITH A NEGATION

 

First, He precedes the oath with the negation, "But no, by your Lord.."

 

This style of starting a sentence with a negation when making an oath concerning a negated matter (in this case, their Imaan is what is being negated) common in the language of the Arabs. For instance as-Siddiq [Abu Bakr ®] said:

 

"No, by Allah! He shall not turn around to one of Allah's lions, who fought for Allah and His Messenger, and give you his booty." 12

 

Examples of this style are very numerous in the Arabic poetry as in the following two example:

 

"No, by your father 13, O daughter of the one from the tribe of 'Amir, People cannot claim that I ever run away (in the battlefield)."

 

"No, by Allah! One cannot find for what ails me, Or what ails them - ever- a cure."

 

If you examine the sentences in the Qur'an which include oaths, and which start with negation articles, you will find in most of them that the thing about which the oath is made is itself negated as well. This general rule is not revoked by Allah's saying:

 

"But no! I swear by the setting of the stars - and verily, that is indeed a great oath, if you but know - that this is indeed a most honourable Qur'an, in a Book well guarded (with Allah)." [al-Waaqi'ah: 57 75-78]

 

The intention in these ayaat is to first negate the fallacies of the disbelievers regarding the Qur'an: that it is poetry, magic, or fables of the past. Then they confirm the opposite. Thus they tell them, "But no! It is not what you claim, but is rather an honourable Qur'an". In other places, Allah ta'ala explicitly mentions both the negation (underlined) and the affirmation (italics). For example, He ta'ala says:

 

"But no! I swear by the planets that disappear during the day, running in their courses in secret, and the night as it departs, and the dawn as it brightens. Verily this (the Qur'an) the words (brought) by a honourable messenger (Jibreel), endowed with power and with rank before the Lord of the Throne (Allah), obeyed (by the Angels), trustworthy therein (in the heavens). People! Your companion (Muhammad) is not a madman; indeed he saw him (Jibreel) in the clear horizon; and he does not withhold (from you) a knowledge of the ghayb 16 and it (the Qur'an) is not the word of an outcast devil." [at-Takweer 81:15-25]

 

And:

 

"But no! I do swear by the Day of Resurrection, and I swear by the self-reproaching soul (of a believer). Does the human being think that We shall not assemble his bones? Yes, We are Able to put together in perfect order the tips of his fingers." [al-Qiyaamah 75:1-4]

 

Therefore, opening the oath with articles of negation emphasizes the matter being discussed, and confirms the absence of false claims or erroneous beliefs regarding it.

 

2. USING AN OATH

 

The second method of emphasis is that Allah ta'ala used an oath [to negate Imaan from those who do not fulfill the conditions of submitting to the Prophet's judgment as set forth in the rest of the ayah]

 

3. SWEARING BY HIMSELF

 

The third method is that Allah ta'ala chose to swear by Himself and not by any of His creatures, which He does on some occasions. 17

 

4. REQUIRING THE ABSENCE OF ANY RESISTANCE

 

The fourth method of emphasis is that Allah ta'ala requires submission to the Messenger's judgment, such that no resistance to it remains in the souls.

 

5. COMPLETE SUBMISSION

 

And the fifth method of emphasis is in repeating the verb "submit" in the abstract form. Literally, this would be stated as: "... And submit a submission." In Arabic, this reflects the meaning: "... And submit completely or fully".

 

The Prophet's Claim on the Believers

 

The eloquent methods of emphasis applied here, and the great care taken to confirm this in the souls of the worshipers, are because of the great need of this important matter. Allah ta'ala said:

 

"The Prophet has a higher claim 18 on the believers than [they have on] their own selves." [al-Ahzaab 33:6]

 

Some people think that the Messenger sallallaahu 'alayhi wa sallam cannot have more claim on them than their own selves. This ayah indicates that anyone who thinks like this is not one of the believers.

 

This Prophet's claim on the believers involves the following two important matters:

 

1. DEARER THAN ONE'S SELF

 

The Messenger sallallaahu 'alayhi wa sallam should be more beloved than one's own self. This is so because the Prophet's claim on a believer is based on love; and a person usually loves himself more than others; yet the Messenger sallallaahu 'alayhi wa sallam should have more claim on him, and be dearer to him than himself. A person who fulfils this acquires the quality of Imaan.

 

Once a person submits to the Prophet's claim on him and loves him more than any other creature, then there follows full compliance, obedience, and all the other consequences of love, such as satisfaction with his judgment, submission to his orders, and favouring him over anyone else.

 

2. THE RULER OVER ONE'S SELF

 

A person should not have an independent rule over himself; this authority is the right of the Messenger sallallaahu 'alayhi wa sallam. His rule is superior to a master's rule over his slave or a father's over his son. Thus, a person has no right of disposal over himself except in accordance with what the Messenger sallallaahu 'alayhi wa sallam disposes, for he sallallaahu 'alayhi wa sallam has more claim on him than himself.

 

Deviation from true love

 

How then could such a closeness (to the Messenger) ever be attained by a person who isolates the Messenger's message from the position of authority [over himself and his life], who is more satisfied and pleased with someone else's judgment, who claims that the guidance is not acquired from him sallallaahu 'alayhi wa sallam but from the dictates of the minds, and who claims that the Messenger's message does not offer full certainty? These and other similar views reflect a deviation from him sallallaahu 'alayhi wa sallam and from his Message, and that indeed is the worst misguidance.

 

There is no way to establish the closeness to the Messenger sallallaahu 'alayhi wa sallam except by isolating oneself from all but him sallallaahu 'alayhi wa sallam, following him in everything, and checking what anyone else says against that with which he sallallaahu 'alayhi wa sallam came. So, if the Messenger's testimony supports it, it is accepted, and if it invalidates it, it is rejected; and if it were unclear whether his testimony is for or against it then it is treated as the talk of the People of the Scripture, and no decision is made concerning it until he is sure which of the two judgments is closer to it.

 

The one who follows this method will have his journey of hijrah straightforward, his knowledge and deeds will be upright, and the people will aspire to him from every direction.

 

[Continued...]

 

FOOTNOTES:

 

1.

 

1. Tawhid: Accepting and believing in the oneness. In reference to Allah ta'ala, it means to believe in:

 

(a) His existence and ownership of the creation, which is sometimes referred to as the Tawhid of Rububiyyah (state of being the only True Lord or Rabb).

 

(b) His possession of the highest attributes and most excellent names, which is sometimes referred to as the Tawhid of Names and Attributes.

 

© Him as being solely worthy of worship and full obedience, which is sometimes referred to as the Tawhid of Ubudiyydh or lbadah (worship), or of Ilahiyydh or Uluhiyyah (state of being the only True God or Ilaah).

 

2.

 

In reference to the Messenger sallallaahu 'alayhi wa sallam, it is to believe in the uniqueness of his Message and in the obligation to follow him exclusively. This is sometimes referred to as the Tawhid of Ittiba' (adherence).

3.

 

This is a part from a hadeeth recorded by Muslim and narrated by 'A'ishah ® who said, "I missed Allah's Messenger sallallaahu 'alayhi wa sallam one night. Then [after some search] my hand hit the soles of his feet in the Masjid. He had them erected [in sujud (prostration)] and was saying:

 

<>"

 

4.

 

This is a part of a hadeeth recorded by al-Bukhari and Muslim and narrated by al-Bara' bin 'Azib who said that the Messenger sallallaahu 'alayhi wa sallam instructed a man to say when he goes to bed:

 

<>

 

5.

 

Then he sallallaahu 'alayhi wa sallam said, "Whoever says this and dies, he would die according to the Fitrah (pure nature)"

6.

 

This is a part of a hadeeth recorded by al-Bukhari and narrated by 'Abdullah bin Amr ® that the Prophet sallallaahu 'alayhi wa sallam said:

 

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7.

 

This applies mostly to a person who is already in a land of Islaam, and who does not need to undertake this kind of physical hijrah.

8.

 

Barzakh: The period of death between the first life and the Resurrection.

9.

 

Tabi'un or tabi'in: Plural of tabi' or tabi'iyy (follower), which normally refers to a disciple of the Sah abah (Companions of the Messenger sallallaahu 'alayhi wa sallam).

10.

 

Ibn ul-Qayyim also attributed these words to Qatadah in Ighaathat ul-Lahfaan. But he attributed them in Madarij us-Salikeen to Abul 'Aliyah. lbn Jarir at -Tabari also attributed them to Abul 'Aliyah, as is mentioned by lbn Kathir in his Tafsir. This derives from what Allah ta'ala said in His Book (review al-Qasas 28:62-74).

11.

 

When applied to the Prophet sallallaahu 'alayhi wa sallam, these meanings must be understood within the boundaries of Islam. They should not be influenced by extreme tendencies like the sufees' who glorify him beyond his honourable human status, bestowing on him some divine attributes, and believing that he can answer the supplications and help and protect people while he is in his grave.

12.

 

Thus he sallallaahu 'alayhi wa sallam should be (next to Allah) dearer to a person than his own self; to submit to him means to submit to his Sunnah; his mercy and compassion and ability to counsel and save the people are by virtue of what Allah ta'ala has taught him, and, after his death, this takes place through his Sunnah and teachings.

13.

 

The occasion for saying this is the following: Qatadah ® narrated that he was with Allah's Messenger in the battle of Hunayn. When the Muslims approached victory, he saw a man of the disbelievers about to kill a Muslim. He ran to him from behind and hit him with the sword between the shoulders. The disbeliever turned around to Qataadah, held him, and squeezed him so hard that he felt he was about to die. But then, death came to him (because of Qatadah's hit), and he let go of him.

14.

 

After the battle was over, the Prophet sallallaahu 'alayhi wa sallam said three times, <> Qatadah asked if anyone would testify before the Prophet sallallaahu 'alayhi wa sallam that he killed that man. A man then stood up and said, "He is saying the truth, O Messenger of Allah; and I have taken his booty; so give him something to satisfy him instead." Then Abu Bakr ® said, "No, by Allah! He shall not turn around to one of Allah's lions, who fought for Allah and His Messenger, and give you his booty." The Messenger sallallaahu 'alayhi wa sallam responded by saying, <> And he gave it to him. [Recorded by Al-Bukhari and Muslim]

15.

 

As explained in a footnote below, swearing by the fathers is prohibited in Islaam.

16.

 

Ghayb: Domains beyond the human senses. This is commonly and erroneously translated as "the Unseen". It is used in the Qur'an to denote all those sectors or phrases of reality which lie beyond the range of human perception: as, for instance, Allah's existence, His attributes, the Hereafter, the angels, and unrecorded events of the remote past or future.

17.

 

People, however, may only swear by Allah ta'ala, His Names, or His Attributes. The Messenger sallallaahu 'alayhi wa sallam instructed that anyone who wants to make an oath, should either make it by Allah ta'ala or remain silent. [Al-Bukhari and Muslim]

18.

 

The Arabic word used here is Awlaa which means that he sallallaahu 'alayhi wa sallam has more right and claim on a person. It also caries the meaning of closeness, ie. that he sallallaahu 'alayhi wa sallam must be closer to a person that his own self. Some translations use this latter meaning and we use it sometimes in this text.

[Muhammad]

Migration to Allaah

Imaam ibn al-Qayyim al-Jawziyyah rahimahullaah

Taken from The Magnificent Journey published by QSS

 

[Continued...]

One of the greatest forms of mutual help in righteousness and piety is to help one another in the journey of migration to Allah and His Messenger sallallaahu 'alayhi wa sallam. This help should be done by hands, tongues and hearts - through teaching, advising, educating, guiding, and caring.

 

If a person has this attitude toward Allah's creatures, prosperity will rush to him from all directions, Allah will move His creatures' hearts toward him, will open the gates of knowledge for his heart, and will facilitate the path of bliss for him.

 

Conversely, one with an opposite attitude will receive opposite consequences.

 

One might then ask, "You have described a very great journey and a very important matter; but what provisions should be taken along? Which way to follow? And what are the means to use for transportation?" The answer to this is provided in the following sections.

 

The Trip's Provisions

 

The provisions for this journey are the knowledge inherited from the Seal of Prophets sallallaahu 'alayhi wa sallam - there are no other provisions.

 

Let anyone not prepared with these provisions stay in his home and sit with those who lag behind. He would then find multitudes of other laggers to accompany. Let him follow their example; but let him know that this company will not avail him anything on the Day of Distress. Allah ta'ala said:

 

"On that Day, it will avail you nothing that, since you have done wrong [together], you shall be partners in punishment [as well]" [az-Zukhruf 43:39]

 

Thus Allah ta'ala assures that the wrongdoers' association in punishment will not profit them. In this life, people find comfort in sharing disasters, as Al-Khansa (an Arab poetess) said:

 

"If it were not for the abundance of people wailing around me, Because of the loss of their brethren, I would have killed myself. And even though none of them wails the like of my brother, yet, I comfort myself in that we all share similar disasters."

 

However, this kind of consolation will not exist among those sharing the punishment on the Day of Resurrection.

 

The Way

 

The way to accomplish this journey is through exerting at full capacity and striving to the extreme. It can neither be accomplished by wishes, nor attained through loitering. It is only as a poet once said:

 

"Dive into the darkness of death, and rise to eminence, Thus will you earn a distinguished and lasting honour. No good is in a soul that fears death, Nor in a willpower that worries about the reproachers' criticism."

 

It is not possible for a person to take this way unless one satisfies two matters:

 

1.

 

First, as long as one is following the right way, one should never be concerned about the reproaches of those who like to find faults. Some types of reproach can hit even a strong knight so hard as to cause him to drop from his horse to the ground dead.

2.

 

Second, one's soul should be so worthless to him, for Allah's sake, that he would rush forward, fearless of any perils. The moment the soul becomes frightened, it retreats and turns away from facing dangers, preferring the lowliness of the earth.

 

These two matters cannot be further fulfilled without patience. One who exercises patience for just a short while will find dangers turn into a smooth breeze which can carry him where he wishes. Thus the danger that he feared suddenly changes to become his best helper and assistant. This is a matter that cannot be comprehended well except by those who have tried it.

 

The Means of Transportation

 

The means of transportation in this journey [of migration] is to take refuge in Allah ta'ala, and to turn to Him with one's whole being. It is to exhibit, by all means, full reliance on Him and true confidence in Him. It is to lie down before Him like a subdued and defeated person who possesses nothing - a person who looks up to his Master for dignity and security and for attaining some of His bounty, hoping that He would shelter him.

 

Such is the one whom, it is hoped, Allah will guide and show what has been concealed from others concerning the way of this hijrah and its ranks.

 

Contemplating Allah's Ayaat

 

The pinnacle of the whole affair [of performing a successful journey] and its central pillar is the continued contemplation on Allah's ayaat - to such an extent that these ayaat would overpower the person's thoughts and fascinate his heart.

 

Once the meanings of the Qur'an replace the passing thoughts of the heart - once the Qur'an masters the person and controls his heart until he becomes its sole obeyed leader, then his journey goes smooth, and his course becomes manifest; and even when it appears to people that he is standing still, he would, in fact, be moving ahead so fast as to race with wind. [As Allah ta'ala said:]

 

"You see the mountains and think them firmly fixed. But they pass away as the clouds pass away. [such is] the mastery of Allah who disposes of all things in perfect order. Indeed, He is well acquainted with all that you do" [an-Naml 27:88]

 

One might ask, "You have pointed to a great aspiration. Would you disclose the door which opens into it; and would you raise the curtain that conceals it? Would you reveal how to understand thoroughly the meanings of the Qura'n, and how to reflect upon its extraordinary delights and treasures? We have in our hands the books of tafsir 1 of various Imams; are there any additional interpretations to be offered beyond what they have already done?"

 

I shall then present (in the next chapter) some examples that may be followed and taken as guide in this endeavour.

 

Establishing Justice

 

It is surprising to find someone claiming closeness to the Messenger sallallaahu 'alayhi wa sallam and complete love for him while he strives to follow and establish someone else's opinions. He bases his anger, love, and satisfaction on such opinions; he referees them; and he compares the Messenger's statements to them - if they agree with those opinions then he accepts them, otherwise he applies all sorts of tricks and takes all measures to reject them and to turn away from them.

 

Allah ta'ala said:

 

"Believers! Stand out firmly for fair dealings, as witnesses to Allah, even though it be against yourselves, or your parents, or your kin; be he rich or poor, Allah can best protect both. So follow not the lusts [of your hearts] lest you may avoid justice. If you distort your testimony or refuse to provide it, verily, Allah is ever Well-Acquainted with what you do" [an-Nisaa' 4:135]

 

This ayah carries great meanings that should be emphasized because of people's dire need for them.

 

Allah ta'ala commands the believers to establish equity and justice. It should be rendered toward everyone, whether enemy or friend.

 

It is even more important to establish justice in matters of ideas, opinions, and beliefs, because they relate to Allah's commands and teachings. Allowing whims and disobedience to influence one's opinions and beliefs conflicts with Allah's commands and with His Messenger's Message.

 

Establishing justice in ideas, opinions and beliefs is the mission of the successors to the Messenger sallallaahu 'alayhi wa sallam in his Ummah (nation) - those who are worthy of carrying the trust among his followers. No one deserves such description of honesty except those who establish absolute justice in this, as an advice for Allah, His Book, His Messenger, and His worshipers. These are indeed the true inheritors [of the glorious Message].

 

Thus a person is not worthy of this description if he takes his company, ways, and opinions as measures and indicators of the truth - loathing or befriending people because of them.

 

How far is such a person from establishing the justice that Allah mandated on everyone, especially in these matters of belief where the obligation is higher!

 

Fair Testimonies

 

The above ayah has,"... as witnesses to Allah ...". A witness is a reporter. If he reports truthfully then he is acceptable and just; if he reports falsehoods then he is a false witness.

 

In addition to establishing justice, Allah requires one to be a witness for Him alone. Thus the testimony should be: with justice and for Allah alone. In another ayah Allah ta'ala said:

 

"Believers! Stand out firmly for Allih as witnesses to fair dealing" [al-Maaidah 5:8]

 

Together, these two ayaat require four things: establishing justice, doing it for Allah, maintaining truthful testimonies, and doing this for Allah as well.

 

The ayah in surah an-Nisaa' emphasizes fairness and maintaining the testimonies for Allah, while that of surah al-Maaidah emphasizes standing out firmly for Allah and maintaining fair testimonies. This difference (between the two ayaat) has an important reason that cannot be dealt with here.

 

THE TEST OF FAIRNESS

 

The above ayah (an-Nisaa' 135) then says, "...even if it be against your own selves, your parents or your kin...".

 

Allah ta'ala commands to establish justice and to maintain fair testimony against everyone, including the most beloved ones. One is required to be fair against himself, his parents who are his roots, and his relatives who are usually closer and better supporters for him than other people.

 

A person's love for himself, his parents, and his kin, tends to prevent him from establishing the right and justice against them, especially when the right is for someone whom he hates and loathes. Thus, it is obvious that no one will establish this justice except he to whom Allah ta'ala and His Messenger sallallaahu 'alayhi wa sallam are more beloved than anything else.

 

One can use this to test the strength of Imaan in his heart, and his status of Imaan.

 

On the other end, one should be just toward his enemies and those whom he dislikes. His hatred should not cause him to be unjust to them, just as his love for himself and his kin should not prevent him from establishing justice against them. This hatred should not make him do wrong, just as that love should not stop him from doing right. One of the salaf 2 said:

 

"A just person is one whose anger does not cause him to do wrong, and whose pleasure does not prevent him from doing right."

 

Thus these two ayaat (of an-Nisaa' and al-Maaidah) together require two things: establishing justice, and maintaining fair testimony with friends and enemies.

 

WEALTH-BASED BIAS

 

The above aayah (an-Nisaa' 135) then says, "... be he rich or poor, Allah is closer to both of them ...".

 

[The meaning of this is that,] "Allah is the Lord and Master of both the rich and the poor; they are His 'abid (subjects), just as you are his 'abd. So, do not be prejudiced toward a rich man because of his wealth, nor toward a poor man because of his poverty; Allah ta'ala is closer than you to both of them."

 

A possibly better interpretation of this is the following: "People may be reluctant to establish justice and to testify against the rich or the poor; as for the rich, they fear to cause him a loss in wealth; and as for the poor, they tend to take the matter lightly with him because of his poverty and that he possesses nothing. So they are told, 'Allah is closer than you to both the rich and the poor; He is more knowledgeable of, and more merciful toward both; thus do not stop establishing truthful testimony against either of them.'"

 

Two Motivations for Hiding the Truth

 

The next portion of the above ayah (an-Nisa' 135) says, "...So do not follow the lusts, lest you may be reluctant to establish justice..."

 

Another possible (but not as strong) interpretation of this ayah says, "...lest you may be unjust..."

 

This ayah (an-Nisa' 135) continues, "...if you distort your testimony, or refuse to provide it, verily, Allah is ever Well-Acquainted with what you do."

 

Allah ta'ala mentions here the two incentives for hiding the truth, warning against committing either of them. These are: distorting the testimony and refusing to provide it.

 

When the truth becomes clear and evident, a person who likes to hide it does so in one of two ways: he either turns away from it and abstains from mentioning it, acting by this as a mute devil, or he changes and distorts it.

 

The distortion of truth is either in words or in meaning. Distorting the words is done by adding, dropping, or replacing them with other words. It can also be done by uttering other words in such a way as to make the listener think that he heard something different from what was actually meant. This is similar to what the Jews did in greeting the Messenger sallallaahu 'alayhi wa sallam or on some other occasions 3.

 

Distorting the meaning is done by interpreting the words differently from what the speaker intended, introducing that which he did not mean, dropping some of what he meant, and so on.

 

Summary

 

Thus Allah ta'ala warns against all kinds of distortion in the testimony. A witness is required to provide a precise testimony, without hiding or distorting it.

 

Just contemplate then on the great amount of wisdom and knowledge contained in this ayah.

 

In summary, Imaan is not complete, or not even present in a person, unless he submits the Texts [of the Qur'an and Sunnah] with acceptance and pleasure, proclaims them, and invites people to them. He should never respond to them with rejection or distortion.

 

[Continued...]

 

FOOTNOTES:

 

1.

 

Tafsir: Explanation or interpretation. It frequently refers to volumes which include explanations and commentary of the Qur'an.

2.

 

Salaf: The early pious Muslims of the Sahabah (companions) and their true followers.

3.

 

When greeting the Messenger sallallaahu 'alayhi wa sallam, some Jews used to fake "As-Salaamu 'Alaykum" (Peace be on you) by saying "As-Saammu Alaykum" (Death be to you) instead [Al Bukhari and Muslim]. Also, review al-Mujaadalah 58:8.

[Muhammad]

Migration to Allaah

Imaam ibn al-Qayyim al-Jawziyyah rahimahullaah

Taken from The Magnificent Journey published by QSS

 

[Continued...]

Decisions of Allaah and His Messenger

 

Allah ta'ala said:

 

"It is not befitting for a believing man or woman, when a matter has been decided by Allaah and His Messenger, to have any option about their decision." [al-Ahzaab 33:36]

 

This ayah indicates that when it is confirmed that Allah ta'ala or His Messenger sallallaahu 'alayhi wa sallam have made a decision or have informed about a particular matter, then no believer, male or female, may choose differently. Any opposing choice would contradict Iman.

 

Ash-Shafi'ee ® reported a consensus among the scholars of the Sahaabah, the Tabi'een, and their followers, that:

 

"If a sunnah of Allah's Messenger sallallaahu 'alayhi wa sallam becomes manifest to a person, he does not have any choice but to follow it, regardless of what other people say."

 

No Muslim scholar disputes or doubts the truth of this statement. The only evidence that people are required to follow [besides Allah's Book] is the words of the Infallible (Muhammad sallallaahu 'alayhi wa sallam) "who does not say anything out of (his own) desire" [an-Najm 53:3)]

 

Other people's talks could, at best, be acceptable to follow. But in no way may they oppose or outweigh the Texts (of the Quraan and Sunnah). We ask Allah ta'ala to protect us from the failure [incurred on those who do not abide by this].

 

The Guidance Is in Obeying the Messenger

 

Also, Allah ta'ala said:

 

"Say: Obey Allah and obey the Messenger: but if you turn away then he (the Messenger) is only responsible for the duty placed on him, and you for that placed on you. If you obey him, you shall be on right guidance. The Messenger's duty is only clear deliverance [of the Message]" [an-Nur 24:54]

 

Note that repeating the verb "obey" here has an important significance that will be discussed below.

 

Here Allah ta'ala makes obeying the Messenger sallallaahu 'alayhi wa sallam a condition for guidance; guidance cannot be acquired without this obedience. The duty of the Messenger sallallaahu 'alayhi wa sallam is to deliver the Message; and people's duty is to follow, obey, and submit to him. Al-Bukhari ® reported that Az-Zuhri 1 said:

 

"From Allah [comes] the knowledge; from the Messenger sallallaahu 'alayhi wa sallam [comes] the deliverance [of the knowledge]; and from us [comes] the submission [to the Message]."

 

Thus if people neglect their duty of belief and obedience, they would harm themselves not him; his responsibility is not to make them believe, but only to deliver the Message to them; it is not required from him that people be guided and successful.

 

Addressing the Believers

 

And Allah ta'ala said:

 

"Believers! Obey Allah, and obey the Messenger and those charged with authority among you; if you differ in anything, refer it to Allaah and the Messenger (for judgment) if you (truly) believe in Allaah and the Last Day: that is best, and most suitable for final determination" [an-Nisa' 4:59]

 

Allah ta'ala is requiring obedience to Him and to His Messenger sallallaahu 'alayhi wa sallam. He starts the ayah with an address to the "believers", hinting that what is required thereafter is a consequence of that name with which they are addressed.

 

This is similar to saying, "You whom Allah has favoured and enriched with His bounties, be good to others as Allah has been good to you." And like, "Learned man, teach people what would benefit them." And, "Ruler, rule with justice." And so on.

 

For this reason, legislative matters in the Qur'an are frequently addressed to the believers, starting the address with "Believers". For example Allah says:

 

"Believers, fasting is prescribed for you..." [al-Baqarah 2:183]

 

And He says:

 

"Believer, when the call is proclaimed for prayer on Friday, hasten earnestly to the remembrance of Allaah..." [al-Jumu'ah 62:9]

 

And He says:

 

"Believers, fulfill the contracts..." [al-Ma'idah 5:1]

 

Addressing the believers like this carries the implication that: "If you are true believers, you should perform the following action, because it is a requirement for the integrity and sincerity of Iman."

 

To Obey the Messenger Is to Obey Allaah

 

In the above ayah (an-Nisaa' 59), Allah demands obedience to Him, the Messenger, and those of authority. The verb "obey" is applied only once in regard to the Messenger and those of authority. One might expect the opposite - [that it would be applied only once in regard to both Allah and the Messenger] because:

 

"He who obeys the Messenger obeys Allaah indeed" [an-Nisa' 4:80]

 

However, this usage here has a subtle meaning. It implies that the Messenger must be obeyed in all that he commands, even if it were not something specifically required in Qur'an.

 

Let one then not imagine that the Messenger sallallaahu 'alayhi wa sallam should only be obeyed when his commands confirm the Qur'an, otherwise he need not be obeyed. [in refutation of such fallacy, al-Miqdam bin Ma'di Yakrib ® narrated that] he sallallaahu 'alayhi wa sallam said :

 

"There will be a man with full stomach, reclining on his pillow, who will hear a command from me and say, "Let the judge between us (in this matter) be Allah's Book: we obey whatever we find in it." [Know that] indeed, I have been given the Book and, with it, that which is similar to it (the Sunnah)." 2

 

However, obeying the people of authority is not required independently, but as part of obeying the Messenger sallallaahu 'alayhi wa sallam. This fact is confirmed by the hadith (narrated by Ibn 'Umar ®):

 

"One should listen and obey (those charged with authority) whether it were something he liked or hated, as long as he is not commanded to disobey Allaah ta'ala. If he is commanded to disobey Allaah, he should neither listen nor obey." 3

 

Toward the end of this ayah (an-Nisa' 59), Allah emphasizes obeying the Messenger sallallaahu 'alayhi wa sallam by saying (what means), "... refer it to Allaah and the Messenger ...." rather than saying, "... and to the Messenger ...". Referring matters to the Qur'an is equivalent to referring them to Allah and the Messenger. Also, Allah's judgement is the same as His Messenger's; and the Messenger's judgment is the same as Allah's.

 

Thus if you refer your disputes to Allah, i.e. to His Book, then you refer to His Messenger sallallaahu 'alayhi wa sallam as well. And if you refer to His Messenger sallallaahu 'alayhi wa sallam, then you refer to Allah as well. This is one of the subtleties of the Qur'an.

 

The People of Authority

 

Two views have been expressed by the Sahaabah and the 'ulama (scholars) as to who are the ones "charged with authority". The first is that they are the 'ulama and the other is that they are the rulers.

 

In reality, it applies to both groups, because both the 'ulama and the rulers are in charge of the affairs concerning which Allah has sent His Messenger.

 

As for the 'ulama, they are charged with protecting the Deen, explaining it, teaching it, and refuting those who deviate from it or try to alter it. Allah ta'ala gave them this charge, as He said:

 

"These [prophets] were the men to whom We granted the Book and Judgement and Prophethood; if these people [of the Scripture] reject them, behold! We shall entrust their charge to a new people who do not reject them..." [al-An'aam 6:89]

 

This is indeed a great assignment to the 'ulama that requires from people to obey and follow them.

 

And as for the rulers, they are charged with establishing the Deen, safeguarding it, compelling people to adhere to it, and punishing those who deviate from it.

 

Thus these two groups are in charge of the affairs of people, and other people are their followers and subjects.

 

Matters of Dispute

 

Furthermore, there is in the above ayah (an-Nisa' 59) a clear evidence that all matters of disagreement, in all aspects of the Deen, should be referred to Allah and His Messenger sallallaahu 'alayhi wa sallam - and to no one else.

 

Anyone referring disputes to other than Allah and His Messenger opposes this command by Allah. And anyone who calls to other than Allah's and His Messenger's judgment to resolve disagreements, calls indeed with the call of Jahiliyyah 4.

 

One does not truly enter the realm of Iman until he refers all differences arising among people to Allah and His Messenger. For this reason, this ayah continues as, "... if you believe in Allah and the Last Day..."

 

Thus if this condition (of referring disputes to Allah and His Messenger) is not satisfied by a person, this implies the absence of Iman in him.

 

This ayah should be a sufficient clarification and guidance in this matter (of obeying the Messenger). It constitutes a protection and a support for those who abide by it; and it is a powerful refutation and attack against those who deny it, as Allah ta'ala said:

 

"... That he who would perish might perish in clear evidence [of the truth], and that he who would remain alive might live in clear evidence [of the truth]. And verily Allaah is All-Hearing, All Knowing..." [al-Anfaal 8:42]

 

The earlier and later Muslims agreed that referring matters to Allah means referring them to His Book, and referring matters to the Messenger sallallaahu 'alayhi wa sallam means referring them to him personally during his life, and to his Sunnah after his death.

 

The Excellence of Obeying the Messenger

 

The above ayah (an-Nisa' 59) ends with, "... that is best, and most suitable for final determination..." This means, "That with which I commanded you (to obey Me and obey My Messenger and the people of authority, and to refer disputes to Me and My Messenger) is better for you in this life and in the Hereafter; it leads to your happiness in both lives. Therefore, it is best and most rewarding for you."

 

This indicates that obeying Allah ta'ala and His Messenger sallallaahu 'alayhi wa sallam, and taking them as the referees, is the means to immediate and continued happiness.

 

Anyone who examines closely the evils of the world will find that each of them is caused by disobeying the Messenger sallallaahu 'alayhi wa sallam. Similarly, every good in the world results from obeying him. Furthermore, all the evils and pains in the Hereafter result from disobeying him sallallaahu 'alayhi wa sallam.

 

Thus, all the evils in both lives are caused by disobeying the Messenger sallallaahu 'alayhi wa sallam and by its consequences. If people obeyed him sallallaahu 'alayhi wa sallam properly, there would be no evil on earth. This applies equally to the general natural catastrophes and calamities, and to the personal evils, pains, and sorrow that occur to people.

 

In obeying him sallallaahu 'alayhi wa sallam is a refuge and a protection for those who want to prosper and be happy. And this prosperity and happiness cannot be achieved until one strives first to learn what the Messenger sallallaahu 'alayhi wa sallam taught, and then confirm it with true actions.

 

The Human Excellence

 

There are two additional actions which complete the happiness arising from truly obeying the Messenger sallallaahu 'alayhi wa sallam. The first is to invite people to obey him sallallaahu 'alayhi wa sallam, and the second is to have patience and perseverance in fulfilling this mission.

 

Thus the human excellence is confined to four matters:

 

First, knowing the Message of Messenger sallallaahu 'alayhi wa sallam.

 

Second, acting in accordance with this knowledge.

 

Third, spreading this knowledge among people and inviting them to it.

 

Fourth, persevering and striving in accomplishing all this.

 

One who seeks to learn how the Sahaabah ® lived and who want to follow them should know that this was indeed their way [so let him follow it). A poet once said:

 

"If you want to reach those folk, follow their way: It is quite manifest for those who aspire to it."

 

Deviating from the Messenger

 

Allah ta'ala said addressing His Messenger sallallaahu 'alayhi wa sallam:

 

Say, 'Were I to go astray, I would only stray to the hurt of myself; but if I am guided, it is because of what my Lord reveals unto me; He is indeed All-Hearing, Ever-Near.' [saba' 34:50]

 

This carries a clear evidence that the Messenger's guidance occurs only through the wahy 5 How surprising it is then to find men with confused minds and conflicting opinions claim to be guided! How does this guidance reach them? Indeed, "He whom Allah guides is rightly guided; but as for him whom He leaves to stray, you will find no protector to lead him." [Al-Kahf 18:17]

 

What misguidance is worse than that of one who claims that guidance does not occur through the wahy! He would rather refer matters to the opinions of this and that person! Great indeed is Allah's bounty toward one whom He guarded from such a serious deviation and a great disaster. All praise is due to Allah, Lord of the peoples.

 

FOLLOWING FALSEHOODS

 

Also, Allah ta'ala said:

 

"A Book has been revealed unto you, so let there be no tightness in your chest about it - that you might warn [people] with it, and remind the Believers. Follow [people] what has been sent down to you from your Lord, and do not follow other than Him - as allies or protectors. How seldom do you remember [the admonition]." [Al-A'raaf 7:2-3]

 

Here, Allah ta'ala commands people to follow what He revealed to His Messenger, and He forbids following others. One can either follow the Revelation or follow others - as allies; Allah does not give other than these two alternatives. Thus, anyone not following the wahy is indeed following falsehoods and other allies instead of Allah. By Allah's Grace, this should be clear and obvious.

 

THE CONFIDANTS

 

And Allah ta'ala said:

 

"On the Day when the wrong-doer will bite his hands [in despair], saying, 'Oh! Would that I had followed the path shown to me by the Messenger! Ah! Woe is me! Would that I had never taken so- and-so for a confidant! Indeed, he lead me astray from the Message (of Allah) after it had come to me! Ah! Satan is ever a betrayer of man.'" [Al-Furqan 25:27-29]

 

Anyone who follows a person other than the Messenger sallallaahu 'alayhi wa sallam, abandoning his guidance for the sake of that person's words or opinions, will surely say these same words. This is why Allah refers here to the confidant as 'so-and-so', which is a generic term that could apply to any person taken as a confidant instead of Allah.

 

This applies then to confidants whose friendship is based on anything other than obeying the Messenger sallallaahu 'alayhi wa sallam: their friendship will eventually turn to enmity and accusations, as Allah ta'ala said:

 

"The confidants on that Day will be foes unto one another - except the pious." [Az-Zukhruf 43:67]

 

THE FOLLOWERS AND THE FOLLOWED

 

Allah ta'ala describes the plight of the followers and of those whom they followed in several places of His Book; He says for instance:

 

"On the Day when their faces will be tossed about in the Fire, they will say, 'Woe to us! Would that we had obeyed Allah and obeyed the Messenger!' And they will say, 'Our Lord! We obeyed our chiefs and our great men, and they lead us astray from the right path. Our Lord! Give them double suffering, and banish them utterly from Your Grace!'" [Al-Ahzab 33:66-68]

 

Those people will wish that they had obeyed Allah ta'ala and His Messenger sallallaahu 'alayhi wa sallam. But they will do it at a time when wishes avail them nothing. They will confess that they had obeyed their chiefs and leaders and disobeyed the Messenger sallallaahu 'alayhi wa sallam, acknowledging that they had no excuse for doing so. This realization will lead them to request doubling the punishment and curses for those leaders.

 

This carries an important lesson and a useful admonition for a man of reason, Indeed, assistance [in seeing the truth] is from Allah ta'ala only.

 

Partners In Deviation

 

Allah ta'ala said,

 

"Who could be more unjust than one who devises lies against Allah or rejects His messages? For such, their appointed portion must reach them from the Book [of Decrees] until, when Our messengers [of death] arrive to take their souls, they say, 'Where are the things that you used to invoke besides Allah?' They will reply, 'They have forsaken us!' And thus they will testify against themselves that they had been denying the truth (kaafirs).

 

He (Allah) will say, 'Join those peoples who have preceded you, of men and jinn 6, in the Fire.' Every time a new people enters, it curses its sister people [that went before].

 

Once they have all joined each other in it, the last of them will say about the first, 'Our Lord! It is these who have misled us, so give them a double suffering in the Fire.' He will reply, 'Every one of you will have a double suffering, but this you do not understand.'

 

Then the first of them will say to the last, "See then! You have no advantage over us, so taste of the suffering for all that you did!'" [Al-A'raaf 7:37-39]

 

A sensible person should reflect on these ayat, and on the lessons they carry. The first aayah (al-A' raaf 37) mentions the two classes of evildoers:

 

*

 

Those who start fallacies, establish injustice, and call people to it. Thus they distort the truth and initiate falsehood.

*

 

Those who reject or deny the truth.

 

Every evildoer belongs to one of these two classes. If, in addition, he invites people to his evil and drives them away from the truth, then he deserves a double penalty because of his disbelief and evil. For this reason Allah ta'ala says:

 

"Those who disbelieve and hinder people from the Path of Allah, for them will We add penalty to penalty because of the mischief that they used to spread." [An-Nahl 16:88]

 

They deserve a double punishment because of their double evil. But as for those who commit kufr (disbelief) without coaxing others toward it, Allah ta'ala does not threaten them with a doubled suffering:

 

"For those who disbelieve, there is a grievous punishment..." [Al-Mujadalah 58:4]

 

In the above ayat (7:37-39), Allah ta'ala informs that what had been decreed for the evildoers in their first life reaches them, such as their life span, sustenance, etc.

 

Then, when death comes to them, they part with their old claims, acknowledge their falsehood, and become witnesses against themselves.

 

Allah ta'ala commands them to enter into the Fire where many previous peoples have preceded them. Every time a new people enters, its members curse their ancestors who preceded them into the Fire. When they are all in it, the later nations request doubled penalties for the previous ones because they led them astray and drove them away from obeying Allah's messengers.

 

Allah ta'ala replies that the punishment will be doubled for both the "followers" and the "followed", in accordance with their deviation and disbelief, and that a generation does not know what doubled suffering other generations deserve.

 

The former generation then tells the later, "You do not possess any advantage over us. You had your own messengers who showed you the truth, warned you against our deviation, and forbade you from following or imitating us. Yet you rejected them and insisted on following and imitating us, and on forsaking the guidance of the messengers. Thus what advantage do you have over us, when you strayed just as we did, and when you gave up the truth just like us? You strayed because of us, just as we strayed because of other people. You can claim no advantage over us, and thus you should taste the suffering because of what you earned yourselves."

 

By Allah, this is indeed a strong admonition and an eloquent advice for any living heart! These, and similar ayat would awaken the hearts of those who migrate to Allah ta'ala. But as for the lazy people, they have no effect on them.

 

Untrue Followers

 

The above discussion deals with the followers who share in the deviation with those whom they follow.

 

Another case is that of the followers who turn away from whom they claim to follow, taking a different course than theirs, while maintaining false claims of true compliance with them. Allah ta'ala mentions such people in the following:

 

"Then would those who had been followed disown their followers; they (the followers) would see the suffering [awaiting them], and all relations between them would be cut off. And then those followers would say: 'If we can only have one more chance: we would disown them as they have disowned us.' Thus will Allah show them the fruits of their deeds as nothing but bitter regrets. Nor will there be a way for them out of the Fire." [Al-Baqarah 2:166-167]

 

The followed ones are truly guided. Their "followers" claim to adhere to them when, in reality, they follow a different way and guidance. They claim to love them, presuming that this love would benefit them despite their deviation. But they will discover on the Day of Judgement that they will be disowned by them. They take them as allies instead of Allah, imagining this to benefit them!

 

Great indeed is the deviation of a person who takes other than Allah ta'ala and His Messenger sallallaahu 'alayhi wa sallam for allies and confidants, making peace or hostility for their sake, and getting satisfied or infuriated for their cause. Regardless of how numerous his deeds are, or how much effort and toil he puts into them, they will be futile on the Day of Judgement, and will only add to his misery and regret.

 

His allegiance and enmity, love and hatred, satisfaction and anger, and so on, are not sincerely maintained for Allah and His Messenger; because of this, Allah will shatter his deeds and sever his connections.

 

The Only Un-severed Tie

 

Thus, on the Day of Resurrection, all connections and allegiances that had not been for Allah will be severed, leaving only one tie: that which connects a 'abd to his Lord.

 

This tie is maintained by:

 

*

 

Continued migration to Allah and to His Messenger sallallaahu 'alayhi wa sallam.

*

 

Continuously purifying one's acts of worship to Allah ta'ala. This includes love, hatred, giving, preventing, taking as allies or enemies, and the like.

*

 

Continuously purifying one's adherence to the Messenger sallallaahu 'alayhi wa sallam. This includes abandoning others' opinions for what he says, discarding anything that disagrees with his guidance, and associating none with him in this adherence.

 

This is the only tie that will not be severed. It is the true relationship between a 'abd and his Lord: the relationship of pure 'uboodiyyah. It is the only thing that he continues to long for, no matter how far he departs from it. It is as a poet once said:

 

Let your heart wander in love affairs as you wish:

True love will only be for the first lover.

How many houses does a man habituate!

But he will always long for his first home.

 

This relationship [with Allah] is the only one that profits man. Nothing else will profit him in any of his three lives: the first, the intermediate (barzakh), and the final eternal life. He cannot endure or live or be happy and successful without this relationship. A poet once said:

 

When ties (of communion) will be severed (between lovers),

The bond of the true lovers [of Allah] will not be possible to sever,

And when their unity shatters,

The unity of the true lovers [of Allah] will be impossible to splinter.

 

Conclusion

 

In conclusion, on the Day of Judgement Allah will sever all connections and ties that are among people in this life, sparing only the ties between them and Him - the ties that reflect pure 'uboodiyyah (servitude),which can only be accomplished through true adherence to the messengers sallallaahu 'alayhi wa sallam. Allah ta'ala said:

 

"And We shall turn to whatever deeds they did (in the first life), and We shall make such deeds as floating dust scattered about" [Al-Furqan 26:23]

 

So all the deeds of the first life conflicting with the way and guidance of Allah's messengers, and with which was sought anything other than Allah's Countenance, will be turned by Allah (on the Day of Judgement) into scattered dust, availing their owners nothing.

 

This is indeed one of the greatest miseries on the Day of Judgement: for one to find all he did completely lost and worthless, at a time when one will be in the greatest need for every good deed.

 

FOOTNOTES:

 

1.

 

One of the Tabi'een. He is a famous scholar of Hadith and one of the important teachers of al-Bukhari.

2.

 

Recorded by Ahmad, Abu Dawud, and others; judged authentic by al-Albani (Sahih ul-Jaami no. 2640).

3.

 

Recorded by al-Bukhari and Muslim.

4.

 

Jaahiliyyah: The state of ignorance and disbelief which prevailed in the Arab Peninsula before Islam.

5.

 

Wahy: The revelation.

6.

 

Jinn: An invisible creation that Allah ta'ala made from fire and smoke. Like human beings, the jinns have a choice of action, and are accountable for their deeds. Satan is one of the jinns.

[Muhammad]

The Patience of Noble People and the Patience of Ignoble People

Imam Ibn ul Qayyim al Jawziyyah

 

Patience and Gratitude - an abridged translation of `Uddat as-Sabirin wa Dhakhirat ash-Shakirin

© 1977 Ta-Ha Publishers

 

Every person has to exercise patience in order to face difficulties, whether he does so willingly or unwillingly. The noble person exercises patience willingly, because he realizes the benefits of patience, and he knows that he will be rewarded for his patience and will be criticized if he panics. He is aware that if he does not have patience, panicking and impatience will not help him to regain missed opportunities, and will not take away things he dislikes. Whatever is decreed and is qada' wa qadr cannot be prevented from happening, and whatever is decreed not to happen cannot be made to happen. So an attitude of impatience and panic actually causes harm.

 

A wise man said: "A man with wisdom as soon as adversity appears does that which a foolish man does after a month (i.e. he resorts to patience)".

 

The ignoble man exercises patience only when he realizes he has no choice. After wasting a lot of time and energy and panicking and struggling, he realizes that his impatience will not help him. Then he exercises patience in the same way that a person who has been tied up to be whipped exercises patience.

 

The noble person practices patience in obeying Allah, whilst the ignoble person exercises patience in obeying the Shaytan. So ignoble person have the greatest patience in following their own whims and desires, and have the least patience in obeying their Lord. They have the greatest patience in spending in the way of Shaytan and no patience when it comes to spending even a few pennies in the way of Allah. They will endure many difficulties in order to follow their own whims and desires, but cannot bear even the least difficulties in order to please their Lord. They will endure slander for the sake of committing wrong action, but cannot exercise patience in putting up with slander for the sake of Allah. Such people will avoid enjoining the good and forbidding the evil for fear of what people will say about them for doing so, but they will expose their honour to slander and bear it most patiently for the sake of following their own whims and desires. Similarly, they are not prepared to practise patience in devoting themselves to Allah, but when it comes to devoting themselves to Shaytan and their own whims and desires, they will exercise remarkable patience. Such people will never be noble in the sight of Allah, and on the Day of Resurrection they will not be raised with the people of nobility and decency.

[Muhammad]

Perfecting One's Character

Imaam ibn al-Qayyim al-Jawziyyah rahimahullaah

Taken from The Magnificent Journey

The Prophet sallallahu `alayhi wa sallam used to make a number of supplications related to good character.

 

"O Allah, guide me to good character, none guides to good character but You..." [Muslim]

 

"O Allah, I seek refuge in you from bad character, deeds and desires." [at-Tirmidhee]

 

"O Allah, You perfectly created me, so perfect my character." [Ahmad]

 

"O Allah, I seek refuge in you from disability and laziness; from cowardice and avarice; from decrepitude and harshness; from negligence and impoverishment, from lowness and humiliation. And I seek refuge in You from poverty and disbelief; from sinfulness, disunity and hypocrisy; from notability and riyaa' (show off)..." [Ahmad, Maalik, Bazaar, Haithami and ibn `Abd al-Barr authenticated it.]

 

The following beneficial excerpt is from "The Magnificent Journey" by ibn ul Qayyim [published by QSS]. It explains three conditions needed to acquire good manners, meaning proper nature, controlling one's nafs and sound knowledge.

 

Three Conditions to Acquire Excellent Manners

 

This is one example of the excellent manners with which Allah (ta`aala) has equipped his Messenger (sallallaahu `alayhi wa sallam). He described him as,

 

"Verily, You [Muhammad] are on an exalted standard on character." [68:4]

 

`Aa'ishah, radhiallaahu `anhu, described him as, "His character was just [a reflection of] the Qur'aan." [Muslim, Aboo Daawood, Ahmad]

 

Such excellent character cannot be attained without three conditions:

 

1. The foundation must be good. If one has a rough and dry nature, it will be hard for him to submit to this [excellence of character] through knowledge, will, or practice. On the other hand, a mild and smooth nature will be ready and willing to receive the plowing and the seeds [to prepare it for character excellence].

 

2. The soul must be strong and capable of conquering calls of laziness, transgression, and desire. Those matters contradict perfection, and souls which cannot defeat them will always be defeated and conquered.

 

3. [One must possess] a discerning knowledge of the truth of matters, enabling one to put them in the rightful position, and to distinguish between flash and cancer - between glass and jewels.

 

If these three qualities are present in a man, and Allah's facilitation helps him, then he will be among those whom the best (husnaa) has been decreed and for whom Allah's care has been secured.