SHAYKH ‘ABD AL-RAHMAN AL-SA‘Dl
(c7.1376H/1956 CE)
al-durrat
al-fakhirah
THE EXQUISITE PEARL
THE JOURNEY TO ALLAH
& THE
HOME OF THE HEREAFTER
Translation:
TRANSLATOR’S PREFACE
ALL
PRAISE BE TO ALLAH, Lord of the worlds. May Allah extol and shower abundant
blessings and peace upon the best of His creation, the Prophet Muhammad; and
upon his Family, his Companions and all who follow them until the Day of
Resurrection.
To
continue:
Allah,
Exalted is He, said in the Majestic Qur’an:
Whoever
aspires to the harvest of the Afterlife, We grant him increase in his harvest;
and whoever aspires to the harvest of this world, We grant him of it here, but
in the Afterlife he shall have no portion. [al-Shura 42:20]
In
today’s maelstrom of materialism and spread of licentious western liberalism,
most people’s aspirations tend not to extend beyond those of gratifying their
desires and appeasing the urges of their appetites. That inner yearning within
the human condition to know our origins and our Creator, to understand the
purpose of our existence, to bring into our lives a richer and deeper sense of
meaning, has - for all intents and purposes - been stifled or turned into a
social taboo. In short, those ‘fundamental’ questions and inner yearnings that
ultimately define our humanity have, in most cases, been either suppressed and
ignored by the individuals, or methodically purged from them!
The
result: greed, selfishness, nihilism, and spiritual bankruptcy have become
dominant hallmarks of many of today’s individuals; whereas, hedonism,
mass-consumerism, environmental vandalism and rape of the earth’s natural
resources so as to ensure today’s material comforts, perks and profits, have
become emblematic of humanity at a more global level. It would seem that though
the ideology of materialism has aided people in their actual quality of living,
it nevertheless continues to play havoc with their actual quality of life!
Caught
up in this milieu is the Muslim world. Betaken with western culture, the sole
pre-occupation for many Muslims has now become ‘the standard of living’ and
their own material advancement. As such, the Muslim world has fallen prey to a
similar dysfunctionality and dissonance that inevitably occurs when faith,
spirituality and conformity to the Divine Will are neglected, and materialism
is embraced. The Prophet Muhammad„sa/Za/ta/zu ‘alayhi wa sallam,
forewarned: “By Allah! It is not poverty that I fear for you, but I fear the
world will be opened to you as it was opened to those before you, and that you
would compete with one another over it as they competed, and that it would
destroy you as it destroyed them.”1
Disengaging
from this malady of materialism requires engaging the higher purpose for which
we were created, the prelude to which is sound aspiration (irddah). What
is meant by ‘sound aspiration’ is the desire to draw closer to Allah through
inner struggle, or mujahadah; in other words it is the heart’s quest for
its spiritual sustenance. Imam Ibn al-Qayyim, may Allah have mercy upon him,
explained: ‘The signs of sound aspiration is that the aspirant’s main concern
lies in pleasing his Lord, preparing to meet Him, being grieved at the times he
spent in other than his Lord’s pleasure, and regretting the missed
opportunities [1] to be
close and intimate with Him. The summary of this is that day-in and day-out he
has no concern other than this.’2
One
of the fruits of this aspiration, this ‘labour of love,’ is that of being
granted inner peace. The Prophet, sallallahu 'alayhi wa sallam, said:
“Whoever makes the Afterlife his concern, Allah will gather together his
affairs, place contentment in his heart and the world will come to him despite
his reluctance; whoever makes the world his concern, Allah will split-up his
affairs, put poverty before him and nothing of the world will come to him
except what Allah has written for him.”3
The
Prophet, sallallahu 'alayht wa sallam, also said: “Allah said: 0 son of
Adam! Free yourself for My worship, and I will fill your chest with sufficiency
and remove your poverty. But if you do not, I will fill your hands with
distraction and will not remove your poverty”4
Perhaps
the profoundest fruit that arises as a result of this aspiration is being
indemnified in Allah’s divine love - as the Prophet, sallallahu ‘alayhi wa
sallam, said: “Whenever Allah loves a person, He shelters him from
worldliness.”[2]
Here
the question is often asked: how should material possessions and wealth be
dealt with, should they be totally abandoned? The answer to this apparent
‘dilemma’ was aptly given by Imam Ibn Taymiyyah, may Allah have mercy upon him,
who said: ‘Wealth should be viewed just like the toilet, in that you have need
for it and resort to it when necessary, but it has no place in your heart.’[3]
Islam’s
Sacred Law, or sharTah, not only provides guidance for man’s external
well-being, but it embodies a narrative for his inner growth as well. It is
this ‘inner’ narrative, or spiritual tradition, which guides him to subduing
his bestial nature and elevating the angelic nature within his soul, as well as
purifying the heart from the spiritual diseases that veil it from knowing Allah
and being truly devoted to Him. Indeed, it is only when the soul transcends its
bestiality, and the heart is purified from the veils that render blind its
spiritual perception, can one be infused with the illuminations of ihsan -
the very essence of faith and spirituality - which the Prophet sallallahu
'alayhi wa sallam explained as being: “That you worship Allah as if you see
Him, for if you do not see Him, He sees you.”[4]
Ibn
Rajab al-Hanbali, may Allah have mercy upon him, said as part of his commentary
to the above Prophetic words:
‘It
indicates that the servant Cabd) should worship Allah in this manner;
namely, evoking the feeling of His nearness and of His being with him as though
he sees Him. This in turn necessitates reverence, fear, awe and glorification
[of Allah]; as occurs in the narration of Abu Hurayrah: “That you revere Allah
as if you see Him.” It also necessitates sincerity in worship, as well as
exerting all one’s efforts in improving, completing and perfecting it.’[5]
Ibn
Rajab further said: ‘It has been said that it [the second part of the sentence]
is the cause for the first part. This is because when the servant is ordered
to have vigilance (murdqabah) of Allah whilst worshipping Him and to
feel His closeness, to the point that it is as if he was seeing Him, then this
may be difficult. So he seeks aid to attain this through his faith that Allah
sees him, is fully aware of his secret and public [acts], his inner and outer
[states], and that nothing of his affairs is ever hidden from Him. When he
actualises this station (maqdm), it becomes easier for him to move to
the second station, which is where there is a continual realisation, upon
spiritual perception (baslrah), of Allah’s closeness to His servant and
of His being with him; to the extent that it is as if he actually sees Him.
It
has further been said: Rather, it refers to the fact that whosoever finds it
difficult to worship Allah as if seeing Him, then he should worship Allah upon
the realization that Allah sees him and is fully aware of what he is doing. So
let him feel shy of Allah due to the Divine gaze over him; as one of the
gnostics (driftin') said: ‘Fear Allah, lest He becomes [to you] the most
despised of those watching you.’Another said:‘Fear Allah in proportion to His
power over you, and feel shy of Allah in proportion to His closeness to you.’ A
female gnostic from the Predecessors (salaf) said: ‘Whoever acts for
Allah, due to witnessing Allah (mushahadah), is a gnostic (drif);
whoever acts for Allah, due to knowing that Allah sees him, is sincere (mukhlisf
So this indicates the two stations that were previously mentioned:
The
First: the station of sincerity (ikhlds),
which is where the servant acts whilst bringing to mind that Allah observes
him, that Allah is fully conversant with whatever he is doing, and that Allah
is close to him. So when the servant brings this to mind in his actions - this
being the root of his actions - then he is sincere to Allah. This is because
evoking this feeling during his actions prevents him from turning to other than
Allah, or from desiring other than Him in his actions.
The
Second: the station of nuishahadah. This is
where the servant acts whilst witnessing Allah with his heart; which is when
the heart is so illuminated by faith, and the spiritual perception is so
heightened, it is as if the unseen is beheld with one’s eyes.’[6]
So
when love of Allah stirs in the heart and the winds of yearning for the
Afterlife (akhirah) diffuse throughout the soul, then striving (jihad)
against whatever hinders wayfaring (suluk) to Allah becomes essential,
in order to nurture this awakening.’Allah, Exalted is Ele, said:
As
for those who strive in Us, We shall guide them to Our paths.
[al-'Ankabut
29:69]
Commenting
upon this verse, Ibn al-Qayyim, may Allah have mercy upon him, said: ‘Allah,
Transcendant is He, made guidance dependant upon jihad. The most perfect
of people with regards guidance are those that perform jihad the most.
The most obligatory jihad is the jihad against the ego (nafs),
capriciousness (hawd), the Devil (shaytan), and the world (dunya).
Whoever wages jihad for Allah’s sake against these four, Allah will
guide to the paths of His good pleasure, which in turn lead to His Paradise.
Whoever leaves jihad, forfeits guidance in proportion to what he leaves
of it.’[7]
So a
vital aspect of a servant’s suluk is engaging in an inner struggle in
order to attain a deep conviction in the shark ah truths, remove sluggishness,
make compliance with its rules easy and spontaneous, and to eradicate the ego’s
opposition. Put simply, it is to carry out the shark ah commands,
persevere in it, and to do so sincerely and with presence of heart.
Furthermore: 'Suluk is,’ as Ibn Taymiyyah explained: ‘of two types:
[Firstly] the suluk of the Righteous (abrdr), the companions of
the right hand, which is fulfilling what is obligatory and forsaking what is
forbidden, both inwardly and outwardly. Secondly, the suluk of the Ones
Brought Near (muqarrabun), the fore-runners, which involves fulfilling
the obligatory and the recommended, as best as possible, and leaving the
forbidden and the disliked.’11
The
Prophet sallallahu 'alayhi wa sallam said: “Allah, Exalted is He, said:
Whoever shows enmity to a friend of Mine, I shall be at war with him. My
servant does not draw closer to Me with anything more beloved to Me than the
religious duties I have obligated upon him, and My servant continues to draw
closer to Me with voluntary deeds so that I love him. When I love him, I am his
hearing with which he hears; his seeing with which he sees; his hand with which
he strikes; and his foot with which he walks.”[8]
[9]
Once
again we are returned to the station of ihsan, as Ibn Rajab, may Allah
have mercy upon him, explained:
‘Whenever
a person strives in drawing closer to Allah, Exalted is He, by [performing] the
obligatory deeds, then the optional ones, Allah draws him closer to Himself and
raises him from the degree of faith to that of ihsan. Here he begins to
worship Allah, witnessing His presence and having vigilance, as if he sees Him.
His heart fills with gnosis of Allah, and with love, reverence, fear, grandeur,
awe, intimacy and yearning of Him - to the extent that the heart is so filled
with gnosis of Him, that it sees Him with the eye of spiritual perception.’[10]
Finally,
as the servant embodies and internalises obedience to Allah, and as his spirit
is elevated and his ego debased, he is filled with a deep concern for people’s
welfare and for being in their service; aiding, guiding, counselling, and
supplicating for them. It is here, in the absence of the ego, that the effusions
of true altruism pour forth from the servant, exemplifying the Prophetic
concern and conduct.
The
Prophet sallallahu ‘alayhi wa sallam said: “He has relished the taste of
faith who is pleased with Allah as Lord, with Islam as Religion, and with
Muhammad as Messenger.”[11]
He sallallahu
‘alayhi wa sallam also said: “There are three things which, if they are
present in anyone, will cause him to taste the sweetness of faith: that Allah
and His Messenger are more beloved to him than all else; that he loves others
only for the sake of Allah; and that he should hate to revert to disbelief
after Allah has saved him from it, just as he would hate to be cast into a
blazing fire.”[12]
The
heart, when it is truly sincere in its servitude (ubudiyyah) to Allah,
is given to taste such sweetness, and experience such delight, that nothing
besides this servitude is held more beloved to it. For the spiritually sound
heart finds nothing sweeter, more blissful, or gratifying to it than the
sweetness of faith (Iman), which is born out of the labours of its
gnosis, love and servitude to Allah, Blessed and Exalted is He. Imam Ibn
Taymiyyah, may Allah have mercy upon him, said:
‘If
you do not find the deed producing a sweetness or expansion in your heart, then
blame it. For the Lord, Exalted is He, is indeed appreciative.’ Meaning that He
will reward the doer of the deed in this world with experiencing sweetness,
expansion and delight in his heart. Whenever one does not find this occurring,
then the deed is defective.[13]
Imam
Ibn al-Qayyim, may Allah have mercy upon him, elaborated upon this state of
bliss and delight experienced by the sincere servant; he said: ‘There is no
[true] bliss, nor any delight, joy, or completeness for him, except in knowing
Allah, loving Him, being tranquil in the remembrance of Him, feeling delighted
in drawing closer to Him and in yearning to meet Him; this being the paradise
of the worldly life. Likewise, there is no delight or success for him in the
Afterlife, except with his being enveloped in the Abode of Bliss in the
Paradise of the next life. So there are for him two paradises, he will not
enter the latter without first entering the former.
I heard Shaykh’l-Islam Ibn Taymiyyah, may Allah
sanctify his soul, saying: ‘Indeed there is a paradise in this world, whoever
does not enter it will not enter the Paradise of the Afterlife.’
One
of the gnostics said: ‘There are times that pass over the heart about which I
say: If the people of Paradise are in the likes of this [state], then what a
wonderful life they are in. One of the lovers [of Allah] said: ‘The poor people
of this world have left it without having tasted the sweetest thing in it.’
They asked: What is the sweetest thing in it? He replied: ‘Love of Allah,
intimacy with Him, yearning to meet Him, drawing closer to Him, and turning
away from everything other than Him,’ or words similar to it. Indeed, anyone
with life in their heart affirms this and experiences its taste.’[14]
Allah,
Blessed and Exalted is He, said:
For
those who act with excellence is the greatest good, and even more. [Yunus
10:26]
This
‘greatest good’ is a reference to Paradise, whilst this ‘even more’ is a
reference to gazing at the Face of Allah.18 For the servant, having
lived his life in the pursuit of Allah’s good pleasure and having striven to
worship Him in this world as though seeing Him, is then rewarded by Allah in
the Afterlife with Paradise and its delights, the greatest of which is the
beautific vision of Allah. The Prophet of Mercy, sallallahu ‘alayhi wa
sallam, informed us:
“When
the people of Paradise enter Paradise and those of Hell enter Hell, a herald
shall call out, saying: 0 people of Paradise! Your Lord has undertaken a
promise to you which He wishes to fulfill upon you. They will inquire: ‘What
might that promise be? Has he not made heavy our scales, whitened our faces,
brought us into Paradise and delivered us from Hell?’ Then the veil shall be
lifted and they shall gaze upon Him. By Allah! They will not have been given
anything more beloved to them than looking at Him.”[15]
0
Lord! I seek Your forgiveness for speaking about matters for which I am not
from its people. 0 Allah! We seek refuge in Your pleasure from Your anger; in
Your forgiveness from Your chastisement; and in You from You. 0 Allah! Grace us
with a fervent desire to meet You and with the delight of gazing at Your Face.
18. Consult: al-Tabari, Jami' al-Bayan 'an
Ta’wil al-Qufdn (6/549); al-Sam'ani, Tafsir al-Qufan (2/378-379);
al-Baghawi, A/a'd/im al-Tanzil (4/130).
HERE,
THREE ASPECTS OF THE BOOK shall be discussed: its author, its theme, and its
translation.
The
author is ‘Abd al-Rahman ibn Nasir ibn ‘Abd Allah ibn Hamad al- Sa'di, from the
tribe of Banu Tamlm. He was born on the 12th of Muharram, 1307H/1889CE, in the
city of ‘Unayzah, situated in the province of al-Qasim; central Saudi Arabia.
He was orphaned at a young age; his mother passing away when he was only four,
and his father when he was seven. His older brother, Hamad, was then entrusted
with his care and upbringing.
By
the age of twelve Shaykh al-Sa'di had completed the memorisation of the Qur’an,
after which his pursuit for knowledge of the Sacred Law began in earnest.He
studied the traditional disciplines at the hands of a number of senior scholars
of the land; from them:
1 - Shaykh Ibrahim al-Jasir. Born in 1241H, he
first studied locally, then went to Syria to further his studies. Shaykh
Ibrahim was well-known for his good manners, scrupulousness and generosity. He
was also blessed with a lengthy life, passing away at the age of ninety-seven.
Under
him Shaykh al-Sa'di studied Qur’anic exegesis (tafsir), jurisprudence (fiqh)
and the science of Prophetic traditions (hadith).
2 - Shaykh Salih ibn ‘Uthman al-Qadl. Born in
‘Unayzah in 1282H, he travelled to Egypt to study at the famous al-Azhar
university, where he was granted authorization fijdzah) in a number of
subjects. Under him Shaykh al-Sa!dl studied theology (tawhtd),
tafslr,fiqh, fundamentals of jurisprudence (usul al-fiqh) and
grammar.
3 - Shaykh ‘All ibn Nasir Abu Wadi. He first
studied in ‘Unayzah and Riyadh, and then travelled to India to study under the hadith
scholars, obtaining numerous authorizations in this field. Under him Shaykh al-
Sa'dl learnt hadith and tafslr.
4 - Shaykh ‘Abd Allah ibn ‘A’id al-Harbi. He
was born in 1249H in the city of ‘Unayzah. He travelled to the Hijaz province
and also to Egypt in his quest for knowledge. From him Shaykh al-Sa‘dl
learnt/q/z, usul al- fiqh and the disciplines connected with the Arabic
language.
Shaykh
al-Sa‘di, may Allah have mercy upon him, was known for his worship, character,
and abstinence from worldliness. Shaykh Salih ibn ‘Abd al-‘Aziz al Uthaymin
remarked: ‘The deceased - may Allah have mercy upon him - was exceptional with
regards to his excellent conduct and his humility to both young and old. He was
a person of worship, abstinence and scrupulousness, as well as a jurist (faqih),
traditionalist (muhaddith), exhorter (wa’iz), orator (khatib),
linguist and author; he combined within him knowledge of a variety of
disciplines.’
Shaykh
‘Abd aPAziz bin Baz, may Allah have mercy upon him, said about him: ‘He - may
Allah have mercy upon him - had a great concern for fiqh and, in issues
involving differences of opinion, paid attention to knowing the stronger
opinion along with its respective proof. He hardly spoke unless there was a
benefit; I sat with him on more than one occasion in Makkah and Riyadh and he
only spoke sparingly, except in issues of knowledge. He was humble and had an
excellent character; whoever reads his books will realise his virtue, knowledge
and concern for the textual proofs. May Allah bestow vast mercy upon him.’
From
the age of twenty-three, up until his death, the Shaykh devoted his life to
teaching, instructing and cultivating the people. During this time he authored
over thirty books and treatises; from them:
1 - Tayslr al-Karlm al-Rahman fl TafslrKalam
al-Mannan (Facilitation of the Most-Munificent, Most-Merciful in Explaining
the Words of the Most-Benevolent), a concise exegesis of the Qur’an; simple in
its wording, profound in its meanings.
2 - Al-Tanbihdt al-Latifah fl ma Ihtawat
'alayhi’l-Aqldah al-Wasitiyyah (The Graceful Awareness of what is
Encapsulated in the Creed of al- Wasitiyyah), a brief commentary to Imam Ibn
Taymiyyah’s treatise on the Muslim creed.
3 - Manhaj al-Sdlikin wa’l-Tawdlh al-Fiqh
fi’l-Dln (Methodology of the Wayfarer and an Exposition of the Laws of the
Religion), a digest of Hanbali fiqh, although in some issues opinions
from other fiqh schools have been preferred by the Shaykh due to the
strength of their proof.
4 - Irshad Ul al-Basd’ir wa’l-Albab li Nayl
al-Fiqh (A Guidance to those Possesing Insight and Understanding for the
Attainment of the Law), a compendium offiqh in question and answer form.
5 - Risalah fi’l-Qawaid al-Fiqhiyyah (A
Treatise about the Maxims of Jurisprudence), written in poetry form, with brief
notes to each line of poetry by the author himself.
6 - Bahjatu Qulub al-Abrdr (Delight for
the Hearts of the Righteous), a superb exposition of ninety-nine Prophetic
traditions that deal with beliefs, manners, morals, suluk, law, and
social transactions.
7 - Al- Wasa'il al-Mufldah li’l-Haydt
al-Sa'ldah (The Beneficial Means to a Happy Life), in which ways that
assist a person in what is now referred to as ‘personal and spiritual
intelligence,’ are discussed.
Shaykh
‘Abd al-Rahman al-Sa‘di, after suddenly falling ill, passed away just before
dawn, on Thursday 23rd of Jumada al-Akhir; 1376H. May Allah shower mercy upon
him, be pleased with him, and raise him to the ranks of the Truthful Ones (al-siddlqun).
The
book consists of a short, didactic poem - which its author entitled: ‘The
Journey to Allah and the Home of the Hereafter, or Afterlife (al- sayr
il’allah wa’l-dar al-dkhirah) - as well as a brief explanation to the poem,
which he called: ‘The Exquisite Pearl (al-durrat al-fakhirahf The nature
and brevity of the book is such that it may be regarded as an introduction, or
a primer, to the science of suluk.
The
book elucidates the main stations (maqdmat or mandzil) that the
heart is required to embrace as part of its journeying to Allah. What is meant
by‘station’ is a praiseworthy quality - such as sincerity, love, fear, hope,
patience, satisfaction or renunciation - which the heart succeeds in acquiring
and firmly rooting in itself. When this occurs, the heart is said to have
‘arrived’ at that particular station. If, however, the praiseworthy quality
wavers and has not settled in it, then the heart is said to be in a state (hdT),
not a station (maqdm).
Ibn
al-Qayyim, may Allah have mercy upon him, explained the distinction between
states and stations in the following manner:
‘What
is correct here is that these occurrences and stations are named so by taking
into consideration the particular state for it. So they are glimmerings (lawdmf),
flashes (bawariq) and external appearances (lawd’ih) at the onset
of their occurrence, in the same way that lightening glimmers and flashes from
a distance. But when they dawn upon him and he encounters them, then they
become states. If they become firmly established within him, without vanishing,
then they are called stations. So initially they are glimmers and flashes;
midway they are states; and finally they are stations. Therefore, the initial
glimmer of light is the state, as well as the station. But these terms are only
named so by taking into consideration how they connect with the heart, how
manifest they are upon it, and how firmly-rooted they are in it.’[17]
The
difference between the two may also be clarified by the following example:
Renunciation (zuhd) is one of the lofty stations of wayfaring; being
proven so by the texts of the Book, the Sunnah and the agreement of the
Pious Predecessors (al-salaf al-salih) of this nation (ummah). So
knowledge of the world’s ephemerality; the censure of it and of those who chase
after it; and the praise for those who turn away from it and instead aspire for
the Afterlife, is what initially causes the heart to incline towards
renunciation. Then, if success is granted, there appears from the limbs certain
acts that indicate the presence of this state in the heart, such as shunning
worldliness and materialism, and engaging in righteous actions and spiritual
works. This state then encounters opposing influences, such as the ego’s
insinuations, Satanic whisperings and the soul’s capriciousness, which urge and
lure him towards worldliness. In the wake of this onslaught this state may
waver or fluctuate; it may even vanish completely. But if these influences are
combated, and the effect becomes firmly ingrained and deeply rooted in the
heart, then it is called a station.
One
of the purposes of suluk is to aid the transition from‘experiencing’
states, to ‘arriving’ at stations; and from experiencing ‘moments’ of reliance,
patience, fear, hope, satisfaction in Allah, etc., to being ‘permanently’
adorned with these essential and praiseworthy qualities. The actual vehicle for
this transition is inner struggle, or mujahadah, by which these
qualities may be imposed, and then imprinted, upon the heart. The Prophet, sallallahu
‘alayhi wa sallam, said: ‘Indeed, knowledge is acquired by learning it,
and forbearance is acquired by imposing it [upon oneself].’[18]
The
following points are related to the actual translation:
1 - Two critical arabic editions of the book
have been used for this translation; the first is the edition of Shaykh ‘All
Hasan al-Halabl,[19] the
second is the one prepared by Ashraf ibn ‘Abd al-Maqsud;[20]
one of the fifteen or so al-Sa‘di titles that he has edited. May Allah reward
them both with goodness for their services and efforts.
2 - Footnotes have been added from the words of
Ibn al-Qayyim, a saintly scholar and a master of both the inward and outward
sciences of Islam; may Allah illuminate his grave and sanctify his soul. Most
of these words are from his magnum opus on Islamic spirituality,
entitled: Maddrij al-Salikln (Stations of the Wayfarers), in which he
extensively quotes the pietists and masters of suluk from the early
Muslims.
3 -1 would like to express my thanks to Safia
Debar, Asif Sharif and Arsalan Obaidullah, who proof read the translation and
made valuable suggestions for its improvement. I am also grateful to Abu
Rumaysah who not only checked the translation, but also contributed immensely
in the translation of the actual poetry itself. May Allah grant each of them
felicity and well-being in both worlds.
4 - Headings have been included at the
beginning of each chapter. In addition, a bibliography of the sources used for
this introduction has been given at the end of this book, along with a general
index of names and terms that occur in the book.
The
believer, in his quest for spiritual growth, and in his desire to draw closer
to Allah, knows that his is not a ‘one-sided affair.’ Rather, he is reassured
and comforted by the promise of divine reciprocity, about which the Prophet, sallallahu
‘alayhi wa sallam, said:
“Allah,
Mighty and Majestic is He, said: I am as My servant thinks I am and I am with
him when he remembers Me. If he remembers Me to himself, I remember him to
Myself. If he remembers Me in an assembly, I remember him in an assembly
better than it. If he draws closer to Me by a hand’s span, I draw closer to him
by an arm’s length; and If he draws closer to Me by an arm’s length, I draw
closer to him by a fathom; and if he comes walking to me, I come hastening to
him.”[21]
All
praise be to Allah, Lord of the worlds. May Allah’s blessings and peace be upon
our master (sayyid), Muhammad; and upon his Family, his Companions and all
those who follow them.
Abu
Aaliyah Surkheel ibn Anwar Sharif 8th of Rabi' al-Thani; 1422H (31st of August,
2001CE) London, England
بسم الله الرحمن الرحيم
منظومة
في السير إلى الله والدار الآخرة
للشيخ العلاّمة عبدالرحمــن بن ناصر السعدي
سَعِدَ الَّذِينَ تَجَنَّبُوا سُبُلَ الرَّدَى
وَتَيَمَّمُوا لِمَنَاِزِل الرِّضْوانِ
فَهُمُ الَّذِينَ أَخْلَصُوا فِي مَشْيِهِمْ
مُتَشَرِّعِينَ بِشِرْعَةِ الإيمَـانِ
وَهُمُ الَّذِينَ بَنَوْا مَنَازِلَ سَيْرِهِمْ
بَيْنَ الرَّجَا والْخَوْفِ لِلدَيَّانِ
وَهُمُ الَّذِينَ مَلا الإلَهُ قُلُوبَهُمْ
بِوِدَادِهِ وَمَحَبَّـةِ الرَّحْمَـانِ
وَهُمُ الَّذِينَ أَكْثَرُوا مِنْ ذِكْرِهِ
فِي السِّرِ وَالإِعْلاَنِ وَالأَحْيَانِ
يَتَقَرَّبُونَ إِلَى الْمَلِيكِ بِفِعْلِهِمْ
طَاعَـاتِهِ وَالتَّرْكِ لِلْعِصْيَـانِ
فِعْلُ الْفَرَائِضِ وَالنَّوَافِلِ دَأْبُهُمْ
مَعَ رُؤْيَةِ التَّقْصِيرِ وَالنُّقْصَـانِ
صَبَّرُوا النُّفُوسَ عَلَى الْمَكَارِهِ
كُلِّهَا
شَوْقاً إِلَى مَا فِيهِ مِنْ إِحْسَـانِ
نَزَلُوا بِمَنْزِلَةِ الرِّضَى فَهُمْ
بِهَا
قَدْ أَصْبَحُوا فِـي جُنَّةِ وَأَمَـانِ
شَكَرُوا الْذِي أَوْلَى الْخَلاَئِقَ
فَضْلَهُ
بالْقَلْبِ وَالأَقْـوَالِ وَالأَرْكَـانِ
صَحِبُوا التَّوَكُّلَ فِي جَمِيعِ أُمُورِهِمْ
مِعِ بِذْلِ جُهْدٍ فِي رِضَى الرَّحْمَانِ
عبَدُوا الإِلَهَ عَلَى اعْتِقَادِ حُضُورِهِ
فَتَبَرَّؤُوا فِـي مَنْزِلِ الإِحْسَـانِ
نصَحُوا الْخَلِيقَةَ فِي رِضَى مَحْبُوبِهِمْ
بِالْعِلْمِ وَالإِرْشَـاِد وَالإِحْسَـانِ
صَحِبُوا الْخَلاَئِقَ بِالْجُسُومُ وَإِنَّمَا
أَرْوَاحُهُمْ فِـي مَنْزِلٍ فَوْقَـانِي
أَلاَ بِالله دَعَوْت الْخَلاَئِقَ وَالْمَشَاهِدَ
كُلَّهَا
خَوْفاً عَلَى الإِيمَـانِ مِنْ نُقْصَانِ
عَزَفُوا الْقُلُوبَ عَنِ الشَّوَاغِلِ
كُلِّهَا
قَدْ فَرَّغُوهَا مِنْ سِوَى الرَّحْمَانِ
حَرَكَاتُهُمْ وَهُمُومُهُمْ وَعُزُومُهُمْ
لِلَّهِ، لاَ لِلْخَلْـقِ وَالشَّيْطَـانِ
نِعْمَ الرَّفِيقُ لِطَالِبِ السُبُلِ
الَّتِي
تُفْضِي إِلى الخَيْرَاتِ وَالإِحْسَـانِ
TRANSLATION OF THE POEM
Fortunate are those who avoid the destructive
paths;
Intending the stations of Allah’s good
pleasure.
Those who journey with the utmost sincerity;
Following the legislation by which faith is
measured.
Those who build the stations of their
journey;
Submitting between being fearful and being
hopeful.
Those whose hearts the Divine has filled;
With devotion to Him and love for the
Most-Merciful.
Those who remember Him and do so abundantly;
In private, public, at all times in
continuance.
Seeking nearness to the Sovereign-Master;
By obeying Him and forsaking disobedience.
Doing what is obligatory and optional is
their way;
Inspecting their own faults and their deficiencies.
Their souls patiently enduring all that is
disdainful;
Desirous of what it entails of benevolence.
They arrive at the Station of Contentment;
Ultimately reaching the Garden and safety.
For His bounties to His creation they are
grateful;
With their heart, tongues and the limbs of
their body.
Reliance is their companion in all affairs;
Whilst striving in the pleasure of the
All-Merciful.
Worshipping the Divine, believing in His
presence;
Thus taking their place at the Station of
Excellence.
Advising others to that which pleases their
Lord;
With knowledge, guidance and compassion.
Accompanying the people in bodily form;
Whilst their spirits dwell at a sublimer station.
They alert creation to their complete need
for Allah;
Continuously fearing a decrease in their
faith.
Their hearts turning away from all
distractions;
Completely emptied of other than the Most-Merciful.
Their movements, concerns and their resolves;
Are all for Allah, not creation, nor the
Devil.
The best of friends is the seeker of these
paths;
Which leads to acquiring goodness and ihsan.
ALL
PRAISE BE TO ALLAH,
Lord
of the worlds. May Allah extol and send blessings and peace upon Muhammad; and
upon his Family, Companions and followers.
These
are some brief, but beneficial comments to my poem regarding ‘The Journey to
Allah and the Home of the Afterlife;’ explaining its meanings and clarifying
its premises. The poem encapsulates the main stations (manazil) for the
wayfarers to Allah, which should lead them to the Gardens of Delight and to the
closeness of the Munificent Lord. It should also safeguard them from the
torment of the Hellfire and from the anguish of being veiled [from Allah]. I
beseech Allah by His benevolence and bounty that He cause this work to be
purely for His Face and for drawing closer to Him.
Realise
that what is intended by worship I'ibadah) is to serve Allah, have
gnosis (ma'rifah) of Him, love Him, continually turn to Him in
repentance, and to traverse the paths that lead to the abode of eternal peace (dar
al-saldm).
Most
people are overwhelmed by their sensual pleasures and are subjugated by their
carnal desires and habits. They give no importance to this matter at all, nor
attempt to make it their basis. On the contrary, they turn away from worship
and instead pre-occupy themselves with their carnal desires. They abandon it
and instead dedicate themselves to their [worldly] pursuits. They do not
prevent themselves in order to make up for the time they have squandered. So in
their ignorance and oppression they are confused; with their soul’s desires
they are diverted from being devoted to Allah; concerning their Lord’s
remembrance they are heedless; in their religious practice they are remiss; and
in the drunken love of their habits they [blindly] wander:
Those
who forgot Allah, so He caused them to forget their ownselves; such are the
corrupt ones. [al-Hashr 59:19]
None
take heed of this dire neglect and this enormous calamity except for the few
who possess intelligence and nobility. They realise that the greatest loss lies
in being pre-occupied with that which produces nothing for its doer except
perdition and misery. Therefore they prefer the perfect to the imperfect; they
trade the ephemeral for the eternal; and they bear the burden of legal
responsibility (takllf) and worship until it becomes a source of delight
for them and a part of their very nature, by which they become leaders. So
listen attentively to their description, and seek the help of Allah in adorning
yourselves with their traits:
سَعِدَ الَّذِينَ
تَجَنَّبُوا سُبُلَ الرَّدَى
وَتَيَمَّمُوا
لِمَنَاِزِل الرِّضْوانِ
1 -
Fortunate are those who avoid the destructive paths;
Intending the stations of Allah’s good pleasure.
This
is the foundation of their path and the principle course of their party, in
that: they avoid the paths of [spiritual] loss and anguish and intend the paths
of Allah’s good pleasure. They avoid the paths of Satan and intend to be
worshippers of the Most-Merciful. They avoid the paths of the blazing Fire and
intend the paths of eternal bliss. They abandon evil and do good. They keep
their hearts, tongues and limbs away from prohibited and repugnant actions, and
instead busy themselves with obligatory and praiseworthy actions. They adorn
themselves with beautiful character and purge themselves of all reprehensible
traits.
فَهُمُ الَّذِينَ
أَخْلَصُوا فِي مَشْيِهِمْ
مُتَشَرِّعِينَ
بِشِرْعَةِ الإيمَـانِ
2
- Those
who journey with the utmost sincerity;
Following the legislation by which faith is measured.
These
two principles, sincerity (ikhlas) and conformity (mutaba‘ah), are
a prerequisite for every act of worship, inward or outward, to be valid. Every
act that is not done intending the Face of Allah is futile; and every act that
does not conform to the Sunnah of Allah’s Messenger sallallahu
'alayhi wa sallam, is rejected.[22]
It
is only when an action combines sincerity for the One being worshipped - which
means intending to seek the Face of Allah when performing the action - and
conformity with the Messenger - by doing those actions that have been
prescribed and legislated - that an action becomes acceptable.[23]
وَهُمُ الَّذِينَ بَنَوْا مَنَازِلَ سَيْرِهِمْ
بَيْنَ الرَّجَا والْخَوْفِ
لِلدَيَّانِ
3
-
Those who build the stations of their journey;
Between being fearful and
being hopeful.
Meaning
that in their journey they attach themselves to reverential fear (khawf)
and hope (raja') in all their affairs, clinging to them. They do this by
inspecting their own faults regarding [the fulfilment of] Allah’s rights, which
induces fear in them, and by reflecting upon Allah’s bounties and kindness
upon them, which instills hope in them.[24]
They
reflect over Allah’s Attributes of greatness, magnificence, wisdom and justice;
which induces fear in them, and they reflect upon the Divine Attributes of
mercy, munificence, generosity and kindness; having hope in what they
necessitate. So when they do an act of goodness, they combine between having
fear and hope; hoping for its acceptance, but fearing that it will be rejected.
If they do an act of evil, they fear being punished, but hope in being forgiven
by the Grace of Allah.
Between
fear and hope they fluctuate; to them they constantly turn to seek shelter; and
from them the affairs of their journey alternate. Indeed they are the ones who
succeed with flying colours; they are the ones who are victorious.[25]
وَهُمُ الَّذِينَ مَلا الإلَهُ قُلُوبَهُمْ
بِوِدَادِهِ وَمَحَبَّـةِ الرَّحْمَـانِ
4
- Those whose hearts the
Divine has filled;
With devotion to Him and
love for the Most-Merciful.
This
station - which is the station of love (mahabbah) - is the bedrock of
all stations; from it spring every righteous actions, all beneficial deeds and
all the lofty stations.[26]
Love
refers to the heart being attached to the beloved such that it needs this love
and cannot do without it. This requires that the lover withold from all that
the Beloved detests and hasten towards all that the Beloved is pleased with,
doing so readily, willingly and eagerly. If he speaks, he speaks for Allah. If
he remains silent, he does so for Allah. If he moves, it is for Allah. If he
remains still, it is for Him. This love then gives rise to a yearning and a
restlessness for Allah, such that the lover never feels settled [unless in His
devotion].
If
it is said: Does love - which is the highest station - have any causes or means
leading to it? It is said in reply: Allah has not made anything that is sought
after, except that He has also made causes and means by which it can be
acquired. From the greatest of these causes and means are: withholding from any
statement, action or thought that will sever you from it; increasing in the
remembrance of Allah with presence of heart; reflecting upon His noble Word;
acknowledging the tremendous bounties that Allah has bestowed upon the servant;
standing before Him with presence of heart and due etiquette; attending the
gatherings of the lovers of Allah; and turning away from whatever will cut you
off from any of this. Whoever does this will attain the love of Allah, if Allah
Wills - and it is His aid that is sought.[27]
This
is why I said:
وَهُمُ الَّذِينَ أَكْثَرُوا مِنْ ذِكْرِهِ
فِي السِّرِ وَالإِعْلاَنِ وَالأَحْيَان
5
- Those who remember Him and do so abundantly;
In private,
public, at all times in continuance.
This
is a noble station which each person is in need of; indeed it is a need which
ranks above all other needs. The remembrance (dhikr) of Allah is the
edifice of one’s time. By it grief, anxiety and distress can be dispelled. With
it joy and happiness can be obtained. It cultivates barren hearts, makes
healthy hearts resplendent, and it leads to the loftiest of stations. In it are
benefits and virtues that cannot be enumerated.
Allah,
Exalted is He, said:
0
you who believe! Remember Allah abundantly, and glorify
Him
morning and evening. [al-Ahzab 33:41-42]
The
Prophet sallallahu ‘dlayhi wa sallam advised a man who asked: The duties
of Islam are many for me, so instruct me? He replied: “Never let your tongue
cease to be moist with the remembrance of Allah.” [28]
He sallallahu
‘alayhi wa sallam [also] said: “The loners (mufarridun) lead the
way.” We asked: Who are the loners? He replied: “Those men and women who
remember Allah abundantly.”[29]
I
composed the following lines of poetry:
Be
one who remembers Allah under all conditions;
For
the remembrance of Allah has no time restrictions.
The
remembrance of the Deity, in private and public;
Will
remove your anxiety and grief, and expel it.
Procuring
both religious and worldly excellence;
Driving
away [evil] whisperings at their occurrence.
The
Chosen One informed his Companions one day;
Abundant
remembrance is why the loners lead the way.
To
seek Allah’s aid was Mu'adh’s given legacy;
So
as to remember, thank and worship Him beautifully.
He
advised a person who sought sincere council;
Who
was striving hard to carry out laws legal.
That
let your tongue remain most with it;
This
will aid every matter and facilitate it.
He
informed that dhikr is a plant for its people;
Cultivating
Gardens eternal and abodes perpetual.
He
informed that Allah mentions His servant;
And
is with him in all matters, facilitating it.
If dhikr
had no virtue fine;
Except
being a path to loving the Divine.
Stopping
the youth from backbiting and tale-carrying;
And
from uttering that which corrupts their well-being.
A
great acquisition and an incentive t’would be;
To
engage in Allah’s dhikr, abundantly.
But
due to our ignorance our dhikr is rare;
Just
as our worship of the Deity is rare.
The dhikr
of Allah is a light (nur) for the one remembering Allah, in his heart,
speech, grave, and on the Day of Resurrection. And Allah’s aid is sought.[30]
يَتَقَرَّبُونَ إِلَى الْمَلِيكِ
بِفِعْلِهِمْ
طَاعَـاتِهِ وَالتَّرْكِ
لِلْعِصْيَـانِ
6
Seeking nearness to
the Sovereign-Master;
By obeying Him and by forsaking disobedience.
Performing
these acts of obedience - especially the obligatory ones and leaving the sinful
ones - draws one closer to Allah and leads to Him. In a sacred tradition (hadith
qudsl) it states: “My servant does not draw closer to Me with anything more
beloved to Me, than the obligatory duties that I have enjoined upon him. My
servant continues to draw closer to Me by performing optional deeds, until I
love him.”[31]
Due
to this I said:
فِعْلُ الْفَرَائِضِ وَالنَّوَافِلِ
دَأْبُهُمْ
مَعَ رُؤْيَةِ التَّقْصِيرِ
وَالنُّقْصَـانِ
7
-
Doing what is obligatory and optional is their way;
Inspecting their own faults and their deficiencies.
Fulfilling
the obligatory duties and increasing in performing optional deeds, along with
seeing oneself as being deficient or excessive, is from perfection. So striving
to do [good] actions eliminates indolence and laziness from oneself, whereas
inspecting one’s deficiencies dispels the ego’s self-conceit (‘ujb) -
which corrupts actions and renders them futile.11 [32]
صَبَّرُوا النُّفُوسَ عَلَى الْمَكَارِهِ
كُلِّهَا
شَوْقاً إِلَى مَا فِيهِ مِنْ إِحْسَـانِ
8
- Their souls patiently enduring all that is disdainful;
Desirous of what it
entails of divine benevolence.
Patient
perseverance (sabr) is restraining the soul from what it finds
disdainful, when doing so entails the pleasure of the Most Merciful.[33] Patient
perseverance is of three types: patiently persevering in the obedience of
Allah, so that it may be fulfilled; patiently persevering against disobedience,
so that it may be abandoned; and patiently persevering with regards to the
hardships that Allah decrees, not showing any impertinence towards it. When the
soul feels lazy about obeying Allah, one exhorts and enjoins it to do so, as
well as encouraging it by reminders of the rewards [entailed]. When the soul is
strong in inviting towards disobedience to Allah, one restrains and warns it
from doing so, and reminds it about the punishment for disobedience. Patient
perseverance is needed in all these affairs.13
13. As for complaining in times of adversity,
Imam Ibn al-Qayyim, may Allah have mercy upon him, said in al-Fawa‘id
(pp.130-131):
“The
ignorant one complains about Allah to the people! This is the height of ignorance
in complaining and in whom the complaint is about. For if a person were to
truly know his Lord, he would never complain of Him? If he truly knew people,
he would never complain to them?... The gnostic complains only to Allah, and
the most knowledgeable of the gnostics are those who complain to Allah about
themselves, not about others ... So there are three levels: The most
contemptible of them is to complain to people about Allah; the loftiest of them
is to complain to Allah about oneself; the middle level is to complain to Allah
about others.”
نَزَلُوا بِمَنْزِلَةِ الرِّضَى فَهُمْ بِهَا
قَدْ أَصْبَحُوا فِـي جُنَّةِ وَأَمَـانِ
9
- They arrive at the Station of Contentment;
Ultimately reaching the Garden and safety.
The
station of contentment (rida) is loftier than that of patience (sabr).
For patience is restraining the soul against what it finds disdainful,
although an opposing desire still remains within it. Contentment on the other
hand, melts away this opposing desire, causes satisfaction with Allah and
brings about tranquillity and expanse of the breast. It may even cause delight
to be experienced in times of hardships, just as others experience delight in
times of ease. When the worshippers reaches this station, his life is remedied
and his eye experiences coolness. This is why contentment is called: ‘a
paradise of this world and a repose for the worshippers.’[34]
Whoever
is content with Allah, Allah is content with him. Whoever is content with
simple provisions from Allah, Allah is content with simple actions from him.
The reality behind contentment is: to receive Allah’s religious ordinances and
His All-Embracing Decree with an open heart and a cheerful soul, without
resentment or indignation.[35]
شَكَرُوا الْذِي أَوْلَى الْخَلاَئِقَ فَضْلَهُ
بالْقَلْبِ وَالأَقْـوَالِ
وَالأَرْكَـانِ
10
-
For His bounties to His creation they are grateful;
With the heart, tongue
and the limbs of their body.
Gratitude
(shukr) is expressed with the heart, by acknowledging Allah’s favours,
attesting to them and not considering oneself deserving of them, but instead
recognising that they are purely from the Lord’s bountiful grace. It is
expressed with the tongue by praising Allah for His favours and proclaiming
them. [It is expressed] with the limbs by not being disobedient to Allah, but
rather by utilising His favours to obey Him.[36]
If
he is granted any worldly thing, he thanks Allah for it. If something of this
world is removed from him, he [still] thanks Allah, for sometimes the
withdrawal of a favour removes the person from a greater evil. If he is granted
the ability to do an act of obedience, he sees this as a grace (tawftq)
from Allah, for which he [again] thanks Him.
And
Allah’s aid is sought.
صَحِبُوا التَّوَكُّلَ فِي جَمِيعِ أُمُورِهِمْ
مِعِ بِذْلِ جُهْدٍ فِي رِضَى الرَّحْمَانِ
11
-
Reliance is their companion in all affairs;
Whilst striving in the pleasure of the All-Merciful.
The
servant’s perfection lies in these two matters, which are: reliance (tawakkul)
upon Allah, and striving diligently to obey Allah. The servant’s perfection is
hindered by the loss of any one of them.
The
reality of reliance entails two matters: dependence upon Allah and trust in
Allah. So he depends upon his Lord with his heart for procuring what will
benefit him, in both his religious and worldly affairs. He acknowledges his
lack of power and inability and instead places his trust in Allah in order to
acquire what will benefit him or to repel what will harm him. Futhermore he
strives to utilise those causes (asbdb) that will lead him to what is
sought after.
The
details of this is that when he firmly resolves to perform an act of worship,
he strives to complete it and beautify it, sparing no effort to do so. He frees
himself from depending upon his own self and strength, but instead resorts to,
and depends upon, his Lord in order to allow him to complete and perfect [that
act]; having a good expectation of Allah in this and putting his trust in
attaining that which he placed his reliance upon Allah for.
When
he firmly resolves to leave an act of disobedience that his soul incites him
to, he fulfills those causes that will lead him to leaving that sin; such as
considering it and turning his limbs from it. Then, after this, he places his
trust in Allah, resorts to Him in order that He may protect him from it, and
has good expectations of Allah with regards to Allah protecting him.
If
he does this in everything that he does and leaves, then success is to be hoped
for him, if Allah the Exalted wills. But as for the person who seeks Allah’s
aid and relies upon Him, but leaves the striving that is a pre-requisite for
it, then this is not reliance. Rather, it is mockery! Such is also the case of
one who does strive, but depends upon his ownself and does not rely upon his
Lord; he is only deluding himself.
عبَدُوا الإِلَهَ عَلَى اعْتِقَادِ
حُضُورِهِ
فَتَبَرَّؤُوا فِـي مَنْزِلِ
الإِحْسَـانِ
12
-
Worshipping the Divine, believing in His presence;
Thus taking their place at the Station of Excellence.
This
is the station known as the Station of Excellence (ihsan)P which the
Prophet sallallahu 'dlayhi wa sallam explained as being: “That you
worship Allah as if you see Him, for if you do not see Him, He sees you.”[37] [38]
When
a person envisages this station in all his states - in particular the state of
worship - his heart is prevented from turning to other than his Lord. Instead
he is fully content with Allah, focuses his heart upon Him, and has [spiritual]
decorum whilst worshipping Him; doing whatever perfects it and refraining from
whatever mars it. This station is one of the greatest and sublimest of all
spiritual stations. However it requires gradually training the souls,
step-by-step. The servant will not cease habituating his soul to it until he is
drawn to it and accustoms himself with it. Then the servant will live in
delight of his Lord, experiencing joy and bliss in His closeness.[39]
/
نصَحُوا
الْخَلِيقَةَ فِي رِضَى مَحْبُوبِهِمْ
بِالْعِلْمِ وَالإِرْشَـاِد وَالإِحْسَـانِ
13 - Advising others to that which pleases their Lord;
With knowledge, guidance and compassion.
صَحِبُوا الْخَلاَئِقَ بِالْجُسُومُ وَإِنَّمَا
أَرْوَاحُهُمْ فِـي مَنْزِلٍ فَوْقَـانِي
14
- Accompanying the people in bodily form;
Whilst their spirits
dwell at a sublimer station.
This
is their state with the people, which is the most perfect of states and the
sublimest.
They
begin by sincerely advising people to their utmost, loving for them the good
they love for themselves; deploring for them the evil they deplore for
themselves; striving to remove every evil from them with all that is possible;
and exerting themselves in order to bring about benefit to them with every
means at their disposal. [This they do] by enjoining goodness, forbidding evil,
feeding those that suffer from hunger, clothing those that are destitute,
alliviating those that are distressed, teaching those that are ignorant,
restraining those that are oppressors, helping those that are oppressed,
warding-off potential harm from people, and keeping the harms of their
ownselves away from others. Furthermore, their association with people is
external and bodily; as for their hearts and spirits, they hover around the
Beloved and seek to be as close to Him as possible.[40]
Sometimes
the person humbly abases himself before Him, with fear and humility.
Furthermore, he expresses gratitude to Him through love of Him; being led to
this by witnessing His kindness and closeness. He then inclines towards all
that is pleasing to Allah, strives in the worship of Him and shows benevolence
to His creation. Indeed these are the [true] people; these are the intelligent
and perspicuous ones. And there is no might, nor power, except with Allah.
أَلاَ بِالله دَعَوْت الْخَلاَئِقَ
وَالْمَشَاهِدَ كُلَّهَا
خَوْفاً عَلَى الإِيمَـانِ مِنْ
نُقْصَانِ
15
-
They alert creation to their complete need for Allah;
Continuously fearing a decrease in their faith.
This
is the Station of Attentive Care (rib ayah) of the realities of faith
and of the milestone of ihsan. For it is not befitting for the
worshipper to ever turn away from contemplating his own condition and
reflecting upon the deficiencies in his own actions. Instead he should expend
all his efforts - before, as well as whilst, performing an action - in making
sure that it is performed correctly and excellently. He should also safeguard
it from anything that may render it void, and remove from it anything that may
corrupt it. For indeed, preserving the action is actually greater than the
action itself. Thus, whenever a person increases in his attentive care and
increases in his striving in the action, his faith increase. If, however, his
attentive care decreases, his faith diminishes in proportion.
From
the greatest of matters wherein attentive care should be exercised is in
performance of actions, and in the milestone of ihsan; which refers to
the fervent desire to perform acts of worship with presence of heart and total
devotion to Allah.
Likewise,
from the most important matters that deserve attentive care are the favours of
Allah that He bestows upon a person. It is desired for a person to greatly
thank Allah for granting him the grace to perform that action.
Likewise,
[from those matters that deserve] attentive care is fear and hope; fearing that
the act may be rejected due to self-conceit (ujb), ostentation (riya"),
arrogance (takabbur), or by not fulfilling it in the way that it
deserves to be fulfiled; yet hoping in its acceptance by Allah’s mercy,
benevolence and grace - which includes being granted the grace to perform that
action in the first place.
عَزَفُوا الْقُلُوبَ عَنِ
الشَّوَاغِلِ كُلِّهَا
قَدْ فَرَّغُوهَا مِنْ سِوَى
الرَّحْمَانِ
16
-
Their hearts turning away from all distractions;
Completely emptied of other than the Most-Merciful.
حَرَكَاتُهُمْ وَهُمُومُهُمْ
وَعُزُومُهُمْ
لِلَّهِ، لاَ لِلْخَلْـقِ
وَالشَّيْطَـانِ
17
-
Their movements, concerns and their resolves;
Are all for Allah, not
creation, nor the Devil.
Meaning
that they empty their hearts of all that distracts them from Allah and
distances them from His good pleasure; this being the reality of worldly renunciation
(zuhd).[41]
This
emptying will not be sufficient until and unless the heart is filled with
beneficial thoughts and truthful resolves. So the servant’s ideas and thoughts
should be concerned with all that will draw him closer to Allah; such as
acquiring knowledge, contemplating over the Qur’an, remembering Allah with
presence of heart, reflecting over Allah’s kindness, the fear of slipping and
committing disobedience, reflecting over the Attributes of the All-Merciful and
the fact that they are free from every blemish and defect, and reflecting upon
the grave and its states; the Day of Resurrection and its events; Paradise and
its delights; and Hell and its blazing fire.
Their
thoughts revolve around these matters, away from those negative thoughts that
engender nothing but grief, harm, wasting of time and psychological
instability; all of which are unhealthy for a person, both in this life and the
Afterlife.[42]
نِعْمَ
الرَّفِيقُ لِطَالِبِ السُبُلِ الَّتِي
تُفْضِي
إِلى الخَيْرَاتِ وَالإِحْسَـانِ
18 -
The best of friends is the seeker of these paths;
Which leads to acquiring goodness and ihsan.
These
are the ones who will cause their friends to be happy, providing they follow
their path. Theirs is the path that Allah has ordered we ask Him to guide us
to, because of Him favouring them with true faith and with actualising it.
We
ask Allah that He guides us to the Straight Path, the path of those whom He has
bestowed His grace:
Of
the Prophets, the truthful ones, the martyrs and the pious;
they
are the best of company. [al-Nisa’ 4:69]
We
ask that He save us from the paths of His anger and misguidance, which lead to
disgrace and destruction, for He is the most generous of those who show
generosity and the most merciful of those who show mercy. I ask Allah - seeking
the means of nearness to Him by His most beautiful Names, Attributes and
Favours - that He not prevent us from the good that is with Him of Divine
benevolence and forgiveness, because of our evils, our deficiencies in
fulfilling His rights and our transgressions; and that He makes this sincerely
for seeking His Face and a cause for attaining bliss in the Gardens of
Paradise.
May
Allah shower abundant blessings and peace upon Muhammad, the unlettered
Prophet, who was sent as a mercy to the worlds; and upon his Family, Companions
and followers.
TRANSLATOR’S BIBLIOGRAPHY
AL-ALBANI,
Muhammad Nasir al-Din. Sahih al-Jami' al-Saghlr wa Ziyadah. Beirut:
Maktabah al-Islami, 1406H.
Silsilah
al-Ahadlth al-Sahihah. Riyadh: Maktabah
al-Ma‘arif, 1407H.
AL-'ASQALANi,
Ibn Hajr. Fath al-Bari Sharh Sahih al-Bukhari. Beirut: Dar Kutub
al-Tlmiyyah, 1410H.
AL-BAGHAWl,
al-Husayn ibn Mas'ud. Ma'alim al-Tanzil. Riyadh: Dar Tayyibah, 1417H.
IBN
HANBAL, Ahmad bin Muhammad. Al-Musnad. Beirut: Mu’assasah al- Risalah,
1421H.
IBN
QAYYIM AL-JAWZIYYAH, Shams al-Din Muhammad. Al-Da’ wa’l-Dawa’.Riyadh:
Dar Ibn al-Jawzi, 1419H.
Al-Fawa’id.
Beirut: Dar al-Kitab al-‘Arabi, 1413H.
Madarij
al-Salikin. Beirut: Dar Ihya al-Turath al-‘Arabi,
1419H.
Al-Wabil
al-Sayyib. Cairo: Dar al-Rayyan li’l-Turath, 1408H.
IBN
RAJAB, Zayn al-Din AbuTFaraj. Jami' al-Ulum wa’l-Hikam. Beirut:
Mu’assasah al-Risalah, 1419H.
IBN
TAYMIYYAH, Taqi al-Din Ahmad. Majmu' Fatawa. Riyadh: Dar 'Alam al-
Kutub,1411H.
AL-MUBARAKFURl,
Muhammad ‘Abd al-Rahman. Tuhfat al-Ahwadhi bi Sharh Jami' al-Tirmidhi.
Beirut: Dar Kutub al-Tlmiyyah, 1410H.
AL-NAWAWI,
Yahya ibn Sharaf. Sahih Muslim bi Sharh al-Nawawi. Beirut: Dar al-Kutub
al-Tlmiyyah, 1415H.
AL-RAMYAN,
‘Abd Allah. Al-Juhud al-Da’awiyyah wa’l-'Ilmiyyah li’l-Shaykh 'Abd al-Rahman
al-Sa'dl Riyadh: Dar Muslim, 1419H.
AL-SAM‘ANI,Abu’l-Muzaffar.
Tafsir al-Qur’an. Riyadh: Dar al-Watn, 1418H.
AL-TABARI,
Ibn Jarir. Jami' al-Bayan 'an Ta’Wil al-Qur1 an. Beirut: Dar
Kutub al-Timiyyah, 1412H
[1] Recorded
by al-Bukhari (no. 1465) and Muslim (no. 1052).
[2] Recorded by al-Tirmidhi (no.2036) and Ahmad, Musnad
(5/427). It was declared to be sahlh by Shaykh al-Albani, Sahih
al-Jami‘ (no.282).
[3] Majmu'
Fatawa (10/663).
[4] Recorded
by al-Bukhari (no.5) and Muslim (no.9).
[5] Jamf
al-'Ulum wa’l-Hikam (1/126)
[6] Jamf
al-‘Ulum wa'l-Hikam (1/128-129).
[7] Al-Fawa’id
(p.91).
[8] Majmu'
Fatawd (19/274).
[9] Recorded
by al-Bukhari (no.6502).
[10] Jamf
al-Ulum wa’l-Hikam (2/345-346).
[11] Recorded
by Muslim (no.34).
[12] Recorded
by al-Bukhari (no.21) and Muslim (no.43).
[13] Quoted
by Ibn al-Qayyim, Madarij al-Salikin (2/51).
[14] Madarij
al-Salikin (1/344).
[15] Recorded by Muslim (no. 181).
[16] This biographical sketch is based upon: al-Ramyan, al-Juhud
al-Da'awiyyah wa’l- 'Ilmiyyah li’l-Shaykh 'Abd al-Rahman al-Sa'di (pp.
15-60).
[17] Madarij
al-Salikin (1/110).
[18] Recorded by al-Khatib, Tarikh (9/127). It
was declared to be sound (hasari) by al- Albani, Silsilah al-Sahthah
(no. 342).
[19] Published by Dar Ibn 'Affan: Khubar; 1418H/1997CE.
[20] Published by Adwa al-Salaf: Riyadh; 1419H/1998CE.
[21] Recorded
by al-Bukhari (no.7405) and Muslim (no.2675).
[22] Imam Ibn al-Qayyim, may Allah have mercy upon him, said in Madarij
al-Salikin (2/68): “Allah said: He Who created death and life, to test
which of you are best in action. [al-Mulk 67:2] Fudayl ibn ‘Iyad said [about
this verse]: ‘It is what is most sincere and most correct.’ They asked: 0 Abu
'All, what is most sincere and most correct? He replied: ‘An action, if it is
sincere but not correct, will not be accepted. If it is correct but not
sincere, it will [also] not be accepted; until it is both sincere and correct.
Sincere means that it is exclusively for Allah, and correct means that it
conforms to the Sunnah.’”
[23] Ibn al-Qayyim, may Allah have mercy upon him, said in Madarij
al-Sdlikin (2/70): “It has been said: ‘Sincerity is to forget the creation
seeing you because of continually looking towards the Creator. Whoever adorns
himself before the people with what he does not possess, has fallen from
Allah’s grace.’ From the words of Fudayl are: ‘Leaving an action for people’s
sake is ostentation (riya"), whereas doing an action for people’s
sake is shirk. Sincerity is where Allah saves you from both of these.’
Al-Junayd said: ‘Sincerity is a secret (sirr) between Allah and His
servant which not even the angel knows so as to record it; nor does Satan know
so as to corrupt it; nor is the desire (hawa) aware of it so as to
influence it.’ It was said to Sahl: What is the hardest thing upon the ego (nafsg
He replied:‘Sincerity, because the ego has no share of it.’ ”
Imam Ibn al-Qayyim said
about conformity (2/348): “The master of the spiritual faction (sayyid
al-td’ifah) and their shaykh - Al-Junayd ibn Muhammad, may Allah’s mercy be
upon him - said: ‘The paths, all of them are closed to the creation, except for
one who emulates the footsteps of the Messenger; may Allah’s blessings and
peace be upon him.’ He [also]said: ‘Whoever does not memorise the Qur’an nor
record the hadtth should not be followed in this matter, because our
science is confined to the Book and the Sunnah.’... Abu Sulayman
al-Darani, may Allah have mercy upon him, said: ‘Indeed a word of wisdom occurs
to my heart as it does to the nation [of the righteous], but I do not accept it
until it is supported by two just witnesses: the Book and the Sunnah.'”
[24] Ibn al-Qayyim, may Allah have mercy upon him, said (1/390):
“The heart, in its journey to Allah, Majestic is He, is like that of a bird:
love is its head, and fear and hope are its two wings. When the head and two
wings are sound, the bird flies gracefully; if the head is severed, the bird
dies; if the bird loses one of its wings, it then becomes a target for every
hunter or predator.”
[25] Ibn al-Qayyim, may Allah sanctify his soul, said (2/27-28)
whilst explaining the distinction between true hope and mere wishful thinking (tamanm):
“The difference between it
and mere wishful thinking is that mere wishful thinking involves laziness
wherein the person neither exerts himself, nor strives [to achieve what he
wishes for]. Hope, however, entails striving, exertion and beautiful reliance
The first is like the one who wishes that the earth would plant and sow its own
seeds for him. The second is like the one who [actually] tills the soil, plants
the seeds and then hopes that crops will grow. This is why the gnostics (‘drifun)
are agreed that hope is not correct, except if accompanied by action. Shah
al- Kirmani said: ‘The sign of sound hope is good obedience.’ And hope is of
three types; two are praiseworthy and one type is blameworthy and mere
delusion. The first two are the hope of a person who does an act of obedience
for Allah, upon a light from Allah, hoping in its reward; and like someone who
commits a sin, then repents from it, hoping for Allah’s forgiveness, pardon,
kindness, magnanimity, clemency and generosity. The third [type] is like a
person who persists in sinning and transgressing the limits, yet hopes for
Allah’s mercy without doing any action [to warrant it]. This is delusion, mere
wishful thinking and false hope.”
[26] Ibn al-Qayyim, may Allah have mercy upon him, said (3/7): “It
is the station for which the competitors compete; to it do the workers fix
their gaze; for reaching its mark do the forerunners strive; upon it do the
lovers annihilate themselves, and with its refreshing breeze do the worshippers
revive themselves. It is the heart’s strength, the soul’s nourishment and the
eye’s splendour.”
[27] After mentioning twenty-nine sayings from the gnostics
concerning the definition of love, Ibn al-Qayyim, may Allah have mercy upon
him, then said (3/15):
“The thirtieth - which is
the most comprehensive of what has been said concerning it. Abu Bakr
al-Kattani said: The topic of love was discussed - may Allah the Exalted
elevate it - during the Pilgrimage season, and all the shaykhs were speaking
about it. Al-Junayd was the youngest of them. They said to him: 0 Iraqi, share
with us what you know? So Al-Junayd lowered his head and his eyes filled with
tears. He said: ‘There is a servant who has left his own soul behind, who is
attached to his Lord’s remembrance, who is steadfast in fulfilling His rights;
who looks to Him with his heart, his heart burning with the lights of His
Divine awe. Allah has purified the draught that he has drunk, from the cup of
His Divine love. The All- Mighty has raised for him the veils of the Unseen.
When he talks, it is for the sake of Allah; when he utters, it is about Allah;
when he moves, it is by the command of Allah; when he is at rest, it is with
Allah. He is for Allah, by Allah, with Allah.’ The shaykhs all wept and said:
What more can be added to this! May Allah reward you, 0 Crown of the Gnostics.”
[28] Reported by at-Tirmidhi (no.3375). It was classified as sahlh
by Shaykh al-Albani in Sahih al-Jamf (no.7700).
[29] Reported
by Muslim (no.2676).
[30] Ibn al-Qayyim, may Allah have mercy upon him, said in al-Wabil
al-Sayyib (p.63): “I heard Shaykh’l-Islam Ibn Taymiyyah - may Allah
sanctify his soul - say: ‘Dhikr is to the heart as water is to a fish;
see what happens to a fish when it is taken out of water!’... I once attended
the morning (fajr) Prayer with Shaykh’l-Islam Ibn Taymiyyah, after which
he sat down and engaged in dhikr of Allah until it was almost midday. He
then turned to me and said: ‘This is my morning meal, if I do not partake of it
my strength diminishes.’”
[31] Reported
by al-Bukhari (no.6502).
[32] Ibn al-Qayyim, may Allah have mercy upon him, said (1/395):
“I heard Shaykh’l- Islam Ibn Taymiyyah, may Allah sanctify his soul, saying:
‘The gnostic sees himself as having no right over anyone, nor deems himself as
being more virtuous than anyone. This is why he does not reproach, demand or
harm.”’
[33] Ibn al-Qayyim said (2/120): “Al-Junayd said: ‘The journey
from this world to the Hereafter is smooth and easy for the believer, but
leaving ordinary life for the sake of Allah is difficult. The journey from the
ego (nafs) to Allah is extremely difficult, and patience (sabr)
in Allah is even more difficult.’ He was asked about patience, so he replied:
‘It is to swallow bitterness without frowning.’ Dhu’l-Nun al-Misrl said:
‘Patience is to distance yourself from opposing [the truth], to remain calm
when engulfed with calamities, and to display sufficiency when poverty occupies
your daily life.’ It has been said: Patience is to face affliction with the
best conduct.’ It has been said: ‘It is to absorb affliction without displaying
complaint.’ It is said: ‘It is accustoming the soul to the onslaught of adversities.’
It is said: ‘It is to settle down with adversities in good companionship, in
the same manner as one settles down with well-being.’And ‘Amr ibn ‘Uthman said:
‘It is standing firm with Allah and meeting tribulations with magnanimity and
welcome.’”
[34] Ibn al-Qayyim said (2/132): “This is why contentment is one
of the greatest gateways to Allah. It is the paradise of the world, a repose
for the gnostics, a life for the lovers, a delight for the worshippers and a
coolness of the eye to the yearners.”
[35] Ibn al-Qayyim, may Allah have mercy upon him, said
(2/134-135): “Fudayl ibn Tyad said to Bishr al-Hafi: ‘Contentment (rida)
is better than worldly renunciation (zuhd), because the one content does not
wish for what is above his station.’ Abu ‘Uthman was asked about the Prophet sallalldhu
‘alayhi wa sallam’s saying: “I ask You for content after Your Decree.” He
said: ‘This is because being content before the Decree occurs is [actually] the
resolve to be content, whereas contentment after it takes place is [true]
contentment.’ It has been said: ‘It is the disappearance of anxiety, whatever
the judgement may be.’ It is said: ‘It is the suspension of preference.’ It is
said: ‘It is to face the judgement with joy.’ It has been said: ‘It is the
heart’s tranquillity in the midst of tribulations.’ It is said: ‘It is the
heart looking at Allah’s pre-ordained choice for His servant. It is abandoning
resentment.’ ‘Umar wrote to Abu Musa: ‘To proceed: Indeed goodness, in its
entirety, is encapsulated in contentment; if you are able to be content [then
do so], otherwise it is upon you to be patient.’ Abu ‘All al-Daqqaq said: ‘The
human being is earthenware. Earthenware does not have enough value that it
should oppose the judgement of the Truth, Exalted is He.’... Contentment is of
three types: Contentment of the common folk with what Allah has apportioned and
granted; contentment of the elite with what He pre-destined and decreed;
contentment of the elite of the elite with Him, to the exclusion of all else
besides Him.”
[36] Ibn al-Qayyim, may Allah have mercy upon him, said (2/186):
“Gratitude is built upon five pillars: Submissiveness to Allah from the one
expressing gratitude; loving Him for it; acknowledging His favour; praising
Him for it; and not utilising it in a way that displeases Him.”
[37] Imam Ibn al-Qayyim said about ihsan (2/344): “It is
the quintessence (IM) of faith as well as its spirit and perfection.
This station contains all other stations; it embodies them all and they are
enveloped by it.”
[38] Reported by al-Bukharl (no.5) and Muslim (no.9).
[39] To worship Allah whilst being aware of His Ever-Watchful
Presence is also known as the Station of Vigilance (murdqabah), about
which Ibn al-Qayyim, may Allah have mercy upon him, said (2/50):
“Al-Junayd said: ‘If
someone actualises vigilance, he will fear losing even a second from his Lord,
and nothing else.’ Dhu’l-Nun said: ‘The sign of vigilance is to prefer what
Allah revealed, to magnify what Allah magnified, and to debase what Allah
debased.’ It has been said: ‘Hope moves you to acts of obedience; fear removes
you from acts of disobedience; and vigilance begets to you the path of
realities.’ It was said: ‘Vigilance is watching over the heart because of
realising the Truth’s gaze with every thought and step.’... It was said: ‘The
best of what a person can attach himself to in this Path is: to call oneself
to account, vigilance, and governance of one’s actions through knowledge.’ Abu
Hafs said to Abu ‘Uthman al-Naysaburl: ‘When you preach to people, be an
exhorter (wa'iz) to your own heart and soul. In that way you will not be
deceived by their gathering around you; for they are observing your exterior,
but Allah is observing your interior.’”
[40] Ibn al-Qayyim said (2/248): “Good character with the Creator
and with the creation revolves around two statements which were mentioned by
Shaykh 'Abd al- Qadir al-Jllani who said: ‘Be with the Truth, without creation;
and be with creation, without ego (nafs)'. So consider carefully! How
amazing are these statements, despite their brevity, and how they gather
together the principles of wayfaring (suluk) and every beautiful
character. Corruption of character arises from putting the creation between
yourself and Allah, and by putting your ego between yourself and His creation.
So when you isolate the creation, in that state when you are with Allah the
Exalted; and when you isolate your ego, in that state when you are with the
creation - then you have fully attained to the ideals of the People of
Spirituality (al-qawm). And Allah’s aid is sought.”
[41] Ibn al-Qayyim, may Allah
have mercy upon him, said: (2/11): “Imam Ahmad bin Hanbal said: ‘Zuhd is
of three degrees: Firstly, to avoid the forbidden; this is the zuhd of
the common people. Secondly, to avoid what is lawful but unnecessary; this is
the zuhd of the elite. Thirdly, to avoid everything that distracts one
from Allah; this is the zuhd of the gnostics.’.”
[42] After having discussed
four types of thoughts and reflections - reflecting over the Qur’an, the
creation, Allah’s bounties, and the blemishes of one’s own soul and actions -
that are vital to a person’s psycho-spiritual growth, Ibn al-Qayyim then said
in al-Dd’ wa’l-Dawd' (p.239):
“The Fifth: Reflecting
upon the obligation of the moment and its duty, and to then firmly resolve to
fulfil it. So the gnostic is,‘the son of his moment.’ If he loses it, he loses
all of its benefits. For all benefits arise from the moment, if you lose it you
will never again be able to reach it. Al-Shafi‘i, may Allah be pleased with
him, said: ‘I accompanied the Sufis and I did not benefit from them
other than for two words. One was their saying: Time is like a sword, if you do
not cut it, it will cut you.’ He mentioned the other saying [as being]: ‘Your
soul, if it is not kept busy with the Truth, it will busy you with falsehood.’
”