The Reliever

(al-Munfarija)

By

Ibn al-Nahawai
D. 513AH.

Translated, Abridged and Explained

Suhaib Webb
 murabitun only lasted for 100 yrs. didn't like alghazali
asked alghazali books to be burned. ashari
aqidah

‫ﺑﺴﻢ اﷲ اﻟﺮﺣﻤﻦ اﻟﺮﺣﻤﻦ‬

‫وﺻﻠﻰ اﷲ ﻋﻠﻰ ﺳﯿﺪﻧﺎ ﻣﺤﻤﺪ وآﻟﻪ وأﺻﺤﺎﺑﻪ أﺟﻤﻌﯿﻦ‬

Ibn al-Nahawi:A Life of Knowledge, Revival, Rejection and

Redemption

Abu al-Fadil, Yusuf bin Muhammad bin Yusuf, known as Ibn al-Nahawi was born 433
AH. in Tozeur, a city in south-west Tunisia. Possessing a strong intellect, he excelled in
his early religious education, eventually traveling for a long time to study with the
renowned scholars of his day.

Once, Imam Ibn al-Nahawi completed his foundational studies, he sat out for Qayrawan,
Saqafis and Cairo. Eventually, he traveled to Mecca for Hajj. His travels lasted so long
that scholars noted, “His hometown lost track of him, hearing no news about him for a
number of years.”

Upon returning to the city he left as a buddying student a scholar, Ibn al-Nahawi was
faced with serious challenge: the governor of his city had usurped all of his property. Ibn
al-Nahwi spoke up, demanding his property be returned, but the leader refused, and when
the pressure became intolerable, Ibn al-Nahwi migrated with his family in 493AH. to
Sijilmasa, a city at the northern edge of the Sahara in Morocco. Once again, he faced
opposition. At first he ran into problems with masjid-goers who observed the strange
practice of reserving exclusive spots for themselves in mosques. Such was the scene that
Ibn al-Nahawi is reported to have said, “Are there any mosques left in this city?” A
bigger problem, however, was his eviction from teaching in the mosques of Sijilmasa by
a local leader who charged,

‫ﻫﺬا ﯾﺪﺧﻞ ﻋﻠﯿﻨﺎ ﻋﻠﻮﻣﺎ ﻻ ﻧﻌﺮﻓﻬﺎ‬

"He is introducing us to sciences that are unknown to us.”

The pressure continued, until in 494 Ibn al-Nahawhi migrated again. This time to Fez
where he faced more trouble. The first was the government’s puritanical opposition to
sufism, especially the book Ihya ‘Ulum al-Din of Imam al-Ghazzali. Ibn al-Nahawi was a
sufi and an adherent of Imam al-Ghazzali’s approach. In fact, when the king of Morocco,
‘Ali bin Yusuf, ordered al-Ghazzali’s works burned, Ibn al-Al-Nahawi opposed him, and
that caused him trouble. The second challenge was similar to Sijilmasa: Ibn al-Nahawi
was again banned from teaching in Fez. Scholars in Morocco had adopted the strict
approach of the Murabitun; they stubbornly stuck to one school, the Maliki school; the
stuck to one opinion in that school, even when there were options; and their approach to
theology was even stricter: it was ‘Ashari or else. Because of his brilliance, and the
influence of his teachers - I will address that soon - Ibn al-Nahwai taught in a way that
freed students minds from such a strict approach, and at times, like his teachers, caused
him to adopt his own opinions (ijtihad), even if it differed with the standardized opinions
pushed by the Murabitun Thus, government scholars accused him of going against “the
tradition.”

The struggles Ibn al-Nahawi faced with people premiate his writings. In one poem he
lamented,

‫ﻓﻘﻤﺖ أﺷﻜﻮ إﻟﻰ ﻣﻮﻻي ﻣﺎ أﺟﺪ‬ ‫ﻟﺒﺴﺖ ﺛﻮب اﻟﺮﺟﺎ واﻟﻨﺎس رﻗﺪوا‬
‫ﯾﺎ ﻣﻦ ﻋﻠﯿﻪ ﺑﻜﺸﻒ اﻟﻀﺮ أﻋﺘﻤﺪ‬ ‫وﻗﻠﺖ ﯾﺎﺳﯿﺪي ﯾﺎ ﻣﻨﺘﻬﻰ أﻣﻠﻲ‬
‫ﻣﺎ ﻟﻲ ﻋﻠﻰ ﺣﻤﻠﻬﺎ ﺻﺒﺮ وﻻ ﺟﻠﺪ‬ ‫أﺷﻜﻮ إﻟﯿﻚ أﻣﻮرا أﻧﺖ ﺗﻌﺮﻓﻬﺎ‬
‫إﻟﯿﻚ ﯾﺎ ﺧﯿﺮ ﻣﻦ ﻣﺪت إﻟﯿﻪ ﯾﺪ‬ ‫وﻗﺪ ﻣﺪدت إﻟﯿﻚ ﯾﺪي ﻣﺸﺘﻜﯿﺎ‬

I adorned the garments of hope, yet people were comatose

So, I arose, complaining to my Lord about my lot.
So, I prayed, my Lord, the destination oh my hopes,
who I trust to deliver me from harm
I complain to you about affairs that only you know
of which I do not have the patience or the strength (to bear)
I’ve extend my hands to you (in prayer) complaining
(only) to you, the best who hands extend to.

After the provocations in Fez, he returned to his home city, where he died in 513. It was
then that his fame began to grow, and scholars began to appreciate his knowledge and
service to Islam. May Allah bless him, his family and grant them all a tremendous
reward.

Do not be fooled: The opposition Ibn al-Nahawi faced by some scholars and the laity was
sadly misplaced and misguided. He was not a lost soul; a rebellious eccentric or a
champion of heterodoxy. He was simply too brilliant for his time, simply going over most
people’s heads. Hence, he served as an agitator to the laziness of “scholars” and the
ignorance of the masses. Sadly, our communities history is filled with uneducated,
charismatic leaders who attract large crowds, and great scholars who were persecuted and
denounced.

Abu ‘Ala al-M’ari wrote,

ُ
‫ﺟﺎﻫﻞ‬ ‫ﺗﺠﺎﻫﻠﺖ ﺣﺘﻰ ﻇﻦ أﻧﻲ‬ ً
‫ﻓﺎﺷﯿﺎ‬ ‫وﻟﻤﺎ رأﯾﺖ ُ اﻟﺠﻬﻞ َ ﻓﻲ اﻟﻨﺎس‬
ُ‫ووا أﺳﻔﺎ! ﻛﻢ ﯾﻈﻬﺮ اﻟﻨﻘﺺ ﻓﺎﺿﻞ‬ ً
‫ﻓﻮاﻋﺠﺒﺎ! ﻛﻢ ﯾﺪﻋﻲ اﻟﻔﻀﻞ َﻧﺎﻗﺺ‬

"When I noticed ignorance pervasive amongst the masses

I learned, until it was said I was ignorant
Incredible: How many times has a loser claimed talent,
and sadly, how many times has a talented person revealed loss?

So whether it was Imams Abu Hanifa, al-Bukhari, al-Tabari, Ibn Rushd or Ibn al-Nahwai,
our history is filled with the rejection of great scholars who were appreciated after their
deaths.

Ibn al-Nahwai’s genius was shaped by a large number of teachers; however, three had a
profound impact on him, guiding his approach towards the “tradition” and teaching:

1) Imam ‘Abdullah bin Yahya al-Shiqratisi - Imam al-Shiqratisi was from the same city
as Ibn al-Nahawi, Tozeur, and like his student, he shined as a budding scholar. In 429
AH., he set off for Hajj and to visit the Prophet’s grave in Medina. On the way to
Medina, he was so moved by his love for the Prophet (sa) that he composed a poem,
honoring him (sa), and once he arrived, he sat next to his grave and recited it,

‫ ﺻﻔﻮ اﻟﻮداد ﺑﻼ ﺷﻮب وﻻ دﺧﻞ‬... ‫ﯾﺎ ﺻﻔﻮة اﻟﺨﻠﻖ ﻗﺪ أﺻﻔﯿﺖ ﻓﯿﻚ ﺻﻔﺎ‬
Purest of creation, I’ve reverently described you
with depictions of love, pure and unadulterated

‫ ﻣﻦ اﻟﺒﺮﯾﺔ ﻓﻮق اﻟﺴﻬﻞ واﻟﺠﺒﻞ‬... ‫أﻟﺴﺖ أﻛﺮم ﻣﻦ ﯾﻤﺸﻲ ﻋﻠﻰ ﻗﺪم‬

Are you not the most honored creation to walk
on soft ground or traverse through mountains

Upon returning from Hajj, Imam al-Shiqratisi stopped in Egypt where he participated in
battles against the crusaders and met scholars. By the time, he arrived home, scholars
recognized him as a specialists in language, literature, poetry, prophetic traditions,
Islamic law and theology. He taught a considerable number of people, one of the being
Ibn al-Nahwi. Imam Shiratisi died 466 AH.

2. Abu al-Hasan, Ali bin Muhammad al-Lakhami - Imam al-Lahkuhami was born in
Qarawan, a city in northern Tunisia's inland desert. There is no record of Imam
al-Lakhami’s birth, but there is extensive information about his life. He excelled in his
studies, and became “the scholar of his age:” and “the scholar of Africa.” With all that
success however, he was forced to abandon his city due a “fitna” that forced him and a
large number of citizens to evacuate and migrate. Eventually he settled in Saqafis, a
seaport city that lies on the east coast of Tunis. In Safaqis al-Lakhami resumed teaching
and was able to produce students, one being Ibn al-Nahawi. Imam al-Lakhami excelled
in jurisprudence, prophetic traditions and language. Al-Qad’i ‘Iyyad, praised him as a
erudite scholar with a sharp intellect, as did Imam al-Dhahabi. Al-Lakhamis brilliance
was so renowned that scholars paid tribute to him in poetry,

‫ ﻓﻀﻼ ﻋﻠﻰ ﻏﯿﺮه ﻟﻠﻨﺎس ﻗﺪ ﺑﺎﻧﺎ‬... ‫واﻇﺐ ﻋﻠﻰ ﻧﻈﺮ اﻟﻠﺨﻤﻲ إن ﻟﻪ‬
‫ وﯾﻮﺿﺢ اﻟﺤﻖ ﺗﺒﯿﺎﻧﺎ وﻓﺮﻗﺎﻧﺎ‬... ‫ﯾﺴﺘﺤﺴﻦ اﻟﻘﻮل إن ﺻﺤﺖ أدﻟﺘﻪ‬
“Pay good attention to al-Lakhmi, for he
superiority to others is obvious
He would accept an opinion when its evidence was strong
clarifying the truth, extensively and clearly

Al-Lakhmi was not a blind follower of the Maliki school, and at times, adopted opinions
he felt were stronger. For that reason, al-’Iyad notes that he, “Held opinions different that
the standardized ones.” His brilliance and academic pursuits were such that scholars said,

‫ ﻛﻤﺎ ﻣﺰق اﻟﻠﺨﻤﻲ ﻣﺬﻫﺐ ﻣﺎﻟﻚ‬... ‫ﻟﻘﺪ ﻣﺰﻗﺖ ﻗﻠﺒﻲ ﺳﻬﺎم ﺟﻔﻮﻧﻬﺎ‬
“My heart was torn to pieces by dry eyes
as al-Lakhami tore the Maliki school

Al-Lakhami’s gift to Islam’s scholarly tradition is his explanation of the Mudawan,

al-Tabsira. That text is so important that if forms the foundations of the most important
fiqh work in the school, Mukhtasar Khalil. When Imam Khalil explained his
methodology in his book he wrote,

"‫ﻣﺸﯿﺮا ﺑـ "ﻓﯿﻬﺎ‬
ً ُ
‫ﻓﺄﺟﺒﺖ ﺳﺆاﻟﻬﻢ‬ ،‫ ﻣﺒﯿًﻨﺎ ﻟﻤﺎ ﺑﻪ اﻟﻔﺘﻮى‬،‫ﻣﺨﺘﺼﺮا ﻋﻠﻰ ﻣﺬﻫﺐ اﻹﻣﺎم ﻣﺎﻟﻚ ﺑﻦ أﻧﺲ‬
ً ٌ
‫ﺟﻤﺎﻋﺔ‬ ‫ﺳﺄﻟﻨﻲ‬
 ‫ وﺑـ‬،‫ﻟﻠﻤﺪوﻧﺔ‬
"‫ وﺑـ "اﻟﻘﻮل" ﻟﻠﻤﺎزري‬،‫ وﺑـ "اﻟﻈﻬﻮر" ﻻﺑﻦ رﺷﺪ‬،‫ وﺑـ "اﻟﺘﺮﺟﯿﺢ" ﻻﺑﻦ ﯾﻮﻧﺲ‬،‫"اﻻﺧﺘﯿﺎر" ﻟﻠﺨﻤﻲ‬

“A group of folks asked me to compose a concise text that teaches the sound opinions for
fatwa held by the school of Imam Malik bin Anas. I responded, relying on the following
works: The Mudawanna, The opinions of al-Lakhami, the preferences of Ibn Yunus, the
extractions of Ibn Rushd and the opinions of al-Mazari.”

It was al-Lahkhami’s explanation of Sahih al-Bukhari and his work, al-Tabsira that
brought Ibn al-Nahawi under his tutelage. In fact, when he asked Ibn al-Nahwai why he
came to him, Ibn al-Nahawi responded, I came to transcribe your book, al-Tabsira.
Moved, Imam al-Lakhami responded,

ّ ‫إﻧﻤﺎ ﺗﺮﯾﺪ أن ﺗﺤﻤﻠﻨﻲ ﻓﻲ‬

‫ﻛﻔﻚ إﻟﻰ اﻟﻤﻐﺮب‬
“You want to carry me in your pocket to the Maghrib.”

Meaning, Imam al-Lakhami put all of his learning into the text such that carrying the text
was like carrying him! Imam al-Lakhami died 478 AH., and he was around eighty years
old. God bless him.

3. Imam Muhammad bin ‘Ali bin ‘Umar al-Mazari - Imam al-Mazari’s family were from
Mazara, a town and comune in the province of Trapani, southwestern Sicily, Italy. Imam
al-Dhahabi and others content that al-Mazzari’s family migrated from Mazzara during the
Normandy conquest of Sicily, and settled in ​Mahdia, a city located on the north east coast
of Tunis, and that is​ where al-Mazzari was born.
Imam al-Mazari possessed incredible gifts. He reached the level of independent
scholarship in religious studies, but was a well respected physician.

Imam al-Dhahabi wrote,

‫وﻛﺎن ﻣﻤﻦ ﯾﻔﺘﻲ ﻓﯿﻪ ﻛﻤﺎ ﯾﻔﺘﻲ ﻓﻲ اﻟﻔﻘﻪ‬
“He issued official opinion in medicine, just like he did in religious law.”

Imam al-Mazzari died 536. AH and his influence and impact on the region cannot be
disputed. He wrote a number of works and influenced a number of important
personalities like Ibn Tumart, Ibn Rushd and al-Qadi ‘Iyyad, and even though he was a
harsh critic of al-Ghazzali, his influence on Ibn al-Nahawi cannot be disputed.
 ar rajis type of poetry

resilient clinician- recommended book

test
‫أزﻣ ُﺔ َﺗﻨَﻔ ِﺮﺟﻲ َﻗﺪ َآذ َن َﻟ ُﯿﻠ ِﻚ ِﺑﺎﻟَﺒَﻠ ِﺞ‬
َ ‫اﺷَﺘﱠﺪي‬
“Intensify (upon me), afflictions! Your hardships relieve me! For sure, your dark night
beckons the dawn.”

Explanation
Ibn Nawhi opens his poem, providing you an important strategy that will help live
through hard times: “Look through them; examining them with great depth and care. If
you do so, you will see that they are surrounded by a number of benefits.

Explanation
The author starts addressing hardships saying, “Intensify your afflictions.” This may
seem strange at first - it appears he is asking for more hardships, but he is asking for their
outcomes: ease and success. Hence the second half of the first verse, “Your night has
beckoned the dawn.” This illustrates some of Islam’s central beliefs about trials:

1. With God’s help, You are in the Driver’s Seat

For that reason, the author speaks the hardship from a position of control, ordering it,
“Increase you intensity.”

2. Never Despair of God’s Grace

“He said, ‘No one despairs of God’s mercy except the lost.” 15:56

3. Having Conviction in God’s Prescription

“Who created death and life to test you [as to] which of you is best in deed - and He is the
Exalted in Might, the Forgiving.” 67:2

4. Hardship is Followed by Ease

The Prophet (‫ )ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬said,

‫ﱠ‬
‫إن اﻟﻔﺮج ﻣﻊ اﻟﻜﺮب‬
“Undoubtedly relief accompanies hardship.”
Sh. Hussain Muhammad ​Makhlouf​ commented on these lines, “Hardships! Your
tribulations, when they intensify, are glad tidings of their completion; your harshness,
when it strikes, announces your passing. The darkness of your night (here used as an
analogy); when it becomes dense, will be removed by the morning light that follows. If
your commencement was conditioned on God’s plan as a test, then you completion, with
his mercy and kindness, is a blessing!”

Verse Two:

‫ﺣﺘﻰ ﯾﻐﺸﺎه أﺑﻮ اﻟﺴﺮج وﻇﻼم اﻟﻠﯿﻞ ﻟﻪ ﺳﺮج‬

“The darkness of night has stars, until it is it is covered by the sun.”

The author uses a beautiful analogy, addressing an important Godly norm: Hardships are
removed slowly, at a natural pace, just like the sun gradually pierces through the dark
fortifications of night.

Scholars of the heart refer to this in Arabic as ‫( اﻟﺘﺪرج ﻓﻲ ﻛﺸﻒ اﻟﻤﺤﻨﺔ‬En. ​al-Tadarruj fi
Kashf al-Mihna)​ .

Additionally, the darker the night gets, the brighter the stars become. And on some
nights, the moon shines in all her glory. Trials may seem unbearable, but as they get
harder, if one squints spiritually, he may see the light at the end of the tunnel!

God says,

“It is He, God, who made the night and the day in succession for whoever intends to
recount or give thanks.” 25:62

This does not mean that change cannot occur quickly, but everything happens with God’s
wisdom and decree. A believer understands this well and acts accordingly. Every event
and occurrence presents an opportunity to experience God’s wisdom - increase a person’s
servitude. On some days, his blessings may shine like the full moon and on others, they
may twinkle. Either way, they are there. No amount of darkness can hide them.

Allah says

“We showed Abraham the dominion of the heavens and the earth so he could be among
the certain [in faith].” 6:75

The Universe is a Convention of God’s Grace

‫وﻓﻰ ﻛﻞ ﺷﯿﺊ ﻟﻪ آﯾﺔ ﺗﺪل ﻋﻠﻰ أﻧﻪ اﻟﻮاﺣﺪ‬
“In everything there is a sign that illustrates he is the One.”

Thus, in every sign there is a lesson and in every thought there is an etiquette.

Abu Bakar (‫ )رﺿىﻲ اﷲ ﻋﻨﻪ‬said, “Be mindful of God at every breath.”

Verse Three:

‫وﺳﺤﺎب اﻟﺨﯿﺮ ﻟﻪ ﻣﻄﺮ ﻓﺈذا ﺟﺎء اﻹﺑّﺎن ﯾﺠﻲ‬

“And (huge-intimidating) clouds carry rain. So, when its time comes, it pours.”

Explanation
Difficulties bellow into our lives like large clouds the beckon a storm. In the could’s
darkness, with their howling winds and thunder the blessing for rain is found. Tests may
seem intimidating at first, but just like those large clouds, there are blessings to found.
When those blessing and their quantity is left to the wisdom of God alone. The believer’s
job is to weather the storm. To race to God’s shelter!

Tools for Weathering the Storm

Hardships are difficult and depression and sadness are tools of Satan used to weaken a
person. For that reason God sent the Qur’an, the Prophet and blessed us with medical
knowledge to treat illnesses.

Four Anchors
Scholars noted four important anchors that will help a person defeat hardships:
1. Being pleased with God’s Decree
God said to Prophet Moses
‫إن رﺿﺎﺋﻲ ﻓﻲ رﺿﺎﺋﻚ ﻓﻲ ﻗﻀﺎﺋﻲ‬

“My pleasure is rooted in your pleasure with my decree.”

The Prophet said,

“‫ذاق ﻃﻌﻢ اﻹﯾﻤﺎن ﻣﻦ رﺿﻲ ﺑﺎﷲ رﺑﺎ‬.”
“Whoever is pleased with God as his provider has tasted faith.”

This is the first step in achieving happiness with God. For that reason, Sh. Makhlof
wrote, “Happiness with God’s decree is the key to relief and the greatest door that one
enters into a relationship with God. Its signs are a sense of ease, security and relaxation in
the heart.”

Having Patience with Trials

Patience in the face of trials is the hallmark of a believer. It is considered the most
difficult type of patience.

Sheikh al-Islam, Zakkariya al-Ansari wrote:

“There are four types of patience: Patience upon God’s

Obedience and patience from his disobedience. These form the foundations of being
consistent and upright. Patience from the excess of this word. That is the foundation of
zuhud.​ Patience with calamities and trials. That is the foundation of being pleased with
God and surrendering to him. It is the most difficult, and that is why the author
mentioned it without the other types here.”

Having a Good Opinion of God

Meaning; having hope in his promise, and knowing that what he has decreed for is the
best. The Prophet (sa) said that God said,
‫أﻧﺎ ﻋﻨﺪ ﻇﻦ ﻋﺒﺪي ﺑﻲ ﻓﻠﯿﻈﻦ ﺑﻲ ﻣﺎ ﯾﺸﺎء‬
“I am to my servant has he assumes me to be.”
A believer should avoid a negative assumption of God because it is the quality of the
hypocrites,

God says,

“[that] He may punish the hypocrite men and hypocrite women, and the polytheist men
and polytheist women - those who assume about Allah an assumption of evil nature.
Upon them is a misfortune of evil nature; and Allah has become angry with them and has
cursed them and prepared for them Hell, and evil it is as a destination.” 48:6

Submission to God and perfection of Good Deeds

This implies being humble before him, submissive to his orders and obedient to Islam’s
injunctions.

Excellence (Ar. ​Ihsan)​ is to worship him as though you see him, even if you can’t, you
know the he sees you.

Directing Your Concerns to God

Meaning, cling to him for your support. He is your life line, your care taker - the only one
who can remove your hardships and replace them with ease.

“And if Allah should touch you with adversity, there is no remover of it except Him, and
if He touches you with good - then He is over all things competent.” 6:17

By mustering the faith to trust God and obey his orders, even under the most difficult
circumstances, the believer grasped a rope that will never sever!

God says,
“Whoever submits himself to Allah while he is a doer of good - then he has grasped
the most trustworthy handhold. And to Allah will be the outcome of [all] matters.”
31:22

When hardship touches you, recall the statement of our blessed Prophet,
‫ﻣﺎ ﯾﺰال اﻟﺒﻼء ﺑﺎﻟﻤﺆﻣﻦ واﻟﻤﺆﻣﻨﺔ ﻓﻲ ﻧﻔﺴﻪ ووﻟﺪه وﻣﺎﻟﻪ ﺣﺘﻰ ﯾﻠﻌﻰ اﷲ وﻣﺎ ﻋﻠﯿﻪ ﺧﻄﯿﺌﺔ‬.
“A believer will continue to be tested with himself, his children and his wealth until he
meets God having no sins.”

Verses Four and Five:

“The bounties of our lord are infinite for satisfied souls and hearts.They exude a
fragrance that is a source of life (to the hearts). So set your course for that fragrance.”

The word ‫ ﺳﺮوح‬refers to an animal that is pastured by its owner - to eat in an open range
as it pleases. The idea here is that the bounties of God are like a pasture that his servants
can graze in.

Verse Six:

ً ‫أرج ﻣﺤﻲ‬
‫أﺑﺪا ﻓﺎﻗﺼﺪ ﻣﺤﯿﺎ ذاك اﻷرج‬ ٌ ‫وﻟﻬﺎ‬
“Those fragrances are sources of life (to the hearts). So set your course for that life giving
fragrance.”

Explanation
The blessings of of are compared to a pleasing fragrance, a constant source of spiritual
life. Therefore, a person who recognizes these scents, should set his course for them with
extreme haste, wherever he finds them.

The use of fragrance related to God’s bounties is important. The word for scent in Arabic
is ‫ﻋﺮف‬.
َ When a person smells something it grabs his attention, causing him to ponder its
source. Once that source is understood, it will lead to one of two things: attraction or
distance. That state, the state of arriving to a scents reality, is called ‫[ َﻣ ْﻌ ِﺮﻓﺔ‬Eng. Gnosis].

When we speak m’arifa, we do in the context of a person who has recognized his
bounties and favors. So, the poet is stating, similar to what he noted earlier about the stars
on a dark night, that God’s favors are plentiful and fragrant - they will lead you to Him,
but you have to seek them.
Another subtle point is choices. Knowledge is not enough, but it must be coupled with a
strong will to implement it. For that reason, we ask God in the opening chapter from the
Qur’an, “Guide us to the straight path. The path of those who you blessed” and we ask
him to protect us from those who “earned anger” or those who are “astray.”
The people of anger are those who know and fail to act on their knowledge. While the
lost are those who fail to learn at all. Those who God has favored are those who know
and couple that knowledge with conviction and action.

Live giving fragrances are used here meaning spiritual and physical life.

God says,
“And is one who was dead and We gave him life and made for him light by which to
walk among the people like one who is in darkness, never to emerge therefrom?
Thus it has been made pleasing to the disbelievers that which they were doing.”
6/122

Scholars noted that life here is the “life of the hearts” brought on by knowledge, certainty
and practice.

The poet states that these fragrances are constant sources of life. This implies, as was
stated earlier, that God’s bounties are infinite and of constant benefit. When a person
truly trusts him, believes in him and does good, his goodness will overflow,
encompassing him with his bounties, and just as scents envelope an area, God’s blessings
do as well - they are all encompassing.

Sh. Zakariyyah al-Ansāri wrote,

“These verses are echoed in the words of God,
‘And if only the people of the cities had believed and been dutiful to God, We would
have opened upon them blessings from the heaven and the earth.’ 7:105

And,
“Whoever is dutiful to God, God will make for him a way out. And he will provide for
him from where he would have never thought.” Talāq 2-3
Verse Seven:

‫ﻓﻠﺮﺑﺘﻤﺎ ﻓﺎض اﻟﻤﺤﯿﺎ ﺑﺒﺤﻮر اﻟﻤﻮج ﻣﻦ اﻟﻠﺠﺞ‬

“At that moment (if a person believes in him and trusts in him) that source (of life) will
be flooded by waves that override its shores.”

There is really no easy way to render this into English. The idea, as noted by Sheikh
al-Islam Zakariyya al-Ansari, is at the moment a person surrenders to God, his bounties
will flood their lives like a valley is flooded with rushing water. He, God have mercy on
his soul, wrote,

“The author compares a life filled with light and recognition of God with an empty valley
that is flooded with water.” The point is that a person has submerged themselves in God’s
mercy by turning to him.”

Another meaning derived from this, and noted by Sheikh al-Islam, is that a person
submerged in water will not have a dry spot on their body. Similarly, A person
submerged in God’s light, will find every limb draped in his light - they will not use their
limbs to disobey him and everywhere they look, they will see his blessings!

God says,
“O you who believe, if you are obedient to Allah, He will grant you a criterion,
remove from you your misdeeds and forgive you. Allah is the possessor of great
bounty.” 8:29

This was noted by the Prophet (sa) who said, as related on behalf of his Lord:
“I will be his hearing, his sight, the hand that he grabs with and the limbs that he walks
with.”

Implying, that if a person surrenders to God, he will reach as state that this actions agree
with Allah’s order and prohibitions.

Sh. al-Bakhrawi,​ God bless his soul, understood a slightly different meaning,

“You lord will shower abundant good upon you that is similar to a sea filled to the brim,
whose waves override its shores because of its powerful waters. Thus, whoever trusts in
Allah at the moment of hardships, by exercising patience, submitting to his plan, being
pleased with his ordainment and having a good assumption of him, then his life will be
flooded with goodness from every direction!”

Verses Seven, Eight and Nine:

ُ ‫وﻟﻬـ ُﻢ َو ُﻃ‬
‫ﻠـﻮﻋ ُـﻬـ ُﻢ َﻓ َﻌــﻠﻰ َد َر ٍك َو َﻋﻠَـﻰ َد َر ِج‬ ُ ‫َوَﻧ ُﺰ‬
‫ﺸﻲ َﻋﻠﻰ ِﻋ َﻮ ِج‬ ِ ‫اﻟﻤ‬َ ‫ﯿﺴﺖ ﻓﻲ‬ َ ‫ُﻬـﻢ َﻟ‬ ُ ‫َو َﻣﻌﺎِﺋ ُﺸ ُﻬـﻢ َو َﻋـﻮاِﻗﺒ‬
All of creation is under his power; the person at ease; the person who is stressed, their
descent and their ascent, to the lowest of lows, or the highest of highs. Their provision in
this life and their provisions (Rewards and Punishments) in the Hereafter. There is no
deviance in their (those provisions) step.

Explanation
These verse are extremely powerful, touching on some of the most important aspects of
faith in God, his power, people’s responsibility and a theme that has been a constant since
the poem’s beginning: things that affect us in this life and the next follow a course that is
set by God, full of wisdom.

God’s power knows no restrictions - full of wisdom. Events, whether good or bad, take
place within the back drop of incredible wisdom. No one, wether the most powerful, or
the weakest of the weak, escapes his authority.

God Says,
‫وﻫﻮ اﻟﻘﺎﻫﺮ ﻓﻮق ﻋﺒﺎده وﻫﻮ اﻟﺤﻜﯿﻢ اﻟﺨﺒﯿﺮ‬
“And He is dominant over His servants. And He is the Wise, the Acquainted [with all].”
6:18

Living Faith
Belief in that power lends to faith and conviction in God’s wisdom. His wisdom
transcends all! In his giving there is mercy, his restraint, justice; he raises whom he wills
and he lowers whom he wills. Blessings, trials and catastrophes are all part of his decree
that comes with wisdom and blessings.
The good times and the bad times are compared to physical ascent and decent because
both, in most cases, involve the choice and actions of their subject. While the events
occurred under God’s authority, his servants should not use that as an excuse to do evil.
What is incumbent is thankfulness for his blessings, patience with hardships, pleasure
with his decree and submission to his commands.

Ibn Nahawi​ ends these lines by noting that life’s affairs reach us in a perfect way, in a
step by step fashion,

‫ﻟﯿﺴﺖ ﻓﻲ اﻟﻤﺸﻰ ﻋﻠﻰ ﻋﻮج‬

“There is no deviance in their step.”

Explanation
The provisions mention above reach a person at time appointed, in a place appointed.
Things do not happen in a haphazard way, but what befalls us, whether good or bad, is
rooted in divine wisdom.
This line is not easily translated because of the power of rhetoric used. The literal
translation is “There is no deviance in the walking of these provisions.”

Sh. Zakariyya al-Ansāri comments on this, “Comparing the provisions of this world and
the Hereafter to walking implies that these things happen step by step.”

Verse Ten:

‫ِﺣﻜﻢ ﻧﺴﺠﺖ ﺑﯿﺪ ﺣﻜﻤﺖ ﺛﻢ اﻧﺘﺴﺠﺖ ﺑﺎﻟﻤﻨﺘﺴﺞ‬

(These provisions are) wisdoms woven with wise hands. Then (carefully) weaved in a
loom.

Explanation
The word Hikam is the plural of Hikma and it is used here to remind us that God’s decree
and our provisions are based on divine wisdom that is woven into our lives. Hence,

‫ِﺑَﯿٍﺪ َﺣ َﻜ َﻤ ْﺖ‬
“By hand’s that decree.”
Meaning, as noted by Sh. Zakariyyah al-Ansāri (God bless his soul), “Meaning: Woven
by God’s command.”

The reason for this is to bring hope to your heart. God’s decree - your income, your
family, your friends and the successes and difficulties you face, are all woven into your
live by a wise lord. Although you may question your lot in comparison to others around
you, understand that the origins of all things is the same, a loving, compassionate, God.

Sh. Husain Muhammad Makhlouf wrote,

“There is absolutely no doubt that (every person’s) fate is equal (in its origin) - in the
completeness and wisdom of its essence and in its establishment on justice and wisdom.
This is because absolute perfection is established to God, his essence, attributes and
actions. Because of that, nothing is commanded by Him save it is full of complete truth,
justice and wisdom.”

Summary
God’s decree is close to us - there is no escaping it. However, as noted in first part of this
line, it is full of wisdom, carefully constructed by transcendent knowledge. There is no
power save his! There is no decree save his! Creation cannot escape his majesty and his
decree which is woven into our lives. Hence,
‫ﺛﻢ اﻧﺘﺴﺠﺖ ﺑﺎﻟﻤﻨﺘﺴﺞ‬
“Then (carefully) weaved in a loom.”

This analogy is profound: Life is compared to a loom and the decree of God as thread that
weaves through it. There is no escaping God’s decree! A loom holds threads under
tension. A person deals with God’s plan under tension, as well as in the good times. The
thread may come with different colors, shapes and varieties, but the loom works with
them all.

Sheikh Zaykariyyah al-Ansari w ​ rote,

‫وﻓﯿﻪ ﺗﻨﺒﯿﻪ اﻟﻌﺎﻗﻞ ﻋﻠﻰ ﺗﻠﻘﻰ اﻟﻤﻘﺎدﯾﺮ ﺑﺎﻟﻘﺒﻮل وﺗﺴﻠﯿﻢ اﻷﻣﺮ ﷲ ﺗﻌﺎﻟﻰ ﻟﻠﻌﻠﻢ ﺑﺄﻧﻪ ﻟﻠﻌﺒﺪ ﺷﯿﺊ ﻣﻦ اﻷﻣﺮ وإن اﻷﻣﺮ ﻣﺮﺗﺒﻂ‬
‫ﺑﻤﺸﯿﺔ ﷲ ﺗﻌﺎﻟﻰ‬
“This line is a wake up call to the intelligent to greet fate with acceptance and to submit
his affairs to God, the most high, based on conviction that what that he has is based on
God’s will.”

This does not mean that a person cannot ask God to remove a difficulty from him. That is
one of the wisdoms of trials. Imam Ibn Taymiyya wrote,

‫ ﻓﯿﺪﻋﻮﻧﻪ ﻣﺨﻠﺼﯿﻦ ﻟﻪ‬,‫ أن ﯾﻨﺰل ﺑﻬﻢ ﻣﻦ اﻟﺸﺪة واﻟﻀﺮ ﻣﺎ ﻣﺎ ﯾﻠﺠﺌﻬﻢ إﻟﻰ ﺗﻮﺣﯿﺪه‬,‫ﻣﻦ ﺗﻤﺎم ﻧﻌﻤﺔ اﷲ ﻋﻠﻰ ﻋﺒﺎده اﻟﻤﺆﻣﻨﯿﻦ‬
ً ‫اﻟﺪﯾﻦ وﯾﺮﺟﻮﻧﻪ وﻻ ﯾﺮﺟﻮن‬
‫ وﺣﻼوة‬,‫ واﻹﻧﺎﺑﺔ إﻟﯿﻪ‬,‫ ﻓﺘﺘﻌﻠﻖ ﻗﻠﻮﺑﻬﻢ ﺑﻪ ﻻ ﺑﻐﯿﺮه ﻓﯿﺤﺼﻞ ﻟﻬﻢ ﻣﻦ اﻟﺘﻮﻛﻞ ﻋﻠﯿﻪ‬.‫أﺣﺪا ﺳﻮاه‬
‫ أواﻟﺠﺪب أو اﻟﻀﺮ‬,‫ ﻣﺎ ﻫﻮ أﻋﻈﻢ ﻧﻌﻤﺔ ﻋﻠﯿﻬﻢ ﻣﻦ زوال اﻟﻤﺮض واﻟﺨﻮف‬:‫ وذوق ﻃﻌﻤﻪ واﻟﺒﺮاءة ﻣﻦ اﻟﺸﺮك‬,‫اﻹﯾﻤﺎن‬
‫ وﻟﻜﻞ ﻣﺆﻣﻦ ﻣﻦ ذﻟﻚ ﻧﺼﯿﺐ ﺑﻘﺪر إﯾﻤﺎﻧﻪ‬.‫ُﻌﺒﺮ ﻋﻨﻪ ﻣﻘﺎل‬َ ‫ ﻓﺄﻋﻈﻢ ﻣﻦ أن ﯾ‬,‫وﻣﺎ ﯾﺤﺼﻞ ﻷﻫﻞ اﻟﺘﻮﺣﯿﺪ اﻟﻤﺨﻠﺼﯿﻦ ﷲ اﻟﺪﯾﻦ‬.

“One of God’s greatest blessings upon his believing servants is that he permits harm and
difficulties to afflict him that (cause him) to seek refugee in his oneness. Thus, they
supplicate to him sincerely, the hope in him and no one else and their hearts become tied
to him and nothing else. They arrive at a state of dependents upon him, turning back to
him, sweetness of faith, tasting it, a freedom from associating partners with him that is a
greater blessing than the removal of sickness or fear, suffering or harm! What the people
who affirm God’s oneness experience (at that moment) cannot be captured by words.
Every believer experiences this according to the level of their faith.”

Thus, hardship are a means of strengthening one’s faith in God and increasing their
excellence in serving others!

God’s recipe for us is what is best. While it may be hard to swallow, knowing that it
came full of wisdom and perfection - that knows our true states, is a means to sweeten
what was once bitter.

Verse Eleven:

‫وﺑ ُﻤْﻨ َﻌ ِﺮ ِج‬

ِ ‫ﻓﺒﻤﻘﺘﺼٍﺪ‬
ِ ‫َﻓﺈذا اﻗﺘﺼﺪت ﺛ ّﻢ اﻧﻌﺮﺟﺖ‬
When they (a person’s provisions) are sufficient or reduced, then it is due to a person's
(being best in need of) sufficiency or less.”

Explanation
This line builds on the one before it. The idea is expressed from the perspective of a
person. Meaning: if you see your provisions sufficient or you see them reduced, know
that it is what is best for your place and time because these things reached you with great
wisdom and planning. In layperson's terms, the good times and the bad times as seen by
you, are based on what is best for you at that time according to the plan of God!

A recent commercial asks, “Is more better?” Think about it, if each and everyone one of
us were given what we wanted, the outcome would be disastrous. The fact that we cannot
have what we want all the time, no matter how hard we might try, points us to another
power, God. For that reason, our hearts should take the pitches life throws with great
patience and perseverance. Knowing that God’s prescription for us is best, is one of the
greatest remedies for the soul.

“If Allah had extended [excessively] provision for His servants, they would have
committed tyranny throughout the earth. But He sends [it] down in an amount which He
wills. Indeed He is, of His servants, Acquainted and Seeing.” al-Shura 27

Verse Twelve:

‫ﺎﻷﻣ ِﺮ َﻋَﻠﻰ ِﺣ َﺠ ِﺞ‬

ْ ‫ﻗﺎﻣ ْﺖ ِﺑ‬
َ ‫َﺷ ِﻬَﺪ ْت ِﺑ َﻌ َﺠ ِﺎﺑﻬﺎ ُﺣ َﺠ ٌﺞ‬

Established proofs testify to their (those wisdoms or those provisions) wonders. Set by
the orders (of God alone) through the ages.

The word testify in Arabic ‫ ﺷﻬﺎدة‬is used in relationship to ambiguity and truth. Meaning:
something testifies to something, based on truth, in the face of doubts. Provisions and
their wisdoms testify over time to the grace, power and wisdom of God. In the face of
doubts and concerns that drown your heart, cling to these clear proofs and clean your soul
with their testimony.

Verse Thirteen:

‫ﻓﻌ ِﺞ‬
ُ ‫ﷲ ﺣﺠﻰ ﻓﻌﻠﻰ ﻣﺮﻛﻮزﺗﻪ‬ ً ‫َور‬
ِ ‫ﺿﺎ ِﺑﻘﻀﺎء ا‬ ِ
Pleasure with God’s decree is intelligence
So upon his will, establish yourself (stay strong)
Explanation
After attempting to described God’s decree and its relationship to his servants, the Imam,
God raise his status and forgive him, returns to the idea of Ridā with God’s decree.
Scholars described it in a number of ways,
‫اﺳﺘﻘﺒﺎل اﻷﺣﻜﺎم اﻹﻟﻬﯿﺔ ﺑﺎﻟﻔﺮح‬.
“Accepting fate (divine orders) with happiness.”

Other noted that it is the medicine for saddened hearts and heavy souls,
‫اﻟﺮﺿﺎ إﺧﺮاج ﻛﻞ ﻛﺮاﻫﯿﺔ ﻟﻠﻘﻀﺎء ﻣﻦ اﻟﻘﻠﺐ ﺣﺘﻰ ﻻ ﯾﻜﻮن ﻓﯿﻪ إﻻ اﻟﻔﺮح واﻟﺴﺮور ﺑﻪ‬.
“Pleasure with God’s decree is the removal of any anger towards his decree from the
heart until the only thing is pleasure and joy with it.”

Some once the great scholar, Rābi’a al-‘Adawiyya was asked, “When will a person know
if he is pleased with God?” She responded,
‫إذا ﺳﺮﺗﻪ اﻟﻤﺼﯿﺒﺔ ﻛﻤﺎ ﺗﺴﺮه اﻟﻨﻌﻤﺔ‬
“When trials please him like blessings.”

I heard one of my teachers, Sh. Ali Sālih al-Azhari, say,

‫اﻟﺮﺿﺎ ﺟﻨﺔ ﻓﻲ اﻟﺪﻧﯿﺎ‬
“Pleasure with God’s decree is Paradise in this life.”

Verse Fourteen:

‫ﻓﺎﻋ ِﺠ ْﻞ ِﻟ َﺨ َﺰاِﺋِﻨ َﻬﺎ َوِﻟ ِﺞ‬

ْ ‫ﻫﺪى‬
ً ‫أﺑﻮاب‬
ُ ‫َوِإذا اﻧﻔﺘﺤﺖ‬
“When the doors of guidance swing open, race to (partake of their) treasures. Enter
briskly!

Explanation
The doors of guidance are used here as an analogy to the stations of the seeker mentioned
in the last line: being pleased with God’s decree and submissive to him. When one has
reached that state, he should partakes of its treasures. This is another analogy of the good
deeds a person will perform then. These deeds will be like a treasure in that person’s
scales; like a treasure pleasing to their hearts; like a treasure pleasing to others. In short,
he will be rich! Thus, hasten to do as many as you can and do not waste this opportunity
to cash in!
Finally, the form of the verb infataha implies that the doors were opened by something. In
this case, the idea is that you did not open it yourself, but it was opened for you as a
blessing by the One. Thus, a feeling of appreciation should come to you. A feeling of joy
and responsibility because you are where you are as a gift (hidayah).

Verse Fifteen and Sixteen:

َ ‫ﻓﺎﺣَﺬ ْر ْإذ ذاك ﻣﻦ‬

‫اﻟﻌ َﺮ ِج‬ ْ ‫ﺎوْﻟ َﺖ ِﻧ َﻬَﯿَﺘﻬﺎ‬
َ ‫َوِإذا َﺣ‬
When you reach its ending, be aware. For, indeed, its is a slip (on your part)

‫ﺎق ِإَذا َﻣﺎ ِﺟْﺌ َﺖ ِإَﻟﻰ ِﺗْﻠ َﻚ اﻟَﻔ َﺮ ِج‬ ‫ِﻟَﺘ ُﻜ َﻮن ِﻣ َﻦ ﱡ‬
ِ ‫اﻟﺴَﺒ‬
(observe that awareness and consistency) so you can be form the foremost (servants of
God), when, indeed, you arrive at that breakthrough.”

Explanation
When you feel that you have reached the end of a station, be careful, stay strong and
continue to serve your lord. When the time comes for a breakthrough, it will be clear and
you will know. Doubt our desires about where you think you should be should be
avoided. Stay strong so that when it happens, you will succeed and be from the foremost
worshippers.

Reasons for Losing Focus

1. Boredom
‫ﻣﻨﺬ أرﺑﻌﯿﻦ ﺳﻨﺔ ﻣﺎ أﻗﺎﻣﻨﻲ اﷲ ﻓﻲ ﺣﺎل ﻓﻜﺮﻫﺘﻪ وﻻ ﻧﻘﻠﻨﻲ إﻟﻰ ﻏﯿﺮه ﻓﺴﺨﻄﻪ‬
For the last forty years, God has not established me in a condition that I hated, and he did
not place me in a different one that caused me anger!”

2. Changes in Life
Scholar noted that there are 8 situations a person will find themselves in, each requiring
an etiquette:
‫ﺛﻤﺎﻧﯿﺔ ﺗﺠﺮي ﻋﻠﻰ اﻟﻨﺎس ﻛﻠﻬﻢ وﻻ ّﺑﺪ ﻟﻺﻧﺴﺎن ﯾﻠﻘﻰ اﻟﺜﻤﺎﻧﯿﺔ‬
‫وﻓﺮَﻗﺔ وﻋﺴﺮ وﯾﺴﺮ ﺛﻢ ُﺳ ْﻘ ٌﻢ وﻋﺎﻓﯿﺔ‬
ُ ‫ﺳﺮور وﺣﺰن واﺟﺘﻤﺎع‬

“Eight situations touch every person. And it is a must that a person experiences one of
them: Happiness and sadness, meetings and separations, hardships and ease, sickness and
 health.”

Each of these states could be commendable or reprehensible. For example, being happy
for God is commendable and being happy with evil is not. Being sad of God is
commendable and being sad for missing evil is not.

The 8 Etiquettes
1. Happiness and Sadness

Imām ibn al-Qayyim​ defined happiness as,

‫ وﻧﯿﻞ اﻟﻤﺸﺘﻬﻰ‬,‫ﻟﺬة ﺗﻘﻊ ﻓﻲ اﻟﻘﻠﺐ ﺑﺈدراك اﻟﻤﺤﺒﻮب‬
“Pleasure in the heart based on knowing and object of love, or attaining something
desired.”

The etiquette of happiness is to ensure that you are happy with what pleases God and
opposes Satan. If you happiness is for something evil, know that it may be a source of
your unhappiness in the Hereafter.

Allah says, about being happy with good,

‫وﺑﺬﻟﻚ ﯾﻔﺮﺣﻮا ﻫﻮ ﺧﯿﺮ ﻣﻤﺎ ﯾﺠﻤﻌﻮن‬
“And with (God mercy and blessings) let them rejoice.” 10:58
The reality is that a person is happy with what is good if it pleases their soul or not!

Some of them were so happy with failing to fall into sin that they would say, praising
God for it,

‫ﻟﻮ ﻻ أن اﷲ ﺗﻌﺎﻟﻰ ﯾﺤﺒﻨﺎ ﻣﺎ ﺣﺎل ﺑﯿﻨﻨﺎ وﺑﯿﻦ ﻣﺎ ﯾﺤﺠﺒﻨﺎ ﻋﻨﻪ‬

“If God did not love us, he would not come between us and what has been sheltered
from!”

Sadness:
The beloved Messenger (sa) used to say every morning and evening,

‫اﻟﻠﻬﻢ إﻧﻲ أﻋﻮذ ﺑﻚ ﻣﻦ اﻟﻬﻢ واﻟﺤﺰن‬

“God! I seek security in you from ​al-hamm​ and ​al-hazan​.”

The word ​hamm​ implies this things that a person feel sad about that have may occur in
the future, and ​al-hazan​ means those things that have happened in the past. Thus, a
believer is encouraged to avoid both as best as possible, unless it surrounds something
commendable. Both have a debilitating affect on faith that can weaken a person, causing
them to make bad decisions or feel they do not have the power to overcome them. For
that reason, this supplication continues,

‫وأﻋﻮذ ﺑﻚ ﻣﻦ اﻟﻌﺠﺰ واﻟﻜﺴﻞ‬

“And I seek security in you from weakness and laziness.”

At the same time, anyone who moves towards the path of truth will be tested with both.
That is why one of the scholars said, “Only those who experienced sadness and happiness
will enter paradise!” When he was asked “how,” he responded, Allah says,

“Enjoying in that which their Lord has bestowed on them, and (the fact that) their Lord
saved them from the torment of the blazing Fire.” 52:18
“Saying: "Before, we were afraid with our families (from the punishment of Allah). 52:26

2. Meeting and Dispersing:

1. To love the person sincerely: The prophet (sa) told us about a man who set off to visit
his friend for the sake of God alone. God sent an angel to that man, asking him why
he went to visit his friend, he said, “Because I love him for the sake of Allah.” After
confirming that, the Angel said, to him, “I am a messenger of God sent to inform you
that as you love him, God loves you!”
2. To feel the honor of that person, Muslim or not. Abdullah bin ‘Umar used to say to
the K’aba, “You are black and majestic. But you are not worth a drop of a Muslim’s
blood.”

Allah (the Most High) says,

‫وﻟﻘﺪ ﻛﺮﻣﻨﺎ ﺑﻨﻰ آدم‬
“We have honored all people.”

3. To free hearts from any evil towards that person, without just cause. The Prophet (sa)
said, “It is sufficient for you to hold your fellow Muslim in contempt.”

4. To gather on good, avoiding evil.

God says,

‫وﺗﻌﺎوﻧﻮا ﻋﻠﻰ اﻟﺒﺮ واﻟﺘﻘﻮى وﻻ ﺗﻌﺎوﻧﻮا ﻋﻠﻰ اﻹﯾﻢ واﻟﻌﺪوان‬

“And work towards good and God’s obedience, and do not work towards evil and sin.”
5. Establishing ​Suhba
The word s​uhba​ means to protect. We say,
‫اﻟﻠﻬﻢ أﺻﺤﺒﻨﺎ ﺑﺼﺤﺒﺔ‬
“God! defend us with your protection.”

So, s​uhba​ is not only about hanging out only (companionship), but protecting and
preserving something. In the case of our fraternity, there are a number of things that we
protect it from:

5. Satan
6. Outside influences
7. Ourselves

The Signs of Good Character: Fraternity

Imām al-Maqdisī wrote,
“Cooperation and harmony are from the fruits of good character, and discord and
isolation, from bad character. Because good character causes love and affection, while
bad character causes hatred and competition.”

Good Character is a Key to Paradise

When the Prophet (sa) was asked bout the two keys to Paradise he said,
‫ﺗﻘﻮ اﷲ وﺣﺴﻦ ﺧﻠﻖ‬
“Duty to God and good character.”

The Etiquettes of ​Suhba

Know that loving others is a means to bring God’s love into your life. In a hadīth qudsī,

‫ﻓﻲ‬
ّ ‫ﻓﻲ وﺣﻘﺖ ﻣﺤﺒﺘﻲ ﻟﻠﻤﺘﺰاورﯾﻦ‬
ّ ‫ﻓﻲ وﺣﻘﺖ ﻣﺤﺒﺘﻲ ﻟﻠﻤﺘﺒﺎذﻟﯿﻦ‬
ّ ‫ﺣﻘﺖ ﻣﺤﺒﺘﻲ ﻟﻠﻤﺘﺤﺎﺑﯿﻦ‬
“My love is a fact for those who love each other for my sake, for those who humble
themselves (in service to one another) for my sake and those who visit each other for my
sake.”
The following are the etiquettes of suhba that you should observe in order to be from
those whom Allah loves.

1. To look after the needs of others

2. Silence and Speech
3. To make excuses for your friend
Imām ‘Abdullah bin Mubārak used to say,

‫ واﻟﻤﻨﺎﻓﻖ ﯾﻄﻠﺐ اﻟﺰﻻت‬,‫اﻟﻤﺆﻣﻦ ﯾﻄﻠﺐ اﻟﻤﻌﺎذر‬

“A believer looks for excuses, and a hypocrite looks for mistakes.”

4. Good words and seeking to please them

5. Praying for them in the absence
6. Integrity and Sincerity

3. Ease and Hardship

We have talked about these and will do so in the future, inshallah.

4. Sickness and Health

The etiquette of health is to use it, and the etiquette of sickness is to seek its cure,
repentance and knowing that what God has decreed is best.

The important thing to remember is that in each situation, staying God’s loyal servant is
the goal. Living for him and maintaining submission to his order and prohibitions is the
key. Ibn ‘Attāulla wrote,

ْ ‫ﻼت‬
‫اﻷﻏَﯿﺎر‬ ِ ‫ﺎر َوَﺗْﻨُﻘ‬ َ ِ ‫ﺎء إَﻟﻰ َﻏﯿْﺮ َذِﻟ َﻚ ِﻣ ْﻦ ُﻣ ْﺨَﺘَﻠَﻔ‬
ِ ‫ﺎت اﻵﺛ‬ ِ ً ‫ َوَﻓَﻨ‬,‫ َوَﻓ ْﻘًﺪا َو َو ْﺟًﺪا‬,‫ﺎء َو َﻣْﻨًﺎ‬
ِ ً ‫ َوُﺑَﻘ‬, ‫ﺎء‬ ً ‫ْﺪا ِﻓﻲ ُﻛ ِﻞ َﺷ ْﻲ ٍء َﻋ َﻄ‬
ً ‫!ﻛ ْﻦ َﻋﺒ‬
ُ

“Be (God’s) servant in all things, giving, taking, absence, presence, destruction and
perseverance; in different circumstances and occurrences.”
Be Careful of Haste
Haste is a dangerous disease of the heart, masking an infinite number of hidden agendas
for power or fame. Our beloved Prophet (‫ )ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬said, “No one was given
anything better than patience.”

Often times a student of knowledge or a seeker of the path will be blinded by haste,
thinking that racing through the process is best, a good teacher will make a student wait,
test his resolve, insuring that the mind and the heart are disciplined. Ibn ‘Attāullāh wrote,

A righteous man wrote,

‫ْﺮه َﻓ َﺴ ِﺨ ْﻄُﺘ ُﻪ‬ َ َ َ ‫ﯿﻦ َﺳَﻨ ٍﺔ َﻣﺎ أََﻗ‬

ٍ ‫ﺎﻣِﻨﻲ اﷲُ ِﻓﻲ َﺣ‬
ِ ‫ﺎل َﻓ َﻜ ِﺮ ْﻫُﺘ ُﻪ َوﻻ ُﻧَﻘﻠِﻨﻲ إَﻟﻰ َﻏﯿ‬ َ ‫ُﻣْﻨُﺬ أَ ْرَﺑ ِﻌ‬
In forty year God has not placed me in a state that I hated, or moved me to a station
(spiritual) that I was upset about.”

Another Lesson
I took another lesson from this line: When you understand the reality of God’s power,
Satan may try to trick you by saying that there is no need to work. However, God’s power
should not be used as an excuse to be lazy.

‫ﻓﺈذا ﻓﺮﻏﺖ ﻓﺎﻧﺼﺐ‬

“When you complete your task, then set yourself anew.”

It could also mean that if you have reached certain stations of bliss with God and
righteous actions have become easy, do not use those as an excuse to avoid struggling
against yourself - to continue working to draw near to God! In short, do not trust your
soul, but trust God’s commands.
The Prophet (sa) said,

‫أﻋﺪى ﻋﺪوك ﻧﻔﺴﻚ اﻟﺘﻰ ﺑﯿﻦ ﺟﻨﺒﯿﻚ‬

“Count from amongst your enemies, the soul that lies between your shoulders.”

The dangers of this was further elaborated on by the Prophet (sa) when he said,

‫ وأﻣﺎ ﻃﻮل اﻷﻣﻞ ﻓﯿﻨﺴﻰ‬,‫ ﻓﺄﻣﺎ اﺗﺒﺎع اﻟﻬﻮى ﻓﯿﺼﺪ ﻋﻦ اﻟﺤﻖ‬.‫ وﻃﻮل اﻷﻣﻞ‬,‫أﺧﻮف ﻣﺎ أﺧﺎف ﻋﻠﻰ أﻣﺘﻲ اﺗﺒﺎع اﻟﻬﻮى‬
‫اﻵﺧﺮة‬.
“The thing I fear most for my community is following desires and false hopes. Following
desires diverts a person from the truth. False desires causes a person to forget the
Hereafter.”

Imam al-Muhāsibi wrote,

‫واﻋﻘﻞ أﻣﺮك وﺗﯿﻘﻆ ﻣﻦ ﺳﻨﺘﻚ‬
“Understand yourself and awaken from your slumber.”

The key to all of that is struggling against yourself by observing the commands of your
lord and his messenger (sa) and avoiding what they prohibited in all situations.

Verse Seventeen:

ُ ‫ﺑﻬ َﺠُﺘ ُﻪ َﻓِﻠ ُﻤْﺒَﺘ ِﻬ ِﺞ‬

‫وﻟﻤْﻨَﺘ ِﻬ ِﺞ‬ ُ ‫اﻟﻌﯿ‬
ْ ‫ْﺶ َو‬ َ ‫ﺎك‬َ ‫َﻓ ُﻬَﻨ‬
There, in that (opening) is life and bliss, for the pleased, the traveler (who arrived).”

Explanation
If you are consistent and patient with God’s plan, you will see with your heart and your
limbs will follow. There, you will find life whose taste will please you as you travel from
one station to another.

Two Designations: al-Mubtahij and al-Muntahij

1. The ​Mubtahij​ (The pleased) is the one pleased with God’s obedience, enamored by
his blessings, busy seeking what will draw him nearer to God until he reaches
paradise.
The ​Muntahij​ (the traveller) is the one who travelled through life, struggling to bring
things in order until finally, with God’s grace, he reached that station of ​taqwa.​

Verse Eighteen:
‫ﺎل ِإَذا َر َﻛَﺪ ْت َﻓِﺈَذا َﻣﺎ َﻫ ِﺠ َﺖ ِإَذا َﺗ ِﻬ ِﺞ‬ َ ‫َﻓ َﻬﺞ‬
َ ‫اﻷ ْﻋ َﻤ‬
ِ
“Agitate your (good) deeds when you feel weak (When they have become less). Because,
when you agitate them, they will become consistent!”

The word used to start this line is hāj which means to stir or irritate. Here it means to be
consistent when your actions are less. When times come that do not allow you to increase
your worship and your find yourself less in good, focus on what’s at hand and work to
perfect them. The Prophet (sa) said,
ّ ‫أﺣﺐ اﻟﻌﻤﻞ إﻟﻰ اﷲ أداﻣﻪ وإن‬
‫ﻗﻞ‬
“The most beloved deed to God is the consistent one, no matter how small.”

This is important because if you irritate them, they will become a habit and you will
slowly be able to do more and more, increasing your station with Allāh!

The sheikh is laying out an important station for the beginner. Don’t worry about where
you are and the quantity of your deeds. Focus on the quality of your heart and your
deed’s quality. You will move from one station to another. In the last few lines he spoke
to those who are advanced, but in these, he is speaking to the person who intends to start
a path towards Allah! The next step after that, is repentance.

Verse Nineteen:

‫ﻤﺞ‬ ‫اﻟﺨُﻠ ِﻖ ﱢ‬
ِ ‫اﻟﺴ‬ ُ ‫ﺎﺟﺎُﺗ َﻬﺎ َﺗ ْﺰَد‬
ُ ‫ان ِﻟِﺬى‬ َ ‫ﺎﺻﻰ اﷲِ َﺳ َﻤ‬
ِ ‫َو َﻣ َﻌ‬
God disobedience is repulsive. An adornment for repulsive creatures.”

Verse Twenty:

‫ﺎح ُﻣْﻨَﺒِﻠ ِﺞ‬ ُ ‫ﺎﺣِﺘ َﻬﺎ أَْﻧ َﻮ‬

ِ ‫ار ِﺻَﺒ‬ َ ‫َوِﻟ َﻄ‬
َ ‫ﺎﻋ ِﺖ َو ِﺻَﺒ‬
And God’s obedience (and dedication) and its beauty are evident like a (strong) beautiful
morning light.”

Explanation
Imām ibn al-Qayyim said that the greatest sign of a heart’s corruption is that it sees evil
as beautiful and obedience to God repulsive. The reality of sin is presented here to a
person - that sin is repulsive and harmful. And that its ugliness is clear. Its opposite is
obedience to Allah - here presented as clear as a morning light.

The spiritual and physical impact on sin and obedience are readily noticeable. But a heart
that is not clean will fail notice it. Some of our scholars were asked, “How did you
maintain your health in such an old age?” They responded, “We served God when we
were young and he has served us in our later years!”
Imām ibn al-Qayyim listed the harmful effects of sin, mentioning 24:
1. Keeps a person from understanding faith because understanding is a light and sin is
darkness
2. Restricts a person’s provisions. The Prophet (sa) said,
‫إن اﻟﻌﺒﺪ ﻟﯿﺤﺮم اﻟﺮزق ﺑﺎﻟﺬﻧﺐ ﯾﺼﯿﺒﻪ‬
”.A person is kept from provisions because of a sin that befell him“
(A barbaric spiritual state that will never experience the taste (of faith .3
Distance between him and the people of piety .4
Difficult affairs .5
Darkness in his heart .6
Weakens the heart and body .7
Prohibited from establishing obedience to God .8
Lifespan shortened and lack of blessings .9
Evil begets evil .10
‫ وإن ﻣﻦ ﺛﻮاب اﻟﺤﺴﻨﺔ اﻟﺤﺴﻨﺔ ﺑﻌﺪﻫﺎ‬,‫إﻣﻦ ﻋﻘﻮﺑﺔ اﻟﺴﯿﺌﺔ اﻟﺴﯿﺌﺔ ﺑﻌﺪﻫﺎ‬
11. Weakens the heart’s resolve to do good
12. It reveals the weakness in the heart, until people notice it
13. Evil passes from a group to another group. It is their inheritance
14. Causes a person to take his lord in jest, failing to pay attention to his lord, causing
him to be far from God’s protection.
15. The person will continue in sin until the sin no longer appears important to him
anymore. This is a sign of destruction
16. Creation will dislike him because of his sin
17. It will humble him, brining him embarrassment and shame
18. It harms the intellect
19. It breeds negligence in the heart
20. He will be prohibited from the prayers of the Prophet, the angles and the righteous
who prayed for the obedient
21. A loss of shyness that is the key to everything
22. It will cause him to forget his lord. Thus he will be forgotten and left alone to his
desires, the devil and evil people
23. Reduces blessings and increases trials
24. It destroys the heart

Anyone who ponders on the above, will understand what ​Ibn Nahawi​ meant when he
described disobedience as repulsive. For the blessings of obedience, take them and
inverse them and you will understand why he said that obedience is as clear as the
morning light! May Allah make us and you from those who obey him, distancing us from
what distances us from him.

‫وﺻﻠﻰ اﷲ وﺳﻠﻢ وﺑﺎرك ﻋﻠﻰ ﺳﯿﺪﻧﺎ رﺳﻮل اﷲ ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬