Table of Contents
[refer to the chapter one: The Sound Heart]
(4) Every harm that enters upon a servant, is caused by theheart’s corruption. The corruption of the heart in turn brings aboutthe removal of the heart’s right upon Allaah, the Exalted, and adiminution of its degree and rank in the sight of Allaah. For thisreason, some of the shaikhs advised with their saying, “Be cautious of(the) mixing with a person which will cause wastage of time andcorruption of the heart. For verily, when time is wasted and the heartis corrupted, all of the affairs of the servant will become ruined, 1 ‘and he will be of those about whomAllaah, the Exalted, said:
And obey not him whose heart We have made heedless of OurRemembrance, one who follows his own lusts and whose affair has beenlost and wasted. [Soorah al-Kahf (18):28].
THE PUNISHMENT FOR HEEDLESSNESS
(5) Whoever reflects upon the nature and the state ofcreation will find that, excepting a very small number, all of them areof those whose hearts are unmindful of the remembrance of Allaah, theExalted; those who have followed their desires and whose affairs andwell-being have become a ruin. This means that they have neglected whatwill benefit them and bring about their well-being. They occupythemselves with what does not benefit them -rather, with what bringsharm upon them in this life and the next.
(6) It is such people that Allaah, free from all imperfection,ordered His Messenger not to obey. Obedience to the Messenger cannot beperfected unless obedience is denied to such people, because they callonly to that which causes difficulties and hardships, such as followingdesires and being heedless of Allaah’s remembrance. When unmindfulnessof Allaah’s remembrance and the home of the Hereafter is coupled withfollowing of desires, then every evil is produced thereby and veryfrequently one of them is found combined with the other.
(7) Whoever contemplates the corruption of the world, boththe general and the specific, will find that it emanates from these twoprinciples.
(8) Heedlessness comes between a servant and his conceivingthe truth, becoming acquainted with it and having knowledge of it.Therefore, because of this he becomes of those who are astray(daalleen).
(9) Following of desires prevents him from seeking thetruth, desiring it and following it. Therefore he becomes of those withwhom Allaah is angry (maghdoobi ‘alaihim).
(10) As for those who have been favoured (by Allaah), theyare the ones to whom Allaah has been bountiful by granting them therealisation of the truth in terms of knowledge, 2in complying with it and preferring it as a mode of conduct overwhatever is besides it. These are the ones who are upon the path ofsafety and those besides them are upon the path of destruction.
(11) For this reason Allaah, free from all imperfection, hasordered that we say numerous times, in the day and night:
Guide us upon the Straight Way. The Way of those on whom You havebestowed Your Grace, not (the way) of those who earned Your Anger (suchas the Jews), nor of those who went astray (such as the Christians). [Soorahal-Faatihah (1):7].
(12) The servant is in the greatest need of beingknowledgeable of what will benefit him in this life and the hereafter,that he prefers and chooses what benefits him and avoids what harmshim. By both of these things he is guided to the Straight Way.
(13) If the knowledge of this passes him by he will betreading the path of those who are astray. If his desiring it (i.e.,the truth) and following it is lost, he will be treading the path ofthose upon whom is (Allaah’s) anger.
(14) By this (explanation) you will realise the extent andscope of this mighty supplication, the intense need for it and thedependence of the happiness of this life and the hereafter upon it.
THE SERVANT’S EXTREME NEED FOR GUIDANCE (15) The servant is inneed of guidance, 3 at every moment and inevery breath, in everything that happens to him and passes him by, forhe is in the midst of many matters from which he cannot separatehimself:
(i) Matters in which he found himself because of ignorance, ratherthan guidance, so he is in need of seeking guidance to the truth withrespect to these.
(ii) Matters in which he knows the guidance, but did not act upon itin the proper manner, so he is in need of repenting from them.
(iii) There are matters concerning which he did not know the aspectof guidance in them, neither in terms of knowledge nor action. Thusguidance to both knowledge and acquaintance with them, the desire forthem and acting upon them has passed him by.
(iv) There are matters in which he has been guided in one aspect butnot in others, so he is in need of perfect and complete guidance withrespect to them. Or matters for which he has been guided to theirfoundations but not -to their particular details, so he is need of aspecific guidance (to those particular details).
(v) There are matters to which he has been guided but he is in needof further guidance with respect to them since guidance to the pathis one thing, but guidance upon the path is somethingelse. Do we not see that a man knows the path to a certain city, thatthe path is such and such. However, he is not capable of traversingthis path because traversing it requires specific guidance in thejourney itself, such as travelling at a certain time as opposed toanother, taking a certain amount of water in such and such a desert,resting at this place as opposed to that one. All of this is guidanceupon the journey. The one who (merely) knows that this is the pathneglects all of this, perishes and is cut off from the desired goal. 4
(vi) Likewise there are matters for which he is in need of guidancein the future, similar to (the guidance) that he obtained in the past.
(vii) Matters for which he does not have belief concerning theirtruthfulness or falsehood and thus he is need of guidance as to what iscorrect regarding them.
(viii) Matters with respect to which he believes he is upon guidancebut, in reality, is upon misguidance and does not realise. He is inneed of being taken away from that (false) belief by guidance fromAllaah.
(xi) Matters which he has acted upon due to guidance so that he isin need of guiding others towards them, directing them and advisingthem. His neglect of this causes a similar level of (his own) guidanceto be lost.
AND MAKE US LEADERS FOR THE PIOUS
(16) When it is known that guiding people, teaching them andadvising them opens up a door of guidance for an individual -since thereward for an action is its like -every time he guides someone andteaches him, then Allaah will (further) guide him and teach him.Therefore, he will become a guide and guided, as occurs in thesupplication of the Messenger of Allaah (PBUH) which has been reportedby at-Tirmidhee 5 and others, “O Allaah,beautify us with the adornment of eemaan, make us guides (for others),guided, not astray, leading others astray, peaceful to Your closefriends (awliyaa), warring with Your enemies. With Your love do we lovethose who love You and with Your enmity do we show enmity to those whooppose You.”
(17) Allaah, free from all imperfections, praised hisbelieving servants who ask Him to make them leaders who are sought asexamples upon guidance. Allaah, the Exalted, said regarding theirdescription:
And those who say, “Our Lord! Bestow on us wives and offspringwho will be the comfort of our eyes 6 ,and make us an Imaam (leader/guide) for the pious (Muttaqoon).” [Soorahal-Furqaan (25):74].
(18) Ibn Abbaas said (in explanation of this aayah),“Following our example upon goodness.” Aboo Saalih said, “Being guidedby our example.” Makhool said, “Scholars in (delivering) verdict, thepious guide themselves by our example.” Mujaahid said, “Make us followthe example of the pious, guiding ourselves by them.”
(19) This explanation (of Mujaahid) has caused difficultyfor the one who does not know the greatness of the understanding of theSalaf and the depth of their knowledge and who says, “It is necessaryfor this aayah with this saying to be turned around, in agreement withthe meaning, ‘Make the pious (muttaqoon) our leaders.’
(20) Refuge is from Allaah that something should be turnedon its face. But this is from the perfect understanding of Mujaahid,for no man can be an Imaam (leader) for the pious until he (himself)follows the example of the pious (in their taqwaa). So Mujaahid made anindication to this aspect (of the meaning) by which they obtain thisdesired goal (of being leaders) -and that is by seeking the pious(muttaqoon) of the Salaf before them as (models of) guidanceso that Allaah (in turn) will make them leaders (of guidance) for thepious after them. This is the most excellent and most delicateof meanings in the Qur’aan, and it has nothing to do with turning (themeaning) around whatsoever.
(21) So the one who follows the example of the Ahlus-Sunnahwho were before him, will be one whose example is followed after him,or by those who are with him.
(22) Allaah, free from all imperfections, made the word‘Imaam’ singlular (in the aayah) and did not say, “And make usleaders (A‘immah) for the pious.” Then it is said, ‘Imaam in thisaayah is the plural of ‘aam,’ similar to ‘sihaab’ the plural of‘saahib,’ and this is the saying of al-Akhfash, and it is far (fromwhat is correct) and is not from (what is) well-known and famous fromthe language, such that it should be used to interpret the Qur’aan.
(23) Others have said, ‘Imaam’ here is a verbal noun, not aproper noun. It is said, ‘He led with a leadership,’ (amma imaaman),similar to, ‘He fasted a fast,’ (saama siyaaman) and ‘He stood astanding,’ (qaama qiyaaman) and so the meaning would be, ‘Make uspossessors of leadership,’-but this saying is weaker than the previousone.
(24) Al-Farraa‘ said, “He said, ‘As a leader (Imaaman)’ anddid not say, ‘As leaders (A’immatan),’ just like in His saying:
Verily, we are a messenger of the Lord of the Worlds. [SoorahShu’araa (26):16].
He did not say, ‘… two messengers of the Lord of the Worlds.’ Andthis is in the singular by which the plural form is meant, such as inthe saying of the poet:
O my (female) rebukers! Do not increasein censuring meVerily, the rebukers are not my leader
meaning, ‘they are not my leaders’ and this is the best of thesayings save that it is in need of further clarification. That is, themuttaqoon, all of them, are upon a single way, their deity is one, theyare followers of one Book, one Prophet and they are the servants of oneLord. Therefore, their religion is one religion, their Prophet is oneprophet, their Book is one book and their deity is one deity.
(25) So it is as if they were all a single leader (Imaam)for whoever comes after them. They are not like the opposing leaders(at variance with one another), those whose ways, schools of thoughtand beliefs are at variance. Therefore, following their example occursby following what they (the Allaah-fearing from the Salaf) were upon,and that is but a single thing, and that is the leader (Imaam) inreality. 7
LEADERSHIP COMES BY PATIENCE AND CERTAINTY
(26) And He, free from allimperfections, has informed us that this leadership is obtained bypatience (sabr) and certainty (yaqeen) for He, the Exalted said:
And We made from among them, leaders, giving guidance under OurCommand, when they were patient and believed with certainty in OurSigns. [Soorah as-Sajdah (32):24]
Therefore, it is by patience and certainty that leadership in thereligion is obtained.
(27) It is said that it is ‘Patience (in keeping) away fromthe world (by being occupied in worship),’ and it is said, ‘Patience inthe face of trials,’ and it is also said, ‘Patience in keeping awayfrom the forbidden things.’ ‘However, what is correct is thatleadership is obtained by patience in all of this, patience infulfilling the obligatory duties of Allaah, patience in avoiding Hisprohibitions and patience over the decrees (of Allaah).
(28) Allaah put both patience and certainty together sincethey are both (the source of) the happiness of the servant. Losing themboth makes him lose his happiness. The heart is invaded by the variouscalamities of desires and lusts (shahawaat) which are in opposition tothe command of Allaah, and also by the calamities of doubts which arein opposition to His goodness.
(29) Therefore, by patience, the desires and lusts arerepelled and with certainty, the doubts are repelled. The desire(shahwah) and the doubt (shubhah) are in opposition to the religionfrom every single aspect. None will be saved from the punishment ofAllaah except the one who repelled his desires with patience and hisdoubts with his certainty.
(30) This is why Allaah, free from all imperfection,informed about the loss and ruin of the actions of the people ofdoubts, lusts and desires:
Like those before you, they were mightier than you in power, andmore abundant in wealth and children. They had enjoyed their portionawhile, so enjoy your portion awhile as those before youenjoyed their portion awhile … [Soorah at-Taubah (9):69].
This enjoyment is their enjoyment of their share of lusts anddesires, then He said:
…And you indulged in play and pastime (and in telling liesagainst Allaah and His Messenger Muhammad) as they indulged in play andpastime… [Soorah at-Taubah (9):69].
And this is arguing with falsehood about the religion of Allaah andit is the argument and fooling around of the people of doubts. Then Hesaid:
…Such are they whose deeds are in vain in this world and in theHereafter. Such are they who are the losers. [Soorah at-Taubah (9):69].
(31) So Allaah, free from all imperfections, attached thewastage and ruin of ones actions and loss with the following ofdesires, which is taking enjoyment from one’s share of desires, andwith the following of doubts, which is arguing by falsehood.
LEADERSHIP IS ALSO BY CALLING TO ALLAAH WITH WHAT HE HAS COMMANDED
(32) Just as He, free from all imperfections, has linkedleadership in the religion with patience and certainty, the aayah’ alsocontains two further principles:
(i) The first: Calling to Allaah and to the guidance of Hiscreation. (ii) The second: Guiding them with what He has commanded,upon the tongue of His Messenger, not what is demanded by theirintellects, opinions, political manoeuvres, tastes and theblind-following of their predecessors, without any proof from Allaah.Because He said:
… giving guidance under Our Command, when they werepatient … [Soorah as-Sajdah (32):24].
FOUR PRINCIPLES
(33) So these are the four principles that the aayahcontains:
The First Principle: Patience-andthat is restraining the soul from the prohibitions of Allaah, keepingit confined to the commandments of Allaah and preventing it fromcomplaining about and becoming angered with His decrees.
The Second Principle: Certainty-and that is firm,established and unshakeable faith in which there is no doubt and (thefaith) which does not hesitate, suspect or doubt in the fivefundamentals that Allaah, the Exalted, has mentioned in His saying:
It is not Al-Birr (piety, righteousness and obedience to Allaah)that you turn your faces towards east and (or) west (in prayers); butAl-Birr is (the quality of) the one who believes in Allaah, the LastDay, the Angels, the Book and the Prophets. [Soorah al-Baqarah(2):177].
and in His saying:
And whosoever disbelieves in Allaah, His Angels, His Books, HisMessengers and the Last Day-then indeed he has strayed far away. [Soorahan-Nisaa (4):136].
and His saying:
The Messenger believes inwhat has been sent down to him from his Lord, and (so do) thebelievers. Each one believes in Allaah, His Angels, His Books and HisMessengers. They say, ‘We make no distinction between one another ofHis Messengers.’ [Soorah al-Baqarah (2):285].
And having faith in the Final Day is included in having faith in theBooks and Messengers.
(i) The Messenger (sallallahu alaihiwasallam) combined them all inthe hadeeth of Umar in his saying about eemaan, “That you believein Allaah, His Angels, His Books, His Messengers and the Final Day.” [reportedby al-Bukharee (1/20) and Muslim (1/37) from Umar ibn al-Khattaab].Whoever does not believe in these five is not a believer.
(ii) Certainty is that a (person’s) faith in these fundamentals isstrengthened until they become visible to the heart, evident to it,their relationship to keen insight (baseerah) being like the relationof the sun and the moon to the sight (i.e., clearly visible). It is forthis reason that one from the Salaf said, “Verily faith (eemaan) is(but) certainty (yaqeen), all of it.”
The Third Principle: Guiding the creation and calling themto Allaah and His Messenger . The Exalted said:
And who is better in speech than he who invites (men) to Allaah(Islamic Monotheism), does righteous deeds and says, ‘I am one of theMuslims.’ [Soorah Fussilat (41):33].
Al-Hasan al-Basree said, “This is the beloved of Allaah, this is theFriend (waliyy) of Allaah. He submitted to Allaah, acted in obedienceto Allaah and called the creation to Him.”
(i) These types of people are the most-excellent of all the types ofpeople, the highest of them in rank on the Day of Judgement in theSight of Allaah and those whom Allaah has excluded from the losers(mentioned) in His saying:
By Al-‘Asr (the time). Verily man is in loss. Except those whobelieve, do righteous good deeds, and recommend one another to thetruth and recommend one another to patience. [Soorah al-Asr(103):1~3].
(ii) So He, free from all imperfection, swore an oath over the ruinand loss of mankind, but excepted the one who perfected himself withfaith and righteous actions and who perfected others by advising themwith both of these things (faith and righteous actions). This is whyImaam ash-Shaafi’ee (may Allaah have mercy on him) said, “If all ofmankind were to reflect upon Soorah al-Asr, it would suffice them.” 8
(iii) No one can be from among the followers of the Messenger inreality except the one who calls to Allaah with clear insight andevidence (baseerah):
Say (O Muhammad (PBUH)), ‘This is my way. I invite untoAllaah with keen insight and sure knowledge, I and whosoever followsme.’ [Soorah al-Yoosuf (12):10]
(iv) His saying, “… I invite unto Allaah …” explainshis way, which he is upon, since his way and the way of his followersis calling to Allaah. Therefore, whoever does not call to Allaah is notupon his way.
(v) And His saying, “… with keen insight and sure knowledge(baseerah) …” (regarding this) Ibn al-A’raabi said,“Al-Baseerah: (meaning) firmness in the religion.” And it is said,“Al-Baseerah is keen insight, just as it is said to an intelligentperson, ‘You have baseerah in this,’ meaning keen insight. A poet said:
In those who first departed among thegenerations Are insights (of sure knowledge) for us
(vi) What is correct is that keen insight is a fruit of sureknowledge. So when one has sure knowledge he has keen and perceptiveinsight. Whoever lacks sure knowledge lacks insight, and it is as if hehas no sure knowledge. The root of this word (baseerah) is from‘dhuhoor’ (visibility) and ‘bayaan’ (elucidation). The Qur’aan consistsof basaa’ir (pl. of baseerah), meaning evidences, guidance andelucidation which lead to the truth and guide to right conduct. This iswhy it is said about the trail of blood which gives evidence to thegame animal (that has been shot), that it is ‘baseerah.’
(vii) So this aayah indicates that the one who is not upon sureknowledge is not one of the followers of the Messenger whose followersare the ones who possess sure knowledge and keen insights. This is whyHe said, “… I and whosoever follows me …”
(viii) If the meaning was, “I call upon Allaah, I and whosoeverfollows me …” and “… whosoever follows me …” refers back to thenominative pronoun in “I invite unto …” and this conjunction has beenmade for the purpose of clarification, then this is a proof that thefollowers of the Messenger are the ones who call to Allaah and HisMessenger (PBUH).
(ix) If the wording “… and whosoever follows me …” is inconjunction with the genitive pronoun in “… my way …” then the(meaning) is, “This is my way and the way of those who follow me.” Inboth considerations (of the meaning) his path and the path of whoeverfollows him is calling to Allaah.
The Fourth Principle: (Which is in) His saying:
“… giving guidance under Our Command…” [Soorah as-Sajdah(32):24].
In this is an evidence for the obligation of (their) following whatAllaah has revealed to His Messenger and of (their) guidance by italone, as opposed to the other sayings, opinions, sects andmethodologies. 9 Rather, they do not guide(themselves and others) except by His command, specifically.
(34) So from this (it is gathered) that the leaders of thereligion who are sought as (models of) guidance, are the ones who havecombined patience, certainty and calling to Allaah with the Sunnah andthe Revelation, not with opinions and innovations. They are thevicegerents (successors) of the Messenger in his ummah -and they arehis special ones and close friends (awliyaa). Whoever shows enmity tothem or fights against them has shown enmity to Allaah, the One free ofall imperfections, and has waged war against Him.
(35) Imaam Ahmad said in the initial address of his book‘Ar-Radd ‘alal-Jahmiyyah,’
“All praise is for Allaah Who, in every age and interval between theProphets, raises up a group from the People of Knowledge who call themisguided to guidance and patiently bear ill-treatment and harm. Withthe Book of Allaah they give life to the dead, and by Allaah’s lightthey give sight to the blind. How many a person killed by Iblees havethey revived. How many people astray and wandering have they guided.How beautiful their effect has been upon the people, and how vilepeople have been towards them. They repel from the Book of Allaah thealterations of those going beyond bounds, the false claims of the liarsand the false interpretations of the ignorant ones-those who uphold thebanner of innovation and let loose the trials and discords. Who differabout the Book, oppose the Book and agree to oppose the Book. Those whospeak about Allaah and His Book without knowledge, argue about what isambiguous in the Book and deceive the ignorant with such ambiguities.We seek refuge in Allaah from the trials of the misguided ones.”[‘Ar-Radd ‘alal-Jahmiyyah waz-Zanaadiqah (p.2) of Imaam Ahmad].
THE WAYS OF ATTAINING BENEFITS
(36) Amongst the things with which it is desirable to beconcerned and occupied in terms of knowledge, acquaintance, intent anddesire, is the knowledge that every person -rather every livingcreature -strives for that which will bring about pleasure, bliss and agood life and which will repel the opposite of that. This is a correctand proper need which comprises six matters:
The first: Knowledge of that which is beneficial to the servant,favourable to him and which will attain pleasure, joy, happiness and agood life for him.
The second: Knowledge of the way which will take him to that. Thethird: Traversing upon this way. The fourth: Knowledge of that which isharmful, injurious and repelling and which makes his life harsh andmiserable.
The fifth: Knowledge of the way which, if he adopts, will lead aimto that.
The sixth: Avoiding this way. (37) So these are six mattersand the pleasure of a servant, his joy, happiness and welfare cannot beperfected except by their perfection and any deficiency in them willbring back his bad state and miserable life.
(38) Every intelligent person strives in these matters.However, most people err in attaining this beloved and beneficial need.Either due to lack of knowledge and proper conception or due to notknowing the path which will lead him (to this need). The cause of thesetwo errors is ignorance, and this can be removed with knowledge.
(39) However, sometimes he may have attained knowledge ofthis need and of the path that will lead him to it, but there are wantsand desires in his heart which come between him and his yearning forthis beneficial need and traversing its path. Whenever he desires thispath, these wants and desires obstruct him and come between him and hisdesire for this beneficial need.
(40) He will not be able to abandon them (the desires) andgive precedence to the beneficial need except by one of two things:
(i) Either a love that perturbs (shakes him) or a fearthat discomforts, (as a result of which) Allaah, His Messenger,the home of the Hereafter, Paradise and its bliss all become morebeloved to him than these desires and lusts. He (also) realises that hecan never combine both of these things together (in his heart) so heprefers the higher of the two beloved things (to him) over that whichis lower.
(ii) Or he attains knowledge of what (unresting) fears and harms hewould gather by choosing these lusts and desires, (fears and harms)which are more severe and lasting than the mere pain of missing out onthem.
(41) So when these two types of knowledge take root in hisheart he will choose what is desirable and will put it ahead ofeverything that is besides it, because the special characteristicof intelligence can only be realised by giving preference to thegreater of two beloved things over the lesser of the two, and bearingthe lesser of two dislikeable/harmful things to escape from the greaterof them.
THE DIVERSITY IN PEOPLES CHOICES AND DECISIONS
(42) By this principle you will know the minds of people andbe able to differentiate between the intelligent person and other thanhim, and the diversity in the (levels of) intelligence of people willbecome apparent. Where then, is the intelligence of the one who prefersthe worldly, exciting (but) troublesome pleasures which are likeconfused dreams or like an apparition by which he entertains the onewho visits him in his dream over the pleasure which is of the greatestof (all) pleasures, and a rejoicing and a delight which is of thegreatest of (all) delights, which is everlasting, never ceases, norperishes and is never cut off? He sells this for a pleasure which fadesand perishes, one which is filled with harms and which is only obtainedby (undergoing) harms and whose consequences are (but) harms.
(43) If theintelligent person were to compare between the pleasure and harm, painand benefit of the two, he would become ashamed of himself and of hisintelligence. How can he strive to seek it and waste his time byoccupying himself with it, let alone preferring it over that which noeye has seen, no ears have heard and has never been conceived of in theheart of man?
(44) Allaah, free from all imperfections, has purchased thesouls of the Believers and has made Paradise their price. He put thiscovenant into effect upon the hand of his Messenger and close friend,the best of His creation. So it is a commodity (i.e., the souls of theBelievers) which the Lord of the Heavens and the earth is a purchaserof. The pleasure of looking at His Noble Face and listening to HisSpeech in His home (of the hereafter) is its price (in return).
(45) How can it befit the intelligent person that he shouldwaste and neglect it, and to sell it for an insignificant price, in aceasing, wasting, perishing place. Is this but the greatest of frauds?This senseless and foolish fraud will become manifest on the Day ofResurrection, when the scales of those having taqwaa of Allaah will beheavy (with good deeds) and the scales of the falsifiers will be light(devoid of good deeds).
THE PRECURSOR TO THE BLISS OF THE HEREAFTER
(46) When you have known (and understood) this introduction,(then you will realise) that perfect pleasure, rejoicing, happiness, agoodly life and bliss -all of that lies in (having) knowledge ofAllaah, in His Tawheed, in being at ease with Him, fondness in meetingwith Him and combining one’s heart and making one’s (sole) concern forHim. For the most troublesome life is the life of the one whose heartis scattered and whose concerns are diverse so that there is no restingplace upon which his heart can settle nor any beloved one in whom hecan find refuge and comfort. As the poet has explained in his saying:
(He) does not taste the sweetness oflife The one for whom there is no beloved In which he can find comfort and serenity
(47) A goodly living, a beneficial life and the pleasure ofthe eye (all) lie in being tranquil and serene with the first(original) beloved (i.e., Allaah) and if the heart were to wander andtraverse to all (other) beloved things, it would never be tranquil norserene. Nor would it find the pleasure of the eye until it was tranquiland serene with its Deity, Lord and Protector, the One besides Whomthere is no protector or intercessor. The (heart) does not have anyself-sufficiency from Him (even) for the blinking of an eye. As thepoet has said:
Take your heart wherever you wishamongst the desires There is no (real) love except for the first beloved To how many places in the earth has a youth traversed (Yet) his everlasting desire is always for the first
(48) Therefore be eager that your concern is only one(concern) and that that is Allaah, alone, because this is the objectiveof the servant’s happiness and the one who is in this condition is in aparadise of this world before the Paradise of the hereafter, and in apresent state of bliss. As some of them have said, “Verily, there passover the heart times about which I say, ‘If the people of Paradise arein the likes of these (feelings), then they are certainly in a goodlife.’” Another one has said, “Verily, there pass over the heart timesin which it dances with joy.” And another one said, “The paupers ofthis world depart from it and they do not taste the best of what can befound in it.” So it was said, “And what is the best of what can befound in it?” He replied, “Knowing Allaah, loving Him, finding ease andpleasure in nearness to Him and being fond of meeting Him.”
(49) There is no pleasure in the world which resembles thepleasure of the People of Paradise with the exception of this one, andfor this reason the Prophet said, “(Two things) from your worldhave been made beloved to me: women and scent (perfume), and the prayerhas been made the pleasure of my eye.”
(50) So he informed that two things from the world have beenendeared to him: women and scent and then he said, ”And the prayerhas been made the pleasure of my eye.”
(51) “The pleasure of the eye …” is above (the level of)love, for the eye does not find pleasure with every beloved thing. Theeye only finds pleasure in that beloved thing which is loved as(something) in itself, and that is none but Allaah, besides Whom thereis none deserving of worship. As for everything that is besides Him,then it is loved (with a love) that follows from His love, so it isloved for His sake and it is not loved along with Him, for loving(something) along with Him is shirk (associationism) and loving(something) for His sake is Tawheed. [Refer to Chapter Three: Ways toBring About the Love of Allaah].
(52) A pagan takes as equals and rivals others besidesAllaah, loving them as only Allaah should be loved. However, themuwahhid (the one who believes in Tawheed) only loves whomever Allaahloves, and he hates whomever Allaah hates. He does whatever he does forthe sake of Allaah and he leaves whatever he leaves for the sake ofAllaah.
(53) The central core of the religion is based upon thesefour principles, which are: Love and hate, and resulting from these twoare doing and leaving, giving and withholding.
(54) So whoever perfects all of this, so that it is all forAllaah -then such a one has perfected eemaan and whatever is deficientin that which should be for Allaah, then that comes back as adeficiency in the eemaan of the servant.
(55) The intent here is that, that by which the eye findspleasure is loftier than that which he (merely) loves. The prayer isthe pleasure of the eye of those who love, in the life of this world,due to what it contains of secret and intimate conversations with theOne besides Whom the eyes do not find pleasure and (besides Whom) thesouls do not find tranquillity and serenity, (and what it contains of)comfort and enjoyment by His remembrance, great pleasure on account ofsubmission, nearness to Him -especially in the state of sujood(prostration) -and it is in this state that the servant is the closestto His Lord.
(56) And from this is the saying of the Prophet , “OBilaal! Let us find rest and comfort by the prayer.” Soknow from this, that his comfort and pleasure lies in the prayer, sincehe has informed that the pleasure of his eye is in the prayer. Where isthis compared to the saying of the one who says, “Let us pray and so beat ease from the prayer.” 10
(57) The comfort and rest of the lover and the pleasure ofhis eye lies in the prayer but the unmindful one who turns away has noshare of this. Rather the prayer is too great and burdensome for him.When he stands (for prayer) it is as if he is standing on hot coals,until he finishes from the obligatory section of the prayer. He hastensit and speeds (his performance of it). Thus, there is no pleasure ofthe eye for him in it and there is no rest and comfort for his heart init.
(58) Yet the servant, when his eye finds pleasure insomething and his heart finds comfort in it, then the hardest thing forhim is to separate from it. But the pretender, whose heart is empty ofAllaah’s remembrance and the home of the hereafter and who is put totrial by the world, the hardest thing for him is the prayer and themost hated thing to him is it’s lengthiness, even though he is sound inhealth, idle and unoccupied.
THE PRAYER OF THE LOVERS 11
(59) Amongst those things that it is necessary to know isthat the prayer by which the eye finds pleasure and by which the heartfinds comfort and rest, is the one that combines six matters:
The First-Sincerity of Purpose (60) And this is that thereason behind the prayer and the thing which calls to it, is theservant’s aspiration for Allaah, his love of Him, his seeking Hispleasure, nearness to Him, frequently calling upon Him and fulfillingHis orders. Such that nothing from the shares of this world constitutea motive for the prayer, ever. Rather, a person comes to the prayerwhilst seeking the Face of the Lord, the Most High, out of love forHim, fear of His punishment and hoping for His forgiveness and reward.
The Second-Truthfulness and Sincerity of Action
(61) This is when a person vacates his heart for Allaah andstrives his utmost in turning himself towards Allaah during the prayer.That within the prayer he gathers his heart together for the prayer andperforms it in the best of ways and the most perfect amongst them, bothoutwardly and inwardly. For the prayer has an outward appearance and aninner one.
(62) Its outward appearance are the observable (physical)actions and motions and the audible sounds. Its inner appearance ishumility and submissiveness of the heart (khushoo’), carefullyobserving oneself, knowing that Allaah is in fact observing the servant(muraaqabah), emptying the heart for Allaah, turning the heart whollyand fully towards Allaah during the prayer and not turning it away fromHim to something else. All of these (inner appearances) are like a soul(for the prayer) and the outward actions are like a body (for theprayer). Therefore, when the prayer is lacking a soul, it is like abody without a soul.
(63) Does the servant not feel ashamed then, that he faceshis Master with the likes of this? Because of this the prayer is coiledand twisted like the shabby, worn-out garment, and the face of itsowner (i.e., performer) is struck with it and it says, “May Allaahwaste you as you have wasted me.”
(64) The prayer whose outward and inner appearance has beenperfected rises (to the heavens) while it has light and manifest proof,just like the light of the sun, until it is brought to Allaah and He ispleased with it and accepts it, and it says, “May Allaah guard you asyou have guarded me.” 12
The Third-Following and Imitating the Messenger and Guiding One’sActions by Him
(65) This is that the servant has great zeal in guidinghimself by the Prophet with respect to his prayer, and that he prays ashe used to pray whilst turning away and leaving what the people haveinnovated both with respect to adding and taking away things from theprayer as well as the various fabrications, none of which have beennarrated from the Messenger nor from any of the Companions.
(66) Do not give consideration to the sayings of those whomake allowances, those who stop and pause (only) at the least of thatwhich they believe to be obligatory even though someone else will havecontested with them regarding it, and would have made obligatory thatwhich they have abandoned and dropped. Perhaps the hadeeth areestablished and the Prophetic Sunnah is right next to them, but theywill not turn towards that and will (instead) say, “We are theblind-followers of the madhhab of so and so.” 13
(67) This is not pure and correct in the sight of Allaah, theExalted, and it is not an excuse for the one who opposes what he knowsfrom the Sunnah, for Allaah, the Exalted, ordered obedience to HisMessenger and following and imitating him alone. He did not command thefollowing of others besides him. Others besides the Messenger are onlyobeyed when they command only that which the Messenger commanded, andeveryone besides the Messenger -his speech can be taken (and accepted)or refused (and rejected).
(68) And Allaah, free is He from all imperfections, theExalted, has sworn upon His own Noble Self that we do not truly believeuntil we make the Messenger the sole judge in all disputes that occurbetween us and until we comply with his judgement and submit to itperfectly and completely. 14
(69) Referring judgement to someone besides the Messengerwill not benefit us and will not deliver us from the punishment ofAllaah. The answer (i.e., ‘We are the blind followers of the madhhab ofso and so …’) will not be accepted from us when we hear His Call,free is He of all imperfection, on the Day of Judgement:
How did you respond to the Messengers? [Soorah Qasas(28):65].
(70) It is definite that He will ask us about that and willrequest from us an answer. He, the Exalted, said:
Then surely, We shall question those (people) to whom it (theBook) was sent and verily, We shall question the Messengers. [Soorahal-A’raaf (7):6.]
(71) The Prophet said, “It has been revealed to me thatyou will be put to trial through me and that you will be questionedabout me,” 15 meaning thequestioning in the grave.
(72) Therefore, if the sunnah of the Messenger of Allaahcomes to someone and he abandons it for the saying of anyone amongstpeople, it will be rejected (from him) on the Day of Resurrection andhe will come to know (the truth).
The Fourth-Observing Ihsaan
(73) This is (observing) muraaqabah, which is that youworship Allaah as if you are seeing Him. This observance begins withand emanates from perfect faith in Allaah, His Names and His Attributessuch that a person sees Allaah, free is He from all imperfection, theMost High, above His heavens, ascending His Throne, speaking with Hiscommands and prohibitions, controlling the affairs of the wholecreation, the command coming down from Him and ascending to Him, andactions and the souls (at the point of death) of the servants beingpresented to Him.
(74) So he witnesses all of that with his hear. He witnessesHis Names and His Attributes and he witnesses a Qayyoom (Self-Sustainer and Protector of all that exists), a Hayy (Ever-Living), aSamee’ (All-Hearer), a Baseer (All-Seer), an-‘Azeez (Mighty), a Hakeem(Most-Wise), one who commands and forbids, loves and hates, there beingnothing hidden from Him of the actions of the servants, theirstatements or their inner condition and realities. Rather, He knows thedeception of the eyes and what the hearts conceal.
(75) And this level of Ihsaan is the foundation of all theactions of the heart, for it necessitates veneration and magnification(of Allaah), awe and love, repentance and reliance, submission toAllaah, free is He from all imperfection, and humbling oneself to Him.It also cuts off the whisperings and murmurings of the soul and unitesthe heart and the concern (together) for Allaah.
(76) Therefore, the servant’s share of nearness to Allaah isin accordance with his share of observing Ihsaan, and it is withrespect to Ihsaan that the prayer (of each individual) differs suchthat there may be a difference in excellence between the prayer of twomen-the difference between their standing, bowing and prostrating beingequivalent to the difference between the heavens and the earth.
The Fifth-Seeing that the Blessing is from Allaah
(77) This is that a person witnesses that the favour andblessing belongs to Allaah, free is He from all imperfections, in thatHe made the person and his family stand in this position, and He alsogranted them successes in making their hearts and bodies stand inservice to Him. Therefore, if it had not been for Allaah, free is Hefrom all imperfections, nothing of this would have occurred. As theCompanions used to say, whilst in front of the Prophet :
By Allaah, if it had not been for AllaahWe would not have found guidance And we would not have given charity And nor would we have prayed
(78) Allaah, the Exalted, said:
They regard as a favour upon you (O Muhammad (PBUH)) thatthey have embraced Islaam. Say, “Count not your Islaam as a favour uponme. Nay, but Allaah has conferred a favour upon you, that He has guidedyou to the Faith, if you indeed are true.” [Soorah al-Hujuraat(49):17].
For Allaah, free is He from all imperfections, is the One who made aMuslim a Muslim and the one who prays to be one who prays, asal-Khaleel (i.e., Ibraaheem) said:
“Our Lord! And make us Muslims (submissive unto You) and of ouroffspring a Muslim nation (submissive unto You), and show us ourManaasik (all the ceremonies of pilgrimage, Hajj and ‘Umrah, etc.,)…”[Soorah al-Baqarah (2):128].
(79) And he said:
“O my Lord! Make me one who performs Salaah and (also) from myoffspring…” [Soorah Ibraaheem (14):40].
So (granting) the blessing and favour belongs to Allaah alone inthat He made His servant to be obedient to Him. This is of the greatestof His blessings over him, and the Exalted said:
“And whatever of blessings and good things you have, it is fromAllaah.” [Soorah an-Nahl (16):53].
(80) And He said:
But Allaah has endeared the faith to you and has beautified it inyour hearts, and has made disbelief, wickedness and disobedience (toAllaah and His Messenger (PBUH)) hateful to you. These! They arethe rightly guided ones. (This is) a Grace from Allaah and His Favour.And Allaah is All-Knowing, All-Wise. [Soorah al-Hujuraat(49):7~8].
This matter (seeing that the blessing is from Allaah) is one of thegreatest of observances and the most beneficial of them for theservant. Every time the servant is greater and stronger in his tawheed,his share of this observance is more perfect and complete.
(81) It has a number of benefits: That it comes in betweenthe heart and becoming amazed with the action and looking at it (withadmiration). When a person sees that it is Allaah who favoured him withit, who granted him success in performing it and who guided him to it,this will keep him from looking at his own self, becoming amazed withhis action and assailing the people (with this action he did). So heremoves this from his heart and does not become amazed with it, and (heremoves it) from his tongue and does not show it (to others) and nordoes he start demanding things for it. This is the sign of an actionthat is raised (to Allaah).
(82) And amongst its benefits is that he attributes thepraise to the One who deserves it and its (true) owner. He does not seeany praise for himself, but in fact he witnesses it, all of it, forAllaah, just as he witnesses that the blessing and favour is all fromAllaah. That the bounty is all from Allaah, and that all goodness is inHis Hand. This is from the completion of Tawheed.
(83) His heart will not be established upon Tawheed exceptwith this knowledge and witnessing of this knowledge. When he knowsthis and it becomes firmly rooted in him, it will become a marvel tohim and when it becomes a marvel to his heart, it will produce for him-from (the fruits of) love and intimacy with Allaah, fondness ofmeeting Him, enjoying His remembrance and obeying Him -that for whichthere is no comparison in the greatest pleasure of the world, ever.
(84) There is no goodness for any man in his life when hisheart is hindered from this and when the path towards it is obstructed,but he is as Allaah, the Exalted, has said:
Leave them to eat and enjoy, and let them be preoccupied with(false) hope. Soon will they will come to know! [Soorah al-Hijr(15):3]
The Sixth-Seeing Deficiency in Oneself
(85) This is that even when the servant strives his utmostin fulfilling an order and sacrifices (himself) in abundance, he isstill negligent and the right of Allaah over him is much greater (thanhis striving). That which should be given (to Him) of obedience andservitude is many times more than that. His Might and Grandeur, free isHe from all imperfections, requires such servitude that is necessitatedby these two (qualities of Him).
(86) When the aides of the kings and their servants serve inobedience to them whilst honouring them, aggrandizing them, showingthem respect and reverence, displaying modesty, having fear and awe ofthem and being sincere (in advice to them) -such that they empty theirhearts and single out their limbs for (service) to these kings -thenthe King of all kings, the Lord of the Heavens and the Earth is moredeserving of being served with multiples of (all of) that.
(87) So when the servant sees in himself that he has notgiven to His Lord, with regard to His servitude, His due right, noteven close to His due right, he will come to know of his negligence andshortcoming and failure to fulfil that which is fitting for Allaah,from His due right (upon His servant), and that he is in greater needof Allaah’s forgiveness and His pardon (with respect to the shortcomingin servitude to Him) than that he should request reward from Him forhis servitude.
(88) If he had fulfilled his servitude (to Allaah) truly andproperly, that would have been as was due of him because of therequirement of servitude (‘uboodiyyah) to Allaah. For the servant’sserving of his master is a duty upon him because he is his servant andsubject. So if he were to request some recompense for his actions andhis service (to his master), the people would consider him foolish,stupid. Yet this is when he is not in reality his (master’s) servantand subject. In reality, he is the servant of Allaah and His subject,from every single aspect. Therefore, his work and his service is aright due from him because he is His servant. If Allaah were to rewardhim for that, then that would be a mere blessing, favour andbenevolence towards the servant, which he does not deserve.
(89) It is from this (perspective) that the Messenger said, “Noneof you shall enter Paradise on account of his actions (alone).” It wassaid, “Not even you, O Messenger of Allaah?” He replied, “Not even me,unless Allaah covers me with His mercy.” 16
(90) And Anas ibn Maalik said, “Three scrolls will bebrought out for the servant on the Day of Judgement. A scroll of hisgood deeds, a scroll for his evil deeds and a scroll containing thefavours and blessings that Allaah bestowed upon him. The Lord, freefrom all imperfections, will say to His favours and blessings, ‘Takeyour due right from the good deeds of My servant.’ He will say to thesmallest favour (ever bestowed upon him), ‘Take your due right from thegood deeds of My servant.’ So the smallest favour will stand (to takeits due right) but the good deeds of the servant will be exhausted.Then (this smallest favour) will say, ‘By your Might-my due right hasnot been fulfilled.’ Then when Allaah wishes to show mercy to Hisservant, He bestows blessings upon him, forgives his sins andmultiplies his good deeds.”
(91) This is amongst the clearest of evidences of theperfect knowledge of the Companions concerning their Lord and Hisrights over them, just as they are the most knowledgeable of the ummahconcerning the Prophet , his compassion and his Religion. There iscontained in this narration such knowledge and cognisance which nonebut those of keen insight and those having knowledge of Allaah’s Names,Attributes and His due right, can grasp.
(92) It is from this that the saying of the Prophet can beunderstood, in the hadeeth which is reported by Aboo Daawood and ImaamAhmad, from the hadeeth of Zaid bin Thaabit and Hudhaifah ibnal-Yaamaan and others, that, “If Allaah were to punish the inhabitantsof His Heavens and the inhabitants of His Earth, then He wouldcertainly punish them and this would entail no injustice on His part(ever). And if He was to show them mercy, then His Mercy would bebetter for them than their own actions.” 17
CONCLUSION
(93) And (finally), the chief and fundamental issues of thiswhole affair are four:
(i) a correct intention (ii) overwhelming strength which is accompanied by (both) (iii) aspiration (raghbah) and (iv) awe (rahbah)
(94) These four matters are the principles in this whole affairand whenever any deficiency occurs in a servant, in his eemaan, in hiscondition, his inner-self and his outward appearance, then that is dueto the deficiency in these four matters, or in some of them.
(95) Therefore, let the wise person contemplate over thesefour things and let him make them (as the road upon which he) travelsand traverses. (And let him) construct (all of) his knowledge, actions,sayings and states (of being) upon them. No one who progresses does soexcept by them and no one who falls behind does so except by losingthem.
(96) Allaah is the One from whom aid is sought, upon Him isthe placing of trust and to Him is (one’s) longing and hope. He is theOne requested to grant us and all of our brothers from Ahlus-Sunnahsuccess in actualising these four principles, in knowledge and action,indeed He is capable of that and the One who bestows it. Sufficient isHe for us and He is the best disposer of affairs.
(97) The treatise has been completed by the blessing ofAllaah and His praise, there is no partner to Him. The dominion belongsto Him as does the praise and He has power over all things. May Allaahsend prayers and many salutations upon our chief, Muhammad, theunlettered Prophet, and upon his family and his Companions, till theDay of Judgement.
Aameen, aameen.
1 Refer to Chapter Thirteen: Ibnal-Qayyim on Making Use of One’s Time in Changing Evil into Good.2 Refer toChapter Two: The Ways of Attaining Knowledge.3 Ibn alQayyim said, “Guidance) hidaayah) is: a) Elucidation(bayaan) and Indication (dalaalah) (to the path), then b) Success(tawfeeq) and Inspiration (ilhaarn) (in following the path), and thiscomes after (the guidance of) elucidation and indication. There is noway to elucidation and indication except by means of the Messengers. Sowhen elucidation, indication and acquaintance (of the path) has beenobtained, there will occur, as a result of this the guidance of success(in following the path), the placing of faith (eemaan) in the heart andits beautification and endearment to it, making it (the heart) prefereemaan, be pleased with it and aspire for it. There are two independentand distinct (types of) guidance. Success and prosperity cannot begained except by them. They both contain the knowledge and acquaintanceof that which we do not know of the truth, in both a general andspecific sense, as well as our being inspired to the truth and beingmade to desire following it inwardly and outwardly. Then (they contain)the creation of the capability for us (by Allaah) to perform therequirements of this guidance with respect to speech, action and firmresolution. (Then after all of this), being made to remain firm andestablished upon it until death. It is from the above that this extremeneed of the servant for making this supplication is above every otherneed.” Madaarijus Saalikeen, p.32.4 The Messengerof Allaah (PBUH) said, “Indeed the Children ofIsraa’eel split up into seventy-one sects and my Ummah will split upinto seventy-three, all of them are in the Fire except one. ‘It wassaid, What is the one?’ He said, “That which I and my Companionsare upon.” Reported by at-Tirmidhee (no. 2792),al-Haakim (1/128~129), al-Laalikaa’ee (no. 147) and others from’Abdullaah ibn ‘Amr ibn al-‘Aas . Abul-‘Aaliyah (d. 90H) said, “Allaahhas bestowed upon me two favours, I do not know which of them is moresuperior. That He guided me to Islaam or that He did not make me aHarooree (one of the sects of innovation).” Reported byal-Laalikaa’ee (no. 230). And Yoosuf ibn Asbaat said, “My fatherused to be a Qadaree and my (maternal) uncles used to Raafidees-thenAllaah saved me through Sufyaan.” Al-Laalikaa’ee in SharhUsoolul-I’tiqaad (no. 32).5 Its wordingin Tuhfatul Ahwadhee (9/370) is , ” OAllaah! Make us guides (for others), guided, not astray leading othersastray, peaceful to Your close friends (awliyaa), warring with Yourenemies. With Your love do we love those who love You and withYour enmity do we show enmity to those who oppose You.” At-Tirmidheesaid, “This is a ghareeb hadeeth, we do not know the likes of this fromthe hadeeth of Ibn Abee Laylaa except from this route.”Al-Mubaarakfooree said (9/367) about Ibn Abee Laylaa, “He is Muhammadibn ‘Abdur-Rahmaan Ibn Abee Laylaa al-Ansaaree, al-Koofee, al-Qaadee. He is truthful, but has very poormemory.” Shaikh al-Albaanee declared it Da’eeful-Isnaad,’ (weak) Da’eefSunanit-Tirmidhee (678/3659).6 At-Tabareesaid, ‘Upon that which is acomfort to our eyes in that You cause us to see them performing actionsof obedience to You.’7 i.e., theywere all upon one and the same way. So even though they were numerousin number, they are leaders upon one and the same thing and so are likea single (unified) leader upon that way.8 Ibnal-Qayyim said, “And an explanation of this is that by thecompletion and perfection of the four levels, an individual attains thelimit in his perfection. The first: Knowing the truth; the second:acting upon it; the third: teaching it to the one who is not conversantwith it and the fourth: having patience in learning it, acting upon itand teaching it.So Allaah, the Exalted, mentioned the four levels in this soorah andHe, free from all imperfection, swore an oath in this soorah, by time,that every person is certainly in loss and ruin save those who havefaith and do righteous actions. They are the ones who act upon whateverthey know of the truth, and this is (yet another level). They recommendeach other to the truth. They advise one another by teaching anddirecting -this is the third level. They recommend each other topatience. They remain patient upon the truth and they advise each otherto have patience upon it and to be firm upon it -this is the fourthlevel.And this is the limit of perfection, for perfection is that apersonshould be perfect in his self, as well as one who strives to perfectothers. His perfection is achieved by correcting his two strengths,knowledge and action. The correctness of the strength in knowledge isdue to faith (eemaan) and the correctness of the strength in action isby righteous actions. His perfecting others is by teaching them, havingpatience in this and recommending them to have patience upon knowledgeand to act upon it. This soorah, despite its brevity, is one of themost comprehensive of the soorahs of the Qur’aan in gathering goodnessin its entirety. All praise is due to Allaah who made His Booksufficient (free of need) from everything besides it, a healing forevery disease and a guide to every good.” Miftaah Daarus-Sa’aadah(1/61).9 Refer toChapter Eleven: The Methodology of a Muslim.10 i.e. let us get the Prayer outof the way so that we can relax. 11 Refer also to Chapters Fourto Ten, related to khushoo (humility and submissiveness) within theprayer.12 Ibn al-Qayyim said inAl-Fawaa’id (p.258), “The servant hastwo standings in front of Allaah. A standing in front of Him during theprayer and a standing in front of Him on the Day of meeting with Him.Whoever stood for the first standing, giving its due right, the othermeeting will become easier for him. And whoever took thisstanding lightly and did not perform it with its due right, the otherstanding will become hard and severe for him. The Most High said: “Andduring the night, prostrate yourself to Him (i.e., theoffering of Maghrib and Ishaa prayers), and glorify Him a long nightthrough (i.e., Tahajjud prayer). Verily! These (disbelievers)love the present life of this world, and put behind them a heavy Day(that will be hard). [Soorahal-Insaan (76):26~27].13 Ibn al-Qayyim may Allaah havemercy on him,said in I’Laamul-Muwaqqi’een, (4/177) “Let the muftee beware, the onewho fears standing in front of Allaah, free is He from allimperfections, that he answers the questioner with a verdict from hismadhhab of which he is a blind follower, while he knows that in thisparticularmatter, a madhhab other than his own is stronger and is more sound inits evidence. But leadership teaches him to embark boldly in giving afatwaa with something about which he knows, overwhelmingly, that thetruth is in opposition to it. As a result he is a deceitful anddishonest to Allaah, His Messenger and to the questioner. Allaah doesnot guide the plan of the deceitful and He has forbidden Paradise tothe one who meets Him while he has been dishonest to Islaam and itspeople. And the religion is but giving sincere advice. Dishonesty is anopposite to the religion, just like the opposition of lying totruthfulness and falsehood to truth. And when a matter arises in whichwe hold an opinion which opposes (our own) madhhab, then we cannot givea verdict in opposition to what we believe (to be correct), thereforewe quote the strongest madhhab (in that matter) and give it preference,and we say, ‘This is what is correct and it is more deserving of beingaccepted,’ and Allaah grants success.” Refer to Chapter Twelve: Ibnal-Qayyim on Following a Madhhab.Imaam at-Tahaawee may Allaah have mercy on him , said, “None blindlyfollows except an ignorant person or a bigoted partisan,” reported fromhim by Ibn ‘Aabideen in Rasm al-Muftee (1/32). It is also reported fromhim by Ibn Hajr al-Asqalaanee in his biography in Al-Lisaan (1/305),that Aboo ‘Ubayd ibn Jurthoomah wasrevising some questions with him, so he responded to one matter andAboo ‘Ubayd said, “This is not the saying of Aboo Haneefah.” So hereplied, “O Qaadee! Do I hold everything that Aboo Haneefah said?!” Sohe said, “I did not think that you were anything but a blind-follower.” So he said, “Does anyone blindly follow except a bigotedpartisan?” So he said, “Or an ignorant person.”14 And this due to thesaying of Allaah, the Exalted: But no, by your Lord, they can haveno Faith, until they make you (O Muhammad ) judge in alldisputes between them, and find in themselves no resistance againstyour decisions, and accept (them) with full submission. [Soorahan-Nisaa (4):65].15 Reported by Imaam Ahmad with thewording, “As for the trial of thegrave, then by me you will be put to trial and about me will you bequestioned.” Declared hasan by Shaikh al-Albaanee in Saheehul-Jaami’,no. 1361.16 Reported by Bukhaaree (7/ 157)and Muslim (4/2170) with his wording, “Noneof you will have his actions enter him into Paradise.” They said, “Noteven you, O Messenger of Allaah?” He said, “Not even me, unless Allaahcovers me with blessing and mercy.”17 Hesaid in ‘Awnul-Ma’bood, “And in its chain of narration is AbooSinaan ash-Shaybaanee whom Yahyaa ibn Ma’een and others declared trustworthy andImaam Ahmad and others spoke about him.” (12/467). This hadeeth isdeclared authentic by Shaikh al-Albaanee in Saheeh Sunan Abee Daawood,no. 3932 and researched in Zilaalul-Jannah (no. 245).