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SANKORE'

Institute of Islamic - African Studies International

طريق الجنة

The Path to Paradise

تألـــيف مؤمنين سيف الحق ونور الزمان ومجدد الدين وأمير ال العالم العامل الورع المجاهد الداعي إلى سبيل ربه

الشيخ عثمان بن فودي آمين تغمده الله برحمته *******

راجعها وعلق عليها الفقير الى اهللا تعالى

بن فريدمحمد شريف ا عمرأبو الف األمير المكافح

عفا الله عنه وغفر لشيوخه ووالديه وأهله وأوالده أمين

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Copyright © 1417/1996 Muhammad Shareef Published by

SANKORE'

Institute of Islamic - African Studies International

The Palace of the Sultan of Maiurno

Maiurno, Sennar, Sudan

Book design by Muhammad Shareef

All rights reserved. No part of this publication may be reproduced، stored in any retrieval system، or transmitted in

any form or by any means، electronic or otherwise، without written permission of the publishers

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To the Muslim Captives in CMF/ State Prison;

Solano State Prison and every Muslim inmate in every Correctional

Institution in these United States of America.

."ياأيها الذين امنوا اصبروا وصابروا ورابطوا، واتقوا الله لعلكم تفلحون " “O you who believe! Be patient and out do them in patience and remain steadfast as in a

fortress, and have fearful awareness of Allah, that you may be successful.”

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للشيخ عثمان بن فودي التي صورتها من المخطوطات في المعهد الدراسات اإلسالمية لجامعة الشيخ عثمان بن طريق الجنةمن مخطوطة 2الورقة

فودي في صكت، نيجيريةFolio 2 of the manuscript Tareeq’l-Janna of Shehu Uthman ibn Fuduye` digitized from the rare manuscript archives

of the Centre of Islamic Studies at the University of Shaykh Usuman Danfodio in Sokoto Nigeria

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Introduction

In the name of Allah the Beneficent the Merciful.

May Allah bless our master and chief Muhammad, his family and Companions and give

them peace.

The Life of Shehu Uthman Dan Fuduye’

In 1774, a young Turudbe Fulani man named Shehu Uthman Dan Fuduye’ began a social

revolution that would change the entire map of Western, Central and Eastern Bilad's-Sudan.

Shehu Uthman began his career by traveling throughout the villages and metropoles of Hausaland,

calling the people to the religion of Islam. His methodology of reforming Hausaland included

going to the markets and singing Fulfulde’ and Hausa songs to writing Arabic texts addressing

the many social ills which effected the people. The blameworthy characteristics, which he rose

to correct, were: the persistent pagan customs that prevailed among Muslims and non-Muslims

alike; the heretical innovations that the evil scholars allowed to proliferate among the people; the

injustice of the rulers; and the illicit behavior and immorality that afflicted family and community

life.

Shehu Uthman initiated the practice of teaching as he learned.1 Thus, around him there

emerged a cadre of learned colleagues who shared his zeal for erudition and reform. Among

these colleagues were his brother Abdullahi, his best friend Umar Kammi, and many of his sons

and daughters - like Muhammad Bello, Muhammad Sanbu, Khadija and Nana Asma'u.

Whenever the Shehu recognized that an issue was unresolved or not clear to his colleagues, he

would set out immediately to compose a book dealing with the fundamentals of that issue.

Thus, around him grew a very learned group of men and women, who were inspired to spread

education and reform as the Shehu had done. Murray Last quotes a Hausa poem that gives an

accurate picture of the extent of the social revolution that the Shehu had created in Hausaland at

that time, "Verily a cloud has settled on Allah's earth

A cloud so dense that escape from it is impossible

Everywhere between Kordofan and Gobir

And the cities of the Kindin (Tuareg)

Are the settlements of the dogs of the Fulani

Worshipping Allah in all their dwelling places

In reforming all districts and provinces

Ready for the future bliss

So in this year of 1214 they are following their beneficent theories

As though it were time to set the world in order by preaching."2

From 1774 to 1788 Shehu Uthman established himself as a pious and upright scholar

dedicated to giving life to the Sunna of Prophet Muhammad, may Allah bless him and grant him

peace and destroying non-Islamic heretical practices. Most of the writings and preaching the

Shehu was involved with during this period covered the science of tawhid (theology), `aqida

(doctrine), fiqh (jurisprudence), and tasawwuf (sufism). Among his more outstanding works

during this period were Tanbih't-Taulab `Ala Allah Ma`ruf bi'l-Fitra, Sawq'l-Umma li 'Ittiba`u s'-

Sunna and al-Amr bi'l-Ma`ruf wa'n-Nahyi `an'l-Munkar. As a result of his dedication and

steadfastness he accumulated a multitude of students and scholars as supporters.3 This also

1 _Abdullahi Dan Fuduye’, Tazyin’l-Waraqaat, trans. Mervyn Hiskett, (Ibadan University Press, Ibadan), 1963, 27.

2 _Murray Last, The Sokoto Caliphate, (Longman, London), 1977, p.11.

3 _Abdullahi Dan Fuduye’, p.86.

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brought him to the notice of the rulers throughout Hausaland. At the end of the year of 1788, the

Shehu was summoned along with all the scholars of the country by Bawa the ruler of Gobir

during the `id prayer celebrating the end of Hajj season.4 According to Professor el-Misri, Bawa

intended to assassinate Shehu Uthman.5 However, this plan failed and the ruler instead

presented the Shehu with 500 mithqals of gold. Shehu Uthman's response to this was; "Neither I nor my jam`aat are in need of your money. However, we

want five 'cloaks' from you. [1] To allow me to invite the people to

Allah in your land. [2] Not to stop anyone who intends to respond to my

invitation. [3] To treat every person wearing the turban or a veil with

respect. [4] To free all political prisoners. And [5] not to burden your

subjects with unjust taxes."6

The ruler Bawa acquiesced to all of Shehu Uthman's demands and then said as the Shehu

got up to leave, "Do you see that Fulani man? After me their will no longer be any king over

Gobir, with the exception of common village heads."7 During this meeting more than one

thousand scholars accompanied Shehu Uthman, giving some indication of the amount of support

he held among the intellectual community of Hausaland. Soon after this event during the same

year Bawa the ruler of Gobir died and his son Yakubu was appointed as ruler of Gobir.8

Though Shehu Uthman had composed more than fifty works during this period, his most

outstanding work of this time was a book he wrote when he reached the age of 41 in 1795 called

Ihya's-Sunna wa Ikhmad'l-Bid`a. This text became his magnum opus and it propelled him above

all the scholars of his time, earning him the title of mujjadid (reformer) of the twelfth Islamic

century. The Ihya became the handbook for most of the revolutionaries of Bilad's-Sudan and

was his largest work, covering all aspects of theology and law.9 It must be pointed out here that

the Muslims believed at that time that there had been eleven mujjadids (reformers) whose job was

to revive the Sunna of Prophet Muhammad and give life to his religion. These were foretold to

come at the head of every century.10

During this same period Yakubu the ruler of Gobir died and his brother Nafata was

appointed as ruler.11 It is during his reign that Shehu Uthman began to face intense hostility and

opposition to his mission. As a result, Nafata repealed all of the concessions made by his father

Bawa to the Shehu. According to Muhammad Bello, Nafata passed the edict forbidding anyone

to preach except the Shehu, forbidding anyone to convert from his father's religion, ordering all

who had converted to Islam to return to their previous religion, and forbidding anyone to wear the

4 _Gidado ibn Laima, Rawd’l-Janaan, manus., f. 14.

5 _F.H. el-Misri, “The Life of Shehu `Uthman Dan Fodio Before the Jihad”, Journal of the Historical Society of

Nigeria, II:4, December 1963, p. 436. 6 _ Gidado ibn Laima, Raud, f.7.

7 _ Ibid., f.7-8.

8 _ Abd’l Qaadir ibn al-Mustafa, Raud'l-Afkaar, manus. ff. 8-9.

9 _ F.H. el-Misri, ed., Bayan Wujub'l-Hijra `Ala'l-`Ibaad of Shehu Uthman Dan Fodio, (Khartoum University Press,

Khartoum), 1978, p.23. 10

_ The 12 mujjadids were: [1] Umar ibn Abd'l-Aziz; [2] Imam Muhammad ibn Idris; [3] Imam Abu'l-Hassan'l-

Ash`ari; [4] Shaykh Muhammad ibn at-Tayyib al-Baqillani; [5] Imam Abu Hamid Muhammad al-Ghazzali; [6]

Imam Fakr ad-Din ar-Razi [7] Imam Ibn Daqeeq; [8] Imam Siraj'l-Deen Umar ibn Rasin al-Balqini; [9] Shaykh

Jalal'l-Deen Abd'l-Rahman as-Suyuti (some of the African scholars say Muhammad ibn Abd’l-Kareem al-Maghili

was the mujaddid of the ninth century); and [10] Nur'l-Deen Ali ibn Muhammad al-Ujhuri; [11] Shaykh Ahmadu

Baba al-Timbukti (Ahmadu Baba claimed that his teacher Modibo Muhammad Baghyugu was the mujaddid of the

eleventh century); and then [12] SHEHU UTHMAN DAN FUDUYE’. 11

_ J.A. Burdon, Northern Nigeria: Some Notes on Certain Emirates and Tribes, (London, 1909), p.66.

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turban or veil.12

These edicts were designed to reintegrate the Shehu's community back into the

jurisdiction of Gobir and to break the increasing influence, which Shehu Uthman had over the

people of Hausaland.

In 1797, the Shehu wrote a series of poems in Fulfulde’ encouraging his followers to wear

the turbans, veils and to start collecting weapons, because all of these practices were apart of the

Sunna of the Prophet.13 This marked the beginning of the break with the Habe authorities.

Throughout Hausaland the Fulani, Hausa, Nupe and other supporters of the Shehu began

gathering weapons and preparing for the hijra from under the jurisdiction of the disbelievers.

By 1803, Shehu Uthman had written his Masa'il'l-Muhimma pointing out among many issues: the

obligation to make hijra from the lands of the disbelievers; and more importantly, the obligation

of all Muslims taken the oath of allegiance to an Amir. He demonstrated in this work that it was

not permissible for any Muslim to be left alone without being under the oath of allegiance to an

Amir or Caliph. The precedence that he relied upon was the Qur'an, the Sunna and the

consensus of opinion of the scholars. He said: "I say, and success is with Allah, that entering under the oath of

allegiance (bay`at) to an amir'l-mu'mineen is an obligation upon every

Muslim, if he finds one. Muhammad ibn Abd'l-Karim al-Maghili said

in his Ajwiba where he replied to the inquiries of the Askia (Muhammad

Toure'); 'It is not permissible (laa yahilu) for a group (ta'ifa) among the

Muslims that they be left to themselves. Allah ta`ala says; 'Hold firm

to the rope of Allah all together, and do not become disunited.' It has

been related in the Sahih of Imam Muslim on the authority of Ibn Umar,

that the Messenger of Allah (P.B.U.H.) said, 'Whoever removes his hand

from obedience, will meet Allah on the Day of Judgment without any

proof. And whoever dies and the oath of allegiance is not over his neck,

has died the death of jahiliyya (disbelief).' In this is what is sufficient as

an answer to this problem."14

This work was written to guide the jama`aat during a time of the greatest tension between

them and the Habe authorities. The key policy, which emerged as a fundamental principle in

dealing with oppression, was the theme of hijra -jihad. This theme was an attempt to imitate the

classical response made by Prophet Muhammad and his community in 622 A.D., when they made

their famous hijra from Mecca to Medina. Soon after this hijra Prophet Muhammad declared

the jihad against the disbelievers of Mecca and was granted a major victory in the battle of

Badr.15

The hijra -jihad theme would be repeated over and over again throughout the history of

the expansion of Islam in Asia, Africa and in Europe. In Africa this dual theme became

fundamental principles in the formation of many of the Islamic states, which emerged in the

Bilad's-Sudan.

After the composing of the Masa'il, Shehu Uthman composed his manifesto called

Wathiqa ila Jami` Ahl's-Sudan (A Letter to All the People of the Blacklands). This treatise

summed up what had been detailed in the Masa'il and it was written to the rulers as well as his

supporters. It was written in the form of a 'declaration of independence', summarizing in thirty-

nine points, all the fundamental aspects of the hijra -jihad theme.16

The following is a

summation of the first twenty-three arguments of the 'declaration of independence' outlined in the

12

_ Muhammad Bello, Infaq'l-Maysur, (Abu Bakr Gummi, Cairo), 1964, p.69. 13

_ F.H. el-Misri, p.23. 14

_ Uthman Dan Fuduye’, Masaa'il'l-Muhimma, manus., ff.2-3. 15

_ Cyril Glasse', The Concise Encyclopedia of Islam, (Harper-Colins, New York), 1989, pp.156-7. 16

_ F.H. el-Misri, p.24.

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Wathiqa. Citing them is important because the themes discussed in them will be echoed

throughout the history of the Caliphate up until 1903.

"I say, and success is with Allah, realize O brothers!: [1] that commanding the good is

obligatory by consensus (of the Qur'an, the sunna and the agreement of the scholars); [2]

that forbidding indecency is obligatory by consensus; [3] that emigration (hijra ) from

the lands of the disbelievers is obligatory by consensus; [4] that taking the believers as

protecting friends is obligatory by consensus; [5] that appointing and amir'l-mu'mineen

(commander of the believers) is obligatory by consensus; [6] that obedience to him and

his representatives (nuwwaab) is obligatory by consensus; [7] that jihad (struggle) is

obligatory by consensus; [8] that appointing amirs (governors) over the countries is

obligatory by consensus; [9] that appointing judges (qudaa) is obligatory by consensus;

[10] that they (the judiciary) discharge and implement the precepts of the shari`a is

obligatory by consensus; [11] that the judgment of a country is based upon the judgment

of its ruler (this is by consensus) - if its ruler is Muslim then the country is a land of

Islam - if its ruler is a disbeliever then the country is a land of disbelief which makes it

obligatory to emigrate (hijra ) from it; [12] that fighting the disbelieving ruler who has

never said La ilaha illa Allah (there is no deity except Allah) is obligatory by consensus;

[13] that taking the government from him is obligatory by consensus; [14] that fighting

the disbelieving ruler who has never said La ilaha ila Allah because of the custom of

his land nor has he claimed Islam is obligatory by consensus; [15] that taking the

government from him is obligatory by consensus; [16] that fighting the apostate ruler

who has left the religion of Islam for the religion of disbelief is obligatory by consensus;

[17] that taking the government from him is obligatory by consensus; [18] that fighting

the apostate ruler who has not left the religion of Islam because he outwardly claims

Islam, but he mixes the acts of Islam with the acts of disbelief (like most of the rulers of

Hausaland) is obligatory by consensus; [19] that taking the government from him is

obligatory by consensus; [20] that fighting the Muslims who keep to themselves without

entering under the oath of allegiance to an amir from the amirs of the believers when

they have been invited to the oath of allegiance and they refuse is obligatory by

consensus; [21] that declaring a Muslim to be disbeliever because of acts of innovation

(bid`a) is forbidden by consensus; [22] that declaring a Muslim to be disbeliever because

of acts of disobedience (ma`aasi) is forbidden by consensus; [23] that remaining in the

lands of war is forbidden by consensus."17

This document is perhaps the most important work produced by Shehu Uthman because

all the rest of his works are a commentary or detailing of the above. It was a formal

announcement of his impending break with the Hausa rulers and a call of support from the

Muslims. It was during this same period that the Muslims started collecting weapons.

In 1802 Nafata died and the authority was given to his son Yunfa, who was more

oppressive towards the Muslims than his father.18 The following year because the foiled attempt

to destroy a faction of the Shehu's community Yunfa attempted to kill Shehu Uthman which led to

the famous hijra from under the jurisdiction of the disbelievers of Hausaland.19

The

community of the Shehu fled to a land called Gudu where they appointed him as the caliph and

Amir'l-mu'mineen.20

This appointment was significant because this new dispensation was based

upon the belief that Shehu Uthman Dan Fuduye’ was the eleventh of the 12 righteous Caliphs that

Prophet Muhammad foretold about. There are two Prophetic traditions narrated in Sahih

Muslim that deals with this subject. The first one was related from Jabir ibn Samr, who said;

17

_ Uthman Dan Fuduye’, Wathiqat'l-Ikhwaan, manus., ff.1-2. 18

_ Abd’l Qaadir ibn al-Mustafa, ff.8-9. 19

_ Muhammad Bello, pp.67, 130. 20

_ Murray Last, p.23.

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"My father and I once visited the Prophet when we heard him say, 'This

affair (i.e. the glory of the religion and rectifying the condition of the

Muslims) will not cease until there has come twelve Caliphs.' He then

said something, which I did not hear. I asked my father what he said.

He replied, 'He said all of them will be from the Quraysh'."21

The second tradition is similar, except now the 12 Caliphs are connected to governance

(wilayat). It was related by the above-mentioned Jabir ibn Samr, that he heard the Prophet say on

the Friday evening that al-Aslami was stoned; "The religion will continue firm and unflinching until the coming of the

Hour, or until there is appointed over you twelve Caliphs. Each of them

will be from the Quraysh."22

According to Abdullahi Dan Fuduye’23

, Muhammad Bello24

and many of the Fulani

historians, the Turudbe' clan of the Fulani were descended from the Companion of Prophet

Muhammad, Uqba ibn Nafi', who conquered North Africa and came with his army as far as

Massina in the bilad's-sudan.25

He allegedly married a Fulani girl named Ba`ajo Manga, and

fathered the Turudbe' clan of the Fulani. Whether this claim can be verified outside the claims of

their historians is outside the domain of this study. The point being made here is that those who

gave the oath of allegiance to Shehu Uthman Dan Fuduye’, did so with the belief that he was from

among the Quraysh, allowing them to also believe that he was among the twelve righteous caliphs

mentioned above. These Caliphs included Abu Bakr as-Sadiq (632-634), Umar al-Faruq (634-

644), Uthman ibn Afan (644-656), Ali ibn Abi Talib (656-661), al-Hassan ibn Ali (661-661),

Mu`awiyya ibn Sufyan (661-680), Abdallah ibn az-Zubayr (683-692), Umar ibn Abd'l-Aziz (717-

720), al-Muhtadi Bi'amrillah (869-870), At-Thaahir Billah (1225-1226), and Shehu Uthman Dan

Fuduye’ (1803-1817). Each of these men was responsible for establishing justice, equity and

reviving the religion.

Soon after the hijra of Shehu's community and the oath of allegiance were given to him,

Yunfa raised an immense army from among his jurisdiction and from other rulers who could

muster forces. Shehu Uthman appointed his illustrious brother Abdullahi as general of the

armies (amir'l-jaysh) of the Muslims.26

The two opposing forces met at a place called Tabkin

Kwotto. Murray Last gives the account of the first confrontation between the Shehu and Yunfa: "The Muslims were outnumbered and ill equipped to face the heavy cavalry. With

only a few horses, they had to rely on their bows. On one flank the lake, which now

had water, covered them; the ground itself, though flat for miles before the ridges in

the east, favored the Muslims by being wooded. The advantage in morale was also

theirs: facing destruction if they were captured, expecting the reward of martyrdom if

they died, convinced Muslims and refugees from a pagan state, they had the Shaykh,

the most powerful Muslim in Gobir, to encourage and pray for them. Conversely, the

supernatural power, which the Shaykh was, credited . . . Thus with superior morale,

the Muslims began the battle and charged the enemy. Although the Gobirawa

overlapped both Muslim wings and drove them into the center, the center held: being

bunched together was little hindrance, since each man with his bow could be

effective. The Gobirawa were eventually turned back in a rout.27

21

_ Muslim ibn Al-Hajjaj al-Nisaburi, as-Sahih, (Isa al-Babi al-Halbi Publishers, Cairo), 1962, Vol.2. p.121. 22

_ Ibid., pp.121-122. 23

_ Abdullahi Dan Fuduye’, Tazyin'l-Waraqaat, trans. M. Hiskett, (Ibadan University Press, Ibadan), 1963, p.97. 24

_ Muhammad Bello, Infaq, p.21. 25

_ John R. Willis, ed., Studies in West African Islamic History, (Frank Cass, London), Vol.1, pp.114-115. 26

_ Abdullahi Dan Fuduye’., p.109. 27

_ Murray Last, p.26-27.

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Muhammad Bello compared the battle of Tabkin Kwotto to the celebrated battle of Badr

in which the forces of Prophet Muhammad completely defeated the disbelievers of Mecca.28

This battle manifestly improved the chances of success for the jama`aat of the Shehu,

strengthened their morale immensely and sapped that of their enemies. Because the Muslims

had the disadvantage of numbers and equipment, the victory at Tabkin Kwotto was seen as due to

Allah's intervention on the side of the Muslims. Abdullahi Dan Fuduye’ describes the joy and

confidence which the Muslims enjoyed as a result of their victory over the forces of Yunfa. "And there was nothing, except I saw that their waterless cloud

Had cleared away from the sun of Islam which was shining

By the help of Him who helped the Prophet against the foe

At Badr, with an army of angels gathered together.

And many a great man our hands flung down,

And axes cleft his head, spilt asunder.

And many a brave warrior did our arrows strike down,

And our swords; birds and hyenas cover him;

. . .

And we are an army victorious in Islam,

And we are proud of nothing but that.

Tribes of Islam - and Turudbe is our clan

Our Fulani and our Hausa all united,

And among us other than these, certain tribes joined together

For the help of Allah's religion - made up the union.

. . .

None can destroy what the hand of Allah has built.

None can turn back the command of Allah when it comes.

Allah's promise has been completed and the victory of His religion:

There remains nothing but thanks to Him, and humble prayer."29

The jama`aat of Shehu was exceedingly pleased with their victory over the forces of

Yunfa. However, Shehu Uthman went into spiritual retreat and he saw a startling vision of the

Prophet. In this vision he saw the expected Mahdi who would save Islam, the coming of the

zaman'n-nasara (the hour of the Christians), and the hijra of the faithful from Sokoto to the

Nile River and the Hijaz to meet the Mahdi. He saw that the people of the ribat and their

successors, the true followers of the Shehu, would go on the journey to the east guided by the

light and baraka of the Shehu. The apostates, collaborators and deceivers would not go and would

remain in the west, settling among the Christian European's jurisdiction until the anti-Christ came

out against them.30

The Shehu came out and informed his people not to rejoice because his

green flag would be a passport to victory for 100 years, and exactly at the end of one century the

'hour of the Christian's' would emerge and eclipse the Sokoto Caliphate in the west.31

It was

during this period that he wrote his famous 'Song of the Journey to the East', where he described

in detail the very route of the hijra and disclosed its time: "When the ruler of the Muslims goes to Mecca, we must pray,

and make ready our goods to go with him.

. . .

We pray to the Lord, the King of the worlds, when we start,

that we may obtain provision of the journey from the disbelievers.

With our wives, our children, all our servants and our wealth,

we Muslims will flee together.

28

_Muhammad Bello, p.77. 29

_ Abdullahi Dan Fuduye’, pp.110-111. 30

_ Abu Bakr Atiku ibn Uthman Dan Fuduye’, Risaalat ila Jama`at Gwandu, manus.,ff. 23-31. 31

_ A.H.M. Kirk-Greene, p.24.

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We will travel too without thirst or hunger; we will rejoice in that

which is sweet one with another.

By the power of Allah, and the blessing of our saint (Shehu Uthman),

He will bring us to the place where a share shall be granted to all.

When we start from here we travel diligently, we follow it, we travel

east as far as Adamawa.

When we start from Adamawa we come to the country of Bagu, we put

down our goods.

May Allah bring us to the town (on the Nile) without lack of anything;

with joy we shall meet with the Arabs."32

The subjection of Bilad's-Sudan by the British and the French in the last decade of the

nineteenth century caused the mass hijra towards the east as Shehu Uthman Dan Fuduye’

foretold. According to the eschatological beliefs of the Hour of the Christians would be one of

the signs of the end of the world and the key cause for making the final hijra to meet the

Mahdi.33

From 1804 to 1808 Shehu Uthman was able to bring under his jurisdiction all the regions

of Hausaland. His main helpers in these wars were his brother Abdullahi and his son

Muhammad Bello. From 1810 to 1815 the Shehu moved to Sifawa from Gwandu, where he

amplified his lectures and teachings. His stay in Sifawa was the most intellectually productive

period for the Caliphate. While there, the Shehu would hold lectures every morning and

evening. Some days he would lecture on the Quranic interpretation, Quranic recitation, the

circumstances surrounding the revelation of certain verses, and the jurisprudence of the Qur'an.

He would lecture on the science of Prophetic traditions, discussing the whole range of the six

sound collections of traditions, and the methodology of drawing out judgments from these. On

appropriate days the Shehu would lecture on the circumstances of death, life in the graves, the

resurrection and Day of Judgment, and the hell fires and Paradise. Some days he would teach on

the corruption that would fill world and the injustice which would lead to the appearance of the

Mahdi, the Anti-Christ, the return of Jesus ibn Maryum, and the conditions of the Last Days.

Some days were singled out for the study of the science of the purification of the soul (tasawwuf)

and the methodologies of spiritual advancement. Other days the Shehu would entertain

questions on jurisprudence and pass legal judgments. On Thursday nights the Shehu would

teach against injustices and oppression in the Caliphate, against extortion from the poor and

against the corruption of government officials.34

While in Sifawa, Shehu Uthman composed

eleven of his most thought provoking and revolutionary works.

In 1812 Shehu Uthman retired from active rule and appointed his brother and son at the

head of the new empire. Abdullahi was placed over the western capital in Gwandu and Bello

was placed over the eastern capital at Sokoto.35

In 1815 Shehu moved from Sifawa to Sokoto

where he concerned himself with writing to consolidate the Caliphate or to check the limits of the

various Amirs. Shehu Uthman Dan Fuduye’ died two years later on Sunday night 20 April 1817,

at the age of 63.36

Thus, the Sokoto Caliphate had been born out of the fundamental principles of

hijra and jihad, and this theme will be repeated throughout the history of the empire as an

eschatological belief saving them from the onslaught of the British invaders. The history of the

Caliphate of Sokoto demonstrates a keen awareness on the part of the rulers of the events, which

32

_ C.H. Robinson, Specimens of Hausa Literature, (London,1896),pp.64-6. 33

_ Umar al-Naqar, The Pilgrimage Tradition in West Africa, (Khartoum University Press, Khartoum), 1972, p.132. 34

_ Murray Last, p.58. 35

_ Muhammad Bello, p.190. 36

_ Gidado ibn Laima, f.75

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would lead to their destruction. Thus, the rulers attempted to implement policies, which would

counter the blameworthy characteristics in the government, which Shehu Uthman foretold about.

For this reason some mention must be given to the rule of the Caliphs after the Shehu up until the

appearance of the 'hour of the Christians' in 1903.

After the Shehu died the ba`yat was given to his son, Muhammad Bello and for one-

hundred years the Khilafat ‘s-Sokotiyya Uthmaniyya continued to provide a dome of Islam for the

entire western Bilad’s-Sudan. In 1903, just as the Shehu had foretold, the British invaded their

blessed lands. The then Amir’l-Mu’mineen Muhammadu at-Taahiru, the twelfth Khalif after the

Shehu refused to collaborate with the British. He chose the hijra from under the jurisdiction of the

European Christians. The British, led by Lord Lugard, hastily appointed another ruler named

Muhammad ibn Ali, who would yield to European hegemony. Later, the British forces caught

up with at-Taahiru and his people in the town of Burmi and killed him along with thousands of

his followers. However, before the massacre at-Taahiru, appointed his youngest son, Muhammad

Bello Maiurno as the Khalif responsible for leading the mass exodus of Hausa, Fulani and other

Muslims to the place foretold by the Shehu on the Blue Nile. Maiurno followed the exact route,

which the Shehu described, from a vision some one hundred years earlier. Maiurno settled more

than five hundred villages in the Sudan with the town of Maiuno being the epicenter.

Many Fulani, Hausa and others West African Muslims in the Sudan regard the present

Sultan of Maiurno, al-Hajj Abu Bakr ibn Muhammad at-Taahiru ibn Muhammad Bello Maiurno

as the rightful Sultan of Sokoto. They also believe in another prophecy of Shehu Uthman Dan

Fuduye’, that there will eventually emerge a great Islamic federation founded on the Nile

connected to the Awaited al-Mahdi. From the town of Maiurno they believe that the descendents

of the Shehu will return and recover their rule in Sokoto. Every Ramadan at the Eid festival,

Sultan al-Hajj Abu Bakr receives the bay`at and tribute from Fulani and Hausa Muslims from as

far as Chad and Ethiopia. In the United States there are at least seven Amirs formally connected

with the Sultan of Maiurno, who are responsible for disseminating the teachings of Shehu Uthman

Dan Fuduye’ in the western hemisphere.

The Basic Research: The Perfection of Character

This age of the death of real knowledge and the promotion of ignorance demands this

concise but significant work of the illumined scholar\warrior Shehu Uthman Dan Fudiye’. This

age where information is currency and the human species has been relegated to the shelves in the

mass market - necessitates a return to what our illumined scholars have called the 'basic research'.

This 'basic research' concerns the transformation of the self or soul (nafs) from the

darkness of the passions and whims to the light of direct witnessing of the Lord of the Worlds.

It is for this reason that Imam al-Ghazzali said, "This knowledge is the goal of all knowledges."

In fact the master of men and jinn, may Allah bless him and grant him peace, said; "I have only

been sent to perfect excellent character." If the transformation of the character is the sole

reason for the sending of the Messengers, then the outward actions are a means to that end and

not an end in itself. Here the Messenger of Allah, may Allah bless him and grant him peace, and

the righteous ancestors have delineated for us the reality of the human species. His reality is in

the transformation of his inner nature from the prison of his infantile whims of selfishness,

rancor, jealousy, and arrogance to the freedom and open space of humility, generosity, tolerance

and compassion. It is by means of this inner transformation that Allah transforms the outer

circumstances.

In a Prophetic tradition, Allah says upon the tongue of the Prophet, may Allah bless him

and grant him peace, ". . .There is nothing more beloved to Me than My servant performing what I

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have obligated upon him. My servant increases in superogatory acts until I love him. When I

love him, I become the sight by which he sees, the hearing by which he hears, the hand by which

he grasps and the feet by which he walks...". This traditions indicates the pattern by which

human beings are made or formed. It is the pattern which Allah ta`ala described in the noble

verse; "In the Messenger of Allah you will find an excellent pattern." He is the perfect man, the

primal man, the Overman upon which the human creature becomes human and disengages

himself from his lower animal nature. Allah ta`ala says, "There has come to you a messenger

from your own souls. Dear to him what afflicts you and deeply concerned about you. To the

believers he is kindhearted and merciful." In his as-Shifa Imam Abu Musa Qadi Iyad said of

the Messenger of Allah, may Allah bless him and grant him peace, "He was patient with whoever

sat with him or came near him wanting something, so that it was that person who was the first to

leave. When anyone asked him for something, he would either give it to him or say something

kind to him. His good character and excellent nature embraced everyone so that he was like a

father to them. They were equal in respect of what they were apportioned by him. Ibn Abi

Hala described him saying, 'He was always joyful with an easy disposition. He was gentle,

neither gruff nor rude nor clamorous nor obscene nor nagging nor excessively complimentary.'."

Allah ta`ala describes the Messenger of Allah, may Allah bless him and grant him peace saying,

"We have not sent you except as a mercy to all the worlds." Abu Bakr Muhammad ibn Tahir

said in explanation of this verse, "Allah imbued Muhammad with mercy, so that his very being

was mercy and all his qualities and attributes were a mercy to all creatures. Whoever is touched

by any aspect of his mercy is saved in both worlds from every hateful thing and obtains

everything he loves."

Allah's Vicegerents

It is this primal pattern, this original human nature which is endangered in these times.

The present dominant consumer culture has made war against the human being, has gutted him

out and filled him with the clamor and noise of the market places. The modern technocratic

society which Shaykh al-Murabit calls 'Pharoanic' has made the human species a slave to its own

products. Allah ask the question on the tongue of the Prophet Abraham, "Do you worship what

your hands manufacture!?" Again Allah ask the question, "Have you not seen those who have

taken their passions as their lord!?" Imam al-Ghazaali, may Allah be merciful to him said in his

Mukaashfat 'l-Quluub, "The corrupt soul is an idol. For whoever follows his corrupt soul is

worshipping an idol." The entire modern society is built upon consumption, the worship of

consumption, the worship of the consumer and the thing consumed. The idols of modern society

are more numerous than the 360 idols which our master Muhammad, may Allah bless him and

grant him peace had to clean from the House of Allah. It is this pervasive culture which has

made humanity an endangered species. It has been related on the tongue of the Prophet, may

Allah bless him and grant him peace, "Mercy to my vicegerents." It was asked, "Who are your

vicegerents, O Messenger of Allah?" He said, "Those who give life to my sunna and teache it to

the people. Whoever gives life to my sunna has given life to me. Whoever gives life to me

will be with me in Paradise." It is clear from this tradition that we learn that what is imperiled is

the inner core of the human species. The excellent traits which gives mankind his humanity is

being bartered away on the new slave block of the consumer society. Shaykh al-Murabit said in

The Way of Muhammad about the real human being; "He has become the vanishing man - the

imperilled creature of our polluted planet - the man of inner luminosity who is outwardly a

fountain of generosity, peace, encouragement to others, guidance and strength; the man whose

whole behavior and energy is united and in harmony with the Divine transaction of existence."

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The Shaykh also said in his Kufr about the natural form of man, "...should it disappear then with

it would disappear the possibility and actuality of human beings fulfilling their highest and unique

function. Thus, they would in losing this, lose the function of humanness itself, and the species

would be mutant, altered and the human project destroyed forever. This galaxy would be dead,

as the terminitary is dead with the demise of its highest function, the queen termite."

The Protected Friends of Allah (awliyya Allah)

The struggle against the kafir culture of consumerism begins with the self or soul. Allah

ta`ala says. "Allah will not change what is with the people until they transform what is with their

souls." This is the 'basic research' which has given victory to those who attained victory from

Allah. It was not by means of technology or technique. It was not by means of advanced

weaponry or cutting-edge methodologies that the Muslims triumphed over their enemies. It was

simply by means of the protecting friendship (wilaya) which they earned from their Lord. Allah

ta`ala says, "Indeed the protected friends of Allah there is no fear on them nor do they grieve,

those who believe and are fearfully aware of Allah." This is the basic belief which every Muslim

must have regarding Allah's protected friends (awliya). This is true in accordance with the

words of Allah ta`ala on the tongue of the Messenger of Allah, may Allah bless him and grant

him peace, "Whoever shows enmity towards one of My protected friends (waliyan), then I have

readied war for him."

It has been related in a Prophetic tradition by Imam as-Samraqandi in his book called

Kitaab 'l-Abdaal, "Ali ibn Abu Taalib, may Allah ennoble his face asked the Prophet, may Allah

bless him and grant him peace, about the substitutes (abdaal). He said, "They are sixty men."

He then asked, "O Messenger of Allah, describe them for me." He said, "They are not close-

minded in their views, nor are they heretical innovators and nor are they among those who exceed

the usual bounds. They have not attained what they have by much prayers, fasting nor alms.

They have only attained it by the generosity of their souls, the blamelessness of their hearts

towards others, and their giving sincere advice to the leaders. O Ali! they are as rare in my

community as red sulfur!" In a tradition by Abu Dharr, may Allah be pleased with him;

"When prophecy passed away, since the Prophets were the pillars (awtaad) of the earth, Allah

substituted in their place . . . men from among the community of Muhammad, may Allah bless

him and grant him peace, who are called the substitutes (abdaal). A man among them does not

die except that Allah causes to emerge in his place a man who replaces him. They are the pillars

(awtaad) of the earth. Thirty of them are upon the very heart of Abraham, upon him be peace.

They have not superseded people by much fasting, alms nor prayer - but by means of true piety,

the sincerity of their intention, blameless hearts towards others and giving sincere advice to the

Muslims. They seek after the pleasure of Allah ta`ala by means of patience, benevolence,

intelligence, leniency and humility without humiliation." Imam al-Hassan al-Basri said, "If it

were not for the substitutes Allah would cause the earth to disappear."

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The Miracles of the Awliyya

Realize reader that I will not attempt to be apologetic about the fundamental beliefs of the

Muslims concerning the miracles of the Prophets (mu`ijizaat), the miracles of the awliyya

(karamaat) and the mysteries of the unseen kingdoms (aalam 'l-ghayb). Being apologetic is the

methodology of the modernists who are ashamed of the beliefs of the Muslims in the face of

'enlightened modern technocratic ratiocination'. The inward capitulation of the modernists

Muslims to euro-centric materialists thinking occured long ago. They denied the realities of the

unseen and affirmed the magical, irrational and fetishist theories of the kufaar. They have

rejected Allah's miraculous actions and believed in the 'miracles' of western technology.

Allah ta`ala says, "This is the Book in which there is no doubt. It is a guidance for those

who are fearfully aware (mutaqeen). Those who believe in the unseen(al-ghayb) establish the

prayer and spend out from what they have been provided." It is the unanimous agreement of the

scholars of tafseer that the meaning of, "...those who believe in the unseen.", means those who

believe in what sensory perception cannot ascertain and measure. This includes belief in Allah,

His Attributes and Names; belief in the Hereafter (like death, the punishment and blessing of the

grave; the questioning in the grave; the resurrection from the graves; the gathering of mankind in

one place; the weighing of actions; the reckoning; the giving of books; the intercession of the

Prophet; the fountain of the prophet; the crossing over the Bridge over Hell; the Hell Fires; the

eternity of Hell with its inmates except for those who believed in the unity of Allah; the Paradise;

the eternity of Paradise with its people; and the vision of Allah by the believers in Paradise);

belief in the Prophets and Messengers ( like their truthfulness, veracity, and infallibility; their

miracles; and the existence of non-essential human qualities being permissible to them); belief in

the Angels; belief in the existence of Jinn and Shayateen; the belief in the veracity of the shari`a.

Also included among the matters of the unseen is the news which has come to us from the

Prophet, may Allah bless him and grant him peace in the unbroken chains of sound transmission

concerning the signs of the end of time (`alamaat 's-saa`). These include the alteration of the

human condition where injustice, ignorance and corruption would spread; the demise of justice,

righteousness and knowledge; the appearance of the Mahdi from the family of the Prophet; the

appearance of the Dajjal and his tribulations; the descent of Jesus the son of Mary to kill the

Dajjal and renew the religion of Muhammad; the appearance of Juj and Majuj; the appearance of

the beast which will speak to mankind; the lifting up of the Qur'an from the face of the earth; the

rising of the sun from the west; and the first shout from the Trumpet announcing the Day of

Judgement and the destruction of the cosmos.

Realize reader that among the matters of the unseen which has been established in the

Book of Allah and the sunna of His Messenger is the belief in the miracles of the protected

friends of Allah (karaamaat 'l-awliyya). It is not permissible for any Muslim to reject this.

Our Muslim scholars are agreed that whoever rejects this is a corrupt innovator because its proofs

are conclusive. The fundamental principle which the scholars are agreed upon about this is: that

which permits there to be miracles (mu`ijiza) for the Prophets also permits there to be miracles

(karaama) for the protected friend (wali). This is because the One who created the miracles for

the Prophets is the One who creates miracles for the wali. These miracles are from Allah as an

authentication to the Prophet and wali for what they claim and it stands as a clear proof against

those who deny them. Allah shows His honor to his servants from among the Prophets and

awliyya as a sign of His love for them and their special rank with Him. Allah out of His favor to

them breaks the norms of creation by doing with creation which is not normally done. Allah

ta`ala says; "That is a favor which He gives to whomever He wills. Allah is the Possessor of

Tremendous Bounty." For there is nothing impossible to Him, not whether bringing into

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existence or leaving in non-existence. "He does whatever He pleases", in His creation far above

what the intellects can grasps which breaks the norms of creational realities.

The evidence of the miracles of the Prophets is well known and firmly established in the

Book of Allah ta`ala. Whoever denies these miracles has denied the veracity of the Book of

Allah and has become kaafir. The miracles of Jesus the son of Mary giving life to the dead,

curing leprosy and the blind, and the bringing down of the table spread for his disciples has been

established by the Qur'an. The miracles of Moses parting the Red Sea, defeating the magic of

Pharoah's magicians, providing water for the twelve tribes and bringing plagues upon the people

of Pharoah has been established in the Qur'an. The miracles of our master Muhammad splitting

the moon, giving life to the dead, water flowing from between his fingers, increasing of the food,

healing the wounded during battle, giving sight to the blind, and many others have been

established in the Qur'an and the sound historical narrations. No one denies this except those

who are ignorant or corrupt innovators. Shaykh Abu Taahir al-Qazuweeni said, "Realize that

the conclusive proofs of the foundation of the prophethood of the Prophets are miracles. These

are actions which Allah creates by breaking the creative norms at the hands of the demand of a

Prophet which gives acknowledgment to his claim as a Prophet." As for the miracles of the

awliyya who are not Prophets nor Messengers, this has also been established by the Qur'an and

the sunna.

The Qur'an

Allah ta`ala says concerning one of the champions of truth (siddeequun) and a follower

of Prophet Solomon, upon him be peace, whose name was Asaf ibn Barkhiya ; "He who

possessed knowledge of the Book said, 'I will bring it (the throne of Bilqis) to you before your

glance returns to you." Thus, a man who was neither a Prophet or Messenger brought the throne

of the Queen Bilqis from Abyssinia to Jerusalem faster than the blinking of an eye. This was by

the divine permission of Allah ta`ala, so what can the rejecters say about the miracles of the

awliyya after reading this Quranic verse?!

Allah says concerning the people of the Cave, "And when you withdraw from them and

that which they worship besides Allah, then seek refuge in the Cave, your Lord will spread for

you His mercy and will prepare for you a resting place in your affliction. You might have seen the

sun when it rose move away from their cave to the right, and when it set, go past them on the left

while they were in the cliff of the cave. That was one of the signs of Allah. He whom Allah

guides is guided aright, and He whom He sends astray, he definitely cannot find a guiding friend.

You would have thought them awake although they were asleep, and We caused them to turn over

to the right and the left, while their dog stretched out his paws on the threshold. If you had

observed them closely you would have definitely turned away from them in flight and you would

have been filled with fear or them. In the same way We awakened them that they might question

one another. A speaker among them said, 'How long have we stayed?' They said, 'We have

stayed a day or some part of a day.' Others said, 'Your Lord knows best how long you have

stayed. Now send one from among you with this silver coin of yours to the city, and let him see

what food is purest there and bring a supply of it. Let him be courteous and let no man know

who you are. If they could come to know who you are, they would stone you or turn you back to

their religion, then you will never prosper. In like fashion We disclosed to them that they might

know that the promise of Allah is true and that as far as the Hour is concerned, there is no doubt

about it. When they disputed over their affair among themselves saying, 'Lets build over them a

building, their Lord knows best about them. ' Those who won their point said, 'We shall

definitely build a place of worship over them.' Some say, 'They were three, their dog was the

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fourth', and some say, 'Five, their dog the sixth,' guessing at random, and some say, 'Seven, their

dog the eighth. Say: 'My Lord is best aware of their true number. None knows them except a

few, so do not argue about them except outwardly and do not ask any of them to narrate anything

about them." Allah ta`ala continues the narration by saying, "It is said that they stayed in the

Cave three hundred years and add nine. Say: 'Allah is best aware of how long they stayed.

To Him belongs the unseen (ghayb) of the heavens and the earth."

Therefore realize that their sleeping three-hundred and nine lunar years in the Cave

without food or drink was a miracle. Their turning left and right in order not to injure their sides

was a miracle. Their being awaken after sleeping three-hundred years was a miracle. Their

returning to their people, who at one time did not believe in Allah nor the resurrection of the

dead, as a proof of the truthfulness of Allah's promise was a miracle. And finally, the fact that

few knew of their true number was also a miracle. The youth of the Cave were neither Prophets

nor Messengers, yet Allah ta`ala demonstrated a clear miracle with them as a sign of His power

and omnipotence.

Allah ta`ala says concerning Mary the mother of Jesus and her guardian Zakariya, "And

her Lord accepted her supplication with a full acceptance and gave her an excellent growth, and

He made Zakariyya her guardian. Whenever Zakariyya went into the sanctuary where she was,

he found that she had food. He said, 'O Mary! Where does this food come from?' She said, 'It

is from Allah. Allah gives without measure to whomever He pleases." It is clear here that

Mary was not a Prophet nor Messenger, yet Allah out of His bounty brought food into Mary's

sanctuary without mediation. According to the tradition Allah brought her summer food in the

winter time and winter food in the summer time which He brought out of non-existence as a

bounty from Himself. There are many narrations which Allah ta`ala has revealed in His Qur'an

as a proof of the miracles of His protected friends. What we have narrated above is sufficient as

a proof for those who are guided.

The Sunna

It has been related in the Saheeh of al-Bukhari on the authority of Muhammad ibn Abu

Bakr, "The people of the raised pavilion (Saffa) were people of destitution, so the Prophet, may

Allah bless him and grant him peace said, 'Whoever has food for two let him take one of them as

the third. Whoever has food for four let him take one of them as the fifth. . .' Verily Abu Bakr,

may Allah be pleased with him, came with three of them as guest." The tradition goes on to

explain. "We did not take a portion from the food except that what was left on the plate was more

than before. This continued until the food increased of its on accord and became more than it

was originally. Abu Bakr looked at that and said to his wife, 'O sister of the Banu Firaas!

What is this!' She said, 'No!? By the coolness of my eyes! The food now is three times more

than it was in the beginning!' They then ate from it and then sent it to the Prophet, may Allah

bless him and grant peace. It was mentioned that he too ate from it." In this sound narration

Abu Bakr was not a Prophet nor Messenger, yet Allah at`ala manifested His miracles at his hands.

In the same way Allah manifested His miracles at the hands of Umar ibn al-Khattaab as

was narrated by the knower of Allah, the erudite of the Abyssinians, as-Sayyid Isma`il ibn Mahdi

al-Gharbani in his Nafas 'r-Rahmaan Fimaa Li Ahbaab Allahi Mina `Uluwi as-Shaan; "Umar ibn

al-Khataab was one Friday giving the khutba upon the minbar of the Prophet, may Allah bless

him and grant him peace, when suddenly he saw the enemies and the Muslims at the very extreme

of the country of the Persians. The enemy armies desired to move up the mountain in order to

defeat the Muslims and inflict harm upon them. The amir of the mujahiduun at that time was

Saariya ibn Hassan, may Allah be pleased with him. Umar, may Allah be pleased with him,

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while he was giving the sermon, suddenly shouted, 'To the mountain O Saariya!' Saariya heard

the voice of the Amir 'l-Mumineen Umar and he with the army of the Muslims moved up the

mountain. It was by means of this maneuver that the Muslims attained victory and defeated the

disbelievers." Here Allah manifested two miracles upon the hands of Umar ibn al-Khataab: [1]

the ability to see a distance which was more than a months travel; and [2] the ability of Saariya to

hear the voice of Umar from that same distance. This is an extraordinary achievement, but more

amazing than that is the modern Muslim today who will doubt that while at the same time he

believes in the voice he hears on the radio from America and London and in the images that he

fills his mind with from the cable television of America. Thus, he believes in the abilities of

created beings and rejects the omnipotence actions of the Creator .

Among the miracles of Umar ibn al-Khataab, may Allah be pleased with him is that Amr

ibn al-`As wrote to him saying that one of the blameworthy things which he found in Egypt is that

the Nile river required every year that a young virgin girl be thrown to her death in it in order for

the Nile to flow continuously. Umar wrote to `Amr saying, "Islam dispels what comes before

it". Umar also sent to him a small piece of paper upon which was written "In the name of Allah

the Beneficent the Merciful. To the Nile of Egypt from the slave of Allah Umar ibn al-Khataab.

To continue: If you flow by your own accord then we have no need from you. However, if you

flow by the power of Allah, then flow in the name of Allah!" Umar ordered `Amr to throw the

piece of paper in the Nile. He threw it in there and the Nile flowed properly and that night

exceeded its normal current by sixteen cubits. Thus it will continue to flow properly until the

Day of Judgement. This is from among the greatest of miracles by which souls that are

deadened with doubt are revived. This miracle personifies the excellence of the omnipotence of

Allah ta`ala. For when someone obeys Allah, every thing obeys him.

It has been related in the Nafas 'r-Rahmaan that, "A man was walking in the road when a

woman passed him whom he thought was exceedingly beautiful. He then turned and stole a

glance of her beauty. When he finally entered upon Uthman ibn Affan, may Allah be pleased

with him, Uthman said, "What is wrong with a people that when they enter my home and I see

upon their eyes the traces of adultery!?" This miracle of Uthman was a validation of the

tradition narrated by al-Hakim and al-Bazzari on the authority of Anas, may Allah be pleased with

him when the Prophet, may Allah bless him and grant him peace said, "There are slaves of Allah

who recognize people by their facial features." Imam al-`Azizi said, "They are shown what is in

their inner natures and states by means of their physiognomy." This was the reality of the

miraculous station of Uthman, may Allah be pleased with him. For he was drowned in the sea

of witnessing of Allah until He favored him by removing the cover from his sight where he saw

the internal nature of people!

Our master, Amir 'l-Mu'mineen Ali ibn Abi Taalib, may Allah ennoble his face, was

known for his exceptional miracles. Among these is what was related from the Prophet, may

Allah bless him and grant him peace, when on the day of Khaybar, he said, "I will give the flag to

a man whom Allah and His Messenger love. Allah will conquer it by his hands and he will not

flee." It was as the Prophet, may Allah bless him and grant him peace said. The freedman of

the Prophet, Abu Raafi` said, "We went out with Ali ibn Abu Taalib, may Allah be pleased with

him, when the Messenger of Allah, may Allah bless him and grant him peace dispatched him with

his flag against Khaybar. When he reached near the fortress, its people came out against him

and he engaged them in battle. One of the Jews struck at him and knocked his shield from his

hands. Ali then grasped the door of the fortress, which was made from iron and used it as a

shield. It remained in his hand as he fought the Jews until Allah conquered the fortress by his

hands. After Ali had conquered Khaybar he threw the door a distance of eighty feet behind his

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back." Al-Bayhaqi related that after Ali cased the door aside seventy men gathered to return the

door back to its place and found it difficult. Ibn Hajr said in his as-Sawaa`iq 'l-Muharaqa that

Ali said, "I did not snatch the door of Khaybar from its place by bodily power but by divine

power."

The Consensus (al-ijmaa`u)

The scholars of the sunna are agreed that it permissible for miracles (karaamaat) to

appear upon the hands of the protected friend of Allah (awliya'Allahi). Only the Mu`tazila differ

with the Muslims in that regard. Spiritual miracles are the foundation of sensory miracles. That

is to say that any outward manifestation of breaking the creational norms is the result of the

breaking of the norms of the animal soul. Some of the protected friends of Allah believe that the

only real miracles are spiritual inward miracles because it is conceivable that sensory breaking of

norms could appear upon someone whose uprightness has not been perfected. Further, they

could manifest upon the hands of those who have has no uprightness at the foundation like

magicians and sorcerers. Sensory breaking of norms are known to occur upon the hands of

Christian monks and priests. These acts may appear as miracles because they break creational

norms, however in the language of the people of Allah, these acts are called enticements

(istidjraaj).

Shaykh Ahmad ibn Ajiba, may Allah be merciful to him said in his al-'Iqaadh 'l-Himmam

Fii Sharh 'l-Hikam , "Sensory miracles (karaama hassiya) are those by which Allah causes the

servant to break the sensory normative laws; like walking upon water, flying in the air, cutting

across the earth, causing water to spring forth, procuring sustenance, having knowledge of the

unseen and other miracles which break the normative laws of creation. Spiritual miracles

(karaama ma`anawiyya) consist of: the servant standing upright with his Lord outwardly and

inwardly; the removal of the veil from his heart until he knows his Master; being triumphant over

the corrupt soul and denying its passions; the strengthening of his certainty and his tranquility and

serenity with Allah." Shaykh Abd 'l-Wahaab as-Sha`rani, may Allah be merciful to him said in

his al-Yawaaqeet wa 'l-Jawaahir, "Realize that breaking creational norms come in many forms.

What we intend here by the breaking of norms can only be attained by one who is firmly

established upon the shari`a of Muhammad, may Allah bless him and grant him peace. If not

then the breaking of norms is simply an intrigue (makr) and an enticement (istidraaj) which

emerges from a direction where the person is unawares." Shaykh Muhyideen Ibn al-`Arabi, may

Allah be merciful to him said in his al-Futuhaat 'l-Makiyya, "The breaking of creational norms

(kharq 'l-`adat) cannot be considered miracles (karaamaat) except for the one who has broken the

creational norms of his soul by taking it out of its low customary nature into being completely

attached to the values of the shari`a in all movements and stillness."

Shaykh Abu Taahir 'l-Qazweeni, may Allah be merciful to him said, "Realize that every

miracle whether prophetic are upon the hands of a protected friend comes from Allah in reality.

He is the one who creates inability and ability. Actions which break creational norms are only

called miracles from the perspective of scope and metaphor, not from the perspective of divine

reality...These actions which break creational norm are the traces of Allah's divine power and

omnipotence." Shaykh Abu 'l-Hassan 's-Shadhili, may Allah be merciful to him said, "There are

two types of all encompassing miracles:

[1] the miracle of belief through the increase of certainty

(yaqeen) and direct eye-witnessing;

[2] the miracle of actions by adherence and compliance and

avoiding pretensions and deception.

20

Whoever is given these two and then yearns for anything else, then he is a deceiver and a liar; or

one who has erred in his knowledge and correct actions... Every miracle which is not

accompanied with the pleasure of Allah, is only a deception and an enticement to the person; or

he is deficient, destroyed or ruined." Shaykh Abu 'l-`Abaas 'l-Mursi, may Allah be merciful to

him said, "The important thing is not that the earth is physically rolled up where suddenly a

person can be in Mecca or any other land instantly. But the important thing is that the

blameworthy traits of the soul be rolled up where a person is instantly with his Lord."

Shaykh Ahmad ibn 'l-Ajiba said, may Allah be merciful to him, "Real miracles are two

kinds:

[1] being upright in the religion;

[2] obtaining the perfection of certainty

As for sensory breaking of norms, if the person who has them is upright outwardly and inwardly

then it is obligatory to esteem him for his miracles. This is because these miracles stand as a

witness of the slaves perfection. However, if the person possessing actions which break

creational norms is not upright, then no consideration should be given to him." It is for this

reason that our Imam as-Shaafi`, may Allah be pleased with him said, "Even when you see the

heretical innovator flying in the air, do not accept him." Imam Layth ibn Sa`ad,may Allah be

pleased with him said, "Even when you see the heretical innovator walking upon water, do not

accept him."

The Miracles of Shehu Uthman Dan Fuduye’

The author of this blessed book, Shehu Uthman Dan Fuduye’, may Allah ennoble his

secret and provide us with his baraka, was one of the spiritual pillars (awtaad) of this earth. He

combined in his character an ample quantity of the light and character of the Messenger of Allah,

may Allah bless him and grant him peace. His son and Amir 'l-Mu'mineen, Muhammad Bello

said about him in his Infaaq 'l-Maysuur Fi Taarikh Bilaad 't-Takruur (Successful Investment

Concerning the History of the Lands of West Africa), "Allah favored us in these times by

manifesting this Imam and Khalifa, the Mujaddid of this religion on behalf of creation, the giver

of life to the sunna of the chosen one Muhammad, may Allah bless him and grant him peace, the

disperser of knowledge and the remover of distress - my father Uthman ibn Muhammad - the

lordly scholar, the perpetual support, the axis of the time, the proof of the age, emblem of this

world, ascendent of the highest ranks, the well of direct knowledge of Allah and the tall shading

tree of select sciences and subtle secrets. The scholars of this age are submerged in the seas of

his knowledge and the wise men of this time take from the niche of his light. The protected

friends (awliyya) in this age turn around the ka`aba of his secrets and the knowers in this time

have stopped at the `arafat of his presence. . .may Allah prolong his life and make his ending

excellent. Allah our Master blessed us with establishing the jihaad in these lands of the Blacks

by means of His blessings. He assisted us with His forces and made us strong by means of His

victory, until we witnessed the authority of His overwhelming dominion and the strength of His

vanquishing of His enemies. We witnessed the assistance which only Allah gives to His

protected friends (awliyya). We saw with our own eyes the most astonishing and extraordinary

miracles which He gives to His protected and intimate friends - which would increase the

believers in faith and throw the disbelievers down in humiliation, defeat and loss."

This small tract by Sultan Muhammad Bello indicates the superb character of Shehu

Uthman Dan Fuduye’. It also indicates that the victory which Allah blessed him with was

directly connected to the inner transformation which the Shehu ignited in the lands of the Blacks.

He removed the clouds of obscurity away from Allah's divine unity in the hearts of the people.

21

He gave life to the sunna of the Prophet and extinguished the heretical innovation which the

Africans had invented in their lands. He taught them the individual obligations and submerged

them into the collective obligations. By him the Africans were guided to obedience of Allah and

ignorance and darkness was removed from them. Through the Shehu many of the common

people entered into the religion in large numbers and many of the evil scholars and disobedient

Muslims repented. His brother, the Amir of Gwandu, Abdullahi Dan Fuduye’ said, "Uthman who has come to us in darkness

and has removed from us every intense uncertainty.

He invited to the religion of Allah and in that did not fear

the criticism of the blamer or the one who gossips

Many sunnanhave you brought to life,

many errors snuffed while blazing fiercely like live coals

You rose in a land whose customs had become excessive

and which conflicted with the sunna of the joyous Prophet."

Our teacher the great scholar and friend of Allah, the present Wazir of Sokoto - Shaykh al-

Junayd ibn Muhammad al-Bukhari said in his famous Tuhfat 'l-Ikhwaan about the superb

character of the Shehu,

"Realize that our Shaykh Uthman

May his Lord eternally be pleased with him

Grew up firmly establishing the religion of Allah

By means of his vast character he was a servant of Allah

His nature was generous and he was firm

in the religion and sins never overcame him

He never feared the criticism of the blamer

in spreading the religion of Allah among the cities

And among the villages and the deserts - everywhere

He led the community from its errors

He showed reverence towards the elders and the young

and mercy to them, his character was that of a protector

The people of his time all of them agreed

they had never seen one more excellent than him in character

And one of his blood brothers was asked about him

'By what means did that man of Allah supersede

All other men?', And the answer was that, 'He

did not supersede them with acts of worship, but

I saw from him character which was not matched

in its excellence, by anyone - not even by comparison!

Except the Prophet, for he is better than

all created beings and he possesses every sublime state

In a poem of his in his own language

his reason for composing it is well known

He said in it that he never confronted

a person with evil or with what that person would dislike

He was patient with the offenses of people

From those who hated him and those who accepted him"

The scholars are agreed that it was by means of the above mentioned character traits that

Allah provided the Shehu with his many dazzling miracles. The wazir of the Sokoto Caliphate,

Gidado ibn Laima said in his Rawdat 'l-Jinaan, " Among the Shehu's miracles is that his close

companion, Umar al-Kammu, used to love to partake of goro (cola nuts). He then came to the

Shehu one day and said, "I don't have any goro." The Shehu then said, "Come with me." He

then left the village with him after the asr prayer and they walked for a while until they saw a

forest full of goro. The Shehu then said, "Take whatever you need." Umar then took what he

22

needed and they returned to their homes. When Umar al-Kammu woke up the next morning, he

went after the subh prayer and followed the path which they had taken the previous day. He

continued walking until he could not go any longer. He then was forced to return to the village

and said to the Shehu, "I followed our trail of the previous day, but I did not find anything of

which I saw, so I had to return." The Shehu then said, "Is it possible for you to reach as far

south as Gonja?" Gonja is a locale and a heart for most of the goro of Hausaland, between it

and Degel is a journey of three months. "

Waziri Gidado continued, "Among his miracles is a woman among the Hausa encountered

highway robbers from among the Tuareg who saw that she was traveling alone and with her were

clothe which she intended to sell. She said to herself, "If Allah saves me from these (robbers), I

will take three thousand coins as a present to the Shehu." When they saw her, they said to her,

"Who is with you?" She replied, "My husband." They then looked behind her and saw an

imposing man coming up behind her with his weapons. They then allowed her to go on. When

they had departed she looked behind her and there was no one. She then took three thousand

coins to the village of the Shehu. However, when she reached there, she placed one thousand in

her house and took two thousand to the Shehu. She found him in one of his lectures and

informed him of what had happened (leaving out the part about the amount of coins she had

promised him). But the Shehu said to her, "Where is the one thousand which you took out?" She

said, "It is in my house." He smiled and said, "Well, go and bring it to me!" Among this genre

if miracle was that the Imam and scholar Zangi desired from the Shehu a ram for the seventh day

naming ceremony (`aqiqah) for his new born. The Shehu told him, "Go back home and look

under your prayer mat, you will find what you desire." He then returned, looked under it and

found there three thousand coins beneath the mat. Among this genre also was that the Shehu

came out to his lecture to giver a sermon to the people. That same night he saw a storm cloud

approaching. The Shehu said to the storm clouds, "Do you wish to prevent me from preaching?"

Then the storm clouds withdrew from around his lecture, but it rained in every direction around

him. The Shehu continued to preach until he had finished. Among the same genre was the

brother of the Qadi Datu, Abdullahi al-Kunawi,who informed me that he was captured by the

enemies who took his weapon, stripped him of his clothes and intended to kill him. He then

said, "Shehu! I would love now that Allah could show me some of your miracles!" Suddenly

the enemies began saying, "If we were to kill this single man it would not keep us from fighting

their people. Killing him and leaving him alone is the same." They then returned his clothing and

his weapons and released him. When Allah conquered the land, Abdullahi came to the Shehu at

his place at the village of Gwandu and informed him of what had happened. After that, Abdullahi

al-Kunawi, became one of those who accompanied the Shehu as a disciple and went through

spiritual training at his hand. As a result of this he was given transcendent mastery of the

sciences of the spiritual realities until he obtained an abundant share in that regard."

Shehu Uthman Dan Fuduye’ mentioned the miraculous gifts he was given as a result of

disciplining the soul (riyaadat 'n-nafs) in his Kitaab 'l-Wird. In this small tract the Shehu

delineates the self discovery and self-knowledge which he attained at the age of thirty-six which

resulted from struggling against the corrupt self. He says: "When I reached the age of thiry-six, Allah removed the covering from my eyes. He removed the

burden from my hearing and smell. He removed the dullness from my taste. He removed the

density from my hands and the heaviness from my feet. I could then see the far like the near and

hear the far like the near. I could then smell those who worshipped Allah with the sweetness of

their scent and the stinch of those disobedient with the foulness of their odor. I could then

recognize the permissible by taste before it reached my throat and I could recognize the forbidden

in the same manner. I could then take with my two hands what was far from me while remaining

23

in my place. I could then walk with my feet the distance which a fleet horse could not travel in

years. This was a favor from Allah which He gives to whom He pleases. I was then aquainted

with my entire physiognomy: every organ; bone; nerve; muscle; and hair follicle. I was made to

understand each of these from their distinctive grade and its function."

Allah ta`ala also favored Shehu Uthman with inward spiritual miracles. Among his

miracles of the inward were: comprehension by means of the light of Allah; contentment with the

decree of Allah; forsaking the management of affairs; and being firmly established wherever

Allah established him without choosing. Among his miracles were: his attaining knowledge for

the sake of Allah and benefiting the people by it; doing without in this world; yearning for that

which is with Allah; humility; being patient with the roughness and backwardness of people; and

never returning evil for evil. The Shehu planted the seeds of excellent character deep in the

earth of obscurity until Allah manifested him before the world. Allah then gave him the

miracles and blessings of: commanding the good and forbidding evil; attainment of the spiritual

rank of Imam 'l-Awliyya (leader of the protected friend of Allah) at the age of 41 in the same way

our master Muhammad, may Allah bless him and grant him peace attained the station of Imam 'l-

Mursaleen (leader of the Messengers) at the same age. He described this miraculous occurrence

in his Kitaab 'l-Wird: "When I reached the age of forty, five months and some days, Allah drew me to Himself. And I

found in His presence the master of men and jinn, our master Muhammad, may Allah bless him

and grant him peace. With him were the Companions, the Prophets and the protected friends

(awliyya). They welcomed me and sat me in the center of their assembly. Then the savior of

men and jinn, my master Abd'l-Qaadir 'l-Jaylaani came with a green cloak which was edged with

the statement - laa ilaha illa Allah Muhammadur Rasuulu Allah - and a turban which was edged

with - qul Huwa Allahu Ahad. He then gave these to the Messenger of Allah, may Allah bless

him and grant him peace, who then placed them upon his breast for some time. He then gave

them to Abu Bakr 's-Sadeeq, then to Umar 'l-Faaruuq, then to Uthman Dhi 'n-Nuurayn, then to Ali

(may Allah enoble his face), then to Prophet Yusef (upon him be peace. Yusef then returned

them to my master Abd'l-Qaadir 'l-Jaylaani. He was then ordered by all present to place the

turban upon me. They said, 'Dress him and place the turban upon him and name him with the

name which has been designated to him. He then sat me in front of him, dressed me and placed the

turban upon me. He then called me the Imam 'l-Awliyya (the Leader of the Protected Friends).

He then commanded me to the good and forbade me indecency. He then girded me with the Sayf

'l-Haqq(the Sword of Truth) and ordered me to unleash it against the enemies of Allah. He then

commanded me what he commanded me."

The Shehu was blessed with making the emigration at the age of 52 from under the

political jurisdiction of the disbelievers at Kebbi to Gudu (the same age which our master

Muhammad, may Allah bless him and grant him peace made his emigration from Mecca to

Medina). He was blessed with: being chosen as Amir 'l-Mu`mineen; establishing the jihad;

conquering the lands of the Blacks and appointing of regional Amirs; establishing the Sokoto

Caliphate in accordance with the rules of the shari`a; and finally he was blessed with the miracle

to be taken from this earth at the age of 63, the exact age which our master Muhammad, may

Allah bless him and grant him peace was taken from this earth. In his famous Fulfulbe' poem

called Yimre' Tanasabuje' (The Song of Comparison), the Shehu shows gratitude to Allah for the

blessings of resemblance to the Messenger of Allah, may Allah bless him and grant him peace,

and his comparison to the Mahdi. In it he mentions many other miracles and blessings which

Allah ta`ala bestowed upon him as a favor from Himself.

Shehu Uthman Dan Fuduye’'s Last Testament to His Community

The wazir of the Sokoto Caliphate, Gidado ibn Laima said in his Rawdat 'l-Janaan, "Shehu

Uthman came out to one of his lectures on a Wednesday after the maghrib prayer. He asked

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Allah ta`ala to allow us to obtain his baraka. When he sat down upon his blessed lecture seat,

he greeted the people with the best of greetings and then said: "I have come out to inform you of

five things by which you will obtain the baraka of this age. This is because the mujjadid after

the Messenger of Allah, may Allah bless him and grant him peace, must of necessity come every

century. Thus, everyone who lives during his time will not obtain any benefit from him except

with five conditions. The first condition is that he must love the mujjadid, for whoever does not

love him will not accept his teachings. The second one is that he should exalt and esteem him,

for whoever does not esteem him cannot except his teachings. The third is he must always

consider him on the truth, for whoever does not consider the mujjadid on the truth will not accept

his teachings. The fourth is that he must throw his own intellect and opinion behind him or

place it in his pocket, and except everything that the mujjadid says and act in accordance with it.

The fifth is that he should consider every scholar during his age below the rank of the mujjadid

and not place anyone above him and not give any consideration to the teachings of any shaykh

who disagrees with his teachings. Whoever has gathered together these five conditions in

himself will definitely obtain benefit and baraka from him and he will be a means (waseela)

between him and between Allah and His Messenger. And if he does not, then he will have no

waseela, we seek refuge with Allah." The Shehu then said; "O Muslims! be grateful to Allah!

For whoever among you accepts my teachings and acts in accordance with them I will come with

him tomorrow to Muhammad, may Allah bless him and grant him peace. I will be a proof

against everyone who does not accept my teachings with Allah. This is in accordance with His

words `azza wa jalla; "On the Day when all people will be called by their Imam." In this is

sufficient as a summation of the miracles (karamaat) of the Shehu. His praiseworthy and pleasing

characteristics and his marvelous and universal baraka cannot be enumerated except by Allah.

So what we have laid out in this book from its beginning until now, will be sufficient for he

whom Allah has given inner vision. May Allah continue to guide us and you."

The Path to Paradise delineates the science of spiritual purification regarding character

transformation (tasawwuf li 't-takhallaq) which he calls the science of secrets (`ilm 'l-asraar).

The Shehu commences with the methodology of repentance (tawba) to Allah from every outward

sin. Repentance was and will remain the door by which Adam and his descendants return to

Paradise and by means of which they attain the station of khalifa. The Shehu then renders in a

clear and succinct fashion nine chapters which clarify the methodology of the transformation of

the inner self. The Path to Paradise is an explanation of the means (waseela) to the end (nihaaya).

The means (waseela) are repentance (tawba), awareness (taqwa), uprightness (istiqaama),

austerity (zuhud), solitude (`uzla), piety (wara`a), fear (khawf), hope (raja'), contentment (ridaa'),

surrender (tasleem), sincerity (ikhlaas), tranquility (tamaa'neena), watchfulness (maraaqaba),

gratitude (shukr) and praise (hamd). Each of these stations has its specific science, action and

spiritual state which the Shehu explains in a very simple manner in order for the novice or the

specialist to attain the highest stations with Allah ta`ala.

The SANKORE' INSTITUTE is honored to present this excellent work Tareeq'l-Janna (the

Path to Paradise) of Shehu Uthman Dan Fuduye’ to the reader. It is his commentary upon the

teachings of Imam Abu Hameed al-Ghazaali on the sciences of the transformation of the

character. Shehu Uthman considered al-Ghazaali to be one of the sole authorities in this science.

The other authoritative source being Imam al-Muhaasibi. The Shehu also wrote a book

delineating the teachings of Imam 'l-Muhaasibi called Mulakhas Min Asraar Kalaam Shaykh 'l-

Faqeeh 'l-Muhaasibi (A Summary of the Secrets From the Teachings of the Shaykh and Jurist al-

Muhaasibi).

25

The SANKORE' INSTITUTE invites the reader to learn and act upon what the Shehu has

laid out for him in this concise but blessed book. For the African Muslim and non-Muslim reader,

this book enables you to communicate with one of your own righteous ancestors whom Allah

blessed with success and victory in this life and success in the next. For the non-African

Muslim, this book is a chance for you to examine the spiritual ingredient which enabled the

Muslims in Africa to be resilient in the face of imperialism and colonization when the rest of the

Muslim world had capitulated inwardly and outwardly to foreign domination. It is also a chance

for you to put in practice that most foretelling of the prophetic traditions, "Hearing and obeying is

obligatory upon you, even if there be placed over you an Abyssinian whose head is like a raisin."

For the novice (mureed) and traveler (saalik) on the path to Allah, this book will facilitate your

spiritual journey and make traveling the path easy. Shaykh Abu Hamza 'l-Baghdadi said,

"Whoever knows the path of truth, traveling it is made easier for him." This book can act as a

guide until you are blessed to place your hand in the hands of one who has completed the path.

For the teaching Shaykhs and the realized guides this book is a proof for you and a banner which

delineates your arrival at what Allah has given you from His bounty. May Allah increase us with

the like of you as long as the earth spins on its axis.

We ask the readers who may attain some benefit from this work to give sincere prayers for

its author Shehu Uthman Dan Fuduye’ and to include us, our wives, children, teachers and leaders

in your sincere prayers of forgiveness (magfira), pardon (`afwu), mercy (rahma) and well-being

(`aafiya) in this life as well as the next - and to save us from the torment of the Fire! It has been

related by Ibn Abi Shayba, Imam Muslim, Abu Dawuud and Ibn Maja on the authority of Abu 'd-

Darda' that the Prophet, may Allah bless him and grant him peace said, "Verily the supplication of

the believer for his brother who is not present is answered. At his head is an Angel who is

entrusted with his supplication. Each time he supplicates for the good of his brother, the Angel

says, 'Ameen! and the like of that for you !'."

O Allah we ask you by Your names which encompasses all things, send Your best

blessings and most perfect peace upon our master and chief Muhammad to the number of Your

creation and as long as the day follows night. O Allah be pleased with his pure family and each of

his companions. O Allah illuminate the grave of our teacher and leader Shehu Uthman Dan

Fuduye’ and be merciful to each of those who inherited the authority after him. O Allah be

merciful to his descendents in Sokoto, especially Sultan Ibrahim Dasuki and Waziri Junayd ibn

Muhammad 'l-Bukhari and all those connected with them. O Allah be merciful to the descendents

of the Shehu in Maiurno on the Blue Nile and give them what You promised them on the tongue

of the Shehu. O Allah protect and prolong the authority of Amir'l-Mu`mineen al-Hajj Abu Bakr

ibn Muhammad 't-Taahiru and ennoble the secret of our Shaykh and guide Imam Muhammad al-

Ameen ibn Adam. O Allah be merciful to Your protected friends (awliiya) who are present in

these times and be merciful to us by means of them. O Allah forgive every muslim (male and

female), every mu'min (male and female) and every muhsin (male and female) and protect them

from the afflictions of this world and the next. O Allah be merciful to the entire umma of

Muhammad and assist them against the disbelievers with Your help and assistance. There is no

power nor might except with You and You have power over all things! Ameen

Abu Alfa Umar MUHAMMAD SHAREEF bin Farid

Muslim Chaplain of the California Medical Facility & Vacaville State Prison

8 Dhu 'l-Hijja, 1417 (16 April, 1996)

Fairfield, California

26

طريق الجنة

27

38وصلى الله على سيدنا محمد وأله وصحبه وسلم تسليما 37بسم الله الرحمن الرحيم مل والتقوى، المشفق من خبث المنكسر خاطره لقلة الع ،المضطر إلى رحمة ربه 39قال العبد الفقير . 43األشعري إعتقادا ،42المالكي مذهبا 41،الفالتي نسبا 40،عثمان بن محمد بن عثمان صنيعه

، رواه عبد القادر الرهاوي ))الرحيم أقطعكل أمر ذي بال ال يبدأ فيه ببسم الله : ((مبتدئا بالبسملة لقوله صلى الله عليه وسلم 37 .عن أبي هريرة األربعينفي

، ))دام اسمي في ذلك الكتابمن صلى علي في كتاب لم تزل المالئكة تستغفر له ما : ((بقوله صلى الله عليه وسلم إقتدئا 38 .عن أبي هريرة األوسطرواه الطبراني في

﴿يأ يها الناس انتم الفقراء إلى الله والله هو الغني : قال الله تعالى. أي إعتراف لعدم القدرة بكل حال في ذاته وعرضه 39ر مما سوى الله، ورفض كل ما يشغله عن الله، لذا أما الفقير فهو الذي افتق: الحميد﴾، وقال الشيخ أحمد بن عجيبة رحمه الله

] 3[وحسن الخذمة؛ ] 2[رفع الهمة؛ ]1:[الفقير ال يملك وال يملك، أي ال يملك شيئا وال يملكه شيء وشروط الفقير أربعة: قالوا .ونفوذ العزيمة] 4[وتعظيم الحرمة؛

جب بن محمد سنب بن ماسران بن محمد صالح بن هرون بن محمد غرط بن وهو ابو محمد عثمان بن محمد بن عثمان بن 40 لقبيلته أهل ف وهو من أبناء إمام دمبب خرج من فوت حتى ورد بالد كوني،أيوب بن بوب بابا بن ابي بكر بن موسى جك

وصلت إليهم جيوش الصحابة فآمن ملكهم . أو من بني إسرائيل ، وهم قوم من بالد فوت تور، وأصلهم من نصارى الروموديتور حواء بنت فهي وأما أم المؤلف . المجاهد الصحابي أمير الغرب، فولدت قبيلة تورودي فالن المشهورة نافعوتزوج بنته عقبة بن

فاطمة بنت : هذامحمد الخ، وأم العالم الفقيه حم بن عال بن جب بن محمد سنب بن ماسران محمد بن عثمان بن العالم الفقيه أحمد الشريف بن علي الينبعي بن عبد الرزاق بن الصالح بن المبارك بن أحمد بن أبي الحسن محمد بن عبد الصمد بن

بن مدأحبن بطالبن وردبن يوشعيوسف بن تميم بن هرمز بن حاتم بن قصي بن الشاذلي بن عبد الله بن عبد الجبار بن بن الحسن السبط بن علي بن أبي طالب وفاطمة الزهرة بنت رسول الله صلى الله عليه وسلم وعلى محمدبن عيسىبن محمد

.آله الطاهرين وأصحابه المرضئين

ويفلتون كلها درك الفالتي مشتق من فلت يفلت أي نجا ينجوا، ويقال فلت فالن إذا نجا ألنهم ينجون : "كتاب التنويرقال في 41يسموا أيضا الفالني ." الفتنة ينجيهم الله وألنهم ينتقلون من مكان، وكانوا أصحاب التجاول أيضا ولهذه األسباب يسمونهم فالتيين

.والفلبى والتردبى وغير ذلك، وأصلهم من الروم بن العيص بن اسحاق بن أبراهيم، عليه السالم

أبو عبد اهللا مالك بن أنس بن مالك بن أبي فهو الشيخ عثمان هذا الكتاب المبارك كان على مذهب مالك، أي عندما صنف 42بن شداد بن الك بن زيد عامر بن عمرو بن الحارث بن غيمان بن خثيل بن عمرو بن الحارث، وهو ذو أصبح بن عوف بن م

، المدني ، األصبحي ثم ، ه هي زرعة، وهو حمير األصغر الحميرية، إمام دار الهجرة، وأمة األم عالية : هو شيخ اإلسالم، حج، في سنة ثالث وتسعين، عام موت أنس خادم رسول اهللا صلى اهللا عليه وسلم : صح مولد مالك على األ ، بنت شريك األزدية

، قال وقال أب ، وطلب العلم وهو حدث م : موسى األشعريى اهللا عليه وسلناس من المشرق والمغرب يخرج ((: قال رسول اهللا صلهذا هو : قال القاضي عياض ، إنه مالك، لم يبق له نظير بالمدينة ، ))في طلب العلم، فال يجدون عالما أعلم من عالم المدينة

حيح عن سفيان ه هو مالك نر : الذي قال الصى هذا الحديث أن. العالمة، إمام هو الشيخ اإلمام هو أي عندما صنف الشيخ عثمان هذا الكتاب المبارك كان على عقيدة اإلمام األشعري 43

ن إسماعيل بن عبد اهللا بن موسى ابن أمير البصرة المتكلمين، أبو الحسن علي بن إسماعيل بن أبي بشر إسحاق بن سالم ب

28

الة والسالم على ر العالمين والص ه ربم الحمد لله عليه وسلى اللا بعد 44سول الله صلفهذا : 45، أم كتاب

طريق الجنة صته من أسرار كالم أبي حامد الغزالي رحمه الله تعالى 46.لخ

، صلى اهللا عليه وسلم بالل بن أبي بردة ابن صاحب رسول اهللا اليماني ، ار األشعري أبي موسى عبد اهللا بن قيس بن حض كاء، وقوة الفهم :مولده البصريين ومائتين، وكان عجبا في الذأ منه، وصعد ، سنة ستا برع في معرفة االعتزال، كرهه وتبر ولم

، قيل إنه مات ببغداد سنة أربع وعشرين وثالث مائة ،للناس، فتاب إلى اهللا تعالى منه، ثم أخذ يرد على المعتزلة، ويهتك عوارهمإلى األشعري في أي مصانيفه واحد المجدد في القون الثالث، فحيثما ذكر الشيخ عثمان ينسب مذهبه إلى المالكي وعقيدته

.والمجددية نعرف باليقين إنه صنف هذا الكتاب في بداية أمره قبل وصل إلى مقام اإلجتهاديةبحمد لله والصالة علي فهو فيه كل أمر ذي بال ال يبدأ : ((اقتدائا بالكتاب العزيز والعمل بمقتضى قوله صلى الله عليه وسلم 44

.، رواه الرهاوي عن أبي هريرة))أبتر ممحوق من كل بركة أقطعوقال أبو .فصل الخطاب الفقه في القضاء : وقيل .أما بعد : ل من قالفصل الخطاب أما بعد؛ وداوود عليه السالم أو : وقيل 45

ا بعد ما مضى من الكالم، فهو كذا وكذا: معنى: العباس ا بعد، أمأم. مان زين الدين أبو حامد م وهو 46 ة اإلسالم أعجوبة الز يخ اإلمام البحر حج وسي، الشد بن أحمد الطد بن محمد بن محمحم

تفقه ببلده أوال، ثم تحول إلى نيسابور في مرافقة جماعة من الطلبة، فالزم ،الشافعي الغزالي، صاحب التصانيف، والذكاء المفرطعاد للطلبة، وشرع في الحرمين، فبرع في الفقه في مدة قريبة، ومهر في الكالم والجدل، حتى صار عين المناظرين، وأإمام

لك الوزير، وسر بوجوده، وناظر الكبار بحضرته، التصنيف، ثم سار أبو حامد إلى المخيم السلطاني، فأقبل عليه نظام الم مائة، وسنه نحو الثالثين، وأخذ في تأليف فانبهر له، وشاع أمره، فواله النظام تدريس نظامية بغداد، فقدمها بعد الثمانين وأربع

وعظم جاه الرجل، .خلقهول والفقه والكالم والحكمة، وأدخله سيالن ذهنه في مضايق الكالم، ومزال األقدام، وهللا سر في األص ظره في العلوم، وممارسته ألفانين الزهديات إلى رفض وازدادت حشمته، بحيث إنه في دست أمير، وفي رتبة رئيس كبير، فأداه ن

ئاسة، واإلنابة إلى دار الخلود، والتأله، واإلخالص، واصالح النفس، فحج من وقته، وزار بي ت المقدس، وصحب الفقيه نصر الروراض نفسه . محك النظر، وكتاب القسطاس، وكتاب األربعين ، وكتاب اإلحياءبدمشق، وأقام مدة، وألف كتاب بن إبراهيم

ا لسننه، حافظا لوقته، مكبا على العلموجاهدها، وطرد شيطان الرعونة، ولبس زي األتقياء، ثم بعد سنوات سار إلى وطنه، الزم

.حتى أجتمعوا علماء زمانه على إنه واحد من المجددين في القون الخامس

29

في طلب العلم

30

لم باب في طلب الع واعلم أن العلم ،، وعليه المدار 47فأقول وبالله التوفيق، ياأخي عليك أوال وفقك الله بطلب العلم

سل للعبد أن يكون له من كال األمرين نصيب ، ال 48والعبادة جوهران، ألجلهما أنزلت الكتب وأرسلت الر 49بد، ثم اعلم أن كل من طلب العلم ليصرف به 50.تحصل إال بالعلم، فلزم إذا تقديم العلم النافع لكن العبادة ال نيا لتحصل لك العلم طهر قلبك من غل وحسد وكبر ورياء وعجب وحب ف ،51ليه فتجارته بائرة وجوه الناس إ الد

. 52النافع وعلم ] 2[؛ 53علم التوحيد ]1: [يا أخي إن العلوم التي طلبها فريضة على كل مسلم ثالثة ، نعني به ما يتعلق بالقلب ومساعيه ] 3[؛ 54الشريعة ر55وعلم الس .

.))العمل تابعه و العلم إمام ((: له عليه السالم و لق 47

ا الكتاب لتبيننه للناس و ت و اذا أخذ الله ميثاق الذين أ و ﴿: له و بأن يتمثل به أمر الله لق سين نيته في التعليم ح ل ما يراعي ت و فأ 48الدارقطني عن عبد الله بن و الترمذي و مد حاه أو له عليه السالم كما ر و امتثاال لق و أمثاله و ، 187: سورة آل عمراننه﴾، و ال تكتم و

ارث بن كلدة حاه البخاري عن أبي بكرة نفيع بن الو ، وكما ر ))أية و ل و ا عني و بلغ ((: ديثحاتمام هذا الو بن العاص، وعمر ي و مر بن الخطاب العدد عن عبد الله ابن عوو أبي داو الخزاعي الكعبي العدي حالنسائي عن أبي شريو الترمذي و المسلم و غيره و الدارمي عن و غيرها و مد عن أسما بنت يزبد بن السكن األنصارية حأو غيره و ية القشيري و يدة بن معاحية بن و ابن ماجة عن معاو

)).ائب ليبلغ الشاهد منكم الغ(( :ايتهو جد خدمات لر و لكن ال يو الدارقطني و غيره و عبد الله بن عباس بن عبد المطلب الهاشمي

فمن عقل "فإذا أفنى عمره في تعليم كيفية القتال فمتى يقاتل؟ ،طالب العلم كالمحارب": وقد قال داود الطائي رحمه اهللا تعالى 49العاقل أنه كلما رأى نفسه عملت بكل ما علم واحتاجت للعلم أن يقدمه على سائر الطاعات التي لم يأمره الشارع بتقديمها عليه،

فسه مستغنية عن العلم وعلمها زائد على حاجتها أن يقدم غيره عليه كما كان عليه السلف الصالح فال بد لكل إنسان وكلما رأى ن .من العلم والعمل واالشتغال بواحد منهما دون اآلخر نقص

.أن تعرف قدرك وال تتعدى طورك: وسئل بعض الحكماء عن العلم النافع فقال 50

من طلب العلم ليجارى به العلماء أو : ((كعب بن مالك عن كما رواه الترمذي لى اهللا عليه وسلمالله ص رسول هذا لقول 51 )).ليمارى به السفهاء أو يصرف به وجوه الناس إليه أدخله الله النار

ب صاف البصيرة واذا صاف البصيرة حصل على كل العلوم والمعارف والمكاشفات التي ينفع في الدنيا ألن إذا طهر القل 52 .واآلخرة

ل : الذي هو علم التوحيد على ثالثة أقسام : "في معنى أصول الدين معراج العوامقال الشيخ عثمان بن فودي في 53 القسم األوي النبويات، وهذا القسم يدور ت، وهذه القسم يدور على ما يجب لله تعالى وما يستحيل عليه وما يجوز له، القسم الثان اإللهيا

الة والسالم وما يستحيل عليه سل عليهم الصات، وهذا القسم يدور على ما على ما يجب للرمعيالث السم وما يجوز لهم، القسم الثسل عليهم الصالة والسالم من األمور المغيبات أخبر به الر" .

عه الماء وهي مورد الشاربة التي يشرعها الناس مشر : شرع أي تناول الماء بفيه، فمعنى شريعة في كالم العرب: وأصله من 54المواضع التي يتحدر إلى الماء منها، زبها سمي ما شرع اهللا للعباده : فيشربون منها ويستقون، فمعناه في الدين كما قال الليث

.شريعة من الصوم والصالة والحج والنكاح وغيره من األعمال الظاهر

31

رضه من علم التوحيد فالذي يتعين عليك ف ،نبيهه إن شاء الله واحد منها فس حد ما يجب من كل وأما . 56مقدار ما تعرف به أصول الدين، وال يلزمك معرفة فروع علم التوحيد ودقائقه

وم : ته لتوديه وأما علم الشريعة فكل ما تعين عليك فرض فعله يجب عليك معرف هارة والصكالطالة فال . والص يه، واالن عليك وجب عليك علمه لتودكاة إن تعي والجهاد والز ا الحج57وأم . معرفة ما وجب وما نهى ليحصل تعظيم الله واإلخالص وأما الذي يتعين فرضه من علم السر ف

من العلم ال فهذا حد ما يلزم العبد تحصله ،58ياتي في هذا التلخيص وعامة ذلك ،نية وسالمة العمل والل ما وجب عليه من العلم في مدة يسرة وأخر مترد كم من ،محالة ه ،د في ذلك سبعين سنة حصواألمر كل

وجل ه عز59.بيد الل

ما يتعلق بقلوب الناس وتطهيرها وما حصل لها من المعارف والمكاشفات والحقائق كما سيبينه إن شاء أي علم األسرار وهو 55 .اهللا، ويسمى هذا القسم الفروع الباطنة أو علم الحقيقة أو علم التصوف

العلوم واجبت عمدة البيان فيو معراج اإلخوانو كفاية المهتدينو أصول الدينفلينظر لكتب الشيخ عثمان في هذا الشأن ك 56 .وغيرهم علم أصول الدين وعلم الكالم والتوحيد على اآلعيان

احياء و عمدة العلماءو مرأة الطالبو سوق األمةو عمدة المتعبدينو عمدة البيانفلينظر لكتب الشيخ عثمان في هذا الشأن ك 57 .وغيرهم في كتبه في علم الفقه والشريعة السنة

لكتاب المبارك أن يبين علم األسرار أو التصوف، وقد صنف الكتب الكثير في هذا الشأن أي قصد الشيخ عثمان في هذا ا 58وغيرهم من كتب في علم التصوف واألسرار السالسل الذهبيةو فرق بين التصوف للتخلق والتصوف للتحققو سوق الصديقينك

.والمعارفالله يا أيها الذين آمنوا إن تتقوا ﴿: ﴾، وبقوله تعالىم الله والله بكل شيء عليم الله ويعلمك واتقوا ﴿: فهذا معنى قول اهللا تعالى 59

.﴾ أي علوما نافعا التي بها يفرق بين الحق والباطليجعل لكم فرقانا

32

في التوبة

33

60باب في التوبة فإن شؤم الذنب يورث ،ليحصل لك توفيق الطاعة أحدهما :ألمرين 61ة ثم عليك يا أخي بالتوب

زمك من األمرين إنما يل والثاني 62.الحرمان، ألن الذنب يقيد اإلنسان عن الخيرات والنشاط في الطاعات غاية قبح ذكر : فثالثة أما ما يحملك على التوبة 63.التوبة لتقبل عبادتك، فإن رب الدين ال يقبل الهدية

64.النصوح التوبة على ذكرها ستحملك إذا واظبت على ،جسمك الذنوب؛ وشدة عذاب الله؛ وضعف ا حدوبة و أموجل؛ وتحذير من سخطه،: الت ه عزنوب تعظيما للة القلب عن الذة تبريال رغبة دنيوي

65،ضعف أو صيت أو ثناء أو رهبة من الناس أو طلب : الجملة ثالثة أقسام ثم اعلم أن الذنوب في

ا أمكنك م ترك واجبات الله تعالى من صالة أو صوم أو زكاة أو كفارة أو غير ذلك، فتقضى أحدها .نهام

با ونحو ذلك، فتندم ذنوب بينك وبين الله سبحانه، كشرب الخمر وضرب المزامير وأكل والثاني الر .66أبداد إلى مثلها ترك العو على ذلك وتضمر في القلب على

الرجوع من ، أي تاب إلى الله يتوب توبا وتوبة ومتابا وأصله من أناب ورجع عن المعصية إلى الطاعة،: فمعنى التوبة 60نب من جملة العمل بالعلم توبة العبد حكمة الشيخ عثمان وغيره من العلماء في وضع باب التوبة بعد باب العلم ألن و ، الذ

.، فلذلك جعل العلم قبل التوبةنها فتأملواستغفاره إذا وقع في معصية، فإنه لوال العلم ما عرف أنها معصية، وال تاب مفاول المقامات . واعلم إن اهللا تعالى جعل التوبة سترة لعورة العمل وطهارة لجنابة الزلل وهدما لما مضى واصالحا لما ياتي 61

.ال يقبل ما بعدها اال بهاو . التوبة

62 عودوا إلى طاعته وأنيبوا إليه: أي ]31: النور[ ﴾،"ها المومنون لعلكم تفلحونوتوبوا إلى اهللا جميعا أي "﴿: قال اهللا تعالى

.لكي تنجوا من عذابه وتنالوا من رحمته فبين الله تعالى أن التوبة مفتاح كل خير وأن فالح المؤمن في توبته

والتوبة هى التي تغتسل سواد القلب فتبرز ] 104: توبةال[ ﴾،"ألم يعلموا أن اهللا يقبل التوبة عن عباده"﴿: قال اهللا تعالى 63 .األعمال وعليها روائح القبول

64من استبطأ الرزق فليكثر من التكبير ومن كثر "((: قال رسول اهللا صلى اهللا عليه و سلم: روى الديلمي عن أنس بن مالك

.فإذا تبت الى اهللا زالت عنك أثار الذنوب ،))"تغفار همه و غمه فليكثر من اإلس

65منع القلب على العود؛ والندم على الفعل؛ وترك اإلصرار في المستقبل؛ ورد المظالم؛ ورفض التسويف : وللتوبة شروط

نب وضرره؛ أن يخشى على توبته من النقص؛ أن يفارق بالفعل؛ وكثرة اإلستغفار من الزلل؛ ترك الذنب هللا؛ أن يستسعر قبح الذالتزبة قبل موضع المعصية؛ أن يفارق من أعانه على المعصية؛ أن يختار من الرفقاء الصالحين من يعينه على نفسه؛ أن تكون

. الغرغرة و قبل طلوع الشمس من مغربها

وابن تريخهرواه الحاكم والبيهاقي عن أنس بن مالك والبخاري في )) الندم توبة : ((اهللا صلى اهللا عليه وسلمهذا لقوله رسول 66 .عن إبن مسعود مسندهماجة وأحمد في

34

ذنوب بينك وبين العباد، وهى أصعب، وهى أقسام قد تكون في المال وفي النفس وفي لثالث وا دق مكنك في كل ما ذكر، وما لم يمكن رجع أالعرض وفي الحرمة وفي الدين، فتستحل ما ه بالصت إلى الل

. القيامة ليرضيه عنك يوم ع ،67ثم تذهب فتغتسل ثيابك، فتغتسل ي أربع ركعات، وتضعلى األرض في مكان خال وجهك وتصل

الى، ثم تجعل التراب على رأسك وتمرغ وجهك الذي هو أعز أعضائك في ال يراك إال الله سبحانه وتع وصوت عال، وتذكر ذنوبك واحدا واحدا ما أمكنك، وتلوم نفسك العاصية حزين التراب، بدمع جار وقلب

نه وتعالى؟ ألك سبحاأما تستحيي يا نفس؟ أما أن لك أن تتوبي؟ ألك طاقة بعذاب الله : "وتوبخها وتقول ؟ وجل ه عزترفع يدي " حاجة بسخط الل حيم كوتذكر من هذا كثيرا وتبكى، ثمالر بوتقول إلى الر :

عني بجودك وتقبلني بفضلك، فاعف عبدك المذنب أتاك بالعذر، إالهي اللهم اغفر لي ما سلف من الذنوب، واعصمني فيما ،وانظر إلي برحمتك

.رحيم رؤف فإن الخير كله بيدك، وأنت بنا ،بقى من األجل : وهو ثم تدعو بدعاء الشدة

يا مجلي عظائم األمور، يا منتهى همة المهمومين، يا من إذا أراد أمر فإنما وأنت المدخور لها، يا مدخور لكل ذنوبنا، فيكون، أحاطت بنا " كن "ول له يق

، إنك أنت التواب اعة، فتب عليخرك بهذا السة كنت أدحيم شدالر . : وقل لل ثم اكثر من البكاء والتذ

غله سمع عن سمع، يا من ال تعطله المسائل، يا من ال يبرمه يش يا من ال ين، اذقنا برد عفوك وحالوة رحمتك، إنك على كل شيء 68.قدير الحاح الملح

طاعة بى صلى الله عليه وسلم وتستغفر لجميع المؤمنين والمؤمنات، وترجع إلىالن ثم تصلي على ، وتكون قد تبت توبة نصوحا، وقد خرجت من الذنوب طاهرا وجل ه عزه يوم ولدتك ك اللك اللك وأحبأم

ارة ليطهر باطننا بالتوبة وظاهرنا بالماء، فكما ال تكفي طه: " العهود المحمديةأي كما قال الشيخ عبد الوهاب االشعراني في 67الباطن عن الظاهر فكذلك ال تكفي طهارة الظاهر عن الباطن كما أشار إليه أمره صلى اهللا عليه وسلم المتوضئ بالشهادتين، فإن الماء يطهر الظاهر والشهادتين يطهران الباطن، فكأن المتوضئ أسلم إسالما جديدا وتاب من ذنوبه كما تاب من أسلم من

".ذنب الكفر فافهمبينما علي بن أبي طالب يطوف بالكعبة إذا هو برجل متعلق بأستار الكعبة، وهو : الدينوري عن محمد بن يحيي قال أخرج 68

يا من ال يشغله سمع عن سمع ويا من ال يغلطه السائلول يا من ال يتبرم بإلحاح الملحين أذقني برد عفوك وحالوة : يقولفادع به في دبر كل صالة فوالذي نفس : نعم، قال: وقد سمعته؟ قال: قال يا عبد اهللا دعاؤك هذا؟: رحمتك، فقال به علي

.الخضر بيده لو كان عليك من الذنوب عدد نجوم السماء ومطرها وحصباء األرض وترابها لغفر لك أسرع من طرفة عين

35

يحيط به وصف واصف سبحانه وتعالى وادخر لك من األجر والثواب، وأنزل عليك البركة والرحمة ما ال ة الم وا ويحصل لك األمن نيا إلخالص، ونجوت من غصتها في الدواألخرة عاصي، وبلي .

.وفضله والله ولي التوفيق والهداية بمنه

36

الزهد في الدنيافي

37

69باب الزهد في الدنيافإن الرغبة فيها يشغلك . لتستقيم عبادتك وتكثر أحدهما: ألمرين ثم عليك يا أخي بالزهد في الدنيا

رادة، وحديث النفس نفس فإن ال. وكالهما يمنع عن العبادة . عن الله، إما ظاهرك بالطلب، واما باطنك باإل 70.ليكثر قيمة عملك والثاني من األمرين . واحدة والقلب واحد، فإن اشتغل بشيء انقطع عن ضده

زهد مقدور للعبد؛ وزهد غير : ن فاعلم أن الزهد زهدا" فما معنى الزهد في الدنيا وحقيقته؟: "فإن قلت ترك طلب المفقود من الدنيا؛ وتفريق المجموع منها؛ وترك إرادتها : ثالثة أشياء والذي هو مقدور . مقدور

71.واختيارهافهو برودة الدنيا على قلب الزاهد، لكن ذلك مقدمات لهذا إن قدر ير مقدور للعبد وأما الزهد الذي غ

صعب األمور إنما هو ثم اعلم أن أ. على تلك أورثته برودة الدنيا على قلبه ألجل الله تعالى وعظيم ثوابه لين 72.ترك اإلرادة بالقلب، إذ كم من تارك لها بظاهره محب مريد لها بباطنه لكن من استقام على األو

ل الكريم . دفع هذا اإلرادة واإلختيار عن قلبه فمامول من فضل الله سبحنه وتعالى أن يوفقه ل ه المتفضفإن وجل لين ذكر . عز ذي يبعث على األوال نيا ثم ءافات الد . ه عزة اللنيا عدوالد فالقول البالغ في ذلك أن

، وأنت محبه ه . وجلأحدا ابغض عدو 73.ومن أحب فاعلم أن الزهد في الحرام فرض، وفي " فما حكم الزهد في الدنيا؟ أهو فرض ام نفل؟: "فإن قلت

74.الحالل نفل فاعلم أن الزهد يجب في " فكيف نزهد فيها؟. فال بد لنا قدر من الدنيا ليكون قوامنا": فإن قلت

تعبد الله تعالى،ال األكل فالمقصود القوام والقوة حتى . الفضول إذ هو مما ال يحتاج إليه في قوام البنية . والله تعالى إن شاء أقامها بشيء وسبب، وان شاء أقامها بغير سبب كالمالئكة . والشرب والتلذذ

روى ابن ماجة عن أبي العباس سهل ابن ". الدنيا وال تمدن عينيك إلى ما متعنا به أزواجا منهم زهرة الحيوة: قال اهللا تعالى 69

يا رسول اهللا دلني إلى عمل إذا عملته : " جاء رجل الى النبي صلى اهللا عليه و سلم وقال: سعد الساعدي رضي اهللا عنه قال ".اهللا و ازهد فيما عند الناس يحبك الناس إزهد في الدنيا يحبك : " فقال" أحبني اهللا و أحبني الناس ؟

"الزهد في الدنيا طيب المكسب و قصر األمل : " قال اإلمام مالك 70

".ما زهد أحد في الدنيا اال أنطقه اهللا بالحكمة : " قال اإلمام مالك 71

".ن اصاب الدنيا لم يفرح و إن فاتته لم يحزن الزاهد الذي إ: " قال عبد اهللا بن المبارك 72

اعلم أن التوكل محله القلب، وأما الحركة بالظاهر فال تنافي التوكل بالقلب بعدما يحقق العبد : وقال اإلمام أبو القاسم القشيري 73 .أن الرزق من قبل اهللا تعالى، فإن تعسر شيء فبتقديره وان تيسر شيء فبتيسيره

".طلب الرزق في شبهة أحسن من الحاجة الى الناس : " ال اإلمام مالكق 74

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غير طلب وان شاء بشيء غيره يسببه لك من ثم إن شاء بشيء حاصل عندك وبطلبك أو كسبك،فإن لم تقو على ذلك وطلبت وأردت، فانو بذلك 76.فإذا ال تحتاج بحالة إلى طلب وارادة 75.منك وكسب

77.بحانه وتعالى دون الشهوة القوة على عبادة الله س وبالله التوقيف

لو تتوكلون على اهللا حق توكله لرزقكم كما ((": روى الترمذي عن عمر بن الخطاب قال رسول اهللا صلى اهللا عليه و سلم 75

بأن تعلموا يقينا أن ال ، حق توكله عليه، أي تعتمدون، لو تتوكلون على اهللا ، ومعناه "))روح بطانايرزق الطيور تغدوا خماصا وت أي لرزقكم كما يرزق الطيور تغدوا، فاعل إال اهللا، وأن ال معطي وال مانع إال هو ثم تسعون في الطلب بوجه جميل وتوكل

جمع بطين، وهو عظيم البطن والمراد بطانا ، أي ترجع آخر النهار وتروح ، جمع خميص أي جياعا خماصا، هارتذهب أول النقال المناوي أي تغدو بكرة وهي جياع وتروح عشاء وهي ممتلئه األجواف، فالكسب ليس برازق بل الرازق هو اهللا تعالى . شباعا

والتعطل، بل ال بد فيه من التوصل بنوع من السبب ألن الطير ترزق بالسعي والطلب، فأشار بذلك إلى أن التوكل ليس التبطلليس في الحديث ما يدل على ترك الكسب بل فيه ما يدل على طلب الرزق، وانما أراد لو توكلوا على اهللا في : ولهذا قال أحمد

لكن اعتمدوا على قوتهم وكسبهم وذلك . سالمين كالطيرذهابهم ومجيئهم وتصرفهم وعلموا أن الخير بيده لم ينصرفوا إال غانمين .ال ينافي التوكل

76ونحن نقضى حوائجنا ،الناس تقضى حوائجهم بالحرص فيها و الجري عليها: "قال الشيخ مالي العربي رضي اهللا عنه

".بالزهد فيها و األشتغال باهللا عنها

وقد يظن أن معنى التوكل ترك الكسب بالبدن وترك التدبير بالقلب والسقوط على األرض كالخرقة : شيخ أبو حامدوقال ال 77الملقاة أو كلحم على وضم، وهذا ظن الجهال، فإن ذلك حرام في الشرع، والشرع قد أثنى على المتوكلين فكيف ينال مقام من

إنما يظهر تأثير التوكل في حركة العبد وسعيه : عن الحق فيه فنقولمقامات الدين محظور من محظورات الدين، بل نكشف .بعمله إلى مقاصده

39

في العزلة

40

باب في العزلة د عن الخلق ألمرين عليك يا أخي بالتفر ه سبح : ثمهم يشغلونك عن عبادة الل78انه وتعالى؛أحدهما أن

ياء و ه سبحانه بسبب الراني يفسدون عليك ما يحصل من العبادة إن لم يعصمك اللن لهم والثزي79.الت د واعلم يا أخي أنه صلى الله عليه وسلم وصف زمان الع فرن نعت أهله وأمر فيه بالتزلة وبي .

الحين رضوان الله عليهم أجمعين 80.وكان ال محالة أعلم بالمصالح وأنصح منا ألنفسنا لف الص الس إن ثموال شك أنهم كانوا أبصر . من زمانهم وأهله وأثروا العزلة وأمروا بذلك وتواصوا به أجمعوا على التحذير

مان لم يصر بعدهم خيرا، بل أشر وأمر تراه بعينك . وأنصح الز 81.وأن

78

."ادفن وجودك في أرض الخمول، فما نبت مما لم يدفن ال يتم نتاجه : "قال الشيخ إبن عطاء الله في الحكم

79أن أول ما ابتدىء به رسول اهللا : "ضياء أولى األمر والمجاهدينبه ااهللا بن فودى محمد في كتقال الشيخ وأمير الجيش عبد

ادقة وحبب اهللا إليه الخلوة ؤيا الص بوة الرفأخبر . اقرأ : ثم أتاه الملك بالوحي في غار حراء بسورة. صلى الله عليه وسلم من الناهللا ال يخزيك اهللا أبدا، إنك لتصل الرحم وتصدق كال أبشر فو : "قالت له ." لقد خشيت على نفسي: " ذلك زوجته خديجة، وقال

."ينبغي لكل مسلم أن يبدأ برياضى نفسه بالخلوة . نوائب الحق الحديث وتحمل الكل وتكسب المعدوم وتقرى الضيف وتعين على

أنها ستكون فتن، أال ثم تكون فتنة القاعد فيها خير : "واخرج المسلم عن أبي بكرة قال قال رسول اهللا صلى اهللا عليه و سلم 80ن الساعي إليها، أال فإذا نزلت أو وقعت فمن له ابل فليلحق بابله، ومن كانت له غنم من الماشي فيها، والماشي فيها خير م

: قال" يا رسول الله أرأيت من لم يكن له ابل وال غنم وال أرض؟: "فقال رجل." فليلحق بغنمه، ومن كانت له أرض فليلحق بأرضه وفي صحيح المسلم أيضا عن ثوبان قال قال رسول الله ." فه فيدق على حد◌ه بحجر ثم لينج إن استطاع النجاءيعمد على سي "

ما زوى لي منها، وأعطيت إن الله زوى لي األرض فرأيت مشارقهأ و مغاربهأ، و أن أمتي سيبلغ ملكها: "صلى اهللا عليه و سلمليهم عدوا من سوى أنفسهم يستبيح الكنزين األحمر واألبيض، واني سألت ربي ألمتي أن ال يهلكها بسنة بعامة وأن ال يسلط ع

ت قضاء فإنه ال يرد واني أعطيتك ألمتك أن ال أهلكهم بسنة بعامة وأن ال أسلط يا محمد إني إذا قضي "بيضتهم وان ربي قال تى يكون بعضهم يهلك عليهم عدوا من سوى أنفسهم يستبيح بيضتهم ولو إجتمع عليهم من بأقطارها أو قال من بين أقطارها ح

."بعضا ويسبي بعضهم بعضا

81وأخذتم أذناب البقر ورضيتم ) أى المرابحة(إذا تبايعنم بالعينة : "وقال رسول الله صلى الله عليه وسلم كما رواه أبو داوود

روع وتركتم الجهاد، سلط الله عليكم ذال ى ترجعوا إلى دينكم ال ين . بالزتي ." زعه حتفقد ظهر في المسلمين الخصال المذمومة النى؛ وعلو أهل الفسق في ا: فمن هذه الخصال . عدت من أشراط الساعة العلم؛ ويظهر الجهل؛ ويظهر الز لمساجد؛ وظهور يقل

إذا . فمن هذه الخصال التي ذكرها رسول الله صلى الله عليه و سلم. وهذا كله قد ظهر عيانا. أهل المنكر على أهل المعروف بوا، واستحلوا الكذب، واستخفوا بالدماء، واشتغلوا بالبناء، وباعوا الدين رأيتم الناس أماتوا الصالة، وأضاعوا األمانة، واكل وا الر

الق، وموت الفجأة، كثر الط بالدنيا، وتقطعت األرحام، ويكون الحكم ضعفا، والكذب صدقا، والحرير لباسا، وظهر الجور، و ادق، وكثر القذف، وكان األمراء فج ب الصق الكاذب، وكذن األمين، وصد رة، والوزرء كذبة، واألمناء خونة، واتمن الخائن، وخو

ر الخطايا، وتقل األمراء، وأرخيت الستور، وشربت الخمور، وعطلت الحدود، وولدت األمة والعرفاء ظلمة، والقراء فسقة، وتكث ه لغير الدين، وطلبت الدنيا بعمل األخرة، وتفق ربتها، وترى الحفاة العراة قد صاروا ملوكا، وتشبه الرجال بالنساء والنساء بالرجال،

41

ب منه؟: "فإن قلت ذي يجال اس والحدد عن الن فرن لنا حكم العزلة والتاس في هذا " بيالن فاعلم أند عن الناس، فال فاألولى بهذا ال. رجل ال حاجة للخلق إليه في علم وبيان حكم ] 1: [الباب رجالن فرجل التر

السنة أو حاجة في معيشة، واال فاليوار ◌ يخالطهم إال في جمعة أو جماعة أو عيد أو حج أو مجلس علم 82.شخصه ويلزم مكنه ال يعرف وال يعرف

إما أن يصير إلى موضع ال تلزمه ] ا: [فإن أحب أن يقطع عنهم البتة ال يسعه ذلك إال بأمرين رورة التي تلحقه في مخالطة إما أن يتيقن أن ] ب[هذه الفرائض، كرءوس الجبال وبطون األودية؛ الض

ولكن الطريق العدل فيه هو األول بأن يشارك الناس فيما . الناس بسبب هذه الفرائض أعظم فيه من تركها . أمروا

ل يكون قدوة في العلم بحيث يحتاج الناس إليه في أمر دينهم لبيان حق وأما الرجل الثاني فرج ] 2[ نفسه فال يسع هذا الرجل اإلعتزال عن الناس، بل ينصب . أو رد على مبتدع أو دعوة إلى خير بفعل وقول

لكن يحتاج إلى أمرين في . بينهم ناصحا لعباد الله، واظبا على دين الله تعالى، ومبينا ألحكم الله تعالىدا عنهم الثاني. ة بالله دائمة علم طويل وصبر طويل ونظر لطيف واستعان أحدهما: صحبتهم أن يكون متفر

ة . وان كان بالشخص معهم ن العبادة الخالصة خاصيحتاج مع ذلك أن ينظر لنفسه حظا م ثم. فاعلم أن تلك الطريقة هى الطريقة " ء األخرة والكون فيها؟ما تقول في مدارس علما: "فإن قلت

ة أهل العلم واإلجتهاد أن لعمالمذلى في هذا الش . لماء األخرة ومدارسهم لصالح يراه في ما حكم المجتهد الذي يريد أن يخرج من بين ع : "فإن قلت

ن بها المجتهد عن القطاع والسراق " نفسه؟ هذه المدارس بمنزلة الحصن يتحص الخارج بمنزلة فاعلم أن وأنحراء تدور فيها ياطين الصلزوم الحصن . فرسان الش عيف إال ذي . فإذا ليس للضالبصير ال جل القوىا الروأم

حراء، فال عليه إذا خرج غير أن الك ون مع الحصن أحوط ال تغلبه األعداء واستوى عنده ا◌لحصن والصحبة أولى لكن ال مانع للقوى ال . على كل حال ة الصبر على مشق ه تعالى والصبالغ مبلغ فالكون مع رجال الل

د عنهم فراإلستقامة عن الت.

أصوات الفسقة في المساجد، ولعن أخر وكان زعيم القوم أرزالهم، وعق الرجل أباه وجفا أمه وبر صديقه وأطاع زوجته، وعلت لها هذه األم ة أو".

وتنزل الرحمة، ] 2[كشف الغطاء، ] 1: [وهي أربعة : ثمار العزلة الظفر بمواهب المنة : قال الشيخ أبو الحسن رضي اهللا عنه 82 .ولسان الصدق] 4[وتحقق المحبة، ] 3[

42

" ا تقول في زيارة اإلخوان في الله عز وجل ومواصلة◌ األصحاب في التالقي والتذكر؟م : "فإن قلت ياء والتزين وقول تجنب الر والثانيعدم اإلكثار؛ أحدهما: فاعلم أن ذلك من جواهر عبادة الله لكن بشرطين

د عن الناس ثالثة أمور .اللغو والغيبة فرا ما يحملك على العزلة والت2[إستغراق األوقات في العبادة؛ ] 1: [أم[ . تهم وما علمت من ءافا] 3[وقطع الطمع عنهم؛

.وبالله التوفيق

43

محاربة الشيطان في

44

83باب محاربة الشيطان لة والخص ألنه عدو ال يقنعه إال هالكك؛ أحدهما: ثم عليك يا أخي بمحاربة الشيطان وقهره لخصلتين

. أنه مجبول على عداوتك ومنتصب أبدا لمحاربتك : الثانية وتعالى بفعلك كيف يكون الحال إذا كنت مجتهدا في عبادة الله ودعوة الخلق إلى باب الله سبحانه

، فله إذا ذا ضد صنيعه، كأنك إذا شددت وسطك لتغائظ الشيطان فهو أيضا يشد وسطه ليقاتـلك وقولك، وه ة ة ومعك عدوة خاصاس عداوة عامها نفس . مع سائر النله أعوان عليك أشد ك مشغول . ك وهواك ثمإن ثم

واال فال . فإذا ال بد من محاربته وقهره . والشيطان فارغ، ثم إنه يراك وأنت التراه، وأنت تنساه وهو ال ينساك .تامن من الفساد

أن التدبير أحدهما: شيء أحارب الشيطان؟ وبأي شيء أقهره؟ فاعلم أن ذلك طريقان بأي : فإن قلت يام عليه بالدفع الق والثاني. في دفعه اإلستعاذة بالله تعالى فإن الشيطان كلب سلطه الله تعالى عليك

ل : ثم اعلم أن محاربته وقهره في ثالثة أشياء . والمخالفة بعد اإلستعاذة بالله، إذ هو الكافي شره ال أنت األو أن تتعلم والثالث . أن يستخف بدعوته ال تعلق قلبك بذلك وال تتبعه الثانيو . أن تديم بذكر الله بلسانك وقلبك

.مكائده وحيله وله حيل بمنزلة الشبكات كيف نعلم؟ أن مكائده له وساويس بمنزلة السهام التي يرميها،: فإن قلت

وتلك الخواطر أربعة . يتبين لك الوساويس بمعرفة الخواطر، وتبين لك الحيل بمعرفة المكائد . التي ينصبهاة، ويكون بالشر إمتحانا قسم من قبل الله تع ] 1: [أقسام الى بال واسطة، ويكون بالخير إكراما والزاما للحج

ك ال يكون قسم بواسطة مل ] 2. [وتغليظا للمحنة، عالمته أن يكون مصمما في الوجهين راتبا على حالة واحدة نزلة ناصح يدخل معك في إال بخير إذ هو ناصح مرشد لم يرسل إال بذلك، عالمته أن يكون مترددا إذ هو بم

وقسم بواسطة شيطان ال يكون إال ] 3. [في الخير كل وجه ويعرض عليك كل نصح رجاء إجابتك ورغبتك وقسم بواسطة هو}النفس ال يكون إال بشر وما ال خير ] 4. [بشر إغواءا، عالمته أن يكون مترددا مضطربا

.عالمته أن يكون مصمما ومائال إلى الشهوات واللذات كيف كانت فيه تصنعا ونعسفا،ما كان بخير عقيب إجتهاد أو كان بشر عقيب ذنب، فهو من ] 1: [ثم لألقسام األربعة عالمات أخر

] 3. [كان بشر لكنه يضعف بذكر الله أو كان بشر مبتديا ال عقيب ذنب، فهو من الشيطان وما] 2. [الله .وى النفس وما كان بشر ال يضعف بذكر الله، فهو من ه ] 4. [وما كان بخير مبتديا، فهو من الملك

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يدعو حزبه ليكونوا من أصحاب السعير﴾ فال سلطان األولياء ﴿إن الشيطان لكم عدو فاتخذوه عدوا إنما: قال اهللا تعالى فقد أمر اهللا تعالى بمحاربته ومجاهدته في السر والعالنية، والطاعة والمعصية، وأعلم العباد بأنه قد : الشيخ عبد القادر الجيالني

م عليه السالم، وضاره في ذريته، وأنه ال ينام إذا نام اآلدمي، عادى اهللا عز وجل في عبده ونبيه وصفيه وخليفته في االرض آد .وال يغفل إذا غفل اآلدمي، وال يسهو إذا سها في نومه ويقظته، مجتهد في عطف اآلدمي وهالكه

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رق بين خاطر الخير مطلقا لتتبعه و خاطر الش موازينك ثالثة إن أرادت أن تفر ل : لـتجـتنبه ثم األو الحين ما وافقه والثانيالشرع ما وافقه خير؛ الث خير؛ إقتداء بالصفس على الخاطر، ما نفر والثعرض الن

واحد م ما يلزمك م . نهاطبعه خير، وقد عرفت عكس كل ظر فيها ما هذا حدعرفته في الخواطر وأنعم الن . اللطيفة واألسرار الشريفة والله الموفق بفضله استطعت فإنها من العلوم

ل : [وأما حيله معط فسبعة أوجه ك محتأج إلى ] األوه بإناعة فاردده إن عصمك اللنهاك عن الطأن يد اعة لتتزوتي ال انقضآء لها، ذلك الطنيا لالخرة الاني[من هذه الدسويف فاردده إن ] والثامرك بالتأن ي

ل لتتف ] والثالث [عصمك الله بأن أجلك ليس بيدك، أمرك بالعجلة فيقول لك عجغ لكذا وكذا، فأردده إن أن يرأن يأمرك بإتمامه ريآء، فأردده ] والرابع [عصمك الله بأن قليل العمل مع التمام خير من كثيره مع النقصان،

ه عزرؤية الل ه بأنتكفيك، إن عصمط الل أن يوقعك في العجب فيقول لك ما أعظمك ومآ ] والخامس [وجلي ذا قيمة هذا العمل ف أيقظك فأردده إن عصمك الله بإن طاعتك منة من الله دونك ولو ال فضل الله فما

وهو أعظمها أن يقول لك إجتهد في السر فإن الله تعالى سيظهره عليك، ] والسادس [جنب نعم الله تعالى، أظهرك وان شآء اخفى، وان شآء جعلك فأردده إن عصمك الله بأنك عبد الله تعالى وهو سيدك إن شآء

فليس بأيديهم شيء، خطيرا وان شآء جعلك حقيرا، وذلك إليه ال تبالي إن أظهر ذلك للناس أو لم يظهره، ك تركه، وان كنت شقيا ال أن يقول لك ال حاجة ] والسابع [ يضر ك إن خلقت سعيدا الإلى هذا العمل فإن

بربوبيته وذلك ه، فالرب أعلم ينفعك فعله، فأردده إن عصمك الله بأنك عبد وعلى العبد امتثال األمر لعبوديت له على الطاعة بكل حال، العمل ينفعك على كل حال إن خلقت سعيدا ينفعك بزيادة الثواب، واال ال يعاقبك ال

ك على أنك إن دخات النار وأنت مطيع ار وال يضرإليك من أن تدخلها وأنت عاص، وكيف تدخل الن أحبيمان والطاعة لم يدخل ووعد الله حق، وقوله صدق وقد وعد على الطاعة بالثواب فمن لقي الله تعالى عن اإل

ادق ال بالعمل ولهذا المعنى أخبر الله تعالى النار ال ه الصة بوعد اللة واستحقاق الجنالحمد ﴿: ذلك بقوله بت، فتيقظ يآ أخي فإن األمر كما ترى واستعن ﴾لله الذي صدقنا وعده وأورثنا األرض نتبوأ من الجنة حيث نشآء

.ي العظيم بالله واستعذ به فإن األمر بيده ومنه التوفيق وال حول وال قوة إال بالله العل

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مجاهدة النفس في

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اهدة النفس بــاب مج أنه والثانيأنه عدو من داخل البيت؛ أحدهما: ثم عليك يا أخي بمجـاهدة النفس والحذر منها ألمرين

.عدو ومحبوب واإلنسان اعمى عن عيب محبوبه يها بقدر ما تفعل الخير وتضعفها "ما عالج النفس؟ " :فإن قلت ذلك طريق بين طريقين تقو فاعلم أن

منع الشهوة؛ وحمل : شياء ثم اعلم يا أخي تذلل النفس وتكسر هواها بثالثة أ. وتحبسهأ على حد ال تتمادىومنازل التقوى . وبما ذكرنا تتمكن أن تلجمها بلجام التقوى. أثقال العبادة؛ واإلستعانة بالله، واال فال مخلص

البدعة وتقوى عن المعاصي، وزاد الغزالي تقوى بمعنى اجتناب الفضول تقوى عن الشرك؛ وتقوى عن : ثالثة .وحد التقوى إجتناب ما تحتاج منه ضررا في دينك

ل لنا هذا المعنى في النفس لنعلم كي : فإن قلت قوىفصفس بالتما تفصيله . ف نلجم هذه النفأقول إنوأما الذي ال بد منه أن تقول من . فيها أن تقوم بقوة العزم فتمنعها عن كل معصية وتصونها عن كل فضول

العين واألذن واللسان والقلب والبطن، : الله فليراع األعضاء الخمسة، فإنهن األصول وهى أراد أن يتقي يانة لها مما يخاف منه ضررا في أمر الدين من معصية وحرام ن فيحترز عليها بالصوفضول واسراف م

العتبار ثالثة حالل، فإذا حصل صيانة هذه األعضاء فمرجو أن يكفى سائر أركانه عليك بحفظ العين ارهم ويحفظوا فروجهم، ذلك ازكى لهم إن الله خبير بما قل للمؤمنين يغضوا من ابص "﴿قوله عز وجل : أمور

النظر من محاسن المرأة سهم مسموم من سهام إبليس، فمن "((: وقوله صلى الله عليه وسلم ﴾."يصنعون تركها أذاقه الل وجل ه عزظر إلى ذات الله وكون العين خلق للنه طعم عبادة تسر.(("

ل مشاركة القائل في الذنب؛ والثاني : ثم عليك يا أخي بحفظ األذن عن الغناء والفضول ألمرين األو .هييج الخواطر والوسواس في القلب ت

ل اعواجاج األعضاء : ثم عليك يا أخي بحفظ اللسان، فإنه أشدها جماحا العتبار خمسة أمور األوه؛ والثالث ذهاب حسناتك إن أرسلته إلى الغيبة إلى الذي أوقعت باعوجاجه؛ والثاني ضياع وقتك إن أرسلت

اب الله إن كلمت قوال الغيبة عليه؛ الرابع عدم السالمة من أفات الدنيا إن أرسلته؛ الخامس استحقاق عذ ل شغل الكرام الكاتبين بما ال خير فيه؛ والثاني إرسال : محظورا، فاحفظه أيضا من المباح ألربعة أمور األو

ن يدي الملك الجبار يوم القيامة؛ والرابع اللوم ن اللغو والهذر؛ والثالث قراءته بي الكتاب إلى الله عز وجل م .والتعيير : تبار خمسة أمور ثم عليك بحفظ القلب واصالحه، فإنه أعظم خطرا وأدقها أمرا وأشقها إصالحا إلع

م، ﴾"يعلم ما في أنفسكم فاحذروه "﴿ل قوله تعالى، األوه عليه وسلى اللاني قوله صله "((ونحوها؛ والثالل إنالث أنه ملك واألعضاء تبع له إذا صلح والث ))."تعالى ال ينظر إلى صوركم وأبشاركم وانما ينظر إلى قلوبكم

ل هذه الخزانة من أن صلحت واذا فسد فسدت؛ والرابع أن القلب خزانة كل جوهر كالعقل والعلم فحق لمث

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لته تجد له خمسة أحوال ليست لغيره تصان عن األدناس؛ والخامس يطان والملك : إن تأمل ال يقصد الش األوده، وهو أبدا بين ل وجنو إال إليه؛ والثاني إن الشغل له أكثر وهو معترك العسكرين الهوى وجنوده والعق

على منعها؛ والرابع ان عالجه تحاربهما؛ والثالث أن الخواطر له كالسهام وال تزال تقع فيه ليال ونهارا ال تقدر .رع إنقالبا من القدر في غليانهاعسير ألنه غائب عنك؛ والخامس إنه أس

سده إن أمر هذا القلب لمهم جدا فاخبرنا عن المعاني التي تصلحه وعن اآلفات التي تف : "فإن قلت فاعلم أن علماء اآلخرة قد ذكروا من نحو سبعين خصلة ." مل بذلك عسى أن يوفق الله لالجتهاد في الع

ه أمر دينه وانتبه من رقدة الغلفلي" :قال الغزالي . محمودة وتحتها أضدادها مذمومة ن لعمري إن من أهمونحن نذكر لك . تعالىونظر لنفسه فال يكون تحصيل جميع ذلك عليه عسيرا والعمل به كثيرا إذا وفقه الله

عابدين وأربعة في مقابلتها فيها إنتظام اآلن األربعة ال بد من ذكرها في عالج القلب فهى من مداحض ال ".العبادة واصالح القلب

وأما المناقب التي هى . األمل؛ واإلستعجال؛ والحسد؛ والكبر، فهذه أصل فساد القلب : فاآلفات األربع لب، فابذل ادهأ فقصر األمل؛ والتأني في األمور؛ والنصيحة للخلق؛ والتواضع، فهذه أصل صالح الق أضد

ز من تلك والتحصيل لهذه، فتكفى المؤر وتظفر بالمقصود إ حرالمجهود في الت وجل ه عزن شاء الل ، والمعنى الراتب في القلب الباعث هو األمل أما حد األمل اإلرادة الحياة للوقت المتراخي بالحكم

ل خاطر دون التوقف فيه ه تعالى عن أخيك المسلم و العجلة ه على اإلقدام على األمر بأوإرادة زوال نعم الل ،، واتباعه هو التكبر وعكس حدها حد أضدادها هو الكبر ، والخاطر في رفع النفس واستعظامها هو الحسد

. الحسنة لت أملك هاج لك أربعة أشياء ف ك إن طوك : احذرها ياأخي غاية الحذر ألناعة ألنل ترك الط األو

وف أتوب وفي األيام سعة وأنا س " ، والثاني تسويف التوبة ألنك تقول ."سوف أفعل واأليام بين يدي " تقول أخاف الفقر في " ول شاب وسني قليل، والثالث الحرص على الجمع واإلشتغال بالدنيا عن األخرة ألنك تق

ما أضعف عن اإلكتساب وال بدلت الكبر ورب ك إذا طوابع القسوة في القلب ألنخره لهرم، والرلي من شيء اد .األمل ال تذكر الموت والقبر وبفقد األمل تحصل أضدادها الحسنة

أحدها أن يقصد العابد منزلة في : اصي، له أربع أفات أيضاوأما اإلستجال فهو الموقع في المع تر ويئس ويترك اإلجتهاد الخير واإلستقامة ويجتهد، فربما يسعجل في نيلها وليس ذلك بوقتها فإما أن يف

تقاب النفس، فينقطع عن تلك المنزلة، فيح يادة رم تلك المنزلة واما أن يغلو في الجهد وا فهو أبدا بين إفراط الزيكون للعابد حاجة فيدعو الله تعالى فيها ويكثر وتفريط النقصان، و كالهما نتيجة اإلستعجال؛ والثانية أن

، فيحرم حاجته؛ والثالثة أن الدعاء، فربما يستعجل اإلجابة قبل وقتها، فال يجدها فيفتر ويسأم فيترك الدعاء ل في الدعاء عليه فيهلك مسلم بسببه، وربما يتجاوز عن الحد يظلمه فيقع في معصية؛ إنسان فيغيظه فيعج

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ل الطعام الحرام أو الشبهة، فيفوته والرابعة أصل العبادة الورع إذا كان الرجل مستعجال كان واقعا في أك .الورع

يبتلى به الكثير وأما الحسد فإنه المفسد للطاعات والباعث على الخطايا وأنه الداء الفضال الذي ل إفساد الطاعات؛ والثاني فعل : ثم إنه يهيج خمسة أشياء . عن العامة والجهال القراء والعلماء فضال األو

.المعاصي؛ والثالث التعب بال فائدة؛ والرابع عمى القلب؛ والخامس الحرمان ما تضر ر فإنه الخصلة المهلكة رأسا، وليس هى بمنزلة سائر الخصال التي تضر بفروع ان وأما الكب

أحدها حرمان الحق : ع أفات هى باألصل، ثم إذا قويت وغلبت فال تدارك والعياذ بالله تعالى، يهيج منها أرب الرابعة النار والعذاب في وعمى القلب عن معرفة أيات الله؛ والثانية بغض الله؛ والثالثة الخزي في الدنيا؛ و

نها كعت العاقل فضال فهذه بعض ما حضرنا في هذ ، العقبى ه الخصال األربع من اآلفات واحدة مه أمر دينه إذا أهم ق لرحمته .عن الكله الموفوالل

في حفظ البطن : فصل إن كان لك همة . ، ثم عن الفضول ثانيا84رام والشبهة أوال ثم عليك يا أخي بحفظ البطن عن الح

لها: في عبادة الله إنما يلزمك بحث الحرام والشبهة أوال لثالثة أمور م؛ أوانيحذرا من نار جهنا أكلهم والث .أكلهما مردود غير مقبول والثالث مطرود ال يوفق للعبادة؛

وقلة فهم العلم؛ ] 3[وفتنة األعضاء؛ ] 2[قسوة القلب؛ ] 1: [وأما فضول الحالل فله عشر أفات وهى وشغل القلب والبدن؛ ] 7[وخطر الوقوع في الشبهة والحرام؛ ] 6[وفقد حالوة العبادة؛ ] 5[العبادة؛ وقلة ] 4[فهذه عشرة في أحدها . حساب والحبس في ال ] 10[ونقصان الثواب في العقبى؛ ] 9[وشدة سكرات الموت؛ ] 8[

.كفاية بالغة

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ير الله به والمنخنقة والموقوذة والمتردية والنطيحة ومآ حرمت عليكم الميتة والدم ولحم الخنزير وما اهل لغ ﴿: قال الله تعالى يتم وما ذبح على النصب وان تستقسموا باالزالم ذلك فسق، الي ما ذك بع إالذين كفروا من د اكل السينكم، قال تخشوهم وم يئس الثم، واخشون، اليوم اكملت لكم دينكم واتممت عليكم نعمتي ورضيت لكم اإلسالم دينا، ف من اضطر في مخمصة غير متجانف إل

مما علمكم الله، ماذا احل لهم، قا احل لكم الطيبات وما علمتم من الجوارح مكلبين تعلمونهن يسئلونك . فإن الله غفور رحيم ه انقوا الله عليه، واتا امسكن عليكم واذكروا اسم الله سريع الحساب فكلوا ممذين اوتوا . اللبات وطعام اليلكم الط اليوم احل

]. 5-3: المآئدة[ ﴾ .الكتاب حل لكم وطعامكم حل لهم

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في القوت في اإلحتيـــاط

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في القوت في اإلحتيـــاط باب ر من الحالل على ما ثم اقـتص . يا أخي عليك باإلحتياط في القوت كيال تقع في الحرام أو الشبهة

.على عبادة الله يكون عدة كا للغير منهيا عنه مل ما تيقنت كونه "فاعلم أن بعض العلماء قال، " ما الحرام والشبهة؟ : " فإن قلت

فقال ." وأما إذا لم يكن لك يقين بذلك ولكن يغلب على ظنك أنه كذلك فهو شبهة . محض في الشرع فهو حرام قى شاكا ال يكون أما إذا تساوت األمرتان حتى تب . ا يكون به علم او غالب ظن م الحرام المحض "أخرون،

متنـاع عن الحرام واجب وعن اإل ثم . فهذا أولى القولين عند الغزالي ." ألحدهما ترجيح عندك، فذلك شبهة .وورع الشبهة تقوى

مان؟ ما تقول في قبول ج : "فإن قلت الطين في هذا الزالعلماء "وائز الس فقال . اختلفوا فيه فاعلم أنن ال يحل أن يوخذ ما ال يتحقق أنه حالل أل "وقال أخرون، ." ما ال يتحقق أنه حرام فله أخذه كل "قوم،

ذا لم يتحقق أنها حرام فله أخذه، وانما التبعة على إ يحل للغني والفقير "وقال قوم، ." األغلب عليهم الحرامالحرام مالهم والفقير ألنهم ظالمون، والغالب على ال يحل من أموالهم شيء للغني "وقال أخرون، ." المعطى

ما ال يتيقن أنه حرام فهو حالل للفقير دون الغني إال أن يعلم "وقال أخرون، ." فيلزم اإلجتناب . والحكم للغالب ، ق ." الفقير أن ذلك عين الغصب بهاهذه المسآئل ال يمكن الفتوى "ال الغزالي ".

الح، فال حرج : فالجواب " ما حكم قبول صالت أهل السوق وغيرهم؟: "فإن قلت من كان ظاهره الصأتاك ممن ظاهره حكم الشرع وهو أن تاخذ ما ] 1: [فاعلم أن هاهنا شيئين . اال فال و ي قبول صدقته، ف

وهو أن ال تاخذ من أحد شيئا وحكم الورع ] 2[ح، وال تسئل إال أن تتيقن أنه غصب أو حرام بعينه؛ الصال .فترده ن أنه ال شبهة فيه بحال واال حتى تبحث غاية البحث، فتستيق

يسر، والورع موضوع على ع على ال موضو فاعلم أن الشرع ."خالف الورع الشرع وحكمه : "فإن قلت حكم الجواز؛ ] 1: [ثم الورع من الشرع أيضا وكالهما في األصل واحد لكن للشرع حكمان . التشديد واإلحتياط

ل حكم الش . ضل واألحوط األف وحكم ] 2[ اني حكم واألوالورع رع والث. إذا جاز البحـث عن كـل شيء تعذر األمـر على صـاحب الورع إذ ال بد من بالغ يبلغه : "فإن قلت

د سلوكه فشرطه أن يصبر على احتمال الشدة واال فال فاعلم أن طريق الورع شديد وأن من قص ." ــاعة الط إلى بل لبنان وغيره، فاقتصروا على أكل الحشيش وثمرات ال ج كثير من أهل الورع إلى يتم له ذلك، ولذلك صار

تداولونه ي وأما إن أقمت بين الناس وتاكل ما . فاسلك طريقتهم إن أردت منزلة الورع األعلى. ا بحال شبهة فيه ر مما في أيديهم، فليكن ذلك بمنزلة الميتة عند الض اعة ال تتناوله إالغك إلى الطورة وذلك بمقدار ما يبل .

52

لذي يلزم منه الحساب والحبس وما المقدار الذي إذا أخذه ا ما الحالل وما حد الفضول : "فإن قلت ياء، والتكاثر للتـفاخر أن ياخذ العبد أحدها: أقسام أن أحوال المباح ثالثة فاعلم " العبد يكون ذلك أدبا؟ والر

وحبسا؛ ب حسابا لحالل لشهوة نفسه وهذا موج اأن ياخذ الثانيوالقسم العظيم؛ وهذا موجب عذاب النار في حال العذر قدر ما يستعين به على عبادة الله تعالى، وهذا خير الحالل أن ياخذ من الثالث والقسم

.دحة وم بل له أجر . وحسنة وأدب، وال حساب عليه وال عقاب نيادب يحتاج إلى بصيرة اإلستقامة على حفظ هذا األ ثمه ال ياخذ من الدة وقصد بأنللعد بحال إال

ة في حال أجزأه ذ . ى عبادة الله تعالىعل إن سهى عن ذكر الحج عليك يا أخي ببذل . لك القصد المجمل ثموانما هلك . ونفس ] 4[وشيطان؛ ] 3[وخلق؛ ] 2[دنيا؛ ] 1: [المجهود في هذه األقسام األربعة بالحذر، منها

] 2[فعل الطاعة؛ ] 1: [العبادة شطران هاهن أصال، وهو أن م اعلم أن ث . قسام كل من هلك بسبب هذه األ . واجتناب المعاصي

ة المبتدئين أن يصوموا نهارهم ويقوموا ليلهم ة أولي البصائر أن يحفظ . فهموا قلوبهم عن الميل وهمفإذا علمت أن . يعنيهم إلى غير الله وبطونهم عن الفضول وألسنتهم عن اللغو وأعينهم عن النظر إلى ما ال

لى أحدهما فليكن ذلك اإلجتناب، وان لم تبلغ إال إ . سالم غانم جانب اإلجتناب أولى من حصل له شطران، ف .فتسلم إن لم تغنم، واال خسرت الشطرين جميعا

53

في العوارض الشاغلة :ى وكفايتهاعن عبــادة الله تعال

بر و الرضىو التفويض و التوكل الص

54

بــاب في العوارض الشاغلة عن عبــادة الله تعالىزق؛ ] 1: [وذلك أربعة العوارض . ثم عليك يا أخي بكفاية العوارض الشاغلة عن عبادة الله تعالى الر

.والمصائب مع الشدائد ] 4[والقضاء؛ ] 3[واألخطار؛ ] 2[ العارض األولى

زق والحاجة ب ه سبحانه في موضع الرل على اللوكل، فعليك بالتوكزق الت حال وكفاية الر أحدهما: ألمرين كل 85.لما في تركه من الخطر العظيم والثانيللتفرغ للعبادة،

ألن نا على أنه دلزق كالخلق، أى لقوله تعالىالل ذ ﴿: الره الرزقكم والل ح ﴾ي خلقكم ثم ى وعد، ثمتمان حتى قسم، ثم لم يكتف بذ لم يكتف بالض ى ضمن، ثمى أمر وأبلغ لم يكتف بالوعد حتوأنذر لك حت .

فال يلتفت إلى إنسان 86ل يقين بوعد الله سبحانه،ثم إن المتوكل يقصد األمور على قوة بصيرة وكما فه أو شيطان يوسوسه نيالى أصحاب الهمم من أال تنظر يا أخي إ . 87يخوا الملوك فباشروا . أبناءالدأم

ا ملك وام ا حصو الحروب إما فوات األرواح وام ار فيطرحون أنفسهم على أحد األمرين إم جا التل ا هلك، وأم .األرباح

د عن ه تعالى، لعبادة الل وأما أبناء اآلخرة فرأس أموالهم التوكل لما أحكموه تفرغوا فرنوامن التوتمكلوك األرض يسيرون حيث شاءوا، وكل األماكن عندهم و األزمان الخلق، وافتحموا الفيافي وهم م احد، وكل

88.عندهم واحد ب م أن قوام بنيتك من الله عز وجل ال بأحد دون الله وال بحطام من الدنيا وال بسب تعل وأما التوكل أن

لخلف والسهو وتنزهه عن ا وأما الباعث عليه ضمان الله تعالى وكمال علمه وقدرته 89.من األسباب 90.والعجز

إن كنتم أمنتم بالله فعليه توكلوا إن كنتم ﴿: ه تعالىوقال الل . ﴾على الله فهو حسبه ومن يتوكل﴿: قال الله تعالى 85 ان في ﴾، سلمينموالحاك عن عمر بن الخطاب رضى الله عنه صحيحهرواى الترمذي والنسأء وابن ماجة واإلمام أحمد وابن حب

نكم تتوكلون على الله حق توكله لرزقكم كما يرزق الطيور تغدوا خماصا وتروح لو أ((: قال رسول الله صلى الله عليه وسلم .))بطانا

86 .وهي التوكل، ثم التسليم، ثم التفويض: التوكل ثالث درجات: قال الشيخ عبد القادر الجيالني

87. عم الوكيل ل لهم الناس ان الناس قد جمعوا لكم فاخشوهم فزادهم ايمانا، وقالوا حسبنا الله ون الذين قا﴿: قال اهللا تعالى

ه، واللبعوا رضوان اللاتم يمسسهم سوء وه وفضل، لن اللف اوليآءه، . ه ذو فضل عظيم فانقلبوا بنعمة م يطان يخوما ذلكم الشإن .﴾فون إن كنتم مؤمنين فال تخافوهم وخا

عن اإلخالص ارتفاع الهمة التوكل حقيقة كحقيقة اإلخالص، وحقيقة : "سئل الشيخ عبد القادر الجيالني عن التوكل فقال 88 ."فذلك التوكل هو الخروج عن الحول والقوة مع السكون إلى رب األرباب سبحانه وتعالى. طلب األعواض على األعمال

55

زق والحاجة ] 3[وموضع النصرة؛ ] 2[موضع القسمة؛ ] 1: [وأما موضعه فثالثة مواضع وموصع الر . 91.وضمان الله في هذا الموضع لكن بما يقيم بنيتك لتعبده

زق أربعة أقسام الر 2[مضمون وهو الغذاء وما به قوام البنية دون سائر األسباب؛ ] 1: [واعلم أن [ما ياكله فالن، وهذا ما يشربه، هذاا كتب في اللوح بأن م وأما المقسوم . وموعود ] 4[ومملوك؛ ] 3[ومقسوم؛

فما يملكه كل واحد من أموال الدنيا على حسب وأما المملوك . وهذا ما يلبسه بوقت موقت ال يزيد وال ينقض 92.فهو ما وعد الله تعالى للمتقين بشرط التقوى حالال من غير كد عود وأما المو . ما قدر الله تعالى

زق بحال؟: "فإن قلت ذي هو الغذاء والقوام فال " هل يلزمنا طلب الرزق المضمون ال الر فاعلم أنا المقسوم فال يلزم طليه إذ ال حاجة للعبد إلى . كننا طلبه إذ هو فعل الله سبحانه بالعبد كالحياة والموت يم فأم

.مان الله تعالىذلك، إنما حاجته إلى المضمون وهو من الله تعالى في ض

زق المضمون أسباب، هل يلزمنا طلب السبب؟: "فإن قلت ه تعالى ضمن لنا مطلقا " لهذا الرالل إن ثمز طلب الر ن لك أنلب والكسب، فقد تبي93.ق وأسبابه ليس بأمر الزم من غير شرط الط

فاعلم إن كان لك قوة القلب بالله وثقة بالغة بوعد الله تعالى " هل أدخل البادية بال زاد؟: "فإن قلت .جرى مع الله على عادة الناس جرى الله تعالى معه على ما هو عنده فادخل واال فكن كالعوام ألن من

89

◌يته ﴿: قال الله تعالى ي اعيذها بك وذري سميتها مريم وانجيمإنيطان الرانبتها نباتا . ا من الش ها بقبول حسن ولها ربفتقبمن عند الله، ان انى لك هذا؟ قالت هو حسنا، وكفلها زكريا، كلما دخل عليها زكريا المحراب، وجد عندها رزقا، قال يا مريم

.﴾من يشاء بغير حساب الله يرزق

90من تشآء، بيدك قل اللهم مالك الملك تؤتي الملك من تشآء وتنزع الملك ممن تشآء، وتعز من تشآء وتذل ﴿: ىلقال الله تعا

شيء قدير الخير، ان ت م . ك على كلت وتخرج الميمن المي يل، وتخرج الحيهار في الهار وتولج النيل في النتولج ال ، ن الحي .﴾ق من تشآء بغير حساب وترز

91ضياء التأويل في قال شقيق المؤلف عبد الله بن فودي محمد في تفسيره ،﴾اياك نستعين عبد و إياك ن ﴿: قال الله تعالى

وقدمت العبادة على اإلستعانة ليعلم أن تقديم الوسيلة على طلب ...ونطلب منك المعونة على العبادة وغيرها: "معانى التنزيل ."ليدل على ان العبادة ال تكون إال بمعونة منه ...لحاجة أدعى إلى اإلجابة،ا

92هو حسبه، ان الله ومن يتق الله يجعل له مخرجا ويرزقه من حيث ال يحتسب، ومن يتوكل على الله ف ﴿: قال الله تعالى

ضياء التأويل في معانى قال شقيق المؤلف عبد الله بن فودي محمد في تفسيره ﴾،الله لكل شيء قدرابالغ أمره، قد جعل ومن يتق ﴿: علم آية لو أخذ الناس بها لكفتهم إني أل : "داللة على أن التقوى مالك األمر وعنه صلى اهللا عليه وسلم: "التنزيل

ه فهو حسبه، انل على اللتوكه يجعل له مخرجا ويرزقه من حيث ال يحتسب، ومن يشيء الل ه لكله بالغ أمره، قد جعل اللالل ، فشكا أبوه إلى رسول الله صلى اهللا عليه وسلم فق ...﴾."قدرا ال لهوروى أن سالم بن عوف بن مالك األشجعي أسره العدو :هو في بيته إذ قرع إبنه الباب ومعه مائة من اإلبل ساقها ففعل، فبينما ،))وال قوة إال بالله ال حول -أتق الله وأكتر من قول "((

فنزلت . من العدو.

93 ."ال يكثر همك، ما قدر يكــون، وما ترزق يأتيك : " قـــال عليه الصالة والسالم إلبن مسعود

56

فاعـلم أنه ربما يحمل الزاد وال يعلق القلب " فالمتوكل هل يحمل الزاد معه في األسفار؟: "فإن قلت الزاد بنية أخرى بأن يعين مسلما ه، فإنه ال محالة رزقه وفيه قوامه إنما يعلق القلب بالله تعالى، وربما يحمل ب

.أن في القلب وليس الشأن في أخذ الزاد وتركه إنما الش . ونحو ذلك أولى، وان لقلب بالله فالترك فاعلم إن كنت منفردا قوي ا " خذ الزاد أم تركه؟فأيهما أفضل أ: "فإن قلت

.يق وبالله التوف . كان إلعانة المسلمين فاألخذ أولى األخطار : العارض الثاني

طمانية أحدهما: ألمرين 95سبحانه فعليك بتفويض األمر كله إلى الله 94.فإنما كفايتها بالتفويض الح والخير في والثانيالقلب؛ بال اإلستق حصول الص.

فاعلم أن التفويض إرادة أن يحفظ الله عليك ." بين لنا معنى التفويض وموضعه : "قلت فإن بل . لك أن تريدها قطعا فليس والمباحات،وأما موضعه في النوافل . مصالحك فيما ال تامن فيه الخطر

الح دت إرادتك باإلستثناء، فهو . باإلستثناء وشرط الخير والصتفويض فإن قي. الباعث على الباعث ذكر عجزك و . هالك والفساد فيهاال وأما الباعث عليه ذكر خطر األمور وامكان

.الخطر عن اإلعتصام عن ضروب أنه يكون أو تشك ب خطر ] 1: [ما الخطر الذي يوجب التفويض فاعلم أن الخطر خطران : "فإن قلت

وخطر الفساد بأن ال ] 2[إليه أو ال فهذا يحتاج إلى اإلستثناء في باب النية واألمل؛ ال يكون، أو أنك تصل الح لنفسك ذي تحتاج فيه وهذا . تستيقن فيه الصفويض الالت.

فاعلم أن االغلب ال يفعل " ض الهالك والفساد والدار دار محنة؟هل يامن المفو : "فإن قلت ض إال الح بالمفو الص.

94

من سعادة : "ومنها التفويض قال رسول الله صلى الله عليه وسلم : عمدة العلمآءودى في كتابه قــال الشيخ عثمان بن ف حيحين في و ." قضى الله خطه بماومن شقاوته تركه استخارة الله وس . ابن أدم استخارته الله ورضاه بما قضى الله عن الص

الة، ((: البرآء بن عـازب رضى الله تعالى عنه قال قال رسول الله صلى الله عليه وسلم أ وضوءك للص إذا أتيت مضجعك فتوضنك ورغ : مان وقل ثم اضطجع على شقك األي ضت أمري إليك وألجأت ظهري إليك رهبة م ي أسلت نفسي إليك وفوإن همبة إليك الل

ذي أنزلت وبنبيإليك أمنت بكتابك ال ذي أرسلت ال ملجا وال منجا منك إالعلى . ك ال مت أخر ما تقول، فإن مت واجعلهن .))أصبحت أصبحت خيرا فأن " وزاد في رواية مسلم ." الفطرة

95قال شقيق ]. 44: غافر 40[﴾،له سيئات ما مكروا عباد فوقاه الوأفوض أمرى إلى الله إن الله بصير بال ﴿: ىلقال الله تعا

ليعصمني ﴾أمرى إلى الله ﴿أسلم ﴾و أفوض ﴿: "ضياء التأويل في معانى التنزيلالمؤلف عبد الله بن فودي محمد في تفسيره ."فيحرسهم أو يجازى كال على حسب حاله فوقاه الله سيئات ما مكروا ﴾لعباد إن الله بصير با﴿من كل سوء

57

القضاء وأنواعه : العارض الثالث التفرغ لعبادة الله ألنك إذا أحدهما: لى ألمرين فعليك بالرضى بقضآء الله تعا 96.وانما كفايته بالرضى

خطر ما والثاني. "ال يكون كذا لم كان كذا ولم ذا"لم ترض بالقضآء تكون مهموما مشغول القلب أبدا بأنه 97.ب الله سبحانه وتعالىفي السخط من غض

والسخط ذكرغير ما قضى . فاعلم أن الرضى ترك السخط " ما معنى الرضى بالقضآء؟: "فإن قلت 98.ذ شرط فيه الله بأنه أولى وأصلح له فيما ال يستيقن فساده وصالحه ه

؟: "فإن قلت ره تعالى؟ فكيف يرضى العبد الشبقضآء الل رما يلزم " أليس الشضى إنالر فاعلم أن هو المقضى رما الشوان ، ليس بشر رات أربعة . بالقضآء وقضآء الشالمقضي 2[نعمة؛ ] 1[ :ثم [ ة؛وشد]3 [

.وشر ] 4[وخير؛

: ومن تلك المنجيات أيضا الرضى بقضآء الله تعالى عز وجل قال : عمدة العلمآءقال الشيخ عثمان بن فودى في كتابه 96

قال شقيق المؤلف عبد الله بن فودي ]. 11: التغابن 63[ ،﴾ه أصاب من مصيبة إال بإذن الله ومن يؤمن بالله يهد قلب مآ[وارادته، ودخل فيها كفر بتقديره ،﴾يبة إال بإذن الله مآ أصاب من مص ﴿: ضياء التأويل في معانى التنزيلمحمد في تفسيره

إن ابتاله صبر، وان . يثبته ،﴾يهد قلبه "﴿أى بأن المصيبة بقضآئه ،﴾ومن يؤمن بالله ﴿. الكافرين أوال إذ ال مصيبة أعظم منها .د غفر أعطاه شكر، وان ظلمه أح

مآ أصاب من مصيبة في األرض وال في أنفسكم إال في ﴿ :وقال تعالى: عمدة العلمآءقال الشيخ عثمان بن فودى في كتابه 97قال عبد الله بن فودي محمد في ] 22: الحديد 57[ ،﴾م تاسوا على ما فاتك كتاب من قبل أن نبرأها إن ذلك على الله يسير لكيال

كالمرض والآلفة والموتان ،﴾وال في أنفسكم ﴿بالجدب والعاهة والزالزل ،﴾من مصيبة في األرض مآ أصاب ﴿: ضياء التأويلذلك على الله إن ﴿. ..نخلقها ﴾ل أن نبرأهامن قب ﴿. ال مكتوبة في اللوح مثبتة غي علم الله إ ﴾إال في كتاب "﴿وفقدان الولدان

. تحزنوا حزنا يمنع التسليم ألمر الله ﴾"اسوا لكيال ت "﴿إلستغنائه عن العدة والمدة، ثم أشار إلى الحكمة في ذلك بقوله ﴾يسير ر كان مقدر عليه لم يشتد حزنه ﴾على ما فاتكم﴿ ما أصابه من الض من علم أن نيا، فإن ن نفسه على من نعم الدإذ قد وط

.ذلك

98نيا واآلخرة، ذ ﴿: قال الله تعالى قال ] 11: الحج 22[ ،﴾لك هو الخسران المبين وان أصابته فتنة انقلب على وجهه خسر الد

أى ،﴾انقلب على وجهه ﴿سه أو ماله محن و سقم في نف ،﴾وان أصـابته فتنة ﴿: ضياء التأويلعبد الله بن فودي محمد في هذا دين خير : ، فإن صح القادم منهم وكثر ماله وأوالده اطمأن وقال[رجع إلى الكفر، واآلية نزلت في األعراب يقدمون المدينة

بايع النبي على اإلسالم، فأصابته مصائب فتشءم، فأتى النبي صلى الله عليه واال انقلب وتشاءم به، وقد جاء بعضهم فأسلم و نيا﴿." ال يقال اإلسالم : "أقلني، فأبى وقال: وسلم فقال لك هو الخسران المبين ذ ﴿لحبوط عمله، ،﴾واآلخرة ﴿لفقدها ،﴾خسر الد﴾

.البين الذي ليس فوقه خسران

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والشدة يجب 99.فالنعمة يجب الرضى فيها بالقاضي والقضآء والمقضي، وعليه الشكر من حيث أنه نعمة بر من حيث أنه شدة الرضى فيه ضى فيه بما ذكر والخير يج 100.ا بما ذكر ويجب عليها الصوعليه ب الر

يث أنه والشر يجب الرضى فيه بما ذكر لكن رضاه بالمقضي من ح 101.ذكر المنة من حيث أنه خير اعلم 102.شر ثم مأ تكون أن103.بالقلب هذا األمور إن

العارض الرابع الشدائد والمصائب بر في المواطن وانما ذلك ألمرين بر فعليك بالص ما كفايتها بالصللوصول إلى العبادة ] ماأحده : [وان

د ه تعالى وتجرمن قصد عبادة الل بر، وذلك أن ه على الصمبنى أمر العبادة كل لها إستقبلته عوارض ألنا مشقة إذ ال يتأتى فعل العبادة إال بقمع النفس وقهر النفس من أشد وشدائد ومحن ومصائب، بل العبادة نفسه

ار محنة ال م إن الدار د األمور، ثم يلزم اإلحتياط مع ذلك ليال يفسد واإلبقاء على العمل أشد من العمل، ث وابتالء النفس بد من اإلبتالء باقسام الشدائد والمصائب كموت األهل والقرابات واإلخوان واألصحاب

لك والكذب عليك وذهاب مالك لكل واحدة من هذه باألمرأض واألوجاء وقتال الناس إياك والطمع فيك والغيبة ائب له في الدنيا أكثر المصائب لدغة، ثم إن طالب األخرة أشد إبتالء من كان إلى الله تعالى أقرب، فالمص

] 2[الموت األبيض وهو الجوع، ] 1: [ت قطع طريق األخرة، فأجعل في نفسك أربعة ألوان يا أخي أن أرد لى بعض، واألخضر وهو الوقائع بعضها ع ] 4[واألسود وهو ذم الناس، ] 3[واألحمر وهو مخالفة الشيطان،

بر من خير الدنيا] والثاني[ من األمرين لما في الص. ، ثم أعظمها يآ أخي عليك بقطع هذه العوارض األربعة واال فشغل واحد منها يمنعك عن العبادة

زق إذ هو الذي صرف قلوب عآمة الخلق عن باب الله ولم تزل األنبياء والعلماء ي وأعضلها أمر ا عظون لرله قلة التدبر بئايات وهم مع ذلك ال يهتدون، بل ال يزالون يخافون أن يفوتهم غذىء وعشآء، وأصل ذلك ك

الحين الله وصنائعه سبحانه، وترك التدبر بكالم رسول الله صلى الله عليه وسلم، وترك ل ألقوال الص أمالت

وشكر باللسان وهو الثنىء ] 2. [شكر بالقلب و هو ان يعلم إن النعمة كلها من الله تعالى] 1: [الشكر على ثالثة أوجه 99

وشكر بسآئر الجوارح ] 3. [اء عليهم والدعاس لهمعلى الله وكثرة الحمد والمدح له، ومن شكر اللسان أيضا شكر الوسائط الثن .بإتباع أوامر الله واجتناب محرمه

100ابر ﴿: قـال الله تعالى ر الصمرات، وبشن األموال واألنفس والثن الخوف والجوع ونقص مكم بشيء مولنبلون ذين إذا ين، ال

: البقرة 2[ ﴾،اوآلئك عليهم صلوات من ربهم ورحمة واوآلئك هو المهتدون . اصابتهم مصيبة، قالوا إن لله وانا إليه راجعون 155-157 [

101 ]48: الروم 30[ ﴾،يستبشرون فإذا اصاب به من يشاء من عباده إذا هم﴿: قال تعالى

102 ]79: النسآء 4[ ﴾،ما اصابك من حسنة فمن الله وما اصابك من سيئة فمن نفسك ﴿: قال تعالى

هم يهمه إال كفر به من ما يصيب المسلم من وصب وال نصب وال سقم وال حزن حتى ال: "قال عليه الصالة والسالم 103 .سيئاته

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غآء إلى كالم الجاهلين واإلغترار بعادات الغافلين حتى تمكن مع اإلسترسال بوسواس الشيطان واإلص صائر واإلجتهاد لم الشيطان منهم ورسخت العادات في قلوبهم فأدى ذلك إلى ضعف القلب، وأما أولوا الب

، فإذا وسوس لهم بأسباب األرض واعتصموا بحبل الله فلم يلتفتوا إلى وسواس الشيطان والخلق والنفس يعبئوا نقادت شيطان أو نفس أو إنسان قاموا بالمدافعة والمخالفة حتى ولى الخلق عنهم واعتزل عنهم الشيطان، وا

يآ أخي ضمان الله لقوام لهم النفس يآ أخي إنما قاموا بتلك المجاهدات بقوة العلم ونور اليقين، وقد علمت م قوى الزهاد على األسفار وطي الليالي وااليام، فمنهم من لم يأكل عشرة أيام، ومنه البنية بال سبب، وكذلك

ته م يأكل شهرا أو شهرين، وهو على قون لم. أن تعلم أن اإلختيار ال يصلح إال لمن كان عالما باألمور ] دهماأح : [وأما التفويض فتأمل فيه أصلين

لهالك على ما فيه الخير بجميع جهاتها ظاهرها وباطنها حالها وعاقبتها، واال فال تأمن من أن تختار الفساد واالح، وهذا العلم المحيط ال يصلح إال لرب العالمين، اني[والصي أقوم لك بجميع ] والثرجال قال لك إن لو أن

بك فمالك إذا إال أن تفزض األمور إلى رب مصالحك وهو عندك أعلم أهل زمانك وأقواهم وأصدقهم سكن قل كل راحم وأغنى كل العالمين سبحانه وهو يدبر األمر من السمآء إلى األرض أعلم كل عالم وأقدر وأرحم

.غني ليختار لك ل فيه أصلين مقنعين وأمضى بالقضآء فتأمه ورضوانه، ] أحدهما: [ا الروثواب الل فراغ القلب من الهم

لف إذ قيل ] والثاني[ رر ولقد صدق بعض الس خط من عظيم الخطر والضة؟ ما في السبوبي ة والرله ما العبودي .فقال الرب يقضي والعبد يرضى واال فما هناك ربوبية وال عبودية

باركة تجلب كل منفعة وتدفع ع ه دواء وشربه كريهة مبر فإن ا الصوآء وأمة، واذ كان الدمضر نك كلبر أربعة الص إن فس على شربه، ثمفة فالعاقل يكره الن 1: [بهذه الص [ ،اعةصبر على الط]وصبر عن ] 2

ر عن المحن والمصآئب، والله المسئول أن يمدنا بحسن وصب ] 4[وصبر عن فضول الدنيا، ] 3[المعصية، .لي العظيم توفيقه فإن األمر كله بيده وهو أرحم الراحمين وال حول وال قوة إال بالله الع

60

: لبواعث إلى العبادة في إلتزام ا الخوف والرجآء في كل أوقات

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باب إلتزام الخوف والرجآء في كل أوقات خوف إنما يجب إلتزامه ثم عليك يأ أخي بالتزام البواعث إلى العبادة وهي الخوف والرجآء، فأما ال : وأما الرجآء فإنما يلزم ألمرين . ليال تعجب بالطاعة فتهلك ] الثاني[الزجر عن المعاصي، ] أحدهما: [ألمرين

.ليهون عليك احتمال الشدآئد والمشقات ] انيوالث [البعث إلى الطاعات، ] أحدهما[دور ما الخوف والرجآء؟ فاعلم أن الخوف والرجآء يرجعان إلى قبيل الخواطر، وليس من مق : فإن قلت

د مقدماتها، فحد الخوف رعدة تحدث في القلب عن ظن مكروه بباله، وحد الرجآء العبد، وانما المقدور للعب ذكر الذنوب التي ]1: [بع إبتهاج القلب بمعرفة فضل الله سبحانه وتعالى وسعة رحمته، ومقدمات الخوف أر

وذكر قدرة الله تعالى متى ما شآء وكيف ] 4[وذكر ضعف نفسك، ] 3[وذكر شدة عذاب الله، ] 2[مضت، وذكر ما وعد من جزيل ] 2[ير قدم أو شفيع، ذكر سوابق فضله إليك من غ ] 1: [ومقدمات الرجآء أربع . شآء

وذكر كثرة نعمه في أمر دينك ودنياك في الحال من غير استحقاق أو ] 3[ثوابه دون استحقاقك إياه بالفعل، .ة الله تعالىوذكر سعة رحم ] 4[سؤال،

م اعلم أن يآ أخي والخوف والرجآء هو الطريق العدل بين طريفين مهلكين، وهما األمن واليأس، ث ذكر ] 1: [خير إال بالتحفظ بثالثة أصول ابداالطريق ال يصلح سلوكه مع هذه النفس الجموح الكسلة عن ال

وذكر ] 3[وذكر أفعاله سبخانه وتعالى في األخذ والعفو، ] 2[أقواله سبحانه وتعالى في الترغيب والترهيب، .عاد من الثواب والعقاب جزآئه للعباد في الم

ل ر : األصل األورغيب والتهيب في ذكر أقواله في الت قل يا عبادي الذين أسرفوا على أنفسهم ال تقنطوا من رحمة الله إن ﴿: قوله تعالى من أيات الترغيب والذين إذا فعلوا فاحشة أو ظلموا أنفسهم ذكروا الله فاستغفروا لذنوبهم ﴿: ، وقوله ﴾الله يغفر الذنوب جميعا

وهو الذي يقبل التوبة عن ﴿: ، وقوله ﴾وب غافر الذنب وقابل الت ﴿: ، وقوله ﴾ومن يغفر الذنوب إال الله ورحمتي وسعت كل ﴿: ، وقوله ﴾كتب ربكم على نفسه الرحمة ﴿: ، وقوله ﴾عباده ويعفو عن السيئات

ف الله به عباده يا عباد فاتقون ﴿: قوله أيات الخوف ومن . ، فهذه ونحوها أيات الرجآء ﴾شيء ذلك يخو﴾ ،نسان أن يترك سدى﴿: ، وقوله ﴾أفحسبتم أنما خلقناكم عبثا وأنكم إلينا ال ترجعون ﴿: وقوله ، ﴾أيحسب اإل

. نحو ذلك و ثم قال في ﴾نبئ عبادي أني أنا الغفور الرحيم ﴿: قوله ومن األيات الجامعة بين الخوف والرجآء

ذي الطول ال إله إال ﴿: ل في عقبه ثم قا ﴾شديد العقاب ﴿: ، وقوله ﴾وأن عذابي هو العذاب األليم ﴿: عقبه ، وأعجب من ﴾والله رؤوف بالعباد ﴿: ثم قال في عقبه ﴾ويحذركم الله نفسه ﴿: ، وأعجب من ذلك قوله ﴾هو

ره بمغفرة وأجر كريم إنما تنذر من اتبع الذكر ﴿: ذلك قوله حمن بالغيب فبشق الخشية بإسم ﴾وخشي الرعل ، .ة الرحمن دون إسم الجبار والمنتقم والمتكبر ونحوه لتكون الخشية مع ذكر الرحم

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في أفعاله تعالى: األصل الثانيأما من جنب الخوف فاذكر أمر إبليس وبلعم، وأما من جنب الرجآء : واألصل الثاني في أفعله

.فاذكر سحرة فرعون وأصحاب الكهف وكلبهم ر ما وعد وما أوعد في المعاد في ذك : األصل الثالث

فك ورجآءك واألصل الثالث في ذكر ما وعد وما أوعد في المعاد نذكر لك أحواال من ذلك ليزيد خو 104ما روى عن ابن شبرمة أحدهمافاذكر حال رجلين، أما الموت . ر منها الموت والقبر والقيامة والجنة والنا

آل إله إال الله، فتكلم المريض إني: على مريض وهو لما به وعنده رجل يلقنه 105دخلت مع الشعبي : "أنه قالالحمد لله الذي نجى : "فقال الشعبي ﴾وألزمهم كلمة التقوى وكانوا أحق بها وأهلها﴿: لم أدعها، ثم قرأ

عليه الفضيل ابن عياض وجلس عند حضرته الوفات فدخل 106ما حكي أن تلميذ الفضيل واألخر ." صاحبنانها ومات على ذلك، فدخل الفضيل منزله فجعل يبكي : رأسه وقرأ سورة يــس، فقال ي بريء مال أقولها ألن

بأي شيء نزع الله المعرفة عنك : ، ثم رءاه في النوم يسحب إلى جهنم فقال أربعين يوما لم يخرج من البيت د الموت فاذكر والحال بع وأما القبر . النميمة والحسد وشرب الخمر : بثالثة أشيآء : وكنت أعلم تالميذي، فقال

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لحديث فما هو بالمكثر منه، له وهو اإلمام العالمة فقيه العراق أبو شبرمة قاضي الكوفة، وكان من أئمة الفروع، وأما ا كان ابن شبرمة عفيفا، صارما، عاقال، خيرا، يشبه النساك، : بعين حديثا، قال أحمد بن عبد اهللا العجلي نحو من ستين أو س

.أربعين ومائة سنة أربع و : وكان شاعرا، كريما، جوادا، له نحو من خمسين حديثا، توفي

، اإلمام، عالمة العصر، أبو عمرو الهمدان 105 عبيمولده وهو عامر بن شراحيل بن عبد بن ذي كبار الش ، عبيالش ثم ، في : يحابة، وعن منصور بن عبد الرحمن، : ، فهذه رواية، وسمع من إمرة عمر بن الخطاب، لست سنين خلت منها ة من كبراء الصعد

، قال عبيعن الش: بيم، قال -أدركت خمس مائة من أصحاب النى اهللا عليه وسلة ثمانية أشهر هاربا من وأقام في المدين : صلا قط، قال إسماعيل بن مجالد، المختار، فسمع من ابن عمر، وتعلم الحساب من الحارث األعور، وكان حافظا، وما كتب شيئ

.ة أربع ومائة مات الشعبي سن : وخليفة، وطائفة

106 ميميالفضيل بن عياض بن مسعود بن بشر الت وهو أبو علي ، الخراساني بت شيخ اإلسالم اليربوعياإلمام القدوة الثقطع الطريق بين أبيورد وسرخس، وكان سبب توبته أنه عشق جارية، فبينا المجاور بحرم اهللا، كان الفضيل بن عياض شاطرا ي

، قد آن : سمعها، قال فلما ﴾...ألم يأن للذين آمنوا أن تخشع قلوبهم﴿: هو يرتقي الجدران إليها، إذ سمع تاليا يتلو بلى يا رب. حتى نصبح، فإن فضيال على الطريق يقطع : نرحل، وقال بعضهم: فرجع، فآواه الليل إلى خربة، فإذا فيها سابلة، فقال بعضهم

يهم إال أنا أسعى بالليل في المعاصي، وقوم من المسلمين ها هنا يخافوني، وما أرى اهللا ساقني إل : وقلت ففكرت،: علينا، قال شيد يقول : قال النضر بن شميل ألرتدع، اللهم إني قد تبت إليك، وجعلت توبتي مجاورة البيت الحرام، ما رأيت في :سمعت الر

بريالعلماء أهيب من مالك، وال أورع من الفضيل، قال إسحاق بن إبراهيم الط: اس ما رأيت أحدا أخوف على نفسه، وال أرجى للنلة، كأنه يخاطب إنسانا، وكان إ ة، بطيئة، مترسد فيهامن الفضيل، كانت قراءته حزينة، شهية، يردبآية فيها ذكر الجن ذا مر.

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الحين قال وري : "حال رجلين ما ذكر بعض الصوم فقلت له 107رأيت سفيان الثكيف حالك : "بعد موته في الن، فأنشد "كيف حالك يآ عبد الله؟: "، فقلت له "نىليس هذا زمان الك : "فأعرض عني، وقال " يآ أبا عبد الله؟

:يقول ضاءي عنك يابن سعيدي نظرت إلى ربي عيانا فقال لي هنيئا ر بعبرة مشتاق وقلب عميدي لقد كنت قواما إذا اليل قد دجى

."وزرني فإني عنك غير بعيدي فدونك فاختر أي قصر تريده :فأنشد يقول " ما فعل بك؟: "والرجل الثاني الذي رآء مغلوال بعد موته، فقيل له

بنا يلعب فهذا زمان تولى زمان لعبنا به

ونسوق المجرمين إلى * يوم نحشر المتقين إلى الرحمن وفدا ﴿: فتأمل قوله تعالى ◌ وأما القيامة ربنا ﴿: ، وقوله ﴾وسقاهم ربهم شرابا طهورا ﴿: الىفتأمل فيهما أيتين قوله تع وأما الجنة والنار .﴾جهنم وردا

ال ندري أي : "108قال يحيى بن معاذ . ﴾قال اخسؤوا فيها وال تكلمون * أخرجنا منها فإن عدنا فإنا ظالمون جنان أو دخول النيران، أما الجنة فال صبر عنها وأما النار فال صبر عليها، على المصيبتين أعظم فوت ال

قاسات الجحيم عيم أيسر من محال فوت الن كل".

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روق ابن حبيب بن رافع بن عبد اهللا بن موهبة بن أبي بن عبد اهللا بن منقذ وهو أبو عبد اهللا سفيان الثوري بن سعيد بن مس ماء العاملين في فاظ، سيد العل بن نصر بن الحارث بن ثعلبة بن عامر بن ملكان بن ثور بن عبد، هو شيخ اإلسالم، إمام الح

ادق : ، ولد الجامع زمانه، المجتهد، مصنف كتاب ث الصفاقا، وطلب العلم وهو حدث باعتناء والده المحدسنة سبع وتسعين ات، وكان والده وريون سنة، سعيد بن مسروق الثولد سفيان سنة ثمان وتسعين، ومات وله ثالث وست ، عبيمن أصحاب الش

.سنة ست وعشرين ومائة : ومات

108 الواعظ، من كبار المشايخ، له كالم جي ازيرجات سبع : وعنه قال د، ومواعظ مشهورة، وهو يحيى بن معاذ الروبة، : الدالت .ثم الزهد، ثم الرضى، ثم الخوف، ثم الشوق، ثم المحبة، ثم المعرفة

64

:في دفع القوادحين يآء والعجب الر

65

يآء والعجب باب في نفي الر يآء ثم عليك يآ أخي بدفع القوادح، ل الر فإن . ودفعه باإلخالص ليكون العمل مقبوال والقادح األو

يآء، قلت فأخبرنا حقيقة اإلخالص والر فأما إخالص . واخالص طلب األخرة ] 2[إخالص العمل، ] 1: [أن اإلخالص إخالصان فاعلم

، وأما إخالص طلب األخرة فهو إرادة ن وجل ه عزب إلى الل قرالخير، فع األخرة بعمل العمل فهو إرادة الت . وهذا هو البيان الكامل ." اإلخالص دوام المراقبة ونسيان الحظوظ كلها: "قال الفضيل

يآء ضربان نيا بعمل األخرة، ثم الريآء وهو إرادة نفع الد 1: [وضد اإلخالص الر [ ،حضريآء م]2 [ .رة وريآء تخليط، والمحض إرادة نفع الدنيا ال غير، والتخليط إرادة نفع الدنيا واألخ

] 1: [ثالثة أقسام فما موضع اإلخالص في أي طاعة يقع ويجب؟ فاعلم أن األعمال : فإن قلت لين إخالص وفي األخير إخالص ] 3[واألعمال الباطنة، ] 2[العبادات الظواهر، والمباحات، وفي األو

.طلب األجر إنه يجب لكل عمل : أنه قد اختلف فيه، فقيل أكل عمل يحناج إلى إخالص مفرد؟ فاعلم : فإن قلت

ن العبادات إخالص مفرد، وقيل يجوز تناول اإلخالص لجملة م. شيئا من مدحة أو سمعة أو إن أراد بعمله الخير من الله تعالى وال يريد من الناس : فإن قلت

يآء بالمراد ال بال يآء اعتبار الر ذلك محض الر ذي يريد منه، فإن كان منفعة، أيكون ذلك ريآء؟ فاعلم أن .نه ريآء سواء كان من الله تعالى أو من الناس مرادك من عمل الخير نفعا دنيويا فإ

نيا التي يريد ها من الله تعالى لتعفف عن الناس والعدة على: فإن قلت عبادة إذا كان القصد في الديآء؟ فاعلم أن ذلك وما يتصل بأمر األخرة ال ريآء فيه، وكذلك إن أردت أن يكون الله تعالى أيكون ذلك ر

يد مذهب الحق من تآئ لك تعظيم عند الناس ومحبة عند المشآئخ واأليمة أو يكون قصدك في ذلك التمكن د على أهل البدع والنشر للعلم أو حض الناس على العبادة دون أن تقصد شرف ن فسك من حيث هي والر

يآء إذ المقثود منها أمر األخرة أو دنيا لها، فإن هذه كلها نيات محمودة ال يدخل شي نها في باب الرء م .بالحقيقة

إنه ] والثاني[إنه يحجب عن التوفيق، ] أحدهما: [العجب، وانما يلزمك اجتنابه ألمرين والقادح الثانيالح بشيء دون الله عز وجل يفس د العمل الص.

ذي شره اله سبحانه، وأنذكر أنه بتوفيق اللة، وهو أن يالعجب ذكر المن م ثوابه وقدره، وضدفه وعظ .دواعي العجب ونفل في سائر األوقات وهذا الذكر فرض عند

66

صنف هم المعجبون بكل حال وهم ] 1: [ثم اعلم أن الناس في العجب على ثالثة أصناف ة بكل حال وهم المستقيمون ال يعجبون بشيء من وصنف هم الذاكرون المن ] 2[والقدرية، 109المعتزلة

.والثالث هم المخلصون وهم العآمة أهل السنة ينتبهون تارة ويغفلون تارة ] 3[األعمال، يآء ف وأما الباعث على ه سبحانه وتعالىترك الرذي خلق سبع سماوات ﴿: هو أن تذكر قول الله الالل

شيء قدير وأن ه على كلالل لتعلموا أن ل األمر بينهن يتنز ش ومن األرض مثلهن ه قد أحاط بكليء اللرك لتعلم أني ، كان الله سبحانه وتعالى يقول إني خلقت السموات واألرض وما بينهما، واكتفيت بنظ ﴾علما

ير فال تكتفي بنظري إليك وبعلمي بك عالم قادر وأنت تصلي ركعتين مع ما فيهما من المعآئب والتقص قل، ثم اذكر هل من وثنآءي عليك وشكري لك حتى تحب أن يعلم الخلق ليمدحوك بذلك ويحبونك أفال تع

اخذ ألف ألف دينار فباعه بفلس أليس يكون ذلك خسرانا عظيما ورضوان كان له جوهر نقيس يمكنه أن ي مل لو ق الذي ألجله تع الله أكبر إذ رضوان الله أفضل من الدنيا واألخرة وما فيهما، ثم اذكر أن المخلو

قين ف◌إن الله علم أنك تعمل ألجله ألبغضك، ثم إن كنت ال تفعل لله وقصدت بعملك رضى المخلو .ط الله تعالى ويسخط الناس جميعايصرف عنك قلوبهم وينفر عنك نفوسهم، فيحصل لك بهذا األمر سخ

ع من الله وأما الباعث على ترك العجب فهو أن تذكر أن فعل العبد إنما صارت له قيمة لما وق األجير يعمل طول النهار بدرهمين ولو قمت ليلة لله تعالى تعالى موضع الرضى والقبول واال فأنت ترى

عطاك ألعطاك ما ال يخطر ببالك، بل لو جعلت لله ساعة تصلي فيها ركعتين خفيفتين، بل ن فسا واحدا أل وربما يبذل م اذكر أن الملك في الدنيا إذا أعطى أحدا كسوة أو طعاما يستخدمه بضروب الخدمة ذلك، ث

، ثم اذكر من كان األنبيآء والمآلئك ون له على االذقان المعى روحه إذا اعترض للملك عدو ة واألوليآء يخرتعظم الحقير خذمته، يآ إذا أذن للحقير أن يدخل مع هؤآلء في الخذمة لينال الحقير العناية له في باب أيس

سيئاتك فإن أرادت الوصول إلى الله فعليك بالذلة واإلفتقار والزام الباب أخي أكتم حسناتك كما تكنم ا األمر إال برحمته ة م، هذ بالتضرع والبكآء اناء اليل وأطراف النهار فاستعن بالله فإنه خير معين ال نجا

.وهو أرحم الراحمين وال حول وال قوة إال بالله العلي العظيم

109

عتزالهم الحق، وقيل العتزالهم أقاويل المسلمين، إنما سموا المعتزلة ال: قال الشيخ عبد القادر الجيالني رحمه اهللا تعالى هؤالء معتزلة، فلقبوا بذلك وهم : وقيل إنما سموا بذلك العتزالهم مجلس الحسن البصري رحمه اهللا تعالى، فمر الحسن بهم وقال

.يقتدون بعمرو بن عبيد

67

في إلتزام طريق الحمد والشكر لنعمات الله في كل أوقات

68

د والشكر لنعمات الله في كل أوقات باب في إلتزام الحم : الشكر ألمرين ثم عليك يآ أخي بعد الظفر بالمقصود من هذه العبادات السالمة من االفات بالحمد و

يادة، فأما دوام النعمة فألن الشكر قيد النعم وبه تدوم وبتركه ]والثاني[لدوام النعمة، ] أحدهما[ لحصول الزي ﴾ما بقوم حتى يغيروا ما بأنفسهم يغير إن الله ال ﴿: تزول، قال الله تعالى ادة فلقوله ، وأما حصول الز

. ﴾لئن شكرتم ألزيدنكم ﴿: تعالىونعمة دفع، ] 2[نعمة نفع، ] 1: [ضربان فالدنيوية ودينية، ] 2[دنيوية، ] 1: [ثم إن النعم قسمان

الخلقة السوية في سالمتها وعافيتها وما ] 1: [لح والمنافع، فالمنافع ضربان فنعمة النفع إن أعطاك المصاد والمضآر وهو ونعمة الدفع أن صرف عنك المفاس . تتلذذ به من المطعم والمشرب والملبس والمنكح وغيرها

دفع نا يلحقك من ضرر ] والثاني[بالنفس بأن سلمك من زمانتها وسآئر أفاتها وعللها، ] أحدهما: [ضربان .وهوآم ونحوها من أنواع العوآئق أو يقصدك بسوء من إنس وجن وسباع

ونعمة العصمة، فنعمة التوفيق أن وفقك أوال ] 2[نعمة التوفيق، ] 1: [وأما نعمة الدينية فضربان اللة لإلسالم، ثم للسنة، ثم للطاعة، ونعمة العصمة إن عص رك وعن البدعة والضال عن الكفر والشمك أو

.وعن سآئر المعاصيوان تعدوا نعمة الله ﴿: وتفسير ذلك ال يحصيه إال السيد العالم الذي أنعم عليك كما قال جل وعال

، وأن دوام هذه النعمة كلها من كل باب منها مما يبلغه وهمك كله متعلق ﴾ال تحصوها إن الله لغفور رحيم لقيمة ويكون فيها كل هذه الفوآئد لحقيق ان بشيء واحد وهو الشكر والحمد، وأن خصلة يكون لها كل هذه ا

.يتمسك بها من غير إغفال بحال، فإنه جوهر ثمين والله ولي التوفيق بفضله قوا بينهما بأن الحمد من أشكال التسبيح فما حقيقة الحمد والشكر؟ فاعلم أن : فإن قلت العلمآء فر

.والتهليل، وأما الشكر فهو الطاعة بجميع الجوارح لرب الخآلئق عم، ثم النعم دينية ودنيويةزفما موضع الشكر؟ فاعلم أن موضعه الن : فإن قلت قول ] 1: [والن وأما الشدآئد والمصآئب في الدنيا في نفس أو أهل أو مال هل يلزم الشكر عليها؟ فق

لله تعالى، فيلزم الشكر على تلك النعم المقرونة بها دون تلك الشدة، ال يلزم إال أن الشدة في جنبها نعم امخوفة فيودي ريهة لعلة وقول يلزم ألن تلك الشدآئد ليست بحقيقة بدليل ما تجر من المنافع كالدوآء الك ] 2[

.إلى سالمة البدن ابر؟ فاعلم أنه قد قيل إن الشاكر أفضل بدليل قوله تعالى: فإن قلت كر أفضل أم الصوقليل ﴿: فالش

ابر أفضل ألنه أعظم مشقة فيكون أعظم ، وجعلهم أخص ال ﴾من عبادي الشكور وقيل بل الص ، خوآصابرون أجرهم بغير حساب يوفى إنما﴿: ثوابا وأرفع منزلة، قال الله تعالى الص﴾ الياكر : "، قال الغزالش إن

ابر بالحقيقة ال يكون إال شاكرابالحق صابرا، والص يقة ال يكون إال".

69

ل أصلين تأم اكر، ] أحدهما: [ثمما يعرف قدرها الشما تعطى من يعرف قدرها وانعمة إنالن أنلمجهود حتى النعمة إنما تسلب ممن ال يعرف قدرها الذي كفرها وال يودي شكرها، عليك ببذل ا أن ] والثاني[

ياك أن تلتفت إ لى الدنيا وحطامها، فاعلم بالحقيقة تعرف قدر النعم إذا أنعم الله عليك بنعمة في الدين، وال الوقت إلى األبد لما نيا وأخذت في شكر اإلسالم من أول الد ك لو خلقت من أوكنت تقوم بذلك، لكن أن

تك، يآ أخي إن األمر يسير عآل من يسر الله عليه وعلى العبد اإلجتهاد عليك ببذل المجهود قدر طاق .﴾ين والذين جاهدوا فينا لنهدينهم سبلنا وان الله لمع المحسن ﴿: وعلى الله الهداية، قال الله تعالى

70

خاتمة في كرامات سلوك طريق الجنة

71

110خاتمة في كرامات سلوك طريق الجنة عشرون في الدنيا وعشرون في العقبى، : يآ أخي كراماتك إن سلكت هذا الطريق وخدمته أربعون

كونه ] والرابعة [حبه لك، ] والثالثة [شكره لك، ] والثانية [فذكر الله لك بثنآئه، ] األولى: [أما التي في الدنياو ] والثامنة [كونه لك أنيسا، ] والسابعة [نصيرا، كونه لك ] والسادسة [كونه لرزقك كفيال، ] والخامسة [وكيلك،

، فس ال يلحقك ذلالن اسعة [عزوالت [ ،ةرفع الهم] اهتدآء القلب بنوره ] والحادي عشر [غنى القلب، ] والعاشرةدر ال يضيق بشيء من محن الدنيا، ] والثانية عشر [ار، إلى علوم وأسر ة عشر [شرح الصالثالمهابة، ] والث

ك بت ] والخامسة عشر [المحبة في القلوب، ] والرابعة عشر [ ة يتبرراب وطئت وبمكان جلست فيه البركة العآمر والبحر حتى إن شئت سرت في الهوى تسخير األرض من الب] والسادسة عشر [يوما وبإنسان صحبت،

تسخير الحيوان من السبع ] عة عشر والساب [ 111ومشيت على المآء وقطعت وجه األرض في ساعة،القيادة والوجاهة ] والتاسعة عشر [[ال تسئل الله شيئا إال أعطاك، ] والثامنة عشر [والوحش والهوآم وغيرها ي الخلق الوسيلة إلى الله تعالى بخدمتك وتنجح الحاجة إلى الله تعالى بوجاهتك على باب رب العزة فيبتغ

النبي صلى اهللا عليه وسلم، مصحوب هي أمر خارق للعادة يظهر على يد عبد ظاهر الصالح ملتزم بمتابعة: الكرامة 110

فاعتقد جمهور المسلمين بجواز وقوع الكرامة ألولياء الله، ووقوعها لهم في الحياة وبعد بصحيح االعتقاد والعمل الصالح،ن الممات كما ذهب إليه جمهور أهل السنة، وليس مذهب من المذاهب األربعة قال بنفيها بعد الموت بل ظهورها حينئذ أولى، أل

من لم تظهر كرامته بعد موته كما كانت في : "النفس حينئذ صافية من األكدار، فهي كالسيف سل من غمده، وعلى هذا قيلكلما دخل عليها ﴿: واستدلوا على الوقوع بما جاء من قصة السيدة مريم رضي اهللا عنها في قوله تعالى" حياته فليس بصادق

فقد كان ﴾اء بغير حساب جد عندها رزقا قال يا مريم أنى لك هذا قالت هو من عند الله إن الله يرزق من يش زكريا المحراب و م وال شراب وما جاء من قصة أصحاب الكهف حيث دخلوا غارا فلبثوا فيه بال طعا. يجد عندها فاكهة الصيف بالشتاء وبالعكس

ثالث مائة وتسع سنين نياما بال آفة، وما جاء من قصة آصف وزير سيدنا سليمان وقد كان يعرف اسم اهللا األعظم فدعا به .فأتى اهللا بعرش بلقيس قبل أن يرتد طرف سليمان إليه، وما وقع من كرامات الصحابة والتابعين إلى وقتنا

111فودي كطي األرض ومشي على الماء ونحوه فقد قال الشيخ محمد بن عبد القادر وأما كرامات الظاهرة للشيخ عثمان بن

فقد حدثنا الجد الصالح محمد بن عمر الكموي أن والده كان يرسله إلى الشيخ كل يوم بعشرة : النبذةبن المصطفى في كتابه عمر الكموي فدخل من حوضة بين داريهما، فقال طنابيل، وكان الشيخ يتناوله، فاصبح ذات يوم ولم يره فمشي إلى دار

يا شيخ واهللا ما أصبح عندنا شيء منه، فأخذ الشيخ بضبع عمر الكموي فمشي خطوات، فإذا هما : أين عادتي؟ فقال: للكموي وقد علم عمر الكموي ان بين أشجار غور، وقال به الشيخ ابدأ بعادتي فأتى بها، ثم أخذ ما قدر عليه فرجعا، فإذا هما بمحلهما

أشجار غور ال توجد في غير غنجا وانما خرج غدا ذلك اليوم وذهب، ثم رجع فقال للشيخ اتبعت أثرينا ولم ار أشجار غور، وأما المشي على الماء فقد بلغنا أن الشيخ في زمن صباه سار إلى الكمو عند صاحبه فأتى المورد بلفود وقد غربت الشمس

!" أتقدر على هذا: "أصحاب السفينة يربطونها، وقد امتنع من حمله، فمشى على الماء بقدميه، فجعل يقول لصاحب السفينةو .وأما الطيران في الهوى وقد بلغنا أن زوجته ميمونة واي◌ سأاله عن ذلك، فطار فنزل على بيت هذه وهما ينظران. وجاوز

72

ه كراماتك في وهذ . شيء لحضرك تعالى ولو خطر ببالك إجابة الدعوة من الله ] وتمام العشرون [وبركتك، .الدنيا

ن عليك سكرات الموت، ] والحادية والعشرون : [وأما التي في العقبى هوانية والعشرون [أن يوالث [وح بالب ] والثالثة والعشرون [تثبيت اإليمان، ابعة والعشرون [شرى، خروج الرالخلود في الجنان، ] والر

األمان نت ] والسادسة والعشرون [الحياة في السر لروحك ولبدنك بتعظيم جنازتك، ] والخامسة والعشرون [واب، فتنة سؤال القبر وتلق ابعة والعشرون [ين الصإيناس ] والثامنة والعشرون [توسيع القبر وتنويره، ] والس

الحين، اسعة والعشرون [روحك ونسمتك واكرامها وكونك مع اإلخوان الصوالكرامة الحشر في الع ] والت زاألمن ] الحادية والثالثون [بياض الوجه، ] وتمام الثالثين [تخرج من قبرك فإذا المالئكة يتلقاك بحلل وتاح،

والرابعة [تيسر الحساب، ] والثالثة والثالثون [الكتاب باليمين، أخذ ] والثانية والثالثون [من أهوال يوم القيامة، والسادسة [ورد الحوض على النبي صلى الله عليه وسلم، ] والخامسة والثالثون [ثقل الميزان، ] والثالثون

راط، ] الثالثون و الثون [جواز الصابعة والثوالس [ ،فاعةالش] الثونامنة والثوالث [ ،ةملك األبد في الجن] اسعةوالتلين واألخرين بال كيف جل جالله لقآء رب العالمين ] وتمام األربعين [الرضوان األكبر ] والثالثون إله األو .

.فهذه كراماتك في العقبىصته من أسرار كالم أبي حامد الغزالي رحمه الله ت ذي لخالكتاب ال عالى وأفاض لنا منوبتمامها تم

ا ما علمت منها وما لم بركاته، الحمد لله بجميع محامده كلها ما علمت منها وما لم أعلم على نعمه كله ياته صالة وسالما وبركة ال نهاية لها كما أعلم، اللهم صل وسلم وبارك على سيدنا محمد وأله وأزواج ه وذر

الة والسالم على من ال نبي بعده، الحمد لله رب العالمين 112.ال نهاية لكماله، الص

كتاب المبارك على يد الفقير إلى اهللا تعالى أبي الفا عمر محمد شريف بن فريد يوم الحمد هللا تمت تعليق وشرح لهذا ال 112، فترجمته وشرحته للمسلمين )الميالدي 1996-10-18موافق (من الهجرة 1417في شهر جماد الثاني في سنة 5الجمعة في

: نة وليحطم لهم أبواب المحنة، قال اهللا تعالىالمحبوسين والمسجونين في السجون في بالد األمريكي، ليفتح لهم أبواب طريق الج .﴾، وباهللا التوفيقياأيها الذين امنوا اصبروا وصابروا ورابطوا، واتقوا الله لعلكم تفلحون ﴿

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Tariq 'l-Janna

The Path to Paradise

74

n the name of Allah the Beneficent the Merciful. Abundant peace and blessings of

Allah be upon our master Muhammad and upon his Family and Companions. The

poor slave in need of the mercy of his Lord; the one whose desires have become

shattered due to the deficiency of his good deeds and the paucity of his taqwa113; the

one who is in great anxiety over the wickedness of his actions - Uthman ibn Muhammad ibn

Uthman - Fullani by lineage114; Maliki by madhhaab115; and al-`Ash'ari by aqeeda116: says.

All praises are due to Allah the Lord of the worlds, and peace and blessings be upon the

Messenger of Allah, may Allah bless him and grant him peace. To continue: this is the book

called

THE PATH TO PARADISE This book is a comprehensive study of some of the secrets of Abu Haamid al-Ghazaali,

may Allah be merciful to him117.

113

taqwa - 'fearful awareness' - it means to have acute awareness of the limits of Allah. It comprises observing the

commands of Allah and avoiding the prohibitions of Allah. 114

The Fulanni were one of the earliest of the African ethnic groups to embrace Islam. They along with the

Malinke Dyula have been responsible for the spread of Islam throughout the Sahel belt of Africa. The Shehu's

Fulanni kindred was the Torodbe. His house was the Alibawa and his family was the Fodiawa of Hausaland. 115

Imam Abu Abdullah Malik ibn Anas (716-795) - compiler of the earliest collection of prophetic traditions called

al-Muwatta. He was known as the Imam of the Land of Emigration and responsible for preserving the legal rulings

and behavior of the People of Medina. 116

Imam Abu 'l-Hassan al-Ash`ari (873-935) - the leading defender of the beliefs (aqeeda) of the People of the

Sunna against Helenistic, Jewish and Christian impingement upon the theology of the Muslims. He was

considered as the mujaddid of the third century after hijra. 117

Imam Abu 'l-Hamid Muhammad al-Ghazzali (1058-1111) - he was known as the 'Proof of Islam' and was

responsible for reviving the religious sciences of Islam during his time. He reunited the sciences of jurisprudence

with the sciences of spiritual purification. His greatest work was his Ihya `Uluum 'd-Deen for which he was

universally declared the mujjadid of the fifth century after the hijra.

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On Seeking Knowledge (taalib'l-`ilm)

76

say and success is from Allah, my brothers first it is obligatory upon you to seek

knowledge. This is due to the fact that all things are dependent upon knowledge.

Realize that knowledge (al-`ilm) and worship (al-`ibaada) are two essential

fundamentals. It is due to knowledge and worship that the heavenly books were

revealed and the Messengers were sent. Therefore, it is incumbent upon the servant to possess

some share of each of these two important matters. However, sound worship (al`ibaada) can

never occur except by means of knowledge (al-`ilm).

It is for this reason that it is necessary to give beneficial knowledge (al-`ilm an-naafi`)

preference over worship. After this you must know that anyone who seeks knowledge in order

to turn the faces of people towards him, then his trade has become unprofitable. Therefore,

purify your hearts from hatred (ghillin), envy (hasad), pride (kibr), showing-off (riya'), conceit

(`ujub), and love for this world (hubb 'd-dunya); this is in order that you can truly gain beneficial

knowledge.

O brothers - Verily the knowledge which is obligatory upon every Muslim to seek after are

three: [1] the science of divine unity (`ilm at- tawheed); [2] the science of the law (`ilm 's-

shari`a); and [3] the science of secrets (`ilm 's-sirr). What we mean by the science of secrets are

those sciences which relate to the heart and its spiritual endeavors. We will, if Allah desires,

clarify what is obligatory to know from each of these sciences.118

The obligations which are incumbent upon you from the science of tawheed is to know as

much as is necessary to help you understand the foundations of the deen (usuul 'd-deen).

However, the knowledge of the branches of tawheed and its minute details are not obligatory

upon you to know.

The obligations which are required for you to perform are thus incumbent upon you to

know. This is in order that you may accomplish them properly. These obligations include

purification (tahaara), fasting (sawm), and prayer (salaat). As for as pilgrimage (hajj), zakaat,

and struggle (jihaad) are concerned - these sciences are only incumbent upon you to know at the

time they become obligatory for you to perform. Again, this is in order to accomplish them

properly. However, when they are not obligatory upon you to perform, then knowing them is also

not obligatory. The knowledge which are obligatory upon you to know from the science of

secrets are those knowledges which are obligatory (wajab) upon the heart and those which are

forbidden (nuhiya) for it - in order to acquire esteem for Allah, sincerity, sound intention, and the

soundness of action. In general, it is this knowledge which will be discussed in this abridged

book.

This is the delineation of what is incumbent upon the servant to acquire from knowledge.

There are many who can aquire all that is obligatory upon them from knowledge in a short time,

while others continuously waver in that for more than seventy years. So realize that the whole

matter of seeking knowledge is in the hands of Allah `izza wa jalla.

Success is with Allah

118

For a thorough understanding of these sciences which are an obligation upon every Muslim see our

forthcoming translation of Shaykh Uthman Dan Fodiyo's Umdat 'l-Bayaan Fi 'l-Uluum Allati Waajibaat 'l- Ala 'l-

Ayaan.

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On Repentance (at-tawba)

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epentance (tawba) is incumbent upon you for two reasons. [1] It is necessary in order to

acquire success in obedience, because the misfortune of sins causes two types of

deprivations: [a] withholding a person from doing good deeds, [b] withholding a person

from having zeal and eagerness in obeying Allah. [2] Repentance is necessary in order

for your worship to be accepted by Allah. This is because the Creditor never excepts a gift in

return for a payment of a debt.119

The things which will prompt you towards repentance are three: [1] remembrance of the

result of shameless sins; [2] remembrance of the severity of Allah's punishment; and [3]

remembrance of the frailty of your own bodies. If you were to persist in the remembrance of

these, it would induce you towards sincere repentance (at-tawba an-nasuuh). The bounds of

repentance in the heart from sins are entirely out of esteem for Allah `izza wa jalla and being on

one's guard against His wrath. One does not repent out of desire for worldly matters, out of fear

of people, or out of desire for praise or fame.

Realize that sins are summed up in three divisions. [1] Leaving the obligations (tark'l-

waajibaat) of Allah ta`ala like the prayer (salaat), fasting (sawm), zakaat, atonement (kafara) or

others from these. You should make up as much of that as is possible. [2] The sins which occur

between you and Allah subhaanahu, like drinking wine (sharab'l-khamr), playing wind

instruments (darab'l-mazaamir), devouring compounded interest ( riba), and the like. You

should have regret for that and be determined in your heart to never return to the like of that. [3]

The third are sins which occur between you and other slaves of Allah. These sins are the most

difficult of sins and are divided into those which were committed against someone's property

(maal), self (nafs), honor (`ird), women (hurma), and deen. You should resolve those which are

possible to resolve from what was mentioned.

As for those which are not possible to resolve, you should return to Allah with

humiliation (tadara`u) and sincerity (sidq) in order that Allah may be pleased with you on the

Day of Rising. After that you should go and wash your garments, make the complete bath

(ghusl), and pray four rak`ats. Then place your face upon the earth in a place which is free of

the watchful gaze of all except Allah subhaanahu wa ta`ala. Throw dust upon your head and roll

your face, which is the most honorable of your limbs, in the dirt - with tears flowing, sorrowing

heart, and with a loud voice mention every one of your sins, one by one if possible. Then you

should rebuke and reprimand your disobedient soul (nafs) by saying: "O self! Are you not

ashamed?! Will you not repent?! Can you withstand the punishment of Allah subhaanahu wa

ta`ala?! Do you have anything which can endure the wrath of Allah `izza wa jalla?!" You

should mention this over and over again.

Then with tears flowing you should raise your hands to the Merciful Lord and say, “My

Allah! Your rebellious slave has returned to Your door. Your disobedient slave has returned to

correction. My Allah! Your sinful slave comes with his excuses. So pardon me by Your

generosity. Accept me by Your bounty. Look down upon me with Your mercy. O Allah! Forgive

me for what has past from sins and protect me from what remains of my years. Truly all good is

in Your hands and to us You are the Kind and Merciful.”

119

This means that our obedience to Allah is a debt which we owe Him. The word debt (dain) has the same

linguistic root as the word deen (way of life). Thus, your way of life is Islam. Whoever adheres to the bounds of

Islam by performing the obligations and avoiding the prohibitions will have paid back His debt to Allah in a timely

fashion. Whoever falls short will have forfeited his contract with Allah and may be required to repay Him in the

form of the torment at death, in the grave , on the Day of Rising, in the Reckoning and during the torment of the

Fire. Allah is the sole King of the Day of Requital.

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Then make the supplication of distress and hardship (du`a as-shidda), which is: “ O

Discloser of the greatest of matters! O Goal of the aspirations of the distressed! O He who when

He desires a matter, says to it, Be! And it is! Our sins have besieged us and You are the One

who stores them. O Gatherer of every distress! I am seeking Your preservation in this moment, so

relent towards me. Verily You are the Relenting the Merciful. O He who is not preoccupied with

hearing from hearing others! O He who is not hendered by those who ask! O He who is not

annoyed by the insistence of those who are insistent! Let us drink the coolness of Your pardon

and the sweetness of Your mercy. Verily You have power over all things.”

You should then make the prayer upon the Prophet120, may Allah bless him and grant him

peace and ask forgiveness for all the believing men and women. When you have done this and

returned to the obedience of Allah `izza wa jalla, it is then you will have repented with a sincere

repentance. You will have left sins being purified of them like the day your mother gave birth to

you. Allah subhaanahu wa ta`ala will love you and pour down upon you His reward and

recompense. He will make descend upon you innumerable blessings (baraka) and mercy (rahma).

You will have earned trust (amnun), and sincerity (al-ikhlaas) and be saved from the torment of

disobedience (ghussati al-ma`aasi) and its affliction in this world and the Hereafter. Allah is the

Sole Owner of success and guidance is from His bounty and favor.

Success is with Allah

120

Allahumma salli `ala sayyidina Muhammadin wa `ala aali sayyidina Muhammadin wa sallam. ( Allah! Send

blessings and peace upon our master Muhammad and upon the family of our master Muhammad.)

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On Doing-Without (az-zuhd)

81

oing-without in this world (zuhud fi 'd-dunya) is incumbent upon you for two

reasons. [1] The first is in order for your worship to be well established and

increased. Craving for this world preoccupies you from Allah in your outward

form by actively seeking after it, or in your inward by your earnest desire for it

and the evil whispering of the self. And each of these prevents true worship. The soul (an-nafs) is

one and the heart (al-qalb) is one. When any one of them becomes occupied with a thing, it

becomes cut off from its opposite. [2] The second reason is in order to increase the value and

worth of your actions.

If you were to say: "What is the meaning of doing-without in the world and what is its

reality?" Realize that doing-without is in two parts: [1] doing-without in what is decreed (zuhd

maqdur) for the slave; and [2] doing-without in what is not decreed for the slave.

As for that doing-without which is decreed for the slave, it is in three things: [1] not to

crave for what has been lose from this world; [2] severance from what one has accumulated from

it; and [3] not yearning for it nor amassing it.

As for doing-without which is not decreed for the slave, it is emotional coldness in the

heart towards this world and what is in it. One can only be able to induce coldness in the heart for

it if he has put forward the premiss that he is doing it for the sake of Allah ta`ala and out of

esteem for His reward. Realize that the most difficult of matters is not having the desire for this

world in one's heart. How many people are there who have left this world in their outward but are

still craving for it and delighting in it in their inward? Whoever is able to be firmly established in

doing-without, there is non more wealthy than he from the bounties of Allah subhaanahu wa

ta`ala. For if he is able to ward off craving and choosing this world from his heart, then this has

only come about from the bounties of Allah the Generous `izza wa jalla. Further, that which will

incite you towards doing-without is remembrance of the transitory nature of this world (afaat ad-

dunyaa). An excellent word concerning that is that this world is the enemy of Allah `izza wa jalla,

and you are His lover. For whoever loves a thing, hates its enemy.

If you were to say: "What is the judgement of doing-without (hukmu 'z- zuhd) in this

world? Is it obligatory (al-fard) or superogatory (an-naflun)?" Realize that doing-without in what

is forbidden (al-haraam) is obligatory and doing-without in what is permissible (al-halaal) is

superogatory.

If you were to say: "It goes without saying that we must have enough of this world which

will suffice us in our livelihood. So how can we do-without that?" Realize - that doing-without is

obligatory in that which is superfluous (al-fuduul).Since the superfluous are those things in which

there is no need for in the proper condition of one's physical constitution. What is intended here

by necessities are those things that will give you the proper constitution and strength in order that

you may worship Allah ta`ala, not just for the sake of eating, drinking and enjoyment.

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If Allah ta`ala if wills He can provide for your needs by means of some causative factor. If

He wills He can provide for you without any cause in the same way He provides for the Angels.

Further, if He wills He can provide for you by means of something resulting from you, by your

seeking after it or by your acquisition. If He wills he can provide for you by something other than

that, by producing it for you without your seeking it or earning it. In that case you are not in need

of seeking or desiring this world. However, if you are not strong enough for that, and you have

strong desire for it and you must seek after it, then you should intend to take from this world what

is sufficient to give you strength to worship Allah subhaanahu wa ta`ala without following after

your passions and appetites.

Success is with Allah

83

On Keeping Apart From People

(at-tafarrud `an'l-khalq)

84

hen realize - O brothers - that keeping apart from people is incumbent upon you

for two reasons. [1] The first is that people preoccupy you from the worship of

Allah subhaanahu wa ta`ala. [2] The second reason is that showing-off (riya')

and adorning oneself (tazayyuna) for people corrupts what you have attained from

the worship of Allah, if Allah subhaanahu has not protected you from that.

Realize - O brothers - that the Prophet, may Allah bless him and grant him peace, depicted

the time in which seclusion from people would be necessary and he explained the characteristics

of that time and the attributes of its people.121 Thus, he, may Allah bless him and grant him peace,

commanded that solitude during that time would be incumbent. There should be no doubt that

he, may Allah bless him and grant him peace, was the most knowledgeable of affairs and the most

sincere towards us in advice. After him, the pious ancestors (as-salaf as- saaliheen), may Allah

be pleased with all of them, were in unanimous agreement upon cautioning people against the

evils of their time and its people. As a result, they preferred seclusion (al-`uzla), instructed

others concerning that, and enjoined it upon them. There can be no doubt that they were the most

discerning of people and the most sincere of people during their time. It is also clear that times

have not gotten better. On the contrary, times have gotten worst. This you can see with your

own eyes.122

If you were to say: "Explain to us the judgement of seclusion and solitude (hukmu 'l-`uzla

wa 't-tafarrudu) from people, and the limits (al-hadd) which are obligatory from it." Realize

that the people in this domain are divided into two kind. [1] A man whom the people have no

need of with regard to knowledge (al-`ilm) and explaining legal judgements (bayaani hukmin).

For such as him, solitude from people is foremost except during the times of jumu`a prayer,

congregational prayer, the Eid prayers, pilgrimage (al-hajj), the learning circles of the Sunna, or

taking care of one's needs of livelihood. Other than that, he should conceal his person from

people and stick constantly to his residence where he is not known nor knows others. If he desires

to cut himself off from people positively, that will not be possible except by two matters. [a]

Either he must betake himself to a place where the above obligations are not required (laa

121

It has been related in Saheeh of al-Bukhari on the authority of Hudhaifa ibn al-Yamaani who once said to the

Prophet, may Allah bless him peace, "The people used to ask about the good, but I used to ask about the evil out of

fear of falling into it. I once said, "O Messenger of Allah, trully Allah ta`ala brought us this good (referring to the

Prophet). Will there be any evil after this good?" He , may Allah bless him and grant him peace said, "Yes." I

then said, "Will there be any good after that evil?" He replied, "Yes, however it will be tainted." I asked, "What

will be its taint?" He replied, "There will be people who will guide others without my guidance. You will approve

of some of their deeds and you will disaprove of others of their deeds." I then asked, "Will there be any evil after

that good?" He replied, "Yes, there will people at the gates of Hell inviting people. Whoever answers their

invitation will be thrown into the Hell Fires by them." I said, "Will you describe them to us , O Messenger of

Allah?" He said, "They will be from our people and they will speak our language." I then said, "What do you

order me to do when such a state does occur in my life time?" He said, "Hold closely to the community of the

Muslims and their leader." I then said, "What if there is no community of Muslims nor a leader?" He replied,

"Then avoid (`atazziluu) everyone of those sects even if you have to take hold of the trunk of a tree until death

overtakes you like that." 122

The Messenger of Allah, may Allah bless him and grant him peace, is reported to have said as it has been

related in the Saheehs of Muslim and al-Bukhari, "No time will come except that the time after it will be more evil

than it." It has been related by Abu Nu`aim al-Haafiz from the tradition related by Hudhaifa ibn al-Yamaani, may

Allah be pleased with him. The Messenger of Allah, (P.B.U.H.) said, "Among the signs of the nearness of the Hour

are seventy-two characteristics. . ." This alone is enough proof about the evils of the time and the need for

withdrawal from people except when necessary. [See our forthcoming translation of Uthman Dan Fodiyo's,

Tanbeehu'l-Umma `Ala Qurbi Hujuumi Ashraati'l-Saa`ati.].

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85

talzamuhu hadhihi al-faraa'id), like the mountain tops, and the depths of valleys. [b] Or he

must know for a certain that the requirements of the above obligations which make it incumbent

upon him to mix with people are of greater importance to him than his leaving them. However,

the middle way is the best, which is he should partake with the people in that which they are

commanded by Allah to perform. [2] As for the second man, he is a person who is an example

and a model regarding knowledge (qudwa fi 'l-`ilm). People are in need of him in the concerns of

their deen in order that he may explain the truth (bayaana haqq), refute heretical innovation

(radda `ala mubtadi`in), or invite to that which is good (da`awa ila khair) by his words and

deeds. It is not possible for that man to seclude himself from the people. On the contrary, he

should establish himself (yansabu nafsuhu) among them, giving sincere advice to the slaves of

Allah, assisting the deen of Allah ta`ala, and explaining the judgements of Allah ta`ala

(mubayyinan li ahkaami illahi). However, in order to keep their company he is in need of two

matters: [a] extensive knowledge (`ilmun taweelun), long patience (sabrun taweelun), brilliant

insight (nadhrun lateefun), and seeking Allah's assistance at all times; [b] he must keep to himself

if there is someone with them, then along with that he must set aside for himself a special private

allocation of pure worship.

If you were to say: "What would you say about being present in the learning circles of the

scholars of the Hereafter?" Realize that this path is the most perfect path in the general

concerns of the people of knowledge and independent judgement (ahl'l-`ilm wa'l-ijtihaad).

If you were to say: "What is the legal judgement of the scholar who has reached the level

of independent judgement (mujtahid) who desires to withdraw from keeping company with the

scholars of the Hereafter and their lectures in order to correct what he sees in himself?" Realize

that those lectures are like fortresses in which the mujtahid is able to fortify himself from highway

robbers and thieves. Withdrawing is like going into the desert wastelands where the horsemen of

the devil (fursaan as-shayaatin) circulate. In that case, the weak at heart can only adhere to the

fortress. As for the man who has strong penetrating insight (al-qawiyyu al-baseeru) whom the

enemies cannot overcome, it is the same whether he is in the fortress or the desert wastelands.

There is nothing against him if he withdraws, except that being inside the fortress is more

cautious in every case. For being present among the men of Allah ta`ala (rijaalullahi) and being

patient with the hardships of companionship (mashaqqati 's-suhba) is foremost. However,

nothing prevents the strong hearted who have reached the furthest limit in uprightness (al-

qawiyyu al-baaligh mablagha'l-istiqaama) from withdrawing himself and being in solitude from

people.

If you were to say: "What would you say about visiting the brothers in Allah `izza wa

jalla, and maintaining close relations with companions for the purpose of coming together for the

acquisition of learning and dhikr?" Realize that that is apart of the intrinsic contents of worship of

Allah. However, it must be done with two conditions: [1] that it not be a lot of people; and [2]

that showing-off (riya'), adorning one's self (tazzayun), talking nonsense (qawl'l-laghwi), and

slander (al-ghaiba) must be avoided at all cost. That which will assist you in enduring seclusion

from people is three matters: [1] engaging wholly at all times in worship; [2] severance of craving

what people possess; and [3] remembrance of what you have learned from the destructive

qualities of people.

And success is with Allah.

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On the War Against the Devil

(muhaarabatu 's-shaytaan)

87

aking war against the devil and subjugating him (qahrahu) is incumbent upon

you because of two characteristics: [1] because an enemy is never convinced

until you are utterly destroyed; [2] because the devil is naturally disposed to

enmity towards you, and is forever firmly planted to make war against you. If

this is the case, how is it if you are making determined and strenuous effort (mujtahid) in

worshipping Allah, and inviting people to the door of Allah suhaanahu wa ta`ala by your words

and deeds? For that is diametrically opposed to what is in the favor of the devil. It is like when

you have become fortified and unrelenting in your heart out of anger and fury against the devil, he

has also fortified himself to kill you. In that case, with the rest of mankind the devil has a general

enmity, while with you he has a special enmity. Along with that, the devil has two helpers in his

unrelenting fight against you: [1] your self (nafs); and [2] your corrupt passions (hawaa).

Further,you are preoccupied (mashghuul) with other matters, while the devil is idle (faarigh) with

nothing to do except to fight you. He sees you but you cannot see him. You forget about him,

but he never forgets about you. For this reason you must make war against the devil and

subjugate him, or you will never be safe from corruption.

If you were to say: "With what can I make war with the devil, and with what can I

subjugate him?" Realize that that can be accomplished in two ways. [1] The first is that you

realize that the strategy in warding him off is by seeking refuge with Allah ta`ala (al-isti`aadhatu

bi illahi). For the devil is a mere dog, whom Allah ta`ala has placed under your control. [2] The

second is that you realize that standing upright to ward off and oppose him occurs after your

seeking refuge with Allah, because He alone will suffice you against his evils - not you alone.

Realize that making war against the devil and subjugating him can be done by three things: [1]

being in constant dhikr of Allah with your tongue and your heart123; [2] showing disdain and

attaching no importance to the invitations of the devil, not letting them attach to your heart, and

not following them; [3] by realizing and recognizing his schemes and tricks (makaa'idihi wa

hiyalihi).

If you were to say: "How can we recognize them?" Realize that his schemes are like

secret whispers which take the form of arrows which he shoots. And his tricks are like snares

which he uses to deceive others. The secret whisperings (al-wasaawis) of the devil are made

clear by means of knowledge of notions (bi ma`rifati 'l-khawaatir) which occur; and his tricks are

made clear by the knowledge of his schemes (bi ma`rifati 'l-makaa'id).

All notions (al-kawaatir) which occur to the mind are divided into four kinds. [1] The

first kind are those notions which come from Allah ta`ala without mediator. Some of these

notions come with good, they come to ennoble and are always coupled to proofs (ilzaaman li'l-

hujjat). When they are unfavorable, they come as a trial during affliction. The signs of notions

from Allah in both cases may seem to originate from two distinct aspects. However these

notions are connected to one aspect. [2] Some notions come by means of an Angel (malak).

These notions only come with what is good, because they are designed to give sound counsel and

guidance (naasihun murshidun) and nothing else. The signs of these type of notions are that

they are recurrent (mutaraddidan) since they act as advisors which enter with you into every

situation and expose you to all kinds of advice hoping for your response and desiring good for

you. [3] Some notions come by means of devils (shaytaan). These notions only come with evil

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The best dhikr is saying Laa ilaha illa Allahu wa Muhammadun rasulallahi; seeking forgiveness from

Allah - Astaghfir Allaha'l-`Adheem; or the prayer upon the Prophet, may Allah bless him and grant him peace. See

our forthcoming translation of Muhammad Bello's Tanbeehaatu 'l-Wadihaat for the merits and methodology of

dhikr as established in the Qur'an and in the sound traditions.

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(sharr) and temptation (ighwaa'an). The signs of these types of notions are that they are recurrent

and perturbing (mutaraddidun mudtaribaan). [4] Some notions come by means of the corrupt

passions of the self (hawaa n'-nafs). These notions only come with evil and with which there is

no good in it, causing affectatious behavior or injustice. Its signs are that these notions are always

leaning towards and intent upon carnal appetites (as-shahawaat) and lust (al-ladhaat) by any

means. Four more types of notions can be added to these. [1] Notions which come with good

which are subsequent to personal spiritual endeavor (ijtihaad) or those notions which are

unfavorable subsequent to sins (dhanbun). These notions are from Allah. [2] Notions which

come with evil but are weakened by the dhikr of Allah, or those which come with evil at the

outset but not as a result of any sin. These are from the devil. [3] Notions which come with

good at the outset. These are from an the Angels. [4] Notions which come with evil but cannot be

weakened by the dhikr of Allah, these notions are from the corrupt passions of the self (hawaa'n-

nafs).

Then you should realize that if you desire to distinguish between good notions absolutely

in order to follow them and evil notions absolutely in order to avoid them, then the scales to

weigh this are three. [1] The first scale is the shari`a124, for whatever notions are in conformity

with the shari`a is good. [2] The second scale is imitating and following the righteous.

Whatever notions conform to them is good. [3] The third scale is opposing the self in its

notions. Whatever its tendencies has an aversion to is good. In this way you can recognize the

opposite of each one of these. This is the limit of what will necessitate you recognizing Satan as

he appears in the notions which come to one's mind. Therefore, do your best in examining this

as much as you are able because it is from the most subtle of sciences and the most noble of

secrets. Allah is the One who gives success by His bounty.

As for the tricks of Satan against you they are seven. [1] He obstructs you from doing acts

of obedience (at-taa`at). Repel him, if Allah protects you, by realizing that you are in need of

these acts of obedience in order to gather provision from this life for the next life which will have

no ending. [2] He commands you to procrastinate (tasweef) in acts of obedience. Repel him, if

Allah protects you, by realizing that your appointed time is not in your hands and that you could

die at any moment. [3] He commands you to rush (`ujlat) in acts of obedience by suggesting to

you, "Hurry! In order that you can do so-and-so!" Repel him, if Allah protects you, by realizing

that few acts of obedience done with perfection is better than many done incompletely. [4] He

commands you to perfect your worship in order to be seen of men (itmaamihi riya'an). Repel

him, if Allah protects you, by realizing that the sight of Allah is enough for you over the sight of

men. [5] He whispers arrogance and pride (`ujbu) in your heart by saying, "Who is greater and

more precise than you in obedience?" Repel him, if Allah protects you, by realizing that your

acts of obedience to Allah is a blessing (minna) from Allah, not from yourself. If it were not for

the bounty of Allah, you would not be able to establish any act of obedience, which are nothing

next to the blessing of Allah ta`ala. [6] This is the greatest of his tricks, he says to you, " Make

strenuous effort in keeping your obedience of Allah secret (sirr). Soon He will make your acts

manifest before the world!" Repel him, if Allah protects you, by realizing that you are the

slave of Allah and that He alone is your Master. If He wills, He will manifest you (adh'haraka);

and if He wills, He will keep you concealed (akhfa). If He wills, He will make you important

(khateer); and if He wills, He will make you insignificant (haqeer). That is for Him to decide,

and you should not care whether He manifest your good deeds to people or not, because there is

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The shari`a is the divine law of Allah. It includes all the obligations and prohibitions established by Allah in

His Book or by the Prophet in his Sunna.

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nothing in their hands worth seeking after. [7] He suggest in your heart, "There is no need for you

to perform acts of obedience to Allah. Truly, if you were created and destined to be among the

people of bliss (sa`idan), then there is no danger in you neglecting acts of worship. And if you

were created and destined to be among the people of wretchedness (shaqiyyan), then there is no

benefit in doing them. Repel him, if Allah protects you, by realizing that you are a slave

(`abdun). And that it is the duty of a slave to obey the commands as is the rights of slaveness

(`ubuudiyya). Allah is the Sustainer (rabb) and He knows the rights of lordship (rubuubiyya).

Thus, these acts of obedience will benefit you in every way if you were created and destined to be

among the people of bliss. It will benefit you by increasing your reward (bi ziyaadatu 't-

thawaab). And if you were not created and destined for bliss, then in no way will Allah punish

you for acts of obedience. These acts of obedience will not harm you. For to be entered into

the Fire while you are obedient to Allah (mutee`un) is more precious to you than you being

entered into the Fire while you are disobedient (`aasin). And how is it possible for you to be

entered into the Fire when the promise of Allah is true and His words are truthful. For He has

promised a tremendous reward for acts of obedience. Whoever meets Allah ta`ala while he has

faith (imaan) and obedience (ta`aat) will never enter the Fire, and he has duly earned the Paradise

by the promise of Allah the Truthful and not by any act. It is in that meaning that Allah has

informed us by His saying, "All praises are due to Allah who made good to us His promise and

has made us inherit the earth. And we may abide in the Paradise wherever we please.

Excellent is the reward of those who work."125 Therefore my brothers, wake up! It is as He said.

So seek the aid of Allah alone, and seek refuge with Him. All matters are in His hands, and from

Him alone is success. And there is no power nor might except with Allah the Exalted the Great.

Success is with Allah

125

Qur'an - 39:74

90

On the Struggle With the Self

(mujaahidat ‘n-nafs)

91

t is incumbent upon you, my brother, to struggle against the self (mujaahidatu 'n-

nafs)126 and to be on guard against it for two reasons. [1] The self is an enemy

which is inside of the house. [2] The self is an enemy which is loved, and human

beings are naturally blind to the faults of the beloved.

If you were to say, "What is the cure of the self (`ilaaju 'n-nafs)?" Realize that the cure

is a way placed between two ways. [1] you strengthen the self in proportion to what good deeds

you do; and [2] you weaken its rebellion and restrain it to the extent that you do not persist in

rebellious deeds. Then know, my brother, that the self is conquered and broken by three things:

[1] denying passions (man`u 's-shahwat); [2] taking on the most exacting of worship; and [3]

seeking the assistance of Allah.

If you do not do these, there will be no escape from the evils of the self. We have

mentioned above that the self can be constrained with the bridle of fearful awareness (taqwa).

The phases of fearful awareness (manaazilu 't-taqwa) are three: [1] fearful awareness from

idolatry (taqwa `an 's- shirk); [2] fearful awareness from heretical innovation (taqwa `an 'l-bid`a;

and [3] fearful awareness from disobedience (taqwa `an 'l-ma`asiya). Imam al-Ghazaali added

to these the fearful awareness from excess (taqwa `an 'l-fuduul). The confines of fearful

awareness is to avoid everything in which there is feared a danger to one's deen.

If you were to say: "Explain in detail to us this meaning concerning the self so that we

may recognize how to bridle it with taqwa." I say that the details of how to bridle it are that you

must establish in yourself a strong and firm intention (bi quwwati 'l-`azmi) to prohibit the self

from every disobedience; and to protect the self from every excess (kulli fuduul). As for that

which is unavoidable, to he who desires to have fearful awareness of Allah (yattaqiya Allah), is

that he must restrain the five limbs because they are the roots. They are the eyes, the ears, the

tongue, the heart, and the stomach. One should guard them by preserving them from what

danger is feared for them in the matters of the deen like disobedience (ma`siya), prohibitions

(haraam), excess and extravagance (fuduul wa israaf) in permissible things. If you succeed at

preserving these limbs, it is hoped that it will be enough for the rest of the pillars of the self.

You must protect your eyes for three reasons. [1] Allah `izza wa jalla says, " Say to the

believers to lower their gaze.127" [2] The Messenger of Allah, may Allah bless him and grant

him peace, said, "Gazing at the beauties of women is a poison arrow from the arrows of Iblis.

Whoever avoids it, Allah will make him drink the sweetness of worship and its secrets." [3] The

eyes were created for gazing upon the Being of Allah izza wa jalla128.

You must protect your ears from corrupt singing (ghina'u) and from excessive talk for two

reasons: [1] the listener shares in the sin of the speaker; and [2] the stirring up of the desires and

whispering in the heart.

You must protect your tongue because it is the strongest in defiance for five reason. [1]

The crookedness of the limbs results from it being crooked. [2] The lost of one's time comes

from its utterances. [3] The leaving of one's good deeds to the one to whom you slandered if its

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an-nafs - 'the soul' or 'self' - according to the Qur'an it is the only subtle part of mankind which he can be

transormed either positively or negatively. Allah says, "Allah will not transform a people until they transform

what is in thier nafs[13:11]" 127

Qur'an - 24: 30. 128

The Vision of Allah by the believers is established in the Qur'an and the Sunna. Allah ta`ala says, "Their

faces on that Day will be gazing on their Lord."[75: 22] The Messenger of Allah, may Allah bless him and grant

him peace, said, as related by al-Bukhari on the authority of Jaabir ibn Abdallah, "Verily you will see your Lord

(may His praises be exalted) with your own eyes."

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utterances were slanderous. [4] The lack of safety from the disasters of this world because of its

utterances. [5] The deserving of the punishment of Allah, if you said words which were

forbidden. You must preserve the tongue also from permitted speech (al-mubaah) for four

reasons. [1] The two noble scribes (al-kiraamu 'l-kaatibayn)129 become preoccupied with that in

which there is no good. [2] Your book of deeds will be dispatched to Allah `izza wa jalla full of

idle talk and none sense. [3] You will have to read it in the presence of Mighty King on the Day

of Judgement. [4] You will suffer rebuke and dishonor (al-lawm wa't-ta`yeer).

You must protect the heart and rectify it because it is the the greatest of the limbs in

importance, the most delicate of them in instructions, and the most difficult in mending. You

must do this for five reasons. [1] Allah ta`ala says, "He knows what is in your souls, therefore

beware of Him"130; and other verses like that. [2] The Messenger of Allah, may Allah bless him

and grant him peace, said, "Verily Allah does not look at your forms nor at your personalities. He

only looks at what is in your hearts." [3] The heart is a king and the limbs are its subjects. If it

is sound then they are sound. If it is corrupt, then they are corrupt. [4] The heart is a treasure

house of every precious wealth, like intelligence (`aql), and knowledge (`ilm). The like of this

treasure is that it be guarded from every sort of impurity. [5] If you look attentively into the

heart, you would find in it five conditions which you would not find anywhere else. [a] The

devil and the Guardian Angels do not aim for anything except the heart. [b] The heart is always

preoccupied and it is the field for two armies: the corrupt passions and its forces; and the intellect

and its forces. The heart is forever under the wars between these two armies. [c] Notions are

like arrows to the heart. Notions are continuously occurring to the heart, night and day and there

is no way to prevent this. [d] The cure (`ilaaj) of the heart is very difficult. This is because it is

hidden from you. [e] The heart is extremely rapid in its transformation and alteration because of

thevelocity of its rotation.

If you were to say, "No doubt the matter of the heart is very important; but inform us

concerning the significance by which the heart is rectified and about the disasters which corrupt

it, so that Allah may give us success in making effort in acting according to that." Realize that

the scholars of the Hereafter have mentioned more than seventy praiseworthy characteristics and

beneath them are their opposites in blameworthy characteristics. Al-Ghazaali said, "By my life,

whoever has made his deen the most important thing in his life, has awakened himself from the

sleep of heedlessness, and looked into his own soul. Thus, the gathering of all these

characteristics will not be hard for him and he will frequently act in accordance with it. This is if

Allah gives him success."

We will mention here four blameworthy characteristics which must be mentioned

concerning the curing of the heart (`ilaaju 'l-qalb). These are from the refutation of the

worshippers (madaahidu 'l-`aabideen). And there are four praiseworthy characteristics which

compensate for these by which worship is well ordered and by which the heart is mended. The

four root destructive qualities of the heart are: [1] false hope (amal); [2] haste (isti`jaal); [3] envy

(hasad); and [4] arrogance (kibr). These are the foundations of the corruption of the heart. As

for the outstanding root traits (manaaqib) which are opposite to these, they are: [1] limiting

expectations (qasru 'l-amal); [2] being circumspect in matters; [3] being sincere towards people

(naseehatu li'l-khalq); and [4] humility (tawaadu'i). These are the foundations of rectification of

the heart. Therefore you should exert effort in avoiding the four destructive qualities and exert the

129

Each human being has two Angels accompaning him at all times. There names are Raqeeb and `Ateed.

They are concerned with recording and preserving all good and bad deeds from the time of puberty until death. 130

Qur'an - 2: 235.

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same in obtaining the four outstanding traits. In this way you will be able to prevent your

destruction and obtain your desire, if Allah `izza wa jalla wills it.

As for the bounds of false hope (amal); it is the will to put off doing something at its

proper time. Haste (`ujlat) is the heart rushing into a matter at the moment it occurs to one's

mind without it being the proper time for it. The desire to see the blessings of Allah ta`ala leave

his fellow Muslim is envy (hasad). The notion that one's self has an elevated position and that

one is excellent is pride (kibr). And to follow through with such notions is arrogance (takabbur).

The converse of these evil qualities are its opposite good qualities. Therefore beware of these

qualities at all cost. If you prolong false hope (amal) there will spring up in you four things. [1]

You will neglect worship of Allah, because you will say, "I will do it in the future. I still have

time." [2] You will postpone repentance, because you will say, "I will soon repent. There are

many days ahead and I am still young." [3] You will become greedy in amassing this world and

being preoccupied with it from the Hereafter. This is because you will say, "I fear poverty in my

old years and perhaps then I will be too weak to earn a livelihood. Therefore I must garner those

things necessary for old age." [4] Your heart will become hard, because when you persists in false

hope you will never remember death and the grave. By forfeiting false hope you will obtain the

opposite of these four in excellent qualities.

As for haste and rushing into matters, it is the place where disobedience occurs (al-

mawqi`u fi 'l-ma`asi) and it causes four calamities also. [1] The first of these is that the servant

intends to reach a high station in excellent deeds, uprightness and strenuous spiritual endeavor;

but perhaps he rushes in attaining it when it is not the right time for it. Thus, he will either

become exhausted (yaftura) and lose hope (ya'isu) and leave strenuous endeavor (yatruka 'l-

ijtihaad). Thus the spiritual station which he desired will become withheld from him. Or he may

exceed the bounds in his spiritual exercise and exhaust his self, thus becoming cut off from the

desired spiritual station. He will forever be like one being excessive in extra acts of worship or

being deficient in lack of worship. Each of these are the result of haste and rushing matters.

[2] The second of these is that the servant has a pressing need (haaja) so he supplicates Allah

ta`ala concerning it with much supplication (yukthiru 'd-du`a) until he demands a quick reply

before its proper time. When he does not find what he desires, he becomes frustrated and loses

hope until he leaves supplicating for his needs and thus his needs become withheld from him.

[3] The third of these is that some person acts unjustly towards a servant and as a result he

becomes infuriated and rushes to making supplication against that person. Thus, he may destroy

his fellow Muslim by reason of his supplication. Or perhaps he goes beyond the limit and as a

result falls into disobedience. [4] The fourth of these is that the foundation of worship is piety

(wara`a). Thus when the servant is in haste he begins devouring that which is forbidden

(haraam) and that which is dubious (shubhat); as a result true piety escapes him.

As for envy it is that which corrupts one's obedience to Allah and it is the cause of errors.

It is the one single sickness which destroys many of the Qur'anic reciters and scholars, not to

speak of the common people and the ignorant. Envy causes five calamities: [1] the corruption of

one's obedience to Allah; [2] the doing of disobedience; [3] exhaustion from doing good deeds

without obtaining any benefit; [4] blindness of the heart; and [5] excommunication from the

presence of Allah.

Pride is a destructive trait which ruins a person imme-diately. It is unlike the remainder

of bad traits which endanger you indirectly. Pride endangers you directly and at the foundation.

When pride becomes strong and prevails over an individual there is nothing he can do to control

it. We seek refuge with Allah ta`ala from that. Pride causes four calamities: [1] alienation

from the Lord of Truth and blindness of the heart from inward knowledge of the signs of Allah;

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[2] the wrath of Allah; [3] disgrace in this life; and [4] the Fire and punishment in the next life.

This is only some of what we have presented concerning these four destructive traits (false hope,

haste, envy and pride) which cause calamities. However, to the intelligent person who has made

the matter of his deen his sole concern, in just one of them is enough as a warning. May Allah

give us success at attaining his mercy. Success is with Allah

Protection of the Stomach

You must guard your stomach from: [1] the forbidden (haraam) and dubious (shubhat);

and [2] from excess (fuduul). Enthusiasm for the worship of Allah entails first investigating the

forbidden and dubious for three reasons: [1] being wary of the Fires of Hell; [2] eating the

forbidden and the doubtful is an impediment and does not give success in one's worship; [3]

Eating the forbidden and the dubious is rejected not acceptable by Allah ta`ala.

As for permissible food which is excessive, eating it causes ten calamities: [1] hardness of

the heart; [2] affliction in the limbs; [3] decreased comprehension of knowledge; [4] decreased

worship; [5] loss of the sweetness of worship; [6] danger of falling into what is dubious and

forbidden; [7] preoccupation of the heart and body; [8] severe agony during death; [9] loss of

reward in the next life; and [10] obstructions on the Day of Reckoning. From these ten calamities,

the first of them is sufficient in conveying the message.

And success is with Allah

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On Taking Precaution

in Aquiring One's Daily Provisions

96

t is obligatory upon you to take precaution concerning one's daily provision (ihtiyaat

fi 'l-quut) in order not to fall into what is forbidden and dubious. Then you should

limit your provision to that which is sufficient for the worship of Allah.

If you were to say, "What provision is forbidden and dubious?" Realize that

some of the scholars have said, "That which of a certain belongs to someone else or that which of

a certain is forbidden according to the shari`a, - these then are absolutely prohibited." However,

if you are not certain of that, but you are overcome with doubt whether or not the thing belongs to

someone else or whether it is forbidden or not - then these things are suspicious (shubhat).

Others say that the absolutely prohibited (al-haraam 'l-mahdu) is that which is known to be

prohibited or when one is overcome by doubt about it. As for when the forbidden and the

suspicious are equal until your doubt about it continues, with neither one of them outweighing the

other in your mind, then that is suspicious. This opinion is foremost with al-Ghazali.

Avoiding provision which is forbidden is an obligation, while avoiding provision which is

suspicious is apart of fearful awareness with Allah (taqwa) and piety (war'a).

If you were to say, "What would you say concerning accepting stipends from the rulers in

these times?" Realize that the scholars differ concerning that. Some of the people say

everything which has not been verified as forbidden (haraam) , then it is alright to take from it.

While others say, it is not permissible (laa yahillu) to take that which it has not been verified as

being permissible, because the majority of what the rulers possess is forbidden. Yet, some

people say it is permissible for the rich and the poor to take stipends when it has not been verified

as forbidden or not, due to the fact that the responsibility falls upon the giver. Again, others say

none of the wealth of the rulers is permissible for the rich or the poor, because the rulers are

unjust oppressors (dhaalimuun) and most of their wealth is forbidden. The judgement of a thing is

based upon the majority. Thus, it is incumbent to avoid it. Others say that in that which it is

not clear if it is forbidden, then it is permissible for the poor but not the rich, unless the poor

knows that its source is illegal (`ainu'l-ghasbi). Al-Ghazali said, "It is near impossible to give a

legal decision (al-fatwa) concerning this question."

If you were to say, "What is the judgement of accepting the financial gifts (silaat) of the

people of the market places and others?" The answer to that whoever it is clear that he is an

upright person (al-salaah) there is no harm in accepting his charity (sadaqa), but if it is not then

do not accept it from him. Realize that herein inheres two matters: [1] the judgement of the

shari`a which is that you can take from whom it is clear that he is upright and do not search into

the source of it unless it is certain that the wealth is apparently illegal or forbidden; and [2]the

judgement of piety which is that you not take anything from anyone, until you have investigated it

thoroughly and you become absolutely certain that there is nothing suspicious about it in any way,

if not return it.

If you were to say, "It seems that there is a contradiction in the judgement between piety

(war`a) and the shari`a." Realize that the shari`a is established upon ease, while piety is

established upon strictness (tashdeed) and precaution (ihtiyaat). Piety is from the shari`a and

both of them are from one foundation, except that the shari`a has two judgements: [1] the

judgement of permissibility (hukmu'l-jawaaz); [2] the judgement of what is more preferable and

most precaution (hukmu'l-afdal wa'l-ahwaat). The first is called the judgement of the shari`a and

the second is the judgement of piety.

If you were to say, "If it is permissible to investigate into everything, as an excuse for the

pious person in all matters; then there is no doubt he will reach the furthest limit in obedience."

Realize that the path of piety is severe. For whoever intends to travel its path it is incumbent

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upon him to be patient with the endurance of great difficulties and hardships. If not then it will

never be perfected for him. It is for that reason that many of the people of piety make for the

mountains of Lebonon and other places like that. They then confine themselves to eating herbs

and fruits in which there is no doubt in any way. Therefore, if you desire the highest stations of

piety, then take their path. However, if you are firmly established among the people and you must

eat what normally circulates among them, then be like one who is dead and do not accept to eat

their food except out of necessity. And even that should be only what is sufficient enough to

help you towards the obedience of Allah.

If you were to say: "What is permissible and what is the limit of the superfluous which

results in reckoning and obstruction from Allah? And what is the sufficient amount that if the

servant takes it, it will be correct courtesy (adab) towards Allah?" Realize that the conditions of

the permitted (ahwaal'l-mubaah) are in three divisions. [1] The servant takes what he needs in

order to be boastful, in order to amass wealth, or for showing-off. This kind definitely

necessitates the punishment of the Immense Fire. [2] The servant takes what is permissible just

out of passion itself. This kind necessitates reckoning and obstruction from Allah. [3] The servant

takes from what is permitted in accordance with the set amount which will assist him in the

worship of Allah ta`ala. This kind is excellent (khair), good (hasanat) and correct courtesy (adab)

and there is no reckoning for it nor is there any punishment for it. On the contrary, it is the very

cause of reward and praise from Allah.

Then realize that sincerity in guarding these correct courtesies towards Allah requires the

discernment of the inner-eye (baseera) and the intention that he will in no way take from this

world except as a device to help in the worship of Allah ta`ala. Thus, if he forthwith forgets the

remembrance of the clear evidence, then the above deduced intention should suffice him. O

brother! There are four kinds of dangers which it is necessary to abandon and be on one's guard

against them. They are: [1] this world; [2] people; [3] the devil; and [4] the nafs. For everyone

who has been destroyed has been destroyed as a result of these evils. Then, realize this, for it is

the root, that worship (al-`ibaada) has two parts: [1] the performing of acts of obedience (fi`l't-

ta`at); [2] avoiding acts of disobedience (ijtinaab'l-ma`asi).

Thus, the primary concern of the beginner should be fasting during the day and standing in

prayer at night. The primary concern of those who possess inner discernment (uuli'l-basa'ir) is

that they should preserve their hearts from being attached to anything other than Allah, preserve

their stomachs from excessive food, preserve their tongues from non-sense, and preserve their

eyes from gazing at that which does not concern it. Then if you have realized that apart of

attaining the uppermost rank is the one who has obtained obedience and avoided disobedience. In

this case he has attained safety and much booty. If he, on the other hand, can only obtain one,

then let it be the avoiding of disobedience. For then he will be safe, although he will not attain

any booty. However, if he does not obtain either, then he is destroyed all together.

And success is with Allah

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On the Four Barriers Which Preoccupy

One from Worship of Allah and the

Four Traits Which Suffice Them Reliance (tawwakul); Resignation (tafweed); Contentment (ridaa) &

Patience (sabr)

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t is necessary upon you to beware of the barriers which preoccupy you from the

worship of Allah ta`ala. These barriers are four: [1] means of subsistence (rizq); [2]

hazards (akhtaar); [3] that which is decreed (qada'u); [4] misfortunes (masa'ib) along

with hardships.

The first barrier which preoccupies you from the worship of Allah is fear of the means of

subsistence. That which should suffice you with regard to the means of subsistence is reliance

(at-tawakkil) upon Allah. Thus reliance upon Allah sub'hannahu is necessary for you under all

conditions in the occasion of means of subsistence and during pressing needs for two reasons. [1]

The first reason is in order to solely occupy oneself with worship. [2] The second is that

neglecting worship is among the greatest of dangers. This is because Allah has proven to us that

the means of subsistence is just like the process of creation by His words, "Allah has created you

and then He has provided for you."131 In the above verse Allah ta`ala initially promises one's

daily means of subsistence and then not being content with a promise, He guarantees it. Not

being content with a guaranty, He ta`ala then swears. Not being content with that He ta`ala

commands the means of subsistence and then He conveys it and He then warns. Thus the one

completely reliant upon Allah (al-mutawakkila) pursues all worldly affairs in accordance with the

strength of his inner vision (baseera) and the perfection of his certainty (kamaal yaqeen) in the

promise of Allah sub'hannahu. Thus, he does not pay attention to humans who attempt to frighten

him or to any devils who attempt to deceive him. Will you not consider, my brother, the people of

zeal and determination among the children of this world's life. Either a person is a ruler who is

constantly threatened with war upon his kingdom. His kingdom is either maintained or it is

destroyed. Or a person is a trader who is forced to give himself over to one of two matters.

Either the loss of life or the gaining of profits. As for the children of the Hereafter, for their

capitol is reliance upon Allah (at-tawakkulu) with what He ta`ala has decided for them. They

have become devoted to the worship of Allah ta`ala and have become firmly established in their

keeping apart from people. They have embarked boldly into the deserts and as a result have

become the kings of the earth, who travel wherever they desire. Every place has become like

one single place to them and all times have become like one single age to them.

As for the reality of reliance upon Allah ta`ala (at-tawakkulu), it is that you realize that the

subsistence of your physical constitution is from Allah `izza wa jalla, not by any other than Allah,

nor from any ephemeral thing from this world (hutaam mina ad-dunya), nor by any cause from

the means of subsistence (sabab mina'l-asbaab). As for the incentives towards reliance upon

Allah, it is the guaranty of Allah ta`ala and the perfection of His knowledge, omnipotence and His

being absolutely free of the attributes of creation like forgetfulness and impotence. As for

the proper application of reliance upon Allah; it has three situations [1] concerning your allotted

share (qisma); [2] regarding assistance (nusra); [3] regarding daily needs (haaja) and means of

subsistence (rizq). Realize that Allah is solely responsible for each of these situations, however

in accordance with how firmly established your intention is to worship Him. Realize that the

means of subsistence are in four divisions [1] that which has been guaranteed (madmuun). It

includes that which is the bodily nutriments and that by which the constitution is maintained

excluding all secondary causes: [2] that which is allotted (maqsuum); [3] that which is under one's

control (mamluuk); [4] that which has been promised (maw`uud). As for that which has been

allotted, it has been inscribed upon the Guarded Tablet; "This is what so-and-so will eat at a

particular time, no more no less. This is what he will drink at a particular time, no more no less.

131

Qur'an - 30:40

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This is what he will wear at a particular time, no more no less." As for that which is under one's

control, everyone only controls the wealth from this world in accordance with what Allah has

decreed. As for that which has been promised, it is that means of subsistence which Allah ta`ala

has promised to those who are fearfully aware of Him with the condition of his fearful awareness

being for that which is permissible (halaal) without him striving for it.

If you were to say; "Is it necessary for us to seek after the means of subsistence in all

circumstances?" Realize that the means of subsistence which is guaranteed for us, like bodily

nutriments and maintenance, it is not possible for us to seek after that. These are among the

given acts of Allah sub'haanahu with His servants, like life and death. As for the means of

subsistence which has been allotted, it is not necessary to seek after it since there is no need for

the servant to concern himself with that. All of his needs have been guaranteed from Allah and

is among the responsibilities of Him.

If you were to say; "This means of subsistence which has been guaranteed has causative

factors. Is it necessary for us to seek after the causative factors of the means of subsistence?"

Very Allah ta`ala has guaranteed for us our means of subsistence without the precondition of our

seeking after it or earning it. It has been clarified to you that seeking after means of subsistence

and its causative factors is not a necessary matter.

If you were to say; "Is it possible for me to enter into desolate regions of the earth without

provisions?" Realize that if you have a vigorous heart with Allah and firmly established in the

promise of Allah, then enter. However, if this is not the case, then be like the common people.

For whoever behaves with Allah in accordance with what is customary with the people, Allah

will act with him with what is customary with Him.

If you were to say; "As for the one who is completely reliant upon Allah (mutawakkil) is it

necessary for him to carry provision with him in his travels?" Realize that perhaps he carries

provision although it is not attached to his heart. Since he must have his means of subsistence

and in it is his bodily maintenance while his heart is attached solely to Allah ta`ala. Perhaps he

carries provision for other intentions; like being of assistance to the Muslims and the like. The

point is not whether he should take provision or not, but the point is the condition of his heart and

to what or whom it is attached.

If you were to say; "Which is better; taking provision or leaving it?" Realize that if you are

unaccompanied and possess a vigorous heart with Allah, then forsaking provision is foremost.

However, if you want to be of assistance to the Muslims then taking provision is foremost. And

success is with Allah.

The second barrier which preoccupies you from the worship of Allah is the fear of

hazards. That which will suffice you with regard to it is leaving matters over to Allah (al-

tafweed). It is necessary for you leave all matters over to Allah sub'hanahu for two reasons: [1]

it brings tranquility to the heart; [2] it gains righteousness and good in the future.

If you were to say, "Explain to us the meaning of leaving matters over to Allah and its

proper application." Realize that leaving matters over to Allah is the desire that Allah will protect

your interest where there may be no safety from hazards. As for its proper application with

respect to superogatory acts or permitted acts required to protect your own interest - then it is not

at all necessary for you to desire that. On the contrary you should only utilize such superogatory

and permissible acts for your own interest in exceptional cases. This can only be conditioned by

the will to bring about good and well being. When your desires are limited by these exceptional

cases then this is the essence of leaving matters over to Allah. As for the incentive to this is

concerned, it is remembrance of the inherent dangers in most affairs and the possibility of

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destruction and corruption underlining them. The impetus to this is remembrance of your own

impotence and inability in protecting yourself from the traumas associated with hazards.

If you were to say: “What are the hazards which necessitates leaving matters over to

Allah?” Realize that hazards are two types: [1] dangers which you have doubt whether they will

occur or will not, or those which you question whether you will encounter them or not. These

type of dangers requires that you treat them as exceptions with regard to your intention and hopes.

[2] Dangers which embody your destruction, in that you do not envision any benefit in it for your

soul. This is the type of danger which is in need of leaving it over to Allah.

If you were to say; "Can leaving matters over to Allah really secure you from destruction

and corruption when this world is actually a place of trials and tribulation?" Realize that most

people only leave matters over to Allah in order to differ and rectify them.

The third barrier which preoccupies you from the worship of Allah is fear of the decree

and its varieties. That which will suffice you against it is contentment (ar-rida'u). Contentment

with the decree of Allah ta`ala is necessary for you for two reasons. [1] The first is it frees you

so that you can be occupied with the worship of Allah. This is because if you are not content

with the decree, your heart will always be distressed and preoccupied saying, "Why was it not like

that?". . .and "Why was that not like this?" [2] The second reason is the inherent danger from

falling into the anger of Allah which results from being dissatisfied (sukhtu).

If you were to say; "What is the meaning of contentment with the decree of Allah?"

Realize that contentment means abandoning dissatisfaction and frustration. Dissatisfaction and

frustration means calling to mind other than what Allah has decreed as if it were foremost and

more important to him in what he is not even sure whether that thing is harmful or beneficial.

That is the condition concerning that.

If you were to say; "Is not evil (sharr) by the decree of Allah? So how can a servant be

content with evil?" Realize that contentment is necessary with the decree of Allah, but the decree

of evil is not in its essence evil. Evil is what has been decreed (maqdiyu) and is not the decree

(qada`u) itself.

That which has been decreed (maqdiyaat) are four kinds: [1] blessings (ni`ma); [2]

difficulties (shidda); [3] good (khair); and [4] evil (sharr). As for blessings it is obligatory to be

content with them. One must be content with the One who decreed them (qaadi), the decree

(qada`u) and what has been decreed (maqdiyu). He must be grateful because it is a blessing. As

for difficulties, it is obligatory to be content with them for the same above mentioned reason. In

addition, he must be patient with them because they are difficulties. As for good, it is obligatory

for one to be content concerning it for the same reason. In addition he must call to mind the

favors (minna) which result from it because it is from the good. As for evil, it is obligatory to be

content with it for the same above reasons, however the contentment here is with the fact that it

has been decreed not content with the evil itself. Then realize that these affairs concern the

heart.

The fourth barrier which preoccupies you from the worship of Allah is fear of hardships

(shada'id) and afflictions (masaa'ib). That which will suffice you against these is patience

(sabr). Patience is obligatory upon you in every situation for two reasons. [1] The first reason

is that patience enables you to reach the desired aim of worship. This is due to the fact that every

level of worship is built upon patience. When someone intends to worship Allah and is

exclusively intent upon that, then he is met with obstacles, difficulties, trials and burdens: nay

worship itself is an inconvenience. This is so since it is not possible to perform worship except

by the containing and coercing the soul (nafs) against difficult affairs. Then you must completely

immerse yourself in worship so that the worship should not become tainted. Then you must

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persists in actions which are the most strenuous in order to keep the soul in check. Realize that

this place is a place of trials which goes hand in hand with ordeals. These ordeals are divided

into hardships and afflictions like the death of family members, near relatives, brothers, and

companions. Other ordeals include those which effect the soul, like sickness, infirmities, people

fighting you and craving what you possess, slandering you, lying upon you and the wasting away

of one's wealth. For each one of these afflictions there is a particular distress. Realize that the

one who seeks after the Hereafter has the hardest of afflictions. For the one who is nearest Allah

ta`ala has the most afflictions in this life. Realize O brothers! if you desire to cut across the path

to the Hereafter, then you should situate in your soul four colors or qualities: [a] white death

which is hunger (juu`u); [b] red which is negating Satan; [c] black which is avoiding people; and

[d] green which is circumstances which occur one after the other. [2] The second reason that

patience is obligatory upon you is that it contains the good of this world's life. O brothers it is

incumbent upon you to break these four above mentioned barriers. If not then just one of the

barriers will preoccupy and prevent you from the worship of Allah. Realize that the most

consequential and most difficult of the four is the barrier of fear of the means of subsistence

(rizq). This is because it drives the heart of the common people away from the door of Allah

ta`ala. The Prophets and the scholars have persisted in warning the common people against it,

however they continue to be misguided: nay they continue to fear what they will lose from this

world of sustenance and livelihood. The root of all of these are: [1] the paltry attention they give

towards the signs of Allah and His creation; [2] failing to give attention to the words of the

Messenger of Allah, may Allah bless him and grant him peace; [3] failing to give attention to the

teachings of the righteous; [4] complying with the whisperings of Satan; [5] inclining to the words

of the ignorant; and [6] being deceived by the customs of the heedless. This continues until Satan

becomes established in them and corrupt customs become stamped in their hearts. This is due to

the weakness of their hearts. As for those who possess inner vision (uulu'l-basaa'ir) and

strenuous effort (ijtihaad), they are not concerned with any of the causative factors of this earth's

life. They have taken their protection under the firm rope of Allah and they are not carried away

by the false whisperings of Satan, mankind nor their own souls. For when Satan, their own souls

or mankind whisper to them; they enact strong defense and opposition. They continue in this

manner until the people turn away from them, Satan withdraws from them and their own souls

yield to them. Realize O brothers that the only way to establish such struggle (muhaahadaat) is

through the strength of knowledge (quwwat'l-`ilm) and the light of certainty (nuur'l-yaqeen). You

have learned O brothers the guarantee which Allah gives in sustaining your physical constitution

without cause. Likewise, you have learned about the strength of the ascetics (zuhhaad) during

their travels and their walking night and day. Among them are those who do not eat for ten

days, some do not eat for a complete month and some do not eat for two months at a time. Each

one acts in accordance with his own spiritual strength.

As for leaving matters over to Allah (tafweed) you should learn two fundamentals. [1]

The first is that you should realize that having a choice in affairs (ikhtiyaar) cannot rectify

anything except for the One who is the most knowledgeable of affairs from all its situations, its

outward, its inward; its modes; and its termination. If you are not such a One then there is no

assurance in your choosing, since sometimes corruption and destruction has something of good

and betterment in it for the servant. The conclusion is that this is an all-encompassing

knowledge which only the Lord of the Worlds can dispose of. [2] The second fundamental is

that even if a man was to say to you; "I will take care of all your needs and welfare." Even if

that person was to you the most knowledgeable of the people of the time, the most capable of

them and the most truthful which would cause your heart to rest - you will still have to leave your

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and his affairs in the hands of the Lord of the Worlds. This is because He alone is the manager

of affairs (yudabbiru 'l-amr) from the entire heavens to the earth. He is the One who teaches

every knower. He alone enables and shows mercy to every merciful person. He alone enriches

every rich person. The choice still remains for you to leave all affairs over to Allah.

As for contentment with the decree of Allah (rida bi'l-qada'i), you should consider two

gratifying fundamentals: [1] contentment frees the heart from baseless concerns and occupies it

with the rewards of Allah and His pleasure; [2] what is inherent in dissatisfaction from the

immensity of dangers and harm. One of the righteous told the truth when he was asked; "What

is slaveness (`ubudiyya) and lordship (rubuubiyya)?" He responded; "The Lord decrees and the

slave is content. If it were not the case, then there would be no lordship nor slaveness."

As for patience (sabr) it is the cure and its drink is disliked but blessed. It attracts every

benefit and wards off every harm. This is because every intelligent person knows that the soul

hates taking a real cure. Realize that patience is four kinds: [1] patience during obedience; [2]

patience against disobedience; [3] patience against the excesses of this world; and [4] patience in

the face of trials and afflictions.

We ask Allah to favor us with the best of His success. For all affairs are in His hands

and He is the most merciful of the merciful. There is no power nor might except with Allah the

Exalted the Mighty.

Success is with Allah

104

On the Incentives Towards the Worship of

Allah

Fear (khawf) & Hope (raja) at all times

105

t is incumbent upon you, my brother, to adhere to the incentives of worship of Allah.

They are fear (al-khawf) and hope (ar-raja'u). As for fear is concerned, it is

obligatory to adhere to it for two reasons: [1] it holds one back from committing

disobedience (al -ma`asi); and [2] it prevents one from becoming vain because of

one's obedience (at-ta`at), which would then lead to his destruction. As for hope is concerned,

it is obligatory to adhere to it for two reasons also: [1] hope incites one to obedience; and [2] it

makes it easy for you to endure hardships and difficulties.

If you were to say, "What is the reality of fear and hope?" Realize, that fear and hope

both stem from a sort of inclination (khawaatir) which is outside of the capacity of the servant.

However, what is inside the servants capacity are the prerequisites (muqaddimaat) of fear and

hope. The perimeters of fear (haddu'l-khawf) is a tremor which occurs in the heart as the result of

a reprehensible opinion lodged in the mind. The perimeters of hope (haddu'r-rajaa'u) is the

delight of the heart with the knowledge of the bounties of Allah, glory be to Him the Exalted, and

the vastness of His mercy. The prerequisites of fear (muqaddimaat 'l-khawf) are four: [1]

remembrance of the sins which have passed; [2] remembrance of the severity of the punishment

of Allah; [3] remembrance of the weakness of your own soul; [4] remembrance of the

omnipotence of Allah ta`ala whenever He wills and however He wills. The prerequisites of hope

(muqaddimaat 'r-rajaa'u) are also four: [1] remembrance of the priority of Allah's bounties upon

you without any precursor or intercessor on your behalf; [2] remembrance of what He has

promised from theabundance of His reward without any actions on your part meriting it; [3]

remembrance of the extent of His present blessings regarding the affair of your religion and

worldly affairs without you deserving it are even asking for it; and [4] remembrance of the

vastness of the mercy of Allah.

Realize O brothers that fear and hope is an equitable road which lie between two

destructive roads. These two roads are absolute assurance (amnu) and absolute hopelessness

(ya'isu). Realize that it will never be possible for this soul which is recalcitrant and lazy against

all good to travel the road of fear and hope except by preserving three fundamentals. [1] The first

is calling to mind the words of Allah ta`ala which incite yearning (targheeb) and which incite

terror (tarheeb). [2] The second is calling to mind Allah words regarding His seizure (akhdhu)

and His pardon (`afwu). [3] The third is calling to mind His recompense of His servants in the

Next Life with reward (thawaab) and punishment (`eqaab).

Among the Quranic verses which incite yearning is His words; "Do not despair of the

mercy of Allah. Verily Allah will forgive all sins."132 And by His words; "Who can forgive sins

except Allah." 133 And by His words; "He is the Forgiver of sins and the Acceptor of

repentance."134 And by His words; "He is the One who accepts repentance from His servants

and He pardons errors."135 And by His words; "Your Lord has prescribed for Himself mercy."136

And by His words, "My mercy is more extensive than anything."137 These verses and there like

are among the verses which encourage hope in Allah's mercy. The verses which incite fear of

Allah are like Allah's words; "O My servants fear Me!"138 And by His words; "Do they think We

132

Qur'an - 39:53 133

Qur'an - 3:135 134

Qur'an - 40:3 135

Qur'an - 42:25 136

Qur'an - 6:54 137

Qur'an - 7:156 138

Qur'an - 39:16

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have created them uselessly?"139 And by His words; "Does mankind think that he will be left to

no end?"140 These verses and there like are among those verses which incite fear of the

punishment of Allah. The verses which gather together fear and hope are like Allah's words;

"Inform My servants that I am Forgiving Merciful...".141 In the same verse He continues, "...and

that My punishment is the Mighty Chastisement."142 And by His words; "He is severe in

punishment...".143 In the same verse he continues, "...and He is extremely forbearing, there is no

deity except Him."144 And by His words; "Allah warns about Himself...".145 In the same verse

He continues, "...and Allah is benevolent to His servants."146 More astonishing than that is His

words; "Whoever fears the Compassionate One in secret." 147 Here Allah connects fear

(khashiya) with His name the Compassionate (ar-rahmaan) and not with His names the

Oppressor (al-jabaar), the Avenger (al-muntaqim), the Proud (al-mutakabbir) and the like - in

order that fear can be associated with mercy. This is because the foundation of mercy comes as

a result of actions motivated by fear. Regarding fear one should call to mind what Allah did

with Iblis and Bal`am. Regarding hope one should call to mind what Allah did with the magicians

of Pharoah and the people of the Cave and their dog.

The third fundamental of fear and hope is to call to mind what Allah has promised His

servant and what He has threatened them with in the Next Life. Here we will mention to you

some of its conditions in order to increase your fear and hope. Among these is death (mawt), the

grave (qabr), the judgement (qiyaama), paradise (janna) and the fire (naar).

As for death (al-mawt), call to mind the condition of two men. The first of them was

related from Ibn Shubruma. Once he entered with as-Sha`bi onto a person who was ill. With

him was a man who was reciting to him the shahada of "laa ilaha illa Allah". Then the sick

person spoke saying; "I will not forsake it!" he recited the shahada and then encouraged all who

were with him to adhere to it. He informed them that they were the most deserving of the people

of the shahada. Then as-Sha`bi said, "All praises are due to Allah who has redeemed our

companion." The second of them was related in a story where one of the disciples of al-Fudayl

was near the time of death. Al-Fudayl ibn `Iyaad entered upon him and sat near his head. He

then recited the chapter called Yaseen. The man then said; "O teacher, do not recite that

chapter!" Al-Fudayl then fell silent. After a bit, al-Fudayl recited the shahada saying; "Say -

laa ilaha illa Allah!" The man said; "I will not say it and I am free of these words." It was on

these words that he died. Then al-Fudayl entered his home and weep for some forty days

without ever leaving his home. After some time he saw the man in his sleep being dragged to

the Hell Fires. He then said to him; "By what means did Allah remove gnosis from you, seeing

that you were the most knowledgeable of my disciples?" He said, "By three things: backbiting;

envy; and drinking wine."

As for the grave (al-qabr) and the condition after death, I will mention the state of two

men which have been narrated by one of the righteous. He said, "I saw in my sleep Sufyan at-

Thawri after he had died. I said to him, 'How is your state, O Abu Abdallah?' He turned away

139

Qur'an - 23-115 140

Qur'an - 75:36 141

Qur'an - 15:49 142

Qur'an - 15:49 143

Qur'an - 40:3 144

Qur'an - 40:3 145

Qur'an - 3:30 146

Qur'an - 3:30 147

Qur'an - 50:33

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from me and said; 'This is not the time for honorific names!' I then said again; 'How is your

state, O Abu Abdallah?' He then recited this verse:

'I saw my Lord with my own eyes and He said to me,

'Congratulation for My contentment is with you, O son of Sa`id!

You were standing in prayer when the night had become dark

With tears yearning and an intent heart

So here you are! So choose which ever palace you desire!

And visit Me for verily with you I am near!'"

The second man was seen chained-up after his death. It was said to him; "What has been done

with you?!" He recited the following verses:

'The time that we used to play with has turned from us,

And this time now plays with us!'"

As for the judgement (al-qiyaama), contemplate Allah's words; "The Day when We will

gather those who feared to the Compassionate hospitably and marshal the guilty to Hell as a

destiny."148 As for the paradise (al-janna) and hell fires (an-naar), consider these two verses of

Allah ta`ala; "Their Lord will give them to drink from a pure beverage."149 And His words; "O

our Lord! take us out of it! Indeed you threatened us but we were among the unjust. He will

say, 'Be silent in there and do not speak!"150 Yahya ibn Mu`adh once said, "I do not know which

of the two calamities is worse: the loss of paradise or entering into the hell fires. As for the

paradise no one can abstain from it. As for the Fire no one can endure it. In every case the loss

of the Gardens of Ease is better than the boundaries of Hell."

Success is with Allah

148

Qur'an - 19:85 149

Qur'an - 76:21 150

Qur'an - 23:108

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On Driving Away the Two Impediments:

Showing-Off (ar-riya) & Arrogance (al-`ujb)

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ealize that it is incumbent upon you my brother to drive away impediments. The

first impediment is showing-off (ar-riyaa'u) and the means to ward it off is by

means of sincerity (al-ikhlaas). This is in order that your actions can be

accepted. If you were to say: "Inform us of the reality of sincerity and showing-off?" Realize that

sincerity is in two divisions: [1] the sincerity of actions (ikhlaas'l-`amal); and [2] the sincerity of

seeking after the Hereafter (ikhlaas talabi'l-akhirati). As for the sincerity of actions, it is actions

done with the desire to draw near to Allah `izza wa jalla. As for the sincerity of seeking after

the Hereafter, it is desire for the benefits of the Hereafter by doing good deeds. Al-Fudayl said,

"Sincerity is to be in perpetual watchfulness (al-muraaqaba) for Allah ta`ala and to be

unconcerned with all good fortune (hudhuudh)." That is the most perfect of explanations. The

opposite of sincerity is showing-off (ar-riyaa'u), which is to desire the benefits of this world by

doing actions of the Hereafter. Then realize that showing-off is two sorts: [1] out right showing-

off (riyaa'u mahduun); and [2] mixed showing-off (riyaa'u takhleet). Out right showing-off is

desire for benefits of this world and nothing else. Mixed showing-off is desire for the benefits of

this world along with the benefits of the Hereafter. If you were to say: "What is the proper place for sincerity in any act of obedience?"

Realize that actions are divided into three kinds: [1] outward acts of worship (al-`ibaadaat 'dh-

dhawaahir); [2] actions of the inward (al-`amaal'l-baatinatu); [3] permissible acts (al-

mubaahaat). There must be sincerity in the first two, and in the last sincerity is in seeking reward

by doing it. If you were to say: "Is every action in need of its own individualized sincerity?" Realize

that there is disagreement in that. It is said that sincerity is obligatory in every individual action.

It is also said that it is permissible for extending the sincerity to include many acts of worship

together. If you were to say: "If a person desires by his actions good from Allah ta`ala and he does

not desire anything from people, whether praise, renown or benefits; is that apart of showing-

off?" Realize that that is out right showing-off with respect to what is desired not with respect

to whom he desires it from. For if your desire from doing good deeds is some worldly benefit,

then that is showing-off, regardless if he desire it from Allah ta`ala or from people. If you were to say: "If the objective for the worldly matter which he desires from Allah

ta`ala is in order to demonstrate abstinence from people and as an instrument in the obtaining of

worship of Allah ta`ala; is that then showing-off?" Realize that this and everything which helps

connects you with the matters of the Hereafter is not showing-off. Likewise, if you desire by

that: to have esteem and regard for people; the love of the shaykhs and leaders; or your aim in that

is to be firmly established in conformity with the method (madh'hab) of Truth; opposing the

people of heretical innovation (ahl'l-bid`a); spreading knowledge; or encouraging the people

towards the worship of Allah (without in any way aiming by that the seeking of high rank for

oneself, or any worldly aim) - then all of that is nothing but praiseworthy intention (niyyaat

mahmuudat). Nothing from the direction of showing-off enters into that at all, when the objective

is truly for the matters of the Hereafter. The second impediment is conceit (al-`ujb). It is incumbent upon you to avoid it for two

reasons: [1] it veils you from the path of success;and [2] it corrupts upright deeds by something

other than Allah ta`ala. The opposite of arrogance is the remembrance of divine favors (dhikr'l-

minnat). This means the remembrance that these favors are by the success of Allah, sub'hannahu,

that He alone is the one who gives you honor, exalts His rewards for you and decrees them. This

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remembrance is obligatory (fard) during the occasions of arrogance. It is superogatory (nafl) in

other times. Realize also that people with regard to arrogance are in three classes. [1] A class who

are arrogant in every state. These are the Mu`tazila151 (who using the tools of Hellenistic

philosophy believed that the Qura'n was created) , and the Qaddariyya152 (who believed in the

doctrine of free will). [2] A class who are rememberers of the divine favors of Allah in all states.

They are the ones who are striving to be upright and there is nothing in their actions of arrogance.

And [3] a class who are intermixed, which are the majority of the people of the sunna, who are

sometimes conscious and some times heedless. As for the inducements for avoiding showing-off, it is that you remember the words of

Allah ta`ala, "He has created the seven heavens and from the earth the like thereof. He it is who

descends the command between them gradually, so that you may know that Allah has power over

all things and that He encompasses all things in knowledge."153 It is as though Allah ta`ala said;

"I have created the heavens and the earth and what is between them. I have sufficed your own

eyes to know that I am all-knowing and omnipotent. You pray two rak`ats with all that is in them

of shortcomings and deficiency. Yet you are not satisfied with My sight upon you, with My

knowledge of you, nor My praise and thanks to you. Eventually, you love that people

compliment you and love you for all that. Will you not use your intellect?!" Another inducement against showing-off is that you call to mind whether it is possible for

a person who possessed a priceless jewel worth hundreds of thousands to sell it for worthless

coins?! Would this not be a considerable loss? In short, the pleasure of Allah (ridwaan Allahi)

is greater, since the pleasure of Allah is better than what is this world's life, the Hereafter and

what is in them. Another inducement against showing-off is that you call to mind that if the people on

whose account you are doing the good deed knew that you were doing it for them - they would be

angry with you. If you do not act for the sake of Allah and the intention in your actions is to

seek the pleasure of people, then Allah will turn their hearts away from you and He will arouse in

their souls a distaste for you. In this matter the only thing you will obtain is the anger of Allah

ta`ala and the anger of people all together. As for the incentives to shunning arrogance, it is that you call to mind that the actions of

the servant is simply a lot which emerges for him as a result of Allah's pleasure and acceptance. If

you were to stand for the sake of Allah ta`ala in the night He would give you what your mind has

never imagined. Rather, if you were to just give one hour to Allah in which you prayed two

moderate rak`ats, or even a single breath being mindful of Him, He would give that to you. You

should call to mind worldly kings when he gives someone a gift of clothing or food for his

engagement in some service, the person usually sacrifices his very spirit in survice to the giver of

the gift when the king is challenged by his enemies. You should also call to mind how the

Prophets, Angels and friends of Allah (awliyya) fall on their faces in prostrate to Him in their

service to Him. When the poor wretched person is given divine permission (adhina) to join the

Prophets, Angels and awliyya in divine service, he obtains assistance out of the great estimation

he has of this divine service. O brother! conceal your good deeds in the same way that you

conceal evil deeds. If you desire to arrive at the door of Allah, then it is incumbent upon you to

151

Mu`tazila - this heretical sect emerged during the conflict between Caliph Ali and Talha. They held the view

that any Muslim who commited a grave sin was neither believer nor disbeliever. They later held the views that the

Qur'an was created and believed in the concept of free will over predesitnation. 152

Qaddariyya - this heretical sect like the Mu`tazila upheld the notion of free will or the capacity of humans to

choose or deny Allah by which they delimit the power of Allah over the will of humanity. 153

Qur'an - 65:12

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be in humility, destitution and keep to His door with entreaties and weeping all night and day.

Seek the assistance of Allah because He is the best of Helpers. There is no redemption from this

affair except by His mercy. He is the Most Merciful of the merciful and there is no power nor

might except with Allah the Exalted the Mighty.

Success is with Allah

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On Adherance to the Path

of Praise (al-hamd) and Thanks (as-shukr) at

all times

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t is then incumbent upon you, my brother, after embellishing yourself with what is

desired from the worship (al-`ibaadaat) which will make you safe from destruction -

is giving praise and thanks. This is for two reasons: [1] in order to make blessings

continual; and [2] in order to obtain increase. As for making blessings continual and

persistent, realize that giving thanks (as-shukr) is the yoke of blessings (an-ni`mat) and by means

of it blessings are made perpetual. By neglecting gratitude it causes blessings to disappear. Allah

ta`ala says, "Allah does not change what is with a people until they change what is with their

nafs."154 As for obtaining increase of blessings, Allah ta`ala says, "If you are grateful, I will

increase you in blessings."155

Realize that blessings (an-ni`mat) are in two divisions: [1] worldly (ad-dunyawiya); and

[2] religious (ad-deeniya). As for worldly blessings they are two sorts: [1] the blessings of

obtaining well-being (ni`matu naf`i); [2] the blessings of dispelling evil (ni`matu daf`i). The

blessings of obtaining well-being is when you receive worldly advantages and benefits. Realize

that benefits are of two kinds: [1] those which maintain a duly proportioned constitution - like its

stability and vitality; and [2] those which allows pleasure and gratification - like food, drink,

attire, marriage, and its like. The blessings of dispelling evil is that which keeps away from

you heinous acts (al-mufaasid) and disadvantages (al-madaarra). These blessings are of two

kinds: [1] that which deals with the nafs because they keep you safe from the evils of the age, its

afflictions and the remainder of its misfortunes; [2] they defend you from what may afflict you

from the dangers of a multitude of impediments, or from what is intended for you from the evils

of men, jinn, beast of prey, vermin, reptiles and the like. As for religious blessings, they are of

two sorts: [1] the blessings of success (ni`matu 't-tawfeeq); [2] the blessings of protection

(ni`matu'l-`ismat). As for the blessings of success it is your: [1] first being successful at entering

into Islam, [2] following the sunna, and then [3] adhering to obedience. As for the blessings of

protection it is your being protected from: [1] disbelief (kufr) and idol worship (shirk); [2] from

innovation (bid`a) and error (dalaal); and [3] from the remainder of acts of disobedience (al-

ma`asiyya).

The explanation of the wisdom of that cannot be enumerated except by the Master the All

Knowing who has favored you with His blessings, as He, jalla wa `alla says, "If you were to try

and enumerate the blessings of Allah, you could not number them. Verily Allah is Forgiving,

Merciful."156 Realize that the continuance and persistence of all these blessings from all the

domains which they come which none of your thoughts and aspirations could ever reach is

linked to one single thing - and that is giving thanks (as-shukr) and praise (al-hamd). This

single trait contains all of these merited values and it has all of these benefits. Realize that the

one who holds to giving thanks and praise to Allah without the least heedlessness has obtained a

rare jewel. Allah is the Owner of success by means of His bounty.

If you were to ask: "What is the reality of giving thanks and praise?" Realize, that the

scholars have made a distinction between the two. They have said that giving praise (al-hamd)

is among the outward forms of saying 'sub'hanna Allah' and 'laa ilaha illa Allah'. As for giving

thanks (as-shukr), it is obedience with every bodily limb to the Lord of creation.

If you were to say: "What is the proper place of giving thanks?" Realize that the proper

place for giving thanks is during blessings. "You explained that blessings are either religious or

worldly. As for the misfortunes and afflictions of this world in one's person, family, and wealth

154

Qur'an - 13:11 155

Qur'an - 14:7 156

Qur'an - 16:18

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- is is incumbent upon us to give thanks for these too?" There are two opinions concerning this.

[1] The first is that it is not incumbent, except when misfortunes are considered apart of the

blessings of Allah ta`ala. Then it is incumbent to give thanks for blessings connected with

misfortunes without giving thanks for the actual misfortune. [2] The second opinion is that it is

incumbent because these misfortunes are not in reality misfortunes based upon the proof of what

it brings of benefit, much like a disliked remedy for curing a fearful sickness, in order to bring

health back to the body.

If you were to say: "Is giving thanks for misfortune better, or is being patient with

misfortune better?" Realize that it has been said that giving thanks is better based upon the

proof of the words of Allah ta`ala, "Few among My slaves are thankful."157 Thus, by this verse

He ta`ala has made them the elite of the elite (akhass'l-khawaass). It is also said that being

patient is better because it is among the greatest of toils, which results in the greatest of rewards

and the highest stations. Allah ta`ala says, "Verily We will compensate those who are patient

with a reward which cannot be enumerated."158

Imam al-Ghazzaali said, "Know that the one who is grateful (shaakir) in reality is so only

because he is patient; and the patient one in reality is patient only because he is thankful." You

should meditate upon two roots: [1] Blessings (ni`mat) are only given to those who recognize the

actual worth of blessings. He who recognizes its worth is one who is grateful. [2] Blessings are

deprived from those who do not recognize the true worth of blessings, who deny them and fail to

show thanks for them. It is incumbent upon you to take pains in recognizing the true worth of

all blessings, since Allah bestows the blessings upon you in the religion. Be aware of being

ruined by this world's life and its rubble. Realize in reality that if you had been created from the

beginning of the world and if you were to give thanks for the blessings of Islam from the first

moment until the end of time - you would still not be able to give the thanks which is due Allah.

However, it is incumbent upon you to take pains to your fullest ability in giving thanks for Allah's

blessings.

O brother! the affair of giving thanks and praise to Allah is easy for the one whom Allah

makes it easy. It is upon the servant to make strenuous effort (ijtihaad) and it is upon Allah to

give the guidance (hidaaya). Allah ta`ala says; "Those who struggle in Us, We will guide him to

our ways. Verily Allah is with the doers of good"159

Success is with Allah

157

Qur'an - 34:13 158

Qur'an - 39:10 159

Qur'an - 29:69

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Synopsis

On the Miracles and Blessings

of the Path to Paradise

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noble brother! if you are successful at traveling this path, then there will be

subjected to you forty blessings - twenty in this life and twenty in the next life.

As for the twenty in this life, they are [1] Allah will remember you with His

praises; [2] He will be grateful to you; [3] He will love you; [4] He will be your

guardian; [5] He will be the guarantor of your means of subsistence; [6] He will be your helper;

[7] He will be your intimate friend; [8] He will give honor to your soul and you will not be

afflicted by humiliation; [9] He will raise your spiritual zeal and resolution; [10] He will enrich

your heart; [11] He will guide your heart by means of His light to sciences and secrets; [12] He

will expand your breasts until it will not become constricted by anything from the tribulations of

this world; [13] He will give you prestige; [14] He will place love for you in the hearts of people;

[15] He will give you universal baraka by which the earth which you walk upon, the place where

you sit and the people who accompany you will receive baraka160; [16] He will subject to you

everything from the sea to the dryland of the earth, until if you desired you could fly in the air,

walk upon water, or cut accross the vast earth in a moment; [17] He will subject to you all the

animals - like the like; [18] you will not ask Allah for anything, except that He will give it to you;

[19] you will receive leadership and influence at the door of the Lord of Might, which will cause

creation to take you as a means to Allah ta`ala, due to your service to Him, they will succeed in

their needs to Allah because of your esteem and baraka; and [20] your supplications will be

answered from Allah ta`ala, and even if you were to think of something you would find it in front

of you.These will be your miracles in this life.

As for the twenty miracles in the next life, they are: [1] the torment of death will be made

easy for you; [2] your imaan will be established for you; [3] your spirit will be brought out with

good news and joy; [4] the announcement of eternity in the Paradise; [5] life in the secret for your

spirit and body because of the splendor of your death; [6] safety from the questioning of the grave

and being given the answers; [7] the widening and illumination of your grave; [8] the

entertainment and honoring of your spirit and soul and your being among the company of the

brethren of righteousness; [9] your being gathered with honor and nobility when being brought

out of your grave, while the Angels will greet you with vestments and crowns of honor; [10] the

illumination of your face; [11] safety from the terror of the Day of Standing; [12] the taking of

your book of deeds in your right hand; [13] the reckoning will be made easy for you; [14] the

Scale will be made heavy for you; [15] your being brought to the Fount of the Prophet, may Allah

bless him and grant him peace; [16] allowance to cross the Bridge (as-siraat) over Hell; [17]

receiving the intercession of the Prophet, may Allah bless him and grant him peace; [18] an

eternal kingdom in Paradise; [19] the greatest satisfaction; [20] the meeting without howness of

the Lord of the Worlds, the Sole Deity of the Worlds of the First and the Last, jalla jalaaluhu.

These will be your miracles in the Next Life.

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baraka - 'blessings'. An invisible energy which Allah has placed within certain individuals and objects created

to bring about good for creation.

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With the ending of the above this book has been completed, in which I earmarked some of

the secrets of the teachings of Abu Haamid al-Ghazzali, may Allah ta`ala be merciful to him; and

inundate us with his barakat. All praises are due to Allah with all the praises which are due

Him, that which I know and with that which I do not know; in accordance with all of His

blessings, those I know and those I do not know. O Allah! bless, grant peace and give barakat

to our master Muhammad, his family, wives, and descendents - with blessings, peace and barakat

which has no ending to it just as there is no end to his perfections. Peace and blessings upon

him after whom there will be no prophet.

All praises are due to Allah.

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SANKORE’

Institute of Islamic-African Studies International